admitted Judas vnto his Table whereat he gaue and deliuered vnto his Disciples a Figure of his Body Againe S. Augustine saithe as in the Personne of Christe Qui in me non manet in quo ego non manco ne se dicat aut existimet manducare Corpus meum aut Sanguinem meum bibere He that abideth not in me and I in him let him not saie or thinke that he either eateth my Body or drinketh my Bloude The obiection that ye make of the Resurrection of our bodies is light and vaine and to smal pourpose For if noman shal haue parte in the Resurrection but onely they that haue receiued the Sacramente of Christes Body then are al the Holy Fathers Patriarches and Prophetes of the Olde Testamente Abraham Isaac Iacob Moses Aaron and sutche others then are infinite numbers of Christian Children then are many Godly Martyrs whiche beinge Baptized in the Bloude of Christe were taken out of this life before they coulde receiue the Sacramente vtterly excluded for euer from al hope of Resurrection But Christe when he spake these Woordes meante not the reciuinge of the Sacramente but the Spiritual Eatinge of his Very Body and the Spiritual Drinkinge of his Very Bloude Whereof he is made partetaker vnto Resurrection and Life Euerlastinge who so euer beleeueth in the Death of Christe And therefore S. Basile saith of the Sacramente of Baptisme Baptisma est vis efficacia ad Resurrectionem Baptisme is a Povver and a strength vnto Resurrection But hereof wee shal haue occasion offered to saie more hereafter Further Howe can ye assure your selues saye you that your Faithe receiueth the Body of Christe VVhiche was neuer promised to your Faithe By the waie I beséeche you M. Hardinge when or where was Christes Body euer promised to your Mouthe Verily Christe promised his Body to he receiued by Faithe and by Faithe Onely and none othervvise For thus he saithe Ego sum Panis ille Vitae qui venit ad me non esurier qui credit in me non sitiet vnquam I am that Breade of Life He that commeth vnto me shal neuer hunger and he that Beleeueth in me shal neuer thirste Here haue you M. Hardinge a plaine promisse made vnto our Faithe But of your Mouthe wée heare nothinge If you haue ought to shewe out of the Scriptures Doctours or Councelles let it appeare that in plaine woordes without coloure Otherwise if ye cauil in woordes wée muste saie ye haue nothinge Therefore the Auncient Father Origen saith Idcircò dicitur Panis vitae vt habeat Gustus Animae quod deguster Therefore is Christe called the Breade of Life that our Faithe whiche is the Taste of our soule maie houe what to taste Clemens Alexandrinus saithe Comedite Carnes meas Bibite Sanguinem meum Euidenter Fidei Promissionis quod est Esculentum Poculentum dicens allegoricè Eate my Fleashe and Drinke my Bloude Meaninge hereby vnder an Allegorie or by vvaie of a Figure the Meate and Drinke that is of our Faithe and his Promisse Tertullian saith Eundem Sermonem Christus etiam Carnem suam dixit quia Sermo Caro factus est Proinde in causa vitae recipien dus Deuorandus auditu Ruminandus intellectu Fide Digerendus est The same Woorde Christe called his Fleashe For the Woorde was made Fleashe Therefore he muste be receiued in cause of Life He muste be Deuoured by hearing He muste be chevved by vnderstandinge He muste be Digested by Faithe S. Cyprian saithe Quod est esca Carni hoc est Animae Fides As Meate is to the Fleashe so is Faithe vnto the Soule S. Augustine saithe Credere in eum hoc est Manducare Illud Eibere quid est nisi viuere To Beleeue in him is to Eate him That Drinkinge of him what is it els but to liue by him I truste M. Hardinge it maie appeare hereby there is somme promisse made hereof vnto our Faithe Nowe shewe you as euidente Promisse made to your Mouthe and Belly and then your Reader happily wil beleeue you The Apologie Cap. 14. Diuision 2. And therefore in celebratinge these Mysteries the People are to good pourpose exhorted before they comme to receiue the Holy Communion to lifte vp theire Hartes and to directe theire mindes to Heauen warde bicause he is there by whom wee muste be fedde and liue M. Hardinge I praie you Whiche these Mysteries meane ye Those that ye haue in your newe communion or those that we haue at the aulter of God in the Catholike Churche of Christe If ye meane your owne newe deuised toye thereof ye cannot bringe any sufficient reason againste the Churche pardy whiche condemneth the same If ye meane the Holy Mysteries of the Catholike Churche ye misreporte the mater For by that exhortation ye speake of the people are not prepared to receiue the Communion onely nor chifely but to dispose them selues accordingly and as it becommeth them to praie for to that ende be these woordes Sursum corda vp with your hartes pronounced by the Prieste in the Preface before prayer Reade S. Cyprian in Sermone 6. De Oratione Dominica And ye shal finde him to referre the whole to praier But what if we admitte your woordes refusinge your Heretical meaninge VVe graunte the people are to good purpose so exhorted as ye saie and that he is in Heauen whose fleash we feede on in this Sacramente thereby to attaine to life Euerlastinge VVhat conclude ye of this Ergo he is not here For at that marke ye shoote euery man maye see Here we tel you that your Rhetorike is better stuffe then your Logike for your argumente is foolishe VVith the one ye maie leade the simple perhaps with the other ye moue the Learned to laugh at you For Christe is in Heauen and also here as Chrysostome saithe Et hic plenus existens illic plenus Vnum Corpus He is here fully and there fully one Body These two propositions Christe is in Heauen and Christe is here may wel stande togeather without iuttinge the one the other out of place He is there at the right hande of the Father visibly he is here vnder the Formes of Breade and VVine inuisibly there in glorie here in Mysterie ▪ yet as truly and fully here as there concerninge his Substance as Chrysostome saith Ye procede foorth and saie The B. of Sarisburie It maye becomme you M. Hardinge as wel to cal the reuerende Ministration of Christes Holy Mysteries a Toie as to cal the Gospel of Christe Erroure and Heresie So likewise Libanius the Heathen although a man I trow not of your Profession saide sommetime that al the Bookes either of the Scriptures or of any y◠Christian Fathers in comparison of Iulianus the Renegates Bookes were toies and trifles Howe be it Our Toies be the same Toies that were once vsed and allowed vniuersally throughout the Catholique
pertinet ad Sacramentalem vel Corporalem Manducationem This Saieinge of the Sixthe of Iohn perteineth nothinge directely to the Sacramental or Corporal Eatinge It was somme ouersight of your parte M. Hardinge to seeke to proue the Eatinge of the Sacramente by those woordes that by your owne Doctours iudgemente perteine nothinge to the Sacramente Christe saithe further Onlesse ye Eate the Fleashe of the Sonne of Man and Drinke his Blonde ye shal haue no Life in you If there be none other Eating of Christes Body whereby wee shal liue but onely your Fantastical and Fleashely Eatinge with Mouthe and Teethe then I beséeche you what Life hathe Abraham Isaac Iacob Moses Aaron and other Holy Patriarkes and Prophetes that were before the comming of Christ What Life haue a great number of Holy Martyrs What Life haue Christian Children that being Baptized in the Bloud of Christe departe this Life before they can receiue the Sacramente that is to saie by your strange Exposition before they haue Really Substantially Eaten the Fleashe of Christe Wil ye saie They haue no Life Or wil ye condemne them al to Euerlasting Deathe Or muste wée thinke they shal neuer rise againe Certainely S. Augustine saithe precisely Qui Manducat habet Vitam qui non Manducar non habet Vitam VVho so Eateth the Fleashe of Christe hathe Life and who so Eateth it not hathe no Life Hereof wee muste needes conclude by your Diuinitie that Abraham Isaac Iacob Moses and other Godly Fathers that neuer receiued the Sacramente haue no Life but are deade for euer without hope of Resurrection But to leaue your Fantasies M. Hardinge the cause of Our Resurrection as S. Paule saithe is the Sprite of God that dwelleth in vs. Origen saithe Resurgemus propter Spiritum habitantem in nobis Necesse est enim Spiritui reddi habitaculum suum VVee shal rise againe bicause of the Sprite that dwelleth within vs For of necessitie the Sprite muste haue his House restoâ—red vnto him S. Augustine saithe Haec mea tota Spes est omnis fiducia Est enim in ipso Iesu Christo Domino nostro Vniuscuiusque nostrum portio Caro Sanguis Vbi ergo portio mea regnat ibi ego me regnare credo This is my whole hope and al my truste For in Christe Jesu our Lorde is Fleashe and Bloude whiche is a Portion of eche of vs. Therefore vvhere a Portion of mine reigneth there I beleeue that I reigne too S. Cyril saithe Quamuis Mors propter peccatum in Naturam nostram insilijt tamen quia Filius Dei Homo factus est omnes profectò Resurgemus Although Deathe be fallen into our Nature yet bicause the Sonne of God is made Man doubtelesse wee shal al rise againe Likewise againe he saithe Sic vos effeci participes Diuinae Naturae cùm Spiritum meum fecerim habitare in vobis Christus enim in nobis est per Spiritum Corruptionem nostram in Incorruptionem CoÌ„mutans So I made you Partetakers of the Diuine Nature vvhen I caused my Sprite to dvvel in you For Christe is in vs by his Sprite changinge our Corruption into Incorruption Thus the Sprite of God is the Cause and the woorker of our Resurrection And to comme neare vnto you yâ— Sacramentes of Christe are also Meanes and Instrumentes and Seales hereof but not the Causes S. Cyril saithe Quòd Mystica Communio Resurrectionis quaedam fit Confessio verbis Christi ipsius probatur Ait enim Hoc est Corpus Meum Hoc in Memoriam Mei facite That the Mystical CoÌ„munion is a certaine Confession of yâ— Resurrection it is proued by the woordes of Christe him selfe For he saithe This is my Body Doo this in Remembrance of mee And therefore in the Councel of Nice the Holy Mysteries are called Resurrectionis nostrae Symbola The Pleadges or Tokens of our Resurrection And S. Ambrose speakinge distinctely hereof saithe Non iste Panis qui vadit in Corpus sed Panis Vitae Aeternae qui animae nostrae Substantiam fulcit It is not this Breade of the Sacramente that passeth into the Body but it is the Breade of Euerlastinge Life that susteineth the Substance of our Soule And to put the mater further out of doubte the same force vnto Resurrection that is applied vnto the Sacramente of Christes Body is also and in as ample sorte geuen to the Sacramente of Baptisme S. Basile saithe Dies Paschatis est Pignus Resurrectionis Baptisma verò est potentia vis ad Resurrectionem Easter Daie is a pleadge of Resurrection But Baptisme is a povver and strengthe vnto Resurrection Againe he saithe Resurrectionis Gratiam in die Resurrectionis excipiamus Vpon the daie of Christes Resurrection Let vs receiue Baptisme whiche is the Grace of Resurrection Ignatius saithe Vt Credentes in Mortem eius per Baptismum participes eius Resurrectionis efficiamini That beleeuinge in his Deathe by Baptisme ye maie be made Partetakers of his Resurrection Therefore in the Councel of VVoormes it is written thus In Aquas demersio in Infernum descensio est Et rursus ab Aquis emersio Resurrectio est The Dippinge into the Water is the goeinge downe into Hel and the comminge out of the VVater is the Resurrection In the ende M. Hardinge ye blowe vp merily your owne Conquest And thus yée saie VVee haue confuted the Doctrine wherein yee declare your Faithe and the Chiefe groundes whereon ye builde your Newe Gospell VVee haue disproued But with so simple proufes and so many Vntruthes as for Honours sake maie not wel be shewed in your Triumphe ⧠Here endeth the Seconde Parte The Thirde Parte The Apologie Cap. 1. Diuision 1. BEholde these are the horrible Heresies for the whiche a good parte of the worlde is at this daie condemned by the Bishop of Rome yet were neuer hearde to pleade their cause He shoulde haue commenced his suite rather againste Christe against the Apostles and againste the Holy Fathers For these thinges did not onely procede from them but were also appointed by them Excepte perhaps these menne wil saie as I thinke thei wil in deede that Christe neuer instituted the Holy Communion to be diuided emongest the Faitheful Or that Christes Apostles and the Auncient Fathers saide Priuate Masses in euery corner of the Temples now tenne nowe twentie togeather in one daie Or that Christe and his Apostles bannished al the Common People from the Sacrament of his Bloude Or that the thinge that they them selues doo at this daie euery where doo it so as thei condemne him for an Heretique whiche dothe otherwise is not called of Gelasius theire owne Doctoure plaine Sacrilege Or that these be not the very woordes of Ambrose Augustine Gelasius Theodorete Chrysostome and Origene The Breade and VVine in the Sacramentes remaine stil the same thei vvere before The thinge vvhiche is seene vpon the Holy Table is Breade There ceaseth not to be
Pope the strengtheninge of the Saracenes and after of the Turkes and the Diuision and dissolution of the state of Christendome Platyna saithe Ab hoc tempore perijt potestas Imperatorum virtus Pontificum After this time the power of the Emperours and the Holinesse of the Popes were bothe loste Touchinge the Quéene of Scotland I wil saye nothinge The Kingedomes and states of the Worlde haue sundrie agreementes and compositions The Nobles and Commons there neither drewe the Swerde nor attempted force against the Prince They sought onely the continuance of Goddes vndoubted Truthe and the Defence of theire owne liues against your Barbarous cruel inuasions They remembred bisides al other warninges your late dealinge at Vassei where as great numbers of theire Brethren were suddainely murthered beinge togeather at theire Praiers in the Churche holdinge vp theire Innocente handes to Heauen callinge vpon the name of God Achab saide sometime to the Prophete Elia Thou arte he that troublest the whole Countrie of Israel But Elias made him answeare It is not I that trouble the Countrie It is thou and thy Fathers house whiche houe foresaken the commeundementes of the Lorde and houe folowed after Baalim The Subiecte is bounde to obey his Prince how be it not in al thinges without exception but so far as Goddes glorie is not touched These Nobles had learned of S. Peter It is better to obey God then man And of the Prophete Dauid Better it is to truste to God then to truste in Princes For they are mortal and shal die theire Sprite shal be taken from them then shal they returne into the Earthe Neither maye a godly Prince take it as any dishonour to his estate to sée God obeied before him For he is not God but the Minister of God Leo saithe Christus quae Dei sunt Deo quae Caesaris sunt Caesari reddenda constituit c. Hoc est verè noÌ„ impugnare Caesarem sed iuuare Christe commaunded that is dewe vnto God to bâ—â—euen to God that is dewe vnto Caesor to be geuen to Caesar Verily this is not to rebel against but to helpe Caesar Likewise S. Ambrose beinge him selfe in manner a Capitaine vnto the people in Goddes quarrel against Valentinian the Emperour Quid praesentius dici potuit à Christianis viris quà m id quod hodie in nobis Spiritus Sanctus Ioquutus est Rogamus Auguste non pugnamus Non timemus sed Rogamus What could be more boldly spokeÌ„ of Christian menne then that the holy Ghoste spake in you this daye Thus ye saide Wee beseeche thee Noble Emperour wee fight not Wèe feare thee not but wee beseeche thee To conclude the Quéene of Scotlande is stil in quiet possession of her estate is obeied of her Subiectes so far as is conuenient for godly people to obeye their Prince The Apologie Cap. 2. Diuision 7. That wee haue seditiously fallen from the Catholique Churche and by a wicked schisme and diuision haue shaken the whole worlde and troubled the common peace and vniuersal quiet of the Churche that as Dathan and Abiron conspired in times past against Moyses and Aaron euen so wee at this daye haue renounced the Bishop of Rome without any cause reasonable M. Hardinge Before Luthers time al Christen people came togeather peaceably into one Churche vnder one Heade as Shepe into one folde vnder one Shepeherd and so liued Vnanimes in domo in one accorde But after that SathaÌ„ who at the beginninge begyled Eue had persuaded some to taste of the poisoned apple of Luthers Newe Doctrine they went out froÌ„ vs who were not of vs for if they had ben of vs they had remained with vs forsooke the Catholike Churche of Christ sorted them selues into Synagoges of Antichriste withdrewe them selues from obedience to warde theire Pastor and Iudge and sundred them selues into diuerse Sectes This schisme diuision and conspiracie against the Head Shepherd is nolesse wicked then that of Dathan and Abiron against Moyses and Aaron was For as God commaunded Moyses and Aaron to be obeyed of the children of Israel so Christe coÌ„maunded al his Shepe to obeye and heare the voice of him whom in Peter and succedinge Peter he made Shepeherd ouer his whole stocke The B. of Sarisburie Before the time that Goddes Holy wil was that Doctour Luther should begin to publishe the Gospel of Christe there was a general quietnesse I graunte sutche as is in the night season when folke be asleape Yet I thinke to continewe sutche quietnesse no wise man wil wish to sleepe stil Ye saye They haue forsaken the Catholique Churche They went from vs. who were not of vs. Nay rather M. Hardinge wée are returned to the Catholique Churche of Christe haue forsaken you bicause you haue manifestly foresaken the wayes of God But what if a man would alitle put you frendely in remeÌ„brance Sir it is not so longe sithence your selfe were out of your owne Catholique Churche and so were gonne out from your selfe bicause your selfe were not of your selfe For if your selfe had bene of your selfe you would haue remained better with your selfe It is no wisedome in carpinge others to offer occasion against your selfe I beseche God to geue you grace that you maye Redire ad cor and returne againe to your selfe But here you bringe in a great many Vntruthes in a thronge togeather You saye that as God commaunded the people of Israel to obey Aaron so Christe commaunded al his Shéepe to obey the Pope succedinge Peter You saye Christe made the Pope Shepheard ouer his whole flocke You cal him Our Pastour and our Iudge you cal him the head Shepheard for proufe hereof for some countenance of Truthe ye allege the one and twentith Chapter of S. Iohn in whiche whole Chapter notwithstandinge ye are not able to finde neither any suche commaundement of Christe nor any mention of Peters Successour nor Al his Shéepe nor Shepheard ouer his whole Flocke nor Our Pastour nor Our Iudge nor Our Head-shepheard It is mutche to reporte Vntruthe of a man But to reporte Vntruthe of Christe and of his Holy Woorde and that willingly and witingly and without feare some menne thinke it to be the Sinne against the Holy Ghoste As for these woordes Feede my Sheepe Feede my Lammes they perteine as wel to other the Apostles as to Peter Christe saide generally to al his Disciples Goe ye into al the worlde and preache the Gospel And Paule saithe of him selfe Ego plus omnibus laboraui I haue taken more paines and more fedde the flock then al the rest Surely me thinketh it is a weake kinde of reasoninge to saie thus Christe bade Peter féede his shéepe Ergo he made him headshepheard ouer al the worlde But if this whole Prerogatiue hange of Féedinge the Flocke what then if the Pope Féede not What if he neuer minde to Féede as thinkinge it no parte of his office To
sometime for a pennie But nowe let vs a litle examine the particulars of your bil Ye come in with Processions with Lightes with Torches with Tapers with Chrisme with Oile with Tunicles and Chisibles with Holy Water and holy Breade and I knowe not what els as if al these thinges had descended directly from the Apostles and without the same the Churche of God were no Churche Verily M. Hardinge wée hate not any of al these thinges For wée know they are the Creatures of God But you haue so misused them or rather se destled and beraied them with your superstitions and so haue with the same mocked deceiued Goddes people that wée can no longer continue them without great conscience I wil passe ouer the rest and speake onely of your Oile whereof you séeme to make moste accoumpte In your Pontifical thus are ye taught to blesse your Oile Fiat Domine hoc Oleum te benedicente vnctio Spiritualis ad purificationem Mentis Corporis O Lorde set this Oile by thy blessinge be made a Spiritual ointement to purifie both Soule and Body And againe Emitte quaesumus Sancte Pater Spiritum Sanctum Paracletum tuum de Coelis in hanc pinguedinem Oliuae ad refectionem Corporum Sanationem animarum O holy Father wee beseche thee sende downe thy holy Sprite the Comforter from Heâ—uen into this fatnesse of the oliue to the refresshinge of Body and Soule In like sorte ye are taught to prate ouer the sicke Per hanc Sanctam vnctionem suam prissimam misericordiam ignoscat tibi Deus vt per hanc vnctionem habeas Remâ—ssionem omnium peccatorum By this holy enointinge and by his greate Mercie God pardone thee that by this enointing thou maiste haue Remission of al thy finnes These thinges cannot be denied they are written in al your Panuals vsed and practised in al your Churches Ye cal it Holy Oile Oile of Saluation Ye beare the people in hande that thereby they shal haue healthe of Body Soule And yet in deede ye haue no Chrisme at al. For Pope Innocentius saithe Chrisma conficitur ex Oleo Balsamo The Chrisme is made of Oile and Balsame And to the makinge thereof the Balsame is as necessarie as the Oile But these many hundred yeres ye haue had no Balsame nor hath there benne any to be had Therefore ye haue had no Chrisme this longe while but haue deceiued the people with quid pro quo geuinge them one thinge for an other Nowe that your Oile came not from the Apostles your owne Doctour Panormitane is witnesse For thus he writeth Apostoli olim conferebant Spiritum Sanctum sola manus impositione Et quia hodié Praelati non sunt ita beati fuit institutum vt illi conferrent hoc Sacramentum cum Chrismate The Apostles in olde time gaue the Holy Ghoste onely by sâ—ieinge on of handes But nowe a daies bicause Bishoppes be not so Holy order hathe benne taken that they shoulde geue this Sacramente with Chrisme Neither is this mater so thorowly approued by al Antiquitie as M. Harding imagineth For Pope Innocentius is witnesse that in olde times there were some that founde faulte with these dooinges These be his woordes Non ludaizat Ecclesia cùm vnctionis celebrat Sacramentum sicut Antiqui mentiuntur The Churche is not Jewishe in solemnizinge the Sacramente of Vnction as the Elders haue misreported Touching your Lightes and Tapers Beatus Rhenanus a man of greate learninge and iudgemente doubteth not but ye borowed the vse thereof from the Heathens I graunte the Christians in olde time had Lightes in theire Churches when they mette togeather at their common Praiers But it appeareth by the Ancient Fathers that the same Lightes serued to solace them against the darke and not for any vse of Religion S. Augustine saith Vouent alius Oleum alius Ceram ad luminaria noctis They promise to the Churche one Oile an other waxe for the night Lightes Likewise saithe Eusebius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignis Purus quantum satis esset and praebendum lumen precantibus A cleare Light so mutche as might suffice the people at theire Praiers So likewise saithe S. Hierome Cereos non clara luce accendimus sed vt noctis tenebras hoc solatio temperemus VVee sight not cut Tapers at midde daie but onely by this comfort to eas the darkenesse of the night Therefore M. Hardinge vnto you that set vp Lightes in your Churches as your selfe saie to the Honour of God the Aunciente Father Lactantius saithe thus Num mentis suae compos putandus est qui Authori Datori Luminis Candelarum Cerarum lumen offert pro munere What maie wee thinke he is wel in his wittes that vnto God the Maker and Geuer of Light wil offer vp Candels and Tapers for a present Verily Tertullian saithe Accendant quotidiè lucernas quibus lux nulla est c. Illis competunt Testimonia tenebrarum auspicia poenarum Let them that haue no sight of God set vp their Tapers euery daye c. To them belongeth bothe the Testimonie of darknesse and the beginninge of Paine But what shal I saye of your Holy Water No doubte it must néedes serue as your Oile doothe to the saluation of body and soule Augustinus Steuchus a principal Doctour of your syde saithe Non inane institutum est quòd Aquas sale Orationibus sanctificamus vt ad eorum aspersum delicta nostra deleantur It is no vaine inuention that wee hallowe VVater with Salte and Prayers that by the sprinkesinge thereof our sinnes maye be forgeuen Thus profanely and Heathenlike he writethe as if the Bloude of Christe were quite dried vp Beside al this one of your Doctours of Louaine tellethe vs in good sadnesse by reporte of one of the Iesuites that in India Holy Water is very wholesome to driue awaye Mise and to make barren Women to conceiue I faine not this mater The place maye be séene O M. Hardinge I must néedes saye of your companie that one saide sometime of the Grecians Theise that cal themselues Catholiques are euer Children Ye saye ye haue chaunged nothinge that is of necessitie either to be beléeued or to be obserued What necessitie ye meane I can not wel contecture For when you liste your Holy Water and Holy Breade must néedes be of necessitie But in déede of the ancient Godly orders of the Churche ye haue in a manner leafte nothinge onlesse it be suche as ye might best haue spared and the same ye haue so defaced withe superstition that it hathe nowe quite loste his former vse and is not the same it was before Certainely if you had changed nothinge then should you haue nowe no Priuate Masse Therfore wee maye iustly saye to you as Tertullian saide in like case vnto the Romaine Heathens Vbi Religio vbi veneratio Maioribus debita
by Peter his predecessour are sufficient And the Glose vpon the same Petrus fecit Papam haeredem bonitatis suae Peter hath made the Pope Heire of his goodnesse But S. Hierome saithe farre otherwise Non sanctorum filij sunt qui tenent loca sanctorum They be not euermore Holy mennes Children that sitte in the roumes of Holy menne Likewise saithe Alphonsus de Castro a special assistante of that syde Quamuis teneamurâ—â—x Fide credere verum Petri Successorem esse Supremum totius Ecclesiae Pastorem tamen non tenemur eadem Fide credere Leonem aut Clementem esse verum Petri Successorem Notwithstanding we be bounde by Faithe to beleue that the true Successour of Peter is the highest Shepheard of the whole Churche yet are we not bounde by the same Faithe to beleue that Leo or Clement being Eishoppes of Rome are the true Successours of Peter The woordes that Christe spake vnto Peter importe no Souerainetie but were common to al the rest S. Cyprian saithe Hoc erant vtique coeteri Apostoli quod fuit Petrus pari cosortio praediti Honoris Potestatis The rest of the Apostles were euen the same that Peter was aâ— endewed with like felowship both of Honour and of Power What special priuilege then can the Pope claime by the Succession of S. Peter Or what talketh he of féeding the whole flocke of Christe that neuer feedeth any parte therof wherin is the Pope like S. Peter or wherein euer was S. Peter like the Pope Yet M. Hardinge doubteth not to geue his Definitiue Sentence vvhat so euer Sheepe is not obedient to the Headshepheard is not of the flocke of Christ The Pope also him selfe boldely warranteth the same Thus he saithe of him selfe Quicunque praeceptis nostris non obedierit peccatum Idololatriae Paganitatis incurrit Who so euer obeieth not our commaundementes falleth into the sinne of Idolatrie and Infidelite And therefore Pope Steuin thus auanceth the authoritie of his owne See Sacrosancta Domina nostra Romana Ecclesia Our Holy Lady the Churche of Rome But Christe speaking of him selfe saithe I am the True Sheepheard And Who so heareth these woordes of myne and doeth the same I wil liken him to a wise man S. Paule beinge but one of the shéepe saithe thus I withstoode Peter as M. Hardinge saithe the Head shéepheard euen vnto his face for that he walked not vprightly to the Gospel of Christe Yet was he a shéepe of the flocke of Christe Hostiensis in this case seemeth reasonable His woordes be these Omnes debent obediâ—e Papae quicquid praecipiat nisi sequi possit peccatum Al men must obey the Pope what so euer he commaunde so there folowe no sinne of his commaundement Likewise Feliuus a notable Canoniste Non obstante Plenitudine Potestatis quae est in Papa non est obediendum ei peccato imminente Notwithstandinge the fulnesse of power that is in the Pope when sinne shal folowe his biddinge we may not obey him Yf the Pope wil claime the Headpast ourship ouer the whole flocke of Christe or rather if he wil be taken for any Pastour at al let him then féede the Flocke Let him breake the breade of Life without Leauen Let him speake the woorde of God truely without fables and wée wil heare him Otherwise S. Augustine hath warned vs Sua si docere velint â—olite audire nolite facere Certè enim tales sua quaerunt non quae sunt Iesu Christi If they wil teache you Doctrines of theire owne see ye heare them not and what so euer sutche thing they commaunde you see ye doo it not For vndoubtedly sutche men seâ—ke for their owne maters and not the thinges that perteine to Jesus Christe The Apologie Cap. 5. Diuision 6. If so be that Pope Pius were the man wee saie not whiche he would so gladly be called but if he were in deede a man that either would accoumpt vs for his brethren or at least would take vs to be men he would first diligently haue examined our reasons and would haue seene what might be saide with vs what against vs would not in his Bul whereby he lately pretended a Councel so rashly haue condemned so great a part of the worlde so many Learned Godly men so many common wealthes so many Kinges so many Princes onely vpon his owne blinde preiudices foredeterminations that without hearing of them speake or without shewing cause why M. Hardinge Speake of Pope Pius what ye wil and what ye can Neither your praise can aduaunce his estimation nor your dispraise abase it His singular vertues be wel knowen God is highly to be praised for that he hath prouided for his flock so good a shepheard As for you as â—e taketh you to be men so not his brethren bicause ye haue cut of your selues from the Catholike churche Your reasons haue ben diligently and exactly examined already In respect of your reasones Learning and Holy Scriptures whiche ye bring ye are founde suche as Balsasar Kinge of Babylon â—as signified by the hande that appeared writing before him in the wall What it is Heretikes to be admitted to reasoning it is and hath ben euermore too wel knowen Be they neuer so throughly confuted they yelde not Ouercome they may be reformed thâ—â— wil not be Therein no good lightly is done The B. of Sarisburie Yf Pope Pius wâ—te so good 〈◊〉 who so 〈…〉 thy a Passout for the Churche of God why then did his Cat dâ—â—lles of thee 〈◊〉 so 〈◊〉 by treason and conspiracie to oppose him 〈…〉 you say â–ª so good a man â–ª 〈…〉 it were not so why then did he himselfe 〈◊〉 thereof so vtterly in â—n Oration pronounced openly in Rome in the Consistâ—â—te â–ª Is it not lauful for so good a man to liue in Rome Is the same Proclamation nowe practised emong the Cardinalles in Rome that was sometime vsed in the Councel house at Ephesus Nemo nostrum frugi esto Let no good man be emongste vs Ye safe Pope Pius would not vouchesaue to cal vs his Brethren No marueile séeing his owne dèere and first begotten Children the Cardinales would no lenger haue him to be theire Father It is sufficient for vs that Christe the Sonne of God is contente to cal vs his Brethren Ye haue Excommunicate vs as the Phâ—riseis did the Apostles bicause wée speake vnto you in the name of Christe But your owne Lawe saithe Excommunicaâ—us non poiest Excommunicate He that is Excommunicâ—t him selfe cannot geue Sentence to Excommunicate others And your owne Gelasius saithe Neminem ligate debet iniqua Sententia A wicked Sentence of Excommunication bindeth noman But before al others God him selfe saithe Ego Benedicam Maledictionibus vestris I wil Blesse that you Curse saithe the Lorde You saie you haue weighed our Reasons and haue founde them too light Now surely
is not Iustified by the VVoorkes of the Lawe but by the Faithe of Christe M. Hardinge wil saie Yet hitherto of Sola Fides that is of Onely Faithe wée heare nothinge Notwithstandinge when S. Paule excludeth al manner Woorkes bisides Onely Faithe what els then leaueth he but Faithe alone How be it if it be so horrible an Heresie to saye Wée be Iustified before God by Onely Faithe that is to saie Onely by the Merites Crosse of Christe let vs sée what the Holy Learned Fathers of the Churche so many hundred yéeres agoe haue taught vs thereof S. Ambrose saithe Iustificati sunt Gratis quia nihil Operantes neque vicem reddentes Sola Fide Iustificati sunt dono Dei They are Iustified Freely Bicause woorkinge nothinge and requitinge nothinge they are Iustified by Onely Faithe through the gifte of God Againe Sic decretum est à Deo vt cessante Lege Solam Fidem Gratia Dei posceret ad Salutem This was Goddes determination that the Lawe surceasinge the Grace of God shoulde require Onely Faithe vnto Saluation And againe Sola Fides posita est ad Salutem Onely Faithe is saide or appointed vnto Saluation S. Bastle saithe Nouis se esse inopem Verae Iustitiae Sola autem Fide in Christum esse Iustificatum He knoweth him selfe to be voide of True Righteousnesse and to be Iustified by Onely Faithe in Christe Theodoretus saithe Non vllis Operibus nostris sed per Solam Fidem Mystica bona consequuti sumus Not by any VVoorkes of ours but by Onely Faithe we haue gotten the Mystical good thinges Nazianzenus saithe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Credere solum est Iustitia Onely Beleeuinge is Righteousnesse Origen saithe Vbi est gloriario tua Exclusa est Dicit sufficere Solius Fidei Iustificationem ita vt credens quis TantuÌ„modo Iustificetur etiaÌ„si Nihil boni Operis fecerit VVhere nowe is thy boastinge of thy good Woorkes It is shutte out Paule saithe that the Iustification of Onely Faithe is Sufficiente So that a man Onely Beleeuinge maye be Iustified although he haue donne no good woorke at al. Hesychius saithe Gratia ex Misericordia atque Compassione praebetur Fide comprehenditur Sola The Grace of God is geuen onely of Mercie and Pauoure and is embraced and receiued by Onely Faithe I leaue a greate number of others that haue written the like as wel Gréekes as Latines In steede of them al S. Chrysostome saithe thus Illi dicebant Qui Sola Fide nititur Execrabilis est Hic contrà demonstrat eum qui Sola Fide nititur Benedictum esse They saide who so staieth him selfe by onely Faithe is accursed Contrarâ—ewise S. Paule prooueth that who so stayeth him selfe by Onely Faithe he is Blessed Touchinge the woordes of S. Iames yf M. Hardinge wel considered the Equiuocation or double vnderstanding of this woorde Iustification he might soone and easily haue espied his owne errour For when S. Paule saithe Abraham was Iustified by Faithe without VVoorkes of the Lawe he teacheth vs how Abraham was receiued into fauour and Iustified before God Of the other side S. Iames when he saithe Abraham was Iustified by VVoorkes and not by Faithe Onely he speaketh of the woorkes that folowe Iustification of the Fruites of Faithe Without whiche Fruites Abrahams Faithe had benne no Faithe S. Augustine saithe Non sunt contrariae duorum Apostolorum Sententiae Pauli Iacobi Cùm dicit Paulus Iustificari hominem sine Operibus Iacobus dicit inanem esse Fidem sine Operibus Quia Paulus loquitur de Operibus quae Fidem praecedunt Iacobus de ijs quae Fidem sequntur The saieinges of the twoo Apostles Paule and Iames are not contrarie where as Paule saithe A man is Iustified without Woorkes and Iames saithe Faithe without Woorkes is in vaine For Paule speaketh of the VVorkes that goe before Faithe James speaketh of the VVorkes that folowe after Faithe Yf M. Hardinge shal thinke S. Augustines authoritie herein is not sufficient Thomas of Aquine wil auouche the same His woordes be these Iacobus hic loquitur de Operibus sequentibus Fidem quae dicuntur Iustificare non secundum quod Iustificare dicitur Iustitiae infusio sed secundum quod dicitur Iustitiae Exercitatio vel Ostensio vel Consummatio Res enim dicitur fieri quando perficitur vel innotescit Iames in this place speaketh of sutche woorkes as folowe Faithe whiche woorkes are saide to Iustifie not as Iustification is the procuring of Righteousnesse but in that it is an Exercise or a shewinge or a Perfitinge of Righteousnesse For wee saye A thinge is donne when it is perfited or knowen to be donne Nowe concerninge the assurance or Certainetie of Saluation the Scriptures are fulle S. Paule saithe There is no damnation to them that be in Christe Iesu The Sprite of God beareth witnesse to our Sprite that wee are the Children of God I knowe that neither Deathe nor Life nor Angels nor Powers nor Principalities nor thinges presente nor thinges to come nor Highth nor Deapthe nor duy Creature els shal be hable to remooue me from that Loue that God beareth to wardes mee in Christe Iesu our Lorde But for as mutche as these woordes perhaps haue not the Sense of the Churche of Roome without whiche in M. Hardinges iudgemente the Scripture of God is no Scripture let vs sée the Sense and Exposition of the Holy Fathers Tertullian saithe Vt certum esset nos esse Filios Dei misit Spiritum suum in corda noâ—tra clamantem Abba Pater That wee might be certified that we bee the Children of God he hath sente the Holy Ghoste into our hartes crieinge Abba Father Clemens Alexandrinus saithe Re vera Sanguis Fidei est Spes in qua continetur vt Fides in anima Cùm autem Spés expirauerit perinde acsi sanguis effluxerit vltalis Fidei facultas dissoluitur In deede Hope is as it were the Bloudde of Faithe in whiche Faithe Hope is conteined euen as Faithe is conteined in the Soule And when Hope is gonne then is al the Liuely power of Faithe dissolued as if the Bloudde were sheadde out of the Body S Cyprian saithe Et tu dubitas fluctuas Hoc est Deum omninâ— non nosse Hoc est Christum Credentium Magistrum peccato incredulitatis offendere Hoc est in Ecclesia constitutum Fidem in Domo Fidei non habere And dooste thou stagger and stande in doubte of thy Saluation That were as mutche as not to knowe God that were as mutche as with the sinne of vnbeliefe to offende Christe the Maister of Beleeuers That were as mutche as beinge in the Churche in the House of Faithe to haue no Faithe Prosper saithe Securi diem Iudicij expectant quibus in Cruce Domini gloriantibus mundus Crucifixus est ipsi Mundo They vnto whome the worlde is Crucified and are Crucified vnto the worlde waite for the daye
nor Deacons this daie in the Churche of Englande he might the more easily claime the whole right vnto himselfe And in déede if it were certaine that the Religion and Truthe of God passeth euermore orderly by Succession and none otherwise then were Succession whereof he hath tolde vs so longe a tale a very good substantial Argumente of the Truthe But Christe saithe In Cathedra Mosi sedent Scribae Pharisaei By order of Succession the Scribes and Phariseis sitte in Moses Chaire Annas and Caâ—pâ—as touchinge Succession were as wel Bishoppes as Aaron Eleazar Of Succession S. Paule saithe to the Faithful at Ephesus Scio quâ—d post discessum meum intrabunt Lupirapaces Ex Vobis ipsis exurgent viri peruersa loquentes I knowe that after my departure hence Râ—ueninge Woulues shal enter and Succede me And out of your selues there shal by Succession springe vp menne speakinge peruersely Therefore S. Hierome saithe Non Sanctorum filij sunt qui tenent loca Sanctorum They be not alwaies the Children of Holy Menne that by Succession haue the places of Holy Menne Notwithstandinge the Pope him selfe wil saie as it is before alleged In Papa si desint bona acquisita per merirum sufficiunt quae à Loci Praedecessore Praestantur If the Pope wante good thinges gotten by his owne merites the good thinges whiche he hath by Succession of Peter his Predecessour are sufficient And the Glose thereupon Petrus fecit Papas Haeredes bouitatis suae Peter made the Popes Heires of his goodnesse by Succession And againe Papa Sanctitatem recipit à Cathedra The Pope receiueth his Holinesse by Succession of his Chaire Sutche affiance sometime had the Scribes and Phariseis in their Succession Therefore they saide VVee are the Children of Abraham Vnto vs hath God made his promises Arte thou greatter then our Father Abraham As for Christe wee knowe not from whence he came or what he can shewe for his Succession And when Christe beganne to refourme their Abuses and Errours they saide vnto him By what Power dooest thou these thinges And who gaue thee this Authoritie where is thy Succession Vpon whiche woordes Beda saithe Intelligi volunt Diaboli esse quod faciâ— They woulde haue the People vnderstande for that he had no solemne Succession that al that he did was of the Diuel And Cyrillus frameth their woordes in this sorte Tu Ortus ex Iuda commissos nobis fasces vsurpas Thou beinge of the Tribe of Juda and therefore hauinge no right by Succession vnto the Priesthoode takest vpon thee the office that is committed vnto vs. Likewise Chrysostome imagineth the Phariseis thus to saie Tu de Sacerdotali Familia natus non es Senatus tibi hoc non coucessit Caesar non donauit Thou arte not of the house of Priestes The Councel hath not graunted it thee The Emperour hath not geeuen it thee Thus to maineteine them selues in credite for that they had Succession and continuance from Aaron and sate in Moses Chaire they kepte Christe quite out of possession and saide vnto him then euen as M. Hardinge saithe nowe vnto vs Who euer taught vs these thinges before thee What ordinarie Succession and Vocation haste thou What Bishop admitted thee Who confirmed thee Who allowed thee Therefore good Christian Reader lette not these M. Hardinges greate woordes mutche abasshe thee The Scribes and Phariseis in the like cases vsed the like language longe agoe Touchinge the Churche of Rome I wil saie nomore for this presente but onely that was spoken openly by Cornelius the Bishop of Bitonto in the late Councel of Tridente Vtinam non à Religione ad Superstitionem à Fide ad Infidelitatem à Christo ad Antichristum velut prorsus Vnanimes declinassent VVoulde God they were not al gonne by consente togeather from Religion to Superstition from Faithe to Jufidelitie from Christe to Antichriste These fewe woordes consideringe either the speaker or the place where they were spoken maye seeme sufficient They are gonne from Faithe to Infidelitie from Christe to Antichriste And yet al other thinges failinge they muste holde onely by Succession and onely bicause they sitte in Moses Chaire they muste claime the possession of the whole This is the right and vertue of their Succession The woordes of Tertullian M. Hardinge whiche you haue here alleged were spoken of certaine your Ancient Fathers that had raised vp a Newe Religion of them selues as you haue also donne without either Woorde of God or example of the Apostles and Holy Fathers And therefore he saithe not vnto vs but vnto you and sutche as you be Edant Origines Ecclesiarum suarum Lette them shewe foorthe the Originalles of theire Churches Euen so wée saie vnto you shewe vs the Originalles of your Doctrine Shewe vs any one of the Apostles of Christe or of the Learned Catholique Doctours of the Churche that euer saide your Priuate Masse Shewe one at the leaste either Greeke or Latine S. Augustine saithe of so many Bishoppes of Rome there coulde not one be founde that had benne a Donatiste Euen so in like sorte saie wée to you of al the same Bishoppes of Rome there cannot one be founde that euer agreed with M. Hardinge in saieinge Masse Or if there were any sutche shewe vs his name with other Circumstances when and where and who were witnesses of the dooinge Shewe vs your Originalles M. Hardinge Confesse the Truthe Deceiue vs no lenger It is a newe Diuise ye haue it onely of your selues and not by Succession from the Apostles But wherefore telleth vs M. Hardinge this longe tale of Succession Haue these menne their owne Succession in so safe Recorde Who was then the Bishop of Rome nexte by Succession vnto Peter Who was the Seconde Who the Thirde Who the Fourthe Irenaeus reckeneth them togeather in this order Petrus Linus Anacletus Clemens Epiphanius thus Petrus Linus Cletus Clemens Optatus thus Petrus Linus Clemens Anacletus Clemens saithe that he him selfe was nexte vnto Peter And then muste the reckeninge goe thus Petrus Clemens Linus Anacletus Hereby it is cleare that of the foure firste Bishoppes of Rome M. Hardinge cannot certainely telle vs who in order Succeded other And thus talkinge so mutche of Succession they are not wel hable to blase their owne Succession I might farther saie that Peters See Apostolike was ouer the Iewes and not at Rome ouer the Heathene For so S. Paule saithe Mihi concreditum est Euangelium Praepuiij sicut Petro Circumcisionis Qui potens erat Petro in Apostolatu Circumcisionis Potens erat in me inter Gentes The Gospel of the Vncircumcision was committed vnto me as the Gospel of the Circumcision vnto Peter God that was mighty in Peter in the Apostleship of the Circumcision was mighty in me emonge the Heathens Therfore if the Pope this daie wil claime onely by Peters Title and require nomore then Peter had then muste he séeke
doo that moste humble Open Penaunce but onely once in the Churche and neuer more afterwarde leaste the Medicine beinge made ouer common should not bee profitable to the Sicke Thus mutche difference therfore wee see there was bitweene the Churche and Nouatus The Churche graunteth the Open Sinner one onely time of Open Reconciliation and neuer more But Nouatus graunteth none at al. Therefore the whole mater of Nouatus might haue serued M. Hardinge to some other purpose For Confession whether it were Priuate or Publique was no parte of his Erroure The Apologie Cap. 6. Diuision 2. And wee saie that the office of Loosing consisteth in this pointe that the Minister either by the Preachinge of the Gospel offereth the Merites of Christe and ful pardon to sutche as haue lowely and contrite hartes and doo vnfainedly repente them selues pronouncinge vnto the same a sure and vndoubted forgeeuenesse of theire sinnes and hope of Euerlastinge Saluation Or els that the same Minister when any haue offended theire Brothers mindes with somme greate offence or notable and open crime whereby they haue as it were vannished and made them selues straungers from the Common Felowship and from the Body of Christe then after perfite amendement of sutche personnes dothe reconcile them and bring them home againe and restore them to the Companie and Vnitie of the Faithful M. Hardinge The summe of all these gaye woordes abbridged dothe attribute Loosinge or Absolution firste to Preachinge nexte to Assotlinge sutche as be Excomminicate As touchinge the firste these Defenders confounde the offices of Preachinge and of Absolution The Preacher teacheth the hearers and reporteth the woordes of Christe as out of the mouthe of Christe saieinge Thus saithe Christe c The Priest whiche is the Minister of Absolution accordinge to the Authoritie geuen to him by Christe in his owne person assoileth the Penitente saieinge I assoile thee in the name of the Father c. The Preacher in that he preacheth onely dothe not assoile sinners neither geueth he the Merites of Christe nor full pardon by pronouncinge vnto them the Gospell For if that greate benefite consiste in pronouncinge or denouncinge of the Gospell then why might not euery laye man yea womenne yea yonge boyes and gyrles assoile sinners yea why might not euery man assoile him selfe And woulde ye Sirs appointe vnto vs suche for iudges constituted by Christe For the woordes of Christe be so plaine as they cannot be so violently wrested For Christe saide not To whom ye offer by preachinge of the Gospel my Merites and Pardon or whose sinnes ye pronounce by the Gospell to be remitted but quorumcunque remiseritis who soeuers sinnes ye remitte they are remitted to them For as the sonne of man remitted sinnes to him that was sicke of the Palsye and to Mary Maudelen that ye maye knowe saithe he that the sonne of man hathe Power to remitte sinnes c Euen so he hathe transferred the same power vnto Priestes saithe Chrysostome VVhiche Priestes he hathe sente as the Father sente him And if Absolution consiste in pronouncinge of the Gospell whiche profiteth so muche as it is beleeued then the power of the Keies whiche Christe hathe geuen to the Churche consisteth not so muche in the Minister as in the sinner that heareth and beleeueth and so is forgeuen by Luthers Opinion And by this meanes the Prieste hathe no speciall power But wee saie with the Churche that a Sacramente hath his efficacie of the institution of Christe in him to whom it is adhibited In this sense the Catholike Churche of Christe hath euer taughte that God woorketh our Saluation by Sacramentes and in this faithe it hathe alwayes baptized infantes that their sinnes beinge remitted they mighte be made the children of God Like wise by the Keyes of the Churche it hathe assoiled personnes berefte of the vse of speache and reason as the Learned and Auncient Holy Father Leo teacheth in his Epistle ad Theodorum Episcopum Foroiuliensem and S. Augustine de adulterinis conlugijs Lib. 1. Cap. 26. vltimo Finally if the office of Loosinge that is Absolution consisted in Preachinge the Gospell and offeringe the Merites of Christe by pronouncinge the woordes in whiche the remission of our sinnes is expressed as this Denfender teacheth then had not the Catechumens of olde time neither nowe shoulde they be in any danger if they shoulde dye without Baptisme and the grace of reconciliation that is not beinge assoiled For they lacked no preachinge as nowe they lacke not where any suche bee The contrarie whereof the Churche hathe euer taught and for witnesse of the same besides other fathers wee haue the plaine Doctrine of S. Augustine Who saithe that a Catechumen howe mutche so euer he profitethe beareth still the burthen of his iniquitie so longe as he is not baptized I denie not but cases of iuste necessitie be excepted in the one and the other hauinge right and firme willes and desire in eche case VVhen not the contempte of Religion but the pointe of necessitie excludethe the Mysterie of baptisme as S. Augustine saithe Then how dangerous and pernicious is the Doctrine of these Defenders our Newe Ministringe Prelates who more with sweete and Holy woordes then withe truthe teache Christen people that the office of Loosinge consisteth in offeringe by preachinge of the Gospell as they call it the Merites of Christe and full pardon and by pronouncinge I knowe not howe a sure and vndoubted forgeeuenesse of sinnes and hope of Euerlasting Saluation to suche for soothe as haue lowly and contrite hartes and doe vnfainedly repente them The contrition of harte they seeme to speake of sufficethe not for Loosinge of sinnes onlesse it be contrition formed with charitie as the Diuines teache VVhiche charitie seeketh and requireth the Sacrament of Penaunce and the grace of reconciliation whiche cannot be ministred but by a prieste Neither is it possible the prieste to iudge truly who are lowly and contrite of harte and repente them vnfainedly forasmutche as he cannot searche the harte onlesse the penitentes humble them selues vnto him and declare theire repentaunce by simple and lowly confession of their sinnes VVhiche confession these Newe Gospellers haue abandoned out of theire Congregations Howe mutche is more the Catholike and holesome Doctrine of S. Augustine to be embraced and folowed whiche he vttereth in these woordes Doo ye penaunce sutche as is done in the Churche that the Churche maie praie for you Let noman saie to him selfe I do penaunce secretely before God I do It God who forgeeueth me knoweth that I doo it in my harte But what saith S. Augustine hereunto VVhy then saithe he it was saide in vaine What thinges ye Loose in Earthe they shal be Loosed in Heauen Then without cause the Keies be geeuen to the Churche VVe make voide the Gospell of God wee make frustrate the woordes of Christe S. Augustine saithe doo ye
Verbum mundat Detralie Verbum quid est Aqua nisi Aqua Why saithe not Christe you are cleane bicause of the Baptisme wherewith ye are wasshed But Bicause of the Woorde that I haue spoken to you Sauinge for that it is the Woorde that cleanseth in the VVater Take the VVoorde awaie and what is VVater els but VVater The Apologie Cap. 7. Diuision 2. Moreouer that Christes Disciples did receiue this Authoritie not that they should heare the Priuate Confessions of the people listen to their whishperinges as the common Massinge Priestes doo euerywhere nowe adaies and doo it so as though in that one point laye al the Vertue and vse of the Keies but to the ende they shoulde Goe they should Teache they should Publishe abroade the Gospel and be vnto the Beleuinge a sweete Sauour of Life vnto Life and vnto the Vnbeleuinge and Vnfaitheful a Sauour of Deathe vnto Deathe and that the mindes of Godly persons beinge brought lowe by the remorse of theire former Life and errours after they once begonne to looke vp vnto the Light of the Gospel beleue in Christe might be opened with the Woorde of God euen as a dore is opened with a Keie Contrarie wise that the Wicked and wilful and sutche as would not beleeue nor returne into the right way should be leafte stil as faste locked shutte vp as S. Paule saithe waxe woorse and woorse This take wee to be the meaninge of the Keies and that after this sorte mennes Consciences be either opened or shutte M. Hardinge Here ye Harpe muche vpon one stringe whiche so iarreth in the eares of the Hearers as your confuse Harmonie can like noman onlesse he be a Minstrel of your owne Secte The Auctoritie and power of the Keies consisteth not altogeather nor Principally in Preachinge or pronouncinge of the Gospel as already we haue proued VVhat maye wee iudge of you procedeth this of Malice or of Ignorance that thus ye confounde the Keies the Powers and the Ministeries Preachinge is one thinge to gouerne the Churche is an other to remitte and reteine sinnes is an other to distribute the Sacramentes is an other Dothe not S. Paule in cleare woordes speake Seuerally and distinctly of Ministeries where he saithe that he was not sent of Christe to Baptise but to Preache the Gospel This Doctrine of yours whereby ye confounde the Keies Powers and Ministeries dothe not onely obscure the Scriptures and bringe the people to greate errours but also vnder pretence of a loue towarde preachinge of the Gospel leadeth them into contempt of the Sacramentes and specially of the Sacrament of Penaunce without which if after Baptisme we haue sinned not beinge letted by case of necessitie wherein VVil Desire and Vowe is accepted we can not attaine to Saluation As you folow Caluine your Maister in this and sundrie other false and perilous Doctrines so it is to be feared if your wicked temeritie be suffered to proceede that at length hauinge brought al Religion to bare Preachinge ye wil abandon al the Sacramentes of the Churche as thinges not necessarie For so that wicked Maister of yours teacheth That where Christes death maye be remembred otherwise there al the Sacramentes be Superfluous And that I seeme not to sclaunder him I remitte you to his Commentaries vpon the firste Epistle of S. Paule to the Corinthians where expoundinge these wooordes Doo this in my remembraunce he saithe thus The Supper is a token of remembrance ordeined to lifte vp or helpe our infirmitie for if otherwise we were mindeful inoughe of Christes deathe this helpe he meaneth the Blessed Sacrament of the Aultar were superfluous whiche is common to al the Sacramentes for they be healpes of our infirmitte Lo by Caluines Doctrine if we remember the deathe of Christe bothe the Euchariste and al other Holy Sacramentes be voide and Superfluous And then because no other thinge bringeth to our remembrance the Deathe of Christe more then Preachinge to what purpose serue al the Sacramentes Thus these Defenders with their Maister Caluine haue founde a shorter waie to Heauen then was knowen before In an other place he seemeth to derogate muche of the necessitie of Baptisme of Christen mens Children VVhere he saithe that by reason of Gods promise the issue whiche commeth of Faitheful parētes is borne Holy and is a Holy Progenie and that the childrē of suche beinge yet enclosed in the wombe before they drawe breathe of life be neuerthelesse chosen into the couenaunt of life euerlastinge This doctrine when it shal take place as by you Defenders it is sette in a good furtherance what shal we looke for but that the necessarie Sacrament of Baptisme without whiche who is to be compted a Christen man and the moste Blessed and confortable Sacramente of the Aultar and the Holesome Sacrament of Penance and Absolution and the reste of the Sacramentes shal be nomore esteemed and vsed then nowe ye esteeme and vse the Masse Holy Breade and Holy VVater This beinge once brought to passe shal not the people easely be induced either to receiue Mahometes Religion or somme other as farre from God as that is or to allowe the pleasant trade of life of the Epicureans the moste parte beinge already thereto inclined and no smal number wel entread But to returne againe to the Keies whiche seme to you to haue no force ne vse but in Preachinge First as touchinge the scorneful scoffer vttered by you Sir Defender in Latine and by your interpreter in Englishe againste Priuate Confessions and against the Ministers of the Churche appointed by God for grace of reconciliation to be imparted to penitentes your light mockinge sprite deliteth your selues not so muche as it pitieth vs to see you bothe so faste bounde in Satans fetters Nexte concerninge Confession necessarely required to the vse and power of the Keies whiche you speake of at your pleasure thus we saye accordinge to the Scriptures Amonge sundry effectes for whiche Christe gaue the Keies to the Apostles and their Successours this is one that by Power of them they should remitte and reteine Sinnes as himselfe saide VVhose sinnes ye remitte they are remitted vnto them and whose sinnes ye reteine they are reteined But sinnes can not duely be remitted or reteined onlesse they be knowen to him that hath auctoritie thereto and knowledge of sinnes specially suche as are priuie can not be had of man who can not see into the harte of man ◠but by Confession of the sinner VVherefore consequently it foloweth that they receiued this auctoritie to heare the Confession of Christen people desirous to be assolted and reconciled VVherefore the Confessiō yea of Secrete sinnes is necessary to Saluatiō by thinstitution of Christe For in that he instituted the ende he instituted also the meanes whiche shoulde be necessarie to the obteininge of the ende onlesse we woulde make Christe our Lawemaker to haue failed his Churche
Facilè patior vt quae Christus nobis dedit Salutis adiumenta eorum vsus Necessarius dicatur quando scilicet datur facultas Quanquam Semper admonendi sunt Fideles non aliam esse cuiusuis Sacramenti Necessitatem quà m Instrumentalis Causae cui nequaquam alliganda est Dei vittus Vocem sanè illam nemo pius est qui non toto pectore exhorreat Sacramenta res esse Superfluas I can wel suffer that what so euer healpes of Saluation Christe hath geuen vs the vse thereof be coumpted Necessarie I meane when we maye haue oportunitie and time to vse them How be it thus mutche the faitheful muste be warned that the Necessitie of any Sacramente is none otherwise but as of a Cause Instrumental vnto whiche Cause wee maye not in any wise binde the Power of God But that the Sacramentes be thinges Superfluous no Godly man can abide to heare it Where you further charge M. Caluine for saieinge The Children of the Faithful are borne Holy ye shoulde rather herewith haue charged S. Paule For thus he saithe Nunc Liberi vestri Sancti sunt Nowe are your children Holy Ye should haue remembred M. Hardinge that these be S. Paules woordes and not M. Caluines His meaninge is that the Children of the Faitheful notwithstandinge by Nature they be the Children of Anger yet by Goddes Frée Election they be Pure and Holy This is S. Paules vndoubted Doctrine Whiche notwithstandinge be neuer neither despised the Sacramentes of Christe nor leadde the people â–ª as you saie to Mahomete or Epicure Here at the laste M. Hardinge to returne as he saithe to his Keies first beginneth with the spiteful woordes and scorneful scoffes and light Sprite of Sir Defender whiche he saithe he learned in the Schoole of Sathan nowe lieth bounds in Sathans fetters To answeare al sâ—tche M. Hardinges vanities it were but vaine Wise menne wil not greatly weigh these childishe Tragedies But he saithe The Prieste holdeth a Consistorie is a Iudge ouer the sinnes of the People But beinge a Iudge he cannot discerne Sinnes onlesse he knowe them Neither can he knowe them but by Confession Therfore saithe M. Harding VVee tel them that Confession of al Deadly Sinnes is of the Institution of God and not of Man Mary he saithe touchinge the manner of Confession secretely to the Priest alone it is moste agréeable to Natural Reason that secrete Sinnes be Confessed secretely Here I beseche thée good Christian Reader note this one thinge by the waye M. Hardinge contrarie to common order hathe brought vs the Institution of God without any manner Woorde of God And thus he saithe Wee tel them as if his bare tellinge should stande for proufe Verily notwithstandinge Christe gaue his Apostles Power of Bindinge and Loosing yet it appeareth not yâ— he spake any one woord of Secrete Confession And Gratian a Famouse Doctour of that side doubteth not to saye Latentia peccata non probantur Necessariò Sacerdoti Confitenda It is not proued that Priuie sinnes ought of Necessitie to be Confessed vnto the Prieste And againe Datur intelligi quòd etiam ore tacente Veniam Consequi possumus Wee are geuen to vnderstande that although wee vtter nothing vvith our mouthe yet wee may obteine pardonne or Absolution of our sinnes Therefore notwithstanding al this M. Hardinges tellinge his owne Doctour Gratian telleth him that Auriculare Confession is not of Goddes Institution But wherefore speaketh M. Hardinge so precisely and specially of Deadly Sinnes Or why maie not his Venial Sinnes comme likewise in the rekeninge as wel as others In déede it is specially prouided in yâ— late Chapter at Tridente that Litle Petite Sinnes néede not to be vttered in Confession And Rob. Holcote saithe De Venialibus Confiteri magis est Supererogationis quà m Necessitatis To make Confession of Venial Sinnes is more of Deuotion then of Necessitie And Thomas of Aquine saithe Quidam probabiliter dicunt quòd per ingressum Ecclesiae Consecratae homo coÌ„sequitur Remissionem peccatoruÌ„ Venialium Somme saie and that not without good reason that a man maye obteine Remission of his Venial Sinnes onely by entriâ— into a Churche that is Consecrate And it is pourposely noted in the Glose vpoÌ„ the Decretales Venialia tolluntur vel per Orationem DominicaÌ„ vel per Aquam Benedictam Venial Sinnes may be remoued either by a Pater noster or by Holy Water And therefore perhaps M. Hardinge wil saie accordinge to the iudgemente of these and others his owne Doctours that his Litle Prety Venial Sinnes ought not of dewtie to be rekened but maie otherwise be remitted and haue no neede of Christes Bloude This is a shorter waie to Heauen then either Christe or his Apostles euer taught vs. Howe be it al this errour séemeth firste to haue growen of mistakinge these woordes of Beda Coaequalibus quotidiana Leuia grauiora verò Sacerdoti Pandamus Let vs open our smal and daily Sinnes vnto our felowes and our greate Sinnes vnto the Prieste For the reste M. Hardinges Resolution maie stande withe good fauoure For séeing his Auricular Confession can holde no better by Diuinitie that it may séeme to holde by somme what he did wel to saye It holdeth wel by Natural Reason M. Hardinge saithe The Prieste can be no Iudge without particulare knowledge of euery Sinne Nor can he knowe without hearing Nor can he heare without Confession For answeare hereto Chrysostome saithe as he is before alleged Medicinae locus hic est non Iudicij Non Poenas sed Peccatorum Remissionem tribuens Deo Soli die Peccatum tuum Here is a place of Medicine and not of Iudgemente rendring not punishement but Remission of Sinnes Open thine offences to God Onely But if the Prieste can be no Iudge without knowledge then doubtelesse M. Hardinge your Priestes for the more parte can be no Iudges For your owne Peter Lombarde saithe Scientiam discernendi Omnes Sacerdotes non habent Al Priestes haue not knowledge to discerne bitwene sinne and sinne And many of them be vtterly ignorant and knowe nothinge Notwithstandinge be the Prieste neuer so wise or wel learned yet howe is be hable to enter into the breaste of man and to knowe the Secretes of the harte S. Paule saithe What man knoweth what is in man but the sprite of man that is within him Salomon saithe God Onely knoweth the thoughtes of menne S. Paule saithe God Onely searcheth the Harte and reines And S. Augustine pourposely speakinge hereof as it is saide before saithe thus Vnde sciunt cùm à me ipso de me ipso audiunt an verum dicam Howe knowe they when they heare me speake of mee selfe whether I saie Truthe or no Therefore the Prieste iudginge that yâ— he cannot knowmuste néedes wander vncertainely and be a very doubteful Iudge Neuerthelesse admittinge the Prieste to be a Iudge yet if it may be proued either that he
conteine health to the workinge whereof they be effectual And as it is saide of the Sacramentes that thei conteine grace so is it likewise saide that through theire vertue whiche thei haue by Gods institution thei do not only signifie as by these Defenders Doctrine that semeth to be theire special office but also with signification worke and cause as an instrumental cause the effecte of that whiche they signifie After whiche maner God hath geuen to the Sacramentes of the Newe Testamente that thei worke the thinge signified through vertue geuen them by Gods ordinance to special effectes of grace The B. of Sarisburie Of the number of the Sacramentes wée shal haue more conueniente time to speake hereafter There gentle Reader I trust thou shalt sée M. Hardinges great question easily answeared with what face wée saye wée allowe the Sacramentes of the Churche In the meane season it maie please thée to weigh these woordes of Cardinal Bessarion the Bishop of Tusculum one of M. Hardinges especial Catholique Doctours Haec Duo Sola Sacramenta in Euangelijs manifestè tradita legimus These onely tvvo Sacramentes wee reade to be deliuered vs plainely in the Gospel Here Bessarion nameth not Seuen Sacramentes as M. Harding dooth but onely Tvvo Certainely wée refuse no Sacramente that euer was either ordeined by Christe or vsed and practised by the Apostles Your Lordes Supper saithe M. Hardinge auaileth you nothing but to your further Condēnation So must it néedes be bicause M. Harding saith it shal so be These Tragical terrours are fit onely to frale children In the Date of the Lorde eche mannes woorke shal appeare The simpleste of our people vnderstandeth the Nature Meaning of the Holy Mysterie of Our Lordes Supper therfore they receiue y◠same togeather to theire greate consolation But in Your Lady Masse the simple people vnderstandeth nothing heareth nothing sauing a fewe vnseemely Ceremonies seeth nothing And therfore they so seldome Communicate that onely of custome without any zele or comforte of conscience as hauinge no sense or feeling in al these dooinges Origē saith Nisi Circuncisionis reddatur ratio nutus est Opus mutum Pascha aliae Solenuitates nutus magis sunt quà m Veritas vsque hodiè Populus Israel surdus mutus est Onlesse the reasons or causes of Circumcisiō be opened Circumcision is but a gesture and a doumbe kinde of vvoorke The Easter Feaste and other like Solemnities are rather Ceremonies then the Truthe it selfe Euen stil vntil this daie the people of Israel is deafe and doumbe S. Ambrose saithe Indignus est Domino qui aliter Mysterium celebrat quà m à Christo traditum est Non enim potest deuotus esse qui aliter praesumit quà m datum est ab Authore He is vnwoorthy of the Lorde that Ministreth this Sacramente othervvise then Christe deliuered it For he cannot be deuoute that presumeth to vse it othervvise then it was firste deliuered from Christe the Authoure These wordes séeme sommewhat to touche M. Hardinge and his Companie But here he is contented to allowe vs the very Sacramente and true vse of Baptisme and that vailable and of force for the Remission of Sinnes Whereby vnaduisedly and vnwares he confesseth that wee haue the very True Catholique Churche of God For S. Augustine saithe truely Baptismus Ecclesiae potest esse extra Ecclesiam munus autem Beatae vitae non nisi intra Ecclesiam inuenitur The Baptisme of the Churche maie be without the Churche but the gifte of Blessed life is not founde but vvithin the Churche But why he alloweth vs this Sacramente rather then the other it were a harde mater to discusse Neither may we iustly require reason of him that speaketh so mutche without reason Perhaps he wil sate Baptisme is but a light Sacramente maie be ministred by any Laie Personne euen by an olde Woman or by a gyrle so that shée speake Latine and vnderstande not what shée saie For otherwise I trowe her dooinge maie not stande for good Certainely whereas M. Hardinge speaketh of the dewe Fourme of Woordes according to Christes Institution his owne Doctours telle vs and auouche it for greate Truthe that if the Prieste saie thus Ego te Baptizo in nomine Patris Filij Spiritus Sancti Diaboli That is I. Baptize thee in the name of the Father and of the Sonne and of the Holy Ghoste and of the Diuel Or if he saie thus as one ignorante Prieste sommetime saide Ego te Baptizo in nomine Patria Filia Spirita Sancta yet the Fourme of Baptisme is very good But one greate faulte M. Hardinge findeth in our dooinges for that wée haue leafte out a greate many Holie rites his Chrisme his Oile his Salte his Spittle and sutche other like thinges and for that wée minister this Sacramente plainely simply as Christe commaunded This obiection beinge of no greater weight may easily discharge it selfe therefore maie passe wel without farther answeare M. Hardinge saithe there be Seuen Sacramentes whiche as he saithe doo not onely signifie a Holy thinge but also doo Sanctifie and make holy those to whō they be adhibited being sutche as by Institution of Christe conteine Grace in them and power to sanctifie Here to leaus the reste it might be demaunded howe can Matrimonie Sanctifie a Man make him Holy or by what Institution of Christe conteineth it Grace in it selfe and Power to Sanctific Or if it cannot Sanctifie nor haue sutche Grace howe then can it be called a Sacramente I graunt the Ancient Learned Fathers entreating of the Sacramentes haue often vsed vehement and greate woordes It is written in the Councel of Nice Vides Aquam Considera Vim Diuinam quae in Aquis Latet Puta Aquam esse plenā Ignis Diuini Seest thou the Water Consider the diuine Povver that lieth Hidde in the Water Imagin that the Water is ful of Heauenly Fiere So S. Ambrose Spiritus Sanctus descendit Aquam consecrat Adest Praesentia Trinitatis The Holy Ghoste commeth downe and haloweth the Water There is the Presence of the Trinitie So saith Tertullian In Baptismo tingimur Passione Christi In Baptisme wee are vvasshed vvith the Passion of Christe So saith Chrysostome as M. Hardinge hath here alleged him Baptisme is ful of Povver and Grace So saith S. Cyprian so saie others Al these and other like vehemente speaches M. Harding mitigateth and qualifieth in this wise VVee meane saith he that Sacramentes conteine Grace after sutche manner of speakinge as wee saie Potions and drinkes conteine healthe That is to saie Sacramentes verily and in déede conteine not the Grace of God For drinkes and Potions verily and in déede conteine not the health of the Patiente In this manner of speache the Children of the Prophetes saide to Elizaeus the Prophete Mors in olla Vir Dei O thou man of God Death
them to goe courrageously and boldely to theire Deathe and to suffer al sutche thinges as were thought moste terrible I thought it a thinge impossible that sutche menne shoulde liue wickedly or in Wantonnesse So likewise writeth Sozomenus touchinge the same The Christians beinge spoiled of theire goodes and regardinge nothinge that they hadde beinge hâ—nged on gibbettâ—s and suffering al manner tormentes so without care or sense as if theire bodies had not benne theire owne neither allured with flatterie nor amazed with threates they gaue al menne hereby to vnderstande that they suffered these thinges not of Wantonnesse but for somme greate rewarde The Prophete Dauid saithe In quo corriget adolescens viam suam In custodiendo Sermones tuos Whereby shal a yonge man not grow to be a Fleashely wanton but amende his life and correcte his waie He answeareth O Lorde by the keepinge of thy woordes Therefore wée maie iustly saie to you as Cyrillus saide sommetime to Iulianus the Renegate in like case Etiam pueri in Sacris Literis enutriti statim fiunt religiosissimi etiamsi minùs eloquentes Euen our Children beeing brought vp in the Holy Scriptures streight waie becomme moste Godly although not so eloquente or welspoken If there be any sutche Fleashe vvoormes and VVantons this daie they be not the Gospellers whiche woorde so mutche offendeth you they be of you and of yours M. Hardinge that is not the professours but the Mockers wilful despisers of the Gospel Ye saie CoÌ„fession should be made vnto the Prieste By whom Onely ye saie God hath promised forgeuenesse of Sinne. I beseche you where finde you this Promisse Shewe the woordes Allege the Place Regarde your Credite Otherwise ye wil be noted of Vntruthe Where did God or Christe euer saie Forgeeuenesse of Sinne is geeuen onely by the Prieste If it be so in déede then why doothe Chrysostome saie Nunc necessarium non est Praesentibus Testibus confiteri Solus Deus te confitentem videat Nowe it is not needeful to make Confession in the Presence of vvitnesses Let God Onely See thee makinge thy Confession Why dooth S. Hierome saie Apud Deum non Sententia Sacerdotum sed reorum vita quaeritur It is not the Sentence or Absolution of the Prieste but the Life of the Sinner that is regarded before God How be it hereof wée haue sufficiently saide before Luther ye saie Firste procured that menne should acknowledge no One Head and Iudge Whom as by your reporte S. Cyprian saithe they might obeie as the Vicare of Christe Of this One Heade One Iudge neither Christe nor his Apostles euer told vs. S. Cyprian as it is saide before saithe thus Christus Parem dedit Apostolis omnibus potestatem Christe gaue vnto al his Apostles Equal Povver And S. Chrysostome saithe Quicunque desiderat Primatum in Terra inueniet in Caelo confusionem VVho so euer seeketh the Primacie in Earthe he in Heauen shal finde Confusion The place of S. Cyprian touching One Heade and One Iudge is wel alleged by you M. Hardinge but il applied It is true that S. Cyprian saithe The People ought to obeie One Iudge or One Heade as the Vicare of Christe But that by the same One Heade or Iudge he meante either the Byshop of Rome or any one other certaine seueral Bishop it is moste vntrue S. Cyprians meanynge is as I haue otherwhere more largely declared that in euery Diocese the People ought to knowe One Bishop as Head and Iudge and him to obeie as the Vicare of Christ One Head or Iudge I saie in euery Diocese not One Vniuersal Heade ouer al the Worlde For proufe whereof M. Harding reade S. Cyprians Epistle vnto Florentinus Pupianus and ye shal finde that he vseth the selfe same woordes of him selfe and not of the Pope I doubte not but ye wil mutche marueile and mislike your owne errour His woordes be these Vnde Schismata Haereses obortae sunt oriuntur nisi dum Episcopus qui Vnus est Ecclesiae praeest Superba quorundam praesumptione contemnitur Where hence haue Schismes and Heresies spronge vp or wherehence doo they springe onlesse it be that the Bishop whiche is One and â—uleth the Churche by the prowde presumption of certaine is despised Here S. Cyprian calleth him selfe that One Bishop and that One Heade and Iudge of the Churche Yet was he onely the Bishop of Carthage in Aphrica and not the Pope or Bishop of Rome Hereof I haue spoken more at large in my Former Replie Touching the Pope wherein he maie be knowen for Christes Vicare it were harde to saie Onlesse it be for that where so euer the Pope is presente there Christe is awaie Chrysostome saithe Qui vanam gloriam non desiderat ille debet Christi Vicarius factus Christi Iustitiam praedicare He that desireth not vaine glorie beinge made Christes Vicare ought to preache the Justice of Christe The Apologie Cap. 3. Diuision 1. Where they saie that wee haue fallen into sundrie Sectes and would be called somme of vs Lutherans somme of vs Zuinglians caÌ„not yet wel agree emoÌ„g our selues touching the whole SubstaÌ„ce of our Doctrine what would these meÌ„ne haue saide if thei had benne in the firste times of the Apostles and Holy Fathers when one saide I holde of Paule and other I holde of Cephas an other I holde of Apollo When Paule did so sharpely rebuke Peter When vpon a fallinge out Barnabas departed froÌ„ Paule When as Origen mentioneth the Christians were diuided into so many factions as that thei keapte nomore but the name of Christians in common emong them being in no manner of thing els like to Christians When as Socrates saith for theire dissensions sundrie Sectes they were laughed iested at openly of the people in theire stages common gameplaies When as Constantine the Emperour affirmeth there were sutch a number of Variances braulinges in the Churche that it might iustly seeme a miserie farre passing al yâ— former miseries WheÌ„ also Theophilus Epiphanius Chrysostome Augustine Ruffine Hierome being al ChristiaÌ„s being al Fathers being al Catholiques quarrelled one against an other with moste bitter and most remedilesse contentions without ende When as saithe Nazianzene the partes of one Body were consumed and wasted one of an other When the whole Easte parte of the Churche was diuided froÌ„ the Weast onely about leauened Breade and onely for the keepinge of Easter daie whiche were in deede no greate maters to be striued for And when in al Councelles Newe Creedes and Newe Decrees continually were diuised The B. of Sarisburie The summe of M. Hardinges answeare hereto is this that the bitter dissensions that in Olde times fel out emongest the Learned and Godly Fathers stoode rather in maters of manners and other smal quarrels then in cases and questions of the Faithe For trial of the truethe herein it maie please you to consider wel these fewe
though thereby he maie be Iustified c. Accursed be he Or wherefore doothe S. Chrysostome crie out againste sutche folie vsed as it maie appeare in his time O impietatem Maiorem Sanctitatem in vestimentis suis volunt ostendere quà m in Corpore Christi c. Vt desperans de Misericordia Dei confidat in veste Hominis O the wickednesse hereof They wil shewe more holinesse in their ovvne apparel then in the Body of Christe c. That he that despaireth in Goddes Mercie should put his truste in the garmente of a Man Or wherefore doothe Thomas of Aquine tel vs so certainely that the wearinge of Francise or Dominikes Cowle had power to remoue Sinne as wel as the Sacramente of Baptisme Or wherefore doothe your Bishop in halowinge the Priestes Vestimentes saie thus Vt Sacerdotes tui hac Sacra Veste induti ab omnibus impulsionibus seu tentationibus malignorum Spirituum muniti defensi esse Mereantur That thy Priestes wearinge this Holy vesture maie deserue to be shielded and defended from al assaultes and tentations of the vvicked Sprites Your Doctoure Durande furnisheth out your Prieste at Masse in his Complete Harnesse a Capo a Pie Amictus est pro Galea c. His amice saithe he is his Headpeece His Albe is his Coate of Maile His Gyrdle is his Bowe His Subcingle is his Quiuer His Stole is his Speare His Maniple is his Clubbe His Chisible is his Targette And in the ende he saithe Haec sunt Arma quibus Pontifex vel Sacerdos armari debet contra Spirituales nequitias pugnaturus These be the Pieces wherewith the Bishop or Prieste muste be Harnessed that vvil fight againste the Spiritual vvickednesse Thus mutche I trowe he would not haue saide without somme opinion of special Holinesse To be thorte wherefore doo your Doctours kéepe sutche hote Schooles emongest them selues whether if the Sextine happen to mende his halowed Vestimente with a threede vnhalowed the whole Vestimente be not thereby becomme vnhalowed How could these so doubteful maters euer haue fallen in question emongest your Felowes if ye had benne fully and thorowly persuaded that there is no Holinesse in your apparel The Anciente Father Lactantius saithe Vestes Gemmas coetera quae habentur in pretio si quis puret Deo chara is planè quid Deus sit nescit If any man thinke that Apparel Pretious Stones or other like thinges that wee haue in estimation are pleasant or delectable vnto God vndoubtedly he knoweth not what is God But ye saie what so euer your Apparel be yet your Obedience is very Holy The Obedience ye meane is to too what so euer your Abbate shal bidde you doo as to carrie baskettes from Palestina to Damasco To sitte Seuen yéeres togeather in silence without speakinge of any woorde For yâ— space of tweluemoonethes twise euery daie to water a deade trée and briefely to doo what so euer fonde businesse ye be commaunded As it is written of one that at the Commaundemente of his Abbate threwe out his childe into the streame This I trowe is that Obedience that ye commende to be so Holy But S. Paule saithe Ye are bought with price Make not your selues Sclaues vnto Menne And S. Ambrose saithe Scrui Hominum sunt qui humanis se subijciunt Superstitionibus They are the Sclaues of Menne that make them selues subiecte vnto Mennes Superstitions God him selfe saithe vnto you Who required these thinges at your Handes S. Hierome saithe Viros fuge quos videris Cathenatos quibus foeminei contra Apostolum sunt crines hircorum barba nigrum pallium nudi Patientiâ frigoris pedes Haec omnia argumenta sunt Diaboli Plee those menne that thou shalte see goe in Chaines that contrarie to the Apostles commaundemente weare longe heare as Weemen that are bearded like Goates that haue vpon them a blacke Cloke that goe barefoote patiently bearinge the colde Al these be tokens of the Diuel Alphonsus de Castro one of your owne saith Paulus quidem iussit Captiuare intellectum nostrum sed in obsequium Christi non autem in obsequium Hominum In deede Paule bath Commaunded vs to submitte our vnderstandinge but vnto the Obedience of Christe not vnto the Obedience of Menne The Godly learned menne at whose personnes it pleaseth you so rudely to scoffe that refuse either to goe in your Apparel or otherwise to shewe them selues like vnto you haue age sufficient and can answeare for them selues Notwithstandinge thus mutche I maie saie in their behalfe Neither doo they commende any manner of Apparel as Holy nor doo they condemne any Apparel as Vnholy That is your proper and peculiare erroure M. Hardinge to make so déepe accoumpte of outwarde Shewes They knowe that Eusebius saithe Iustinus Martyr Preached the Gospel of Christe beeinge apparelled as an Heathen Philosopher They know that Iohn the Euangelist preached Goddes woorde at Ephesus wearinge vpon him the Bishoppes Brouche as if he had benne a Bishop of the Iewes S. Augustine saithe Nihil sané ad istam pertinet Ciuitatem quo Habitu vel more viuendi si non est Contra Diuina praecepta istam Fidem qua peruenitur ad Deum quisque Sectetur Vnde ipsos quoque Philosophos quando Christiani fiunt noÌ„ Habitum vel consuetudinem victus quae nihil impedit Religionem sed falsa Dogmata mutare compellit It perteineth nothinge vnto this Cittie of God in vvhat kinde of Apparel or in vvhat order of Life so that it be not againste God any man folowe this Faithe whereby wee comme vnto God Therefore when Philosophers becomme Christians yâ— Churche compelleth them not to change their Apparel or manner of Liuinge whiche can nothinge hinder Religion but onely shee compelleth them to change their False Opinions S. Hilarie saithe Ad Ecclesiae decus detracta à Diabolo Gentium spolia diuiduntur The spoiles of the Heathens taken from the Diuel are diuided to the Furniture and Ornamente of the Churche of God S. Hierome saithe Episcopus Presbyter Diaconus reliquus Ordo Ecclesiasticus in Administratione Sacrificiorum Candida Veste procedit The Bishop Prieste and Deoâ—on and the other Ecclesiastical Companie at the Administration of the Sacrifice comme foorthe in vvhite Apparel S. Chrysostome vnto the Priestes and Deacons saithe thus Haec est dignitas vestra haec Corona non quia induti Tunicam candidissimam per Ecclesiam ambulatis This is your dignitie this is your Garlande not that ye walke through the Churche in vvhite Apparel Thei saie not therefore that the Apparel is either Holy or Vnholy But they maie truely saie The same Apparel of your parte hath benne fowly abused to filthy purposes They maie iustly saie they woulde not gladly in any appearance shewe them selues like vnto them that haue so vntruely and so longe deceiued the worlde And herein they are not without sundrie Authorities and Examples of
not wel calle her the Holy Father In déede thus ye haue it prouidentely noted vpon your Decre talles Est quaedam Spiritualitas secundum statum quando est in statu Sanctissimo Spiritualissimo in hoc statu est Solus Summus Pontifex There is a certaine Spiritual Holinesse according to the state moste Holy and moste Spiritual and in this state is onely the Highest Bishop that is the Pope And a Special Statute of premunire in the Popes behalfe is written thus Papa de Homicidio vel Adulterio accusari non potest Vnde Sacrilegij instar esset disputare de facto suo Nam facta Papae excusantur vt Homicidia Samsonis Furta Hebraeorū Adulteria Iacob The Pope maie neuer be accused neither of Aduouterie nor of Murther Therefore it were as badde as Churcherobbinge to reason or moue mater of any his dooinges For what so euer he doo it is excused as are the Murthers committed by Samson the Robberies in Egypte by the Jewes and y◠Aduouteries of Iacob And againe In Papa si defint bona acquisita per meritum sufficiunt quae à loci praedecessore praestantut In the Pope if there want good deedes gotten by his own inerites yet the good deedes donne by S. Peter that was his Predecessoure in that place are sufficiente But S. Hierome saithe far otherwise Non Sanctorum Filij sunt qui tenent loca Sanctorum Sed qui exercent opera eorum They are not alwaies the children of Holy menne that fitte in the places of Holy menne but they that doo the woorkes of Holy menne Therefore I maie saie to you M. Harding as S. Augustine saith to Emeritus y◠Heretique Noli Frater noli obsecro nō te decet eisi aliquē fortè deceat si tamē quicquā deceat malos Emeritum certè non decet defendere Optatum Doo not my Brother doo not I praie you It be commeth you not Although happily it maie becomme somme other man If any thing maie becomme the wicked Yet verily it becommeth not Emeritus to defende Optatus in open wickenesse S. Hierome saith Si quis hominem qui Sanctus non est Sanctum esse crediderit Dei eum iunxerit socierari Christum violat cuius Corporis omnes membra sumus Qui dicit inquit Iustum Iniustum Iniustum Iustum abominabilis est vterque apud Deum Et rursus qui dicit Sanctum non esse Sanctum rursus non Sanctum esse Sanctum est abominabilis apud Deum Who so beleeuèth that man to be Holy that is not Holy and ioineth the same man to the felowship of God dooth villanie to Christe For al we are members of his Body It is written Bothe he that calleth a Iuste man Wicked and he that calleth a Wicked man Iuste are bothe abominable before God Likewise who so saith a Holy man is not Holy or An Vnholy man is Holy is abominable before God The Apologie Cap. 8. Diuision 2. 3. Yf we be counted Traitours whiche doo honoure our Princes which geue them al obedience as mutche as is due to them by Gods woorde and doo praie for them what kinde of men then bee these whiche haue not onely donne al the thinges before saide but also allowe the same for specially wel donne Doo they then either this waie instructe the people as wee doo to reuerence theire Magistrate or can thei with honestie appeach vs as seditious personnes breakers of the common quiete and despisers of Princes Maiestie Truely we neither put of the yoke of obedience from vs neither doo we disorder Realmes nor doo we set vp or pulle downe Kinges nor doo wee translate gouernementes nor geeue wee our Kinges poison to drinke nor yet holde foorth to them our feete to kisse nor opprobriously triumphe ouer thē nor leape into theire neckes with our feete This rather is our Profession this is our Doctrine that euery soule of what callinge so euer it bee bee it Monke bee it Preacher be it Prophete be it Apostle ought to be Subiecte to Kinges and Magistrates yea and that the Bishop of Rome him selfe onlesse he wil seeme greater then the Euangelistes then the Prophetes or the Apostles ought bothe to acknoweledge and to cal the Emperour his Lorde and Maister as the Olde Bishoppes of Rome who liued in times of more grace euer did Our common teachinge also is that we ought so to obeie Princes as menne sent of God and that who so withstandeth them withstandeth Goddes ordinance This is our Doctrine this is wel to be seene both in our Bookes and Preachinges and also in the manners and modeste behaueour of our people M. Hardinge The Doctrine of obedience apperteineth specially to subiectes The Bishop of Rome sittinge by due succession in the chaire of Peter in spiritual causes can haue no Superiour In temporal matters it maie be that in one age he hath acknowledged the Emperoure as the Lorde of that prouince where he liued as before Constantine al the Popes did liue in subiection and in an other age he maie be Lorde thereof him selfe Likewise S. Gregorie might cal Mauritius his Lorde either of courtesie or of custome and yet our Holy Father Pius the fourth shal not be bounde to do the like in consideration that the custome hath longe sence ben discontinewed Neither did S. Gregorie by that title of honour preiudicate vnto him selfe in any spiritual iurisdiction For that name notwithstandinge he gouerned the whole Churche and complained that Maximus was made Bishop of Salonae a Cittie in Illyrico without his Auctoritie not regarding that Mauritius the Emperoure was thought to haue willed it so to be donne And therefore he writeth to Constantia the Empresse that for as mutche as neither he nor his depute was made priuie to it that the thinge had benne donne whiche neuer was donne before by any of the Princes that were the Emperours Predecessours The B. of Sarisburie What néede you to speake so precisely and so nicely of your Causes Spiritual M. Harding Ye knowe that your Pope hath claimed and yet claimeth his Souerainetie not onely in Spiritual Causes but also in Tēporal as it shal appeare He wil saie ye are an il Proctoure and doo him wronge and goe aboute to abridge his right that wil so lightly exclude that thinge that he so gréedily wil haue included You saie The Pope can haue no Superioure in Spiritual Causes And yet by the Iudgement of sundrie your Doctours euen in Causes Spiritual the Councel is Superioure to the Pope and maie summone him and Iudge him and geeue Sentence againste him and depose him As hereafter it shal be declared more at large Thus is it noted of pourpose vpon your owne Decrees Cùm agitur de Fide tunc Synodus Maior est quà m Papa When the case is mooued in a mater of Faithe that is to saie in a cause Spiritual then is
Holy Father and allege his woordes otherwise then they be Secondely he saithe It was not the Image of Christe that Epiphanius found painted in the Vele but somme other prety thing he knoweth not what Lastely he saithe Epiphaniusr reproueth not generally al sutche Veles so painted but onely that one Vele that he founde For trial hereof I referre mée self to the Original The woordes thereof be these Inueni ibi velum pendens in foribus eiusdem Ecclesiae tinctum atque depictum habens Imaginem quasi Christi aut Sācti cuiusdam Non enim satis memini cuius Imago fuerit Cùm ergo hoc vidissem in Ecclesia Christi contra Authoritatem Scripturarum Hominis pendere Imaginem scidi illud magis dedi consilium Custodibus eiusdem loci vt pauperem mortuum eo obuoluerent efferrent c. Quaeso vt iubeas Presbyteros eiudem loci praecipere in Ecclesia Christi istiusmodi Vela quae contra Religionem nostram veniunt non appendi Decet enim honestatem tuam hanc magis habere sollicitudinem vt crupulositatem tollat quae indigna est Ecclesia Christi populis qui tibi crediti sunt I founde there a Vele hanginge at the entrie of the Churche stained and painted and hauinge the Image as it were of Christe or of somme Saincte For whose Picture it was in deede I doo not remember Therefore when I sawe the Image of a man to hange in the Churche of Christe contrarie to the commaundemente of the Scriptures I tare it in sunder and gaue counsel to the Wardens of that Churche that they shoulde winde and burie somme poore body in it c. I beseeche you charge the Priestes of that place that they commaunde that sutche Veles as be contrarie to our Religion be no more hanged vp in the Churche of Christe It behooueth your reuerence to haue care hereof that this Superstition vnmeete for the Churche of Christe and vnmeete for the people to thee committed be remoued Nowe iudge you M. Hardinge wherein wée haue falsified this Learned Fathers woordes You saie He speaketh not one woorde againste the Image of Christe or his Sainctes I beséeche you then againste what other Image speaketh he Epiphanius saithe plainely It had the Image as it vvere of Christe or of somme Saincte You saie He founde faulte with that Vele onely not with any other Once againe I beséeche you telle vs what had the Image of Christe or of his Sainctes offended Epiphanius more then other Images If the Image of Christe maie not be suffered in the Churche of Christe what Image then maie be suffered What cause of difference can you imagine that any other Veles should be allowed rather then this Your answeare is this VVee cannot saie any thinge determinately thereof Whereby it appereth ye woulde faine saie somewhat if ye wiste what Yet muste wée be ouerruled by al and euery your determinations yea although you your selfe confesse ye can determinately determine nothinge Notwithstandinge the Anciente Fathers of the Churche haue longe sithence determinately and plainely iudged againste you Lactantius saithe in plaine woordes Non est dubium quin Religio nulla sit vbicunque Simulachrum est Out of al doubte there is no Religion where so euer there is an Image Tertullian saithe Idolum tam fieri quà m coli Deus prohibet Quanto ' praecedit vt fiat quod coli possit tantò prius est ne fiat si coli non licet Facio ait quidam sed non colo quasi ob aliquam causam colere non audeat nisi ob quam facere non debeat Scilicet ob Dei offensam vtrobique Imò tu colis qui facis vt coli possit God hath forebidden an Image or an Idole as wel to be made as to be woorshipped As farre as makinge goeth before woorshippinge so far is it before that the thinge be not made that maie not be woorshipped Somme man wil saie I make it but I woorship it not As though he durste not to woorship it for any other cause but onely for the same cause for whiche he ought not to make it I meane bothe waies for Goddes displeasure Nay rather thou woorshippest the Image that geuest the cause for others to woorship it Therefore S. Augustine speakinge of the Image of God the Father saithe thus Tale simulachrum Deo fingere nefarium est To diuise sutche an Image for God it is abominable Theodorus the Bishop of Ancyra saithe Sanctorum Imagines Species ex Materialibus coloribus formati minimè decorum puramus Manifestum enim est quòd vana sit huiusmodi cogitatio Diabolicae deceptionis inuentum Wee thinke it not conueniente to Painte the Images of Sainctes with Material or Earthly colours For it is euident that this is a vaine Imagination and the procuremente of the deceitefulnesse of the Diuel To like yourpose writeth Epiphanius Estote memores dilecti Filij ne in Ecclesias Imagines inferatis neque in Sanctorum Coemiterijs eas statuatis Sed perpetuò circumferte Deum in cordibus vestris Quin etiam neque in domo communi tolerentur Non enim fas est Christianum per oculos suspensum teneri sed per occupationem mentis My deere Children be yee mindeful that ye bringe no Images into the Churches and that yee erecte vp none at the burialles of the Sainctes But euermore carrie God in your Hartes Nay suffer not Images to be no not in your priuate Houses For it is not lawful to leade a Christian man by his eies but rather by the studie or exercise of his minde For this cause Epiphanius saithe The Superstition of Images is vnfitte for the Churche of Christe The Apologie Cap. 3. Diuision 4. The olde Fathers Origene Chrysostome exhorte the People to reade the Scriptures to buye them Bookes to reason at home bitwixte them selues of Diuine maters VViues with their Husbandes Parentes with their Children These menne condemne the Scriptures as deade Elementes and asmutche as euer they maie barre the People from them M. Hardinge Partely it is true partely false that you saie Origen exhorteth all to resorte to the Churches in the Holy daies and there to heare the woordes of God and thereof afterwarde to thinke earnestly and to meditate on the Lawe of God and to exercise their mindes in it daie and night in the waie in their house in their bedde and when they rise This holde we withall and be desirous the people beare awaie that the true and Godly Preachers teache them in the Churche and that they thinke of it and put it in dayly practise of life For els to what serueth all our Preachinge Chrysostome Hom. 2. in Math. speaketh against them whiche contemned the Scriptures and saide they were no Monkes but had wiues and Children and care of householde As though it perteined not to maried men to reade any parte
thereof but to Monkes onely If in our time the people mighte be induced to reade the Holy Scriptures with suche mindes for suche causes to suche intents and purposes onely as Chrysostome requireth God forbid we shoulde by any meanes staie them therefrom But consideringe the maner of our time and callinge to due examination the curiositie the temeritie the vnreuerence the contempte of all holy thinges that now all men may espie in the people if we thinke it not good they be admitted to the readinge of the Scriptures freely and without any limitation how so euer you and your fellowes iudge of vs we doubt not of the accompt we haue to make of that our meaninge before our Lordes dredfull seate of iudgemente Now to conclude we tell you that you haue misreported bothe Chrysostome and specially Origen For how so euer they speake of the readinge and meditation of the Scriptures for amendement of life verely in the places by you quoted they exhorte not the people to reason and dispute of diuine matters amonge them selues specially the husbandes with their wiues the parentes with their children as you saie they doo The B. of Sarisburie For as mutche as ye saie parte hereof is true and parte false I truste ye wil géeue us leaue fréely to vse the Truthe vntil ye shal finde your selfe better hable to proue the Falshedde It séemeth not greatly to mislike you that the people haue somme little libertie to reade somme sutche parte of the Scriptures as you maie beste spare them for the orderinge of their liues Whereby it appeareth that for quietinge of their Consciences in maters of Religion and causes of Truthe yée thinke it beste they reade nothinge And this ye saie ye are hable to answeare before the dreadful seate of Goddes Iudgemente Touchinge the Truthe hereof to saie so mutche as might be saide it woulde require greate waste of time S. Augustine saithe Si desit aut ignoretur quà eundum fit quid prodest nosse quò eundum fit If ye haue not or know not what waie to goe what shal it profite you to knowe whither to goe S. Hierome saithe Vt maius est voluntatem Domini facere quà m nosse ita prius est nosse quà m facere Illud Merito praecedit Hoc ordine As it is more to doo the wil of our Lorde then to knowe it so the Knowlege of the same goeth before the Dooinge In goodnesse Dooinge goeth before in order Knowinge Againe S. Augustine saithe Si Scripturas Diuinas aut non legimus ipsi aut legentes alios non libenter audimus ipsa nobis medicamenta conuertuntur in vulnera inde habebimus Iudicium vnde potuimus habere remedium If we either reade not the Scriptures our selues or be not desirous to heare others reade them then are our Medicines turned into vvoundes and then vvhere vvee mighte haue had remedie vvee shal haue Iudgemente Sutche saieinges are common and ordinarie in S. Chrysostome Thus he saithe Librum Diuinum accipiat aliquis in manum conuocatisque proxìmìs per Diuina eloquia riget suam mentem conuenientium vt sic Diabolicas insidias effugere valeamus Let one of you take in hande the Holy Booke and let him cal his Neighbours aboute him and by the Heauenly vvoordes let him water and refreashe bothe theire mindes and also his owne Againe he saithe Poterimus domi versantes ante post Conuiuium acceptis in manus Diuinis Libris vtilitatem inde capere Spiritualem Cibum animae praebere Beinge at home we maie bothe before and after Meate take the Holy Bookes in hande and thereof receiue greate profite and Minister spiritual foode vnto our soule And againe Etiam domi vacemus Diuinarum Scripturarum Lectioni Euen when wee be at home let vs bestowe our time in readinge the Scriptures Origen saithe Vtinam omnes faceremus illud quod Scriptum est Scrutamini Scripturas VVoulde God wee woulde al doo accordingely as it is written Searche the Scriptures But ye saie wee haue misreported bothe Chrysostome and Origen For they exhorte not the people as you saie to reason of Diuine maters emonge them selues specially the Husbandes with their VViues c. Whether of vs bothe maketh truer reporte let vs be tried by Chrysostome Thus he saithe Neque in hoc tantùm consessu sed domi quoque Vir cum Vxore Pater cum Filio inuicem de his frequenter loquantur vltrò citroque suam ferant inquirant sententiam Velintque hanc probarissimam inducere consuetudinem Hearken not hereto onely here in the Churche but also at home let the Husbande with the Wife let the Father with the Childe talke togeather of these Maters and bothe to and fro let them bothe enquire and geeue theire Iudgementes And woulde God they woulde beginne this good Custome Here haue you M. Hardinge the Husbande communinge of Diuine maters with his VVife and the Father with his Childe Therefore so vnaduisedly to saie wée haue misreported this Holy Father it was of your parte a misreporte Likewise S. Hierome saithe Hic ostenditur verbum Christi non suffieleâ—ter sed abundanter etiam Laicos habere debere docere se inuicem vel monere Here wee are ought that euen the Laie menue oughte to haue the VVoorde of God not onely sufficiently but also obundantly and one to instructe and to warne an other Againe he saithe Solent Viri solent Monachi solent Mulierculae hoc inter se habere certamen vt plures ediscant Scripturas Bothe Maried menne and Monkes and Wiues commonly haue this contention emonge themselues vvho maie learne moste Scriptures To conclude Theodoretus saithe thus Passim videas nostra dogmata non ab ijs solùm tenèri c. Ye maie commonly see that our Doctrine is knowen not onely of them that are the Doctours of the Churche and the Maisters of the people but also euen of the Tailers and Smithes and VVeauers and of al Artificers Yea and further also of VVeemen and that not onely of them that be Learned but also of Labouringe VVeemen and Sevvsters and Seruantes and Handemaìdes Neither onely the Citizens but also the Countriefolkes doo very wel vnderstande the same Yee maie finde yea euen the very Dichers and Deluers and Covvheardes and Gardiners Disputinge of the Holy Trinitie and of the Creation of al thinges The Apologie Cap. 3. Diuision 4. 5. The Auncient Fathers Cyprian Epiphanius and Hierome saie for one who perchaunce hathe made a Vovve to leade a sole life and afterwarde liueth vnchastely and cannot quenche the flames of luste it is better to marrie a Wife and to liue honestly in wedlocke And the Olde Father Augustine iudgeth the selfe same Mariage to be good perfite that it ought not to be broken againe These menne if a man haue once bounde him selfe by a Vovve though afterwarde he
Embassadoure that he is the Angel of the Lorde of Hostes from whose mouthe thou arte commounded to require the Lawe This thinge onely Christe would haue thee to consider Be it Iudas for as mutche as he is an Apostle let it not moue thee though he be a Theefe But Caiphas saide It is good that one man die for the people leste al the people perishe Ergo saie you Caiphas had the Sprite of God Alas M. Hardinge although you litle passe for your Diuinitie yet why haue you nomore regarde vnto your Logique Euery childe knoweth that this is a Paralogismus or a deceiteful kinde of reasoninge called Fallacia Accidentis And that yee maie the better espie your ouersight Like as yée saie Caiphas prophesied blindely him selfe not vnderstandinge what he saide Ergo he had the Holy Ghoste Euen so maie yée saie Balaams Asse reproued his maister and spake the Truthe as Caiphas did Ergo Balaams Asse had the Holy Ghoste S. Paule saithe No man can saie The Lorde Iesus but in the Sprite of God Hereof by your Logique yée maie reason thus The Diuel saide vnto Christe I knowe that thou arte Christe the Sonne of the Liuinge God Ergo the Diuel had the Sprite of God It pitieth me M. Hardinge to sée your folies Although Caiphas vnwares and against his wil by the enforcemente power of God at one onely time spake woordes of Truthe as did also Balaams Asse and the Diuel yet it foloweth not that wée should therefore at al times renne to Caiphas to séeke the Truthe S Augustine saithe Quando Deus voluit etiam mutum iumentum rationabiliter loquutum est Nec ideo ' admoniti sunt homines in deliberationibus suis etiam Asinina expectare Consilia VVhen it pleased God Balaams Asse beinge a doum be beaste was hable to speake as a man Yet are not menne therefore commaunded in al their Consultations and doubteful cases to seeke Counsel of an Asse As for the Lies Shames and Sclaunders yée would so liberally laie vpon vs it maie please you to take them fréely home againe If yée be ful freight and haue stoare sufficiente of your owne yet maie you diuide them emonge your poore Louanian Brethren It shal be a woorke of Supererogation For yewisse thei haue of their owne yenough already To conclude your whole drifte herein is to force your Reader to haue a good opinion of Annas Caiphas that condemned Christe to die the deathe for that as Hosius saithe they had the Sprite of Prophesie the Holy Ghoste and the Sprite of Truthe and therefore coulde not erre in their Iudgemente The Apologie Cap. 7. Diuision 1. But wil these menne I saie refourme vs the Churche beinge themselues bothe the Personnes guilty the Iudges to Wil they abate their owne Ambition and their Pride Wil they ouerthrowe their owne causes geeue sentence againste theÌ„ selues that they must leaue of to be vnlearned Bishoppes Slowbellies Heapers togeather of Benefices takers vpon them as Princes and Menne of warre Wil the Abbates the Popes deere darlinges iudge that Monke for a Theefe whiche laboureth not for his liuinge and that it is againste al lawe to suffer sutche a one to liue and to be founde either in Cittie or in Countrie al of other mennes charges Or els that a Monke ought to lie on the grounde to liue hardely with Hearbes and Peason to studie earnestly to Argue to Praie to Woorke with hande and fully to bende him selfe to come to the Ministerie of the Churche In faithe as soone wil yâ— Phariseis Scribes repaire againe the Temple of God and restore it vnto vs a House of Praier in steede of a Denne of Theeues M. Hardinge Ye leape with a lighte skippe from one thinge to an other neither dwell ye longe in any one pointe but in lieinge But ye saie they be bothe the persons giltie and the Iudges also Iudges doubtelesse they be For their vocation is lawfull ye cannot disproue it Guilty also they be we denie not but whereof Of fraile liuinge not of false teachinge for commonly they teache nothinge And where In the courte of conscience not in the courte of man Or if any of them be bothe before this councell and in this councell godly orders haue benne decreed for holesome reformation As for Monckes ye maie not looke nowe that either they gette their liuing onely by their hands labour or that they be bounde to the harde discipline which Monkes liued in for twelue hundred yeres paste Now be other daies other manners Suche great austeritie is to be wondred at and to be wisshed for But whether the Religious menne of our time be to be compelled thereto I leaue it to wise consideration If it maie be lawfull to direct vs in suche spirituall cases by an olde example of externe prudencie me thinketh the discretion of Iacobs answeare to his Brother Esau is woorth to be thought on VVhen â—sau courteously offered his brother Iacob recourninge from Mesopotamia with all his traine of householde and cattell to goe with him and keepe him companie the reste of the iourney that remained from the place of their firste meetinge Iacob full mildely saide Syr you know if it like your Lordship that I haue here with me tender babes ewes with lambe * and Kine with calfe If I ouerlabour them with faste goeinge my flockes will die all in a daie Maye it please your Lordship to goe before me your seruaunt I will folowe after the flocke fayer and softe so as I shal see my litle ones able to beare it Like wise if there be not a discrete moderation vsed but al Monckes be rigorously driuen to the ausieritie of life they liued in of olde time in this so greate loosenesse of maners specially the discipline of all religions beinge so farre slaked in comparison of the auncient seueritte it is to be feared wee shall rather see Cloisters foresaken whiche God graunte then a Godly reformation procured whiche wil neuer be In the ende of this Paragraphe ye shewe your selfe to despaire of our amendement God geue you grace so to doo for your partes as we maye haue good cause to hope better of you But whether we amende our faultes or other wise what pertaineth that to the â—â—stification of your newe Gospell and to the disproufe of the Catholike Faithe by vs defended You kâ—â—w it is no good argumente à moribus ad doctrinam VVho would not hisse you and trampe you out of schooles if ye made this fonde reason The Papisâ—es liues be fauliy Ergo their teachinge is false To this head all the reasons of your Apologie in effect maye be reduced and they holde Per locum topicum noui Euangelij à malis moribus Dothe not Christe him selfe confute all suche your feble reasons where he sateth The Scribes and Phariseis sitte in the chayre of Moses what so euer they saie to you doo ye but after their woorkes doo ye
offices it proueth that a Priest may haue both but not cōtrariwise that a King may haue both For the greater may include the lesse but the lesse can not include the greater The office of a Priest is the highest of al. And Christe comming naturally of the Kinges line from Dauid in the tribe of Iuda yet estemed that honor nothinge in respecte of that he was a Prieste according to the order of Melchisedech Therefore Melchisedech also beinge both Prieste and Kinge was not yet saide to be the figure of Christe so mutche concerninge his Kingedome as his Priesthoode For Dauid said of Christe Thou art a Prieste for euer after the order of Melchtsedech As for his Kingedome it was included in his Priestes office And therefore when we speake of Christes Kingedome though in euery respecte he be the very Kinge in dede of al Kinges and Lord of al Lordes yet we assigne it also to haue ben vpon the Crosse vbiregnauit à ligno Deus where God reigned from the woodde Accordinge to the same meaninge whereas the people of Israel were called Regnum Sacerdotale a Priestly Kingedome S. Peter writing to the Christians tourned the order of the wordes calling the Churche of Christ Sacerdotium Regale a Kingely Priesthoode Moses was both a Prieste and a Ciuile Gouernoure as beinge a figure of Christe who ioined both together makinge the tribe of Iuda which was before kingly now also to be Priestly Therefore S. Augustine vpon those wordes of Dauid Psal 98. Moses and Aaron are in the number of his Priestes concludeth that Moses muste nedes haue benne a Prieste For saithe he if he were not a Priest what was he ‡ Nunquid maior sacerdote esse potuit could he be greater then a Prieste ‡ As who shoulde saie there is no greater dignitie then priesthoode And seinge Moses had the greatest dignitie for he ruled al and consecrated Aarō high Bishop and his sonnes Priestes therefore him selfe muste nedes haue ben a Prieste Nowe if Moses were bothe and his chiefe office was Priesthoode it foloweth by that example that the Pope maie rule temporally but not that a Kinge maie rule spiritually This you haue gained nothinge by this example The B. of Sarisburie Here M. Hardinge hath many greate woordes of smal weight The final Conclusion and Summa summarum is this The Pope muste needes be a Kinge And that he proueth as his manner is by these his yonge vntiedy Argumentes Moses being a Ciuile Magistrate or a Prince had also the Priesthoode was a Prieste Ergo saithe he The Pope beinge a Prieste muste haue also the Kingedome be a Kinge And thus he peeceth these maters handsomely togeather as though what so euer were once in Moses ought of necessitie to be also in y◠Pope But if a man shoulde desire him to proue his Argumente to make it good and to shewe vs howe these péeces maie be framed togeather I thinke he would be faine to take a daie Firste whether Moses were a Prieste or no it is not certaine As for that M. Harding allegeth these woordes of Dauid Moses Aaron in Sacerdotibus eius he him selfe wel knoweth that the Hebrewe woorde there is doubteful and signifieth as wel a Prince as a Prieste S. Hierome saithe Vnus Legis alte◠Sacerdotij Regulam tenuit Moses helde the Rule of the Lawe Aaron the Rule of Priesthoode Againe he saithe Emisit ante faciem nostram Mosen Spiritualem Legem Aaron magnum Sacerdotem God sente out before our face Moses not as the Prieste but as the Spiritual Lawe and Aaron the greate Prieste Euen Hugo your owne Doctoure touching the same woordes saithe thus Moses etsi c. Notwithstandinge Moses vvere not a Prieste yet bicause he halowed the peoples praiers c. he was called a Prieste For in the Scriptures Greate and Noble menne are called by the name of Prieste Who so listeth to knowe more hereof let him reade Sanctes Pagninus Dauid Kimchi Nicolaus Lyra c. But if Moses in déede were a Prieste yee shoulde doo wel M. Hardinge to resolue vs Fiest whether he were a Prieste borne or els afterwarde made a Prieste A Prieste borne I trowe yée wil not saie If yée saie he was afterwarde made a Prieste then tel vs by what Bishop or other Creature was he Consecrate At whoe 's handes receiued he Authoritie When where to what pourpose What Priestelike Apparel euer ware he Or in what Office or Ministerie euer shewed he him self to be a Prieste S. Paule saith A Prieste is appointed to offer vp Oblations and Sacrifices for sinne What Oblations or Sacrifices for sinne can yée tel vs that Moses offered If he were neither Borne a Prieste nor made a Prieste nor euer knowen by office to be a Prieste then was he I trowe a very strange Prieste If Moses were the Highest Prieste and Head of the Churche and Aaron likewise the Highest Prieste and in so mutche the Heade of the Churche too as wel as he then had y◠Churche tvvoo highest Bishoppes and tvvoo Heades bothe togeather Whiche thinge were monstrous not onely in speache but also in Nature Notwithstandinge whether Moses at any one certaine time were a Prieste or no it is a mater not woorthy the striuinge Certaine it is that before the Lavve was written Kinges Princes and the beste borne and Enheritours y◠wealthiest of the people were euer Priestes S. Hierome saithe Hebraei tradunt Primogenitos functos Officio Sacerdotum habuisse Vestimentum Sacerdotale quo induti Deo Victimas offerebant antequam Aaron in Sacerdotium eligeretur The Hebrevve Rabbines saie that the Firste borne children did the office of the Priestes and had the Priestelike Apparel and wearing the same offered vp theire Sacrifices vnto God vntil the time that Aaron was chosen into the Priestehoode Againe he saithe Priuilegium Offerendi Primogenitis vel maximè Regibus debebatur The Priuilege of offering vp Sacrifices was dewe to y◠First borne of the children but most of al vnto Kinges The Heathen Romaine Emperours as Vespasianus Traianus and others to encrease their Maiestie towardes their Subiectes biside the state of the Emprere woulde also be called Pontifices Maximi Therefore wee wil graunte M. Harding séeinge he hath taken so mutch paines about a mater not woorthy so longe talke that Moses for somme litle shorte time was a Prieste Yet neuerthelesse had he no Ordinarie Priesthoode neither was he a Prieste more then for the space of twoo or thrée houres onely vntil he had Consecrated Aaron and his children no lenger Immediately afterward al this greate Priestehoode was at an end One of your owne Doctours M. Hardinge saithe thus Non erant Sacerdotes Legales Dignitate Officio sicut Aaron Licet in necessitate propter defectum Sacerdotum aliquos actus Sacerdotum fecerint vt quòd Moses inunxit Aaron propter quod Moses
Sacerdos dicitur in Psalmo The Firstborne were not Priestes in Office and Dignitie as Aaron was notwithstanding in case of necessitie and for lacke of Priestes they did somme parte of the Priestes Office as that Moses anointed or Consecrated Aaron for whiche thinge Moses in the Psalme is called a Prieste This M. Hardinge is that Fundation that must néedes beare the burthen of your whole Churche of Rome The Pope yée saie muste be a Kinge bicause Moses was bothe Prince and Priest And yet your own Felowes saie Moses by Office and Dignitie vvas neuer Prieste Yée saie The Pope being a Bishop maie be a Kinge But of the other side a King maie in no wise be a Bishop thus either vnwitingely or willingly yée seeme to ouerthrowe your owne Position For the Example that yée grounde vpon of Aaron and Moses proueth quite the contrarie For Moses being a Prince did also the Office of a Bishop But Aaron beinge the Bishop did neuer the Office of a Prince Therefore hereof yée might better Conclude the a Prince maie be a Bishop But a Bishop maie not be a Kinge Streighten your boltes therefore M. Harding shaue thē better before yée so suddainely I wil not saie so rudely shoote them from you Neuerthelesse yée saie the Priesthoode whiche is the more maie conteine the Kingedome beinge y◠lesse In this respecte I trowe your Glose as it is said before compareth the Pope to the Sonne and the Emperoure to the Moone findeth out substantially by good Geometrical Proportion that the Pope is iust seuen and fiftie times greater then the Emperour How be it your owne Doctours saie as I haue likewise shewed before that in the Lavve of Moses the Prince was greater then the Prieste That ye allege of the Priesthoode and Kingedome of Christe serueth you to smal purpose For I beseche you what Crovvne what Scepter what Svverde bare Christe What Ecclesiastical Priesthoode had he but onely that he executed vpon the Crosse Verily touching any Ciuile shewe or outward Office as he was no Kinge so was he no Prieste As he said My Kingdome is not of this world So might he also haue said My Priesthoode is not of this vvorld Otherwise he was bothe King Priest in Power Vertue but not apparētly in outward office One of your Felowes saithe thus Pater per Sanctos Expositores quòd Christus non habuit in Temporalibus Authoritatem vel Iudicium Sed dare potuit dare habuit Virtutis Documentum It appeareth by the Holy Expositours that Christe had neither Authoritie nor Iudgemente in thinges Temporal But he coulde bothe geeue and had to geeue Instructions of Vertue As for these twoo woordes of S. Peter Yee are a Kingely Priesthoode yée woulde not haue alleged them to this pourpose had yée not benne in your dreame For thinke you that S. Peter called the whole Body of the Churche of Christe a Kingely Priesthoode for that you fansie your Pope to be togeather bothe Priest and Kinge Certainely the Churche of God was a Kingely Priesthoode before either the Churche of Rome was a Churche or the Pope of Rome was a Pope Yee should haue somme care to deale more reuerently with the VVoorde of God For it is Holy S. Peters meaninge is this that euery Faithful Christian man is now after a Spiritual or Ghostly meaning not onely a Prieste but also a King and therefore he calleth the whole Churche a Kingely Priesthoode Tertullian saithe thus Nónne Laici Sacerdotes sumus Regnum quoqque nos Sacerdotes Deo Patri suo fecit And wee that be Laiemen are wee not Priestes Truly Christe hath made euen vs a kingdome and Priestes vnto his Father S. Augustine saith Hoc Sacerdotio Regali consecrantur omnes pertinentes ad Corpus Christi Summi Veri Principis Sacerdotum With this Roial Priesthoode al thei are consecrate that perteine to the Body of Christe whiche is the high and true Prince of Priestes Againe he saith Omnes sunt Sacerdotes quia Membra sunt vnius Sacerdotis Al be Priestes because thei are the Members of one Prieste S. Ambrose saith Omnes Filij Ecclesiae Sacerdotes sunt Al the Children of the Churche be Priestes S. Hierome saithe Genus Sacerdotale Regale sumus omnes qui Baptizati in Christo Christi censemur Nomine Al we are that Priestely and Kingely Kinred that beinge Baptized in Christe are called Christians by the name of Christe Chrysostome saith Et tu in Baptismo Rex efficeris Sacerdos Propheta Euen thou in thy Baptisme art made both a King and a Prieste and a Prophete Nowe M. Hardinge let vs take the vlewe of youre Priestely Conclusions Moses once did one parte of the Bishoppes Office to Consecrate Aaron his children that ▪ neuer at any time els ▪ neither after nor before Christ Rath a Spiritual Priesthoode a Spiritual Kingdome for otherwise Ordinarie Priesthood and Earthely Kingedome he had none S. Peter calleth the whole Churche of Christe a Kingely Priesthoode Ergo saie you The Pope beareth bothe the Office of a Prieste and also the Righte and State of an Earthly Kinge To dissemble al other the fonde weakenesse of these folies Christe him selfe saith to the Pope and to al other Priestes and Bishoppes The Kinges of Nations rule ouer them and they that are greate exercise Authoritie ouer the people But it shal not be so emongest you S. Cyprian saithe as he is alleged by Gratian Christus actibus proprijs Dignitatibus distinctis officia Potestatis vtriusque discreuit Christe by seueral deuties and distincte honoures hath set a difference bitweene the Offices of bothe Powers Whereupon your owne Glose saithe Hic est Argumentum quòd Papa non habet vtrunque Gladium Here is a good Argument that the Pope hath not bothe Swerdes S. Bernarde saith thus vnto Pope Eugenius Planū est quòd Apostolis interdicitur Dominatus Ergo tu tibi vsurpare aude aut Dominās Apostolatum aut Apostolicus Dominatum Planè ab alterutro prohiberis Si Vtrunque similiter habere vis perdes vtrunque Alioqui ne te putes exceptum illorum numero de quibus conqueritur Dominus dicens Ipsi regnauerunt non ex me It is plaine that Temporal Dominion is forebidden the Apostles Nowe therefore thou being Pope dare to vsurpe either the Apostleship beinge a Prince or the Princehoode beinge the successoure of the Apostles Doubtelesse from the one of them thou arte forebidden If thou wilte indifferentely haue bothe thou shalte lose bothe Otherwise thinke not thou canste bee excepted from the mimber of them of whom the Lorde complaineth Thei haue made them selues kinges and not by mee Concerninge the place of S. Peter one of your companie saithe it nothinge furthereth the Popes Kingedome Thus he saithe Sacerdotium dicitur Regale à Regno non huius mundi sed Coeli
S. Peter calleth vs a Kingely Priesthoode of the Kingedome of Heauen not of the Kingedome of this worlde Yet is this the selfe same Kingdome that the Pope craueth that by the Authoritie of S. Peter Notwithstandinge one of your companie there hath sente vs home lately other newes from Louaine His woordes be these Vos estis Regale Sacerdotium You are a Kingly Priesthoode as who should saie the Priesthoode before was not Kingly for that then Kinges ruled ouer Priestes But now is the Priesthoode Kingely for that to it be subiecte euen Kinges themselues Thus onlesse your Priestes maie rule Kinges Princes al the world at theire pleasure yée thinke thei haue no Kingly Priesthoode In the Councel holden at Macra in France it is written thus Solus Dominus noster Iesus Christus verè fieri potuit Rex Sacerdos Post Incarnationem verò Resurrectionem Ascensionem eius in Coelum nec Rex Pontificis Dignitatem nec Pontifex Regiam Potestatem sibi vsurpare praesumpsit Onely our Lorde Iesus Christe might truly be bothe Priest and King But sithence his Incarnation and Resurrection and Ascension into heauen neither hath the King presumed to take vpon him the Dignitie or office of a Bishop nor hath the Bishop presumed to vsurpe the Power and Maiestie of a Prince To be shorte M. Hardinge wée saie not as you so often so vntruly haue reported that the Kinge maie in any wise execute the Bishoppes Office But thus we saie and bicause it is true therefore wée saie it The Kinge maie lawfully correcte and chastice the Negligence Falsehedde of the Bishoppes and that in so dooinge he dooth onely his owne Office and not the Bishoppes The Apologie Cap. 11. Diuision 6. Iosua also though he were none other then a Ciuile Magistrate yet as sone as he was chosē by God and set as a Ruler ouer the people he receiued Commaundementes specially touching Religion and the Seruice of God M. Hardinge There is no doubte but Iosue receiued commission and commaundemente to woorship God but none to rule Priestes in spiritual matters Ye rather he was commaunded to go foorthe and come in at the voice and worde of Eleazarus the high Prieste he and al the Children of Israel Do not these men proue their matter handsomly The B. of Sarisburie Iosua was commaunded to goe in and out and to be directed by the voice of Eleazarus the High Prieste Therefore yée saie in Spiritual Causes the Priestes maie not be controlled by the Prince Yée deliuer out youre Argumentes M. Hardinge before they be ready These péeces would haue benne better tied togeather Though the Prince be commaunded to heare the Prieste yet if the Prieste be negligente or deceiue the people he maie by his Ordinarie Authoritie controlle the Prieste When Aaron the High Prieste had consented to the makinge and woorshippinge of the Golden Calfe Moses beinge then the Temporal Prince rebuked him sharpely vnto his face and in so dooinge did not the Bishoppes Office but onely his owne As touchinge Iosua whom ye woulde faine haue restreined from al Ecclesiastical Causes he caused the people to be Circumcised He caused Aultars for theire Bloudy Sacrifices to be erected He caused the Priestes to make theire Sacrifices He caused the Deuteronomie to be written in stoanes He caused bothe the Blessinges and the Cursses of God to be pronounced He spake openly to the people and fraied them from Idolatrie Al these were cases not of Ciuile Policie but of Religion S. Augustine saithe In hoc Reges Deo seruiūt sicut eis Diuinitùs praecipitur in quātum sunt Reges si in suo Regno bona iubeant mala prohibeant non solùm quae pertinent ad Humanam Societatem verùm etiam quae ad Diuinam Religionem Herein Kinges serue God as it is commaunded them from aboue in that they be Kinges if within theire Kingedome they commaunde good thinges and forebidde euil not onely in thinges perteininge to Humaine Felovveship or Ciuile Order but also in thinges perteining to Goddes Religion Yée maie see therefore M. Hardinge howe handsomely so euer wée proue our maters that ▪ of your parte hitherto thei are but vnhandsomely coursely answeared The Apologie Cap. 11. Diuision 7. Kinge Dauid when the whole Religion of God was altogeather brought out of frame by wicked Kinge Saule brought home againe the Arke of God that is to saie he restoared Religion againe and was not onely amongest them him self as a counseller and furtherer of the woorke but he appointed also Hymnes and Psalmes put in order the companies and was the onely dooer in setting foorth that whole Solemne Triumphe and in effecte ruled the Priestes M. Hardinge As Dauid restored all thinges to good order after the euill Kinge Saule so did Queene Marie redresse disorders before committed But as Queene Marie did it by the meane of Priestes so Kinge Dauid in priestly matters called for Sadoch and Abiathar In deede Dauid passed other Princes herein because he had the gifte of Prophecie whereby he wrote Psalmes whiche to this daie we singe But all this maketh nothinge to proue him Iudge of Spirituall matters He did not vsurpe the Auctoritie to Sacrifice to discerne the lepre and to doo the like thinges of Priestly charge The B. of Sarisburie Kinge Dauid yee saie restoared Religion by meane of the Priestes Nay verily M. Hardinge for by meane of the Priestes the Religion vtterly was decaied Therefore yée spoile that Moste Noble Prince of his woorthy prayses and geue them to others that neuer deserued them The Holy Tabernacle was broken and loste the Arke of God was keapte not in the Temple but in a Priuate mannes house the people had no common place to resorte vnto to heare Goddes VVil they had eche man his owne Priuate chaple in their Hilles and Groaues Dauid therefore called the Bishoppes Priestes togeather He shewed them in what sorte the Religion of God was defaced he willed them to bring the Arke into Sion he was presente him selfe he appointed and ordered the whole Triumphe He assigned whiche of the Leuites and in what order they shoulde serue before the Arke He alloted Aarons Children whiche were the Priestes to walke eche man in his seueral office So likewise it is written of Kinge Salomon touchinge the same Kinge Salomon accordinge to the decree and order of his Father Dauid appointed the Offices of the Priestes in their seueral Ministeries and the Leuites eche man in his Order that they shoulde praise God and minister before the Priestes For so Dauid the man of God had commaunded Likewise it is written of Kinge Iosaphat He appointed and ordered the Leuites and Priestes Thus then did these godly Princes and thus dooinge they vsurped not the Bishoppes office but onely did that they lawfully mighte doo and apperteined wholy vnto them selues Where yee saie Dauid was a Prophete and not
as if a Souldier that had lost his swerde would plaie the man with â—he scaberde But so Caiphà s succeded Aaron So wicked Manasses succeded Dauid So maie Antichriste easily sitte in Peters Chaire Chrysostome saithe Non Cathedra facit Sacerdotem sed Sacerdos Cathedram Nec Locus Sanctificat Hominem sed Homo Locum It is not the Chaire that maketh the Bishop But it is the Bishop that maketh the Chaire Neither is it the Place that halloweth the Man But it is the Man that halloweth the Place Likewise S. Hierome saith Non Sanctorum Filij sunt qui tenet loca Sanctorum Theiare not alwaies the Children of Holy menne that sitte in the roumâ—â—â—â— Holy menne He doothe greate wronge vnto S. Peter that placeth sutche a one in sutche a Chaire For neither is the Pope in any thinge like S. Peter nor was S. Peter in any thinge like the Pope When Simeones sawe that Arsacius an vnlearned and an vnvvorthy Olde Doatinge man was placed in Chrysostomes roume he cried oute prò pudor Quis cui Out for shame what a soary hinde is this and in whose place haue wee sette him Euen so maie wee iustely saie of the Popes sittinge in Peters Chaire prò pudor Quis Cui The Apologie Cap. 21. Diuision 2. Or contrariwise peraduenture they had rather saie thus that the Pope doothe nowe al the same thinges whiche wee knowe Peter did many a daie agoe that is that he renneth vp and downe into euery Countrie to Preache the Gospel not onely openly abroade but also priuately from house to house that he is diligente and applieth that businesse in season and out of season in due time and out of due time that he doothe the part of an Euangeliste that he fulfilleth the woorke and Ministerie of Christe that he is the watcheman of the House of Israel receiueth answeares and wordes at Gods mouthe and euen as he receiueth them so he deliuereth them ouer to the people That he is the Salte of the Earthe That he is the Light of the worlde that he doothe not Feede him selfe but his Flocke that hee doothe not entangle him selfe with the worldly cares of this life that he dooth not vse a Souâ—raintie ouer the Lordes people that he seeketh not to haue other menne Minister vnto him but him selfe rather Ministreth vnto others that he taketh al Bishoppes as his Felowes and Equalles that he is Subiecte to Princes as to personnes sent from God that he geeueth to cesar that whiche is cesars and that he as the Olde Bishoppes of Rome did without contradiction calleth the Emperoure his Lorde Onlesse therefore the Popes doo the like nowe a daies as Peter did the thinges aforesaide there is no cause at al why they shoulde glorie so mutche of Peters name and of his Succession M. Hardinge The Pope nowe runneth not vp and downe into euery countrie he goeth not openly and priuatly from house to house and to euery alehouse as ye would him to doo like one of your ministers Neither I trowe ye maisters that be Superintendentes your selues thinke it conuenient that ye goe from house to house to preache your Gospel at these dates And would ye the Pope to abase him selfe to that yee thinke becommeth not your selues He hath as meete it is other fitte menne to helpe to beare his burthea with him And whereas one body suffiseth not for so great and so many affaires for CouÌ„cel he hath many heads for ouersight many eies for eare many hartes for preachinge many tounges for woorke many handes for knowledge many eares for expedition of matters many feete for the great weight of his charge many shoulders briefly for al necessary and behoofeful cases conuenient helpes The like helpes would S. Peter vse were he nowe liuinge The B. of Sarisburie To speake of the Popes renninge vp and downe from alehouse to alehouse it is greate folie It should be sufficieÌ„t if he would goe from Churche to Churche and remember his Charge and Feede the Flocke Preache the Gospel Yee saie The Pope hath many heades many eies many hartes many tongues many handes many eares many shoulders And thus of your Pope ye make a Monster with many eies eares tongues and hartes of others none of his owne A wise man sommetime saide Improbè facit qui cùm alienis oculis omnia ei agenda sint postulet aliorum vitas committi sibi It is but lewdely donne if a man that must ouersee al thinges with other mennes eies desiere to haue the liues of others committed ouer to his charge God geeue him eies to see and eares to heare and harte to vnderstande that he maie knowe the time of Goddes Visitation The Apologie Cap. 22. Diuision 1. Mutche lesse cause haue thei to complaine of our departinge and to calle vs againe to be felowes frendes with them and to beleue as thei beleue Menne saie that one Cobilon a Lacedemonian wheÌ„ he was sent Embassadoure to the Kinge of the Persians to treate of a league and sounde by chaunce them of the Courte plaieing at dice he returned streight way home againe leauinge his message vndonne And when he was asked why he hadde slackte to doo the thinges whiche he had receiued by publique Commission to doo he made answere he thought it should be a great reproche to his Common Wealthe to make a league with Dicers But if we should contente our selues to returne to the Pope and to his Errours and to make a couenaunt not onely with Dicers but also with menne farre more vngraceous and wicked then any Dicers be bisides that this should be a great blotte to our good name it shoulde also be a very dangerous mater bothe to kendle Goddes wrath against vs and to clogge and condemne our owne Soules for euer M. Hardinge Yee doo wel to compare your selues with this Cobilon For in deede ye doo as he did Yee were sent by Christe to his Vicare Peters Successour to be fedde and gouerned like shepe vnder the shepeherde Christe and his Churche be a perfite body he the head the true beleuers knitte togeather in charitie the members â–ª eche one in his order and degree He is the vine wee the boughes and branches VVhat member cutte of from the bodie liueth what boughe broken from the tree groweth As euery suche member dieth and bough withereth So if ye remaine not in the Catholike Churche which is the body of Christe yee drawe no life from the heade yee haue no parte of the Spirite that from thence redoundeth to euery member yee haue no portion of the vitall iouysse that issueth from the roote Then what remaineth but that ye be caste into the fire For this cause S. Cyprian and other Fathers often times haue saide that out and besides the Churche there is no saluation The B. of Sarisburie Christe neuer tolde vs neither of any his Vicare General nor of Rome nor of Laterane nor of Peters Chaire
Augu. De Doctrina Christiana Lib. 4. Ca. 10. August De Trinitate Li. 14. Ca. 16. 1. Cor. 14. August in Genesia ad Literam Lib. 11. Cap. 8. Aug. in Psal 59. Concil Colonien Cap. 5. Anno. 1536 Regino 2. Concilio Nannetâ—â— Authen Constitu 123. Augu. in Psal 18. Ambro. Hexamer Li. 3. Cap. 5. Leo De leiunio Septimi Mensis Sermo 3. Dionysius Ca. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Cor. 4. Lactan. Lib. 5. Ca. 20. Matth. 13. 2. Thess 2. Apoc. 17. Hieron in Epist ad â—phes Cap. 5. Hieronymus ad Theodoram 1. Cor. 4. Artic. 3. Diui. 3. Ludoui Viues De Traden Disciplinis Lib. 3. Fol. 97. Augusti Aduer Iudeos Oratio 4. Aug. in Psal 44. Augu. in Iohan. Tracta 6. Concil Cartha 3. Concil Cartha 3. c. 47. ‡ Vntruth For if this Old CouÌ„cel be falsified it vvas falsified tvvelue hundred yeeres agoe in the Councel of Hippo. Scriptures onely to be read in Churches * Vntruthe For it is coÌ„fessed by the beste of M. Har. ovvne side Concil Hippo Cap. 38. Concil Laodice Cap. 16. Concil Laodice Cap. 59. Chrys in Matth. Homi 38. Chryso in Acta Homil. 19. Erasin in Hiero. de Eccle. Scriptarib Efrem Scriptures onely to be read in Churches Ansigisus Lib. 1. Cap. 19. Impressus Parisijs Anna 1550. Erasin in Annotation in Hieronym De Ecclesiasticus Scrip. Polydor. Vergil in Oration Dominicam Communion vnder one kinde ‡ A fonde Vanitie For if he forbidde the Prieste to dippe the Sacramente and to deliuer it then he forebiddeth the Prieste to dippe the Sacramente * These Mystical Significations be Mystical folies Reade the Ansvveare Communion vnder One kinde Daniel 2 Senten Lib. 4. Dist 12. Durandus Li. 4. Cap. 53. De Conse Dist 2. Triforme Artic. 11. Diui. 3. Augu. Epist 59. * These vvordes are partely Clementes partely S. Bernardes ‡ Fonde and child â—he As though a Bishop maie haue the Tempord 〈◊〉 aud â—xecute a Temporal office vvithout vvoâ—ldly cates Bothe Svveerdes in one hande 1. Cor. 7. * VVhat cares haue thei that keepe Concubines ‡ Eleuen of the Tvvelue Apostles and many Holy Fathers and Bishoppes vvere Married and yet deceiued not c. Bernard De CoÌ„sideration Li. 2. Hieronym in Sophoniam Ca. 1. Canon Aposto Canon 80. Mathae 10. De Maiorita Obedient Vnam Sanctam Paralipomena Vispergensis Extra de Iureiurando Etsi Christus In Glossa Part. 5. Cap. 3. Diuision 7. And Part. 2. Cap. 8. Diuision 2. ‡ A solemne fansie They muste needes be vvise meÌ„â—e that so vvil thinke * Here M. Hard. confesseth that he and his Felovves can sette foorthe lies In Epist ad Dioscorum Alexandrinum * Vntruthe manifeste Reade the Ansvveare Articul 13. Diuision 4. Summus Sacerdos Ambros De ijs qui initiantur Ca. 3. Euagrius Lib. 3. Cap. 32. Ruffinus Lib. 2. Cap. 23. Augustin Epis 162. Dist 99. Primae Sedis Inter Epistolas Augustin Epis 35. Chrysotom De Orando Deum Li. 1. Gregor in 1. Regum Ca. 10. Li. 4. Ca. 4. Leo Epis 62. Amphilochius Articul 4. Diuisi 30. 32. ‡ Vntruthe For his Authoritie is not sufficient as it shal appeare Bothe Svverdes Bernard De Considera Lib. 4. * Put vp thy Svverde Ergo The Pope hathe bothe Svverdes A simple Argumente Dist 22. Omnes Paralipom Vrspergensis Carion Auentinus Herueus De Potestate Papae Cap. 18. Herueus De Potestate Papae Cap. 18. Dist 10. Quoniam idem To calle CouÌ„celles ‡ Vntruth great and manifest for this vvas yet neuer proued * Vntruthe For Socrates saithe not so Histo Triparti li. 4. Cap. 9. ‡ Vntruthe standing in false Translation Reade the ansvveare Lib. 3. ca. 10. Articulo 4. Diui. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Regula Iuris Socra li. 7. ca. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aeneas Syluius De Concil Basi lib. 1. The vvhole vvorlde is the Popes Diocese Ioan. 22. * God knovveth here is a sheepishe reason Extra de Appellation Vt debitus In Gloss Extra De statu Regularium periculoso In Gloss Extra de Poenis Foelicis In Gloss Extra De CoÌ„cess Praebendae Ecclesiae non Vaecantis Quia diuersitatem Abb. Ceremoniar li. 1. Fran. Zarabella Anna in Historia Graeca 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Histor Ecclesiast lib. 1. cap. 6. Athana Ad solitariam Vitam agentes Sozomen lib. 6. ca. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hieronymus ad Euagrium Al receiue of the Popes fulnesse Hierony ad Euagrium Hieronymus aduersus Vigilantium Gennadius ad omnes Metropolitanos ad Papam Roman * A simple Authoritie Clemen li. 5. De Haereti Ad vestrum In Gloss Petrus de Palude de Potestate Papae Petrus de Palude de Potestate collata Aposto Durandus li. 2. De Ministris Ordinib Augusti de Trinita li. 15. ca. 26. Al povver geeuen to the Pope * Vntruthe vndiscrete and impudent For no Ancient Doctour or Father euer vttered so fonde vvoordes Extra De translatione Episcopi QuaÌ„to Hostien In Concil Lateran sub Leone 10. Sessione 10. Citatur in eodeÌ„ Concil Lateran Extra de CoÌ„stitutionibus ca. 1. Baldus Herueus De Potesta Papae ca. 18 Bernard De Consideration li. 3. * VVorthy reasons ‡ This Marcellinus being Pope had committed open Idolatrie in making Sacrifice â—nto Diuelles The Pope vvithout Checke Iohan De Parisijs De Potesta Regia Papali Distinct 40. Si Papa 9. Questi 3. Cunctae Dist 40. Non nos In Gloss Petrus de Palude de Potesta Papae Arti. 4. Idem eodeÌ„ loco In Epistola Nicolai Papae Inter decreta Adriani Papae Dist 21. Inferior Herueus De Potest Papae ca. 20. Concil Tomo 1. In purgatione Sixti Ennodius Concil Tomo 1. In Marcellino Gala. 2. Cyprian Ad Quirinum Nicephor li. 17. cap. 26. The Emperour receiueth his povver of the Pope Sozomenus li. 3. cap 11. Felinus in Repertorio Dignitas Concil Tomo 2. Epist Leodien contra Paschalem Pap. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‡ There maie you finde nothinge to proue nothinge Nicephor li. 7. cap 46. CarioÌ„ in Bonif. 3 Sabellicus in Phoca Ambrosi In Lucam li. 9. ca. 20. August In Iohannem Citatur in Epist Leodiâ—n contra PaschaleÌ„ Concil Tomo 2. Citatur ab Illyrico inter Testes veritatis Pa. 102. Herueus De Potest Papae ca. 18. Extra De Maiorita Obedt Vnam Sanctam In Gloss The Emperour receiueth his povver of the Pope Dist 96. Cum ad Verum In Gloss 23. quae 4. Quaesitum Dist 96. Cum ad verum In Gloss Ceremonia li. 1. Section 5. ca. 7. Bernardus De Considerat li. 2. Paralipomena Vrspergen in Ludouico 4. Iohan. Maior 4 Senten Dist 20 quae 2. Iohan. De Parisijs De Potesta Regia Papali cap. 5. Herueus De Potesta Papae ca. 19. Dist 98. Si Imperator In Glos Iohan. De Pari. De Potest Regia Papali ca. 5. Auentinus The Pope aboue the the Emperoure ClemeÌ„s CoÌ„ Aposto li. 2 Cap. 34. Nazianzen Ad popul Nazianzen De Maiori Obedien Solitae A
nor receiue the Holy Communion let them be put from the Communion of the Churche as menne that woorke the breache of Order Likewise it is noted in the Margin vpon the same Canons Omnes olim qui intererant Communicabant In olde times al that vvere presente did Communicate In the Councel of Antioche it was decreed thus Omnes qui ingrediuntur in Ecclesiam Dei Sacras Scripturas audiunt auersantur autem perceptionem Dominici Sacramenti c. ab Ecclesia abijci oportet c. Al that comme into the Churche of God and heare the Holy Scriptures and refuse the receiuinge of the Lordes Sacramente let them be put from the Churche These Decrees reache not onely to the Ministers of the Churche but also to the whole people Clemens that was Bishop in Rome as it is thought nexte after this Anacletus saithe thus Tanta in Altario Holocausta offerantur quanta populo sufficere debeant Let so many loues be offered at the Aultar as maie suffise to serue not onely the Ministers but also the People S. Ambrose saithe Munus oblatum totius populi fit quia in vno Pane omnes significantur Per idem enim quòd vnum sumus de vno Pane omnes sumere oportet The oblation offered is made the vvhole peoples for that in one Breade al are signified For in that wee are al one vvee must al receiue of one Breade S. Chrysostome saithe vnto the people Neque nos abundantiùs vos autem minùs de Sacra Mensa participamus Sed pariter ex aequo illam vtrique degustamus â—â— either doo wee receiue more and you lesse of the Holy Table but wee taste thereof equally bothe togeather The like might be alleged out of S. Hierome S. Augustine Dionysius and others But for as mutche as ye so bitterly tel vs that wée misconstrue these woordes of Anacletus and deceiue the vnlearned Reader with a lie maie it therefore please you farther to heare what your owne late Scholastical Doctours haue written and iudged in this behalfe Thomas of Aquine saithe In Primitiua Ecclesia quando magna vigebat deuotio Fidei Christianae statutum fuit vt Fideles quotidiè Communicarent In the Primitiue Churche when greate Deuotion of the Christian Faithe was in strength it was ordeined that the Faitheful should receiue the Communion euery daie Durandus saithe In Primitiua Ecclesia omnes Fideles quotidiè Communicabant In the Primitiue Churche al the Faitheful daiely receiued the Communion Hugo Cardinalis saithe In Primitiua Ecclesia omnes quotquot intererant Canoni Missae singulis diebus Communicabant Et si nollent communicare egrediebantur post Offertorium In the Primitiue Churche as many as vvere presente at the Canon of the Masse did daiely Communicate and if they woulde not they departed foorthe after the Offertorie If ye thinke these authorities are not sufficient Iohannes Cochlaeus saithe Omnes olim tum Sacerdotes tum Laici cum Sacrificante Communicabant sicut ex Canonibus Apostolorum ex Libris antiquissimorum Ecclesiae Doctorum perspicuè cognoscitur Hic vnicum hac de re Canonem recitabo qui Calixto adscribitur Peracta c. In olde times bothe al the Priestes and al the Laie people receiued the Communion with the Minister that had made the Oblation as it is plainely perceiued by the Canons of the Apostles and by the Bookes of the Ancient Doctours of the Churche One Canon hereof I wil allege written by Calixtus c. Likewise saithe Iudocus Clichthoueus In Primitiua Ecclesia Fideles quotidiè sumebant Communionem secundum illam Calixit sanctionem Peracta c. In the Primitiue Churche the Faitheful receiued the Communion euery daie accordinge to this Decree of Calixtus c. Here you maie sée not onely that these woordes are alleged by your owne Doctours vnder the name of Calixtus wherein you haue noted so greate an errour but also that the same woordes by the iudgement of the same Doctours are thought to perteine no lesse to the Laie people then to the Prieste Nowe M. Hardinge these thinges considered I referre the indifferent iudgement hereof to your owne knowledge and Conscience whether of vs twoo hath deceiued the Reader with a lie The Apologie Cap. 12. Diuision 3. More ouer when the People commeth to the holy Communion the Sacrament ought to be geueÌ„ them in Bothe Kindes for so bothe Christe hath commaunded and the Apostles in euery place haue ordeined and al the Ancient Fathers and Catholique Bishoppes haue folowed the same And who so doothe contrarie to this he as Gelasius saithe committeth Sacrilege And therefore wee saie that our Aduersaries at this daie who hauinge violently thruste out and quite forebidden the Holy Communion doo without the woorde of God without the Authoritie of any Ancient Councel without any Catholique Father without any ExaÌ„ple of the Primitiue Churche yea and without reason also defende and maineteine their Priuate Masses and the manglinge of the Sacramentes and doo this not onely against the plaine expresse Commaundemente of Christe but also againste al Antiquitie doo wickedly therein are very Churcherobbers M. Hardinge Softe and fayre Maisters Ye shewe more heate then witte more stomake then learninge more anger then reason Ye saie muche and prooue little But saie ye and saie againe what ye wil we tel you boldely that neither Christe euer commaunded * nor the Apostles ordeined * nor al the Ancient Fathers obserued that the Sacrament be geuen to the people none otherwise but vnder bothe Kindes onely If Christe had expressely commaunded it the Churche of Rome had not so longe time receiued and kepte the vse of one Kinde The Apostles and sundry Holy Fathers Ministred bothe Kindes we confesse That the one Kinde was not also by them Ministred and that it is vtterly vnlawful we denie and the same shal ye neuer be able to proue Touchinge this whole pointe and how litle that ye alleage out of Celasius maketh for you and concerninge Masse not to be omitted for lacke of Companie to communicate Sacramentally with the Prieste I haue saide yuongh in my answeare to your fellowe M. Iuel his chalenge Bringe ye other stuffe and better then this or els al the worlde wil see your haltinge and the feblenesse of your side That we haue violently thruste out and quite forbidden the Holy Communion onlesse ye meane your owne Schismaticall mutable and polluted Communion if there were any sparke of shame or harted of liynge in you ye woulde neuer impute it vnto vs. God dothe knowe and the Worlde is not vnwittinge how muche howe often and how earnestly the Catholike Churche exhorteth her Children to prepare themselues to receiue their Maker And though the people of Englande of late yeeres resorted not commonly thereto yet the deuotion of Christen folke in this Countrie of base Almaigne in Fraunce in Italy in Spaine
and in sundrie other Christen Prouinces is so feruent in frequentinge the Holy Communion as if ye sawe it ye would be ashamed of your sclaunderous reporte Let wise men and good men iudge whether we be Churcherobbers or ye vnshamefaste liers The B. of Sarisburie Where nothinge is answeared it were not amisse to replie nothinge If M. Hardinge can onely vouchesaue to calle vs sclaundâ—rous Reporters â— vnshamefast Liers and the Lordes Supper a Schismatical Mutable pollutted Communion it is sufficient the mater needeth no farther proufe To this whole matter M. Hardinge saithe He hath sufficiently answeared M. Iewel He hath answeared I graunte but how sufficiently the mater it selfe wil declare How be it he maie not in any wise forgeate that in the same twoo shorte Treaties to M. Jewel conteininge onely twoo and fourtie litle leaues of Paper he hath sente vs ouer and published threescore and foure notable and greate Vntruthes whereof I thinke he hath no greate cause so mutche to glorie He saithe That the Sacramente shoulde be deliuered to the peple in bothe kindes neither Christe euer commaunded it nor the Apostles euer ordeined it Thus M. Hardinge saithe onely bicause it liketh him thus to saie Yet this owne Catholique Doctours the Chiefe Champions of that side saie far otherwise Gerardius Lorichius saithe Ipsius Sacramenti Institutio vult vt Omnes vnà manducemus bibamus The very Institution of the Sacramente it selfe willeth that vvee Eate and Drinke al togeather And Ruardus Tapper the Deane of Louaine saithe thus Habito respectu ad Sacramentum eiusque perfectionem magis conueniret sub Vtraque specie fieri Communionem quà m sub Altera tantùm Hoc enim magis consonum est eius Institutioni integritati refectioni Corporali imò Exemplo Christi Patrum Primitiuae Ecclesiae Consideration had vnto the Sacramente and to the perfection of the same it were more conuenient that the Communion were Ministred vnder Bothe Kindes then vnder One alone For this were more agreable to the Institution and fulnesse thereof and to the outwarde refection of the Body Yea and to the Example bothe of Christe and also of the Fathers of the Primitiue Churche Certainely these woordes of Christe Drinke ye al of this Doo this in my Remembrance are very plaine woordes of commaundemente and Institution Therefore Chrysostome saithe Et in Pane in Calice Christus dixit Hoc facite in meam Commemorationem Christe bothe in the Breade and also in the Cuppe saide Doo this in Remembrance of mee Likewise Theophylactus Tremendus Calix pari cunctis conditione traditus est The Reuerende Cuppe is in equal manner deliuered to al. And whereas Christe saithe Drinke ye al of this Paschasius to make the mater the plainer putteth thereto these woordes Tam Ministri quà m reliqui Credentes As wel the Ministers as the reste of the Faitheful In like manner S. Augustine saithe Simul hoc sumimus simul bibimus quia simul viuimus VVee receiue togeather VVee drinke togeather bicause we liue togeather Notwithstandinge any Promisse of Constancie made to the contrarie yet I truste M. Hardinge of his courtesie wil beleeue either S. Chrysostome or S. Augustine or Theophylacte or Paschasius or Lorichius or Tapper or his Nevve Doctours or the Olde or his owne or others Otherwise if he be fully determined to beleeue noman it is reason that noman beleeue him Perhaps he wil saie Notwithstandinge Christes woordes be plaine yet they are not of force sufficient to binde vs for euer For so writeth Cardinal Cusanus Scripturae ad tempus adaptantur variè intelliguntur ita vt vno tempore secundum currentem Ecclesiae ritum exponantur mutato verà ritu iterum sententia mutetur The Scriptures are applied to the states of diuers times and so are taken in diuers senses So that at one time they are expounded accordinge to the currente order of the Churche But the order of the Churche beinge changed the sense of the Scripture is like wise changed So S. Augustine saithe of the Heretiques the Manichees Expendunt ista non in statera aequa Diuinarum Scripturarum sed in statera dolosa Consuetudinum suarum They weighe these maters not in the equal balance of the Diuine Scriptures but in the deceiteful Balance of their ovvne Customes Of the like sorte of Herâ—tiques S. Hilarie saith Qui ea quae Scripta sunt negas quid testat nisi vt ea quae non scripta sunt credas Seeinge thou deniest the thinges that be written in the Scriptures what remaineth there but that thou must beleeue sutche thinges as be not written in the Scriptures But where haue these menne the Institution of theire Halfe Communion Who ordeined it Who commaunded it What Apostle what Ancient Doctour what Holy Father euer vsed it M. Hardinge him selfe is forced to confesse by the reporte of Leo that the Firste knowen Diuisers Authours of it were the olde Heretiques called the Manichees Sutche is the Institution and Antiquitie of their Doctrine It sprange firste of Heresie and was founded by Heretiques Touchinge Gelasius I haue already in my Former Replie saide so mutche as then vnto me seemed sufficient The woordes be plaine yenough of them selfe and neede no Commentarie Aut integra Sacramenta percipiant aut ab integris aâ—ceantur Quia diuisio vnius eiusdemque Mysterij sine grandi sacrilegio non potest peruenire Either let them receiue the vvhole Sacramentes in Bothe Kindes or els let them be driuen from the vvhole Farther M. Hardinge saithe God doothe knowe how mutche howe often and how earnestly the Catholique Churche exhorteth her Children to prepare them selues to receiue their Maker O M. Hardinge why should you so fondely mocke the world with so manifest folies By what woordes by what examples exhorte you them When euer saide you as Chrysostome saith vnto the people Departe yée hence yée haue nomore right to staÌ„de here then Heathens Infidelles yée are VVicked ye are shamelesse ye are Impudente that stande by wil not Communicate And if the Catholique Churche doo so often so earnestly exhorte her Children how is it then that yâ— Pope his Cardinalles doo so seldome Communicate scarcely once through the yéere Maie wée thinke that the Pope his Cardinalles be not the Children of the Churche Laste of al ye saie ye exhorte the people to receiue their Maker I beseche you M. Hardinge what Scripture what Father what Doctour euer taught you thus to saie The Sacramente is a Sacramente it is not God It is the Breade of our Lorde as S. Augustine saithe it is not our Lorde It is a Creature corruptible it is not the Maker of Heauen and Earthe Accursed is he that geueth the name and glorie of God vnto a Creature that is no God S. Chrysostome saithe Nolimus quaeso Creatorem cum Creatura confundere Ne illud audiamus