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
he hath better remembred him selfe that the saide Oza was not a Kinge but onely a Prophete And yet yewis a childe could haue tolde him that the same Oza was neither King nor Prophete but onely a Leuite Let him looke better on his bookes and he shal finde it Howe be it I woulde not that either M. Hardinge or M. Dorman shoulde thinke that therefore they are here charged with ignorance Errours wil créepe bitwéene theire fingers be thei neuer so watcheful In the heate and drifte of writinge when the minde is wholy occupied and fully bente to the substance of the cause it is an easy mater by somme confusion one waie or other to disorder a woorde or to displace a number as to write either 9. for 6. or 24. for 42. or somme other like whiche errour though it be light in dooing yet in the reckeninge oftentimes is very greate To leaue other Examples M. Hardinge him selfe in his Confutation of the Apologie in stéede of the 22. of Luke hathe printed the 2. of Luke Likewise in his Reioinder in stéede of these woordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath printed and sente vs quite the contrarie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In one Booke of the Newe Testamente set out at Colaine in stéede of these woordes Neque Scortatores Regnum Dei possidebunt yée shal finde it by erroure printed thus Neque Sacerdotes Regnum Dei possidebunt To be shorte M. Hardinge in this selfe same Booke in stéede of these woordes Lulled a sleepe by erroure hath printed Lulled a sheepe If al sutche childishe aduantages shoulde be taken then coulde no writer escape vncontrolled Thus good Christian Reader by the shorte Viewe of these fewe Vntruthes for so it pleaseth these menne to calle them thou maiste the better weigh the value and substanceâ—â— of the 〈◊〉 Tedious Repetitions M. Hardinges often rehearsal and doubling of one thing hath forced mee sommetime to doo the like Whiche thing good Reader if vnto thee it shal séeme ouer wearisome I praie thee to consider the occasion thereof My meaninge was onely to doo thee good To the Christian Reader IT pitieth mee in thy behalfe good Christian Reader to sée they conscience thus assaulted this daie with so contrarie Doctrines of Religion and specially if thou haue a zele to folowe and séeste not what and wouldeste faine please Eod and knoweste not howe nor findeste thée selfe sufficiently armed with Goddes Holy Sprite nor hable either to discerue thy meate from poison or to vnwinde thée selfe out of the snares For Satan transfourmeth him selfe into an Angel of Light The wicked is more watcheful and vehemente then the Godly and Falsehed is oftentimes painted and vewtified and shineth more glorious then the Truthe These be the thinges that as S. Paule saithe woorke the subuersion of the Hearers and by meane whereof as Christe saithe if it were possible the very Bsecte of God shoulde be deceiued Howe be it God knoweth his owne and no Power can pusse them out of his hande God is hable to woorke comforte out of confusion and to force his light to shine out of darkenesse Al thinges woorke vnto good vnto them that be in Christe Iesu Be Falsehed neuer so freashely coloured yet in the ende the Truthe wil conquere Notwithstandinge God in these daies hath so amazed the Aduersaries of his Gospel and hath caused them so openly and so grossely to laie abroade their folies to the sight and face of al the world that noman nowe be he neuer so ignorante can thinke he maie iustely be excused They deale not nowe so suttelly as other Heretiques in old times were woont to doo thei hide not the lothsomenesse of their errours they cloke not them selues in Shéepeskinnes they dissemble nothinge they excuse nothing but without either shame of man or feare of God they rake vp those thinges that before were buried that themselues had forsaken the wise had abhorred the worlde had lothed It had benne more policie for them to haue yeelded in sommewhat and to haue staied in the reste So there might haue appeared somme plainenesie in theire dealinges But this is Goddes iuste iudgemente that they that wilfully withstande the Truthe shoulde be geeuen ouer to mainteine Lies as beeinge the Children of Vntruthe Children that wil not heare the Lawe of God For trial whereof I beseeche thée good Reader aduisedly to peruse these fewe notes truely taken out of M. Hardinges late Confutation Iudge thereof as thou shalt sée cause Let no affection or fantasie cause thinges to séeme otherwise then they be The twoo principal GrouÌ„des of this whole Booke are these First That the Pope although he maie erre by personal errour in his owne Priuate Iudgement as a man and as a particulare Doctour in his owne opinion yet as he is Pope as he is the Successour of Peter as he is the Vicare of Christe in Earthe and as he is the Shepheard of the Vniuersal Churche in Publique Judgement in deliberation and Definitiue Sentence he neuer erreth nor neuer erred nor neuer can erre As if he woulde saie The Pope walkinge in his Galerie is one man and fittinge in Consistorie or in Iudgemente is an other Whiche thinge to holde Alphonsus de Castro saithe it is mere folie Yet is this M. Hardinges chiefest or rather as I might in manner saie his onely grounde The Seconde is this The Churche of Rome is the whole and onely Catholique Churche of God and who so euer is not obediente vnto the same muste be iudged an â—â—leretique These twoo groundes beinge once wel and surely laied he maie builde at pleasure what him listeth As for the Pope the better to countenance his estate he saithe that Peter receiued thee I beséeche thee to consider with what indifferente Iudgement M. Harding woulde haue thée to passe bitwéene vs. Firste he saithe What should wee seeke for Truthe Let vs onely beholde the custome of the Churche Againe What Argumentes what Assegations what shewe of disproufe so euer he bringe againste these thinges wee ought to make smal accoumpte thereof Againe I would blesse mee selfe from him as from the Minister of Satan and as from the Disciple of Antichriste and as from Goddes open and professed enimie Againe M. Iewelles Replie and other like Hereticol Bookes are vnlawful to be readde by order of the Churche without special licence and are vtterly forebidden to be readde or keapte vnder paine of Excommunication And againe As for the Replie none other waie wil serue but to throwe al into the fire Of the other side touching the VVoorde of God with most terrible woordes he fraieth thée from it and biddeth thee to consider of other thinges and to behold I knowe not what Yee prostitute the Scriptures he saith as Baudes doo their Harlottes to the Vngodly Vnlearned Rascal people Againe Prentises Light Personnes and the rifferaffe of the people And againe The Vnlearned people were keapte from the
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
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
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