fuerunt mutua inter ipsos Charitate vt alius alio Praeceptore ac Duce vsi fuerint Aske of your Fathers and they wil telle you that although Bishoprikes be diuided and sundred by distance of place yet were they euer knitte togeather as with a Garlande and euer ruled by One Aduise In deede the People was euer mingled togeather But the Bishoppes were al so ioined in Charitie that euery of them was contente to be taught and to be leadde by other Therefore as many Faithes in sundrie Faithefulles are but One Faithe as many Churches are but one Churche as many Baptismes are but one Baptisme Euen so saithe S. Cyprian many Bishoprikes are but One Bishoprike and therein as wel the Bishop of Rome as also euery other seucral Bishop hath his portion I saie The Bishoprike of Rome is not this Whole Bishoprike but a Parte Not the Body of the Sunne but a beame Not the stemme of the Trée but a braunche And thus by S. Cyprians minde neither doothe one Bishop holde of an other Nor is any One Bishop Heade of the Whole Nor is One Bishop al in al but al Bishoppes are onely One The Apologie Cap. 3. Diuision 6. And accordinge to the iudgement of the Nicene Councel wee saie that the Bishop of Rome hath no more iurisdiction ouer the Churche of God then the reste of the Patriarkes either of Alexandria or of Antioche haue M. Hardinge If it be a shame to belie the Deuil accordinge to the olde Prouerbe what is it to belie the Churche of God represented in the Nicene Councel The sixth Canon amonge al others of the Nicene Councel is that you grounde your surmise vpon I knowe wel For that hath benne wreasted to your purpose by certaine of your side And the same rightly construed maketh moste againste you For it seemeth to acknowledge the Bishoppe of Rome his Supremacie and Soueraigntie of iudgement ouer other Patriarkes These be the woordes of the Canon rightly Englished hed Let the Auncient custome continewe in force whiche is in Egypte Lybia ▪ and Pentapoli so that the Bishop of Alexandria haue Power ouer them al. Quandoquidem etiam Episcopo Romano hoc consuetum est For asmuch as the B. of Rome hath thus vsed Likewise in Antiochia also and in other Prouinces let the Churches keepe theire Prerogatiue VVhat can be gathered of the woordes of this Canon but that for ratefiynge the iurisdiction of the Patriarkes of Alexandria and Antiochia the Fathers of the Nicene Councel thought good to alter nothinge but to folowe the Auncient custome of Olde time vsed and allowed by the B. of Rome For it is asmuche to saie as this In asmuche as the B. of Rome hath benne wonte from the beginninge to graunt to the B. of Alexandria iurisdiction ouer Egypte Lybia and Pentapoli the Nicene Councel folowinge his authoritie and rule or at the least his vsage willeth and graunteth that the saide Bishop retaine and keepe his auncient right For if the B. of Alexandria had not receiued sutche iurisdiction by Auctoritie and graunt of the B. of Rome of olde time what reason shoulde haue moued those Fathers for confirmation thereof to alleage the custome of the B. of Rome And in that case whereto perteined the additiō of the cause Quia Episcopus Romanus hoc consueuit bicause this was the Bishop of Rome his custome If this had not benne theire meaninge they would neuer so haue spoken For what was his custome other then to allotte those Prouinces to the B. of Alexandria If any other thinge be alleaged to haue benne his maner and custome besides that the woordes of the Canon beare it not what had that benne to the purpose what so euer it be for cause and confirmation of the B. of Alexandria his iurisdiction ouer Egypte Lybia and Pentapoli Alleage you Defender for olde custome of the B. of Rome what elles you liste so that you make no violence to the Canon and thereupon make your argument inferringe of your allegation the Conclusion Ergo the B. of Alexandria ought to haue iurisdiction ouer Egypte Lybia and Pentapoli and you shal finde it to be suche an argument as any Sotte woulde be ashamed to make Against this if it shal like you to Replie wee warne you before that neither ye take aduantage of a doubteful interpretation as we knowe that Canon to be founde in diuerse Bookes not so plainely Translated and therefore we require you to stande to the Original as it is in Greeke neither that ye defende your lie with the wrested Exposition of Theodore Balsamon who hath written Greeke Commentaries vpon the Canons of the Councels sithens the schisme of the Greekes him selfe beinge a Schismatike For he beinge a Greeke borne and prick◠with the hatred of his Nation against the Latine Churche and specially the See of Rome in thexposition of that sixth Canon of the Nicene Councel swarueth bothe from learninge and also from reason The B. of Sarisburie In déede it is a shame to belie any creature for that lieinge is shameful of it selfe And therefore M. Hardinge ye mighte doo mutche better to vse it lesse You haue brought vs here an Exposition of the Councel of Nice sutche as I thinke from that time vntil this time hath seldome benne hearde of You saie The Bishop of Romes Custome was to geue Iurisdiction to the Patriarkes of Alexandria of Antioche and of Hierusalem and that thei had none Authoritie of Gouernmente but onely so mutche as was limited and allowed by him And this you saye was the onely and vndoubted meaninge of that Councel This fantasie is not here auouched by any Auncient Doctour or Learned Father Therefore wée muste thinke what so euer it be it is your owne And weighinge the strangenesse of the same I muste needes saie of yow as S. Hierome saide sometime of one Rheticius in the like case Rheticius eloquens quidem est sed ineptus Interpres Rheticius is an eloquente man in deede and yet but a fonde Interpreter For it is certaine and knowen euen vnto Children that the Bishop of Rome before the Councel of Nice had neither sutche Custome of Superioritie nor sutche dealinge of Iurisdictions Pope Pius Secundus saithe Ante Nicenam Synodum vnusquisque sibi vixit paruus respectus ad Romanā Ecclesiam halebatur Before the Councel of Nice euery Bishop liued to him selfe and there was then smal regarde had to the Churche of Rome As for our sortishe Argumentes sutche as by your iudgemente any sorte would be ashamed to make I maye leaue them wel to you M. Hardinge not for that ye lacke them greately but for that as it appeare the by your Bookes ye knowe beste howe to vse them Touchinge the sixthe Canon of this Councel whiche you imagine is so darke and doubteful I truste it shal be plainely and clearely opened by them that were neuer hitherto accounted sottishe The woordes
thereof are plaine yenough The sense is this The whole Body of Christendome was diuided into foure Patriarkshippes wherof the First was Rome the Seconde Alexandria the Thirde Antioche the Fourthe Hierusalem And eche of these was limited and bounded within it selfe Alexandria to haue the ouersight ouer Egypte Pentapolis Antioche ouer Syria Hierusalem ouer Iurie Rome ouer Italie and other Churches of the Weaste And herein wée haue the Exposition of Theodorus Balsamon that liued fiue hundred yeeres agoe and was Patriarke of Antioche and as somme of M. Hardinges trendes haue thought a man of greate Learninge Yet for as mutche as M. Hardinge here vtterly refuseth him not onely as a Schismatique but also as a man bothe of Learninge and Reason let vs therefore sée somme others Nilus a Gréeke Authour hereof writeth thus Sed vt etiam liquidiùs appareat Papam non imperare alijs omnibus Episcopis legatur Sextus Canon Synodi Nicenae quo Disertè praecipitur vt alijs Ecclesijs alexandrinus alijs Romanus alijs Antiochenus praesit vt non liceat alteri alterius prouinciam inuadere That it maie the more plainely appeare that the Pope hathe no Gouernment ouer al other Bishoppes reade the Six the Canon of the Councel of Nice There it is expressely Commaunded that the Bishop of Alexandria shal haue the rule ouer certaine Churches and the Bishop of Rome ouer certaine and the Bishop of Antioche likewise ouer certaine and that it be not lawful for any one of them to inuade an others Iurisdiction Farther he saithe Quòd si quis suis non contentus aliena appetit ille sanâ— meritò Consuetudinis Sanctorum Canonum violator haberi debet Yf any one of these Patriarkes not contented with his owne craue Dominion ouer others as doothe the Pope he ought of right to be called a breaker bothe of the Custome and also of the Holy Canons If M. Hardinge wil yet saie this Exposition is sottishe let vs sée in what sorte Others haue expounded the same Rufinus openinge the same Canon saithe thus Statutum est in Concilio Niceno vt apud Alexandriam in Vâ—be Roma Vetusta CoÌ„sueâ—udo seruetur vt vel ille Aegypti vel hic Suburbicarum Ecclesiarum solicitudinem gerat It was decreed in the Councel of Nice that in Alexandria and in Rome the Olde Custome should be kepte that the Bishop of Alexandria should rule ouer Egypte and the Bishop of Rome not ouer al the world but ouer the Churches of his Suburbs Likewise it was afterwarde ordred in the Councel holden at Constantinople Definimus Sedi CoÌ„stantinopolitanae Paria Iura Priuilegia cum Sede Veteris Romae Wee Decree that the See of Constantinople shal haue Rightes and Priuiseges Equal and one with the See of Olde Rome Therefore Nicephorus saithe Romano Constantinopolitano Episcopo Ex Aequo Paria sunt Dignitatis praemia Honorum iura The Titles of Dignities and rightes of Honour geuen to the Bishop of Rome and to the Bishop of constantinople are One and Equal For this cause Athanasius saithe Roma erat Meeopolis Romanae Ditionis Rome was the Moother Churche not of the Whole Worlde but of the Romaine Iurisdiction In like sorte the Emporour Iustinian saithe Ecclesia Vrbis Constantinopolitanae Romae Veteris Praerogatiua laetatur The Churche of Constantinople enioieth the Prerogatiue or Priuilege of the Churche of Olde Rome So likewise S. Augustine and other Learned and Godly Bishoppes in the Councel of Aphrica vnderstoode the same Canon And therefore they called the Popes Presumption crauinge Vniuersal Iurisdiction ouer al the Worlde Fumosum saeculi Typhum The smoky Pride of the world To conclude Nilus saithe thus Nunc cùm aliae Regiones assignaâ—ae sint Romano aliae Alexandrino aliae Constantinopolitano non magis hi sub illo sunt quà m ille sub hisce Seeinge there be certaine Countries appointed out for the Bishop of Rome certaine for the Bishop of Alexandria and certaine for the Bishop of Constantinople they are nowe nomore subiecte vnto him then he vnto them But al these perhaps were Sottes and theire saieinges Sâ—ttishe and noman is hable rightly to vnderstande these maters but he that can saie Consuetudo is Latine for a Commission or Mos parilis for Vniuersal Iurisdiction The Apologie Cap. 3. Diuision 7. And as for the Bishop of Rome who nowe calleth al maters before him selfe alone except he doo his duetie as he ought to doo except he minister the Sacramentes except he instructe the People excepte he warne them and teache them wee saye that he ought not of right once to be called a Bishop or so mutche as an Elder For a Bishop as saithe Augustine is a name of labour and not of Honour that the man that seeketh to haue Preeminence and not to profite maye vnderstande him selfe to be no Bishop M. Hardinge Neither the Bishop of Rome nor any other Bishop is worthy of the Name of a Bishop except he do the duetie of a Bishop Al this wee graunt But that he ought not of right to be so called of those whom he hathe charge ouer in case of omittinge his duetie thereto we saie that although in respect of his domeanouâ— he be not worthy to be called a Bishop â–ª yet in respecte of the Vocation Degree and Preeminence though he leaue his duetie vndone for whiche he incurreth daunger of damnation that Title perteineth vnto him of good right and so continually he is and ought to be acknowleged for a Bishop though an euil and an vnworthy Bishop likewise a Priest And whereas S. Augustine saithe that a Bishop is a name of labour and not of Honour he is to be vnderstand so as the Scripture is VVhiche in some places speakinge of two thinges that are bothe in dede to be affirmed the one beinge of more importance then the other denieth the one in comparison of the other c. Yet it semeth to be a secrete preparation towarde a purpose againste sutche time as the Princes Gouernemente shal mislike theire phantasies For where they Learned this Opinion concerning Bishops there Learned they also the like concerninge Ciuil Magistrates I meane VVicklef Amonge whose Heretical articles condemned by the Churche in the Councel of Constance this is rekened for the fiftenth Nullus est Dominus Ciuilis nullus est Praelatus nullus est Episcopus dum est in peccato mortali That is to saie None is a Temporal Lorde none is a Prelate none is a Bishop so longe as he is in deadly sinne The B. of Sarisburie This mater shal néede no greate contention The like woordes haue benne vttered by sundrie other Holy Fathers S. Chrysostome saithe Multi Sacerdotes Pauci Sacerdotes Multi nomine Pauci Opere Many Priestes there be and few Priestes there be Many in name and fewe in Laboure Againe Quomodò potest esse Magister qui Discipulum non habet Acquire Discipulum esto Magister
vvith vs And al wee haue receiued the same togeather vvith him Likewise S. Cyprian Christus eandem dedit Apostolis omnibus potestatem Christe gaue vnto al his Apostles like and Equal Power So likewise saithe Beda Potestas Ligandi SolueÌ„di quamuis Soli Petro à Domino data videatur tamen absque vlla dubietate noscendum est quòd Coeteris Apostolis data est The Power of Bindinge and Loosinge notwithstanding it seeme to be geeuen Onely vnto peter yet without al doubte wee muste vnderstande that it was geeuen also to the reste of the Apostles Briefly M. Hardinges owne Scholastical Doctours Confesse that the Power of the Apostles was One and Equal But they saye that the whole multitude of the Churche was committed onely vnto Peter and not likewise to any other and that therein onely standeth al the difference Heruaeus saithe Quamuis Apostoli eandem habuerint à Christo aequalem potestatem Clauium Iurisdictionis tamen Iurisdictionem siuè Materiam subiectam non habuit nisi Petrus cui eam Petrus committere voluit Notwithstandinge the Apostles receiued of Christe equal Povver of the Keies and Iurisdiction yet the Iurisdiction or mater wherein to vse their Power none had but Onely Peter and to whome so euer Peter woulde commit the same And thus he imagineth that al the Apostles sauinge Onely Peter had Keies geuen them but no House to Open and Iurisdiction but no people to gouerne Verily Alphonsus de Castro saithe Quando absoluit Simplex Sacerdos tantùm absoluit de Culpa sicut Papa VVhen a Simple Prieste Absolueth he absolueth as mutche touchinge Sinne as doothe the Pope But touchinge the Pope howe greate so euer he fansie his Keie to be aboue al others if he neuer vse the same if he either knowe not or vtter not the Woorde of God wee saie as before wel maie he shut vp the Kingedome of God before menne but open it he cannot Origen saithe Qui funibus Peccatorum suorum constringitur frustrà vel Ligar vel Soluit He that is bounde with the bandes of his owne Sinnes Bindeth and Looseth but in vaine To conclude S. Augustine saithe Cùm Petro dicitur Omnibus dicitur Amas me Pasce Oues meas These woordes of Christe Louest thou mee Feede my Sheepe when they are spoken vnto Peter they are spoken vnto Al Priestes or Ministers He addeth further traque miseri dum in Petro Petram non intelligunt nolunt credere datas Ecclesiae Claues Regni Coelorum ipsi eas de manibus amiserunt Therefore wretched menne while in Peter they vnderstande not Christe that is the Rocke and while they wil not beleeue that the Keies of the Kingedome of Heauen are geuen not vnto Peter alone but vnto the Churche they haue quite loste the Keies out of their handes The Apologie Cap. 8. Diuision 1. Wee saie that Matrimonie is Holy and Honorable in al sortes and states of Personnes as in the Patriarches in the Prophetes in the Apostles in the Holy Martyrs in the Ministers of the Churche and in Bishoppes that it is an honest and lawful thinge as Chrysostome saithe for a man liuinge in Matrimonie to take vpon him therewith the Dignitie of a Bishop M. Hardinge Matrimonie is Holy and Honorable in al persons and an vndefiled bedde as saithe S. Paule Yet is it not lauful for them to marie whiche either haue by deliberate vowe dedicated al maner their chastitie vnto God or haue receiued Holy Order For the vowed be forbidden Mariage by expresse VVoorde of God Those that haue taken Holy Orders by Tradition of the Apostles and Auncient ordinaunce of the Churche Touchinge the firste the Scripture is plaine because a Vowe is to be performed Vouete reddite Domino Deo vestro Vowe ye and paye or render that ye vowe to your Lorde God Christe also saithe in the Gospel there be some Eunuches that haue made theÌ„ selues Eunuches for the Kingedome of Heauens sake He that can take let him take Againe S. Paule speakinge of younge VVidowes whiche haue vowed and promised Chastitie saithe that when they waxe wanton against Christe they wil marie hauinge danmation because they haue broken their firste Faithe VVhether these Scriptures perteine hereto and be thus to be vnderstanded we referre vs to the Primitiue Churche and to al the Holy Fathers Sutche Mariages or rather slidinges and falles from the holier Chastitie that is Vowed to God S. Augustine doubteth not but they be woorse then aduoutries S. Cyprian calleth this case plaine inceste S. Basile accompteth the mariages of vailed virgins to be voide of no force and Sacrilegious She that hath despoused her selfe to our Lorde saithe S. Basile is not free For her husbande is not deade that shee maye marie to whome she liste And whiles her immortal husbande liueth shee shal be called an Aduoutresse whiche for lustes of the Fleashe hath brought a mortal man into our Lordes Chamber Touchinge the seconde the Apostles forbidde those that come single to the Cleregie to marie excepte suche as remaine in the inferiour Orders and procede not to the greater as we finde in their Canons Can 25. Paphnutius as Socrates and Sozomenus recorde in their Ecclesiastical storie saide at the Nicene Councel that it was an Olde Tradition of the Churche that suche as come to the Degree or Order of Priesthood single should not marie wiues And this is that Holy Bishop Paphnutius whome these Euangelicall Vowebreakers pretende to be their proctour for theire vnlauful Mariages Reade who liste the Epistle of Siricius ad Himerium Tarraconensem Cap. 7. the seconde Epistle of Innocentius to Victricius Bishop of Roen Cap. 9. and his thirde Episitle to Exuperius B. of Tolouse Cap. 1. And weighiâ—ge wel these places he shal perceiue that these Holy Popes forbad the Ministers of the Churche the vse of VVedlocke by the same Reason by whiche the Priestes of Moses Lawe were forebidden to come within their owne houses in the time when their course came to serue in the Holy Ministeries By the same reason also by whiche S. Paule requireth maried folke for a time to forbeare the vse of their wiues that they might attende Prayinge The place of Chrysostome alleaged by this Defender wel considered disproueth no parte of the Catholike Doctrine in this behalfe but condemneth bothe the Doctrine and common Practise of his companions these newe fleashly Gospellers His woordes be these vpon the saieinge of S. Paule that a Bishop ought to be without crime the Husbande of one wife The Apostle saithe he stoppeth the mouthes of Heretikes whiche condemne mariage she winge that it is not an vncleane thinge but so reuerend that with the same a man maye Ascende to the Holy throne or seate he meaneth the state of a Bishop and herewith he Chastiseth and restraineth the Vnchaste persons not permittinge them who haue twise maried to attaine
beleeue if by negligence ought fall downe In an other place writinge vpon the Centurions woordes spoken to Christe Matth. 8. VVhen saithe he thou takest that Holy meate and that vncorrupte deintie when thou enioiest that Breadde and Cuppe of Life thou Eatest and Drinkest the Body and Bloudde of our Lorde then our Lorde entreth vnder they roofe The B. of Sarisburie Wée laie not in the manglinge of this Anciente Father as mater of sufficient euidence but onely as a greate coniecture of your Corruption referringe the Iudgemente thereof vnto the Reader Certainely M. Hardinge wee haue good cause many waies to doubte your dealinge but in nothinge more then in the handlinge of the Fathers Ye remember how wickedly Pope Zosimus the better to coloure his Ambition longe sithence corrupted the Nicene Councel Neither can ye forgeate what trifles and fabulous Vanities yee haue lately sente vs abroade vnder the olde smooky names of Abdias Leontius Amphilochius Hippolytus and Clemens whom yée so solemnely cal the Apostles Felovve In these vncleanely conueiances to any wise man there can appeare no simple meaninge Notwithstandinge ye thought it good policie to deceiue the worlde by any shifte or shadowe of Anciente Fathers What Origen thought of the Woordes of Christe in the sixth Chapter of S. Iohn it is easy to coniecture by that he hath written otherwheres Vpon the Leuiticus he writeth thus Est in Euangelio Litera quae occidit Si enim secundum Literam sequaris illud quod dictum est Nisi Comederitis Carnem Filij Hominis c ea Litera occidit Euen in the Gospel there is a Letter that killeth For where as Christe saithe Onlesse ye eate the Fleashe of the Sonne of Man c if ye take the same accordinge to the Letter that Letter killeth This was Origens iudgemente of the Sacramente and the same in those daies was counted Catholique Ye replie Origen saithe When ye take the Body of our Lorde yee keepe it with al warinesse and reuerence that no parte thereof fal downe And againe When thou takest that Holy meate then our Lorde entreth vnder thy roofe Bothe these places in my Former Replie are fully answeared But what Catholique Doctrine M. Hardinge can ye pike out of these woordes What Transubstantiation What Real Presence What Accidentes vvithout Subiecte Ye wil saie Origen calleth the Sacramente Christes Body So doothe Christe him selfe so doothe Paule so doo al the Anciente Fathers bicause it is the sacramente of Christes Body Your owne Glose saithe as it hath benne often alleged Vocatur Corpus Christi id est Significat Corpus Christi It is called the Body of Christe that is to saie it Signifieth the Body of Christe But the people yée saie receiued it warily and with reuerence So doo they nowe euen in those Churches that you moste mislike withal He saithe further When thou receiuest that Holy Meate then our Lorde entreth vnder thy roofe And what greate mater thinke you to winne hereby Euen in the same place Origen saith Intrat etiam nunc Dominus sub rectum credentium duplici Figura vel more Euen nowe the Lorde entreth vnder the roufe of the Faitheful after twoo manners or sortes For when the Holy and Godly Bishoppes enter into your House euen then through them our Lorde entreth Wil ye conclude hereof that the Bishop is Transubstantiate into Christe Or that Christe is Really and Substantially dwellinge in him This is an Allegorie M. Hardinge or a Mystical kinde of Speache wherein as you knowe that Learned Father was mutche delited The Roofe that he meaneth is not Material but Spiritual that is to saie not the Body of Man but the Soule Like as also the Comminge or Entringe of Christe into the same is not Bodily but onely Spiritual So S. Augustine saithe Praedicant Christum cum annuntiando venire faciunt in exhausta fame viscera Filij esurientis They Preache Christe and by Preachinge cause him to comme into the Bowelles of the hungry childe wasted with Famine Likewise againe he saithe of the Centurion Tecto non recipiebat Christum Corde recipiebat quanto humilior tanto capacior tanto plenior He receiued not Christe into his house he receiued him into his Harte The more humble the more roome had he to receiue him and the fuller he was So saithe Chrysostome Qui vocant Dauid cum Cythara intus Christum per ipsum vocant They that cal in Dauid with his Harpe by meane of him cal in Christe Againe he saithe Christus aut suscipitur aut occiditur apud nos Si enim credimus verbis eius suscipimus eum generamus in nobis Christe either is receiued or slaine within vs. For if wee beleeue his VVoorde wee receiue him and begeate him within vs. In sutche sorte S. Hierome writeth vnto Paula Ad talem clemens ingreditur Iesus dicit Quid ploras Non est mortua puella sed dormit Into sutche a one Iesus entreth milde and gracious and saithe Why weepest thou Thy damesel is not Deade but lieth asleepe This manner of speache as I saide before is Spiritual or Mystical and maie not be taken accordinge to the outwarde sounde of the Letter So saithe S. Hierome Secundum Mysticos intellectus quotidiè Iesus ingreditur in Templum Patris Accordinge to the Mystical vnderstandinge Christe entreth dayly into the Temple of his Father In this sense Origen saithe Christe entreth into our House Whiche phrase writinge vpon S. Mathevve he expresseth in plainer manner Tradunt eijciunt ab anima sua Saluatorem Verbum Veritatis quod erat in eis They betraie and throwe foorth our Saueour from out of their Soulet as doo al Apostates and Renegates that denie the knowen Truthe of God and they betraie the VVoorde of Truthe that was within them The Apologie Cap. 3. Diuision 1. 2. It is a worlde to see how welfauouredly and how towardly touching Religion these men agree with the Fathers of whom they vse to vaunte they be their owne good The Olde Councel Eliberine made a Decree that nothinge that is honoured of the people should be painted in the Churches M. Hardinge The woordes of that prouincial Councel be these It is thought good that paintinges be not in the Chruche that what is woorshipped or Adored it be not painted on Walles This expresse prohition of paintinge and that nought be painted in Churche Walles that is woorshipped or Adored maie seeme bothe to presuppose a former vse of suche paintinges and also to allowe the other sorte of images VVhether it doo or no it forceth not greatly The seuenth general Councell assembled at Nice against the Imagebreakers hath not onely allowed the Deuoute vse of Images cōmonly vsed in the Churches of Christen people but also condēned al those that throwe them downe and maineteine y◠contrary opiniō Now we are taught that a prouinciall Councell ought to geue
but verily at the becke of the Prieste and commaundement of the Emperoure Thus. touchinge the Popes bothe swoordes you are fully answered by S. Bernarde The B. of Sarisburie The Pope hath power to claime Authoritie without shame Emongest others his vnaduised and vaine Woordes thus he saith Christus Beato Petro Vitae Aeternae Clauigero Terreni simul Coelestis Imperij iura commisit Christe hathe committed vnto Peter the keiebearer of Euerlastinge Life the right bothe of the VVorldly and also of the Heauenly Empiere That is to saie The Pope is Emperoure bothe of Heauen of Earthe And therefore Pope Bonifacius 8. as it is saide before in the sight of the worlde ware the Crovvne Emperial on his heade commaunded the naked svverde to be borne before him Proclamation to be made Ecce duo Gladij hic Beholde here are the twoo Swerdes I meane the same Pope Bonifacius of whom it is written He entred as a Foxe He reigned as a Woulfe he died as a Dogge Hereof it is written in concilio Vangionum Vtrunque Imperium Pontificatum sicuti Decij Falsorum Deorum Cultores factitare cōsueuerunt vsurpat The Pope wronge fully vsurpeth bothe togeather as wel the VVorldly Empiere as the Bishoprike as Decius and the woorshippers of False Goddes were woonte to doo Yet S. Bernarde saithe The Pope hath Bothe Svverdes But S. Bernardes Authoritie in this case is but simple He liued Eleuen hūdred yéeres after Christes Ascension in the time of Kinge Henry the Firste the Kinge of Englande in the middes of the Popes route and Tyrannie How be it touchinge his Iudgemente and Credite herein let vs rather heare one of your owne Doctours Herueus therfore saithe thus Bernardus ponit quòd Papa habet Gladium Materialem in nutu Sed istud cum hoc quòd non est magnae Authoritatis magis est cōtra eos quà m pro eis Bernarde saithe that the Pope hath the Material or Temporal Swerde at his commaundement But this saieinge of Bernardes bisides that it is of smal force maketh also more againste them then with them Againe he saithe Vnum istorum Gladiorum Petrus non teugit scilicet Saecularem qui suus non erat The one of these tvvo Svverdes Peter neuer touched I meane the VVorldly or Temporal Svverde For that Swerde was none of his Likewise ye maie finde it written in your owne Decrees vnder the name of S. Cyprian Christus actibus proprijs dignitatibus distinctis Officia Potestatis vtriusque discreuit Christe hath not committed Bothe these Svverdes to one mannes hand but by seueral Dueties and sundrie Dignities hath seuered the Offices of either Power Whereupon your owne Glose saithe thus Ergo est Argumentum quòd Papa non habet vtrunque Gladium This therefore is a proufe that the Pope hath not Bothe the svverdes The Apologie Cap. 6. Diuision 3. Whiche of the Anciente Fathers euer saide that you haue Authoritie and righte to calle Councelles M. Hardinge VVho hath authoritie to commaunde the partes of the body but the head And that the Pope is head where it is amply declared ye hearde euen nowe VVhere you aske whiche euer saide that the Pope hath authoritie to cal councelles if you knowe not so mutche We tel you that Socrates the writer of the Ecclesiastical historie saithe so not speaking in his owne person but reportinge an olde rule of the Churche in these woordes Sed neque Iulius interfuit maximae Romae praesul neque in locum suum aliquem destinauit cùm vtique regula ecclesiastica iubeat non oportere praeter sententiam Romani Pontificis concilia celebrari But neither Iulius the bishop of greate Rome was present at the councel of Antiochia neither sent he any man in his place where as the ecclesiastical rule commaundeth that without the aduise and wil of the Pope of Rome no councels be kepte And as Socrates witnesseth of the calling of councels so doth Sozomenus witnesse of the thinges doone in them Cum sacerdotali lege constitutum sit pro irritis haberi debere quae praeter sententiam episcopi Romani geruntur VVhere as saithe he it hath benne ordeined by a lawe of Bishoppes that what thinges be doone in any councel besides thaduise and wil of the bishop of Rome they ought to be taken for none and voide If you wil see more for this authoritie of calling councels reade Rescriptum Iulij Papae contrà Orientales Epist Athanasij Aegyptiorum Pontificum ad Foelicem Papam This matter is also fully answeared The B. of Sarisburie Here hath M. Hardinge brought in a shewe of greate Authorities withoute sense For answeare whereof it maie please thee Gentle Reader to consider the fourth Article of my Former Replie Notwithstanding emongest al these wordes of Pope Iulius Socrates Cassiodorus and forged Athanasius there is not one woorde of power and Authoritie to calle Councelles Onely thus mutche they saie No Decree maie passe in Councel without the agreemente and consente of the Bishop of Rome for that he was one of the Foure Principal Patriarkes and oughte to haue his voice there as wel as others It is a Principle ruled in Lawe Quod omnes tangit ab omnibus debet approbari That toucheth al muste be allowed by al. But leste you shoulde thinke this was the Popes onely prerogatiue and belonged to none other bisides him the same Socrates writeth the very like wordes as wel of the Bishop of Constantinople as of the Pope Thus he saithe Et hoc fecerunt contemnentes Legem qua cauetur ne quis eligatur praeter sententiam Episcopi Constantinopolitani Thus did they not regardinge the Decree whereby order was taken that no Bishop should be chosen without the consente of the Bishop of Constantinople Yet maie not M. Hardinge conclude hereof that therefore the Bishop of Constantinople had Authoritie to calle Councelles Aeneas Syluius that afterwarde him selfe was Pope named Pius the Second writeth thus His Authoritatibus mirum in modum putant se armatos qui negant Concilia fieri posse sine consensu Papae Quorum sententia si vt ipsi volunt inuiolata persistat ruinam secum Ecclesiae trahit They that saie no Councel maie be keapte without the consente of the Pope thinke them selues marueilously fensed by these Authorities But if theire saieinge holde and take place as they woulde haue it it vvil dravve vvith it the decaie and ruine of the Churche The Foure first greate Councelles of Nice of Ephesus of Chalcedon of Constantinople and the reste as it shal afterwarde more largely appeare were alwaies called by the Emperours and not by the Pope As for the Pope he hadde not yet the whole worlde at his commaundemente nor any sutche Vniuersal Authoritie to calle Councelles but rather was commaunded him selfe as other Bishoppes were by the Emperours Authoritie to comme to Councelles Therefore where you
It shameth me to bestowe woordes herein and so mutche the more for that you saie the case is so cleare and out of doubte I assure you M. Harding of al other your innumerable Louanian vanities concerning the practise of the Churche storie of time this one vanitie is yâ— vainest But leste any man by Simplicitie or Ignoraunce shoulde be deceiued not vnderstanding the Mysteries of this Donation or Chartar by the iudgemeÌ„t of your owne Doctours the meaninge thereof is this Volunt aliqui quòd ratione huius Doni Papa est Imperator Dominus Mundi quòd potest Reges instituere Destituere sicut Imperator Somme thinke that by force and vertue of this Donation the Pope is the Emperoure and the Lorde of the VVorlde And that hereby he hath Power bothe to set vp and also to put downe Kinges as an Emperoure The Fable hereof is so peeuishe that the wiseste and beste learned of youre very frendes Platyna Cardinal Cusanus Marsilius Patauinus Laurentius Valla Antoninus Florentinus Otho Frisingensis Hieronymus Paulus Catalanus Volaterranus Mullinaeus and others haue openly reproued it vnto the worlde and haue written againste it and are mutche ashamed of youre folies And to allege one in steede of many Cardinal Cusanus hereof hath written thus Donationem Constantini diligenter expendens reperi ex ipsamet Scripture manifesta argumenta Confictionis Falsitatis Aduisedly weighinge this Donation or Graunte of constantine whereby the Pope claimeth al his Temporal power euen in the penninge thereof I finde manifeste tokens of falsehed and forgerie Againe he saithe Sunt meo iudicio illa de Constantino Apocrypha Sicut etiam fortassis quaedam alia longa magna scripta Sanctis Clementi Anacleto Papae ascripta Ipsae enim Epistolae applicatae ad tempus illorum Sanctorum seipsas produnt By my iudgement these Chartars of ConstaÌ„tine are forged as perhaps are also other loâ—ge and greate Letters that beare the name of S. Clemente and Pope Anacletus For the Letters them selues applied vnto the time of these Holy Fathers betraie them selues Againe the same graunte of Constantine euen in Gratian the Popes owne Register is founde onely in the Palea and not in the Original allowed texte And in many Olde Bookes that haue no Glose it is not founde And in the Glose vpon the same it is noted thus Palea ista non legitur in Scholis in qua continetur Priuilegium quod Constantinus concessit Romanae Ecclesiae Scilicet vt Primatum inter omnes Ecclesias obtineret This patche is not read in the Scholes wherin is conteined the Priuilege that Constantinus the Emperour graunted to the Churche of Rome that is to saie that the saide Churche should haue the Soueraintie ouer al Churches And to put the mater oute of doubte euen Pope Pius him selfe thereof saithe thus Dicta palea Constantinus falsa est The saide that so beginneth Constantinus is starke false Whereunto Felinus your canoniste addeth these woordes Et inuehit contra miseros Legistas qui laborant in disputando an valuerit id quod nunquam fuit And the same Pope Pius rageth earnestly againste the poore Lavviers for that they take sutche paines to reason whether that thinge maie be good and auailable in Lawe that neuer was made And againe the same Doctoures that woulde seeme moste frendely and fauourably to speake of this Donation by their owne iudgemente doo quite condemne it For thus they saie In Donatione illa audita est Vox Angelorum in aëre dicentium Hodiè Venenum effusum est in Ecclesiam At the time of the Confirminge and passinge of this Donation there was a Voice of Angelles hearde in the aire saieinge This daie Poison is powred into the Churche Briefely to touche somme parte of the Contentes and Substance of the same the foolishe Body that forged it was so simple that he knewe not whether Constantinople stoode in the â—aste from Rome or in the Northe Whether Byzance were a Cittie or a Countrie Whether the Emperial Diademe were made of Silke or of Goulde He telleth a tale of the Patriarke of Constantinople that he should be â—oner and buxom to the Bishop of Rome and yet at that time when as he imagineth this Graunte was made the Cittie of Constantinople was not builded nor and sutche name as yet knowen in the worlde And yet is the Marginal Glose hereupon as good and as substantial as the Texte For where as the Texte saithe Contradimus Beato Syluestro phrygium nostrum id est mitram Wee deliuer vnto Blessed Syluester our phrygium that is to saie our Miter there shal you finde this prety note in the Margine Nota quo'd Phrygium factum est ex pennis pauonum Marke wel that this Phrygium or Miter was made of a Pecockes taile No doubte a worthy gifte for an Emperoure and a meete Miter for a Pope But as I saide before it â—â—ameth me in so Childishe a Fable to stande so longe As for youre Greeke Doctour Hieromonachus he shal be stalled togeather with youre Clemens Leontius Amphilochius and other like youre worthy and Weightie Doctours For shame what shoulde ye bringe vs this one sely poore Greeke witnesse whoe 's name yee neuer hearde before to testifie of Grauntes and Conueiances made in Rome Can youre Pope finde out neither Councel nor Doctour nor Father nor any other Writer of likely recorde to healpe him in so greate a case but onely one poore raskal Graecian that knewe no more of the mater then you youre selues It bewraiethe the needinesse of youre cause He that durste so lewdely to falsifie sutche a Graunte thereby to intrude him selfe into the possession of the Empiere woulde not blusshe to falsifie somme Beggerly Witnesse to auouche the same Nowe where yee woulde seeme to saie the other Foure Patriarkes stoode euermore at the Commaundemente of the Bishop of Rome not onely the saide three Patriarkes whiche neuer neither yeelded nor knewe any sutche Obedience but also the general practise of the worlde wil soone reproue you Nilus a Greke VVriter saithe Vt liquidiâ—s appareat Papam non imperare alijs omnibus Episcopis legatur Sextus Canon Synodi Nicenae quo disertè praecipitur vt alijs Ecclesiis Alexandrinus alijs Romanus alijs Antiochenus praesit Vt non liceat alteri alterius prouinciam inuadere That it maie wel and plainely appeare that the Pope hathe no Povver or Gouernemente ouer al other Bishoppes reade the Sixthe Canon of the Nicene Councel There it is expressely Commaunded that the Bishop of Alexandria shal haue the rule ouer certaine Churches and the Bishop of Rome ouer certaine and the Bishop of Antioche likewise ouer certaine And that it shal not be laweful for any one of them to inuade the Jurisdiction of an other The Emperoure Iustinian saithe Ecclesia Vrbis Constantinopolitanae Romae Veteris praerogatiua laetatur The Churche of the Cittie of
as olde menne vse to doo Therefore M. Hardinge it had benne more for your grauitie to haue spared these youtheful folies Yee saie The Priestes and Deacons waited onely vpon the Bishoppes but Sentence in Councel thei might geue none This tale were true M. Hardinge if euery your woorde were a Gospel But S. Luke woulde haue tolde you far otherwise For speakinge of the first Christian Councel holden in yâ— Apostles time he saith thus Conuenerunt Apostoli Seniores vt dispicerent de hoc negotio The Apostles and Elders mette togeather to take order touchinge this mater And againe in the Conclusion Placuit Apostolis Senioribus cum tota Ecclesia It seemed good to the Apostles and Elders togeather with the whole Churche Nicephorus saith Athanasius inter Diaconos Alexandriae Primarius noÌ„ minima paâ—s Nicenae Synodi Athanasius beinge not a Bishop but one of the chiefe Deacons of Alexandria was not the least parte of the Councel of Nice Tertullian saith Praesident probati quique Seniores honorem istuÌ„ noÌ„ pretio sed testimonio adepti The Judges in sutche Ecclesiastical Assemblies be the beste allowed Elders hauinge obteined that honoure not for monie but by the witnesse of their Brethren And in the Seconde Councel of Nice Petrus Protopresbyter and Petrus Presbyter not beinge Bishoppes but onely Priestes sente thither by Adrianus the Bishop of Rome gaue their assentes and subscribed their names before al the Bishoppes Touchinge S. Cyprian â–ª yée saie as your grauitie and modestie leadeth you VVee lie without coloure and passe measure in Lieinge And here as menne doo that goe by gheasse answeare longe before thei knowe yée finde out a place in S. Cyprian that wée thought not of and vpon affiance thereof yée blowe vp your trumpe and cal vs Liers How be it wise menne thinke him a hasty Iudge that pronounceth before he knowe the cause S. Cyprian saithe A primordio Episcopatus mei statui nihil sine consilio vestro sine consensu Plebis mea priuatim sententia gerere From my firste entringe into the Bishoprike I haue determined to doo nothinge by mine owne authoritie without your adâ—â—se being the Priestes Deacons and without the consente of the people For dooinge the contrarie hereof the Anciente Father Origen rebuketh Bishoppes of Pride and statelinesse Thus he saithe Quis hodiè corum qui populis praesunt Consilium dignatur inferioris saltem Sacerdotis accipere Ne dixerim Laici vel GeÌ„tilis What one now adaies of al the Bishoppes that haue the ouersighte of the people vouchâ— saueth to take the Councel of any Inferioure Prieste I wil not saie of a Laie man or of an Heathen S. Ambrose touchinge a case of Faithe againste the Arians saithe thus Veniant si qui sunt ad Ecclesiam Audiant cum populo Non vt quisquam Iudex resideat sed vt vnusquisque de suo affectu habeat examen If there be any of them let them comme to the Churche Let them geue care and hearken with the people Not that any man there shal sitte as Iudge but that euery man maie haue the examination of his ovvne minde To conclude your owne Pope Nicolas writinge vnto Michael the Greeke Emperoure saithe thus Vbinam legistis Imperatores Antecessores vestros Synodalibus conuentionibus interfuisse Nisi fortè in quibusdam vbi de Fide tractatum est quae Vniuersalis est quae omnium communis est quae non solùm ad Clericos verùmetiamâ— ad Laicos ad omnes omninò pertinet Christianos Where did your Maiestie euer reade that your Predecessoures beinge Emperoures were euer presente at the Assemblies of Councelles Onlesse it were when question was moued concerninge the Faithe For Faithe is Vniuersal and common to al menne and belongeth not onely to the Priestes but also to the Laie menne and generally to al Christians But hereof wée shal haue occasion to speake more hereafter The Apologie Cap. 3. Diuision 4. But I put case these Abbates Bishoppes haue no knowlege what if they vnderstande nothinge what Religion is nor howe we ought to thinke of God I put case the pronouncinge ministringe of the Lawe be decaied in Priestes and good counsel faile in the Elders as the Prophete Micheas saith The Night be vnto them in steede of a vision and darkenesse in steede of Prophesienge Or as Esaias saithe VVhat if al the vvatchemen of the cittie be become blinde VVhat if the Salte haue loste his propre strength and sauerinesse and as christe saithe be good for no vse scante vvoorthe the castinge on the dounghil M. Hardinge The worlde knoweth so well yea Heauen also the greate woorthinesse of those Fathers in euery respect that I should doo them wronge here to praise them for that by your fonde surmises you seeke their dispraise The B. of Sarisburie Heauen and Earthe knoweth M. Hardinge that twoo of your Reuerende vvoorthy Fathers notwithstandinge their vertues and al their greate woorthinesse were taken and slaine in Aduouterie euen there presente at your Councel Therefore yee doo your selfe somme wronge in respecte of your credite so wastefully to bestowe your praises The Apologie Cap. 4. Diuision 1. Wel yet then they wil bringe al matters before the Pope who cannot erre To this I saie firste it is a madnesse to thinke that the Holy Ghoste taketh his flight from a General councel to renne to Rome to the ende if he doubt or sticke in any matter and cannot expounde it of him selfe he maie take counsel of somme other Sprite I wote not what that is better learned then him selfe For if this be true what needed so many Bishoppes with so greate charges so farre iorneies to haue asseÌ„bled their Conuocation at this present at Tridente Yt hadde benne more wisedome and better at least it had benne a mutche nearer and handsommer waie to haue brought al thinges rather before the Pope to haue comme streight foorthe haue asked counsel at his Diuine Breaste Secondly it is also an vnlawful dealinge to tosse our mater from so many Bishoppes Abbates and to bringe it at laste to the trial of one onely man specially of him who him selfe is appeached by vs of hainous and foule enormities and hath not yet put in his Answeare who hath also aforehande condemned vs without Iudgement by order pronounced and ere euer we were called to be Iudged M. Hardinge VVe maie lesse wonder at your iestinge in other thinges sithe now wee set you scoffe and ieste in thinges touchinge God him selfe Syr set you so lighte by the Holy Ghoste as thus vnreuerently to talke of his flight and runninge to Rome of his doubtinge and stickinge of his vnablenesse to declare doubtfull cases of askinge counsell of an other spirite VVho euer vttered suche vile talke of the Holy Ghost but some vile caitife quite voide of his grace Can not you conceiue that reasonably the
swaie of Authoritie doo wreaste the Scriptures which thing as camotensis saith is an vsual custome with the Popes Howe if he haue renounced the Faithe of christe becoÌ„me an Apostata as Lyranus saithe many Popes haue benne And yet for al this shal the Holy Ghoste with turninge of a hande knocke at his breaste and euen whether he wil or no yea and wholy againste his wil kindle him a light so as he maie not erre Shal he streight waie be the Headespring of al Right and shal al the treasures of Wisdome Vnderstanding be found in him as it were laide vp in stoare Or if these thinges be not in him can he geeue a right and apte iudgemente of so weighty maters Or if he be not hable to iudge woulde he haue that those maters shoulde be brought before him alone M. Hardinge To your howe ifs and what ifs I coulde sone make an answeare by the contrary And Sir how if the Pope haue sene al these thinges the Scriptures Fathers and Councels VVhat haue you then to saie Is not your tale then at an ende VVere your matter good and your selfe wise you woulde nor so commonly vse that weake kirde of reasoning But to a number of your how ifs and what ifs for the readers sake to put awaie al seruple I geue you this answeare Gods wisedome as the Scripture saithe disposeth al thinges sweetly and in one instant forseeth the ende and meanes that be necessary to the end If he promise any man life euerlasting withal he geueth him grace also to do good dedes whereby to obteine the same VVhom he hath glorified saith S. Paule theÌ„ he hath iustified and called So whereas he hath by force of his praier made to the Father promised to Peter and for the safetie of the Churche to euery Peters Successour that his faithe shal not faile and therfore hath willed him to confirme his brethren that is to remoue al doubtes and errours from them we are assured he wil geue him sutche witte diligence learninge and vnderstandinge as this firmnes and infallibilitie of faithe and confirminge of brethren requireth Shal we stande in doubte whether that happeneth in thinges supernatural whiche we see to be in thinges natural that who geueth the ende he geueth also thinges that perteine to the atteininge of the ende If God woulde promise vs abundance of corne for the nexte yeere to come what were more folish then to doubte and saie like to this Defender howe if and what if men wil not til the grounde nor so we any seede Doubtles if they so we they shal reepe if they sowe not neither shal they reepe But what VVe maie gather of the promise of God that we shal haue not onely faier and ceasonable wether wherby the fruites of the earth maie proue plentiful but also that the husbandmen shal emploie theire endeuour paines and labour For the abundance of corne so promised shal not be geuen but to sutch as til so we and truail Euen so wheras Christe hath promised to the Successours of Peter firmnes of Faithe to the Apostles and theire Successours the spirite of Truthe and likewise to Councels gathered in his name we muste perswade our selues that nothinge shal wante necessary for the controuersies touchinge faithe to be decided That you saie of Liberius the Pope is starke fâ—lse He neuer fauoured the Arians The moste ye can finde againste him is that he was compelled by the greate persecution of Constantius the Emperoure to subscribe to the Arians Neither is that by the Aunciente writers of the Ecclesiastical stories constantly affirmed but of the chiefe of them not spoken of where moste occasion was to signifie it if it had so ben of some denied of some mentioned not as true but as a false rumoure bruted abroade of him By whiche rumour it semeth S. Hierome was deceiued remaininge in the Easte farre from the places where the Truth might more certainely be knowen But were it true that he subscribed as Peter denied Christ yet beinge done for lacke of Charitie and not by erroure in faith wel might that facte be slaunderous to the Churche but it was not a decre made in fauour of the Arians neither to confirme that heresie That you reporte of Pope Iohn the 22. is likewise moste false The worste that Marsilius of Padua and VVilliam Ockam Heretikes wrote of him to flatter the Emperour Lidouicus of Bauaria is that he had taught openly whiche also is referred to the time before he was Pope that the soules of the iuste see not God vntil the daie of iudgemente That he had a wicked and a detestable opinion of the immortalitie of the soule there was no sutche his opinion but it is your false slaunder by whiche your wicked and detestable malice imagined to deface the Churche and specially the Auctoritie of the holy See Apostolike No storie of any estimation mentioneth that he was of that firste opinion after he came to be Pope much lesse that he gaue any definitiue sentence of such matter But contrariwise when as he prepared him selfe to goe to the definition of that question concerninge the seeinge of God whiche iuste soules haue before the daie of iudgement as Benedictus theleuenth in sua extrauagante saieth he was preuented by death so as he might not do it You belte Zosimus be corrupted not the Councel of Nice But signified to the Bishops of Aphrike assembled in Councel at Carthage the Truthe concerninge the Canons of the Nicene Councel The same maie be proued by Iulius the first by the Epistle of Athinasius and other Bishops of Egypt Thebats and Libya written to Marcus the Pope of the Original of the 72. Canons of the Nicene Councel that remained in safe custodie in the Churche of Rome subscribed with the handes of the Fathers that at the same Councel were present And what credite was to be geuen to the contrary informatioÌ„ of only twenty Canons that was retourned from the Bishops of Constantinople and Alexandria when Hereikes before had burned the Bookes where the whole number was conteined and lefte but those twenty that al Bookes nowe commonly haue If we shoulde alleage Camotensis and Lyre you woulde cal them the blacke garde and set litle by them First she we vs where they haue that you alleage out of them M Iuel alleageth that of Canotensis in an other place But where it is he kepeth it to him selfe and of him selfe it is likely it proceded For his dealinge is sutche as any false practise in respecte of him maie seme credible Albeit what worshipful Doctour ye meane by Camotensis I knowe not Peraduenture ye meane Carnotensis otherwise called Iuo I haue cause to gesse that so it should be And yet foure Bookes of sundry Printes bothe Englishe and Latine so haue If there be any sutche as I suppose there is not he is
a hundred seuen and fiftie others to Subscribe before him These Fathers I trowe woulde not haue benne so vnmannerly in their dealinge if thei had taken the Pope for the Heade of the vvhole Vniuersal Churche to haue placed his Legate behinde so many Further yee saie At the very same time that the General Councel was keapte at Nice S. Syluester called an other Councel in Rome This I trowe M. Hardinge is an other Vntruthe Onlesse yee haue power to raise vp deade menne to keepe Councelles For Syluester was dead longe before Sozomenus saith Vitus Vincentius were sente to Nice not by Pope Syluester who then was deade but by Pope Iulius y◠was y◠seconde after him The like maie easily appeare by Athanasius Theodoretus Nicephorus and others Therefore M. Hardinge you muste néedes diuise twoo Councelles of Nice aboute one time two Syluesters Popes twoo VVriters of this one storie the one true the other false Otherwise this fraile stuffe wil neuer holde Yee are ouer easy to credite Fables The Councel that yee imagine was holden in Rome by Pope Syluester is nothinge els but a heape of childishe Vanitises The Holy discrete Learned Fathers saie there Nemo Presbyterorum Chrisma conficiat quoniam Christus à Chrismate vocatur Praesul Summus non iudicabitur à quoquam Quoniam scriptum est Non est Discipulus supra Magistrum Neque ab Augusto neque ab omni Clero neque à Regibus neque ab omni Populo Iudex iudicabitur No Prieste maie make or halowe the Chrisme For Christe of Chrisme hath his name The Higheste Prelate that is the Pope more be iudged of nomā For it is written The Scholar is not aboue his Maister The Iudge that is the pope shal not be iudged neither by the Emperoure nor by al the Cleregie nor by Kinges and Princes nor by the whole people Sutche and other like good stuffe haue you in your Councel of Rome Notwithstandinge of what credite so euer this Councel were yet M. Hardinge it vtterly ouerthroweth your whole pourpose For if euer there were any sutche Councel summoned in Rome it was summoned not by Syluester y◠deade Pope but by the Authoritie of the Emperour y◠thē was aliue So Eusebius writeth of the Councel of Rome holden in the time of Pope Meltiades as it is said before Exemplar Regiarum Literarum c. Here is a Copie of the Emperoures VVrite whereby he hath commaunded a Councel of Bishoppes to be keapte at Rome Likewise the Bishoppes assembled in the Councel of Constantinople wrote vnto the Bishoppes in the Councel of Rome Cùm indixissetis c. After yee had called a Councel to Rome yée warned vs also to comme thither as the Members of your owne Body by the moste godly Emperours VVrite By these it appeareth if there were any sutche Councel called to Rome it was called by the Emperoure and not by the Pope Yée saie the Emperoure in sutche affaires was aduised euermore by the Bishoppes This is not vnlikely and therefore easily maie be graunted Notwithstanding for ought that maie appeare he was more aduised oftentimes by somme other Bishoppes then by the Pope as it shal appeare Eusebius touchinge the Emperoure Constantinus writeth thus Quasi Communis quidam Episcopus à Deo constitutus Ministrorum Dei Synodos conuocauit As if he had benne one Common Bishop appointed by God he appointed Councelles of Bishoppes to assemble togeather Ruffinus saithe The Emperoure was aduised hereto by Alexander the Bishop of Alexandria and by other Bishoppes and Priestes of Egypte Here is no mention of the Pope In the like cases of Ecclesiastical Affaires Athanasius was an earnest suiter vnto the Emperoure Constantius Dioscorus vnto Theodosius and so others vnto other But of the Popes omnipotente consente without which yée telle vs no Emperoure maie summone a Councel there is noman that maketh mention Yee saie There ought no Councel to be keapte without the determinate consente of the Bishop of Rome This also is an other of your Vntruthes standing in the manifeste corruption of the wordes of Socrates as in my Former Replie I haue declared more at large The woordes of Socrates be these Non licet scribere Ecclesiastica Decreta praeter sententiam Episcopi Romani It is prouided that Ecclesiastical Lavves be not made without the consente of the Bishop of Rome For that the Bishop of Rome was one of the Foure Greate Patriarkes whoe 's assentes in al General Councelles were thought necessarie But Socrates meaneth sutche Ecclesiastical Lavves as perteine to the whole Churche of God For this is a Rule agréeable to reason That toucheth al muste be allovved by al. Nowe whereas yée haue exchanged the Allovveinge of Canons into the Summoninge or Callinge of Councelles it maie please you to remember that Allovveinge of Canons was common to al the Members of the Councel and specially to the Foure Principal Patriarkes as it is saide before But the Authoritie of Callinge Councelles belonged onely to the Emperoure That yée allege of Athanasius is a vaine and a shamelesse Forgerie as I haue otherwhere declared more at large Sutche Religion sutche Doctours Sutche Folie is woorthy no other answeare Valentinian the Emperoure yee saie accoumpted him selfe as one of the people and therefore saide It was not lawful for him to Examine maters of Religion Thus he said either of humilitie or els for wante of time His foretne Enimies his Warres and his Ciuile Cares had filled his heade with other thoughtes Nicephorus imagineth him thus to saie Mihi negotijs occupatio Reipublicae curis distento res huiusmodi inquirere non est facile For me beinge thus occupied with Businesse and Publique Cares it is not easy to enquire of sutche maters Otherwise that Ecclesiastical Causes bée within the Princes Charge I doubte not but hereafter it shal wel appeare Kinge Odoacer saide vnto Pope Symmachus and vnto the Cleregie of Rome as it is alleged once before Miramur quicquam tenratum fuisse sine nobis Nam viuente nostro Presbytero sine nobis nihil tentari oportuit Wee marueile that any thing was attempted without vs For without vs nothing should haue benne donne so longe as Our prieste he meaneth the Pope was aliue After this yée fille the house ful with Patriarkes of Constantinople Patriarkes of Alexandria Patriarkes of Hierusalem Princes of Bulgaria and with other like great stately persons The Conclusion hereof is this That Pope Damasus gaue his consente to the Councel of Constantinople Al this M. Hardinge yée might soone haue obteined with more fauoure and lesse a doo Howe be it yee maie not hereof wel reason thus The Pope consented vnto the Councel Ergo The Pope had Authoritie to calle the Councel lest children woonder at your Logique In the meane while yée saie the Emperoure Theodosius ruled the Empiere whereby yée gene vs to vnderstande that he had no charge ouer the Churche And thus
you haue eies to sée them are no smal Miracles S. Chrysostome saith The Conuersion of the vvorlde is a Miracle S. Augustine saithe Modò Caro Coeca non aperit oculos Miraculo Domini Et Cor Coecum aperit oculos Sermone Domini Nowe adaies the Blinde fleashe openeth not her eies by the Miracle of our Lorde Put the Blinde harte Openeth his eies at the VVoorde of our Lorde And againe Modò Aures Corporis surde◠non aperiuntur Sed quà m multi habent clausas Aures Cordis quae tamen Verbo Dei penetrante patescant Nowe adaies the deafe Eares of the Body be not opened yet many there are that haue the Eares of their harte shut vp whiche Eares not withstandinge are opened by entringe of the VVoorde of God Therefore wèe maie rightly saie to you with other woordes of S. Augustine Quisquis adhuc Prodigia vt credat inquirit Magnum est ipse prodigium qui mundo credente non credit Who so euer yet requireth Miracles to bringe him to the Faithe is him selfe a greate Miracle that the worlde beleeuinge remaineth stil in vnbeliefe Where as the Phariseis saide of Christe Lette him nowe comme downe from the Crosse and we wil beleue him S. Hierome saithe vnto them Etiamsi de Cruce descenderet similiter non crederetis Yea although he shoulde comme downe from the Crosse yet woulde ye not beleeue him But it were a worlde to beholde the Glorious Countenance of your Miracles Your Crosses can speake youre Idolles can goe your Images can lighte their owne Lampes your Holy VVater is hable to calme the Sea to chase awaie Mise and to make barren Wemen to conceiue If yée doubte hereof conferre with M. Cope one of your owne Louanian companie or with that Woorthy Prelate the Bishop of Verona your Holy Father Lipomanus I am ashamed to remember that you are not ashamed euen nowe in these daies to publishe in Writinge How be it sutche Religion sutche Miracles S. Hierome saithe Mendacium Antichristi Christi Veritas deuorabit The Truthe of Christe shal deucure and consume the Falsehedde of Antichriste The Apologie Cap. 16. Diuision 2. And as wee know bothe Christe him selfe al good menne heretofore haue donne we haue called home againe to the Original and firste Fundation that Religion whiche hathe benne fowly neglected and vtterly corrupted by these menne For wee thought it meete thence to take the Paterne of Refourminge Religion from whence the grounde of Religion was firste taken Bicause this one Reasone as saithe the moste Auncient Father Tertullian hathe greate force againste al Heresies Looke vvhat soeuer vvas firste that is trevve and vvhat soeuer is later that is corrupte Irenaeus oftentimes appealed to the Oldest Churches whiche had benne nearest to Christes time whiche it was harde to beleue had benne in erroure But why at this daie is not the same common regard consideration had Why returne wee not to the Paterne of the Olde Churches Why maie not we heare at this time amongest vs the same saieinge whiche was openly pronounced in times paste in the Councel at Nice by so many Bishoppes Catholique Fathers and no body once speakinge againste it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holde stil the Olde Customes M. Hardinge Ye saie muche in your owne commendation but lies be no proufes Ye haue not called Religion home againe to the Original and firste Fundation as ye saie but ye haue quite ouerthrowen all true Religion from the fundation As for your apishe noueltie ye haue taken the paterne thereof from Satan auctour of diuision the auncient ennemie of Christe and of his true religion VVee admitte the saieinge of Tertullian though it be not altogeather as ye alleage it that this reason hath greate force against all heresies VVhat so euer was firste that is true what so euer is latter that is corrupt Of the Blessed Sacramente Christe saide firste c. Ye woulde seeme to be faine that we folowed the aduise of Irenaeus VVe are contente with all our hartes And with Irenaeus we appeale to that tradition whiche is from the Apostles whiche as he saieth is kepte in the Churches by Priestes that succeded them VVith Irenaeus leauinge other Churches whose successions of Bishoppes it were a longe woorke to rehearse we require to haue recourse for triall of our Faithe to the Tradition of doctrine of the Romaine Churche whiche he termeth Greatest Oldest best knowen to al founded and set vp by the twoo moste glorious Apostles Peter and Paule VVe appeale to the Faithe of that Churche taught abrode in the world and by successions of Bishoppes brought downe vnto vs. For to this Churche saithe Irenaeus must all the Churche of Christe repaire where so euer it be for that it is the chiefe of all and for that the tradition of the true doctrine which the Apostles leaft behinde them is there faithfully kepte VVherefore if ye would after the councell of Irenaeus resorte to Rome for decision of the controuersies that be bet wixte you and vs and would them to be tried by that sense of doctrine which hath continewed by successions of Bishops euen from Peter to Pius the fourth now Pope and would stande to the auctoritie of that See Apostolike al strife were ended we should be at accorde But we haue litle hope ye will folowe this godly counsel of S. Irenaeus that blessed Martyr whose body your brethren the Huguenotes of Fraūce vilanously burned at Lions Anno Dom. 1562. after it had rested there thirten hundred yeeres and more The B. of Sarisburie The Preeminence that Irenaeus geueth to the Churche of Rome standeth in Consente and Vnitie and Agreemente of Doctrine not in Superioritie or Gouernmente ouer al the worlde For proufe whereof yee maie vnderstande that Irenaeus in the same place likewise specially noteth the Churche of Smyrna planted by Polycarpus the Churche of Ephesus planted by S. Iohn and generally sundrie other Greate Churches planted by menne of Apostolical Dignitie vnto whiche he willeth vs in like māner to repaire not onely to y◠Churche of Rome The Emperoure Theodsius willeth his Subiectes to conforme them selues in Doctrine not onely to the Romaine Bishop but also either to Nectarius the Bishop of Constantinople or to Timotheus the Bishop of Alexandria or to Pelagius the Bishop of Laodicea or to Diodorus the Bishop of Tharsus or to Amphilochius the Bishop of Iconium or to Optimus the Bishop of Antioche or to Helladius the Bishop of Caesarea or to Otreius the Bishop of Melite or to Gregorius the Bishop of Nice or to Terennius the Bishop of Scythia or to Marmarius the Bishop of Martianopolis Vnto al and euery of these notable greate Churches y◠Emperoure willeth al other inferioure Churches to repaire By sutche Examples the Fathers in the Councel of Chalcedon were contented to directe their Faithe For thus they brake out in a general shoote Omnes
a Mouse maie eate the Bodie of Christe M. Hardings Doctours cannot tel 236. 260. The order of Monkes in olde times 624. Superstition and couetousnes in Monkes 625. Monkes life Gods seruice 509. Lavveful suppressinge of Monasteries 600. Monasteries suppressed by the godly Fathers 510. Monkes liuinge by their labour of theire handes 508. 509. 510. Monkes from Christe and the Prophetes 66. To be the Mother of God is lesse then to be the childe of God 314 Multiplication of keies 145. N. Nevvenes in ReligioÌ„ 32. 490. 491. Nominales and Reales 344. Nouatus 134. O. Obedience 16. Obedience vnto man 345. Christes Body offered in vvhat sense 277. Oile hallovved 20. Oile in S. Iames. 73. One Head one Iudge 336. One onely Bishop 122. 451. 452. Peter the Onely Bishop 106. One Heade 101. One Shepheard one Flocke 102. One Bishoprike ExpouÌ„ded 112. 113 Open confession 140. Origens Iudgement of the Sacrament 501. Our God our Lorde My God my Lorde 386. P. Paphnutius 173. The storie of Paphnutius reproued ibid. Parlaments holden vvithout coÌ„sente of Bishoppes 596. Pardons 402. Maters of Religion determined in Parlament 596. Parlament no Parlament 595. Patriarkes vvithout office 714. VVe maie not beleeue Paule if he speake as of him selfe 108. Paule had no neede of Poter 106. S. Paule and S. Iames accorded 75 Pauperes à Lugduno 454. The People dothe communicate by the mouth of the Priest 297 The People is in the cuppe 283. Patience in Persecution 335. Persecution a tokeÌ„ of the truthe 10. Persecution for Loue. 24. 25. The Godly vvoorke no Persecution 732. The vvicked complaine of Persecution 730. Truthe grovveth by Persecution 484. PersecutioÌ„ deliting in Bloud 30 Persecution for the Truthes sake 484. The Churche encreaseth by Persecution 31. Peter ouer mutche auanced 111. Peter the Shepheard and the Apostles the sheepe 106. Peter Martyr and others falsely slaundered 475. The Apostles receiued theire povver of Peter 106. Petrê° Aloisius the Popes sonne 382 Pius 4. endangered by his Cardidinalles 41. The Popes Chaire of Porphyrie stoane 379. The Pope preuaileth by darknes and Ignorance 698. VVhether the Pope be Iudas or Peter it skilleth not 622. A certaine Diuine Povver in the Pope 541. The Pope is the Heade springe of al Lavves 542. 543. The Pope Lorde and God 540. The Pope hathe povver ouer the Angels of God 543. Popes and Cardinalles nothingâ— differinge from ciuil Princes 640. 641. The Pope Vicar to Iulius Caesar 674. The Popes Pardons 547. 548. The Pope succedeth Constantinus 674. The Pope noted for Antichriste 457. 458. 459. 460. Al other Bishoppes receiue of the Popes fulnesse 531. The Pope maie not be iudged by any Prince or other povver 532 533. The Pope vseth bothe siverdes 522. 523. 528. Emperours kinges receiue their free libertie of the Pope 534. 535 The Pope aboue the Emperosiâ—e as far as the sonne is aboue the Moone 536. The Pope hathe al Lavves in his breaste 482. Popes or Bishoppes of Rome Priestes sonnes 166. VVherein the Pope is like to Peter 726. The Pope can neuer erre 725. The Pope is aboue Kinges and Emperoures 397. The Pope a Christian man by the vertue of his office 674. 675. The Pope absolueth by a deputie 161. The Pope is a King 650. 651. 652. The Pope is no Kinge 653. The Popes povver supernatural 695 696. The Pope and his clergie vnlearned 705. The Pope Peters Successor 675. The Pope choketh the povver of al other Bishoppes 125. The Pope ridinge in his Pontificalibus 293. 294. Pope Hildebrande 420. 421. The Pope treadeth on the Emperoures necke 422. The Popes factes vvhatsoeuer thei be are excused 423. The Pope inferior to the Prince 425. 426. The Pope submitteth him selfe to the Emperoure 425. The Pope no vniuersal Bishop but limited onely to a part 427 The Popes and Cardinalles by their ovvne frendes compared to the Scribes Phariseis 430 VVee are bound to obey not Peter and Paule but the Pope 431 The Pope heir apparent vnto the Empire 417. The Pope ouerthrovveth the Emperours crovvne vvith his foote 418. The Pope may depose kinges and Emperours 404. 405. The Pope vvhatsoeuer he be is euer holy 423. The Pope armeth HeÌ„ry the sonne against his Father 419. The Popes saueconducte 633. The Popes Legates firebrandes of troubles 402. The Pope vvoulde haue deposed Philippe the Frenche King 407 The Popes faith can not faile 436 The Pope claimed the Kingdom of Fraunce to him selfe 407. No Saluation vvithout the Pope 104. The Pope Iudge in his ovvne cause 608. The Pope appointeth Kinges and Emperours to kisse his feete 410. The Pope keepeth not his ovvne Councels 525. Pope Iohns erroure touching the immortalitie of the soule 617. The Pope discouered 4. The Pope aboue the general Councel 609. 610. 611. Christe and his Apostles coulde not rule the Church better theÌ„ it is novv ruled by the Pope 551. Petâ—â—e Popes 100. The Pope maie dispense againste Gods vvoorde 51. 330. 331. Al povver geuen to the Pope 532. Pope Zofimus corrupted the Councel of Nice 612. The Pope vncertaine of his ovvne succession 129. The Pope admitted by the Emperours letters parents 130. The Pope teacheth Humilitie in the Schole of pride 410. The Popes vniuersal povver 104. The Popes povver not Vniuersal 115. 116. 123. The Prieste hath the same povver that Christe had 138. The Pope receiueth his ciuile iurisdictioÌ„ froÌ„â—he Prince 534. 535 The Pope is Lorde of Lordes and King of Kinges 544. It vvere beste the vvhole vvorld in al cases vvere ruled by the Pope alone 400. The Pope so far aboue the King as God is aboue a man 397. The Pope the Prince bothe of the heauenly and also of the vvorldly Kingdome 95. The Pope hathe free libertie to doo euil 533. The Popes Authoritie vvas but smal before the Councel of Nice 115. The Pope the Headshepheard 17. The Pope equal in credite vvith other Bishoppes 52. 53. The Pope maie make a Bishop onely by his vvoorde 129. The Pope summoâ—â—â—d by the Emperour to appeare at CouÌ„cels 57 The Popes credite aboue the Gospel 51. One Pope contrarie in iudgemeÌ„t to an other 52. 100. 466. The Pope maie erre as a Priuate man but in publique iudgemeÌ„t he cannot erre 52. The Popes equal vvith the other Patriarkes 53â— Al povver geeuen to the Pope 103 The Popes povver ouer Purgatorie 542. The Pope is no mere natural maÌ„ 541. The Pope the vniuersal Bishop of al the vvorlde 530. Pope Leo touchiÌ„g his ovvn Sec. 111 The Pope Prince of Pastours 112. The Pope equal vvith the other Petriarkes 115. The Pope no vniuersal Bishop 118. 121. The Pope hardly obteined to bee called the head of the churche 118 The Pope aboue the vvhole Churche 65. A simple Prieste aboue the pope 397. To disobeie the Pope 40. The Pope encreased in povver abated in holinesse 16. The dissolution of the Empiere vvrought by the Pope Ibidem The Pope maie bestovve the Empire at his pleasure 400. Pope Zacharie deposed Childericus the Frenche
to Lawe in that behalfe made allowed neither by Parlament nor by Proclamation nor agreed vpon by the Cleregie in Publike and lawful Synode This packinge becommeth you it becommeth not the vpright Professours of the Truthe Wherefore your vnlawful Booke as it is so it maye be called an Inuectiue or rather a Famous Libel and sclaunderous VVrite as that whiche seemeth to haue benne made in a corner and cast abroade in the streetes the Authours whereof the Ciuil Lawe punis heth sharpely The B. of Sarisburie Howe far foorth these examples maye serue vs wée remit the iudgement thereof to the discrete Christian Reader It is not yenough thus to crie out Impieties and Heresies M. Hardinges bare Woorde in this behalfe is not sufficient to warrant an euidence Certainely emonge other greate comfortes that wee haue in Goddes mercies this is one and not the leaste that touchinge the Innocencie and right of out cause wée maye saye to you as Christe saide to the Phariseis Wee haue not the Diuel but wee glorifie our Father Or as S. Paule saide vnto Festus Wee are not madde M. Hardinge as ye reporte of vs but wee viter vnto you the Woordes of Truthe and sobrietie But this is a piteous faulte The names of al the Bishoppes Deanes Acchedeacons Personnes Vicares and Curates of England are not sette to our Apologie It is directed neither to the Emperour nor to the Pope nor to the Councel Neither is it Printed with Priuilege of the Prince This laste clause is a manifest Vntruthe and maye easily be reproued by the Printer Hereof ye conclude It is a sclaunderous Libel and was written vnder a Hedge and as you saye in Hucker Mucker Firste were it graunted that al ye saye of Hilarie Melito Iustinus Tertullian and Apollonius were true Yet muste it néedes folowe that al Bookes that are not Subscribed with the Authours names were written in a corner Firste to beginne with the Scriptures tel vs M. Hardinge who wrote the Bookes of Genesis of Exodus of Leuiticus of Numeri of DeuteronomiuÌ„ of Ioâ—ue of the Iudges of the Kinges of the Chronicles of Iob c. Who inrote these Bookes I saye Who authorized them Who Subscribed his name Who set to his Sâ—ale The Booke of Wisedome by some is Fathered vpon Philo by some vpoÌ„ Salomon The Epistle vnto the Hebrewes some saye was written by S. Paule Some by Clemens Some by Barnabas Some by some other so are wee vncertaine of the Authours name S. Marke S. Luke S. Iohn neuer once named them selues in their Gospels The Apostles Crede the Canons of the Apostles by what names are they Subscribed Howe are they authorized To what Pope to what Emperour were they offered To leaue others the Auncient Doctours of the Churche whiche as you knowe are often misnamed Ambrose for Augustine Gréeke for Latine Newe for Olde your Doctour of Doctours the fairest flower and croppe of your garlande Gratianus is so wel knowen by his name that wise menne can not wel tel What name to geue him Erasmus saithe of him thus Quisquis fuit siue Gratianus siue Crassianus What so euer name wee may geue him be it Gratianus or Crassianus And againe he saithe Eruditi negant illam Gratiani nescio cuius congeriem vlla vnquam Publica Ecclesiae authoritate fuisse comprobatam The learned saye that Gratians Collection or heape of maters was neuer allowed by any Publique Authoritie of the Churche And againe Non constat vllis argumentis quis fuerit Gratianus quo tempore opus suum exhibuerit cuius Pontificis cuius Concilij fuerit Authoritate comprobatum It cannot appeare by any tokens of recorde neither what this Gratian was nor at what time he offered vp his Booke nor what Councel nor what Pope allowed it Who subscribed the late Councel of Colaine Who subscribed the Booke not longe sithence sette abroade vnder the name of the Churche of Colaine and named Antididagma To be shorte who subscribed your owne late Booke intituled the Apologie of Priuate Masse Where were they written Where were they Subscribed By what authoritie and vnder what names were they allowed I wil saye nothinge of your late Famouse Volume bearinge the name of Marcus Antonius Constantius This Booke as you see hathe three greate names Notwithstandinge the Authour him selfe had but twoo and yet not one of al these three What M. Hardinge would you make your Brethren beleue that al these be but sclaunderous Writes diuised onely in Hucker Mucker and vnder a Hedge The Decree the Apostles made in the fiftenthe Chapter of the Actes it appeareth not it was so curiously subscribed with al theire names The Protestation of the Bohemiens in the Councel of Basile the Confession of the Churches of Geneua Heluetia for ought that I knowe haue no sutche Publique Subscriptions Neither is it necessarie nor commonly vsed to ioyne Priuate mennes names to Publique maters neither in so mightie ample a Realme vpon al incident occasions is it so easy to be donne Briefely our Apologie is coÌ„firmed by as many names as the highe Courte of Parlamente of England is confirmed Neither was the same conceiued in so darke a corner as M. Hardinge imagineth For it was afterwarde imprinted in Latine at Parise and hathe henne fithence Translated into the Frenche the Italian the Duche and the Spanishe tongues and hathe benne sente and borne abroade into France Flaunders Germanie Spaine Poole Hungarie Denmarke Sueucland Scotland Italie Naples and Rome it selfe to the iudgemente and trial of the whole Churche of God Yea it was Readde and sharply considered in your late Couente at Trident greate threates made there that it should be answeared and the mater by twoo Notable learned Bishoppes taken in hande the one a Spaniarde the other an Italian Which twoo notwithstandinge these fiue whole yéeres haue yet donne nothinge nor I belèeue intende any thinge to doo In deede certaine of your Brethren haue benne often gnawinge at it but sutche as care nothinge nor is cared what they write But if names be so necessarie wee haue the names of the whole Cleregie of Englande to confirme the Faithe of our Doctrine and your name M. Hardinge as you can wel remember emongst the reste onlesse as ye haue already denied your Faithe so ye wil nowe also denie your name To conclude it is greatter modestie to publishe our owne Booke without Name then as you doo to publishe other mennes Bookes in your owne Names For in deede M. Hardinge the Bookes ye lende so thicke ouer are not yours Ye are but Translatours ye are no Authours Yf euery birde shoulde fetche againe his owne Feathers alas your poore Chickens woulde die for colde But you saye Wee offered not our Booke to the Pope No neither ought wée so to doo He is not our Bishop He is not our Iudge Wee maye saye vnto him as the Emperour Constantius saide sometime to Pope Liberius Quoia es tu paâ—s Orbis
penaunce not sutche as liketh your selues not sutche as Newe fangled selfe pleasinge Preachers teache you but sutche as is done in the Churche whiche consisteth in Contrition of harte confession of mouthe and satisfaction of worke that so ye maie be assoiled and perfitely reconciled Touchinge the seconde pointe wee doo not attribute the Loosinge of sutche as be excommunicate to the offeringe of Christes Merites and pronouncinge of the Gospell vnto them as you doo but to the power of Iurisdiction by Christe geeuen to the Churche By the fathers Excommunication in consideration of the necessitee of it is called neruus Ecclesiasticae disciplinae the sinnowe of Churchely discipline by the Canons Mucro Episcopi the swerde of a Bishop by S. Augustine Episcopalis iudicij damnatio qua poena nulla in ecclesia maior est The condemnation of a man by Bishoply Iudgemente then the whiche there is no greater punishmente in the Churche The B. of Sarisburie Wée commit the Keies of the Kingedome of Heauen onely vnto the Priesteand to none other and to him onely wee saie What so euer thou bindeste in Earthe shal be Bounde in Heauen Yet neuerthelesse hath not euery Prieste the vse of these Keies Peter Lombarde him selfe saithe Sanè dici potest quòd alteram istarum Clauium id est Scientiam discernendi non habent omnes Sacerdotes Wee maie safely saye that al Priestes haue not the one of these twoo Keies I meane the Knowledge to discerne Yf they haue not the Keies them can they neither Open nor Shutte Neither doothe it folowe of Our Doctrine that either Children or Laye menne doo or maie forgéeue sinnes And yet Gods Woorde maie be mighty be the pronouncer of it neuer so simple S. Augustine saithe Cùm Christus Petro dicerer Tibi dabo Claues Regni Coelorum Vniuersam significabat Ecclesiam When Christe saide vnto Peter Vnto thee I wil geeue the Keies of the Kingdome of Heauen he signified thereby the whole Churche And againe Quaecunque ligaueris super Terram erunt ligara in Coelo Coepisti habere Fratrem tuum tanquam Publicanum Ligas illum in Terra Cùm autem correxeris concordaueris cum Fratre tuo soluisti illum in terra Cùm solueris in terra solutus erit in Coelo What so euer thinges thou shalt Binde in Earthe they shal be Bounde in Heauen Thou beinge a Lateman hast begonne to haue thy Brother as a Publicane Thou Bindest him in Earthe But when thou hast corrected him and hast agreed with thy Brother thou hast Loosed him in Earthe And when thou haste Loosed him in Earthe he shal be Loosed in Heauen Likewise Theophylacte saithe Si tu offensus habes eum qui te affecit iniuria sicut Publicanum Gentilem erit ille in Coelo talis Si autem solueris eum hoc est Si illi condonaueris erit illi in Coelo condonatum Non enim solùm quae soluunt Sacerdotes sunt soluta sed quaecunque nos iniutia affecti vel ligamus vel soluimus ipsa erunt ligata vel soluta If thou beinge offended haue him that hathe donne thee wronge as a Publicane and as an Heathen sutche shal he be also in Heauen But if thou Loose him that is to saie if thou pardonne him he shal be pardonned also in Heauen For not onely the thinges that Priestes Loose are Loosed but also what so euer wee being Laimonne hauinge taken wronge doo Binde or Loose the same thinges shal also be Bounde or Loosed This Doctrine maie not séeme so strange to M. Hardinge Onlesse he be a stranger emongest his owne For by the Order of his owne Churche of Rome an Olde wife or a Yonge gyrle maie Minister the Sacramente of Baptisme And I trowe he wil not saie They maie Minister Baptisme without Remission of Sinnes In his Churche of Rome the Power of the Keies is lapped vp oftentimes in a Bulle of Lead and sente abroade into the world by a Laye Pardoner and is thought neuerthelesse good sufficient vnto the Receiuer for Remission of Sinnes notwithstandinge the messenger be no Priest Somme of the late Doctours of his saide Churche haue taught vs that a man maie make his Confession by a bille of his hande and receiue Absolution by a Trusheman or by a Broker Peter Lombarde the Grande Maister of theire whole Schole saithe Si tamen defuerit Sacerdos Proximo vel Socio est facienda Confessio If thou wante a Prieste thou muste make thy Confession vnto thy neighboure or vnto thy felowe And Beda saithe as he is alleged by the saide Peter Lombarde Coaequalibus quotidiana leuia grauiora verò Sacerdoti pandamus Let vs open our smal and daily sinnes vnto our felowes and the greatter vnto the Prieste And to be short vpon the Decretales it is noted thus In necessitate Laicus potest Audire Confessiones Absoluere In case of necessitie a Laie man maie bothe heare Confessions and Absolue This is the Order and Doctrine of M. Hardinges owne Churche His owne Doctours tel him that Laye Menne and Wéemenne maie Absolue the Penitente and Forgeeue Sinnes Therefore hée hathe the lesse cause to mislike it M. Hardinge saithe further Christe saithe not To whom ye offer by preaching of the Gospel my Merites and Pardonne or whose sinnes ye pronounce by the Gospel to be remitted but Quorumcunque remiseritis whose so euer sinnes ye remitte they are remitted Yf M. Hardinge wil Conclude of this Negatiue Ergo Sinnes be not forgeuen by the preachinge of the Gospel I trowe it wil be but a Simple Argumente For Chrysostome saithe Clauicularij sunt Sacerdotes quibus creditum est Verbum Docendi Interpretandi Scriptutas The Keiebearers be the Priestes to whom is committed the VVoorde of Teachinge and Expoundinge the Scriptures And S. Hierome saithe Quaecunque Solueritis super Terram erunt Soluta in Coelo Soluunt autem eos Apostoli Sermone Dei testimonijs Scripturarum exhortatione virtutum What so euer thinges ye Loose vpon Earthe they shal be Loosed also in Heauen But the Apostles Loose them by the VVoorde of God and by the Testimonies of the Scriptures and by exhortation vnto vertue Likewise S. Augustine saithe Iam vos Mundi estis propter verbum quod Ioquutus sum vobis Quare non ait Mundi estis propter Baptismum quo loti estis Nisi quia in Aqua Verbum Mundat Now are you cleane bicause of the VVoorde that I haue spoken to you VVhy saithe he not you are cleane bicause of the Baptisme wherewith ye are wasshed Sauinge that euen in the VVater it is the VVoorde that maketh Cleane Likewise S. Ambrose Remittuntur peccata per Verbū Dei cuius Leuites est Interpres Sinnes be forgeeuen by the VVoorde of God the Expounder whereof is the Leuite or Prieste Al the Power is in the Woorde of God whiche S. Paule
Hierome saithe Quid prodest Corporis pudicitia animo constuprato VVhen the Minde or Harte is defloured what auaileth the Chastitie of the Body S. Ambrose saithe Non imperari potest Virginitas sed optari Nam quae supra nos sunt in Voto magis sunt quà m in Magisterio Wee maie vvishe for Virginitie but commaunde it wee cannot For the thinges that be aboue vs and out of our power are rather of desire then of Commaundement Hereof Epiphanius maketh this Conclusion Vt ne confundantur apud homines occultè scortantur sub Solitudinis aut continentiae specie libidinem exercent Melius est itaque lapsum à cursu palà m sibi vxorem accipere secundum Leges Leste they should be shamed before menne they keepe Harlottes priuily and vnder the colour of Solitarie or Continent Life they practise theire filthy pleasure Better is it therefore for a man beinge fallen from his course openly to take vnto him selfe a vvife accordinge to the Lavve So saithe S. Hierome as I haue before alleged Huiusmodi Virginibus apertè dicendum est vt aut nubant si se non possunt continere aut contineant si nolunt nubere To sutche virgins wee muste saie plainely that either they Marrie if they cannot Conteine Or els that they Conteine if they wil not Marrie So saithe S. Bernard vnto his Sister Quod incautè vouisti ne impleas Impia est promissio quae scelere adimpletur That thou haste vnaduisedly Vowed see thou keepe it not It is a vvicked promisse that is perfourmed vvith vvickednesse To be shorte Iohannes Scotus saithe Si votum Continentiae est annexum Ordini Sacro solùm ex praecepto Ecclesiae sequitur quòd non simpliciter illegitimat ad contrahendum If the Vowe or promisse of Chastitie be annexed vnto Holy Orders Onely by force of the Constitution or Commaundement of the Churche then dooth it not of necessitie and fine force vnhable a man to contracte Matrimonie How be it hereof wée haue saide already so mutche as to a reasonable man maie seeme sufficient The Apologie Cap. 9. Diuision 1. Wee receiue and embrace al the Canonical Scriptures bothe of the Olde and Newe Testament geuinge thankes to our God who hath raised vp vnto vs that Light whiche wee might euer haue before our eies leaste either by the suttletie of man or by the snares of the Diuel wee should be carried awaie to errours and lies Also that these be the Heauenly Voices whereby God hath opened vnto vs his wil and that onely in them mannes harte can haue settled reste that in them be aboundantly and fully comprehended al thinges what so euer be needeful for our Healthe as Origene Augustine Chrysostome and Cyrillus haue taught That they be the very mighte and strength of God to attaine to Saluation That they be the Fundations of the Prophetes Apostles whereupon is builte the Churche of God That they be the very sure and infallible Rule whereby maie be tried whether the Churche doo swarue or erre and whereunto al Ecclesiastical Doctrine ought to be called to accoumpte and that against these Scriptures neither Lawe nor Ordinaunce nor any custome ought to be hearde no though Paule him selfe or an Angel from Heauen should comme teache the contrarie M. Hardinge But why doo yee not here plainely declare whiche be the Bookes of the Scriptures that ye allowe and whiche be they that ye reiecte In general ye saie that ye embrace al the Canonical Scriptures Yet if a man presse you with the place of the Machabees for Praier to be made for the Deade and with the woordes of S. Iames Epistle againste your Iustification of Faithe onely and likewise with certaine other places of the Scriptures whiche be accompted in the Canon of the Churche againste certaine other your false doctrines in this case your wonte is to denie those Scriptures to be Canonical Yet here ye beare the worlde in hande ye allowe al. VVould God there were in you either more truthe or lesse crafte VVel ye geue thankes to God for the Scriptures for that hauinge them before your eies ye are staied in Truthe assured that by the suttelty of man or snares of the Diuel ye be not caried awaie into Errours and Lies And is it so in deede I praie you syrs of what secte be ye or of whiche secte is eche one of you For I dare boldely saye and so the worlde seethe that yee agree not al in one If yee saie yee be Lutherans then muste I further demaunde of you of whiche sorte of Lutherans For that puddle runneth out by many sinckes Be yee Zuinglians Arians Osiandrines Libertines Adiaphoristes Anabaptistes Caluinistes or Sathanisâ—es VVhat Priuiledge haue ye before your felowes a matche beinge made betwene you I meane that newe Cleregie of Englande and the other sectes of our time c. If yee haue this lighte of the Scriptures before your eies how is it that ye agree not within your selues yea how is it that eche one of you oftentimes disagreeth with him selfe howe is it that so many times ye haue chaunged your Commâ—nion Booke the order of your Seruice your doctrine of the blessed Sacrament your Homilies c. VVho knoweth not how in the matter of the Sacrament your chiefe Capitaines haue shewed them selues inconstant and mutable and contrary to them selues I meane Cranmere Ridley Latimer and that greate Rabbin Peter Martyr him selfe As for the resâ— they be not woorthy to be named But what saie ye be these the Heauenly Voices whereby God hath opened vnto vs his wil Then howe dare yee to transgresse his wil declared in these Voices where ye reade expressely that he whiche heareth not the Churche is to be taken for no better then a Heathen and a Publicane As yee procede ye saye that onely in the Scriptures mans harte can haue setled reste and that in them be abundaÌ„tly and fully comprehended al thinges what so euer be needeful for our Saluation as Origen Augustine Chrysostome and Cyrillus haue taught Either you knowe not what you saie sir Defender nor the thinges of whiche you make affirmation as S. Paule saile of suche as ye are writinge to Timothe or you are fowly ouerseene If the harte of man haue setled rest in the Scriptures onely as you saye then in nothinge els but in the Scriptures By this you seeme to trouble and disqutet many hartes For if this be true then had good Abel no better reste in his harte then wicked restlesse Cain VVhen the Holy Booke of Scripture was loste whiche God restored by Esdras were there none in al that time whose hartes had setled reste VVhat foolishe and absurde doctrine is this VVhat if it had pleased God there had neuer benne letter written of the Olde or Newe Testament shoulde not Gods frendes haue founde his peace that passeth al sense as S. Paule saieth Had Paule Antony Hilarion
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
treasurie of the Popes breasâ—te it were absurde and vnreasonable Mary to saie that the Lawes reste in the Popes breaste after a certaine meaninge as hereafter shal be declared it is not altogeather beside truthe and reason But Sirs what if some meane writer or Gloser vpon the Canon Lawe speake somewhere out of square if al should be exactly tried by Scripture wil ye laie that to our charge Shal the Faithe of the Catholike Churche thereby be called in doubte and question VVe take not vpon vs to Defende al that yâ— Canonistes or SchoolemeÌ„ saie or write c. In this kinde or order be many things whiche may rather be called rules of maners then Principles or such as we terme Axiomata of our Faithe These although they be founde written in the Scripture for asmuche as they haue benne commaunded by an occasion and for some cause they maie for cause and occasion and as we finde in C. Lector for necessitie by Gods depute and Vicare be supplied holpen expounded And if the case so require he in the same for a certaine cause with a certaine persone for a certaine time with certaine circumstances maye dispense by the same spirite they were firste founded and instituted withal and with the same intention to witte for some speciall good and furtherance of Godlinesse Suche administration of Gods Lawe and suche dispensation thereof as of a precious Treasure not free or at Libertie and pleasure but an euen iuste and good dispensation they do attribute to Gods Vicare whome this Defender calleth the Popes Parasites Pages and Clawbackes him selfe a very Page Slaue and clawbacke to the Diuel The B. of Sarisburie Here M. Hardinge ye rome and wander goe masket as a man that were benighted and had loste his waie In somme cases ye saie the Pope maie dispense against Goddes VVoorde In somme cases he maie not Faine woulde ye for shame somewhat limite restraine his Immoderate Authoritie but ye knowe not where to laie the boundes Ye make smal accompte of your Schoole Doctoures and Canonistes that is to saie of the Principal Pillers of your Catholique Churche and thinke them not woorthy to be your guides How be it your laboure cannot al be loste For they wil thinke as light of you But for as mutche as ye saie they flatter not the Pope nor be his Pages or Parasites but speake roundely to him and tel him his owne it shal not be mutche amisse to herken a litle what they saie One of them saithe thus Papa potest Dispensare contra Ius Naturale The Pope maie Dispense againste the Lavve of Nature An other saith Papa Dispensat contra Canones Apostolorum The Pope Dispenseth against the Canons or Rules of the Apostles An other saithe Papa potest mutare formam Verborum in Baptismo The Pope maie change the fourme of VVoordes in Baptisme An other saithe Priuilegium dari potest contra Ius Diuinum The Popes Priuilege maie be graunted againste the Lavve of God An other saithe Papa ex Maxima Causa potest Dispensare contra Nouum TestamentuÌ„ The Pope vpon a very great cause maie dispense againste the Nevve Testamente An other saith Papa potest Dispensare de omnibus praeceptis veteris Noui Testamenti The Pope maie Dispense for any commaundemente of the Olde or Nevve Testamente An other saithe Papa potest Dispensare contra Epistolas Pauli The Pope maie Dispense againste the Epistles of S. Paule And somewhat to qualifie the outrage of the mater an other saithe Papa potest Dispensare contra Ius Diuinum in Particulari non in Vniuersali The Pope maie Dispense against the Lavve of God in Particulare not in General And againe Papa potest tollere Ius Diuinum ex Parte non in Totum The Pope maie abolishe the Lavve of God in parte but not in vvhole An other saithe Martinus Papa 5. Dispensauit cum quodam qui acceperat Germanam suam in Vxorem Pope Martine the. 5. dispensed with a man yâ— had taken to VVife his ovvne Sister Whether this reporte be true or false I referre mée selfe to the credite of the Authoure An other saith Papa potest Dispensare cum omnibus Personis nisi cum Patre Matre The Pope maie dispense vvith al Personnes touchinge Marriage sauinge onely vvith Father and Mother to Marrie or to be Married to theire Children An other saith Papa potest supra Ius Dispensare Et de Iniustitia potest facere IustitiaÌ„ Sententiam quae nulla est facere aliquam Et de nihilo facere aliquid The Pope maie dispense aboue the Lawe the Pope of VVronge maie make Right The Pope of no Sentence maie make a Sentence The Pope of nothinge maie make somme thinge The cause hereof as an other saith is this Quia Papa potest excepto Peccato quicquid Deus ipse potest Sinne onely excepted the Pope maie doo vvhat so euer God him selfe maie doo An other saithe Papa habet Authoritatem declarandi Scripturas ita vt non liceat oppositum tenere vel opinari The Pope hath Authoritie so to expounde and to declare the Scriptures that it maie not be lawful for any man to hold or to thinke the Contrarie For Cardinalis Cusanus saithe as it saide before Scripturae ad tempus adaptatae sunt variè intellectae ita vt vno tempore secunduÌ„ currenteÌ„ Vniuersalem ritum exponaÌ„tur mutato ritu iterum sententia mutetur The Scriptures are applied vnto the time and are diuersly derstanded so that at one time they are taken accordinge to the Vniuersal Currente order whiche order being changed the meaninge of the Scripture is changed too An other demaundeth a question Vtrùm Papa ex Plenitudine Potestatis possit omnia Whether the Pope by the Fulnesse of his Power maie doo al thinges An other saithe Si totus mundus sententict contra Papam videtur quòd standum esseâ— sententiae Papae If al the VVorlde vvoulde geue sentence contrarie to the Pope yet it seemeth vvee ought to stande to the sentence of the Pope These M. Hardinge by your Iudgemente are neither Pages nor Parasites but good sadde and earnest frendes sutche as loue roughly and plainely to vtter theire minde without flatterie This doubtelesse is it that Daniel so longe before Prophesied of him Dabitur illi os loquens grandia He shal haue a mouthe geuen him vtteringe greate and presumptuous maters For in déede notwithstandinge al this glorious glitteringe of painted Authoritie yet one of the Popes owne menne saithe Papa non potest facere de quadrato rotundum The Pope caÌ„not make a square thing rouÌ„de S. Bernarde saith An Regula non concordat cum Euangelio vel Apostolo Alioqui Regularam non est Regula quia non est recta Dooth not the Rule agree with the Gospel or with the Apostle Otherwise that Rule is no Rule at al for it is crooked it
Fornicationem non esse peccatum Martinus de Magistris in suo libro De Temperantia quaestione secunda de Luxuria dicit se fateri Fornicationem Simplicem esse Peccatum Mortale Tamen dicit insuper quòd oppositum credere non sit Haereticum quia vt dicit Testimonia Scripturae Sacrae non sunt expressa The Greekes as Guido chargeth them saie that Simple Fornication is no Sinne. Martinus de Magistris in his Booke Of Temperance and in the seconde question disputinge of Lecherie graunteth in deede that Simple Fornication is deadly Sinne. And yet he saithe It is no Heresie to beleeue the contrarie for that as he saithe the Testimonies of the Scriptures touching this mater are not plaine Here M. Hardinge ye haue your owne Doctours minde Martinus saithe It is no Heresie to beleeue that Simple Fornication is no Sinne And this he saithe euen in the very same Booke that he hath written De Temperantia So daungerously M. Hardinge and so shamefully are we deceiued in alleginge your Peltinge Doctours And therefore Alphonsus concludeth thus Sed cum pace illius dixerim ego credo Martinum alioqui virum Doctum in hac parte errasse But to speake with his fauour I beleeue that Martinus de Magistris in this behalfe was mutche deceiued M. Hardinge After this fowle lye foloweth an other Let him remember say these Defenders that they be his men that haue decreed that a priest for fornication ought not to be remoued from his cure To this we may saye that although he be not depriued of his cure yet he may be punished other wise But let vs see how they would proue that they saye By their note in their margent they send vs for proufe to the canon lawe 3. quaest 7. Lata Extra de bigamis Quia circa As touching the chapter Lata in the decrees we finde none suche And in Causa 3. quast 7. there is nothinge to this purpose The paragraphe Quia circa Extra is vnderstanded of them who being in the state of bigamie are not to be promoted to holy orders and not of one who is already made priest that he be not for Fornication remoued But to vnderstande what was donne to a priest that had committed fornication by order of lawe in case any Bishop or priest or deacon after degree of deaconship taken had benne conuict of fornication or aducutrie he was deposed and castout of the Churche and enioined to doo penaunce amonge the lartie VVhiche thinge S. Syluester at length mercifully changed enioininge ten yeres penaunce after a prescript forme whiche to oure newe cleregie woulde seeme very harde and straite Yea further the lawe of the Churche in this case so litle beareth with the sinnefull life of Clerkes that if any Bishop in his Dioces had consented and borne with the fornication of Priestes or Deacons or with the crime of incest for money or praier or had not by Auctoritie of his Bishoply Office duly punished sutche faultes committed the same shoulde be suspended from his Office And this muche wee haue shewed touchinge the remouinge of a Prieste not onely from his benefice but also from his office for cause of fornication wherein these menne moste falsely haue slaundered the Churche as now to any man it may appeere The B. of Sarisburie Here M. Hardinge ye shewe your selfe to be mutche vnskilful in your owne Canons The simpleste Proctour in your Courtes coulde soone haue tolde you that yee are ouer farre deceiued For thus it is written by expresse woordes in your owne Glose vpon the Decrees Dicunt neminem hodiè propter Fornicationem esse deponendum nisi in ea perdurat They saie that for Fornication noman ought this daie to be deposed onlesse he continewe in the same And leste ye shoulde in any wise mistrust or doubte your Glose it is also thus noted of pourpose in faire great letters in the Margine Fornicationis causa hodiè nemo est deponendus Novv a daies noman maie be deposed for Fornication Were there nothinge els to be saide yet this thinge onely were sufficiente But Panormitane also your greateste Canoniste like wise saithe Ad varietatē temporū debent mutari statuta humana Ideò hodie ex Simplici Fornicatione Clericus non deponitur The Lawes of Menne ought to be altered accordinge to the change of times And therefore nowe a daies for Simple Fornication no Prieste is deposed from his benefice Likewise ye haue it noted vpon your Decrees Communiter dicitur quod pro Simplici Fornicatione Clericus deponi non debet Quia pauci sine illo vitio inueniuntur It is commonly saide that for Simple Fornication no Prieste ought to be depriued For that fevve Priestes are founde vvithout that faulte Againe Panormitane saithe to like effecte Clericus Concubinarius in officijs vitandus non est nisi sit notorius A Prieste that keepeth a Concubine onlesse he be notorious maie not be refused in his Seruice Sundrie other sutche like Authorities your pooreste Proctoure coulde haue brought you Howe be it you saie S. Syluester in sutche cases enioineth tenne yeeres penance This was true in deede M. Hardinge But it was true in Olde forne yeeres aboute twelue hundred yeeres agoe Nowe Syluester is paste quite out of minde and his Lawe with him Your owne folke nowe can saie Nunc aliud tempus alij pro tempore mores Martinus Poenitentiarius saith Ecclesia multos huiusmodi Canones exufflauit quia onerosi sunt The Churche hathe blowen awaie many sutche Canons for that thei be too burthenous Looke better on your Bookes M. Hardinge Your owne Lawe saithe Fornicationis causa nemo hodiè deponendus est Quia corpora hodiè sunt fragiliora Noman nowe a daies ought to be depriued for Fornication and that bicause our bodies are frailer then they were woonte to be And therefore touchinge that cruel tenne yeeres Faste appointed by Syluesters Constitution the Glose there saithe thus Potest ieiunare per alium vel potest dare numum pro Ieiunio Hee maie Paste by somme other man or els He mai geeue a good Penny and so redeeme his whole tenne yeeres Faste But there is graciousely added a special prouiso In the behalfe of him that shal receiue this Penny Sed debet iste Donarius esse talis quòd non euincatur ab illo cui donatur Alias non contingeret liberatio But it muste be sutche a Penny that it be neuer euicted againe by Lawe from him that receiued it Otherwise he shoulde not be discharged of his penance In like manner saithe Pope Pelagius Defectus nostri temporis quibus corpora ipsa hominum defecerunt districtionis illius non patitur manere censuram The weakenesse of our time by meane whereof the very bodies of menne are decaied doothe not suffer the rigoure of that Lawe to continewe Otho Bonus in his Constitution Legantine saithe Remoueant ipsas
then graunte you that whiche you denie The woordes whereof you gather this pretensed saieinge of Gregorie as I suppose be these If any man hath caught vnto himselfe that name of Vniuersall Bishop in that Churche of Constantinople then the whole Churche whiche God forbid fell from his state when he that is called Vniuersal fell Gregorie vnderstandeth by the name Vniuersall Bishop as him selfe declareth in many places suche a one as is a Bishop altogether and onely so as there be no other Bishop besides him Now if it were graunted that the Bishop of Constantinople were this one and onely Vniuersal Bishop this inconuenience would folowe that with the fall of that Vniuersall Bishop the Vniuersall Churche also fell For where the Churche is there be Bishoppes and where be Bishoppes there is the Churche and a Bishop Vniuersall by Gregorie is as muche as all Bishoppes That this beinge graunted the whole Churche is fallen from the Faithe thus he proueth For saithe he the Bishoppes of Constant inople haue fallen into the goulfe of great and detestable Heresies as Nestorius who thinkinge Christe to be two persones and beleuinge that God coulde not be made man ranne to a Iewishe Infidelitie and as Macedonius who denied the holy Ghost to be God VVherefore if the B. of Constantinople be the Vniuersall Bishop accordinge to the sense aforesaide then at the fall of him from the Faithe as when those two before named fell the Churche also falleth as then by this reason when they were Bishops it fell Thus reasoneth S. Gregorie in that Epistle to Mauritius But because to Gregorie it semeth very farre from reason and incredible that the Churche should fall from the Faithe and faile therefore he enucigheth againste Iohn the Bishop of Constantinople for chalenginge that name of Vniuersal Bishop and concludeth that the Bishop of that See in any wise can not so be But if the woorde Vnâ—uersall signifie a soueraintie of charge and Supremacie of Gouernement ouer the whole Churche whiche Christe committed to Peter and in Peter to his Successours the Bishoppes of Rome when he saide Feede my Shepe in this sense it is not impious nor erroneus nor contrary to the minde of S. Gregorie to call the Successour of Peter Christes vicare in Earth the Vniuersal Bishop that is to saie the highest of al and hauinge power ouer all other Bishoppes and Bishop of the Vniuersall Churche And as Christe gaue to S. Peter and his successours for the benefite of his Churche a Supreme auctoritie and power â–ª so for the same Churches sake for whose loue he deliuered him selfe to death by petition made to his Father he obteined for him and his successours the Priuilege of this supreme and moste excellente grace that their Faithe shoulde neuer faile In consideration of whiche singular Priuilege obteined by Christe and graunted to the see Apostolike and to none other Gregorie rebuketh Iohn the Bishop of CoÌ„stantinople so much as one that presumptuously vsurped that newe name of vniuersal Bishop against the statutes of the Gospel and against the Decrees of the Canons To conclude if either Gregorie or any other man shoulde saâ—e that the Churche dependeth vpon one man he mighte seeme to saie truthe meaninge rightly and that not alone nor without good Authoritie For suche a saieinge we finde vttered by S. Ierome The safetie of the Churche saithe he dependeth vpon the dignitie of the highest Priesie who if he haue not auctoritie peerlesse and aboue all other there will be so many Schismes in the Churche as there be Priestes VVhich peerlesse auctoritie aboue all other as S. Hierome in that place dothe attribute to ‡ to the Bishop of euery Dioces directly so consequently to Peters Successor to whom it was saide Feede my Sheepe For by what reason in eche Dioces it behoueth one Prieste to be highesâ—ouer other Priestes by the same and in like proportion nolesse it behoueth that in the whole Churche one Bishop be highest ouer other Bishoppes I meane for auoidinge Schismes The B. of Sarisburie Yf yée had better looked on your Bookes M. Hardinge ye woulde not haue benne so hasty in dealinge Lies Wée falsifie not that good Fathers Woordes but reporte them truely as wée finde them For thus he writeth in sundrie places of Iohn the Bishop of Constantinople that firste auanced him selfe aboue al his Brethren and required to be called the Vniuersal Bishop of al the worlde Vniuersa Ecclesia â statu suo corruit quando is qui appellatur Vniuersalis cadit The whole Vniuersal Churche falleth from her state when he falleth that is called the Vniuersal Bishop This is no Lie M. Hardinge Conferre the places yée shal finde the woordes as wee reporte them It standeth not neither with your profession nor with your modestie so vncourteously to vse your tongue We neither Lie our selues nor father Lies vpon the Doctoures God be thanked his cause is sutche as maie wel be maineteined without Lies But to put you further oute of doubte the sense of these woordes ye maie finde often vttered by S. Gregorie in other places Vnto Anastasius the Bishop of Antioche he writeth thus Vt de honoris vestri iniuria taceam si vnus Episcopus vocatur Vniuersalis vniuersa Ecclesia corruit si Vnus Vniuersus cadit To dissemble the iniurie donne to your Honoure if one Bishop be called Vniuersal then if that One Vniuersal Bishop fal the whole Vniuersal Churche goeth to grounde Againe he saithe in the same Epistle Vos eandem causam Nullam dicere non debetis Quia si hanc aequanimiter portamus Vniuersae Ecclesiae Fidem corrumpimus Ye maie not saie This is a mater of no importance For if wee patiently beare these thinges wee destroie the Faithe of the Vniuersal Churche Againe he saithe In isto Scelesto vocabulo consentire nihil aliud est quà m Fidem perdere To consente vnto this wicked Name is nothinge els but to lose the Faithe Againe Flens dico Gemens denuntio Quia cùm Sacerdotalis Ordo intus cecidit foris diu stare non poterit I speake it with teares I tel it with sighe of Harte For seeinge the Order of Priesthoode is fallen within it cannot nowe stande longe without Againe Diabolus ita validè in quibusdam Ecclesiae necessarijs Membris dentes figit vt nulli sit dubium quin nisi vnanimiter fauente Domino cunctorum prouida Pastorum turba concurrat omne quod absit citiùs ouile dilaniet The Diuel so strongely fasteneth his Teeth in the necessarie Members of the Churche that onlesse by Goddes Grace the prouident companie of al Bishoppes ioine togeather there is no doubte but he wil soone destroie the whole flocke whiche God forbid And againe he compareth the Pride of this name with the Pride of Antichriste and saithe that the one shal woorke the Confusion of the Churche no lesse
his owne Iudgemente but onely as in the personne of the Heretique Zuenkfeldius Therefore ye saie wée charge him wrongefully with the allowinge of that thinge whiche he expressely and plainely reproueth Firste of al the Authour of the Apologie protesteth that if there were any ouersight herein it procéeded onely of erroure and not of malice as it maie wel appeare in that he was not deceiued alone For if he were deceiued in mistakinge these woordes diuerse others the beste Learned of this age haue benne deceiued therein as wel as he Nicolaus Gallus hereof writeth thus Hosius Cardinalis Legatus Sanctissimi praesidens Concili◠Tridentini in suo Libro de Expresso Verbo Dei ait Nos verò Dei de Coelo sententiam potiùs expectabimus c. Non oportet Legis aut Scripturae esse peritum sed à Deo doctum Vanus est labor qui Scripturis impenditur Scriptura enim Creatura est egenum quoddam Elementum Cardinal Hosius Legate vnto the most Holy Father and President of the Councel of Trident in his Booke De Expresso Verbo Dei saithe thus We wil rather waite for Goddes wil from Heauen c. It behooueth not a man to be skilful in the Lawe of God or in the Scriptures but to be taught of God It is but loste laboure that is spente in the Scriptures For the Scripture is a Creature and a poore kinde of out warde Elemente Thus Nicolaus Gallus burdeneth your owne Catholique Frende Hosius with these woordes and not the Heretique Zuenkfeldius Likewise saithe Flacius Illyricus speakinge of the same woordes of Hosius Vnum locum ex plurimis proferam in quo Hosius alterius cuiusdam sententiam de hac re citans comprobat Nos Dei de Coelo Sententiam potiùs expectabimus c. vanus est labor qui Scripturis impenditur One place I wil allege out of many where Hosius bringinge in the saieinge of one certaine man meaninge Zuenkfeldius allovveth vvel of the same These woordes saithe Illyricus Hosius vttereth in the name personne of Zuenkfeldius Yet neuerthelesse he alloweth them as his owne To like pourpose writeth Iacobus Andreae who after he had reported al the foresaide woordes in the ende concludeth thus Hactenus Hosius Quae verba siue Hosius suo siue aliorum nomine recitet certè hanc else Asoti Hosij de Sacra Scriptura sententiam non est obscurum Thus farre Hosius whiche woordes how so euer Hosius reporte them either in his owne name or in the name of somme other without al doubte this is the Judgemente that bothe Asotus and Hosius haue of the Holy Scripture So likewise saith that moste Graue and Learned Father Iohannes Brentius Intereà vociferantur Sacram Scripturam else Dubiam Ambiguā Praeceptorem Mutum Literā Occidentem Literam Mortuam adeoque fi Reuerendis illis Patribus libuerit Aesopi Fabulas In the meane while they crie out y◠the Holy Scriptures are Blinde and Doubteful a Doūbe Scholemaister a killinge VVrite a deade Letter yea and if it shal like these Reuerende Fathers no better then Esopes Fables Perhaps ye wil saie of these Learned Menne as yée saie of some others Thei vsed onely their patched Notebookes and scattered Authorities by snappes and peeces here and there a line or twoo and vnderstoode not what they wrote Notwithstandinge what so euer it shal please you to saie as therein your grace is very greate yet you sée by these fewe and muste néedes confesse if the Authoure of the Apologie thouchinge this place of Hosius were happily ouerseene by erroure yet he had to many of the beste Learned of this age to keepe him companie in his erroure Verily they saie not as you saie Thus saithe Zuenkfeldius They saie as wée saie Thus saith Hosius It Hosius were hable to blinde so many wée must thinke he was a skilful Writer The fairest coloure ye can laie hereon is this How so euer these woordes be vttered by Hosius yet was this no parte of his meaninge Yet Iacobus Andreae saith Hanc else Asoti Hosij sententiam non est obscurum Without doubte this is the very meaninge of Alotus and Hosius And Illyricus saith Hosius alleginge the saieinge of one certaine man whereby he meaneth the Heretique Zuenkfeldius allovveth vvel of the same But for as mutche as yée saie This Glose is more maliceous then the Former Erroure and that therein wee spitefully discouer our Malice without Reason without Learninge without VVitte and require vs to repente for shame as if it were a Sinne not againste Hosius but againste the Holy Ghoste I beseche you therefore indifferently to consider with what reuerence and modestie not onely Hosius but also sundrie others your Frendes of that side haue vsed to speake and write of the VVoorde of God Ludouicus a Canon of the Churche of Laterane in Rome in an Oration openly pronounced in your late Chapter at Tridente saithe thus Ecclesia est Viuum pectus Christi Scriptura autem est quasi Mortuum Atramentum The Churche is the Liuely Breaste of Christe But the Scripture is as it were Deade Inke Likewise saide the Bishop of Poiters in the same your Chapter Scriptura est res manimis muta sicut etiam sunt reliquae Leges Politicae The Scripture is a Deade and Doumbe thinge as are al other Politique Lawes Albertus Pigghius saithe Si dixeris haec referri oportere ad Iudicium Scripturarum Communis re sensus ignarum esse comprobas Sunt enim Scripturae Muti Iudices If thou saie These maters muste be put ouer to the Iudgemente of the Scriptures thou she west thee selfe to be voide of common reason For the Scriptures are doumbe Iudges and cannot speake Eckius calleth the Scriptures Euangelium Nigrum Theologiam Atramentariam The Blacke Gospel and Inken Diuinitie Againe Pigghius saithe Ecclesia habet illam potestatem vt possit Scriptis quibusdam impertiri Canonicam Authoritatem quam nec ex se nec ex suis Authoribus habent The Churche hath power to geeue Canonical Authoritie vnto certaine Writinges whiche otherwise they haue not neither of them selues nor of their Authours There maie be certaine Bookes allowed for Scripture saithe he that haue no credite nor Authoritie of them selues Therefore the meaninge hereof must néedes be this The Churche of Rome hath Authoritie to make Scriptures Againe he saithe Sunt Scripturae vt non minùs verè quà m festiuè dixit quidam velut Nasus Cereus qui se horsum illorsum in quancunque volueris partem trahi retrahi fingique facilè permittit As one man bothe truely and merily saide the Scripture is like a Nose of VVaxe that easily suffereth it selfe to be drawen backewarde and forewarde and to be moulded and falshioned this waie and that waie and how so euer yee liste Thus M. Harding yée teache the people to reuerence weighe the
owne wittes be called in question Where yée would séeme to saie that the Parlamente holden in the firste yéere of the Queenes Maiesties Reigne was no Parlamente for that your Bishoppes refused wilfully to agree vnto the Godly Lawes there concluded ye seeme therein to bewraie in your selfe somme wante of skille The wise and learned coulde soone haue tolde you that in the Parlamentes of Englande maters haue euermore vsed to passe not of necessitie by the special consente of the Archebishoppes and Bishoppes as if without them no Statute might lawfully be enacted but onely by the more parte of the voices yea although al the Archebishoppes and Bishoppes were neuer so earnestly bente againste it And Statutes so passinge in Parlamente onely by the voices of the Lordes Temporal without the consente and agreemente of the Lordes Spiritual haue neuerthelesse alwaies benne confirmed and ratified by the Real assente of the Prince and haue benne enacted published vnder the names of the Lordes Spiritual and Temporal Reade the Statutes of Kinge Idwarde the Firste There shal yee finde that in a Parlamente solemnely holden by him at S. Edmundes Burie the Archebishoppes and Bishoppes were quite shutte foorthe And yet the Parlamente helde on good and wholesome Lawes were there enacted the departinge or absence or malice of the Lordes Spiritual notwithstandinge In the Recordes thereof it is written thus Habito Rex cum suis Baronibus Parlamento Clero excuso Statutum est c. The Kinge keepinge the Parlamente with his Barons the Cleregie that is to saie the Archebishoppes Bishoppes beinge shutte foorthe it was enacted c. Likewise In Prouisione de Martona in the time of Kinge Henry the thirde whereas mater was moued of Bastardie touchinge the Legitimation of Bastardes borne before Marriage the Statute paste wholy with the Lordes Temporal whether the Lordes Spiritual woulde or no Yea and that contrarie to the expresse Decrees and Canons of the Churche of Rome The like hereof as I am enfourmed maie be founde Richardi 2. An. 11. Ca. 3. How be it in these cases I must confesse I walke sommewhat without my compasse Touchinge the Iudgemente hereof I referre mee selfe wholy vnto the Learned Further whereas ye calle the Doctrine of Christe that now by Goddes great Mercie and to your greate griefe is Vniuersally and freely Preached a Parlamente Religion and a Parlamente Gospel for sutche sobrietie becommeth you wel and maie stande you in steede when learninge faileth yee mighte haue remembred that Christe him selfe at the beginninge was Vniuersally receiued and honoured through this Realme by assente of Parlamente and further that without Parlamente your Pope him selfe was neuer receiued no not in the laie time of Ouéene Marie Yea euen then his Holinesse was clogged with Parlamente Conditions that what so euer had benne determined in Parlamente and was not repealed were it neuer so contrarie to his wil and Canons should remaine stil inuiolable and stande in force Otherwise his Holinesse had gonne home againe Sutche M. Hardinge is the Authoritie of a Parlamente Verily if Parlamentes of Realmes be no Parlamentes then wil your Pope be no Pope Therefore with like Sabrietie grauitie of speache yee mighte haue saide Oure Fathers in olde times had a Parlamente Christe And your late Fathers and Brethren had a Parlamente Faithe a Parlamente Masse and a Parlamente Pope Neither is it so strange a mater to see Ecclesiastical Causes debated in Parlamente Reade the Lawes of Kinge Inas Kinge Elfrede Kinge Edvvarde Kinge Ethelstane Kinge Edmunde Kinge Edgare Kinge Canute And ye shal finde that our godly Forefathers the Princes and Peeres of this Realme neuer vouchesaued to entreate of maters of Peace or Warre or otherwise touchinge the Common state before al controuersies of Religion and Causes Ecclesiastical had benne concluded Kinge Canute in his Parlamente holden at Winchester vpon Christemasse daie after sundrie Lawes and Orders made Touchinge the Faithe the keepinge of Holy Daies Publique Praiers learninge of the Lordes Praier Receiuinge of the Communion thrise in the yeere the manner and fourme of Baptisme Fastinge and other like maters of Religion in the ende thereof saithe thus I am sequitur Institutio legum Saecularium Now foloweth an order for Temporal Lavves Thus wee see that the godly Catholique Princes in Olde times thought it their duetie before al other affaires of the Common Weale firste to determine maters of Religion and that euen by the Parlamentes of this Realme In a Parlamente holden by Kinge William the Conqueroure it is written thus Rex quia Vicarius Summi Regis est ad hoc constituitur vt Regnum populum Domini super omnia Sanctam Ecclesiam Regar defendat c. The Kinge for as mutche as he is the Vicare of the Highest Kinge is therefore appointed to this pourpose that he shoulde Rule and defende the Kingedome and People of the Lorde aboue al thinges the Holy Churche c. Hereby it appeareth that Kinges and Princes are specially and of pourpose appointed by God not onely to defende but also to Gouerne and Rule the Holy Churche How he it wee geue God thankes for the same that is and truste that for his owne names sake he wil confirme that he hath begonne The hartes of Princes and Determinations of Parlamentes are in his hande If any thinge wante the Arme of the Lorde is not shortened He is hable to supplie the same Yee magnifie mutche your late Chapter of Tridente whiche you woulde so faine haue called a General Councel with so many Nations so many Bishoppes so many yeeres of Consultation Yet notwithstandinge of al these so many and so many Nations and Countries if it maie please you to sit downe to take the accoumpte yee shal finde there were onely poore fourtie Bishoppes and certaine of the same as Richarde Pates the Bishop of VVoorcester and Blinde sir Roberte the Archebishop of Armach that onely had the bare titles of Bishoprikes and in deede were no Bishoppes Twoo others of your saide so many and so Notable Learned Holy Bishoppes beinge at your saide woorthy CouÌ„cel were euen there killed in Aduouterie yâ— one striken downe with a Clubbe the other taken in the manoure by the Husbande hanged by the necke out of a greate Lucane windowe into the streete For these and other causes Henry the Frenche â—nge openly by his Embassadoure protested againste the same Councel in the presence of al your so many and so many Bishoppes there and saide It vvas not a Councel General but a Priuate Couente or Assemblie of a fevve certaine people summoned togeather for gaines sake Now whereas it hath pleased you as wel here as els where to sporte your selfe with Superintendentes and Superintendentshippes and to refreashe your wittes with so vaine a fansie of your owne if yee had benne so deepely traueiled in the Doctoures Nevve or Olde as ye beare vs in
very obscure nor worth the naminge The B. of Sarisburie Here yée saie And Sir Howe if the Pope haue seene al these thinges the Scriptures the Fathers the Councelles VVhat haue you then to saie Is not your tale then at an ende No verily M. Hardinge I woulde further desire God to geue him grace to vse them wel and to his Glorie Notwithstandinge your owne Doctoures wil soone put al these your vvhattes and vvhatifs out of question For concerninge the Popes greate and high Learning Alphonsus de Castro saith as he hath benne alleged before Constat plures Papas adeò illiteratos fuisse vt Grammaticā penitùs ignorarent It is certainely knowen that sundrie Popes haue benne so vnskilful in learninge that thei neuer vnderstoode their Grammare But Christe hath praied for Peter and made sure promise that his Faithe should neuer faile Therefore the Pope is wise the Pope is learned the Pope is Catholique the Pope cannot erre Al this and a greate deale more the Pope maie claime onely by Vertue of Christes praier Now therefore if the Pope shoulde erre or be in Heresie he might sue Christe in an Action of Couenante require him to perfourme his Promise So saithe the Prophete Michaeas Sacerdotes in mercede docebant Prophetae in pecunia diuinabant super Dominum requieseebant dicentes Nonne est Dominus in medio nostrum The Priestes taught the people for hiere and the Prophetes Prophesied for moonie and yet they rested them selues vpon Goddes Promise saieinge And is not the Lorde in the middes emongest vs But the Prophete saith Euery man is a lier Accursed is he that trusteth in Man Your owne Doctour Alphonsus saith Omnis homo errare potest in Fide etiamsi Papa sit Euery man maie erre in Faithe yea although he be the Pope How be it that your Vnlearned Reader maie the better consider how safely he maie géeue credite to your bare woorde whether the Pope maie be deceiued in Faithe or no it maie easily appeare by these fewe Examples Who so listeth to séeke maie finde moe pope Marcellinus offred vp incense made Sacrifice vnto Diuelles Tertullian saithe Episcopum Romanum agnoscentem iam Prophetias Montani Priscae Maximillae c. The Bishop of Rome wel likinge now the Prophesies or Heresies of Montanus Prisca and Maximilla c. Vpon whiche woordes Beatus Rhenanus noteth thus Episcopus Romanus Montanizat The Bishop of Rome fauoureth the Heresie of Montanus Pope Liberius vvas an Arian Heretique as hereafter it shal better appeare Pope Honorius was condēned for an Heretique in two General Councelles In the Councel of Constantinople the woordes of his condemnation be alleged thus Anathematizari curauimus Honorium qui fuerat Papa Antiquae Romae quia in omnibus mētem Sergij sequutus est impia dogmata confirmauit Wee haue caused Honorius that late Pope of olde Rome to be accursed for y◠in al thinges he folowed the minde of Sergius the Heretique and confirmed his wicked Doctrine Alphonsus de Castro saithe Anastasium Papam fauisse Nestorianis qui Historias legerit non dubitat Who so euer hath readde the stories or course of time cannot doubt but Pope Anastasius fauoured the Nestorian Heretiques In the very Legende of Hilarius it is mentioned that Pope Leo was an Arian Heretique In a Synode holden at Rome against Pope Hildebrande it is written thus Incendio tradidimus Decreta eorū Heretica Wee haue burnte their Heretical Decrees Pope Syluester 2. was made Pope by Necromancie and in recompense thereof promised him selfe both Body Soule vnto the Diuel Huldericus y◠Bishop of Augusta in Germanie expresseth the Restrainte of Priestes Marriage by these woordes Periculosum huius Haeresis Decretū The dangerous Decree of this Heresie Notwithstanding I haue séene the same Epistle vnto P. Nicolas togeather with an other Epistle to like purpose written in olde Veleme of very Ancient Recorde vnder the name of Volusianus the Bishop of Carthage But what néede wee to touche al the particulares The Doctoures of the Great Schole of Sorbona in Parise haue determined in theire Articles that S. Peter him self erred in the Faith The Councel of Basile condemneth Pope Eugenius by these wordes Eugenium contemptorem Sacrorum Canonum Pacis Veritatis Ecclesiae Dei perturbatorem notorium Vniuersalis Ecclesiae Scandalizatorem Simoniacum Periurum Incorrigibilem Schismaticum à Fide deuium Pertinacem Haereticum c. Wee condemne and depose Pope Eugenius a despiser of the Holy Canons a disturber of the Peace and Vnitie of the Churche of God a notorious offendoure of the whole Vniuersal Church a Simoniste a Foresworne man a man Vncorrigible a Schismatique a man fallen from the Faithe and a vvilful Heretique Of Pope Iohns Heresie touching the Immortalitie of the Soule wee shal speke more hereafter S. Hierome saithe Qui Scripturam intelligit aliter quà m sensus Spiritus Sancti flagitat quo scripta est licet ab Ecclesia non recesserit tamen Haereticus appellari potest Who so euer otherwise vnderstandeth the Scriptures then the sense of the Holy Ghoste requireth by whom they were written as it is moste certaine the Pope in infinite places bothe hath donne and dothe although he be not departed from the Churche yet he maie wel be called an Heretique Now if Idolaters Montanistes Arians Monothelites Nestorians Deniers of the Immortalitie Simonistes Sorcerers Maineteiners of Filthinesse other Obstinate and Wilful Heretiques maie erre then what so euer M. Hardinge his Felowes shal saie to the contrarie it is easily seene that the Pope maie erre Verily the Councel of Basile saithe thus Multi è Summis Pontificibus in Haereses Errores lapsi esse dicuntur leguntur Certum est Papam Errare posse Concilium saepè condemnauit atque deposuit Papam tam ratione Fidei quà m Morum It is reported and readde that many Popes haue fallen into Errours Heresies It is certaine that the Pope maie erre The Councel hath oftentimes condēned and remoued y◠Pope in respecte as wel of his Heresie in Faith as of his lewdenesse in life Visellus saithe Summorum Pontificum quidam pestilenter errauerunt Certaine of the Bishoppes of Rome haue benne in Pestilente Heresies Your owne Glose saith Certum est quòd Papa Errare potest It is certaine that y◠Pope maie erre An other of your Doctoures saithe Interdum possit aliquis esse qui esst à Sede remouendus vt si esset Foemina vel Hereticus sicut fuerunt aliqui ob hoc non numerantur in Catalogo Paparum The Pope maie sommetimes be sutche a one as maie seeme woorthy to be remoued as if he were a VVooman or an Heretique And certaine sutch there haue benne and therefore thei be not reckened in the Calendare of the Popes An other saith Aliqui Papae inuenti sunt flagitiosi Haeretici Somme Popes haue
to see peace and concorde in the Churche of God VVho liste to reade the Epistles of Pope Leo to Pulâ—â—eria the Emperesse to Martian himselfe to Theodosius to Flauianus Archebishop of Constanâ—â—nople to the Synode firste assembled at Ephesus afterwarde for certaine causes at Chalcedon in the same Epistles he may see bothe the cause of the councell and what conference was had thereof with the saide Leo Bishop of Rome who sente firste to Ephesus Iulianus a Bishop Renatus a Prieste and Hilarius a Deacon and afterwarde to Chalcedon Paschasinus and Lucentius Bishoppes and Bonifacius a Prieste to represente hius personne In one of the saide Epistles written to the Seconde Synode at Ephesus Leo saithe thus Religiosissima Clementissimi principis Fides c. The moste religious Faithe of our moste element Prince knowinge it to perteine chiefely to his reâ—me if within the Catholike Churche no branche of errour springe hath deferred this reuerence to Gods ordinaunces as to vse the auctoritie of the see Apostolike to achieue the effect of a Holy purpose as though he were desirous by the moste blessed Peter himselfe that to be declared whiche in his confession was praised By whiche woordes It is plaine that in matters of Religion the Emperoure proceeded not vpon his owne Head but was directed by the See of Peter VVhat shal I saie more If the Emperoure first Christened the Pope let the Emperour be superiour in thinges to Godward But if the Pope Christened the Emperour as Syluester did Constantine let the spirituall Father in that degree of rule be aboue the spirituall Childe The B. of Sarisburie No man coulde vtter so many Vntruthes togeather with sutche assiance without somme cunninge Firste M. Hardinge yée beare vs in hande that the Emperours of the Worlde in those daies summoned Councelles not by their owne Authoritie but by the Authoritie Warrante of the Pope As if the Popes Authoritie at that time had benne many degrees aboue the Emperoure Notwithstandinge Pope Pius 2. as you knowe saithe thus Ante Nicenam Synodum vnusquisque sibi vixit paruus respectus ad Romanam Ecclesiam habebatur Before the Councel of Nice eche Bishop liued seuerally to him selfe and little regarde was there then had to the Churche of Rome Pope Innocentius complaineth that he had not Authoritie sufficient to force Pelagius beinge but one man to comme before him mutche lesse had he Authoritie sufficient to commaunde calle the whole worlde Pope Leo bothe was an humble suiter himselfe vnto yâ— Emperoure Martianus that it would please his Maiestie to commaunde a Councel and also entreated other Bishoppes to promote the cause Thus he writeth Humiliter ac sapienter exposcite vt Petâ—tiom nostrae qua Plenariam indici Synodum postulamus Clementissimus Imperator dignetur annuere Make suite with discrete and humble Praier that our moste Gracious Emperoure woulde vouchesaue to graunte oure requeste in that wee haue desired a General Councel It is not likely that Pope Leo woulde thus haue written if his owne Authoritie had benne sufficiente Naie it is the more vnlikely that the Emperoure shoulde herein at any time vse the Authoritie of the Pope for that the Pope him selfe was neuer hable to summone Bishoppes as hereafter it shal appeare but onely by the Authoritie of the Emperoure Pope Damasus commaunded the Bishoppes of the Easte to comme to Rome How be it not in his owne name for that had benne no warrante but by the Emperours special letters Eusebius saith thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exemplar Regiarum Literarum quibus iubet Romae Episcoporum Concilium celebrari This is a Copie of the Emperours VVrite whereby he commaunded a Councel to be keapte In Rome As for the Pope notwithstandinge al his Vniuersal Povver he was commaunded by the Emperours Summone to be presente at Councelles as wel as others In the Councel of Chalcedon it is written thus Eodem tenore à Pijssimis Christianissimis Imperatoribus Sanctissimus noster Papa Romanae Ecclesiae praepositus Leo vocatus est By order of the same VVrite Oure moste Holy Pope Leo ruler of the Churche of Rome was called to the Councel by the moste Godly and moste Christian Emperours Sozomenus saithe Constantinus scripsit ad omnes Praesides Ecclesiarum vt ad diem adessent Ad Episcopos Apostolicarum Sedium Ad Macarium Hierosoly mitanum ad Iulium Romanum c. The Emperoure Constantinus sente out his Letters vnto al the Rulers of the Churches that they should meete al at Nice vpon a daâ—e vnto the Bishoppes of the Apostolike Sees vnto Macarius yâ— Bishop of Hierusalem and vnto Iulius the Bishop of Rome c. But sulius excused his absence because of his age Otherwise of Obedience and Dewtie towardes the Emperoure he was as mutche bounde to haue made his appearance there as the reste of his Brethren Yee saie If the Emperoure shoulde haue summoned the Councel by his owne Authoritie then the Bishoppes of Persia and Scotlande whiche Countries were not then vnder the Obedience of the Romaine Empiere woulde not haue appeared vpon the Summone and so had it benne no General Councel This cauil wanteth bothe truthe and sauoure For proufe whereof I wil bringe foorthe your selfe M. Hardinge to reprooue your selfe Yée should not so soone haue foregotten your owne Decree specially conceiued and published in this selfe same Booke Thus you saie these be your owne woordes A Councel is not accoumpted General bicause Bishoppes of al Countries vnder Heauen be assembled but bicause many be assembled and al be lawfully called Otherwise your Late Chapter of Tridente with your woorthy number of Fourtie Prelates whereof certaine were onely Maie Bishoppes otherwise by you called Nullatenses coulde neuer haue benne a General Councel Certainely it cannot appeare that there was any Bishop either of Scotlande or of Englande then called Britaine at any of the firste foure Councelles either at Nice or at Ephesus or at Constantinople or at Chalcedon Yet are these Councelles neuerthelesse called General Touchinge the reste the Emperoure was then the onely Monarke of the worlde and as Chrysostome calleth him Summitas Caput omnium super terram hominum The Toppe and Heade of al menne in the worlde No doubte who so euer woulde then haue refused the Emperours Summone mutche more woulde he haue refused the Summone of the Pope To qualiâ—â—e the mater yée sate the Emperoure did these thinges although not by the Popes vvarrante yet at thâ— leaste by the Popes Consente and neuer otherwise Here likewise is an other Vntruthe For the Emperoure commaunded Councelles bothe when he woulde and whither he would whether the Pope woulde or no many times without any manner of regarde had to his pleasure Pope Leo wrote thus vnto the Emperoure Theodosius Omnes nostrae Ecclesiae Omnes Mansueâ—udini Vestrae cum gemitibus Lachrymis supplicant Sacerdâ—â—es vt Generalem Synodum iubeatis intra Italiam
very vnlikely Cardinal Poole séeinge the mater to passe so cleare telleth vs roundely in one woorde that Eusebius and Constantius were Ariane Heretiques and therefore refuseth the whole storie written by Eusebius touching the Christening of Constantine But sommewhat to soothe you in your tale let a Fable stand for Truth let vs graunt you an impossibilitie y◠Constantine was Baptized by Pope Syluester being dead Yet wil you néedes geather hereof that the Emperour is Subiecte to the Pope Or that the Pope hath Authoritie to calle Councelles What wil you then saie when the Emperoure is Baptized by somme other Prieste or Bishop or by a Midvvife Shal euery of these therefore require to haue and to doo y◠like Or muste wée beléeue that sutche a Prieste Bishop or Midvvife shal haue Authoritie to calle Councelles In déede this were a good shorte waie to geate Supremacie But it might haue pleased you to remember that y◠Cardinal of Ostia vseth alwaies of Office to Consecrat the Pope Yet I trow yée wil not therefore place him aboue the Pope Elizaeus anointed King Iehu yet was he not therefore aboue the Kinge Your owne Doctoure saithe Quòd hoc Argumentum non concludat patet quia in Veteri Lege Sacerdotes qui Reges inungebant indubitanter Regibus Subdebantur It appeareth that this Argumente concludeth nothinge For in the Olde Lavve the Priestes that anointed the Kinges were vndoubtedly subiecte to the Kinges To conclude what right Emperoures had in Summoninge of Councelles by these fewe Authorities and Examples folowinge it maie soone appeare Eusebius saith Cōstantinus Synodū Oecumenicā Collegit Episcopos vt Vndique accelerarent honorificis literis conuocauit Not the Pope but Constantine geathered a General Councel and by honorable Writes called y◠Bishoppes of al Countries to repaire thither Theodoretus saithe A greate and a Holy Councel was geathered to Nice by the Grace of God and not by the Pope but by the Godly Emperoure Sozomenus saithe Not the Pope but The Emperoure Constantine wrote vnto al the Rulers of the Churches that they shoulde be at Nice by a daie to the Bishoppes of the Apostolique Sees to Macarius the Bishop of Hierusalem and to Iulius the Bishop of Rome In which woordes this also maie be noted that y◠Pope then was vnder the Emperours Summone no lesse then others In the Councel of Constantinople the Bishoppes wrote thus vnto the Emperoure Ex mādato tuae Pietatis Constantinopolim cōuenimus Wee are comme to Constantinople not by y◠Popes Authoritie but by your Maiesties Commission Athanasius saithe Ab Imperatore praefectisque Literae sequentes in omnem partem missae sunt eos qui illuc ituri essent conuocantes These Letters or Writes folowinge were sente out into al places not from the Pope but from the Emperoure and his Lieutenantes summoning them that should comme vnto the Councel S. Chrysostome saith Wee wente in and humbly besought not y◠Pope but the moste Christian Prince to calle a Councel S. Ambrose speakinge of him selfe and of other Bishoppes beinge then at the Councel of Aquileia saithe thus Nos conuenimus Aquileiam iuxta Praeceptum Imperatoris Were are mette togeather at Aquileia by the Commaundemente of the Emperoure and not of the Pope S. Hierome saithe Orientis atque Occidentis Episcopos ob quasdam Ecclesiasticas dissensines Romam Imperiales Literae contraxerunt To staie certaine Ecclesiastical dissensions not any the Popes Letters of Commaundemente but the Emperours VVrites caused the Bishoppes as wel of the Easte as of the VVeaste to drawe to Rome Of Pope Leo wee haue saide before Beinge Pope and as M. Hardinge imagineth hable to summone the world with a becke thus he writeth to the Emperoure Theodosius Dignetur pietas vestra supplicationi nostrae annuere vt intra Italiam haberi iubeatis Episcopale Concilium We beseeche your Godly Maiestie to graunte vnto our humble requeste that it maie please you to commaunde a Councel of Bishoppes to be holden within Italie Sozomenus saithe The Arians besought not the Pope but the Emperoure Constantius to commaunde a Councel to be holden at Antioche The same Arians afterwarde besought not the Pope but the same Emperoure Constantius to summone an other Councel to Millaine Againe sozomenus saithe The Catholique Bishoppes sente Hypatianus theire Embassadoure to entreate not the Pope but the Emperoure that to redresse certaine Erroures they might haue leaue to meete togeather Pope Liberius saithe A Councel is holden at Millaine not by my Authoritie but by the Commaundemente of the Prince Pope Leo saithe The greate Councel of Chalcedon was sommoned not by him selfe but by the trauaile of Martianus the Emperoure The Emperoure Constantius Commaunded twoo seueral Councelles to be keapte at one time the one at Seleucea in Isauria in the East the other at Ariminum in Italie in the VVeaste Socrates saith Sithence the Emperours were firste Christened the state of the Churche hathe hanged of them and the greateste Councelles haue benne and be keapte by theire aduise Thus many Anciente Councelles wée are hable to shewe you summoned by Emperours Nowe shewe you M. Hardinge either that the Emperoure did al these thinges by the Authoritie of the Pope or that the Emperoure was onely y◠Popes Summoner to calle to Councel sutche and so many as it shoulde like his Holinesse to commaunde Or that the Pope did euer sommone any one Ancient General Councel by his owne onely right without further Commission from the Emperoure then wil wée saie yée haue saide somme thing As for al that ye haue nowe said in good soothe it is lesse then nothinge The Apologie Cap. 12. Diuision 3. And when Rufine the Heretique had alleged for his Authoritie a Councel whiche as he thought should make for him S. Hierome his Aduersarie to confute him Tel vs quod hee vvhat Emperoure commaunded that Councel to be called The same S. Hierome againe in his Epitaphe vpon Paula maketh mention of the Emperours Letters whiche gaue commaundemente to cal the Bishoppes of Italie and Graecia to Rome to a Councel M. Hardinge Bisides that ye doo strangely to cal Rufine an Heretike wee saie that S. Hierome might wel demaund what Emperoure summoned that Councel which was neuer summoned Againe we confesse that some Emperours haue summoned both Latine and Greeke Bishops But ye proue not that any did it as supreme heade and as iudge in matters of Religion but by the consent of the Bishops of Rome as I haue declared before The B. of Sarisburie Were you not a stranger in your owne Bookes M. Harding yée would not thinke it so strange a mater to heare Ruffinus called an Heretique S. Hierome doubted not so to calle him Thus he saith Dum mihi inconstantiae crimen impingit se Haereticū c Ita verrit Origenē vt qui in Trinitate Catholiquum legeret in alijs Haereticū non
your Popes Holinesse so entitled wee finde neuer Onlesse it be in somme certaine late Decrees and Gloses of his owne Al be it you of late haue mutche abated the Emperoures Honoure and haue made him onely the Popes man For thus yee saie Imperator Occidentis est Procurator siue Defensor Romanae Ecclesiae The Emperoure of the Weaste is the Proctoure or Stewarde of the Churche of Rome Yet Chrysostome saithe Imperator est Summitas Caput omnium super terram hominuÌ„ The Emperoure is the Toppe and Heade of al menne vpon the Earthe In the Councel of Chalcedon the Emperoure is called Dominus Vniuersi Mundi The Lorde of the Whole Worlde Perhaps ye wil saie The State of the Empiere is nowe empouerished And therefore the Emperoure hathe loste his Title Yet your owne Doctours Glosers coulde haue tolde you Iura communia dicunt quòd Imperator est Dominus Mundi NotwithstaÌ„ding the decaie of yâ— Empiere The Common Lawes saie that the Emperoure is the Lorde of the Worlde Rob. Holâ—ote speakinge of the Emperoure of Germanie saithe thus Hic est Rex Regum cui omnes subditae sunt Nationes Populi c. The Emperoure is the Kinge of Kinges vnto whom al Nations and Countries be in subiection The Romaines of late yeeres wrote thus vnto the Emperoure Conradus Excellentissimo Praeclarissimo Vrbis Oibis totius Oâ—mino c. Vnto the moste excellente and moste Noble Emperoure the Lorde bothe of the Cittie and also of al the whole Worlde Therefore M. Hardinge to moue this vaine quarrel without somme cause it was great folie Councelles ye saie In olde times were holden by Authoritie of the Pope For proufe whereof yee allege Socrates in the eight booke and the seconde Chapter But Woorde or Sentence yee allege none Howe be it it was a great ouersight to allege the Eighth Booke of Socrates whereas Socrates him selfe neuer wrote but Seuen and so far to ouerleape your Authoure Notwithstandinge this smal Erroure maie wel be dissembled emongest so many How be it touchinge the thing it selfe yee maie as easily finde it in the Eighth Booke of Socrates that neuer was written as els where For in deede emongeste al that euer he wrote this thinge certainely that you allege he wrote neuer The Apologie Cap. 12. Diuision 5. Ca. 13. Diui. 1. And although the modestie and mildenesse of the Emperoure Ferdinando be so greate that he can beare this wronge bicause peraduenture he vnderstandeth not wel the Popes packinge yet ought not the Pope of his holinesse to offer him that wronge nor to claime an other mans right as his owne But hereto somme wil replie The Emperoure in deede called Councelles at that time yee speake of bicause the Bishop of Rome was not yet growen so greate as he is nowe but yet the Emperour did not then sitte togeather with the Bishoppes in Councel or once bare any stroke with his Authoritie in theire consultations I answeare nay that it is not so For as witnesseth Theodorete the Emperoure Constantine sate not onely togeather with them in the councel at Nice but gaue also aduise to the Bishoppes howe it was best to trie out the mater by the Apostles and Prophetes vvritinges as appeareth by these his owne woordes In disputation saithe he of maters of Diuinitie vvee haue set before vs to folovve the Doctrine of the Holy Ghoste For the Euangelistes and the Apostles vvoorkes and the Prophetes saieinges shevve vs sufficiently vvhat opinioÌ„ vve ought to haue of the vvil of God M. Hardinge For the sittinge of Emperoures in Councelles you treate a common place not necessarie No man euer denied but Emperoures maie sitte in them we acknowledge two sortes of settinge one for the assessours an other for the Iudge No Emperoure euer sate as a Iudge in Councel but many both Emperoures in person and their Lieutenauntes for them haue sitten as being ready to assiste and defende that whiche the Bishoppes had Iudged and decreed VVhat maner a seate greate Constantine had in the firste Councel at Nice Eusebius in his life and Theodoritus doth declare After that al the Bishoppes were sette in their seates to the number of 318 in came the Emperoure last with a smal companie A lowe litle chaire beinge sette for him in the middest he would not sitte downe before the Bishoppes had reuerently signified so mutche vnto him and as Theodoritus writeth not before he had desired the Bishoppes to permitte him so to doo Nowe thinke you that the Supreme head of the Churche should haue comme in last and hane sitten beneath his subiectes and haue staied to sitte vntil thei had as it were geuen him leaue Neither consulted he with the Bishoppes but required them to consult of the maters thei came for as Theodorite witnesseth Neither spake he there so generally as you reporte nor framed his tale in that sorte as you faine vniuersally of the wil of God ‡ but of the Godhed saieinge that the bookes of the Gospels and of the Apostles and the Oracles of the Prophetes doo plainely teache vs what we ought to thinke of the Godhed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the coÌ„trouersie about whiche the Arians made so mutche adoo was touchinge the equalitie of Godhed in Christe and his consubstantialitie with God the Father And by those wordes and other whiche there he vttered he tooke not vpon him to define or Iudge but onely to exhorte them to agree together in one Faithe For amonge those Bishops certaine there were that fauoured the Heresie of Arius Suche examples you bringe for defence of your parte as make mutche against you Not that you delight in making a rodde for your selfe but bicause you haue no better and somwhat must you needes saie lest the stage you plaie your parte on shoulde stande stil The B. of Sarisburie Emperoures ye saie sate in Councelles as Assessours onely but not as Iudges That is to saie thei sate by the Bishoppes helde theirpeace tolde the clocke saide nothinge Yet youre Doctours saie Assessor Episcopi non potest esse Laicus The Assessoure of a Bishop maie not be a Laieman But touchinge the mater it selfe Eusebius that was alwaies neare aboute the Emperoure Constantine wrote his life and was presente at the Councel saithe thus Constantinus quasi Communis quidam Episcopus à Deo constitutus Ministrorum Dei Synodos conuocauit Nec dedignatus est adesse considere in medio illorum consorsque fieri ipsorum c. Constantine as if he had benne a Common Bishop appoited by God called togeather Councelles of Goddes Ministers and disdeigned not him selfe to sitte in the middes emongest them and to be partetaker of theire dooinges Againe Constantinus him selfe saithe thus Ego intereram Concilio tanquam vnus ex vobis I was presente at the Councel emongeste you as one of you Againe Eusebius saithe Vnus Vnicus
ita credimus Leo Papa ita credit Cyrillus ita credit Leo Anatolius ita credunt Al wee beleue thus Pope Leo beleueth thus Cyrillus the Bishop of Alexandria beleueth thus Leo and Anatolius the Bishop of Constantiaople beleue thus So saithe Tertullian Videamus quod lac à Paulo Corinthij hauserint ad quam Regulam Galathae sint recocti quid legant Philippenses Thessalonicenses Ephesij quid etiam Romani de proximo sonent quibus Euangelium Petrus Paulus sanguine quoque suo signatum reliquerunt Lette vs see what milke the Corinthians suckte of S. Paule after what Paterne the Galathians were refourmed what the Philippians reade what the Thessaloniens what the Ephesiens what sounde the Romaines geeue that are so neare vs vnto whom Peter and Paule haue leafte the Gospel sealed and confirmed with their Bloude In like sorte writeth Gregorie Nazianzene of the Churche of Caesarea Cuiuslibet Ecclesiae tanquam Corporis Christi habenda est ratio maximè verò nostrae Caesariensis quae ab initio fuit nunc est Mater propè omnium Ecclesiarum Eam Christiana Respublica velut Centrum suum Circulus vndique obseruat non solùm propter Orthodoxam Doctrinam vbique ab initio praedicatam sed etiam propter conspicuam Concordiae Gratiam quam diuinitùs accepit We muste make greate accoumpte of al Churches euen as of the Body of Christe but specially of this our Churche of Caesarea for that it hath benne frō the beginninge and stil is in a manner the Mother of al Churches The whole Christian Common VVeale beholdeth this Churche of euery side euen as the Circle beholdeth the Center not onely for the Catholique Doctrine that from thence hath benne published euerywhere but also for the notable Grace of Concorde that it hath receiued from aboue Thus the Aunciente Godly Fathers willed the Faitheful to haue recourse vnto euery of these Churches of Smyrna of Ephesus of Constantinople of Alexandria of Laodicea of Tharsus of Iconium of Antioche of Caesarea of Melite of Nice of Scythia of Martianopolis of Corinthus of Galatia of Philippi of Thessalonica of Ephesus of Rome not for any secrete vnremoueable vertue in them conteined but onely as Irenaeus saith for y◠the Tradition Doctrine of the Apostles had continewed there stil without corruption Therefore Tertullian saith Percurre Ecclesias Apostolicas apud quas ipsae adhuc Cathedrae Apostolorum suis locis praesidentur apud quas ipsae Authenticae Literae eorum recitantur sonantes vocem repraesentantes faciem vniuscuiusque Proxima est tibi Achaia Habes Corinthum Si non longè es à Macedonia habes Philippos habes Thessalonicenses Si pores in Asiam tendere habes Ephesum Si autem Italiae adiaces liabes Romam vnde nobis quoque Authoritas praestò est Renne ouer and beholde the Apostolique Churches where as the Apostles Chaires are yet stil continewed and where as the Authentical VVritinges of the Apostles are openly pronounced soundinge out the voice and representinge the face of eche one of them The nexte Countrie to you is Achaia There haue you the Churche of Corinthe If yee be not for from Macedonia there haue yee the Churche of Philippi and the Churche of Thessalonica If yee maie goe ouer into Asia there haue yee the Churche of Ephesus If yee border neare to Italie there haue yee the Churche of Rome from whence wee also dwellinge in Aphrica maie with speede receiue Authoritie Againe touchinge the name of a Churche Apostolique whereby yée woulde euermore séeme to vnderstande the Churche of Rome he saithe thus Tot ac tantae Ecclesiae vna est illa ab Apostolis Prima ex qua omnes Sic omnes prime omnes Apostolicae dum vnam omnes probāt Vnitatem These so many and so great Churches are al that same one firste Churche planted by the Apostles from whence issued al the reste And so are they al Firste Churches and al Apostolique in that they al folowe one Vnitie Thus the Anciente Fathers taught the People to refourme them selues by the Example and Doctrine not onely of the Churche of Rome but also of al other Notable Apostolique Churches Neither were they directed onely by the Authoritie of Anciente Churches but also by the Authoritie of certaine particulare VVoorthy Menne For Resolution in cases of doubte somme sente to S. Augustine somme to S. Hierome somme to the Bishoppes of France somme to the Bishoppes of Rome and somme to others S. Hierome thus writeth vnto S. Augustine Tu vt Episcopus in toto Orbe notissimus debes hanc promulgare Sententiam in assensum tuum omnes Coepiscopos trahere Thou as the moste notable Bishop in al the worlde oughteste to publishe this Decree and to drawe al thy Felowbishoppes vnto thy Iudgement Yet was S. Augustine the Bishop of Hippo in Aphrica and not of Rome Certainely wheresoeuer any flame of Truthe and Learning maie appeare out of what place so euer it breake foorthe men wil of them selues willingely gréedily flée vnto it Damasus the Bishop of Rome wrote vnto S. Hierome in doubteful Cases to knowe his counsel S. Hierome him selfe saith Filius meus Apodemius de Oceani littore atque vltimis Galliarum finibus Roma praeterita quaesiuit Bethlehem My sonne Apodemius comminge from the shoare of the Ocean Sea and from the furtheste Coaste of France leauinge Rome sought for Bethlehem where I dwelle to conferre with mee Likewise S. Ambrose saith Post Alexandrinae Ecclesiae Episcopi quoque Romanae Ecclesiae Definitionem per Literas plaerique meam adhuc expectant Sententiam After y◠Resolution of the Churche of Alexandria and also of the Bishop of the Churche of Rome many menne yet write Letters vnto me and woulde also vnderstande my iudgemente Pope Liberius him selfe writeth thus vnto Athanasius the Bishop of Alexandria Si mecum sentis quoeso subscribas quò certiores reddamur num eiusdem nobiscum suffragij sis eademque statuas de Vera Fide vt ego securior efficiar Tuaque mandata indesinenter obeam If yee be of my Iudgemente then I beseeche you to subscribe your name vnto these Articles that I maie be out of doubte whether you thinke as I thinke touchinge the True Faithe and that I maie be the better confirmed in mee self and maie euermore doo your Commaundementes without delaie Here you sée your Heade of the Churche offereth him selfe with al vis Vniuersal Povver to be at the Commaundèmente of an other inferioure Bishop Bernarde beinge but an Abbate writeth thus vnto Pope Eugenius Aiunt non vos esse Papam sed me Et vndique ad me confluunt qui habent negotia They saie that I am Pope and not you And on euery side they that haue suites comme renninge vnto mee Thus were menne woonte to séeke for Counsel not onely at Rome but also where so euer it might be founde
The Pope is euer Holy De Maior Obedien Vnam Sanctam In Glossa Dist 40. Non no In Glossa Dist 40. Non no Diff. 40. Non est facile Augustin Epist 164. ad EmerituÌ„ Hieron in Epist ad Philemonein Prouerb 17. Chryso in 13. ca. ad Romanos Gregor saepè in Epist * Vntruthe Manifeste as it shal appeare ‡ Vntruthe enclosed For they vvere subiecte likevvise aftervvarde * O Graue Consideration ‡ Vntruthe euidente vnto a childe Lib. 4. Epistol 34. Concil Constant Concil Basilien Dist 19. Anastasius In Glossa The Pope inferioure to the Prince Extra De â—oeniten Remiss Omnis vtriusque Abb. Exod 32. Tertullian ad Scapulam Origen ad Roman Ca. 13. li. 9. Actor 3. 2. q. 7. Nos si Gregor Lib. 3. Epis 61. ad Mauâ— ritium Impera Gregor Lib. 3. Epist 64. Grego ad Maurittum Impera The Pope inferioure to the Emperoure Chrysost ad Roman Homil. 23. Iohan. Maior 4. Sent. q. 2. dist 20. Sex Lib. 3. Ti. 16 in Glossa Iohan. De Parisijs de potestate Papae Heruaeus de potesta Pap. ca. 19. Hilarius ad Constantium Impera Psal 116. Bernar. Epist 42. ad Archiepisco Senonens The Pope Limited to a parte Bernar. De Consideratione li. 4. Gregor Lib. 4. Epist 34. Artic. 4. Diu. 25. Nilus De Primatu Roma Pon. Sozomen Lib. 6. Cap 23. Athanas ad Solitariam vitam agentes Nicephor Lib. 17. Cap. 28. Anaclet Epist 3. Dist 93. Iuxta Sanctorum Gregor Lib. 4. Epist 34. Tertull. in Apologetico Ibidem Ibidem Augustin Contra Faust Lib. 27. Cap. 13. * The same Scribes and Phariseis commaunded the people to refuse Christes companie Iohan. 9. 12. And vvas the people bounde to folovve them ‡ Vntruthe For Christe neuer gaue Peter any sutche special Priuilege * A strange kinde of Diuinitie sutche as Peter and Paulâ— neuer knevve Departing from the Pope Matth. 23. Matth. 16. Matth. 15. August De Sermone Domi. in Monte Lib. 2. Augustin in Iohan Tracta 46. Petrus De Palude de Potestate pp. Articul 4. Augu. De quaest Noui Testamen quae 75. August De Verbis Domini in Euange secund Lucam Sermo 36. Origen in Matth. Tract 1. Galat. 1. Chrysost in 1. Caput ad Galat. Dist 36. Ca. final Chrysostom in 2. Timoth. Homi. 2. De Electio Elec. potesta Significasti Abb. Matth. 21. 2. Iohn 1. Corinth 5. Apocalyp 18. August in Sermon Contra Arianos to 6. Augustinus in Ep. 48 ad VinceÌ„ Epiphani lib. 1. Haere 30. Sozomen lib. 6. cap. 38. ‡ As though S. Paule had not vvarned vs that Antichriste shal sitte and shevve him selfe in the place of Christe * Ergo Antichriste shal sitte in the Popes chaire 2. Thess 2 * But vvhat if Christes Vicare him selfe be Antichriste Math. 24. ‡ Vntruth Malicious and sclaunderous * Ergo yee belie vs although not greatly To sit in the place of Christe 2. Thess 2. Apocalyp 13. Irenaeus li. 5. cap. vltimo Gregor lib. 4. Epist 38 Sacerdotum paratus est exercitus Irenae lib. 5. Cap. penulti Ioachimus Abbas 2. Thess 2. Augustin in lib. 83. quaesti quae 61. In eadem quaestione Articul 17. Diuision 15. Iohn 8. Math. 7. Rom. 11. Hierem. 44 Luke 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philip. 2. Hieremi 10. Luke 11. I haue praied for thee Peter c. Luke 22. * This is a very vaine hope For Christe praied for the other Apostles no lesse then for Peter Rom. 1. Li. 4. Epi. 8. ‡ Vntruthe For vvhere did the Holy Ghost euer make sutche promisse Iohn 17. Augustin De verbis Do. in Euangelio Secun Lucam Serm 36. Augusti in quae Nou Testam quae 75. Origen in Mat. tracta 1. Romaâ— 1. Esai 2. Chrysostom ad Popul Antio Homi. 3. Nazian epist 74. Nazian ad Heronem Hierem. 7. Math. 3. Iohan. 8. Hierem. 18. Hieremi 18. Ezechiel 7. Miche 6. Galat. 3. 2. Pet. 2. Esai 1. Goddes vvoorde mutable * Vntruthe inclosed knovveÌ„ and vvilful Reade the ansvveare ‡ Thus partely M. Hardinges Doctours saie partely M. Hardinge him selfe As it shal appeare Ierem. 3. Cardinal Cusanus De Authoritate Eccle. Concilij Supra CoÌ„tra Scripturam Syluester Prieriaâ— contra Lutherum M. H. fol 192 b. Cardin. Cusan De Authorita Eccle. Concil Supra Contra Scripturam In Concil Lateranens sub Iulio 2. * Vntruthe Ye make youre ovvne vvarrante For Christe neuer made sutche promisse to the Churche of Rome ‡ Vntruthe grounded vpon grosse ignorance For M. Hard. fovvly mistaketh S. Cyprians vvhole meaning The Churche of Rome can not erre Cyprian lib. 1. Epist 3. In eadem Epist Cyprian in eadeÌ„ Epist 3. Reg. 13. Esai 1. Math. 21. De Vnitate Eccle. ca. 12. Psalm 3. ‡ But the same Arke is not the Churche of Rome The Churche in fevve 3. Regum 19. Luke 21. Ambrosi in Lucam lib. 10. Apocalyp 12. 2. Thessal 2. Vincentius Lirinensis Chrysostom in 1. ad Corinth Homil. 36. Hieronym in vita Malchi Chrysostom Ad Populum Antioch Homil. 4. Bernard in Conuersione Pauli Sermo 1. Ciâ—aâ—ur ab Holcoâ—o in Sapierâ— Lectio 23. Baptis Mantuanus Fastor 4. Fortalitium Fidei lib. 5. August Epist 48. August in Psal 128. Extra de Electione Significasâ—i Abb. August in Psal 88. The Churche of Rome maie erre * vve speake not of the vvhole Vniuersal church but onely of the Churche of Rome ‡ But the same Churche this daie is subiect to the Religion of Mahomete and is no Churche Pet. de Palude De potestate Curatorum Ar. 6. M. Hard. fo 16. b Dist 21. Omnes Matthae 26. Roman 11. Alioqui tu excidèris Hormisda pp ad Episcopos Hispaniae Chrysostom De varijs locis in Matth. Homi. 20. 2. Thessal Daniel 8. 1. Petri. 2. Daniel 8. Abomination of Desolation Matth. 24. ‡ Vntruthe For the beste learned Diuines haue thought othervvise As it shal appeare Daniel 9. Matth. 24. * Vntruthe For S. Paule saithe plainely He shal sit in the Temple of God 2. Thessal 2. 1. â—oan 2. 2. Thessalon 2. Nicol. Lyra. Hieronym ad Algasiam Hippolytus maâ— Origen in Matthae Tracta 29. Chrysost in Opere Imperfecto Homil. 49. Gregor Nazian Significatio in Ezechielem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hieronym in Matth. Cap. 24. Eodem loco Ambrasi in Lucam Lib. 10. Ca. 21. Hilari in Matthae Canon 25. Theodoret. in Daniel Ca. 12. Eusebius Emissen Matthae 24. Antichriste standinge in the Churche of God 2. Thessalon 2. Matthae 24. August De Ciuita Dei Li. 20 Cap. 19. In eodem Cap. 2. Thessalon 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herueus De Potestate Pap. Ca. 23. Hieronym in Ca. 24. Matthaei Chrysostom in Opere imperfecto Homil. 49. Hilarius contra Auxentium Abomination of Desolation 2. Thessal 2. Anselmus Chrysostom in opere Imperfe Homil. 49. Contra Auxentium Gregor Lib. 4. Ad Mauritium ‡ Vntruthe For he vvriteth it often Reade the Ansvveare ‡ Vntruthe more peeâ—â—she then the former Epist lib. 4.