Selected quad for the lemma: church_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
church_n	doctrine_n	rome_n	transubstantiation_n	3,441	5	11.1236	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04468	A defence of the Apologie of the Churche of Englande conteininge an answeare to a certaine booke lately set foorthe by M. Hardinge, and entituled, A confutation of &c. By Iohn Iewel Bishop of Sarisburie.	Jewel, John, 1522-1571.; Jewel, John, 1522-1571. Apologia Ecclesiae Anglicanae. English.; Harding, Thomas, 1516-1572. Confutation of a booke intituled An apologie of the Church of England.	1567 (1567)	STC 14600.5; ESTC S112182	1,137,435	832

Supreme aboue al other auctoritie in Earthe touchinge the gouernement of the Churche yet was it neuer saide ne thought by the Catholiques that al Religion depended onely thereon as your sclaunderous reporte beareth menne in hande The B. of Sarisburie Lanfrancus Euimondus Abbas Cluniacensis Thomas Waldensis Iohn Fisher and other your like Doctours M. Hardinge are ouer yonge al within the space of this laste fiue hundred yéeres far vnlike S. Augustine S. Hierome S. Ambrose S. Chrysostome and others the Ancient Learned Fathers Doctours of the Churche Neither is there any sufficient cause to the contrarie but that Berengarius Iohn Wicklefe Iohn Hus Doctour Luther Zwinglius Oecolampadius others either for Learninge or for Truthe or for Iudgement in the Scriptures or for Antiquitie maye wel safely be compared with them At the least I hope wée maye saie of them as S. Augustine once saide of the Doctours Fathers of his time Neque quorumliber Disputationes quamuis Catholicorum laudatorum hominum velut Scripturas Canonicas habere debemus vt nobis non liceat salua honorificentia quae illis debetur aliquid in eorum Scriptis improbare aut respuere si fortè inuenerimus quòd aliter selfserint quàm Veritas habet Neither weigh wee the writinges of al meane be they neuer so woorthy and Catholique as wee weighe the Canonical Scriptures but that sauinge the reuerence that is dewe vnto them we maye wislike and refuse somewhat in their writinges if we happen to finde that they haue thought otherwise then the Truthe maye beare Likewise the Councelles ye meane are very Newe therefore beare the lesse authoritie for that they be so many waies contrary to the Olde Hereof hereafter more at large Certainely there is none of your errours so grosse and palpable but by some of your late Councelles it hath benne confirmed Therefore wee maye iustly saie to you as S. Augustine sometime saide to Mariminus the Arian Heretique Nec ego Nicenam Synodum tibi nec tu mihi Ariminensem debes tanquam praeiudicaturus obijcere Scripturarum Authoritatibus res cum re causa cum causa ratio cū ratione conceuer Neither maye I saye to thee the Councel of Nice nor maiste thou laye to mee the Councel of Ariminum either of vs thinkinge thereby to finde preuidice against the other But let vs laye mater to mater cause to cause and reason to reason by the Authoritie of the Scriptures Ye graunte there is more lighte and knowledge nowe then was before The greatter is either your faulte or your folie M. Hardinge that in the broade daye open Lighte so busily set foorthe the woorkes of darkenesse S. Chrysostome saithe Hic est multò impudentior Ex furibus enim leges eos grauiùs puniunt qui interdiu furantur He is very shamelesse that woorketh deceite in the open Lighte For of al Theeues the Lawe moste sharpely punisheth them that robbe in the daye time Therefore S. Cyprian saithe vnto you Ignosci poruit simpliciter erranti Post inspirationem verò reuelationem factam qui in eo quod errauerat perseuerat prudens sciens sine venia ignorantiae peccat Praesumptione enim atque obstinatione superatur He that is deceiued and erieth of simplicitie maye be pordoned But after that the Truthe is once reueled who so continueth neuerthelesse in his former errour witingly and willingly sinneth without pardonne of ignorance as beinge ouercome by presumption and wilfulnesse You saie not withstandinge al this greate Light wée talke of yet our liues are nothinge comparable to the liues of them that haue benne before vs. This M. Hardinge hathe euer benne an olde complainte in al ages as maye appeare by S. Cyprian S. Augustine and other Ancient Fathers It was a common Prouerbe in olde times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thinges a yéere paste are euermore better then thinges presente For euery thinge to vs séemeth the greatter as it séemeth nearest to touche our senses And bicause wée féele not our Fathers euilles therefore wée imagine they had no euil at al. The wise man saithe Ne dixeris quae causa est quòd priora tempora meliora fuerint quàm praesentia Stulta enim est huiusmodi interrogatio Neuer demaunde wherefore the times paste were better then the times presente For in deede it is a foolishe question But M. Hardinge wherefore doo you thus condemne our liues in respecte of our Fathers Certainely you must néedes confesse there are fewer blasphemies fewer Othes fewer breaches of Matrimonie fewer Stewes fewer Concubines fewer Fraies fewer Murthers emongst vs this daie then commonly were at any time emonge our Fathers How be it to let our Fathers passe if it shal please you to laye our liues to your liues although we acknowledge many our imperfections yet Goddes name be blessed wee haue no cause to flee the comparison The Popes woordes you saie were neuer taken for Gospel Yes M. Hardinge and somewhat also aboue the Gospel For proufe whereof it maye please you to remember the woordes of certaine your late Doctours Syluester Prieriâs late Ma●s●ter of Pope Leoes Palaice writeth thus Indulgentiae authoritate Scripturae non innotuere nobis sed authoritate Ecclesiae Romanae Romanorumque Pontificum quae maior est Pardonnes are not warrented vnto vs by the authoritie of Goddes Woorde but by the authoritie of the Romaine Churche and of the Bishoppes of Rome whiche is more then Goddes VVoorde Yf this be not sufficient he addeth farther A doctrina Romanae Ecclesiae Romani Pontificis Sacra Scriptura robur authbritatem trahit The Hosy Scripture taketh strength and authoritie of the Doctrine of the Bishop and Churche of Rome Cardinal Cusanus entituleth his Booke De authoritate Ecclesiae Councilij supra contra Scripturam Of the Authoritie of the Churche and Councel aboue and against the Scripture Your greatest Doctour Albertus Pigghius saithe Apostoli quaedam conscripserunt non vt scripta illa praessene Fidei Religioni nostrae sed potius vt subessent The Apostles wrote certaine thinges not to the ende that sutche willinges shoulde he ouer our Faithe and Religion but rather that they shoulde be vnder Your Canonistes saie a Papa potest dispensare cōira ius Diuinum The Pope maye dispense against the Lawe of God Papa potest dispensare contra Ius Naturae The Pope maye dispense against the Lawe of Nature Papa potest dispensare contra Apostolum The Pope maye dispense against S. Pause the Apostle Papa porest dispensare contra Nouum Testamentum The Pope maye dispense againste the Newe Testamente Papa potest dispensare de omnibus praeceptis veteris Noui Testamenti The Pope maye dispense with al the Commaūdementes bothe of the Olde and also of the Newe Testamente Hereof more hereafter as farther occasion shal be offered These be your owne Doctours woordes M. Hardinge they be truely reported they be

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

of our parte Onely by Faithe ▪ yet S. Augustine saithe as it is saide before Habemus Christum in Presenti per Baptismatis Sacramentum Wee haue Christe Presently by the Sacramente of Baptisme Thus is Christe Presente vnto vs Of his parte Onely by his Grace Of our parte Onely by our Faithe By the Sacramentes Onely as by meane of outwarde Instrumentes to moue our senses This light and childishe errour as I haue saide before is called Ignoratio Elenchi and therefore séemeth to procede of Ignorance M. Hardinge should haue better examined the force of his Argumentes before he thus suddainely sente them abroade Touchinge the mater it selfe it is not the Bodily mouthe but Faithe alone that receiueth and embraceth Christes Body S. Augustine saithe Panis iste Interioris Hominis quaerit esuriem Qui credit in eum manducat This Breade requireth the hunger of the Inner Man He that beleeuth in him eateth his Body This is no tangling as you saie M. Hardinge It is the Auncient Catholique Doctrine of y● Churche of God Wée be wel assured of it knowe certainely what wée saie But touching y● certainetie of your Doctrine in this point I haue briefely touched it in my Former Replie so mutche as I then thought might séeme sufficiēte Somme of you hold y● Christes Body passeth down into y● stomake Somme y● it entreth onely into the Mouthe goeth no further Somme others saie Quàm citò Species terūtur dentibus tam citò in Coelum rapitur Corpus Christi As soone as the Fourmes of the Breade be grated with the teeth streight waie the Body of Christe is caught vp into Heauen An other of you saithe A Mouse eateth the Body of Christe An other saithe Nay a Mouse cannot eate it Peter Lombarde the Grande Maister of al your Schoole is piteously confounded in the case and cannot imagine what to saie For after he had him selfe moued the question Quid igitur sumit Mus vel quid manducat What is it then that the Mouse receiueth or what eateth it He answeareth Deus nouit Novve God knovveth As for my parte I cannot tel Sutche be your Doctours M. Hardinge sutche is your Doctrine Therefore to conclude with your owne woordes it appeareth by your agréemente and your answeares ye vnderstande not the thinges ye speake of but both● affirme and denie ye knowe not what M. Hardinge As ye procede foorth ye geue warninge to your Readers not to take you so as though ye held with transubstantiation And here ye speake thereof as best becommeth your scoffinge sprite callinge it a dreame of men of later times whereof they coulde neuer yet agree within them selues By whiche woordes your eloquence hath set foorth your spite and lieing at once For albeit the terme of transubstantiation be of no greater antiquitie then the Councel Laterane vnder Innocentius the thirde where it was by the Holy Ghoste and the Fathers there deuised as very fitte for opening of the Truthe impugned by the Berengarians yet is the Doctrine thereof no lesse Auncient then the Gospel it selfe For maugre the malice of the Deuil and of al the Sacramentaries the Olde Truthe shal preuaile by whiche we are taught that whiche was Breade by the Mystical blessinge to be made Christes Body and that whiche was wine to be made his Bloude as I haue other wheres sufficiently declared And the Churche hath alwaies hereupon perfitely accorded touchinge the Substance though certaine schoolemen in their Scholastical Disputations where oftentimes victorie is sought and Faith not impugned about discussion of somme schoole point haue without preiudice of our belefe disagreede The B. of Sarisburie As for the scoffes and spites and lies ye speake of M. Hardinge let him haue them that hath beste deserued them Then verily without greate wronge you cannot lose them Touching your New Fātasie of Transubstantiation whether it be a dreame or no whether the dreamers of it them selues were euer yet hable rightly to expoūd theire owne dreame it appeareth partely by your owne Confession Ye graunte the name and terme thereof was neuer knowen or hearde of in al the Worlde vntil your late Councel of Laterane holdē in Rome vnder Pope Innòcentius the thirde in the yeere of our Lorde a thousande two hundred and fiftéene in the time of Kinge Iohn the Kinge of England and neuer before So longe the Churche of God was hable wel to stande without your Transubstantiation And al be it ye tel vs notwithstandinge the newnesse of the name yet neuerthelesse the Doctrine thereof hath stil continewed in the Churche and hathe benne euermore receiued and confessed of al the Faitheful and that maugre the malice of the Diuel and of al the Sacramentaries it is as Ancient as the Gospel or as Christe him selfe Yet of y● other side ye cōfesse plainely that for the space of twelue hundred yéeres and more Roman wiste by what name to calle it But for as mutche as you thinke it lawful for you to auouthe and affirme what you liste true or false without controlmente whereas ye saie this late Faithe of yours is as Auncient as the Gospel knowe you that somme of the beste learned of your owne side haue saide It is a nevve Pointe in Religion and therefore not so Auncient as you seeme to make it It is a doubteful Conclusion and therefore no Faithe at al. D. Tonstal thereof saithe thus De modo quo id fieret fortasse satius erat ▪ Curiosum quenque suae relinquere Coniecturae sicut liberū fuit ante Concilium Lateranum Of the manner and meane howe this might be whether by Transubstantiation or otherwise perhaps it had benne better to leaue euery man that woulde be Curious to his owne Coniecture as before the Councel of Laterane it vvas leafte at libertie You saie it is as Auncient as the Gospel D. Tonstal saith It is but new and came in twelue hundred yéeres and more after the Gospel You saie it is the Catholique Faith D. Tonstal saithe It is a Coniecture or a Gheasse whiche differeth not mutch from a dreame and that before the saide late Councel of Laterane noman vvas bounde to beleeue it And here it maie please you to consider indifferently with your selfe It it were leafte at Libertie as D. Tonstal saithe for any man either to receiue it or to refuse it as he thought good how could it then be the Catholique Faithe If it were the Catholique Faithe as you saie that maugre the malice of the Diuel howe then could it so many hundred yeeres be leafte at libertie Hereof ye saie ye haue written sufficiently otherwheres Al this I graunt your Bookes are knowen How be it if you woulde haue written nomore but Truethe ▪ ye might haue saued mutche time and spared somme paper But if it shal not mislike you once againe more aduisedly to viewe the same ye shal finde in the very Firste Diuision thereof thrée

no more then if I saide to an impudent and common Harlot fie for shame VVho maie not plainely see the Scripture verified on you Frons mulieris Meretricis facta est vobis Ye haue gotten to you the impudent face of an Harlot The B. of Sarisburie Here M. Hardinge it hath pleased you to bestowe large liueries of youre False Liers Diuelishe Sclaunderers Impudent Faces Common Harlots with Fies and shames c. Wherein no man may iustly grudge you to be so liberal of youre owne First that by youre Doctrine Ignorance highly pleaseth God is sufficient to Saluation bisides the general practise of youre whole Churche yee maie soone cal to minde that one of youre dearest frendes in most honourable Audience not long sithence openly published the same in the name and behoufe of al his Brethren as a Secrete Mysterie and the very bottome of youre Diuinitie Ignorance is the Mother of Deuotion You knowe M. Harding that a greate many bothe worthy and honourable are hable to witnesse that this is neither false Lie nor Diuelishe Sclaunder Concerninge Superstition and Idolatrie what neede we many wordes The thinge it selfe is too wel hable to proue it selfe Who so but looketh into youre Churches maie easily not onely see it with his eies but also feele it with his fingers That Goddes Holy VVorde by youre Learning is mutable and serueth onely for a time youre owne Doctoure Cardinalis Cusanus woulde soone haue taught you Notwithstandinge it maie scarcely seeme lawful for you beinge so learned a man in the Substance of youre owne Doctrine to pleade Ignorance Cardinal Cusanus woordes be these Scripturae adaptatae sunt ad tempus variè intelliguntur Ita vt vno tempore secundum currentem vniuersalem ritum exponantur mutato ritu iterùm Sententia mutetur The Scriptures are applied vnto the time and maie haue sundrie vnderstandinges So that at one time they maie be expoūded one waie accordinge to the vniuersal current order of the churche and that the same order being broken the meaning of the Scriptures maie be chaunged Looke better on your bookes M. Hardinge and ye shal see that herein is neither Lie nor Sclaunder That the Holy Scriptures of God by youre Diuinitie be not Authentical farther then they be ratified by the Pope ye might haue learned of your Syluester Prierias Maister of the Popes Palaice Thus he writeth A Doctrina Romanae Ecclesiae Romani Pontificis Sacra Scriptura robur trahit authoritatem The Holy Scripture taketh strengthe and Authoritie of the Doctrine of the Romaine Churche and of the Bishop of Rome Againe he saithe Indulgentiae Authoritate Scripturae non innotuere nobis Sed Authoritate Romanae Ecclesiae Romanorumque Pontificum quae Maior est Pardonnes are not knowen to vs by the Authoritie of the Scriptures but by the Authoritie of the Romaine Churche and of the Bishoppes of Rome whiche is greater then the Authoritie of the Scriptures If ye saie these be Lies and Sclaunders ye offer greate wronge to your owne Doctours Neuerthelesse if ye shal happen to crie out in the impatience of your Choler Fy for shame Impudente Faces Common Harlottes remember what you your selfe haue written immediately before touching the same These be your owne wordes Recante them yee maie But denie them yee maie not Thus you saie Christe novve requireth of you not to obeie Peter and Paule that is to saie the Worde of God But to obe●e him vvho sitteth in theire Chaire Wee forge not these wordes M. Hardinge They are youre owne Folkes wil thinke yee haue no Modeste Matrones face if ye speake willingly against youre selfe Nowe ye see M. Hardinge who teacheth you That Goddes VVoorde vvas vVritten onely for a time And that Goddes Commaundementes are no further Authentical but as they be ratified by the Pope Therefore hencefoorth ye maie spare these Lies and Sclaunders and crie oute Fy and Shame when somme occasion shal be offered In deede Cardinal Cusanus saithe Veritas adhaeret Cathedrae Quare Membra Cathedrae Vnita Pontifici Coniuncta efficiunt Ecclesiam The Truthe cleaueth faste to the Popes Chaire Therefore the Members vnited vnto that Chaire and ioined vnto the Pope make the Churche The Apologie Cap. 11. Diuision 1. As touching that we haue now donne to departe frō that Churche whoe 's errours were proued made manifest to the worlde whiche Churche also had already euidently departed from Goddes Worde and yet not to depart so mutche from it selfe as frō the errours thereof not to doo this disorderly or wickedly but quietly and soberly we haue donne nothing herein against the doctrine either of Christe or of his Apostles For neither is the Churche of God sutche as it maie not be dusked with somme spot or asketh not sometime reparation Els what neede there so many Assemblies Councelles without the whiche as saithe Egidius the Christian Faithe is not hable to stande For looke saithe he hovve often Councelles are discontinued so often is the Churche destitute of Christe M. Hardinge That the Churche is pointes of our Faith necessarie to saluation erreth we denie it and vpon warrant of Christes promise we tel it you al assuredly ye shal neuer be able to proue it Councels are kept and Bishoppes bee made by the same prouidence of God whiche prouideth partly by that meanes and partly by other that the Romaine Faithe Chaire and Rocke shal stande for euer Ad quos saithe S. Cyprian speaking of them of Rome perfidia non potest habere accessum to the whiche vnfaithfulnes can not haue accesse He saithe not onely shal not haue accesse but can not haue accesse The B. of Sarisburie It séemeth M. Hardinge ye haue benne brought vp vnder somme poore vnskilful Surgian For ve applie one salue to euery soare What soeuer bee alleged against you it is sufficient for you to answeare The churche of Rome erreth not hath not erred can not erre And to this pourpose ye haue brought vs in certaine wordes of S. Cyprian farre bisides the Authours meaninge Whereby it appereth that sommetimes ye allege Authorities of the Fathers not considering neither to what ende they spake nor what they meante For where as S. Cyprian saithe Vnto the Romaines vnfaithfulnesse can haue no accesse he speaketh not of the Vnfaithfulnesse of Faithe or Doctrine as you by erroure haue imagined but onely of the Vnfaithfulnesse of reporte The cause of writinge that Epistle in shorte was this Certaine lewde felowes refusinge to stande to the iudgemente of the Bishoppes of their owne Countrie of Aphrica appealed further and fledde to Rome with many vntrue and forged tales to winne somme credite of their cause Hereunto S. Cyprian saithe The Romaines be godly and wise men they wil soone be hable to espie their falsehedde For vnfaitheful reportes and lewde tales can haue no accesse vnto them If ye had considered either the occasion of the writting or

Arke of Noe. The Heretique Dioscorus to geate somme credite to his Doctrine woulde séeme to bringe the descente thereof from al the Ancient Fathers of the Churche For thus he saide in the open Councel Ego testimonia habeo Sanctorum Patrum Athanasij Gregorij Cyrilli in multis locis Ego cum Patribus eijcior Ego defendo Patrum Dogmata Non trāsgredior in aliquo Et horum Testimonia non simpliciter neque transitoriè sed in Libris habeo I haue the witnesse of the Holy Fathers Athanasius Gregorius cyrillus in many places I am throwen foorth with the Fathers I defende the Fathers Doctrine I swarue not frō thē in any pointe I haue theire witnesse not barely nor by the waie but in theire Bookes So saide the Heretique Eutyches Ego legi Scripta Beati Cyrilli Sanctorum Patrum Sancti Athanasij I haue readde the Bookes of Cyrillus of the Holy Fathers and of Athanasius So saide the Heretique carosus Ego secundum expositionem trecentorum decem octo Patrum sic Credo sic Baptizatus sum Thus doo I beleue and thus was I Baptized according to the Exposition of the three hundred and eighteene Fathers in the Councel of Nice Thus y● Arian Heretiques alleged the Authoritie of y● Ancient Father Origen thus the Pelagian Heretiques alleged the Authoritie of S. Augustine As vpon occasion it hath benne saide before Euen with sutche truthe M. Hardinge are you woonte to blase the Armes of your Religion There is no toie so vaine or so fabulous but ye are hable by your conninge to bring it lineally either from Christe him selfe or from his Apostles or from one or other of the Ancient Fathers The Bishop of Sidon in y● Late diete of the Empiere holden at Augusta auouched openly that ye had your whole Canon from the Apostles of Christe woord by woord euen as it is péeuishely written in your Masse Bookes Andreas Barbatius proueth the Antiquitie of y● Cardinalles of Rome by these woordes written in the firste Booke of the Kinges Domini sunt Cardines Terrae Et posuit super eos Orbem The Corners of the Earth be the Lordes and vpon them he hath sette the world Abbate Panormitane saithe Cardinalatus est de Iure Diuino Quia Papa per Sacerdotes Leuiticos intelligit Cardinales The Cardinalship standeth by the Law of God For the Pope by the Leuitical Priestes vnderstandeth his Cardinalles Hosius séemeth to saie that Monkes haue theire beginning euen from the Apostles meaninge thereby as one of your Companions there doothe in fauoure I trowe of Religion that Christe him selfe vvas the Abbat For thus he saith Christus Dux exemplar vitae Monasticae Christe was the Captaine and samplar of Monkes life And yet the same man afterwarde as hauinge forgotten his former dreame vtterly displaceth Christe geueth the whole honoure hereof vnto Elias Elizaeus These be his woordes Elias Elizaeus Duces instituti Benedictini Elias and Elizaeus were y● Captaines of S. Benettes order y● is to saie thei were Blacke Monkes By like wisedome ye would séeme to fetche your Holy Water from S. Augustine This was sommetime a ioily good waie to winne credite specially whiles what so euer ye said y● people was ready to geue you care So y● olde Arcades saide in commendation of theire Antiquitie y● thei were a daie or twoo elder then the Moone Saturnus beinge in Italie for y● he was a stranger no man knew frō whēce he came therefore was called Filius Caeli was thought to come frō Heauen Romulus Alexander for that thei were borne in bastardie neuer knewe theire owne Fathers therefore to magnifie the nobilitie of theire bloude woulde be called the Children of the Goddes the one of Mars y● other of Iuppitter With sutche Truthe and Fidelitie M. Hardinge your woonte is to painte out al the partes and members of your Doctrine For be it neuer so vaine or childishe or lately diuised yet ye beare vs in hande that your Predecessours receiued the same as you saie of theire Bishoppes and they of others theire Predecessours by order vntil they reache to your Augustine the Monke of Rome whom ye haue ful woorthily made a Sainte your Augustine yée saie receiued the same of Gregorie Gregorie of others before him and they al one of an other by continual ascente vnto S. Peter and Peter of Christe and Christe of God his Father No Heralde coulde lightly haue saide more in the mater I trowe ye woulde proue by this Ascente and Descente that God the Father made Holy VVater and said Masse In deede as wel herein as also in your emptie names of Augustine Hierome Chrysostome Ambrose Basile Cyprian Dionyse c. as I tolde you once before ye bringe vs onely a vaine shewe of painted boxes and nothinge in them For in al these Holy Fathers where finde you either your Priuate Masse or your halfe communion or your Accidentes without Subiecte or the reste of your like Vanities wherewith ye haue so longe time deceiued the worlde Leaue your dissimulation set aparte your Confectures and blinde gheasses and for your credites sake once shewe vs these thinges in the Ancient Holy Fathers and shew them plainely and in déede that wée maie thinke there is somme weight in your woorde But your owne Glose speakinge of the Ministration of the Holy Communion whiche now in your Churches in a manner is wholy abolisshed saith thus Hoc Antiquum est Nam hodiè videtur esse relictum This was the Olde order For as it seemeth nowe it is leafte Doctoure Tonstal saithe It was no Heresie to denie your Transubstantiation before your late Councel of Laterane Erasmus whoe 's iudgement I thinke ye wil not refuse saith thus In Synaxi Transubstantiationēe ser ò definiuit Ecclesia In the Holy Ministration it was longe ere the Churche determined the Article of Transubstantiation Al this notwithstandinge M. Hardinge ye blusshe not to saie that bothe these and al other your fantasies haue benne conueighed vnto you by moste certaine Succession from hand to hand from your Englishe Augustine from Gregorie from the Fathers from the Apostles from Christe and from the bosome of God him selfe The Apologie Cap. 1. Diuision 3. But howe if the thinges whiche these menne are so desirous to haue seeme Newe be founde of greatest Antiquitie Contrariwise howe if al the thinges wel nighe whiche they so greatly set out with the name of Antiquitie hauinge benne wel and throughly examined be at length found to be but Newe diuised of very late Soothely to saie no man that hath a true and right consideration woulde thinke the Iewes Lawes and Ceremonies to be Newe in deede for al Hammans accusation For they were grauen in very Aunciente Cables of greatest Antiquitie And although many did take Christe to haue swarued from Abraham and the Olde Fathers and to haue brought in a certaine Newe Religion in his owne name yet

that he heareth loseth the thinge that he heareth Therefore the Pope him selfe in his Pontifical géeueth this special Charge vnto the Reader Stude Lectiones Sacras distinctè apertè proferre ad Intelligentiam aedificationem Fidelium Endeuoure thee selfe to pronounce the Holy Lessons or Chapters distinctely and plainely not to a Spiritual doumbenesse but to the vnderstandinge and profite of the Faitheful Touching the Praiers that the simple people maketh in a tongue vnknowen Christe saithe This people honoureth me with theire lippes But theire hartes are far from mee The Apologie Cap. 9. Diuision 2. In these thinges haue they set al theire Religion teachinge the people that by the same God maie be duely pacified Spirites be driuen awaie and mens consciences wel quieted M. Hardinge VVhat shal I saie to al this but that ye lie I would saie as the manner is Sauing your worshippes but that your often and vnshamefaste lieing hath quite taken awaie from you al opinion of honestie Al Christes Religion whiche we professe consisteth not in these thinges neither by these be mennes consciences quieted By certaine of these euil and impure sprites be driued awaie in deede VVhich here by sundry Aunciente recordes and Testimonies I woulde declare to be moste true were it not wel yenough knowen by daily experience But as for you whereas neither Breade nor VVater nor Crosse driueth you awaie it semeth ye are worse to be coniured then the deuil himselfe Many of your secte Catholike Princes haue founde so stubborne as they could yet neuer ridde theire Countries of them but by coniuration of fire The B. of Sarisburie Yée saie yée ye neuer sought to quiet mennes Cōsciences by Oile Water Palmes c. And therefore ye stande vp a tipps toe and in your familiare manner crie oute yee lie For shorte trial hereof one example maie suffice in stéede of many Augustine Steuchus one of your special and woorthy Doctoures saithe thus Aquas Sale Orationibus Sanctificamus vt ad earum Aspersum nostra deleātur delicta We halowe VVater with Salte and Praiers that by the Sprinkelinge thereof our sinnes maie be foregeeuen Reade your owne Pontifical and ye shal finde in the halowinge of your VVater your Asshes your Palmes your Candels c. this clause euermore in the ende Vt sint nobis ad Salutem Animae Corporis That they maie be to vs to the Saluation of Body and soule Whereas in the ende ye vaunte your selfe of your Crueltie and so pleasantly make Sporte with the Bloude of your Brethern take it not for il if I answeare you with the Woordes of Salomon Viscera impiorum crudelia The bowelles of the wicked be alwaies cruel Therein M. Hardinge standeth your greateste puissance If ye were no better armed with Fire and Svverde then ye be with Scriptures and Doctoures no wise man woulde greately feare your force As for vs wée maie answeare you now as S. Cyprian sommetime answeared the Heathens Nobis ignominia non est pati à Fratribus quod passus est Christus neque vobis gloria est facere quod fecit Iudas It is no shame for vs to suffer of our Brethren the same violence that Christe suffered neither is it any praise for you to doo the same thinge that Iudas did Tertullian saith vnto your Fathers Crudelitas vestra gloria nostra est Semen est Sanguis Christianorum Your crueltie is our Glorie The Bloude of Christians is the seede of the Gospel I praie God al that innocente Bloude that hath benne sheadde in this cause be not required at your handes in the daie of Wrathe and at the declaration of the iuste iudgemente of God The Apologie Cap. 10. Diuision 1. For these lo be the oriente colours and Pretious sauours of Christian Religion these thinges dooth God looke vpon and accepteth thē thankefully these must cōme in place to be honoured must put quite awaie the Institutions of Christe of his Apostles And like as in times paste when wicked Kinge Ieroboam had taken from the people the right seruing of God had brought thē to woorship the Golden Calues leste perchaunce thei might afterward change theire minde and slippe awaie geatinge them againe to Ierusalem to the Temple of God there hee exhorted them with a longe tale to be stedfast saieinge thus vnto them O Israel these Calues be thy Goddes In this sorte commaunded your God you shoulde woorship him For it shoulde be wearisome and troublous for you to take vpon you a iourney so farre of yeerely to goe vp to Ierusalem there to serue and honoure your God Euen after the very same sorte when these menne had once made the Lawe of God of none effecte through theire owne Traditions fearinge that the people shoulde afterwarde open theire eies fal an other waie and shoulde sommewhence els seeke a surer meane of theire Saluation Iesu howe often haue they cried out This is the same woorshippinge that pleaseth God and whiche hee straitely requireth of vs and wherewith he wil be turned from his wrathe that by these thinges is conserued the Vnitie of the Churche that by these al sinnes be cleansed and consciences quieted and that who so departeth from these hath leafte vnto him selfe no hope of Euerlastinge Saluation For it were wearisome and troublous saie they for the people to resorte to Christe to the Apostles and to the Anciente Fathers and to obserue continually what theire wil and commaundement should be This ye maie see is to withdrawe the people of God from the Weake Elementes of the worlde from the leauen of the Scribes and Phariseis and from the Traditions of menne It were reason no doubte that Christes Commaundementes and the Apostles were remoued that these theire diuises might comme in place O iuste cause I promise you why that Anciente and so longe allowed Doctrine shoulde be nowe abolished and a newe Forme of Religion be brought into the Churche of God M. Hardinge It shoulde haue becomme Scoggin Patche Iolle Harry Pattenson or VVil Sommer to haue tolde this tale mutche better then your Superintendentships And if ye woulde nedes haue plaied the parte your selues it had ben more conuenient to haue donne it on the stage vnder a vices cote then in a booke set abrode to the worlde in defence of al your newe Englishe Churche Ye shal neuer make any reasonoble man beleue your scoffinge tale VVe esteme litle your railinge comparison with your spiteful woordes and so mutche deuilishe villany The Apologie Cap. 10. Diuision 2. And yet whatsoeuer it be these menne crie stil that nothing ought to be changed that mens mindes are wel satisfied here withal that the Churche of Rome the Churche whiche cannot erre hath decreed these thinges For Syluester Prieriàs saith that the Romishe Churche is the Squier and Rule of Truthe that the Holy Scripture hath receiued from thence Authoritie and Credite The Doctrine saith he

of the Romaine Churche is the infallible Rule of Faithe from the vvhiche the Holy Scripture taketh her force And Indulgences and Pardonnes saithe he are not made knovven to vs by the Authoritie of the Scriptures but they are knovven to vs by the Authoritie of the Romaine Churche and of the Bishoppes of Rome vvhich is greater then the Scriptures Pigghius also letteth not to saie that without the licence of the Romaine Church we ought not to beleue the very Plaine Scriptures Mutch like as if any of those that cannot speake pure and cleane Latine and yet can babble out quickely and readily a litle somme sutche Lawe Latine as serueth the Courte woulde needes holde that al others ought also to speake after the same waie that Mammetrectus and Catholicon spake many yeeres agoe and whiche themselues doo yet vse in pleadinge in Courte for so maie it be vnderstoode sufficiently what is said mennes desires maie be satisfied that it is a fondenesse nowe in the later ende to trouble the worlde with a newe kinde of speakinge and to cal againe the olde finenesse and eloquence that Cicero and Caesar vsed in theire daies in the Latine tongue So mutche are these menne beholden to the folie darkenesse of the former times Many thinges as one writeth are had in estimation oftentimes bicause thei haue benne once dedicate to the Temples of the Heathen Goddes Euen so wee see at this daie many thinges allowed highly sette by of these menne not bicause they iudge them so mutche woorthe but onely bicause they haue benne receiued into a custome and after a sorte dedicate to the Temple of God M. Hardinge Ye haue neuer donne with the Churche of Rome I cannot blame you For so long as that standeth without ye repente and tourne ye shal neuer be taken but for sutche as ye be Schismatikes and Heretikes But alas poore soules what thinke ye to ouerthrowe that Churche builded vpon the rocke Peter againste whiche hitherto neither tyrauntes nor Heretikes farre passinge you in lerninge and honestie of common life coulde euer preuaile Trowe ye to extinguishe that faithe of the Romaine Churche whiche is the same that was the faithe of Peter for which Christe praied that it should neuer faile Ye laboure in vaine VVel may Sathan winne you the Churche whiche our Lorde praied for by you shal he neuer winne Geue ouer therefore your vaine and wicked attemptes Trust not in the patches that falsely ye allege out of Canonistes gloses scholemen riminge poetes Heretikes and who so euer be they neuer so bad Some ignorant persons maye ye deceiue whose sinnes deserue the same VVhat Syluester Prierlât saieth I minde not here to discusse Neither where he saithe that you alleage haue you thought good to tel vs lest by perusinge the place we shoulde take you in a lie as we haue almoste in al your other allegations The like sinceritie you use in alleaginge Pighius VVe binde our selues neither to the wordes of Syluester nor of Pighius If they erre what is that to vs Let them beare theire owne burthen If they tel truth we beleue them for truthes sake If otherwise we leaue that parte for you to carpe If Syluester Prierias saide that for pointes of belefe the Doctrine of the Romaine Churche is a squire to trie theire truthe by the same beinge wel vnderstanded is right true Likewise if Pighius saie that the Romaine Churche sheweth vnto vs which be the approued and vndoubted scriptures and whiche be not this is so true as your selfe I suppose wil yelde thereunto As for that the scripture receiued from the Churche of Rome Authoritie credite and force if in your meaninge you exclude God that is your lie not Syluesters sentence If relation be made to vs that we ought not geue credite vnto it onlesse it had ben shewed to be holy scripture by the Romaine Church whiche is the true Churche of Christe in this sense be it Syluester or who els so euer saithe it it is a true saieinge and agreable to S. Augustine Ego Euangelio non crederem nisi me Catholicae Ecclesiae commueret Authoritas I woulde not beleue the Gospel except the Auctoritie of the Catholike Churche moued me And for that you alleage out of him touchinge indulgences truthe it is the ful and whole knowledge of them is not plainely opened vnto vs by expresse and euident wordes of Scripture no more then the mysterie of the blessed Trinitie baptizinge of infantes and many other truthes but rather by the doctrine of the Romaine Churche VVhere you tel vs of Pighius that he letteth not to saie that without the licence of the Romishe Churche for in that word you please your selfe wel we ought not to beleue the very plaine scriptures we wil proclaime you a lyer vntil you shewe vs where he spake so farre beside reason and lerninge The holy Churche doth not wil vs to staie from belefe of the scriptures vntil we haue licence but by al waies and meanes inuiteth and stirreth vs to beleue the truthe in the scriptures vttered The B. of Sarisburie The greatest weight hereof vpon twoo of your Doctoures Syluester Prieriâs and Albertus Pigghius Whoe 's credite notwithstandinge yée woulde faine otherwise saue vpright yet here as it séemeth ye are contente for shame to géeue them ouer VVe binde our selues yée saie neither to the woordes of Syluester nor of Pigghius If they erre what is that to vs This shorte and blunte answeare notwithstandinge it séeme to like wel you yet perhaps Prieriâs and Pigghius it woulde not like I sée no greate cause to the contrarie but either of them might as wel renounce your Authoritie and saie of you Wée are not bounde neither to M. Hardinges woordes nor to his felowes For that yée doubte the Truthe of our allegations reade Syluester Prieriâs Maister of the Popes Palace in his Booke entituled Contra praesumptuosas Martini Lutheri Conclusiones de potestate Papae His wordes there emongest others be these Quicūque nō innititur Doctrinae Romanae Ecclesiae ac Romani pōlificis tanquam Regulae Dei infallibili à qua etiam sacra Scriptura robur trahit Authoritatem Haereticus est Who so euer leaneth not to the Doctrine of the Romaine Churche and of the Bishop of Rome as vnto the infallible Rule of God of vvhiche Doctrine the Holy Scripture taketh force and Authoritie he is an Heretique Againe he saithe Authoritas Romanae Ecclesiae Romanique pontificis maior est c. The Authoritie of the Romaine Churche and of the Bishop of Rome is greater then the Authoritie of Goddes woorde As for that is here alleged of Pigghius it is the very sounde and sense of the greatest parte of his Common place De Ecclesia Of whoe 's iudgemente herein M. Caluine writeth thus Pighius ait Nullius Scripturae Authoritate quantum libet Clarae nostro quidem

Sedis Et si diceres Requiritur in talibus apparens causa dico hîc esse causam apparentem Nam cessante tali redditu qui maximus est attenta hodierna Tyrannide Sedes Apostolica contemneretur This Glose seemeth to saie that the Pope committeth not Simonie receiuinge monie for the bestowinge of Benefices for as mutche as the Pope is not bounde to his owne Constitutions Yet nowe adaies the Lawiers holde without any sutche Distinctiō of Lavve Positiue and Lavve of God that the Pope cannot in any wise comme within the daunger of Simonie And so I mee selfe doo holde and so the cōmon opinion must be holden Therefore notwithstandinge the Lawe that forebiddeth Simonie take place in the whole Vniuersal Churche yet in respecte of the Apostolique See of Rome it maie be restrained But thou wilte saie In sutch cases there ought to be some apparente cause I telle the that there is a cause apparente For this reuene we of Simonie whiche is very greate beinge once cutte of consideringe the Tyrannie that nowe is the Apostolique See woulde be despised By this authoritie it appeareth The Pope is not able to mainteine his Estate and Countenance nor to saue al thinges vpright without Simonie Panormitane saithe Etsi Papa accipiat pecuniam pro collatione alicuius Praelaturae aut Beneficij tamen Dominus Cardinalis ait Non committitur Simonia Notwithstandinge the Pope take monie for the bestoweinge of a Bishoprike or of a Benefice yet my Lorde Cardinal saithe there is committed no Simonie Archidiaconus Florentinus saithe Papa recipiendo pecuniam non praesumitur animo vendendi recipere Sed vt illa pecunia ad vsum suum conuertatur cùm Papa sit Dominus Rerum Temporalium per illud dictum Petri Dabo tibi Omnia Regna Mundi The Pope receiuing monie for Bishoprikes or Benefices is not thought to take it by waie of sale but onely to turne the same monie to his owne vse For the Pope is Lorde of al vvorldly goodes as it appeareth by the woordes of Peter whiche woo● des notwithstandinge Peter neuer spake for they were spoken by Sathan Vnto thee wil I geeue al the Kingedomes of the VVorlde Againe Felinus saith Quod datur Papae datur Sacrario Petri nec est proprium Papae Sed prodest danti tanquam facienti opus pijssimum What so euer is geeuen to the Pope for Bishoprike or Benefce by waie of Simonie it is geeuen to S. Peters Treasurie Neither is it the Popes owne seueral goodes But it is auaileable to the geeuer as vnto one that doothe a moste Godly deede Sutche a special grace hath the Pope Of moste Diuelishe Vice he is hable to make moste godly Vertue Hostiensis saithe Papa potest vendere Titulum Ecclesiasticum vt Episcopatum Abbatiam c. The Pope maie selle any Ecclesiastical Title or Dignitie as a Bishoprike or an Abbie without danger of Simonie But what speake wee of the Pope Your Cardinalles them selues by your fauourable Constructions and godly orders are likewise Priuileged to committe Simonie safely and freely without blame Panormitane saith Cardinalis pro Palafreno à nobili viro recepto non praesumitur committere Simoniam A Cardinal for receiuinge a Palfraie of a Noble Man for a Benefice or a Bishoprike is not thought to commit Simonie Thus whereas Christe draue Buiers and Sellers out of the Churche you by your proper Distinctions haue receiued in Buiers and Sellers and thruste oute Christe S. Hierome saithe Per Nummularios significantur Beneficij Ecclesiastici venditores qui Domum Dei faciunt Speluncam Latronum By the Exchangers are signified the Sellers of Ecclesiastical Benefices whiche make the House of God a Denne of Theeues In your owne Decrees it is written hus Tolerabilior est Macedonij Haeresis qui asserit Spiritum Sanctum esse Seruum Patris Filij Nam isti faciunt Spiritum Sanctum Seruum suum The Heresie of Macedonius that saide the Holy Ghoste is Seruante and sclaue to the Father and to the Sonne is more tolerable then is the Heresie of these simonistes For these menne make the Holy Ghoste their owne Seruante Yet yée saie yee are wel assured that the Truthe is in the Churche of Rome and shal neuer departe from thence notwithstandinge any disorder or faulte whatsoeuer there committed And for proufe thereof yee allege as yée saie the Woordes of God him selfe in y● Prophete Esaie Al be it in that whole Prophete there is not one woorde expressely mentioned of the Churche of Rome Sutche a fantasie as it appeareth was sommetimes in the Heretiques called the Manichees For thus thei saide A Principibus Gentis Tenebrarum Lumen ne ab ijs aufugeret tenebatur The Princes of the Nation of Darkenesse helde faste y● Light leaste it shoulde flee from them For euen so doothe the Pope and his Cardinalles holde the Truthe as the Princes or Powers of Darkenesse helde the Lighte It was harde dealinge for you to binde Christe in Recognisance not to departe from the Pope yee should rather haue bounde the Pope not to departe from Christe S. Hierome saithe Prophetae Hierusalem non habent in ore Prophetiam Et in Domino requiescunt dicunt Non venient super nos mala Quorum causa Speculatoriū Dei hostili aratro diuiditur Et locus quondam pacis ruinis plenus fit Templum Domini in vepres spinasque conuertitur est Habitaculum bestiarum The Prophetes of Hierusalem haue neuer a woorde of Prophesie in their mouthes Yet they reaste them selues vpon the Lorde and saie There shal no euil comme vpon vs. For thene sakes the Watche Tower of the Lorde is turned vp with the enimies Pleughe the place of peace is ful of ruine the Temple of the Lorde is turned into Breeres and Thornes and is becomme a stable of wilde beastes The Apologie Cap. 11. Diuision 2. But what if Ieremie telle them as is afore rehearsed that these be Lies What if the same Prophete saie in an other place that the selfe same menne whoe ought to be Keepers of the Vineyarde haue brought to nought and destroied the Lordes Vineyarde Howe if Christe saie that the same persones whoe chiefely ought to haue a care ouer the Temple haue made the Lordes Temple a denne of Theeues The B. of Sarisburie Here come you in with your whatiffes whiche commonly you vse when other Rhetorike faileth you VVee tell you plainely without any iffes that Ieremie meante of you and suche as you be and calleth your whole newe fangled Doctrine Verba mendacij the woordes of lieinge earnestly geuinge warninge that menne geue no credite to them His other rebuke perteineth also to you VVhen were euer suche Theeues in the Churche of God as yee are The Apologie Cap. 12. Diuision 1. If it be so that the Churche of Rome cannot erre it muste needes folowe that the good lucke thereof is farre

nedes be true If we saie the same blame vs not Neither saie we that onely but also that ye are Heretikes VVhereby the measure of your iniquitie is increaced The same crime ye woulde impure vnto vs if ye wisie howe If ye haue no more to laie to our charge but that we haue foresaken the Grekes ye shal not be offended with the world if it geue vs the title name and estimation of Catholikes as heretofore For remember your selues we haue not forsaken he Grekes but the Greekes in some pointes haue forsaken vs. By the name of vs alwaies I vnderstande the Catholike Churche euen the Holy Romaine Churche whose faithe we professe and with whom we communicate And howe standeth it with your lerninge that we receiued the faithe first from the Grekes For where ye saie we haue forsaken the Primitiue Churche yea Christe himselfe and the Apos●les ye haue tolde vs this so often that now we take them to be but wordes of course and a common blaste of your railing sprite The Romaine Churche receiued the faithe from Ierusalem and not from Grece as the reste of the world did according to the Prophecie De Siō exibit lex c. As for the land of Britaine our natiue country if the faithe were firste brought hither by Ioseph of Arimathaea and his felowes as by old tradition we are told then was the Church here first planted by faithful Iewes and not by Grekes This beinge true we maruel what ye meane to charge vs with forsaking the Grekes specially where ye saie we firste receiued the faith from them ▪ VVhiche is no truer then that we receiued our Englishe language from them The B. of Sarisburie It were no shame for you M. Hardinge to confesse that the Churche of Rome firste receiued her Faithe from the Churches of Graecia Neither are they so vtterly voide of Learninge that haue saide the same Rather I marueile what Learninge can leade you to sate the contrarie S. Augustine saithe Terra Graecorum vnde vbique destinata est Fides The Land of Graecia from whence the Faithe into al places was sente abroade Againe he saithe Radix Orientalium Ecclesiarum vnde Euangelium in Aphricam venit The Roote of the Easte Churches from whence the Gospel came into Aphrica S. Chrysostome saithe vnto the people of Antioche Christianorum nomen ▪ velut ex quodam Fonte hinc incipiens omnem mundum inundauit The name of Christians beginninge firste from this Cittie of Antioche as from a Springe hath flowed ouer the whole worlde The Bishoppes of the Easte wrote thus vnto Iulius the Bishop of Rome Ad Ecclesiam Romanā ab Oriente Praedicatores Dogmatis aduenerūt The Preachers of Christian Doctrine came frō that Easte to the Churche of Rome Likewise S. Basile saith The Gospel of the Kingedome springing vp first in the Church of Graecia was frō thence published abroade into al the world Eusebius saithe Lucis virtus Sacrae Religionis Lex beneficio Dei quasi è sinu Orientis profecta cunctum simul Orbem Sacro Iubare illustrauit The power of the Light and the Lawe of Holy Religion by Goddes benefite springinge out as it were from the bosome of the Easte hath shined ouer the whole worlde togeather with a blessed beame The Emperoure Iustinian saithe Constantinopolis Religionis Fidei Mater perpetua Constantinople is the Euerlastinge Mother of Faithe and Religion And likewise againe Sacrosancta Cōstantinopolitanae Ciuitatis Ecclesia Mater Pietatis nostrae Christianorum Orthodoxae Religionis omnium The moste Holy Churche of the Cittie of Constantinople the Mother of oure Holinesse and the Mother of al Christians of the Catholique Faithe In like sorte the Churche of Constantinople euen vntil this daie intituleth it selfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Churche of Constantinople the Mother and Maistresse of al that be Catholique To be shorte if ye wil not beleue any of these yet at leaste yee maie beleue your owne Felowes The Bishop of Bitonto in youre late Chapter at Trident vttered these woordes as it maie wel appeare with lusty courage Eia igitur Graecia Mater Nostra cui id torum debet quod habet Latina Ecclesia O therefore oure Mother Graecia vnto whom the Latine Churche or the Churche of Rome is beholden for al that euer she hath These thinges M. Hardinge beinge true wee marueile what shoulde moue you to denie that yee first receiued the Faithe from the Churche of Graecia Touchinge the mater it selfe it is written thus in youre owne Councelles Si Graeci per quandam Scissuram diuiduntur à Latinis ita Latini à Graecis Et ideo videtur quòd Si Graeci debent dici Schismatici propter huiusmodi Diuisionem eadem ratione Latini praetereà Graeci magis seruant Antiquas Consuetudines Apostolorum Discipulorum Christi in Barbis c. If the Grekes by a certaine Diuision be sundred from the Latines euen so be the Latines sundred from the Greekes And therefore it seemeth if the Greekes in respecte of this Diuision ought to be called Schismatiques that then the Latines also ought so to be called in like case Furthermore the Greekes doo more duely keepe the Olde Customes of the Apostles and of Christles Disciples touchinge Beardes c. then doo the Latines The Apologie Cap. 15. Diuision 1. For though those Greekes who this daie professe Religion and the name of Christe haue many thinges corrupted amongest them yet holde thei stil a great number of those thinges whiche they receiued from the Apostles They haue neither Priuate Masses nor mangled Sacramentes nor Purgatories nor Pardones And as for the titles of Highe Bishoppes and those glorious names they esteeme them so as whosoeuer he were that woulde take vpon him the same and woulde be called either Vniuersal Bishop or the Head of the Vniuersal Churche they make no doubte to cal sutche a one both a passinge proude man and a man that woorketh despite againste al the other Bishoppes his Brethren and a plaine Heretique M. Hardinge As ye haue oftentimes belied vs so nowe ye belie the poore Greekes So little are ye able to saie somewhat and therein to saie truthe For they haue Masse commonly without companie to communicate with the Prieste whiche ye cal Priuate Masse so is it al Greece ouer so is it in Asia in Syria in Assyria in Armenia and where so euer the Religion of Christe is professed As amonge the Greekes in Venis I my selfe and diuerse of oure countrie menne haue seene it commonly practized Like wise praie they al for the dead and thinke them to be relieued by the praiers oblations almose and deedes of charitie doone for them by the liuinge VVhiche minde and opinion implieth that faith whiche the Churche holdeth of purgatorie But though saie ye those Greekes haue many thinges corrupted yet holde they stil a greate number of those thinges whiche they

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 quàm 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

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

Pope is the vvhole Churche 558. The Churche knovven by the vvoorde of God 463. 464. 465. The state of the Churche decaied in the time of the olde Fathers 442. The Authoritie of the Churches in Africa as good as the authoritie of the Churche of Rome 440. The Churche maie erre 445. The Churche if it depend of one man shal sone decay 448. 450. The Churche in fevve or many 441. 442. 443. No Idolatrie in the Churche of Rome 628. 629. The Churche maie be in a fevve 93. 94. To beleue in the Churche to beleue in Sainctes 85. The Pope not the head of the Churche 95. The Romaine Churche compared vvith the Churches of the Gospel 585. The State and Vnitie of the Churche dependeth of the Pope 53. The Doctrine of the Churche of Rome is the expresse vvoorde of God 200. The Romaine Churche receiued the faith from the Greekes 577. Euery Bishop the head of his seueral Churche 95. Vaine Titles of the Churche of Rome 40. The authoritie of the Church 55. Heare the Churche ibidem No Saluation vvithout the Churche of Rome 36. The Churche knovven by Gods vvoorde 55. The Romaine Church vnlike the Church of the anciēt Fathers 21. The Churche of Rome fallen from God 36. The Churche of Rome is the Catholique Churche 36. The Churche builte vpon Iohn asvvel as vpon Peter 107. The Churche inuisible 391. The Greekes abhorre the Church of Rome 36. The Ciuile Magistrate to be obeied 394. The erroures and abuses of the Cleregie 96. 104. The Communion in one Kinde vsed firste by Heretiques 230. Causes of the Communion vnder one kinde 328. 329. Priestes Concubines 511. A Prieste keepinge a Concubine maie not therefore be refused in his ministration 511. Concupiscence is verily sinne 217. 218. Confession not commaunded 155. 156. Confessiō auricular neuer named of the Ancient Fathers 257. Confession of sinnes venial 151. Confession of sinnes appointed not by Goddes VVoorde but by Tradition 133. Sinnes forgeeuen vvithout Confession 143. Confession of sinnes not necessarie 133. 143 151. Confession made by hādvvriting or by a broker 137. Confession to be made onely vnto God 140. Confirmation of Bishoppes 129. Confession made vnto a laie man 137. Consecration and diuers iudgementes of the same 208. 209. Consecration of Bishoppes 130. The donation of Constantine 401. 537. 538. Constantine vvas Christened by Syluester A fable 670. Constantine the Emperoure in the Councel of Nice 677. 678. 679. 680. The Emperoure Constantine stoode vpright at the Sermon and vvould not sitte 678. Courteghians remaininge stil in Rome 382. Councelles lavvfully called vvithout the Popes consent 529. Decrees of Councelles ratified vvhether the Pope vvoulde or no. 53. The Authoritie of Councelles 50 Priestes Ministers and Deacons in Councelles 603. The credit of Councelles 593. The Holy Ghost in Coūcels 606 No good end of any Coūcels 599 The Pope not alvvaie president in Councelles 57. The Authoritie of Councelles Fathers 57. Libertie of voice and disputation denied in the Councel of Trente 43. 44. The Truthe of Iudgemente vvas in that Councel that pronoūced sentence against Christ 622 The Authoritie of Councelles 19 Authoritie to cal Councelles 529 Confirmation of Councelles 607 Councelles maie bee summoned vvhether the Pope vvil or no. 665. Councel of Tridente 597. The Pope not President in Councelles 669. Councelles of Bishoppes 674. The Emperoure summoned general Councels 663. 664. 667. 670. 672. The Pope vvas summoned to come to Councels 663. 666. The Pope Confirmeth Councelles 665. The Popes Legates had not the first place in Councelles 666. The freedome of the Councel of Trent 627. 632. 633. Godly men haue refused to come to Councels 629. 630. Councels called the determinations of men 710. Councelles general repealed by Councelles prouincial 711. Dissensions in the Tridentine Councel 634. Emperours and Kinges Embassadours in Councel vvithout voice 634. The Councel of Tridente of smal credite 710. The Councel of Frankesorde 712 A Councel general vvhat it is 713 In the Summon of the Councel of Trente the Pope had forgottē the name of Christe 710 The credite of Councelles 488. The Emperours authoritie ouer Councelles 674. Councel general not general 708 The Authoritie of Councels certaine or vncertaine 486. The number of Bishoppes in the Councel of Trident. 714. The Ciuile Prince or Magistrate subscribeth in Councel 686. Diuerse formes of Creedes 83. D. The office of Deacons 98. Departinge from the Churche of Rome 568. 569. 570. 574. 582. Departinge from the Pope 104. Vaine Deuotion 293. Disputation 41. Dissensions in Religion 337. 338. Dissentions in Religion amonge the olde Fathers 340. Dissentions amonge the schoole Doctours 341. 349. 350. The Diuision of the Empiere 403 A Diuine povver in the Pope 403 The Duke of Sauoi● spoiled 389. E. To Eate God 278. 279. 239. 240. It is one thing to Eate Christe in Sacrament an other to Eate Christe in deede 283. Grosse imagination of the Eating of Christes Body 279. 280. The Emperoure a childe of the Churche 155. The Emperour bound to svveare obedience to the Pope 399. The Emperour so farre beneath the Pope as the Moone is beneath the Sonne 400. The Emperoure Stevvarde of the Churche of Rome 119. The Emperour maie trāslate the Supremacie from the Pope to an other 119. The Emperoure Prince of the vvhole vvorlde 675. The Emperoure poisoned in the Sacramente 408. The Emperoure maie lavvfully make Ecclesiastical lavves 692. 693. The Emperoure inferiour onely vnto God 424. The Emperoure maie depose the Pope 405. The Emperour vvaited vpon the Pope vvith bare heade and bare foote 417. The Emperour is the Popes man 413. The Emperoure limiteth the Catholike Faithe 668. The Enimies of God are cruel 554 The Entention of the Priest 209 Epiphanius rent an Image 504. Equalitie of Bishoppes 109. 111. 112. The other Apostles Equal vvith Peter 105. The Pope Equal vvith other Bishoppes 109. Erroures abuses of the Church of Rome cōfessed by her ovvne children 627. Errours in the olde Fathers 337. 338. Errours among the Fathers touchinge the Body of Christ 353. The Popes immoderate and Vnreasonable Exactions of monie 734. 735. 736. 737. 738. To follovv the Example of Christ 575. Exorcistes 98. Vniuste Excommunication 41. Excommunicatiō vvithout cause 583. F. One learned Father receiued before a Councel 52. Fables and tales readde in Churches 520. The firste Faithe 170. Perfitte Faithe in Heathens 320. The Faithe planted in Englande before Augustine 11. Christes body presente onely by Faithe 235. VVee aseende by Faith into Heauen and so eate the fleashe of Christe 269. 270. 287. The holy Fathers ouersightes in the allegation of stories 416. The Body of Christe eaten by Faithe 221. 224. By Faithe vvee see and touche Christe 271. 272. 273. 289. Faith is the kaie of the kingdom of Heauen 138. The Authoritie of the Fathers 52. 58. 59. 60. 61. 62. 63. 64. 69. Faithe of Infantes 216. Faithe eateth 〈◊〉 234. 235. 239. The Faithe of the parentes helpeth the Infantes 216. The paterne of the Faithe 702. 703. 706.

Pope the strengtheninge of the Saracenes and after of the Turkes and the Diuision and dissolution of the state of Christendome Platyna saithe Ab hoc tempore perijt potestas Imperatorum virtus Pontificum After this time the power of the Emperours and the Holinesse of the Popes were bothe loste Touchinge the Quéene of Scotland I wil saye nothinge The Kingedomes and states of the Worlde haue sundrie agreementes and compositions The Nobles and Commons there neither drewe the Swerde nor attempted force against the Prince They sought onely the continuance of Goddes vndoubted Truthe and the Defence of theire owne liues against your Barbarous cruel inuasions They remembred bisides al other warninges your late dealinge at Vassei where as great numbers of theire Brethren were suddainely murthered beinge togeather at theire Praiers in the Churche holdinge vp theire Innocente handes to Heauen callinge vpon the name of God Achab saide sometime to the Prophete Elia Thou arte he that troublest the whole Countrie of Israel But Elias made him answeare It is not I that trouble the Countrie It is thou and thy Fathers house whiche houe foresaken the commeundementes of the Lorde and houe folowed after Baalim The Subiecte is bounde to obey his Prince how be it not in al thinges without exception but so far as Goddes glorie is not touched These Nobles had learned of S. Peter It is better to obey God then man And of the Prophete Dauid Better it is to truste to God then to truste in Princes For they are mortal and shal die theire Sprite shal be taken from them then shal they returne into the Earthe Neither maye a godly Prince take it as any dishonour to his estate to sée God obeied before him For he is not God but the Minister of God Leo saithe Christus quae Dei sunt Deo quae Caesaris sunt Caesari reddenda constituit c. Hoc est verè nō impugnare Caesarem sed iuuare Christe commaunded that is dewe vnto God to b●●euen to God that is dewe vnto Caesor to be geuen to Caesar Verily this is not to rebel against but to helpe Caesar Likewise S. Ambrose beinge him selfe in manner a Capitaine vnto the people in Goddes quarrel against Valentinian the Emperour Quid praesentius dici potuit à Christianis viris quàm id quod hodie in nobis Spiritus Sanctus Ioquutus est Rogamus Auguste non pugnamus Non timemus sed Rogamus What could be more boldly spokē of Christian menne then that the holy Ghoste spake in you this daye Thus ye saide Wee beseeche thee Noble Emperour wee fight not Wèe feare thee not but wee beseeche thee To conclude the Quéene of Scotlande is stil in quiet possession of her estate is obeied of her Subiectes so far as is conuenient for godly people to obeye their Prince The Apologie Cap. 2. Diuision 7. That wee haue seditiously fallen from the Catholique Churche and by a wicked schisme and diuision haue shaken the whole worlde and troubled the common peace and vniuersal quiet of the Churche that as Dathan and Abiron conspired in times past against Moyses and Aaron euen so wee at this daye haue renounced the Bishop of Rome without any cause reasonable M. Hardinge Before Luthers time al Christen people came togeather peaceably into one Churche vnder one Heade as Shepe into one folde vnder one Shepeherd and so liued Vnanimes in domo in one accorde But after that Sathā who at the beginninge begyled Eue had persuaded some to taste of the poisoned apple of Luthers Newe Doctrine they went out frō vs who were not of vs for if they had ben of vs they had remained with vs forsooke the Catholike Churche of Christ sorted them selues into Synagoges of Antichriste withdrewe them selues from obedience to warde theire Pastor and Iudge and sundred them selues into diuerse Sectes This schisme diuision and conspiracie against the Head Shepherd is nolesse wicked then that of Dathan and Abiron against Moyses and Aaron was For as God commaunded Moyses and Aaron to be obeyed of the children of Israel so Christe cōmaunded al his Shepe to obeye and heare the voice of him whom in Peter and succedinge Peter he made Shepeherd ouer his whole stocke The B. of Sarisburie Before the time that Goddes Holy wil was that Doctour Luther should begin to publishe the Gospel of Christe there was a general quietnesse I graunte sutche as is in the night season when folke be asleape Yet I thinke to continewe sutche quietnesse no wise man wil wish to sleepe stil Ye saye They haue forsaken the Catholique Churche They went from vs. who were not of vs. Nay rather M. Hardinge wée are returned to the Catholique Churche of Christe haue forsaken you bicause you haue manifestly foresaken the wayes of God But what if a man would alitle put you frendely in remēbrance Sir it is not so longe sithence your selfe were out of your owne Catholique Churche and so were gonne out from your selfe bicause your selfe were not of your selfe For if your selfe had bene of your selfe you would haue remained better with your selfe It is no wisedome in carpinge others to offer occasion against your selfe I beseche God to geue you grace that you maye Redire ad cor and returne againe to your selfe But here you bringe in a great many Vntruthes in a thronge togeather You saye that as God commaunded the people of Israel to obey Aaron so Christe commaunded al his Shéepe to obey the Pope succedinge Peter You saye Christe made the Pope Shepheard ouer his whole flocke You cal him Our Pastour and our Iudge you cal him the head Shepheard for proufe hereof for some countenance of Truthe ye allege the one and twentith Chapter of S. Iohn in whiche whole Chapter notwithstandinge ye are not able to finde neither any suche commaundement of Christe nor any mention of Peters Successour nor Al his Shéepe nor Shepheard ouer his whole Flocke nor Our Pastour nor Our Iudge nor Our Head-shepheard It is mutche to reporte Vntruthe of a man But to reporte Vntruthe of Christe and of his Holy Woorde and that willingly and witingly and without feare some menne thinke it to be the Sinne against the Holy Ghoste As for these woordes Feede my Sheepe Feede my Lammes they perteine as wel to other the Apostles as to Peter Christe saide generally to al his Disciples Goe ye into al the worlde and preache the Gospel And Paule saithe of him selfe Ego plus omnibus laboraui I haue taken more paines and more fedde the flock then al the rest Surely me thinketh it is a weake kinde of reasoninge to saie thus Christe bade Peter féede his shéepe Ergo he made him headshepheard ouer al the worlde But if this whole Prerogatiue hange of Féedinge the Flocke what then if the Pope Féede not What if he neuer minde to Féede as thinkinge it no parte of his office To

terrarum VVhat greate portion art thou of the whole Worlde As for your Councel of Tridente God wote it was a séely Couente for ought that maye appeare by theire Conclusions Wée offered the Defense and profession of our Doctrine vnto the whole Churche of God so vnto the Pope the Councel too if they be any parte or member of the Churche by Goddes mercie shal euer be hable in al places bothe with our handes and with our Bodies to yelde an accoumpte of the hope wee haue in Iesus Christe Whereas it liked you to terme our Apologie a Sclaunderous Libel I doubt not but who so euer shal iudifferently consider your Booke shal thinke M. Hardinges tonge wanteth no sclaunder The Apologie Cap. 4. Diuision 3. But wee truely seeinge that so many thousandes of our brethren in these last twentie yeeres haue borne witnesse vnto the Truthe in the middes of most paineful tormentes that coulde be diuised and when Princes desirous to restraine the Gospel sought many waies but preuailed nothinge that nowe almost the whole worlde dothe beginne to open theire eies to beholde the lighte wee take it that our cause hathe alreadie benne sufficiently declared and defended and thinke it not needeful to make many woordes seinge the very mater saithe yenoughe for it selfe M. Hardinge The reasons and examples ye bringe for it conclude nothinge Bicause lackinge Truthe ye builde vpon a false grounde what so euer ye set vp eftsones it falleth beinge stated by no iuste proufe Here ye goe foorthe and faine woulde ye proppe vp that matter but your reasons be as weake as before There haue not so many thousandes of your Brethren benne burnte for Heresie in these laste twentie yeeres as yee pretende But when ye come to boastinge then haue ye a greate grace in vsinge the Figure Hyperbole Then Scores be Hundreds Hundreds be Thousands Thousands be Millions But what was Michael Seruetus the Arian who was burnte at Geneua by procurement of Caluine a Brother of yours Dauid George that tooke vpon him to be Christe who was taken vp after he was buried and burnte at Basile was he your Brother To come neare home Ioan of Kent that fil●h who tooke foorthe a lesson further then you taught her I trowe or yet Preache was she a Sister of yours So many Adamites so many Zwenck feldians so many hundreds of Anabaptistes and Libertines as haue within your twentie yeeres benne ridde out of their liues by fiere swoorde and water in sundry partes of Christendome were they al of your blessed Brotherhed And this is the chiefe argument yee make in al that Huge Dungehil of your stinkinge Martyrt whiche yee haue intituled Actes and Monumentes But we tel you It is not deathe that iustifieth the cause of dyinge But it is the cause of dyinge that iustifieth the Death Princes ye saye were desirous to restraine your Gospel and though they went about it by many waies yet preuailed they nothinge Therefore your Doctrine must needes be the true Gospel As good an Argumente as this is may Theeues make in their Defence For Princes be desirous to keepe their Dominions from Robbinge and haue euer deuised straight Lawes and punishmentes for restrainte of Theeues yet be Theeues euery where and thefte is dayly committed And whereas your Gospel is a grosse Gospel a Carnal Gospel a Belly Gospel wonder it is not if those people be not wholy withdrawen from assentinge to the same who be not of the finest wittes and be muche geuen to the Seruice of the Belly and of the thinges beneath the Belly Yet where the Princes haue vsed most diligence and best meanes to stoppe the course of your Heresies there the people remaine most Catholike As euery man may iudge by vewe of Italy Spaine Base Almaine and Fraunce before that weightie Sceptre by Gods secrete prouidence for punishement of sinne was committed to feeble handes that for tender age were not able to beare it Your other argument whereby ye would persuade your Gospel to be the trueth is that nowe as ye crake almost the whole world doth beginne to open their eies to behold the light This argument seruethe maruelous wel for Antichrist And truely if he be not already come ye may very wel seme to be his foreronners Nay Sirs if it be true that ye saye that almost the whole world loketh that waye knowinge that in the latter dayes and towarde the ende of the world iniquitie shal abounde and the Charitie of the more parte shal wexe colde VVee maye rather make a contrarie argument and iudge your Gospel to be erroneous and false because the multitude is so ready to receiue it Againe Christe hathe not loued his Churche so little as that the world should nowe beginne to open their eies to behold the light For the same presupposeth a former general darkenes It standeth not with Christes promises made to the Churche touchinge his being with the Churche al daies to the worldes ende and the Holy Ghostes remaininge with it the Sprite of Truthe for euer that he should suffer his Churche to continewe in darkenes and lacke of Truthe these thousand yeres past and now at the latter daies to reuele the Truthe of his Gospel by Apostates Vowebreakers Churcherobbers and sutche other most vnlike to the Apostles The B. of Sarisburie What so euer wée saye here appeareth smal weight in M. Hardinges saieinges Wée make no boaste of the numbers and multitudes of our Martyrs And yet as S. Paule saithe if wée should needes boaste wée would chiefly boaste of sutche our infirmities But wée reioise with them and geue God thankes in theire behalfe for that it hath pleased him to prepare theire hartes vnto temptation to trie and purifie them as Gold in Fornace and to kéepe them faitheful vnto the ende As for Dauid George and Seruete the Arian and sutche other the like they werè yours M. Hardinge they were not of vs You brought them vp the one in Spaine the other in Flaunders Wée detected theire Heresies and not you Wée arreigned them Wée condemned them Wée putte them to the Exequution of the Lawes It séemethe very mutche to calle them our Brothers because wée burnte them It is knowen to Children it is not the deathe but the cause of the deathe that maketh a Martyr S. Augustine saithe Tres erant in Cruce Vnus Saluator Alter Saluandus Tertius Damnandus Omnium par Poena sed dispar causa There were three hanginge on the Crosse The first was the Saueour The seconde to be Saued The third to be Damned The Paine of al three was one but the cause was diuerse Your Anabaptistes and Zuenkfeldians wée knowe not They finde Harbour emongste you in Austria Slesia Morauia and in sutche other Countries and Citties where the Gospel of Christe is suppressed but they haue no Acquaintance withe vs neither in Englande nor in Germanie nor in France nor

slinge and blowethe downe Antichriste in al his glorie with the breathe of his mouthe I thanke thee O Father saithe Christe for that thou haste hid theise thinges frō the wise and Politique and haste reueled the same vnto the simple The Faithe of Christe is not bounde to place The whole Earthe is the Lordes and al the fulnesse of the same There is nowe no Distinction of Gréeke and Barbar●us Wée are al one in Christe Iesu Notwithstanding the Gospel of Christe that wée professe neither had his beginninge from that Learned Father Doctour Luther nor came first from Wittenberg It is the same Gospel wherof it is Written by the Prophete The Lawe shal come out of Sion and the VVoorde of God out of Jerusalem Touchinge your longe tale of Doctour Luthers auarice and sale of Pardounes I minde not nor néede not to answeare you It is a simple stale sclaunder Yet it often seruethe your turne of course when other thinges beginne to faile In déede Fréere Tecel the Pardoner made his proclamations vnto the people openly in the Churches in this sorte Although a man had lyen with our Lady the Mother of Christe and had begotten her with Childe yet were he hable by the Popes power to Pardonne the faulte Against this and other like foule Blasphemies Doctour Luther firste beganne so speake Nowe whether this occasion were sufficient or no let M. Hardinge him selfe bée the Iudge Wée graunte the Princes and Estates of the world haue nowe laide theire power to assiste the Gospel Goddes Holy Name therefore be blessed Howe be it the Gospel came not first from them It sprange vp and grewe by them many wheres against theire willes Neither is the Gospel therefore the more to be suspected bicause it hathe entred into Princes Courtes Daniel was in Kinge Nabuchodonosors Palaice and taught him to knowe the Liuinge God S Paule reioiced and tooke comforte in his bandes for that there were some euen in Neroes Courte that began to hearken to the Gospel And Eusebius saithe Valeriani Aula erat iam Ecclesia Dei Valerian the Emperours Courte was now become the Churche of God Athanasius saithe vnto the Emperour Iouinian Conueniens est Pio Principi c The Studie and loue of Godly thinges is very meete for a Godly Prince For so shal you surely haue your harte euer more in the hande of God Likewise saithe S. Cyril to the Emperours Theodosius and Valentinian Ab ea quae erga Deum est pietate Reipub. vestrae status pendet The state and assurance of your Empiere hangethe of your Religion towardes God So likewise saithe Sozomenus of the Emperour Arcadius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore it behouethe Princes to vnderstande the cases of Goddes Religion and to receiue Christe with his Gospel into theire Courtes For God hathe ordeined Kinges as the Prophete Dauid saithe to serue the Lorde and as Esai saithe to be Nources vnto his Churche If there be occasions of vanities or wickednesse in Princes Courses yet is there no Courte therein comparable to the Courte of Rome For there S. Bernard saithe Mali proficiunt boni deficiunt The wicked waxe the godly wane Ye striue in vaine M. Hardinge This Counsel is not of Man it is of God Yf Princes with theirs powers could not staie it mutche lesse can you staye it with vntruthes and fables The poore beguiled soules of whom ye speake are neither so séely nor so simple but they are able to espie your folies The Truthe of God wil stande Vanitie will falle of it selfe Remēber the Counsel of Gamaliel Fight not against the Sprite of God The Apologie Cap. 5. Diuision 3. For they be not al madde at this daye so many Free Citties so many Kinges so many Princes whiche haue fallen awaye from the Seate of Rome and haue rather ioined them selues to the Gospel of Christe The B. of Sarisburie M. Hardinges answeare hereto is longe the effecte thereof in short is this The Faithe of the Holy Romaine Churche is the very Catholique Faith which who so foresake shal be companions with Diuels in euerlastinge fiere And where ye saie so many Free Citties so many Kinges I praie you howe many free Citties can you name that haue receiued your Sacramentarie Religion Nay the Free Citties of Germanie as many as haue foresaken the Catholique Churche doo they not persecute you the Sacramentaries But say ye they be fallen from the Seate of Rome So be the Greekes also in a pointe or twoo yet condemne they you for Heretiques Neither be al the Free Citties in al the Countrie of Germanie fallen from the See Apostolike Of fiue partes of that great Countrie at leaste twoo remaine Catholique Let vs see how make ye vp the number of so many Kinges ye speake of The Realmes of Englande and Scotlande bicause by Goddes prouidence the Gouernement of them is deuolued to VVomen for as mutche as they be no Kinges though they haue the ful right of Kinges of them I speake not Now onely twoo Christened Kinges remaine the Kinge of Denmarke and the Kinge of sweden Geate you nowe vp into your Pulpites like bragginge cockes on the rowst Flappe your whinges and crow out aloude so many free Citties so many Kinges But what thinke you of al the world before this daye VVere al Citties al Prouinces al Countries al Kinges al Princes c. til Freer Luther came and with his Nunne tolde vs a newe Doctrine and controlled al the old were al these mad The Vertuous menne of the Societie of Iesus haue they not brought many Countries many Kinges many Princes to the Faithe of Christe by preachinge the Doctrine of the Catholike Churche VVee wil not folowe your folishnesse in boastinge c. The Faithe professed in the holy Romayne Churche is now preached in Peru in the Kingdome of Ignamban in the Kingdome of Monopotapa in Cambaia in Giapan in Cina in Tartaio in Basnaga in Taprobana in Ormaz in Ceilon in Zimor in Bacian in Macazar The Miracles wrought by these Holy Fathers whiche conuerted these Countries I trowe ye wil not accoumpte to be madnesse Thus your vaine boast in wickednesse wrought by the power of Satan is put to silence c. The B. of Sarisburie The Faithe of the Romaine Churche saithe M. Hardinge is the very Catholique Faithe of Christe whiche who so foresakethe bée he Kinge or Emperour he shal be Companion with Diuels in euerlasting fire Thus mutche I trow M. Hardinge learned of the Countrefeite Decrée of Anacletus For thus it pleaseth him to glose and interlace the woordes of Christe Super hanc Petram id est Super Ecclesiam Romanam aedificabo Ecclesiam meam Vpon this Rocke that is to saye Vpon the Churche of Rome I wil build my Churche And therfore Pope Bonifacius for a ful resolution of the mater saithe thus Subesse Romano Pontifici omni humanae creaturae declaramus dicimus definimus pronuntiamus omnino esse

de necessitate salutis Wee declare saye determine and pronounce that it is of the necessitie of Saluation for euery mortal creature to be subiecte vnto the Bishop of Rome And the Glose likewise vpon the same Quicquid saluatur est sub Summo Pontifice What so euer creature is saued is vnder the Highest Bishop Here is no mention neither of Christe nor of his Gospel Saluation Damnation hangeth onely of the B. of Rome This thing once graunted the case is cleare The Pope him selfe hathe resolued the doubte What should wee néede a better trial Notwithstāding Cornelius the Bishop of Bitonto in the late Chapter at Tridente of the Bishop and Holy Sée of Rome saithe thus Vtinam à Religione ad Superstitionem à Fide ad Infidelitatem à Christo ad Antichristum à Deo ad Epicurum velut prorsus vnanimes non declinassent dicentes in corde impio ore impudico Non est Deus O would God the Pope and his Cardinales had not fal ●en with common consente and altogeather from true Religion to Superstition from Faithe to Infidelitie from Christe to Antichriste from God to Epicure saieinge with wicked harte and shamelesse mouthe There is no God In like sense of the same Bishoppes and See of Rome S. Bernard saithe Serui Christi seruiunt Antichristo The Seruauntes of Christe serue Antichriste Cornelius saithe the Bishoppes of Rome are fallen to Superstition to Infidelitie to Antichriste to Epicure are not ashamed to saye There is no God Yet saithe M. Hardinge the Faithe of Rome is the Catholique Faithe who so departethe from the same be he Kinge or Emperour he shal be companion with the Diuel in Helle fire And thus to saye is no méere madnesse That the Princes and frée Citties of Germanie euer persecuted vs it is vtterly vntrue and like the reste of your tales They reioice in God in our behalfe and beinge there they receiued vs vnder theire protection and offered vs sutche fréedome and courtesie as they seldome offered the like to any Nation Certaine of them by your owne Confession haue already agréed to al the pointes of our Doctrine But none of them al no not one would euer suffer the same Doctrine of ours to be condemned What the Grecians this daye thinke of vs I cannot telle Notwithstandinge it appeareth by their letters written purposely to the Churches of Bohemia that they allowe wel of our Doctrine and vtterly condemne yours For thus they writte vnto them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VVherefore louing Brethren and Children if it be so as wee heare and hope make haste that wee maie ioine togeather in Vnitie And againe thus it is recorded in the late Councel of Laterane Graeci in tantum coeperunt abominari Latinos vt si quando Sacerdotes Latini super eorum altaria celebrassent ipsi non vellent priùs in illis sacrificare quàm ea tanquam per hoc inquinata lauissent The Greekes beganne so mutche to abhorre the Latines that if it had happened the Latine Priestes had Ministred vpon theire aultars they would not afterwarde make oblation vpon the same before they had wasshed them as thinkinge theire Aultars defiled by the Latines handeling Wherefore M. Hardinge what so euer the Grecians thinke of vs it appeareth hereby they vtterly refuse your Communion condemne you for Heretiques But who would haue thought M. Hardinge had benne so skilful in proportions The whole countrie of Germanie saithe he beinge diuided in equal portions twoo of fiue remaine stil in y● obedience of the See of Rome Wée geue God thankes it is as it is In déede certaine townes subiecte to the Bishoppes in outwarde vsage of theire Churches remaine stil as they were before Yet neuerthelesse where the Churches are Popishe the people of al sortes are Protestantes and loue the Truthe and are mutche ashamed of your folies It was Goddes secrete prouidence that certaine of yours should remaine emongst vs a season as the Cananites remained emongst the people of Israel Otherwise within fewe yeres ye would denie that euer your disorders had benne so greate It is very harde and in manner not possible to conuert the whole people of so greate a countrie al at once The Heares of a mans Bearde or Head neuer waxe white al togeather Christe compareth the Kingdome of God vnto Leauen whiche the woman takethe and laieth in a lumpe of dowgh It worketh and laboureth by 〈◊〉 and litle vntil it haue Leauened al the whole In this sorte Eusebius séeme●● to compare the twoo partes of the Romaine Empire dissentinge in Iudgement of Religion the East parte to the Night and the Weaste to the Daye But Christe wil drawe al vnto him selfe and then shal God be al in al. But here to matche our so many Kinges and so many Princes M. Hardinge hath brought vs a manie of newes out of Ignamban Monopotapa Cambaia Giapan Bisnaga Ormoz and other strange and far Countries There he saithe so many and so many Kinges and Princes are lately Conuerted and brought to the obedience of the See of Rome I marueile he saithe not the Man in the Moone was likewise newly Christened to make vp the Muster Howe be it al these thinges muste néedes be true For Christes owne Felowes or as M. Hardinge vttereth it in better wise the Holy Fathers of the Societie of Iesus haue sente home woorde as wel hereof as also of sundrie Miracles wrought by the same Holy Fathers Verily so the name of Christe be publisshed whether it be by them or by vs by Light or by Darkenes Goddes Holy name be blessed But of many theire Miracles I haue no skil For thus these Holy Fathers write as it is saide before that with Holy Water they haue driuen Mise out of the countrie and made Barren Women to beare Children and sutche other the like marueilous Miracles Neither are wée bounde of necessitie to beleue al sutche Miracles what so euer without exception Alexander of Hales saith In Sacramēto apparet Caro interdū humana procuratione interdū operatione Diabolica In the Sacramente it selfe there appeareth Fleash sometime by the conuciance of men sometime by the woorkinge of the Diuel Likewise saithe Nicolaus Lyra Aliquando in Ecclesia fit maxima deceptio Populi in Miraculis fictis à Sacerdotibus vel eis adhaerentibus propter lucrum Sometime euen in the Churche the People is shamefully deceiued with fained Miracles wrought either by the Priestes or els by theire companions for lukers sake Miracles be not euermore vndoubted proofes of True Doctrine Therefore S. Augustine saithe vnto Faustus the Manichee Miracula non facitis quae si faceretis tamen ipsa in vobis caueremus Ye woorke no Miracles and yet if ye wrought any at your handes wee would take heede of them The Prophete Hieremie saithe Seduxerunt Populum meum in mendacijs suis in Miraculis suis They haue deceiued my People by theire Lies and by

Iudges nor of the Bishoppes And al be it the Apostolique See of Rome withstande it stil yet the Decree of the Councel by the Emperours warrante continueth in force But you neuer taught vs ye saye y● the whole state of the Churche dependeth of the Pope It is not your Doctrine you neuer spake it And therefore wée are railers and sclaunderers that so reporte you If it be so in deede M. Hardinge as you saye wherefore then suffer you Cardinal Cusanus to write thus Veritas adhaeret Cathedrae Quare mēbra Cathedrae vnita Pontifici coniuncta efficiunt Ecclesiā The Truthe cleaueth faste to the Popes Chaire Therefore the members vnited to the Chaire and ioined to the Pope make the Churche Wherefore suffer you Iohannes de Parisijs one of your Catholique Doctours to write thus Fiet vnum Ouile vnus Pastor Quod quidem de Christo intelligi non potest Sed de aliquo alio Ministro qui praesit loco cius There shal be one Plocke and one shepheard Whiche thinge cannot be taken of Christe We must needes vnderstande it of some other Minister that ruleth in his steede Wherefore suffer you Nosius your Grande Captaine to write thus Vnum toti praecsse Ecclesiae Vsque adeò est necessarium vt absque hoc Ecclesia vna esse non possit It is so necessarie a thinge that one onely man oueruse y● who le Churche that without the same the Churche cannot be one Wherefore suffer you your Canonistes to saie Constat Ecclesiam ideo esse vnam quia in Vniuersali Ecclesia vnū est Caput Supremū Scilicet Papa It is plaine that therefore the Churche is one bicause that in the whole Vniuersal Churche there is one Supreme Head that is the Pope To be shorte why doo you your selfe M. Hardinge allege S. Hieromes woordes directly as ye woulde haue vs beleue to this purpose Ecclesiae salus à Summi Sacerdotis dignitate pendet Which woordes into Englishe ye haue turned thus The safetie of the Churche hangeth of the VVoorship of the Highe Prieste He meaneth the Pope Peters Successour In whiche laste clause ye misconstrue and racke S. Hieromes woordes far contrary to his meaninge For S. Hierome meante not bereby the Bishop of Rome but euery seueral Bishop within his owne Charge euery whiche Bishop he calleth the Highest Prieste as in my Former Replie it is declared more at large If these thinges be true why are they nowe deuied If they be false why are they not condemned I truste it maye appeare by these fewe that wée reporte the Truthe truely and are no sclaunderers The Apologie Cap. 8. Diuision 2. Sithence then they bringe foorthe none of these for them selues and cal vs neuerthelesse Heretiques whiche haue neither fallen from Christe nor from the Apostles nor yet from the Prophetes this is an iniurious and a very spiteful dealinge M. Hardinge Nay Sirs ye shal not so carie awaye the conclusion with a lie But contrarywise sithens wee bringe foorthe many Scriptures for the Truthe whiche ye impugne as your selues shal see when we come to confute your doctrine whiche here foloweth and sithens not withstandinge that ye wil not yeelde to the Scriptures but peruert the True meaninge of them with Gloses and interpretations of your owne Heades frame newe opinions contrary to that ye haue receaued and that the Churche hathe euer taught the Catholikes wilful cal you Heretikes and the Churche wil condemne you for Heretikes and so accompt you vntil ye recant and repent But ye haue not fallen from Christe ye saye nor from the Apostles nor yet from the Prophetes As though they that departe from the Romaine Churche whiche is the Catholike Churche which diuerse times in the Apologie ye confesse fell not from Christe and consequently from the Apostles and Prophetes Saithe not Christe in the Gospel He that heareth not the Churche let him bee to thee as an Heathen and a Publicane Saieth he not also He that despiseth you despiseth mee The B. of Sarisburie Whether parte rightly and reuerently vseth the Scriptures of God and whether peruerteth them by shiftes and Gloses I truste it shal in parte appeare by this conference In déede M. Hardinge it is no great maisterie by your interpretations and handelinges to haue stoare yenough and plenette of Scriptures For this is one special grounde of your Diuinitie Papa potest ex nihilo facere aliquid Sententiam quae nulla est facere aliquam The Pope is hable of nothinge to make some thinge and of no Sentence to make some Sentence By your Doctrine it is lawful and good Logique to reason thus An gloriabitur serra aduersus eum qui trahit illam● Shal the sawe boaste against him that draweth it Non est Seruus supra Dominum There is no Seruant aboue his Lorde Ergo Noman maye dare to Iudge the Pope Or thus Omnia munda mundis Coinquinatis autem infidelibus mihil est mundum Al thinges are cleane to the cleane but vnto the filthy and Infidelles nothinge is cleane Ergo It is not lawful for Priestes to marry Or as you M. Hardinge sometimes haue delited to reason Nolite dare Sanctum Canibus Geeue not Holy thinges to Dogges Ergo It is not laweful for the Christian vulgare People to Reade the Scriptures Thus maye you easily be wel stoared and ful freight of Scriptures yenough and as S. Hierome saithe maye carrie them captiue to serue your turne But S. Hierome coulde also haue tolde you Non in verbis Scripturarum est Euāgelium sed in sensu The Gospel standeth not in the bare woordes of the Scriptures but in the meaninge Therefore wée maye saye vnto you as S. Cyprian once saide to the Nouatian Heretiques Audite Nouatiani apud quos Scripturae Coelestes leguntur potiùs quàm intelliguntur Hearken hereto ye Nouatian Heretiques emongst whome the Heauenly Scriptures are readde rather then wel perceiued You saye the Churche of Rome by our owne Confession is the Catholique Churche whiche Churche for as mutche as wée haue forsaken wée haue forsalten Christe and his Apostles For saithe not Christe in the Gospel saye you He that heareth not the Churche let him be vnto thee as an Heathen and a Publicane And He that despiseth you despisethe mee Wée graunte M. Hardinge the name of the Churche of Rome is Catholique but the Errours and abuses thereof are not Catholique Neither is it the Churche that wée finde faulte withal but the greate corruptions and foule deformities that you haue brought into the Churche Howe be it your policie herein is apparent Your Reader be he neuer so simple maye soone sée your whole drifte Ye magnifie the Churche with al manner titles of Authoritie not for any special regarde ye beare the Churche in déede but onely to settle your selues in an infinite Tyrannie and to make vs beleue that you

onely are the Churche to geue credite to al your fantasies yea although ye be the defacers enimies of the Churche Verily the bare name of the Churche is not sufficient S. Paule saithe that Antichriste the Man of sinne shal sitte in the Temple of God whereby no doubte he meante the Churche But M. Hardinge Heare you the voice of God leaue your Fables speake Goddes Holy Woord and speake it truely be ye faitheful Ministers of the Truthe Then who so euer shal be founde to despise your Doctrine be he kinge or Emperour wée will not doubte to calle him an Heathen and Publicane But if he be an Heathen that wil not beare your Churche what is he then that wil not heare Christe Aeneas Syluius beinge afterwarde Pope him selfe saithe thus Si Romanus Pontifex non audiet Ecclesiam Christum quoque non audiet tanquam Ethnicus Publicanus haberi debet If the Bishop of Rome wil not heare the Churche he wil not heare Christe and therefore muste be taken as an Heathen and Publicane S. Augustine saith Oues meae vocem meam audiūt sequuntur me Auferātur chartae Humanae sonent voces Diuinae My Sheepe heare my voice and folowe me Awaie with Mannes VVrittinges Let the Voice of God sounde vnto vs. Surely Doctour Luther him selfe againste whom M. Hardinge so vehemently and so often inflamethe his choler in humble and reuerent manner writethe thus Nos colimus Romanam Ecclefiam in omnibus Tantùm illis resistimus qui pro Ecclesia obtrudunt Babyloniam VVee honour the Churche of Rome in al thinges Onely wee withstand them that in steede of the Churche haue thruste in the Cōsusion of Babylon In like sense S. Cyprian saithe Non est pax sed bellum nec Ecclesiae iungitur qui ab Euangelio separatur It is not peace It is VVarre Neither is he ioined to the Churche that is dinided from the Gospel Nowe howe carefully the Churche of Rome is leadde by the Gospel of Christe wee maie easily learne by Nicolaus Cusanus a Cardinal of the same Churche of Rome Thus he saithe Sequuntur Scripturae Ecclesiam non è conuerso The Scriptures of God folowe the Churche but contrary wise the Churche folowethe not the Scriptures To conclude wée maye saye vnto you as S. Augustine saide sometime to Pētilian the Donatian Heretique Vtrùm nos Schismatici simus an vos nec ego nec tu sed Christus interrogetur vt iudicet Ecclesiam suam Whether of vs be Sch●matiques wee or you aske you not me I wil not aske you Let Christe be asked that he maie shewe vs his owne Churche The Apologie Cap. 9. Diuision 1. With this swerde did Christe put of the Diuel when he was tempted of him with these weapons ought al presumption whiche doothe auaunce it selfe againste God to be ouerthrowen and conquered For al Scripture saithe S. Paule that commethe by the Inspiration of God is profitable to teache to confute to instructe and to reproue that the man of God may be perfite and throughly framed to euery good woorke Thus did the Holy Fathers alwaie fight againste the Heretiques with none other force then with the Holy Scriptures M. Hardinge That the Holy Fathers did euer more fight against the Heretiques with nowe other force then with the Holy Scriptures that weè denie For What did the Fathers in the first general Councel holden at Nice did they fight against Arius and the mainteiners of his Heresie with no other force then with the Scriptures When those Heretikes refused the woorde Homousion whereby is signified the sonne of God to be of one and the same substance with God the Father for that it was not to be found in the Scriptures besides whiche they stiffely denied as ye doo that any thinge ought to be receiued did not the Caetholike Bishoppes of thother side flie to the Ancient Fathers did thei not appeale to the iudgementes of those Fathers which had geuen sentence of the mater then beinge in controuersie before that Arius and those that helde of his side were borne In the seconde Councel assembled at Constantinople were not the Heretikes of sundry sectes by a wittie and a godly policie contriued betwene Nectarius the Bishop and Theodosius the Emperour through the suggestion of the greate Clerke Stsinnius driuen to receiue the Doctours who liued before theire Heresies were heard of as witnesses of true Christian Doctrine woorthy of credite Macedonius in that Councel was condemned who therefore denied the Holy Ghost to be God bicause the Scriptures geue not vnto him that name But the Bishops there assembled as Photius that learned Bishop writeth declared out of the teaching of the Fathers and Diuines before theire time that the Holy Ghost is to be adored worshipped and glorified as beinge of one nature and substance togeather with the Father and the Sonne In the thirde Councel kept at Ephesus the Heretike Nestorius boasted at ye doo of the Scriptures sayinge they were of his side and would neither speake nor heare ought but Scriptures Scriptures And alleaginge a place or twoo out of the Gospel where Marie is called the Mother of Iesus stoutely finde me in all Scripture quoth he wher Marie is called the Mother of God Hereto what said that holy and learned Bishop Cyrillus chiefe in that Councel Hanc nobis fidem diuini tradidere Discipuli licet nullam fecerint dictionis huius mentionem ita tamen sentire à sanctis Patribus edocti sumus This Fatthe saith he the Disciples of God haue by tradition lefte vnto vs. And although they haue made no expresse mention of this woorde Deipara yet so to thinke we haue benne taught of the Holy Fathers When they reasoned about rules touchinge faithe to be made saithe Vincentius Lirinensis writinge of that Councel to al the Bishoppes there assembled to the number almost of two hundred this seemed most Catholike most faitheful and beste to be done that the sentences of the Holy Fathers should be brought foorthe amonge them to th end that by theire consente and Decrce the Religion of the Olde Doctrine should be confirmed and the blasphemie of the Prophane nouel●ie condemned Behold Sirs what weapons the Fathers haue vsed against Heresies besides the Holy Scriptures In the fourthe Councel whiche was celebrated at Chalcedon the Heretike Eutyches as ye and al Heretikes haue done c●aked mutche of the Scriptures and required his matter to be discussed by Scriptures Tel me quoth he mockingly to euery one that reasoned with him in what Scripture lie the twoo natures But let vs heare what the Learned Bishoppes of that Councel saide thereto VVee finde in the first action of the Councel that they cried out aloude Ea quae sunt Patrum teneantur The thinges that the Fathers haue taught let them be kept Againe when they come to the definitiue sentence they saie Sequentes igitur Sanctos Patres

doo the very two lines nexte folowinge muste néedes make you blushe at your owne errour The woordes are these Haec autem vniuersa quae dixi possunt de Ecclesiae Rectoribus intelligi Al these thinges that I haue spoken maye be vnderstanded of the Rulers of the Churche Tel vs nomore therefore M. Hardinge of your Tatians For S. Hierome him selfe telleth you he meante not onely them but also the Bishoppes and Rulers of the Churche And a little before he saithe Inferrur gladius super Montes eleuantes se aduersus scientiam Dei The Swerde of Goddes Woorde is laide vpon the Mountaines that lifte them selues vp againste the knowledge of God In this sense writeth S. Cyprian Si ad Diuinae Traditionis Caput Originem reuertamur cessat omnis error humanus Yf wee returne to the Head and beginninge of our Lordes Tradition al errour of Man muste needes geue place In like sense also writeth Tertullian Ipsa Doctrina Haereticorum cum Apostolica comparata ex diuersitate contrarietate sua pronuntiabit neque Apostoli alicuius Authoris esse neque Apostolici The verie Doctrine of Heretiques compared with the Apostles Doctrine by the diuersitie and contrarietie that is bitweene that and the other wil soone pronounce sentence of it selfe that neither Apostle nor Apostolique man was authour of it Euen thus it fareth M. Hardinge with a greate heape of your Doctrine Ye saie ye haue it by Tradition from the Apostles Yet is it vtterly voide of al authoritie or testimonie of the Scriptures And therefore as S. Hierome saithe it is consumed striken downe in the Conscience of the Godly by the onely Swerde of Goddes Holy Woorde as our eies sée this daye and beinge compared with the Apostles Doctrine the difference contrarietie is so greate it easily bewraieth it selfe as Tertullian saithe that it neuer came from any Apostle nor from any other Apostolique Doctour of the Churche The Apologie Cap. 9. Diuision 4. S. Ambrose also to Gratian the Emperour Let the Scripture saithe he be asked the question lette the Prophetes be asked and let Christe be asked For at that time made the Catholique Fathers and Bishoppes no doubte but that our Religion mighte be prooued out of the Holy Scriptures Neither were they euer so hardy to take any for an Heretique whose errour they coulde not euidently and apparantly reprooue by the selfe same Scriptures And wee verily doo make answeare on this wise as S. Paule did Accordinge to this waye whiche they calle Heresie wee doo woorshippe God and the Father of our Lorde Iesus Christe and doo allowe al thinges whiche haue benne written either in the Lawe or in the Prophetes or in the Apostles Woorkes M. Hardinge Gratian the Emperour bucklinge him selfe as it were to encounter with the Heretike at the firste he geueth meaninge to al to be ware of him for that he endeuoureth to prooue his false Doctrine namely for the first pointe that the Sonne is vnlike the Father Versutis disputationibus VVith suttel and craftie reasoninges He alleageth to that purpose S. Paule to the Colossians Cauere ue quis vos depraedetur pes Philosophiam Beware that no man spoile you through Philosophie and vaine deceit c. For saithe be these Heretikes put al the force of theire poisons in Logike or Dialectical disputation whiche by the opinion of Philosophers is desined not to haue power to prooue but an earnest desire to destroie and disproue Hauinge geuen this holesome warninge lest him selfe might seeme to vse that whiche he counselleth others to beware of to withde awe the Emperour and al other from the guileful Logike of Arius at his firste entrie he saithe I wil not that thou geue credite Holy Emperour to argument and to our Disputation then folowe the woordes Whereof the Defenders take holde Scripturas interrogemus c. Let vs aske the Scriptures let vs aske the Apostles let vs aske the Prophetes let vs aske Christe VVhat neede many woordes let vs aske the Father c. And to this pointe of our beleefe whiche is very highe and secrete is that sayinge of S. Ambrose to be restrained But that for confirmation of the Truthe in pointes whiche be nearer to common sense and for confutation of those Heresies whiche be of lesse subteltie of whiche sorte these Gospellers grosse errours be to this ende that wee ought not to vse the Testimonies of the Holy Fathers against Heretikes for whiche purpose they alleage this place S. Ambrose neither in al that Booke neither in al his woorkes speaketh so muche as one woorde But contrarie wise in sundry places of that woorke be alleageth the auctoritie of the Nicene Councel as a Testimonie of good force against the Arians and declareth a diuine Mysterie to haue benne signified by suche special number of the Fathers there assembled Sayinge Sic nempe nostri secundum Scripturas dixerunt Patres Euen thus accordinge to the Scriptures haue the Fathers saide Seruemus Praecepta maiorum c. Let vs keepe the Preceptes of our Forefathers neither with Temeritie of rude boldnes let vs breake the Hereditarie Seales he meaneth the Doctrine sealed by the Fathers and left to the posteritie as it were by Heritage VVhiche of vs wil be so hardy as to vnseale the Priestly Booke sealed by the Confessours and nowe consecrated with the Martyrdome of many a one Lo heare ye not Sirs howe muche S. Ambrose is against you And though he saye touchinge this Mysteries Let vs aske the Scriptures Apostles Prophetes and Christe yet thereby dothe he not quite exclude the Fathers He saithe not let vs reiect the Fathers The Scriptures and the Fathers be not contrary and therefore thallowinge of them is not the disalowinge of these VVho so euer maketh this argument whiche in your VVoorde is implied The Scriptures are to be asked Ergo the Holy Fathers are not to be asked maketh a foolishe argument The B. of Sarisburie The greattest forte hereof is answeared already S. Ambrose ye saye by this appeale to the Scriptures excludeth not the iudgement of the Learned Fathers but onely the cau●●lations and subtileties of Philosophers and Sophisters For S. Ambrose him selfe is the same treatie often allegeth the Authoritie of the Fathers Al this M. Hardinge is true in deede ▪ Notwithstandinge there is a certaine secrete Vntruthe lapped in it For S. Ambrose allegeth the Fathers not as Groundes or Principles or Fundations of the Faithe but onely as Interpreters or Witnesses or Consenters vnto the Faithe Whiche thinge of our parte was neuer denied Nowe whether S. Ambrose meante thus or no let S. Ambrose him selfe he the Iudge His woordes be these Sic nempe nostri secundum Scripturas dixerunt Patres Thus haue our Fathers saide not of them selues but accordinge to the Scriptures He allegeth the Fathers not as hauinge sufficient credite and substance in them selues but onely as Expounders and Interpreters of the Scriptures So saithe the godly

diebus vsque ad consūmationē saeculi neque congregatis vbique fidelibus Homo est praesens sed virtus Diuina quae erat in Christo It is not Christe as being Man that is where so euer twoo or three be geathered together in his name neither Christe as being Man is with vs al daies vntil the worldes end nor Christ as being Man is Present with the Faithful euery where geathered together but that Diuine power or Nature that was in Christe And for that cause S. Augustine saithe Videte Ascendentem Credite in Absentem Sperate Venientem Sed tamen per Mis●ricordiam occultam etiam sentite Praesentem See you Christe Ascending into Heauen Beleeue in him being Absent Trust in Christe that is to come And yet by his secrete Mercie feele him Present Thus M. Hardinge thus haue the Olde Catholique Learned Fathers vsed tograte as ye terme it vpon the Article of Christes Ascension You saie S. Augustine in his Epistle to Dardanus spake not of Christes Body as it is now Present in the Sacrament No marueile For S. Augustine neuer vnderstood any sutch kinde of Presence And who taught you M. Hardinge that Christe hath sutche change of diuers Bodies of one manner in the Sacrament and of an other manner in Heauen Christes Blessed Body when it was borne of the Virgine when it died when it rose againe when it Ascended into Heauen was one and vniforme How became it afterward so diuerse and so vnlike it selfe If either Christe or the Apostles or the Anciente Fathers haue thus taught you why are they not alleged If they haue not thus taught you how came you by this knowledge Or if ye saie ye know that they knewe not who wil beléeue you Ye tel vs that the Body of Christe in Heauen hath the whole Stature and Fourme and Proportion of a Man This is true It is the Doctrine of the Apostles and of the Anciente Doctours of the Churche But ye tel vs farther of your selfe that the Body of Christe in the Sacrament is vtterly voyde of al manner either Stature or Fourme or Proportion that is to saie is neither longe nor short nor high nor low nor thicke nor thinne being as you say a very Natural Body yet hath neither likenesse nor shape of a Body This is your Doctrine M. Hardinge and the more vnlikely to be true the more likely to be yours Sutche fantastical imaginations the Arian Heretiques sometime had of the Godhed of Christe For thus they wrote thereof as saithe Athanasius Creatura est sed non vt vlla ex rebus creatis Opus est sed non vt vllum ex operibus Res condita est sed non vt vlla ex rebus conditis It is a Creature but not as any other of thinges created It is a thinge wrought but not as any other thinge that euer was wrought c. But what saith Athanasius him selfe to al these fantasies his answeare is this Iam videtis vafritiem dolos istius Haereseos quae non ignara quàm amarulenta sit ista sua malitia fotos quaerit ●●nocinium sibi 〈◊〉 ex verborum disertitudine Nowe ye see the crookednesse and ●subtletie of this Haresae whiche knowinge her owne malice howe 〈◊〉 it is borowith some he wa● and colo●●e by sleight of woordes This Flauianus repreneth the Heretique Eutyches Adiecit aliam 〈…〉 Corpus Domini quod en Maria factum est non esse nostrae Substantiae He added 〈◊〉 in other wickednesse saieinge that the Body of Christe that was borne of Mary is not nowe of our Substance 〈…〉 the ma●er thus Caro Christi ipsa est per Essentiam non ipsa per Gloria●● The Fleash of Christe in Substance is nowe the same it was before but 〈◊〉 Glorie it is not the same Noman hereof writeth either more plainely or more directely then S. Augustine His woordes be these Christus sic Venturus est quemadmodum ire visus est in Ceolum id est in eadem Carnis Forma atque Substantia Cui profectò Immortalitatem dedit Na●turam non abstulit Secundum hanc Formam non est putandus vbique diffusus Cauendum est enim ne ita Diuinitatem astruamus Hominis vt Veritatem Corporis auferamus Christe shal come againe to Iudge euen as he was seene goinge into Heauen that is to saie in the selfe same Fourme and Substance of his Fleash Vnto whiche Fleash vndoubtedly he hathe geuen Immortalitie but he hathe not taken from it the Nature of Fleashe For wee muste take heede wee doo not so maineteine the Godhead of Christes Humanitie that we denie the Truthe of his Body And where ye fantasie that the Body of Christe in the Sacramente hathe in it selfe neither Fourme nor Proportion nor Limitation of place nor Distinction of partes S. Augustine telleth you Spatia locorum tolle Corporibus nusquam erunt quia nusquam erunt nec erunt Tolle ipsa Corpota qualitatibus Corporū non erit vbi sint ideo necesse est vt non sint Take awaye from Bodyes Limitation of place and the Bodyes wil be no where and bicause they be nowhere they wil be nothing Take awaye from Bodyes the qualities of Bodyes there wil be no place for them to be in and therefore the same Bodies muste needes be no Bodies at al. Hereof wée maye conclude that the Body of Christe whiche you haue imagined to be conteined Grossely and Carnally in the Sacramente for as mutche as by your owne Confession it hathe neither Qualitie nor Quantitie nor Fourme nor Place nor Proportion of Body therefore by S. Augustines Doctrine it is no Body Here it is a worlde to sée what prety sporte M. Hardinge maketh him selfe with the poore Penneman of this Apologie As God woulde the Simple Body vnwares alleged Fulgentius cleane againste him selfe For the woordes of Fulgentius be these Christus cùm Absit à nobis per Formam Serui tamen semper est nobiscum per Formam Dei Whereas Christe is Absent from vs by the Fourme of a Seruaunte yet is he euermore Present with vs by the Fourme of God Whereby saithe M. Hardinges Commentarie he meaneth that Christe is nomore here emonge vs in Fourme and Shape of Man in sutche wise as wée sée menne liue in the Earthe And these woordes saithe he dasshe theire whole purpose and therefore the Prelates of this newe Englishe Churche haue altered the sense of them by shiftinge in this woorde Manhoode insteede of the Fourme of a Seruaunt and this woorde Godhead in steede of the Fourme of God I beséeche thée Gentle Reader spare me a litle thine indifferent eare leaste in these mysty cloudes of M. Hardinges Distinctions thou happen to wander and loose thy way Al this great adoo riseth onely of some notable difference that is fansied to be bitwéene these twoo woordes Fourme and Substance For M. Hardinge would faine haue thée beléeue that the Substance of

are sure he hath none at al. Iudge thou nowe Gentle Reader whether of these Doctours thou wilt beléeue But what a vaine vanitie and folie is this wil M. Hardinge haue vs beléeue that God cannot be God onlesse he be allowed by the Churche of Rome and by the Pope Then are wée come againe to that the Tertullian writeth merily of the Heathens Nisi Homini Deus placuerit Deus non erit Homo iam Deo propitius esse debebit Onlesse God please Man wel though he be God he shal be no God And so nowe Man must be frendely and fauourable vnto God Wée beleeue M. Hardinge that the Holy Ghost is very God in déede not vpon the Popes or his Cleregies credite but as S. Augustine saith vpon the special warrante of the Woorde of God And therefore Nazianzene saithe Dicet aliquis non esse scriptum Spiritum Sanctum esse Deū Atqui proponetur tibi examen Testimoniorum ex quibus ostendetur Diuinitatem Sancti Spiritus testatam esse in Sacris Literis nisi quis valde insulsus sit alienus à Spiritu Sancto Some Man wil saie It is not written that the Holy Ghost is God But I wil bring thee foorth a whole Svvarme of Authorities whereby it shal wel appeare that the Godhed of the Holy Ghost is plainely witnessed in the Holy Scriptures Onlesse a Man be very dul and vtterly voide of the Holy Ghoste The Apologie Cap. 2. Diuision 1. We beleue that there is one Churche of God that the same is not shutte vp as in times past emong the Iewes into some One corner or Kingdome but that it is Catholique Vniuersal and dispersed throughout the whole world So that there is now no Nation which may truely complaine y● they be shutte foorth may not be one of the Churche people of God and y● this Church is the Kingdome the Body and the Spouse of Christe that Christe alone is the Prince of this Kingedome that Christe alone is the Head of this Body and that Christe alone is the Bridegroome of this Spouse M. Hardinge It is a world to see these Defenders They whiche haue not kepte Vnitie of Spirite in the band of Charitie which S. Paule requireth but haue seuered them selues from the Body of the Church tel vs now forsooth they beleeue that there is one Churche of God But what maie wee thinke this one Churche to be Can they seme to meane any other what so euer they pretend then this new Church of late yeeres set vp by Sathan through the ministerie of Martine Luther and those other Apostates his companions if it maie be named a Churche and not rather a Babylonical Tower For as touchinge that Churche whereof al Christen People hath euer taken the Successour of Peter to be the Heade vnder Christe whiche is the true Catholike Churche in theire Apologie they sticke not to saie plainely that it is clene fallen downe longe agone And therefore the beginning of Luthers Seditious and Heretical preaching they cal Herbam as muche to saie as the greene Grasse or first spring this interpreter nameth it the very first appearing of the Gospel leafe F. 7. And in the leafe F. 8. they saie that fortie yeeres agone and vpward that is at the first setting foorth of Luther and Zuinglius the Truth was vnknowen and vnheard of and that they first came to the knowledge and preaching of the Gospel Likewise in an other place they graunt that certaine and very strange sectes haue ben stirringe in the worlde euer since the Gospel did spring meaning the time when Luther first brinced to Germanie the poisoned Cuppe of his Heresies Blasphemies and Sathanismer Thus hauing condemned the Churche of God whiche was before Luthers time and allowinge that for the true Churche the Gospel whereof first sprang out of Luther how can they auouche theire belefe and by what reason and learning can they make good that there is one Churche of God VVee would faine knowe whiche and where it is Is Luther and his congregation that one Churche of God or Zuinglius and his rable or Osiunder and his sort or Zuenckfeldius and his secte or Stancarus and his band or Balthasar Pacimontane and his rancke For al these and certaine other sectes haue Luther for their founder and for their Radix Iesse as it were from whence they spring And in deede euery learned man easely seeth how the gutters of their Doctrines runne out of Luthers sincke Of al these there is none but stoutly claimeth the name of the Churche Then how saie ye Defenders whiche Churche be ye name the Childe Yf ye name one wee sette the others against you c. How often in his bookes putteth Luther you and your Captaines in the rolle of those that he vtterly condemneth naminge roundly togeather Infidels Turkes Epicures Heretikes Papistes Sacramentaries And nowe if he should heare you chalenge the name of the one Churche of God to you and denie him and his folowers that claimed title would he not thinke ye stampe and rage would he not whetie his dogge eloquence vpon you and cal you worse then these aboue rekened yea and if he wist how worse then some of you be your selues The like courtesie maieye looke for at those other sectes of whiche euery one claimeth the name of this one Churche of God But ye saie that this One Churche is not shutte vp into some one corner or Kingdome but that it is Catholike and Vniuersal and dispersed through out the whole world True it is that ye saie what so euer ye thinke But the Holy learned and auncien Fathers where they cal and beleeue the Catholike Churche they meane as Vincentius Liriuensis declareth the Churche to be Catholike that is to saie Vniuersal for so the word signifieth in respecte of a threefold Vniuersalitie of places whiche this Defender here toucheth of times and of menne whiche he toucheth not In the Catholike Churche we must haue a great care saithe he that we hold that whiche hath euery where euermore and of al persons ben beleeued If these Defenders proue not the Churche they professe them selues to be of to haue this threefold Vntuer salitie then is their Congregation not this one Churche nor of this one Churche of God but the synagog of Antichriste And although the Authours of this Apologie crake of the great increase and spredding abroade of their Gospel and now glorie in the number of Kingedomes Dukedomes Countries common VVeales and Free Cities Yet hath it not gone so farre abroade as the Arians heresie did by three partes of foure VVhiche was at length vtterly extinguished as this shal be That the Catholike Churche is the Kingedome the Body and the Spouse of Christe we acknowledge Of the same Kingdome we confesse and beleeue Christ to be Prince alone so as he is Heade of this Body alone and so as he is Bridegrome of this spouse

alone For Head and Spouse alone he is in one respect not alone in an other respect According to the in ward influence of Grace Christe properly and onely is Head of his Mystical Body the Churche But as touching the outwarde Gouernment the being of a Head is common to Christe with others For in this respect certaine others maie be called Heads of the Churche as in Amos the Prophete the great States be called the Heads of the People So the Scripture speaketh of Kinge Saule VVhen thou were a litle one in thine owne eies thou wastinade Head emong the Tribes of Israel So Dauid saithe of him selfe he hath made me Head of Nations Men be called Heads in as muche as they be in stede of Christe and vnder Christe after which meaning S. Paule saith to the Corinthians For if I forgaue any thing to whom I forgaue it for your sakes forgaue I it In persona Christi In the Person of Christe And in an other place VVee are Ambassadours in the stede of Christe as though God did exhort you through vs. To conclude in fewe according to inwarde influence of grace into euery faithful member Christe onely is Head of the Churche according to outward gourning the Pope vnde Christ and in sted of Christ is hed of y● same As touching the Bridegromesbip we saie and beleeue that if we would speake properly Christ is the onely Bridegrome of the Church his spouse of whom it is said he that hath a spouse is a Bridegrome For from one of the Churche he begetteth children to himselfe But others are called Bridegromes Working together with Christe outwardly to the begetting of spiritual children whom neuerthelesse they begette not to them selues but to Christe And suche are called the ministers of the Bridegrome in as muche as they done his stede And therefore the Pope who is instede of Christe the Bridegrome of the whole Churche is called also the Bridegrome of the vniuersal Churche a man maie terme him the vicegerent Bridegrome The B. of Sarisburie I trust Gentle Reader thou wilt not looke I should answeare al M. Hardinges ordinarie idle talke So should I lose good time without cause and be ouer troublesome to thine eates O saithe he VVhat a world it is to see these Defenders They whiche haue not keapt the vnitie of the Sprite in the band of Charitie whiche S. Paule requireth but haue seuered them selues from the Body of the Churche tel vs nowe for soothe that they beleeue that there is one Churche of God O M. Hardinge if wée haue herein saide il then beare witnesse of the il If wée haue saide wel wherefore make you these vitter outcries What so euer ye haue conceiued vs to be yet might ye suffer vs quietly to saie the Truthe specially sutche Truthe as you imagine maketh so mutche for your selfe Ye say wée confesse that our Churche beganne onely about fourtie yeeres sithence and was neuer before No M. Hardinge wée confesse it not and you your selfe wel knowe wée confesse it not It is your tale it is not ours Wée saie and haue sufficiently proued and you knowe it right wel if ye would be knowen of that ye know y● our Doctrine is y● Olde yours is y● Newe Yf ye wil néedes force your selfe to the denial it may easily be proued that by sutch Authoritie as your selfe may not wel denie onlesse ye wil once againe do now as ye haue twise done before Wée saie that our Doctrine the order of our Churches is older then yours by fiue hundred whole yeeres and more If ye wil not beleeue vs yet beleeue M. Hardinge he wil tel you euen the same Marke wel his woordes These they be It standeth not with Christe his promises made to the Churche that he should suffer his Church to continue in darkenesse these thousand yeeres past And thus by secrete confession he leaueth vs fiuehundred three score and sixe whole yeeres at the least that is to saie the whole time of Christe of his Apostles and of al the Godly Learned Doctours and Fathers of the Primitiue Churche Whiche time notwithstanding is thought a great deale better and purer then al the time that hath folowed afterwarde In this Diuision M. hardinge being attente and eger vpon his cause and claiming as mutche as he thought with any modestie he might be hable hath claimed to him selfe onely a thousand yeeres of the night and hath leafte vs welneare sixe hundred yeeres of the daie This is your owne witnesse M. Harding Consider wel of it It is your owne Therefore ye doo your selfe great wronge and mutche deface your owne credite so suddainely to saie our Doctrine is Newe Gods name be blessed it hath the Testimonie not onely of Christe and his Apostles but also of the olde Learned Catholique Fathers of the Churche And this is it that so mutche greeueth you that wee refourme our Churches nowe according to the paterne and samplar of Christes and his Apostles firste Institution For thereby the disorder and deformitie of your Churches the more appeareth Lirinensis saithe That thing must be holden for Catholique that euerywhere euermore and of al menne hath benne beleeued These general notes must be limited with this special restrainte VVhere as the Churches vvere not corrupted For otherwise there was neuer any Doctrine so Catholique ne not the Confessed Doctrine of Christe him selfe that hath benne receiued Euermore Eueryvvhere and of al menne without any exception But M. Hardinge these selfe same notes of Lirinests vtterly euerthrowe the greatest part of that whole Doctrine that you would so saine haue counted Catholique For neither reacheth to within fiue hundred yeeres of the Apostles time nor hath it that Antiquitte indeed that in face and countenance is pretended as it is plaine by your owne former Confession nor was it euer vniuersally receiued as herafter by Particulares it shal be proued It had neuer that vniuersalitie neither of al times and ages nor of al places and countries nor was it euer vniuersally receiued allowed of al men Therefore what so euer ye cal it ye cannot by your owne Definition cal it Catholique The Catholique Churche of God standeth not in multitude of Persones but in weight of Truthe Otherwise Christe him selfe and his Apostles had not ben Catholique For his flocke was very litle the Catholique or Vniuersal consent of the World stoode against it The Churche of God is compared to the Moone for that she waxethe and waneth as the Moone dothe sometime is ful sometime is emptie and therefore as S. Augustine saith is called Catholica quia Vniuersaliter perfecta est in nullo claudicat per totum Orbem diffusa est Bicause she is Vniuersally perfite and halteth in nothing and is not now shut vp in one onely Countrie as was the Churche of the Iewes but powred throughout the whole World Though the hartes of men haue often changes yet Gods

him the Apostles folowe writeth thus Vnus Hypodiaconus det aquam manibus Sacerdotum Duo Diaconi ex vtàque parte Altaris teneat flabellum confectum ex tenuibus membranis vel ex Pauonum pennis quibus leuiter abigant praeteruclantes bestiolas ne in Pocula incidant Let one of the Subdeacons geue Water to the Priestes handes Let two Deacons stande at the two endes of the Austore either of them with a fanne made of fine Parchemente or of Pecockes taises therewith softely to chase awaie the fl●es that they fal not into the Communion Cuppes The offices of other Inferioure Orders be these as they be noted by one of M. Hardinges owne side Ad Minores Ordines haec spectant Portare Cereos Vrceolum Canes expellere de Ecclesia To the sesse Orders these thinges belonge to carrie Tapers and Holy Water stockes and to dr●ue Doogges of the Churche These I trowe be the Mystical Holy Orders whereof M. Hardinge saithe Our parte had benne to haue made somme songe discourse beinge him selfe ashamed as it maie appeare by his silence either to name them in particulare or to open the Secretes of theire offices Howe be it in deede good Christian Reader sundrie of these offices in the Primitiue Churche were appointed to very good sober purposes The Doore keepers office was then to keepe out Excommunicate personnes that they should not presse in emonge the Faithful The Psalmistes or Singers office was to singe the Psalmes thereby to moue the peoples hartes to deuotion The Exorcistes office was by a special gifte of God ▪ seruinge onely for that time to cal foorth soule Sprites out of the Bodies of them that were possessed The Readers office was openly and plainely and distinctely to pronounce the Scriptures vnto the people and to this vse the Bishop deliuered vnto him a Booke with this charge Accipe esto relator Verbi Dei Take thou this Booke and be thou a pronounc●r of the Woorde of God And therefore Isidorus saithe Tanta ●am clara erit eius vox vt quamuis long● positorum aures adimpleat The Readers voice muste be so sowd and so cleare that it maye be hable to fille the eates of them that stande far of The Acolothes or VVaiters office was to attende vpon the Bishop as a witnesse of his conuersation To sutche good vses these offices then serued in the Churche of God But now there is nothinge leafte sauinge the bare name onely without any maner vse or Office For neither doothe the Ostiarius kéepe out the Excommunicates Nor doothe the Acoluthus waite vpō the Bishop Nor doothe the Exorciste cast foorthe Diuels Nor doothe the Psalmiste Singe the Psalmes Nor doothe the Reader openly pronounce the Scriptures I might yet steppe alitle farther to open the whole bewtie of the Cleregte of Rome nor doothe the Deacon make prouision for the poore nor doothe the Bishop preache the Woorde of God This had benne our parte to haue opened at large And for leaning of the same we were woorthy by M. Hardinges iudgemente to be reproued The Apologie Cap. 3. Diuision 2. Yet notwithstanding wee saie that there neither is nor can be any one man whiche may haue the whole Superioritie in this Vuiuersal state for that Christe is euer presente to assiste his Churche and needeth not any man to supplie his roome as his onely heire to al his Substance and y● there cā be no one mortal creature whiche is hable to comprehend or conceiue in his mind the Vniuersal Churche that is to wite al the partes of the world mutche lesse hable rightly and duely to put them in order and to Gouerne them The B. of Sarisburie M. Hardinges answeare hereto is longe and tedious The Substance therof in short is this Where wée saie No one Mortal Man is hable to wealde the burthen of the whole Churche of God M. Hardinge answeareth VVhere any thinge is in deede there whether it may be or no ▪ to discusse it is needlesse Therefore whether any one man can be superiour and chiefe ouer the whole Churche wee leaue to speake that so it is thus wee proue Euery Parrishe hathe his seueral Vicare or Personne And euery Dioces his owne Bishop Ergo what reason is it there be not one Chiefe Gouernoure of the whole Christen people VVhen questions be moued in maters of Faithe throughe diuersities of iudgementes the Churche should be diuided onlesse by Authoritie of One it were kepte in Vnitie They that saie otherwise take from Christe the Glorie of his prouidence and the praise of his greate loue towardes his Churche The Peace of the Churche is more conueniently procured by one then by many It is moste meete that the Churche Militante touchinge Gouernment resemble the Churche Triumphante But in the Triumphante Churche one is Gouernoure ouer the whole that is God Therfore in the Churche Militant order requireth that one beare rule ouer al accordinge to that the Holy Captaine Iosue seemeth to speake The Children of Iuda and the Children of Israel shal aessemble togeather and they shal make to them selues one Head Thereof our Lord saithe in S. Iohn There shal be One Folde and One Shephearde In deede Christe is Heade of his Body Yet neede it is for as mutche as Christe nowe dwelleth not with vs in Visible Presence his Churche haue one Man to doo his steede of outwarde rulinge in Earthe And therefore he saide vnto Peter Feede my Flocke Confirme they Brethren Thus wee see these Defenders Negatiue Doctrine That no One Man maie haue the Superioritie ouer the whole state of the Churche disproued as vtterly false To theire seconde reason we graunt Christe needed not any man to supplie his roome that should succede in his whole Substance Neither is Man of Capacitie of sutche succession neither hathe there any sutche fonde saieinge ben vttered by the Diuines But bicause Christe sawe the knot of Vnitie should be moste surely kepte knit by Gouernmente of one he committed the regimēt of the whole Churche vnto One whoe 's Visible Ministerie he might vse in steede of him selfe To the thirde we saye that Man is not onely hable to comprehende in his minde and conceiue the Vniuersal Churche but also to put it in order and to Gouerne it so far as is expedient Laste of al who so euer wil not be fedde nor ruled by this one Shepheard and breaketh out of this one Folde he is not of the Flocke of Christe but of the Hearde of Antichriste Here Gentle Reader M. Hardinge hathe brought thée not the Authoritie of any one Catholique Doctour or Learned Father but onely a few colde Reasons of his owne with certaine Scriptures vnaduisedly alleged and violently forced from theire meaninge as shal soone appeare His firste Reason concludeth very weakely Euery parishe is gouerned by One Vicare or Personne euery Diocese is gouerned by

nor Deacons this daie in the Churche of Englande he might the more easily claime the whole right vnto himselfe And in déede if it were certaine that the Religion and Truthe of God passeth euermore orderly by Succession and none otherwise then were Succession whereof he hath tolde vs so longe a tale a very good substantial Argumente of the Truthe But Christe saithe In Cathedra Mosi sedent Scribae Pharisaei By order of Succession the Scribes and Phariseis sitte in Moses Chaire Annas and Ca●p●as touchinge Succession were as wel Bishoppes as Aaron Eleazar Of Succession S. Paule saithe to the Faithful at Ephesus Scio qu●d post discessum meum intrabunt Lupirapaces Ex Vobis ipsis exurgent viri peruersa loquentes I knowe that after my departure hence R●ueninge Woulues shal enter and Succede me And out of your selues there shal by Succession springe vp menne speakinge peruersely Therefore S. Hierome saithe Non Sanctorum filij sunt qui tenent loca Sanctorum They be not alwaies the Children of Holy Menne that by Succession haue the places of Holy Menne Notwithstandinge the Pope him selfe wil saie as it is before alleged In Papa si desint bona acquisita per merirum sufficiunt quae à Loci Praedecessore Praestantur If the Pope wante good thinges gotten by his owne merites the good thinges whiche he hath by Succession of Peter his Predecessour are sufficient And the Glose thereupon Petrus fecit Papas Haeredes bouitatis suae Peter made the Popes Heires of his goodnesse by Succession And againe Papa Sanctitatem recipit à Cathedra The Pope receiueth his Holinesse by Succession of his Chaire Sutche affiance sometime had the Scribes and Phariseis in their Succession Therefore they saide VVee are the Children of Abraham Vnto vs hath God made his promises Arte thou greatter then our Father Abraham As for Christe wee knowe not from whence he came or what he can shewe for his Succession And when Christe beganne to refourme their Abuses and Errours they saide vnto him By what Power dooest thou these thinges And who gaue thee this Authoritie where is thy Succession Vpon whiche woordes Beda saithe Intelligi volunt Diaboli esse quod faci● They woulde haue the People vnderstande for that he had no solemne Succession that al that he did was of the Diuel And Cyrillus frameth their woordes in this sorte Tu Ortus ex Iuda commissos nobis fasces vsurpas Thou beinge of the Tribe of Juda and therefore hauinge no right by Succession vnto the Priesthoode takest vpon thee the office that is committed vnto vs. Likewise Chrysostome imagineth the Phariseis thus to saie Tu de Sacerdotali Familia natus non es Senatus tibi hoc non coucessit Caesar non donauit Thou arte not of the house of Priestes The Councel hath not graunted it thee The Emperour hath not geeuen it thee Thus to maineteine them selues in credite for that they had Succession and continuance from Aaron and sate in Moses Chaire they kepte Christe quite out of possession and saide vnto him then euen as M. Hardinge saithe nowe vnto vs Who euer taught vs these thinges before thee What ordinarie Succession and Vocation haste thou What Bishop admitted thee Who confirmed thee Who allowed thee Therefore good Christian Reader lette not these M. Hardinges greate woordes mutche abasshe thee The Scribes and Phariseis in the like cases vsed the like language longe agoe Touchinge the Churche of Rome I wil saie nomore for this presente but onely that was spoken openly by Cornelius the Bishop of Bitonto in the late Councel of Tridente Vtinam non à Religione ad Superstitionem à Fide ad Infidelitatem à Christo ad Antichristum velut prorsus Vnanimes declinassent VVoulde God they were not al gonne by consente togeather from Religion to Superstition from Faithe to Jufidelitie from Christe to Antichriste These fewe woordes consideringe either the speaker or the place where they were spoken maye seeme sufficient They are gonne from Faithe to Infidelitie from Christe to Antichriste And yet al other thinges failinge they muste holde onely by Succession and onely bicause they sitte in Moses Chaire they muste claime the possession of the whole This is the right and vertue of their Succession The woordes of Tertullian M. Hardinge whiche you haue here alleged were spoken of certaine your Ancient Fathers that had raised vp a Newe Religion of them selues as you haue also donne without either Woorde of God or example of the Apostles and Holy Fathers And therefore he saithe not vnto vs but vnto you and sutche as you be Edant Origines Ecclesiarum suarum Lette them shewe foorthe the Originalles of theire Churches Euen so wée saie vnto you shewe vs the Originalles of your Doctrine Shewe vs any one of the Apostles of Christe or of the Learned Catholique Doctours of the Churche that euer saide your Priuate Masse Shewe one at the leaste either Greeke or Latine S. Augustine saithe of so many Bishoppes of Rome there coulde not one be founde that had benne a Donatiste Euen so in like sorte saie wée to you of al the same Bishoppes of Rome there cannot one be founde that euer agreed with M. Hardinge in saieinge Masse Or if there were any sutche shewe vs his name with other Circumstances when and where and who were witnesses of the dooinge Shewe vs your Originalles M. Hardinge Confesse the Truthe Deceiue vs no lenger It is a newe Diuise ye haue it onely of your selues and not by Succession from the Apostles But wherefore telleth vs M. Hardinge this longe tale of Succession Haue these menne their owne Succession in so safe Recorde Who was then the Bishop of Rome nexte by Succession vnto Peter Who was the Seconde Who the Thirde Who the Fourthe Irenaeus reckeneth them togeather in this order Petrus Linus Anacletus Clemens Epiphanius thus Petrus Linus Cletus Clemens Optatus thus Petrus Linus Clemens Anacletus Clemens saithe that he him selfe was nexte vnto Peter And then muste the reckeninge goe thus Petrus Clemens Linus Anacletus Hereby it is cleare that of the foure firste Bishoppes of Rome M. Hardinge cannot certainely telle vs who in order Succeded other And thus talkinge so mutche of Succession they are not wel hable to blase their owne Succession I might farther saie that Peters See Apostolike was ouer the Iewes and not at Rome ouer the Heathene For so S. Paule saithe Mihi concreditum est Euangelium Praepuiij sicut Petro Circumcisionis Qui potens erat Petro in Apostolatu Circumcisionis Potens erat in me inter Gentes The Gospel of the Vncircumcision was committed vnto me as the Gospel of the Circumcision vnto Peter God that was mighty in Peter in the Apostleship of the Circumcision was mighty in me emonge the Heathens Therfore if the Pope this daie wil claime onely by Peters Title and require nomore then Peter had then muste he séeke

doo that moste humble Open Penaunce but onely once in the Churche and neuer more afterwarde leaste the Medicine beinge made ouer common should not bee profitable to the Sicke Thus mutche difference therfore wee see there was bitweene the Churche and Nouatus The Churche graunteth the Open Sinner one onely time of Open Reconciliation and neuer more But Nouatus graunteth none at al. Therefore the whole mater of Nouatus might haue serued M. Hardinge to some other purpose For Confession whether it were Priuate or Publique was no parte of his Erroure The Apologie Cap. 6. Diuision 2. And wee saie that the office of Loosing consisteth in this pointe that the Minister either by the Preachinge of the Gospel offereth the Merites of Christe and ful pardon to sutche as haue lowely and contrite hartes and doo vnfainedly repente them selues pronouncinge vnto the same a sure and vndoubted forgeeuenesse of theire sinnes and hope of Euerlastinge Saluation Or els that the same Minister when any haue offended theire Brothers mindes with somme greate offence or notable and open crime whereby they haue as it were vannished and made them selues straungers from the Common Felowship and from the Body of Christe then after perfite amendement of sutche personnes dothe reconcile them and bring them home againe and restore them to the Companie and Vnitie of the Faithful M. Hardinge The summe of all these gaye woordes abbridged dothe attribute Loosinge or Absolution firste to Preachinge nexte to Assotlinge sutche as be Excomminicate As touchinge the firste these Defenders confounde the offices of Preachinge and of Absolution The Preacher teacheth the hearers and reporteth the woordes of Christe as out of the mouthe of Christe saieinge Thus saithe Christe c The Priest whiche is the Minister of Absolution accordinge to the Authoritie geuen to him by Christe in his owne person assoileth the Penitente saieinge I assoile thee in the name of the Father c. The Preacher in that he preacheth onely dothe not assoile sinners neither geueth he the Merites of Christe nor full pardon by pronouncinge vnto them the Gospell For if that greate benefite consiste in pronouncinge or denouncinge of the Gospell then why might not euery laye man yea womenne yea yonge boyes and gyrles assoile sinners yea why might not euery man assoile him selfe And woulde ye Sirs appointe vnto vs suche for iudges constituted by Christe For the woordes of Christe be so plaine as they cannot be so violently wrested For Christe saide not To whom ye offer by preachinge of the Gospel my Merites and Pardon or whose sinnes ye pronounce by the Gospell to be remitted but quorumcunque remiseritis who soeuers sinnes ye remitte they are remitted to them For as the sonne of man remitted sinnes to him that was sicke of the Palsye and to Mary Maudelen that ye maye knowe saithe he that the sonne of man hathe Power to remitte sinnes c Euen so he hathe transferred the same power vnto Priestes saithe Chrysostome VVhiche Priestes he hathe sente as the Father sente him And if Absolution consiste in pronouncinge of the Gospell whiche profiteth so muche as it is beleeued then the power of the Keies whiche Christe hathe geuen to the Churche consisteth not so muche in the Minister as in the sinner that heareth and beleeueth and so is forgeuen by Luthers Opinion And by this meanes the Prieste hathe no speciall power But wee saie with the Churche that a Sacramente hath his efficacie of the institution of Christe in him to whom it is adhibited In this sense the Catholike Churche of Christe hath euer taughte that God woorketh our Saluation by Sacramentes and in this faithe it hathe alwayes baptized infantes that their sinnes beinge remitted they mighte be made the children of God Like wise by the Keyes of the Churche it hathe assoiled personnes berefte of the vse of speache and reason as the Learned and Auncient Holy Father Leo teacheth in his Epistle ad Theodorum Episcopum Foroiuliensem and S. Augustine de adulterinis conlugijs Lib. 1. Cap. 26. vltimo Finally if the office of Loosinge that is Absolution consisted in Preachinge the Gospell and offeringe the Merites of Christe by pronouncinge the woordes in whiche the remission of our sinnes is expressed as this Denfender teacheth then had not the Catechumens of olde time neither nowe shoulde they be in any danger if they shoulde dye without Baptisme and the grace of reconciliation that is not beinge assoiled For they lacked no preachinge as nowe they lacke not where any suche bee The contrarie whereof the Churche hathe euer taught and for witnesse of the same besides other fathers wee haue the plaine Doctrine of S. Augustine Who saithe that a Catechumen howe mutche so euer he profitethe beareth still the burthen of his iniquitie so longe as he is not baptized I denie not but cases of iuste necessitie be excepted in the one and the other hauinge right and firme willes and desire in eche case VVhen not the contempte of Religion but the pointe of necessitie excludethe the Mysterie of baptisme as S. Augustine saithe Then how dangerous and pernicious is the Doctrine of these Defenders our Newe Ministringe Prelates who more with sweete and Holy woordes then withe truthe teache Christen people that the office of Loosinge consisteth in offeringe by preachinge of the Gospell as they call it the Merites of Christe and full pardon and by pronouncinge I knowe not howe a sure and vndoubted forgeeuenesse of sinnes and hope of Euerlasting Saluation to suche for soothe as haue lowly and contrite hartes and doe vnfainedly repente them The contrition of harte they seeme to speake of sufficethe not for Loosinge of sinnes onlesse it be contrition formed with charitie as the Diuines teache VVhiche charitie seeketh and requireth the Sacrament of Penaunce and the grace of reconciliation whiche cannot be ministred but by a prieste Neither is it possible the prieste to iudge truly who are lowly and contrite of harte and repente them vnfainedly forasmutche as he cannot searche the harte onlesse the penitentes humble them selues vnto him and declare theire repentaunce by simple and lowly confession of their sinnes VVhiche confession these Newe Gospellers haue abandoned out of theire Congregations Howe mutche is more the Catholike and holesome Doctrine of S. Augustine to be embraced and folowed whiche he vttereth in these woordes Doo ye penaunce sutche as is done in the Churche that the Churche maie praie for you Let noman saie to him selfe I do penaunce secretely before God I do It God who forgeeueth me knoweth that I doo it in my harte But what saith S. Augustine hereunto VVhy then saithe he it was saide in vaine What thinges ye Loose in Earthe they shal be Loosed in Heauen Then without cause the Keies be geeuen to the Churche VVe make voide the Gospell of God wee make frustrate the woordes of Christe S. Augustine saithe doo ye

doo with menne that they should heare my Confessions as if they weare bable to beale al my griefes VVhen they heare me speake of mee selfe how can they tel whether I doo saie the truthe or no For noman knoweth what is donne in Man but the sprite of Man that is in Man How be it hereof haue growen many vnnecessarie and curious questions what Yeeres what Monethes what Daies what Houres what Manner what Order of Penance should serue for euer seueral sinne In Resolution of whiche doubtes stoode the Iudgement of the Prieste And therefore Carolus Magnus in in his Lawes straitely commaundeth that the Priestes should be skilful in the Booke of Penance But as touchinge the Iudge of Sinnes S. Chrysostome saithe Ante Deum confitere peccata tua Apud Verum Iudicem cum Oratione delicta rua pronuntia Confesse they sinnes before God Before the True Iudge with praier pronounce thine offenses And againe Cogitatione fiat delictorum exquisitio Sine Teste sit hoc Iudicium Solus te Deus confitentem uideat Let the examination of thy sinnes be wrought in thy Harte Let this Iudgement be VVithout VVitnesse Let God Onely heare thee when thou makest thy Confession And againe he saithe Medicinae locus hîc est non Iudicij non poenas sed peccatorum Remissionem tribuens Deo Soli dic peccatum tuum Heere is place of Medicine and not of Iudgement geuinge not punishement but Remission of Sinnes Open thy sinne to God Alone And therefore in M. Hardinges owne Canons it is noted thus Confessio fit ad ostensionem Poenitentiae non ad impetrationem veniae Confession is made vnto the Prieste not thereby to obteine forgeuenesse but to declare our repentance And againe Confessio Sacerdoti offertur in Signum veniae acceprae non Causam Remissionis accipiendae Confession is made vnto the Prieste in token of remission already obteined and not as a cause whereby to procure Remission And yet is the Prieste a Iudge al this notwithstandinge and pronounceth sentence as a Iudge of Doctrine of Open Sinne of the Offence of the Churche and of the Humilitie and Heauinesse of the Penitent and as a Iudge togeather with the Elders of the Congregation hath Authoritie bothe to Condemne and to Absolue Peter Lombarde him selfe saithe Etsi aliquis apud Deum sit solutus non tamen in facie Ecclesiae solutus habetur nisi per indicium Sacerdotis Al be it a man be Absolued before God yet is be not accoumpted Absolued in the face of the Churche but by the Iudgemente of the Prieste Likewise saithe S. Augustine Horror pritis publica Poenitentia satisfacere Sacerdotis Iudicio reconciliatum Communioni sociari I exhorte you first to make Satisfaction vnto the Churche by open penance and so to be restoared to the Communion by the discretion of the Prieste The order hereof as it is set foorthe by S. Cyprian was this Firste the Sinner by many outwarde gestures and tokens shewed him selfe to be penitent and sorowful for his sinne After that he made humble Confession thereof before the whole Congregation and desired his brethren to praie for him Lastly the Bishop and the Cleregie laide theire handes ouer him and so reconciled him So saithe Origen Qui lapsus est procedit in medium Exomologesin facit He that hathe offended commeth foorthe into the middes of the People and maketh his Confession Sozomenus likewise describinge the same Order saithe thus Rei ad terram sese pronos abijciunt cum planctu lamentatione Episcopus ex aduerso occurrit cum Lachrymis ipse ad Pauimentum lamentando prouoluitur vniuersa Ecclesiae multitudo Lachrymis suffunditur They that haue offended fal downe flat with weepinge and lamentation to the grounde The Bishoppe commeth to him with teares and him selfe likewise falleth downe and the whole multitude of the Churche is powred ouer and ouer with teares I vse the moe woordes herein for that the whole mater is longe sithence growen vtterly out of vse Notwithstandinge this is the Confession and Penance that S. Augustine speaketh of Of Open Confession M. Hardinge hee saithe The Keies were not geeuen to the Churche in vaine Of Open Confession hée saithe VVhat so euer ye Loose in Earthe shal be Loosed in Heauen Of Open Confession he speaketh al these woordes and not of any Auriculare or Priuate dealinge Yf M. Hardinge happen to doubte hereof let him looke better vpon his Bookes There shal he finde euen in the verie same place he hathe alleged these woordes partely goeinge before partely folowinge Agite Poenitentiam qualis agitur in Ecclesia vt oret pro uobis Ecclesia Iob dicit Si erubui in conspectu populi confiteri peccata mea Propterea Deus uoluit vt Theodosius ageret Poenitentiam publicam in conspectu populi Nolite permittere Viros vestros fornicari Interpellate contra eos Ecclesiam Doo Penaunce sutche as is donne in the Churche that the Churche maie praie for you Iob saithe I was not ashamed in the sight of al the people to confesse my sinnes Therefore God would that Theodosius beinge the Emperoure of the worlde should doo Open Penaunce euen in the presence of al y● people Ye wiues suffer not your Husbandes to liue in fornication Comme before the Congregation and crie against them This is the Confession that S. Augustine speaketh of not Secrete or Priuate or in the Eare but Publique and Open and in the Sight and Hearing of al the people In like manner saithe S. Ambrose Multos necesse est vt ambias obsecres vt dignentur interuenire Fleat pro te Mater Ecclesia culpam tuam Lachymis lauet Thou muste needes humble thee selfe and desire many to intreate for thee Let the Churche thy Mother weepe for thee and let her washe thy offence with her teares This therefore M. Hardinge was no plaine dealinge with sutche sleight to turne Publique into Priuate and the Open audience of the whole people into one onely mannes secrete eare and so mutche to abuse the simplicitie of your Reader Certainely these woordes of S. Augustine Open Penaunce Confesse Openly In the sight of al the people That the vvhole Churche maie praie these woordes I saye wil not easily serue to proue your pourpose for Priuate Confession The Apologie Cap. 6. Diuision 3. Wee saie also that the Minister doth execute the Authoritie of Binding and Shutting as often as he shutteth vp the Gate of the Kingdome of Heauen against vnbeleeuing and stubborne persons denouncing vnto them Gods vengeaunce and Euerlasting punishment Or els when the dooth quite shut them out from the bosome of y● Churche by open Excommunication Out of doubte what sentence so euer the Minister of God shal geue in this sorte God him selfe doth so wel alowe it that what so euer here in Earthe by theire meanes is Loosed and Bounde God him selfe wil

Verbum mundat Detralie Verbum quid est Aqua nisi Aqua Why saithe not Christe you are cleane bicause of the Baptisme wherewith ye are wasshed But Bicause of the Woorde that I haue spoken to you Sauinge for that it is the Woorde that cleanseth in the VVater Take the VVoorde awaie and what is VVater els but VVater The Apologie Cap. 7. Diuision 2. Moreouer that Christes Disciples did receiue this Authoritie not that they should heare the Priuate Confessions of the people listen to their whishperinges as the common Massinge Priestes doo euerywhere nowe adaies and doo it so as though in that one point laye al the Vertue and vse of the Keies but to the ende they shoulde Goe they should Teache they should Publishe abroade the Gospel and be vnto the Beleuinge a sweete Sauour of Life vnto Life and vnto the Vnbeleuinge and Vnfaitheful a Sauour of Deathe vnto Deathe and that the mindes of Godly persons beinge brought lowe by the remorse of theire former Life and errours after they once begonne to looke vp vnto the Light of the Gospel beleue in Christe might be opened with the Woorde of God euen as a dore is opened with a Keie Contrarie wise that the Wicked and wilful and sutche as would not beleeue nor returne into the right way should be leafte stil as faste locked shutte vp as S. Paule saithe waxe woorse and woorse This take wee to be the meaninge of the Keies and that after this sorte mennes Consciences be either opened or shutte M. Hardinge Here ye Harpe muche vpon one stringe whiche so iarreth in the eares of the Hearers as your confuse Harmonie can like noman onlesse he be a Minstrel of your owne Secte The Auctoritie and power of the Keies consisteth not altogeather nor Principally in Preachinge or pronouncinge of the Gospel as already we haue proued VVhat maye wee iudge of you procedeth this of Malice or of Ignorance that thus ye confounde the Keies the Powers and the Ministeries Preachinge is one thinge to gouerne the Churche is an other to remitte and reteine sinnes is an other to distribute the Sacramentes is an other Dothe not S. Paule in cleare woordes speake Seuerally and distinctly of Ministeries where he saithe that he was not sent of Christe to Baptise but to Preache the Gospel This Doctrine of yours whereby ye confounde the Keies Powers and Ministeries dothe not onely obscure the Scriptures and bringe the people to greate errours but also vnder pretence of a loue towarde preachinge of the Gospel leadeth them into contempt of the Sacramentes and specially of the Sacrament of Penaunce without which if after Baptisme we haue sinned not beinge letted by case of necessitie wherein VVil Desire and Vowe is accepted we can not attaine to Saluation As you folow Caluine your Maister in this and sundrie other false and perilous Doctrines so it is to be feared if your wicked temeritie be suffered to proceede that at length hauinge brought al Religion to bare Preachinge ye wil abandon al the Sacramentes of the Churche as thinges not necessarie For so that wicked Maister of yours teacheth That where Christes death maye be remembred otherwise there al the Sacramentes be Superfluous And that I seeme not to sclaunder him I remitte you to his Commentaries vpon the firste Epistle of S. Paule to the Corinthians where expoundinge these wooordes Doo this in my remembraunce he saithe thus The Supper is a token of remembrance ordeined to lifte vp or helpe our infirmitie for if otherwise we were mindeful inoughe of Christes deathe this helpe he meaneth the Blessed Sacrament of the Aultar were superfluous whiche is common to al the Sacramentes for they be healpes of our infirmitte Lo by Caluines Doctrine if we remember the deathe of Christe bothe the Euchariste and al other Holy Sacramentes be voide and Superfluous And then because no other thinge bringeth to our remembrance the Deathe of Christe more then Preachinge to what purpose serue al the Sacramentes Thus these Defenders with their Maister Caluine haue founde a shorter waie to Heauen then was knowen before In an other place he seemeth to derogate muche of the necessitie of Baptisme of Christen mens Children VVhere he saithe that by reason of Gods promise the issue whiche commeth of Faitheful parētes is borne Holy and is a Holy Progenie and that the childrē of suche beinge yet enclosed in the wombe before they drawe breathe of life be neuerthelesse chosen into the couenaunt of life euerlastinge This doctrine when it shal take place as by you Defenders it is sette in a good furtherance what shal we looke for but that the necessarie Sacrament of Baptisme without whiche who is to be compted a Christen man and the moste Blessed and confortable Sacramente of the Aultar and the Holesome Sacrament of Penance and Absolution and the reste of the Sacramentes shal be nomore esteemed and vsed then nowe ye esteeme and vse the Masse Holy Breade and Holy VVater This beinge once brought to passe shal not the people easely be induced either to receiue Mahometes Religion or somme other as farre from God as that is or to allowe the pleasant trade of life of the Epicureans the moste parte beinge already thereto inclined and no smal number wel entread But to returne againe to the Keies whiche seme to you to haue no force ne vse but in Preachinge First as touchinge the scorneful scoffer vttered by you Sir Defender in Latine and by your interpreter in Englishe againste Priuate Confessions and against the Ministers of the Churche appointed by God for grace of reconciliation to be imparted to penitentes your light mockinge sprite deliteth your selues not so muche as it pitieth vs to see you bothe so faste bounde in Satans fetters Nexte concerninge Confession necessarely required to the vse and power of the Keies whiche you speake of at your pleasure thus we saye accordinge to the Scriptures Amonge sundry effectes for whiche Christe gaue the Keies to the Apostles and their Successours this is one that by Power of them they should remitte and reteine Sinnes as himselfe saide VVhose sinnes ye remitte they are remitted vnto them and whose sinnes ye reteine they are reteined But sinnes can not duely be remitted or reteined onlesse they be knowen to him that hath auctoritie thereto and knowledge of sinnes specially suche as are priuie can not be had of man who can not see into the harte of man ● but by Confession of the sinner VVherefore consequently it foloweth that they receiued this auctoritie to heare the Confession of Christen people desirous to be assolted and reconciled VVherefore the Confessiō yea of Secrete sinnes is necessary to Saluatiō by thinstitution of Christe For in that he instituted the ende he instituted also the meanes whiche shoulde be necessarie to the obteininge of the ende onlesse we woulde make Christe our Lawemaker to haue failed his Churche

as ● commaunded by Christe and the Apostles commended to vs by the ● Fathers of the Primitiue Churche by al ● learned Doctours and general vse of the ● who le Churche And if the expresse terme of Secrete or auricular Cōfession be Seldome mētioned in the Auncient Fathers as that of Publike Confession is often times as in the Nicene Councel and in sundry other places that is nothinge repugnant to the Doctrine of the Catholike Churche The B. of Sarisburie Al this greate shewe of Authorities of Fathers and Doctours M. Hardinge him selfe in the ende dischargeth easily with one Woorde For notwithstandinge al that be coulde beste diuise to saie herein his Conclusion at the laste is this The Expresse Terme of Secrete or Auriculare Confession is Seldome mentioned in the Ancient Fathers Seldome he saithe as if it were sometimes vsed although but Seldome But if he had leafte Seldome and saide Neuer I trowe his tale had benne the truer For the reste wée saie as before Wée make no Confusion of the Keies Our Doctrine is plaine that there be twoo Keies in the Churche of God The one of Instruction the other of Correction Whereof the one woorketh inwardly the other outwardly The one before God the other before the Congregation And yet either of these standeth wholy in the Woorde of God And therefore S. Paule saithe Omnis Scriptura Diuinitùs inspirata vtilis est ad Doctrinā ad Redargutionem ad Correctionem ad Institutionem c Al Scriptures inspired from God are profitable To teache the Truthe To reprooue Falsehedde To correcte the Wicked To Nourtoure and infourme the Godly Of the Former of these Keies S. Paule saithe Beleeue in the Lorde Iesus and thou shalt be safe with al thy House Of the other he saith The Weapons of our warfare are not Fleashely but mighty through God to throwe downe holdes castinge downe euery Highe thinge that is builded vp againste the knowledge of God and to bringe al vnderstandinge captiue to the Obedience of Christe This Doctrine séemeth to be simple and plaine and without Confusion Touchinge M. Caluine it is great wronge vntruely to reporte so Reuerende a Father and so Woorthie an Ornamente of the Churche of God If you had euer knowen the order of the Churche of Geneua had séene foure thousande people or moe receiuinge the Holy Mysteries togeather at one Communion ye coulde not without your great shame wante of modestie thus vntruely haue published to the worlde that by M. Caluines doctrine the Sacramentes of Christe are Superfluous Certainely to leaue al that he hath otherwise spoken of the Sacramentes in general Of the Sacramente of Christes laste Supper he writeth thus Magnum Consolationis ac suauitatis fructum ex hoc Sacramento colligere possunt piae animae quòd illîc Testimonium habeant Christum sic nobis adunatum esse sic nos illi vicissim insertos adeoque in vnum Corpus cum ipso coaluisse vt quicquid ipsius est nostrum vocare liceat The Godly mindes maye take greate fruite of pleasure and Comforte of this Sacramente for that therein they haue a witnesse that Christe is so made one with vs and wee so graffed into him and are so growen bothe into one Bodie that what so euer is his wee maie nowe calle it ours But he saithe The Supper is a token of remēbrance to lifte vp or to healpe our infirmitie For if otherwise we were mindeful yenough of Christes Deathe this healpe were Superfluous O M. Hardinge howe farre maie malice beare a man Bicause M. Caluine saithe Wée are weake and haue néede of out warde Sacramentes to quicken the dulnesse of our Senses saithe he therefore that the Sacramentes be Superfluous If he had likewise saide Our bodies be weake and haue néede to be refreashed with Meate and Drinke would ye geather thereof that Meate and Drinke are Superfluous Nay contrariewise he concludeth Wee haue neede of Sacramentes Therefore Sacramentes be needeful and the greatter our weakenesse is the more néede haue wée of sutche remedies His woordes emongst many others of like sense be these Sic est exigua nostra Fides vt nisi vndique fulciatur atque omnibus modis sustentetur statim concutiatur fluctuet vacillet So smal is our Faithe that onlesse it be borne vp of euery side and by al meanes be mainteined it shaketh it wauereth and is like to falle If this be so dangerous a Doctrine as you telle vs why then are the Ancient Catholique Fathers suffered to holde and maineteine the same Dionysius whome you so often calle S. Paules Scholar writeth thus Nos imaginibus sensibilibus quantum fieri potest ad Diuinas adducimur Contemplationes Wee as mutche as maie be by Sensible Images or Sacramentes are brought vnto Diuine Contemplations Likewise S. Augustine saithe Sacramenta propter Carnales Visibilia instituta sunt vt ab illis quae oculis cernuntur ad illa quae intelliguntur Sacramentorum gradibus transferamur Visible Sacramentes are ordeined for Carnal Menne that by the steppes of Sacramentes we maie be leadde from the thinges that wee see with eie vnto the thinges that wee vnderstande So saithe S. Cyprian Fidei nostrae infirmitas Symboli argumento edocta est c. The weakenesse of our Faithe is taught by the vnderstandinge of the Sacramente c. So S. Chrysostome Si incorporei essemus nuda incorporea nobis haec ipsa daret Nunc quia Corporibus insertas habemus animas sub visibilibus spiritualia tradit If wee were Bodilesse God woulde geue vs these thinges bare and Bodilesse But for as mutche as wee haue Soules fastened vnto our Bodies therefore God geueth vs thinges Spiritual vnder thinges Visible Againe he saithe Rectis Fidelibus Scripturae non sunt Necessariae dicente Apostolo Lex iustis non est posita To the Godly and Faithful the Scriptures are not Necessarie For so the Apostle saithe There is no Lawe prouided for the Iuste And againe Oportuerat quidem nos nihil indigere auxilio Literarum sed tam nudam in omnibus vitam exhibere vt Librorum vice Gratia Spiritus vteremur It behooued vs to haue no neede of the Scriptures but in al thinges to shewe our Liues so pure and cleane that in steede of Bookes wee mighte vse the Grace of the Holy Ghoste In like manner S. Hierome saithe Cùm meruerimus esse cum Christo similes Angelis fuerimus tunc Librorum Doctrina cessabit When wee shal obteine to be with Christe and shal be like vnto the Angels then the Doctrine of Bookes shal geue place Nowe tel vs M. Hardinge muste wee hereof conclude as you doo y● these Holy Fathers S. Cyprian S. Augustine S. Hierome S. Chrysostome helde false perillous Doctrines with wicked temeritie woulde abandonne bothe Scriptures and Sacramentes as thinges not Necessarie Certainely for ful resolution hereof M. Caluine him selfe saithe thus

we maye gather of his woordes as he meaneth that a Prieste exerciseth not the right of any his owne proper power in remittinge sinnes so in the very place by you alleaged he saith the contrary to your Doctrine For the Right of loosinge and bindinge saieth he is graunted to Priestes onely and therefore the Churche chalengeth it rightly whiche hath true Priestes Lo he vseth the woorde of chalenge Againe in the same place he auoucheth that he whiche receiueth the Holy Ghoste whom Priestes receiue when they be Consecrated in the Sacrament of Order receiue also power to Loose and Binde Sinnes For prouse thereof he alleageth the Scripture Take ye the Holy Ghoste whole sinnes ye remitte they are remitted and whose sinnes ye reteine they are reteined And if you Defender were accustomed to make your humble Confessiō and so to be assoiled you should heare some Ghostly Fathers saie to you after certaine other woordes Auctoritate mihi commissa ego te Absoluo c. The B. of Sarisburie In what sense the Prieste without hearinge Confessions maie be a Iudge wée haue sufficiently saide before Neither knowe I what fansie M. Hardinge can haue in so often rehearsal of one thinge With what woordes or coloure of Commission M. Hardinge can furnishe out his Authoritie it forceth not greately Verily without somme shew or countenance his credite would not holde In deede Hugo and Bernarde saie The Iudgemente of God foloweth the Iudgemente of man And Pope Iulius saithe Habet Sacrosancta Romana Ecclesia Potestatem singulari sibi Priuilegio Concessam Aperire Claudere ianuas Regni Coelestis quibus voluerit The Holy Churche of Rome hath Power grounted vnto her by Singul●re Priuilege to Open and to Shutte the gates of the Kingedome of Heauen to vvhom she listeth And Cardinal Cusanus saithe Haee Ligandi ●oluendi Potestas non minor est in Ecclesia quàm in Christo This Power of Bindinge and Loosing is no lesse in the Churche then it is in Christe But it is no greate wisedome to geue ouer mutche credite vnto them that so often haue deceiued vs. If theire Authoritie be so greate as they make it let them shewe the woordes of theire Commission The saieing of S. Ambrose is cleare and plaine Verbum Dei dimittit Peccata Sacerdos est Iudex Sacerdos quidē officium suum exhibet Sed nullius potestatis iura exercet The Woorde of God foregeeueth Sinnes The Prieste is the Judge The Prieste executeth his office But he exerciseth the right of no Povver And to this ende in an other place he allegeth the woordes of the Prophete Esai spoken in the person of God Ego sum ego sum qui deleo iniquitates tuas I am he I am he that put a waie thine iniquities And to laie more weight to S. Ambroses woordes S. Augustine saithe in like sense Officium Baptizandi Dominus concessit multis Potestatem verò Authoritatem in Baptismo remittendi peccata sibi Soli reseruauit Our Lorde hath graunted the office of Baptizinge vnto many but the Power and Authoritie in Baptisme to foregeeue Sinnes he hath reserued Onely to him selfe So saithe S. Ambrose Nostrum est onera remittere Illius est resuscitare Illius est educere de Sepulchro It is our parte to remoue the stone from the graue by Preachinge by Counsel and by Exhortation But it is the Lordes woorke to raise vp the deade It is the Lordes woorke to bring him from the pitte Likewise againe he saithe Neque Legatus neque nuntius sed ipse Dominus saluum fecit populum suum Solus remanet quia non potest hoc cuiquam hominum cum Christo esse commune vt peccata condonet Solius hoc munus est Christi qui tulit peccata mundi It is not the Embassadoure It is not the Messenger but the Lorde him selfe that hath saued his people The Lorde remaineth alone For noman can be partener vvith God in foregeeuinge of Sinnes This is Christes Onely office that hath taken awaie the sinnes of the World And yet is not the Priestes office voide of Power He hath Power and Commission to open the Wil of God and as S. Paule saith to speake vnto the people euen as in the Person of Christe So Tertullian saithe Dandi Baptismi ius habet Summus Sacerdos id est Episcopus The Chiefe Prieste that is to saie the Bishop hath Right and Power to geeue Baptisme But S. Augustine saithe Ministerium dedit seruis Potestatem sibi retinuit God gone the Ministerie of Remission of Sinnes vnto his Seru●untes But the Povver thereof he reteined to him selfe So when Christe sent out his Disciples to Preache the Gospel he gaue them Authoritie Power If M. Hardinge wil saie There is no Power or Authoritie in the Reading or Publishinge of Goddes Woorde his owne Doctour Hosius wil telle him that when the Bishop Ordereth a Reader euen after the manner of the Churche of Rome he saithe vnto him Habe Potestatem legendi Epistolas in Ecclesia Sancta Dei tam pro viuis quàm pro defunctis Haue thou Power to Reade the Epistles in the Holy Churche of God as wel for the quicke as for the Deade In deede this is a very special Power sutche as I trowe Christe and his Apostles neuer taught vs. Neither woulde I haue noted it in this place sauing that Hosius the profoundest Proctour of that side thought it a mater woorthe the notinge Sutche power therefore belongeth to Priestes and Ministers in the Churche of God But the Power of Geuinge Remission of Sinne belongeth to God alone and to none other If any man wil presume further S. Hierome saithe as it is alleged before He hath put on the proude looke of the Phariseis And saithe further that sutche Priestes and Bishoppes vnderstande not the Woordes of Christe For saithe he It is not the Iudgemente or Absolution of the Prieste but the Life of the Penitente that is regarded before God And therefore S. Augustine saith Inde nata sunt Schismata cùm homines dicunt Nos Sanctificamus immundos Nos Iustificamus impios nos petimus nos impetramus Hereof grow Schismes and Diuisions in the Churche when menne saie wee Sanctifie the vncleane wee Justifie the wicked wee desire wee obteine Howe he it here commeth in Richardus de Sancto Victore God wate with a ful colde distinction For thus he saithe Christus potuit Dimittere Peccara Nos vero ' non possumus Dimittere Peccata sed tantùm Remittere Peter Lombarde saithe mutche better Christus Sacerdotibus tribuit potestatem Ligandi Soluendi id est ostendendi hominibus Ligatos vel Solutos Christe hath geuen Power vnto Priestes to Binde and to Loose that is to saie to declare vnto menne whoe be Bounde whoe be Loose Sa saithe Bonauentura of the Priestes vnder the Lawe of Mases Mundare dicebantur quia mundatum ostendebant

Touchinge Pius In Platina ye shal finde these wordes for one of that Popes saieinges Sacerdo●ibus magna ratione sublatas nuptias maiori restituendas videri As mutche to saie in English that Marriage was taken from Priestes with greate reason and that it semed it were to be restoared againe with greater This saieinge reporteth not that VViues were taken a waie from Priestes as you reporte neither that VViues ought to be restored to Priestes againe It speaketh onely of Marriage whiche as before a man enter into Holy Orders no Vowe beinge made is lawful so by orders taken a Vowe of chast●tie beinge solemly made is vtterly vnlawful If this saieinge had made so mutche for your pretensed Marriage as ye would men to beleue ye would neuer haue falsified it by sutch chaūge of woordes VVhether is be more expedient sutche as come to the clergy to be required to leade the Single life and to bind themselues thereto by Vowes or to enioie the common libertie of Mariage that we leaue to the Churche to discusse and order If Pius sawe many weightier causes for Priestes to haue VViues then for theire Single Life as ye pretende he did why did not he or you in his steede shewe vs what and how substantial they be If they be no better then you and your felowes haue vttered in your Sermons and w●t●inges hitherto they are not worthe●a Pipt nootte This saieing of Pius is wel to be weighed and scanned The B. of Sarisburie Who so euer shal wel consider the Fruites that haue growen of this trée maie easily iudge by whom it was planted Certainely S. Paule when he had géeuen rules touching the Cleregie that Bishoppes Deacons should be the Husbandes of One Wife immediately afterwarde in the same tenoure course of Speache saith thus The Sprite saithe plainely that in later times somme shal departe from the 〈◊〉 geeuinge eare vnto lieinge Sprites and to the Doctrine of Diuels vttering lies vnder Hypocrisie hauing theire Conscience burnte with a hote yron and therby made vnsensible Forebiddinge Marriage c. But M. Hardinge saithe there is no Lawe in the Churche to restraine Marriage and that Marriage is not nowe condemned by him and other of that side thought vnlawful Vniuersally in al menne for that he saithe was the Heresie of Valentinus Marcion Montanus and others but onely forebidden and thought vnlawful in a fewe By this answeare M. Harding maie séeme to make him selfe sommewhat better then was Valentinus and Marcion and other Olde Heretiques But further to healpe him and thorowly to cleare his Doctrine it wil not serue It is a Commō knowen rule in y● Scholes Magis Minùs non mutant Speciē Verily as he that killeth but a fewe menne is called a Mankiller Euen so he that Condemneth Marriage in a fewe muste likewise be called a Condemner of Marriage Neither dooth S. Paule when he prophesieth hereof say that somme should Condemne al kinde of Marriage Vniuersally in al manner of Menne but onely he saithe There shal be somme that shal forebidde Marriage Neither did al Heretiques Condemne Marriage in one sorte For somme of them condemned it Generally and thorowly and altogeather Somme others of them Condemned it onely in a fewe euen as M. Hardinge and his Felowes doo For thus S. Augustine writeth of the Heretiques named the Manichées Auditores qui appellantur apud eos Carnibus vescuntur agros colunt si voluerint Vxores habent Quorum nihil faciunt illi qui vocantur Electi Thei that emonge them be called Hearers doo bothe eate Pleashe and tille the grownde and Marrie Wiues too if they liste But no sutche thing maie they doo that be called Electi The Auditores or Hearers emonge the Manichées were as the laie people The Electi or Chosen were as the Cleregie These Heretiques the Manichées Condemned Marriage not generally in al sortes and degrées of menne but onely as M. Hardinge doothe in a fewe Yet were they Heretiques notwithstandinge and theire Doctrine was the Doctrine of Diuels S. Augustine saithe vnto them as he woulde also saie vnto M. Hardinge Non Concubitum sed vt longè antè ab Apostolo dictum est Verè Nuptias prohibetis Ye forebidde not Copulation or Cocubines But euen as the Apostle Prophesied lōg before Verily and in deede ye forebidde Marriage Albeit it were but in a few All this M. Hardinge notwithstanding that it maie plainely appeare whoe 's Doctrine ye teache it shal be good and not form the pourpose briefely to disclose somme parte of it And here to passe ouer these woordes of Chrysostome Haec ipsa Coniunctio Maritalis malum est ante Deum This very Copulation of Man and VVife is euil before God And these of S. Hierome Quàm diu impleo Mariti officium non impleo officium Christiani As longe as I doo the de wtie of a Husband I doo not the devvtie of a Christian and other like Saieinges and Authorities before alleged Pope Innocentius in y● Condemnation of Marriage saithe thus Qui in Carne sunt Deo placere non possunt They that be in the Fleashe that is to saie in Marriage cannot please God And to this pourpose he allegeth these woordes of S. Paule To y● Cleane al thinges are Cleane But to the filthy and Infidelles wherby the same Innocentius vnderstandeth Married people nothinge is Cleane But boothe theire minde and theire Conscience is defiled Pope Siricius calleth Marriage Virium Luxuriam Foedas Cupiditates Vice Lecherie end Filthy Lustes One of your late Englishe Doctours of Louaine saith that the whole Easte Churche mainteining the lawful Marriage of Priestes euermore continewed there from the Apostles time vntil this daye mainteineth and contineweth a Schole of Filthinesse Further you maie remember that this rule is written in a Booke of your owne Doctrine and is geuen in Secrete as a Special Lesson vnto your Cleregie Si non Castè tamen cautè If thou deale not Chastely yet deale not Charily From whence had you this Doctrine M. Hardinge who set it firste abroche who taught it who cōfirmed it who allowed it If ye can say it is not y● Doctrine of the Diuel Yet verily I beléeue ye cannot saie it is in any pointe like the Doctrine of God S. Hierome hauinge occasion to speake of Antichriste saith thus Simulabit Castiratem vt plurimos decipiat He shal make a countrefeite shewe of Chastitie that he maie deceiue many Euen so S. Paule saith Habentes Speciem Pietatis Virtutem autem eius abnegantes Hauinge a colour of Godlinesse but the Power therof denieing vtterly But sommewhat to reliue your selfe ye allege these woordes of S. Augustine Ille prohibet Matrimonium Matrimonium qui illud Malum esse dicit non qui huic Bono aliud melius anteponit He forebiddeth Marriage that saithe Marriage is Euil and not he that before this thinge beinge Good

Pambus and many other Holy men liuinge in VVildernesse without letters no reste ne quiet at their hartes Nay who had the like And whereas you saie that al thinges needeful for our Saluation be abundantly and fully cōprehended in the Scriptures this is also as false as sundry other partes of your Doctrine For if al thinges necessary to Saluation be conteined in the Scriptures then what so euer is not in them conteined the same is not necessarie If not necessarie why shoulde we be laden with vnnecessarie burdens Then awaie with al Traditions at a clappe be they neuer so Apostolike neuer so Auncient neuer so Healthful neuer so longe time in the Churche continued Remember you not what the moste renoumed Fathers haue written of the necessitie of Traditions Or if you remember them what thought you when you wrote thus Let Learned and Holy Basil be hearde in steede of many if not to reuoke you from your errour yet to discredite you and staye others in the truthe His woordes be these Of the doctrines whiche be preached in the Churche certaine we haue out of the Scripture written certaine we haue receiued in secrete Mistery by tradition of the Apostles whiche bothe be of equal force to Godlines Neither concerninge these any man gainesaieth be he of neuer so smal knowledge For if we goe about to reiect the customes that be not set foorth in writinge as beinge of litle regarde then shal we condemne those thinges also whiche we haue in the Gospel necessarie to Saluation Yea rather we shal bringe the preachinge of the Faithe but to a bare name For so they were taken for Heretikes whiche regarded not the solemne faste of Lente receiued at the Apostles as we reade in S. Augustine De Haer. ad Quoduultdeum cap. 53. and in the Councel of Gangra in an Epistle to the Bishops of Armenia Euen so they whiche denied the distinction of a Bishop and a Prieste were condemned of Heresie as we finde in S. Augustine in the Booke and Chapter aforesaide and in Epiphanius Lib. 3. Cap. 75. In the Councel of Constance the same is to be founde Againe if al thinges necessarie to Saluation be expressed in the Scriptures to what purpose saide S. Paule concerninge order and maner to be vsed at the celebration of the holy Sacramente Coetera cùm venero disponam As for other thinges I wil take Order for them when I come VVhat meaneth S. Iohn to saye Hauinge other thinges to write to you of I woulde not write them in Paper and inke for I truste to be with you and speake to you mouthe to mouthe To conclude muche that might be obiected in fewe woordes for breuities sake what saie you sir Defender shal we finde al thinges necessarie to Saluation in the Scripture Howe thinke you of the Scripture it selfe How knowe you this to be the Scripture How knowe ye the Gospel of Mathewe Marke Luke and Iohn to be theirs whose names they beare This can you not finde in al the Scripture and yet is the same necessary to be beleeued VVhat Scripture have you to admitte these and to refuse the Booke bearinge the name of Peter the Gospel of Thomas of Bartholome we of Nicodeme VVhy admitte you not the Prophetes that Basilides would to be allowed but onely the foure greate and the twelue lesser what auctoritie haue you to staie your selfe by concerninge these but onely that of the Churche for Scripture haue you none for proufe hereof Then hath not Scripture al thinges in it necessarie for a Christen man Is it not necessarie to beleeue the Sonne of God to be Homousion that is to saie of the same Substance with the Father whiche if you denie you restore the olde condemned Heresie of the Arians The same can you not finde in the Scripture VVhere in al the Bible finde you that God the Father is Ingenitus VVhere finde you that the Holy Ghoste proceedeth frō the Father and the Sonne that the blessed Virgin Marie continued in her Virginitie that suche as be Baptized of Heretikes oughte to be Baptized againe That in fantes ought to be Baptized That the Foure Bookes of the Gospels were written by Mathewe Marke Luke and Iohn by what Scripture can you prooue it To ende where finde you expressely in al the Scriptures three Persons to be one God The B. of Sarisburie Here to weighe downe the Authoritie of Goddes Holy Woorde M. Hardinge hath brought in a heape of ordinarie stale quarrelles Of the difference bitwéene Priestes and Bishoppes of Lente of the Communion Booke of the Homilies of the Order of Seruice and of the Perpetual Virginitie of Our Lady His whole drifte herein is to beare vs in hande that there is very litle or none Authoritie in the Scriptures and that the whole Credite and certainetie of our Faithe resteth onely in the Churche of Rome He seemeth to take it in scorne that the Woorde of God shoulde be called the Light Yet notwithstandinge the Prophete Dauid saithe Thy Woorde is a Lanterne to my feete And againe The Commaundement of the Lorde is Lightsome geeuing Light vnto the eies And Theophylacte saith Verbum Dei est Lucerna qua Fur deprehenditur The Woorde of God is the Candel whereby ther Theefe or false Teacher is espied Whereas M. Hardinge demaundeth of vs so pleasauntly what Scriptures we allowe and what wée reiecte he troubleth him selfe with an idle and a néedelesse question For we embrace and reuerence euery parcel and title of the Scriptures without exception not refusinge any parte thereof that hath benne allowed by the Ancient Learned Catholique Fathers of the Churche of God Neither doo wee so scornefully calle Goddes Holy Woorde a Nose of vvaxe a Shipmannes Hose or a Dead letter as sundrie of that side haue delited to cal it Touchinge the Booke of the Machabees wee saie nothinge but that we finde written by S. Hierome S. Augustine other Holy Fathers S. Hierome saithe Machabaeorum Libros legit quidem Ecclesia Sed eos inter Canonicas Scripturas non recipit In deede the Churche readeth the Bookes of the Machabees but shee receiueth them not emonge the Canonical allovved Scriptures Or Praier for y● Dead wee shal haue place more conuenient to speake hereafter The place of S. Iames touchinge the Iustification of Faithe Woorkes is answeared before Neither doo wee discredite any parte either of the Authoritie or of the Doctrine of that whole Epistle notwithstandinge Eusebius saithe It was written by somme other and not by S. Iames. His woordes be these Istius Iacobi qui lustus Oblias vocabatur dicitur esse Epistola quae prima scribitur inter Canonicas Sciendum autem est illam Epistolam esse Spuriam The Opinion is that the Epistle whiche is reckened the firste emonge the Canonicalles is of this Iames whiche was called Iustus and Oblias But wee muste vnderstande that

But the people had a Grace geeuen them to discerne Sprites and to iudge whom thei should receiue into the number of the Prophetes and whom as skilful exchangers they shoulde refuse Euen so nowe in the time of the Newe Testamente Many haue taken in hande to VVrite Gospels But the skilful exchangers and triers of Coines haue not allowed them So saithe S. Augustine Manichaei legunt Scripturas Apocryphas nescio à quibus Sutoribus Fabularum sub nomine Apostolorum scriptas The Manichees reade Secrete Hidden Scriptures written I knowe not by what Cobblers of Fables vnder the name of the Apostles So saithe Eusebius of the Gospel countrefeited vnder the name of S. Peter Nos Petrum reliquos Apostolos sicut Christum recipimus Sed Pseudepigrapha reijcimus Veluti gnari eorum sensus sententiae Scientes quòd talia non recipimus tradita ab Apostolis Wee receiue Peter and the reste of the Apostles as wee woulde receiue Christe him selfe But Countrefeite VVritinges vnder theire names wee refuse vttersy as hauinge vnderstandinge of their sense and meaninge knowinge wel that wee haue receiued no sutche thinges deliuered by the Apostles Thus had the Churche of God the Sprite of Wisedome whereby to discerne the True Scriptures from the False Yet male wée not geather hereof that the Authoritie of the Churche is ouer and aboue the Scriptures S. Augustine saith In istis temporalibus Legibus quamuis de illis homines iudicent cùm eas instituunt tamen cùm fuerint institutae firmatae non licebit ludici de illis iudicare sed secundum eas In these temporal or Worldly Iawes although menne be Iudges ouer thē while they be a making yet after the same Lawes be once made and established it is no senger lawful for the Iudge to Iudge of them Onely it is lawful to Iudge by them Likewise againe he saithe Spirituales siue qui praesunt siue qui obtemperant Spiritualiter iudicant non de cognitionibus Spiritualibus quae lucent in Firmamento id est de Scripturis Non enim oportet de tam sublimi Authoritate iudicare c. Homo enim licet Spiritualis factor ramen Legis esse debet non Iudex De illis dicitur Iudicare in quibus potestatem habet corrigendi Menne Spiritual whether thei ruse or be ruled Iudge accordinge to the Sprite But they Iudge not of the Spiritual knowledge that shineth in the Firmamente that is to saie of the Scriptures For it is not lawful for any man to be Iudge ouer so high Authoritie For be the man never so mutche Spiritual yet muste he be a Dooer and not a Iudge of the Lavve There a Man is saide to be a Iudge where he hath Power and Authoritie to correcte The Apologie Cap. 10. Diuision 1. Moreouer wee allowe the Sacramentes of the Churche that is to saie certaine Holy Signes Ceremonies whiche Christe woulde wee shoulde vse that by them he might sette before our eies the Mysteries of our Saluation and might more strongely confirme the Faithe whiche wee haue in his Bloude and might seale his Grace in our hartes And these Sacramentes togeather with Tertullian Origen Ambrose Augustine Hierome Chrysostome Basile Dionysius other Catholique Fathers wee doe calle Figures Signes Markes Badges Printes Copies Fourmes Seales Signettes Similitudes Paternes Representations Remembraunces and Memories And wee make no doubt togeather with the same Doctours to saie that these bee certaine Visible vvoordes Seales of Righteousnes and Tokens of Grace M. Hardinge VVith what face saie ye that ye allowe the Sacramentes of the Churche Haue ye not abandot ned almoste al the Sacramentes of the Churche Retaine ye any mo by name of the Sacramentes then two Baptisme and your Supper of the Lorde Of whiche the one after that Doctrine as it is by you taught and ministred auaileth nothinge but to your further condemnation The sounde and true Doctrine whiche the Catholike Churche holdeth and beleueth touching this point is this There be seuen Sacramentes in which vnder coouer of visible thinges the Power of God worketh mans helth They be these Baptisme Confirmation the Sacrament of the aulter Penaunce extreme Vnction Order VVedlocke And these so we cal Sacramentes as neuertheles we acknowledge the name of Sacrament may be extended to many other thinges That it be knowen what a Sacrament is this woorde Sacrament signifieth sommetime a holy thinge sometime the signe of a holy thinge instituted by God As it is taken for a signe only so is it found generally not only in the Newe Lawe but also in the Olde Lawe But in the Newe Lawe these signes after a Peculiar and Special manner be called Sacramentes whiche do not only signifie a holy thinge but also do sanctifie and make holy those to whō thei be adhibited being such as by institution of Christe conteine grace in them and Power to sanctifie VVhereof a Sacrament is by the best learned diuines defined to be a visible signe of inuisible grace so as it beare the image of it * and be cause of the same For the plaine vnderstāding of this Definition how a Sacrament beareth the forme signe or image of inuisible grace it appeareth euidently in Baptisme where washinge of the body sheweth the clensinge of the sowle Also in the Sacramente of the Aulter where the formes of Breade and VVine out wardly represent the spiritual nourishing of the soule The like appeareth in other Sacramentes Neither is it a New and straung Doctrine to say that the Sacramētes of the Gospel conteine grace in them for the Fathers teache the same not seldom Chrysostome expounding the Mysterie of the Poole called Bethesda in Hebrewe that was in Ierusalem saith that sicke folke were healed at the mouing of the water to the intent men might be brought to vnderstande the vertue of Baptisme For then was it comming to passe saith he that Baptisme shoulde be ful of power and grace S. Ambrose in his booke de Sacramentis speaking of Baptisme saith it is not euery water that healeth but that water healeth whiche hath the Grace of Christe Cyrillus vpon the foresaide Chapter of S. Iohn saith that in Baptisme it is not VVater simply that worketh but when as it hathe receiued the grace of the Holy Ghoste S. Augustine in a Sermon saith the VVater in Baptisme is enriched with a more gifte in maner then was the Virgine Mary For the saith he deserued Chastitie to her selfe this hath geuen to vs sanctifications She deserued that she sinned not this that it might purge sinnes It is saide vniuersally by S. Cyprian of al the Sacramentes that the fatte of Gods anointinge powereth fulnes of grace into the ministerial sanctifications whereby he meaneth the Sacramentes Yet we meane that they conteine grace and power to sanctifie after suche maner of speakinge as we saie of Potions and drinkes prepared for sicke Persons that thei

aquam Petra praebente potati sunt They were vnder the Clowde and were drenched vvith Christe the Rocke geeuinge them water Likewise saithe Leo Mysteria pro temporum ratione variata sunt quum Fides qua viuimus nulla fuerit aetate diuersa The Sacramentes are astered accordinge to the diuersitie of the times But the Faithe vvhereby vvee liue in al ages vvas euer one Likewise S. Augustine Sacramenta illa fuerunt in Signis diuersa in rebus quae significabantur paria These thinges were Sacramentes in the outvvarde tokens diuerse but in the thinges tokened al one vvith ours M. Hardinge wil replie S. Augustine saithe Sacramenta Noui Testamenti dant Salutem The Sacramentes of the New Testament geeue Saluation But who can better expounde S. Augustines meaninge then S. Augustine him selfe He addeth immediately Cùm ergo iam teneas promissa quid quaeris promittentia Saluatorem Hoc dico teneas promissa non quòd iam acceperimus Viram aeternam Sed quòdiam Christus Venerit qui per Prophetas praenuntiabatur Wherefore seeinge thou haste the Promisses of the comminge of Christe already perfourmed what seekest thou the thinges that Promised the Saueoure I saie Thou haste the Promisses already perfourmed not for that wee haue alreadie receiued euerlastinge life but for that Christe is alreadie comme that was promised by the Prophetes Therefore when S. Augustine saithe Our Sacramentes geue Saluation his meaninge is this Our Sacramentes teache vs that Saluation is already comme into the World Thus S. Augustine saithe in an other place Illa fuerunt Promissiones rerum complendarum haec sunt indicia completarum The Sacramentes of the Olde Lawe were Promisses of sutche thinges as should afterv vard be accomplisshed Our Sacramentes of the Newe Lawe are takens that the same Promisses be already accomplisshed Thus the Holy Fathers saie The Sacramentes of the Newe Lawe vvorke Saluation bicause they teache vs that our Saluation is already wrought So Bonauentura saithe of the Sacramentes of the Olde Testamente Mundare dicebantur id est mundatum ostendebant They were saide to make a man cleane bicause they shevved or signified that a man vvas made cleane The Apologie Cap. 11. Diuision 1. And wee doo expressely pronounce that in the Lordes Supper there is Truely geuen vnto the Beleuinge the Body and Bloud of our Lorde the Fleashe of the Sonne of God whiche quickeneth our Soules the Meate that commeth from aboue y● foode of Immortalitie or Grace Truth Life And the same Supper to be the communton of the Body and Bloud of Christe by the partaking whereof wee be reuiued streghtened and fedde vnto Immortalitie and whereby wee are Ioined Vnited Incorporate vnto Christe that wee maie abide in him and he in vs. M. Hardinge VVhat ye proncunce of this high Sacrament the wise and careful tenderers of their soules wil be right ware thereof Of you and suche as ye be because your Doctrine is but of a corner of the worlde in respect of the Vniuersal Churche hathe geuen vs a watche woorde Nolite credere beleeue them not In your the Lordes supper celebrated by the Ministers of your owne creation there is not geeuen the Body and Bloud of our Lorde neither to the beleuing nor to the vnbeleuinge For at the celebration of your schismatical supper no * consecration being done * nor Faithe of the Churche * not right intention had * nor Christes institution obserued what deliuer ye to your communicantes but * a peece of Breade and a * sippe of VVine Neither is it * your wil it be more or better At the supper of Our Lorde ministred in the Catholike Churche by Priestes rightly consecrated and as it hath ben accustomed in Christes Churche there is the true and whole Body of our Lorde and saueour geeuen and receiued be the receiuers beleuinge or not beleuinge For when Christe gaue this Sacrament to his Disciples at his last supper after that he had consecrated the same saieing take ye eate ye this is my Body Iudas the traitour as the * Fathers teache receiued his true Body nolesse then Peter Andrewe Iohn or Iames did though they to their saluation he to his damnation Now it is to be noted how this Defender in this long sentence affecteth a certaine holy as it were and solemne eloquence and vseth a religious amplification of Woordes to set foorth the sacrament as though he had a reuerent and a godly opinion of it whereas in dede he taketh it but for a poore signe or token as their Doctoure Zuinglius dothe But suche is their crafte to purchase them credite among the people Thus offer they to the vnlearned their faire cuppes ful of venym anointinge the brimmes with Honye of sweete and Holy woordes the rather to poison them Suche complainte maketh the graue Father S. Hilary againste the Arians of his time Ingerunt nobis primū nomina Veritaùs vt virus falsitatis introeat Bonum in Ore est vt de corde malum subeat Firste saithe he they thrust me foorthe woordes of truthe that the venym of falsehed mate enter in Good is in their mouthe that out from the harte maie euil proceede And among al these woordes hee meaneth the Arians confession of their faithe I heare no where by them saide Deum dei filium God the sonne of God Right so among al these faire woordes concerning the Sacramente we heare neuer a whit saide of the real presence of Christes Body Epiphanius noteth the like crafte in Arius and so doth S. Augustine in the Pelagians Nestorius likewise spake honorably in many places of Christe and his Mother But now here would he cal her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the Mother of God The Iewes also as we finde in the Gospell called our sauiour Iesus the Carpenters sonne confessed Mary to be his Mother Iames Ioseph Simon and Iude his brothers and that his sisters were among them by whom his Kinnes folke are to be vnderstanded but the sonne of God they would not acknowledge him nor in that degree honour him Better then to those Iewes can I not compare these Defenders who speake honorably of our Lordes Body and Bloud in their supper but that his Body is really that it is verely in the Sacrament of the aulter that wil not the Deuill who raigneth in their hartes suffer theire mouthes to vtter The B. of Sarisburie M. Hardinge telleth vs wée deliuer vnto the Faitheful nothing els but a péece of Breade and a slppe of Wine that wée haue neither Intention nor Consecration that our faire Cuppes be ful of Venime That our Supper is Schismatical that our Eloquence is Hypocritical that our Doctrine is Heretical that wée are like to the Pelagians to the Nestorians to the Arians and to the levves and that the Diuel raigneth in our hartes If the Truthe of God were euermore ioined with vaine speache then might M.

Petiliani speakinge of the place of the Psalme Sicut vnguentum in capite whiche the Heretike had alleaged saithe thus In hoc vnguento c. In this oinctement his will is to interpret the Sacramente of Chrisme he meaneth the Sacramente of Confirmation whiche in the kinde of visible signes is Holy as Baptisme is Lo S. Augustine calleth cofirmation a Sacramente S. Eusebius Pope namethe it a Sacramente in his third epistle written to al the Bis●hoppes of Tuscia and Campania Manus impositionis Sacramentum c. The Sacramente of imposition of Handes saithe he is to be kepte with greate reuerence whiche cannot be performed but by the high Priestes he vnderstandeth Bishoppes Melchiades nexte to Syluester before the Nicene Councel speakinge muche of Confirmation amonge other thinges saithe thus Duo haec Sacramenta Baptismi confirmationis separanda non sunt These twoo Sacramentes of Baptisme and Confirmation maye not be sundered Though these twoo Bishoppes were Popes yet they deserue credit forasmuche as they liued before that corruption crept into the Churche after your accoumpte and died Holy Martyrs That Penaunce is a Sacramente and so accoumpted amonge the Fathers it is so euident that who doubteth of it maie seeme not to haue perused their writinges S. Augustine in enchiridio ad Laurentium speakinge of Baptisme and Penaunce calleth bothe Salutaria Sacramenta healthful Sacramentes S. Ambrose signifieth him selfe to be of the same minde in his firste Booke de Poentientia Cap. 6. 7. and in the second Booke Cap. 2. though without puttinge thexpresse name of Sacramente But in the third Chapter of that Booke he putteth the name of Sacramente expressely Touchinge Order that is a Sacramente also by verdite of S. Augustine whom ye alleage for you Let vs heare what he saithe In his seconde Booke contra epist Parmentani Cap. 13. these be his wordes where he speaketh of Baptisme and of the Power to Baptize whiche is geuen in the Sacramente of Order Vtrunque euim Sacramentum est quadam consecratione vtiunque homini datur illud cum Baptizatur istud cum ordinatur Ideo in Catholica non licet vtrunque iterari Either of them is a Sacramente and with a certaine Consecration either is geuen to man the one when he is Baptized the other when he taketh Orders Therefore in the Catholike Churche it is not lawful either of them to be taken twise For the Sacramente of wedlocke besides other good and sufficient proufes that it is a Sacramente wee haue sundrie testimonies out of S. Augustine and other Doctours In the Churche saithe S. Augustine not onely the bande of mariage but also the Sacramente is so commended that it is not lauful for the husbande to deliuer his VVife to another He calleth wedlocke a Sacramente in many places of his workes De bono coniugali Cap. 7. 18. and in the. 24. Chapter of that Booke hee saithe Haec omnia bona sunt propter quae nuptiae bonae sunt Proles Fides Sacramentū All these thinges be good for whiche mariage is good issue Faithe the Sacramente Of extreme Vnction who doubteth whether it be a Sacramente let him reade the Epistle of Innocentrus the Firste ad Decentium Eugubinum Episcopum Cap. 8. where moste planely treatinge of it he nameth it a Sacramente Chrysostome interpreteth the place of S. Iames epistle for this Sacramente And so dothe Bede alleaging the place of S. Iames the sixth of Marke the Auctoritie of Innocentius and the custome of the Churche Seinge then we haue founde the seuen sacramentes expressely mentioned in the Fathers accordinge to the teaching of the Catholique Churche whereas ye teache men to beleeue there be but two and pretend that the Fathers spake of nomo I truste from henceforthe they wil take better aduise how they beleue your bare VVoorde without al prouse and with certaine danger of their soules forsake the Doctrine of the Churche whiche is the sure Pillour and ground of truthe as S. Paule saithe In this greate pointe Beza and ye of that side bee manifestly founde lyers The B. of Sarisburie To spende woordes without cause is affliction of the Sprite and losse of time M. Hardinge here bestoweth mutche laboure and allegeth many Doctours to winne that thinge that he might easily haue obteined without any sutche adoo For gentle Reader lefte that thou be deceiued and thinke there is somme weight in this heape of feathers wee wil graunt without force and freely that the Holy Catholique Fathers haue made mention not onely of Seuen as M. Hardinge here accoumpteth them but also of Seuenteene sundrie Sacramentes Tertullian calleth the Helue wherewith Elizaeus recouered the Axe out of the water Sacramentum Ligni the Sacramente of VVoode And the whole state of the Christian Faithe he calleth Religionis Christianae Sacramentum The Sacramente of Christian Religion S. Augustine in many places hathe Sacramentum Crucis The Sacrament of the Crosse Thus he saithe In hac Crucis Figura continetur Sacramentum In this Figure or Fourme of the Crosse there is conteined a Sacrament So saith Leo Crux Christi quae saluandis est impensa Fidelibus Sacramentum est exemplum The Crosse of Christe whiche was geuen to saue the Faitheful is bothe a Sacramente and also a Samplar S. Hierome saithe E latere Christi Baptismi atque Martyrij pariter Sacramente funduntur Out of Christes side the Sacramentes of Baptisme and Martyrdome are powred foorthe bothe togeather Leo calleth the promisse of Virginitie Sacramentum Quid eos manebit qui corruperine foedera Diuini Sacramenti VVhat shal becomme of them that haue broken the Couenante of the Heauenly Sacramente The Breade that was geuen vnto the Nouices or Beginners in the Faithe called Catechumeni before they were Baptized of S. Augustine is called a Sacramente S. Hilarie in sundrie places saith Sacramentum Orationis Sacramentum Esuritionis Sacramentum Scripturarum Sacramentum Fletus Sacramentum Sitis The Sacramente of Praier The Sacramente of Fastinge The Sacramente of the Scriptures The Sacramente of VVeepinge The Sacramente of Thirste S. Bernarde calleth the wasshinge of the Apostles foete a Sacramente Ablutio Pedum Sacramentum est quotidianorum peccatorum The VVasshinge of feet is the Sacramente of daily Sinnes Thus many and many moe Sacramentes it had benne easy for M. Hardinge to haue founde in the Catholique Learned Fathers Yet I trowe he wil not saie that either the Helue of an Axe or the whole Religion of Christe or a Crosse printed in the foreheade or Martyrdome or the Scriptures or a Vowe of Virginitie or the Breade geuen to the Catechumeni or Praier or Fastinge of Wéepinge or Thirste or Wasshinge of féete are the necessarie seuen Sacramentes of the Churche How be it wée wil not greately striue for the name It appeareth hereby that many thinges that in deede and by special propertie be no Sacramentes maie

theire Forged Quodammodò corrupted the sounde and Catholique Doctrine of the Churche Woulde ye rather for the better facinge and colouringe of your Doctrine wée shoulde strike oute this Forged Quodammodò and amende it thus Qui manducat me Reipsa Miscetur mihi transelementatur in me Woulde ye haue vs to beléeue that wee are wholy and thorowly changed into Christes Body and that wée are made very Christe God and Man the same that was borne of the Virgine and nailed to the Crosse and that not Quodammodò after a sorte or by somme peculiare phrase of speache but Substantially Really Verily and in déede I recken your Doctrine is not fully so fonde S. Paule saithe Sumus alter alterius Membra VVee are Members one of an other Cyrillus saithe Nos inter nos vnimur Corporaliter Wee are Corporally vnited togeather emonge our selues S. Chrysostome saithe Si quis exuat impudicarum mulierum animas videbit malum Daemonem illis admixtum If a man wil open the Soules of Vnchaste or Filthy Wemen he shal see the Diuel tempered togeather and mingled with them And thinke you M. Hardinge that these and other like speaches of the Holy Fathers cannot stande without your Transubstantiation and Real Presence Or that the Godly be Substantially and in déede in theire Bodies ioined togeather Or that the Vngodly be verily vnited and mingled with the Diuel You might rather haue remembred that touchinge this vnspeakeable Vnitie bitwéene Christe and the Faitheful that is to saie bitwéene the Heade and the Body S. Cyprian writeth thus Nostra Christi Coniunctio nec miscet Personas nec vnit Substantias sed affectus consociat confoederat voluntates The Coniunction that is bitweene vs and Christe neither mingleth Personnes nor vniteth Substances but ioineth affections and knitteth vvilles Likewise saithe S. Cyril Initium fundamentum in Sanctificatione Christus est Per Fidem scilicet non aliter Hoc enim modo in nobis habitat The Beginninge and Fundation of our Holinesse is Christe By Faithe I meane and none othervvise For in this sorte Christe dwelleth in vs. Likewise Lyra one of your owns late Doctours In quantum per Sacramentum Eucharistiae unimur Deo viuimus Spiritualiter Nostra autem vnio apud ipsum est per Fidem Dilectionem So far foorth as wee are vnited vnto God by the Sacramente of Thankesgeeuinge wee liue Spiritually But the Vnion that is bitvveene him and vs is by Faithe and loue And expoundinge these woordes of S. Paule Qui adhaeret Deo vnus Spiritus est He that eleueth vnto God is one Sprite with God He saithe Vnus non secundum rem sed secundum affectionem One Sprite with God not One in deede or accordinge to the Truthe but One in Loue or accordinge to affection And yet somme what farther to remoue you from your fantaste of your Real Presence S. Chrysostome saithe as he is alleged before Dominum ipsum amplecteris cum illo commisceris subuectus Coniungeris Corpori illi quod sursum sedet in Coelis Thou embraceste the Lorde him selfe thou arte tempered with him and beinge carried vp by Faithe and affection thou arte ioined with that Body that fitteth in Heauen In like sense saithe Leo Christus ineffabili modi coepit esse Diuinitate Praesentior qui factus est Humanitate loginquior Christe by vnspeakable meanes beganne to be the neare to vs by his Diuinitie the further he is made from vs by his Humanitie I doubte not M. Harding but ye maye easily sée that hitherto your Real Presence is but weakely proued M. Hardinge Againe we maruel with what face ye dare allege Theophylacte for you who in moste euident woordes ouerthroweth your figuratiue tropical and energical Doctrine touchinge this blessed Sacramente For he saith vppon this sixthe Chapter of S. Iohn Marke wel that the Breade whiche is eaten of vs in the Mysteries is not onely a certaine Figure of our Lordes Fleash but the Fleash it selfe of our Lorde For he saide not the Breade that I shal geue is the Figure of Fleashe but it is my Fleashe For the Breade is with secrete woordes through the Mystical blessinge and comminge vppon of the Holy Ghoste changed into the Fleashe of our Lorde The B. of Sarisburie Theophylacte saithe The Breade is not onely a certaine Figure of our Lordes Fleashe but the Fleashe it selfe of our Lorde This Obiection in my Former Replie is many where 's answeared Wée graunte The Breade is not a bare or a naked Figure but by waie of Sacramente or Mysterie it is the Body of Christe it selfe So the Water of Baptisme is not an emptie Figure of the Bloude of Christe but it is Christes Bloude it selfe bicause it is the Sacramente of Christes Bloude And therefore S. Bernarde saithe Lauemur in Sanguine eius Let vs be wasshed not in Water but in the Bloude of Christe S. Augustine geueth this general Rule as I haue often reported In Sacramentis videndum est non quid sint sed quid Significent In Sacramentes wee muste consider not vvhat thei be in substāce nature but vvhat thei Signifie Tertullian saith Christus acceptum Panem Discipulis suis distributum Corpus suum illum Fecit dicēdo Hoc est Corpus meum hoc est Figura Corporis mei Christe hauing taken the Breade and hauinge deliuered the same to his Disciples Made it his Body saieinge This is my Body That it to saie This is a Figure of my Body And to appointe a corruptible Creature to this vse and to make it an effectual instrumente of sutche high and Hidden Mysteries it is not the Woorke of any mortal man but the onely Power and woorkinge of the Holy Ghoste as it shal farther appeare in the nexte Clause in mine answeare to the woordes of S. Ambrose beda saithe thus Panis Vini Creatura in Sacramentum Carnis Sāguinis Christi ineffabili Spiritus sanctificatione transfertur The Creature of Breade and Wine by the vnspeakeable Sanctification of the Holy Ghoste is changed not into the very Real Body and Bloude but into the Sacramente of the Body and Bloude of Christe M. Hardinge Neither Maketh S. Ambrose whiche also ye bringe in any better for you VVoulde God ye woulde admitte him for Vmpeere in this pointe Verily in the booke and chapter that ye referre vs vnto he disputeth as it were of pourpose againste you as though he foresawe the time when the Churche shoulde be troubled with the Heresie of Sacramentaries Tu fortè dicis c. Perhappes thou sayest My Breade is common But this Breade is Breade before the woordes of the Sacramentes so soone as consecration commeth of Breade is made the Fleashe of Christe Let vs then auouche this howe that whiche is Breade maye be the Body of Christe By Consecration Then with what woordes and speaches is consecration made Euen with those of our

to expounde the Anciente Fathers These be their keies of the Kingedome of Heauen Herewith there is nothinge so cluse shutte but they can open it There is nothinge so open but they can shut it Here might I conclude with M. Hardinges owne woordes and rightly saie as he saithe vvhat is Iugglinge vvhat is Lieinge c. But it shal be beste to leaue his owne eloquence and modestie to him selfe M. Hardinge The places of Gelasius and Theodorite in apparence seeme to make mutche for you and more then any other Doctours And though these twoo doctours were altogeather of this opinion that after Consecration the Substance of Breade and VVine remaineth what reason is it they onely in so greate a matter shoulde preiudicate all other Holy and learned Fathers and whiche is more the general Councels and the whole Churche of Christe The Catholike Faithe we finde in them bothe within fewe lines after the woordes of this Defenders obiection firste by Gelasius thus expressed Sacramenta Corporis Sanguinis Domìni in diuinam transeunt Spiritu Sancto perficiente Substantiam permanent tamen in suae proprietate Naturae The Sacramentes saithe he of the Body and Bloude of our Lorde passe ouer into a Diuine Substance by the woorkinge of the Holy Ghoste Yet remaine they stil in the proprietie of their owne Nature By diuine Substance he meaneth the ●leas he of our Lorde assumpted of the VVoorde Nowe saithe Theodoritus the Mystical tokens be vnderstanded to be the thinges whiche they be made and are beleeued and adored as beinge the thinges whiche they are beleeued to be But euery man knoweth they are beleeued to be made the Body and Bloude of Christe and therefore be duely adored and woorshipped so after the minde of Theodorite they be the Body and Bloude in deede not Breade and VVine as before Consecration The Substance or Nature of Breade and VVine ceasseth not to be saithe Gelasius VVhereas your interpreter addeth of his owne heade this woorde So we telle you and him in Theodorite it us not so Ergo it remaineth saye ye VVee graunte the Substance or Nature of Breade and VVine remaineth after Consecration so as Gelasius vnderstandeth by the name of Substance whiche is nothinge elles but the very Nature as commonly we speake of Nature that is to saie the natural properties of Breade and VVine for so he expoundeth him selfe afterwarde sayinge Yet they remaine in the proprietie of their owne Nature They remaine likewise saithe Theodorite in their Former Substance Figure and Forme and be seene and felte as before And there to maie Damascenes definition of Substance perteine who saieth that Substance is euery that what so euer by it selfe is beinge and hath not beinge in an other And therefore sht be the Accidentes haue their beinge by themselues in this Sacramente and be not staied on any other thinge in this consideration Substance of them maye so be reported as if them selues were Substance VVhiche substantiall consistinge of the Accidentes lackinge a propre name because it is the mighty and extraordinary hande of God is also extraordinarely called of Gelasius and Theodoritus by the name whiche the thinge had before to witte the Substance of Breade and VVine And no maruell if they spake not in most exacte wise of this secrete pointe of Doctrine of Fourmes and Accidentes at what time it was not as yet by the Churche so clerely and fully discussed as it was neuer pet vntil this daie But sithens of the Schoolemen ignorante and Fantastical Sophisters it hathe benne more distinctly named the existence of Accidentes without their Subiect that is without an other thinge whereupon they mighte staye Againe whereas Breade and VVine by theire nature doo nourrishe this vertue also remaineth in the Accidentes geuen to them by the Almightie VVoorde of God who changeth Creatures to theire betteringe not to theire impairinge This was the meaninge of Gelasius and The doritus where they saye the Breade and VVine to remaine in theire Former Substance or Nature Otherwise shoulde they be contrary to them selues as they whiche also doo acknowledge the nature of Breade and VVine to be changed into a more excellent Substance by the workefull woorde of Christe The B. of Sarisburie As for these two Fathers Gelasius and Theodoretus notwithstandinge M. Hardinge would saeme to make smal accoumpte of them for that they be as he saithe but onely twoo yet he rather catcheth holde in somme darke or doubteful woorde by them vttered then he woulde séeme vtterly to geue them ouer Gelasius saithe The Sacramentes passe ouer into a Diuine Substance If he had saide They passe ouer into a Diuine Accidente it woulde somewhat better haue shadowed these mennes purpose But other Diuine Substance M. Hardinge can imagine none sauinge onely Christes Body Substantially and Really conteined vnder the Fourmes of Breade and Wine And this fantaste notwithstandinge Gelasius neuer knewe it muste néedes be allowed againste al that Gelasius him selfe can saie to the contrarie But if M. Hardinge had better remembred the placinge and meaninge of this woorde Substantia and that as wel Gelasius as other learned Fathers vse the same as Diuines and not as Natural Philosophers he should easily haue founde his owne errour It maie please thée therefore good Christian Reader to vnderstande That the Promise of Mercie The Grace of God Our Faithe in Christe Goddes Woorde the Holy Sacramentes that are the aides and healpes of our Faithe are of the Holy Anciente Writers called a Substance So S. Cyprian saithe Substantiam Salutis amittunt They lose the Substance of Saluation So saithe Irenaeus Quamuis sint in Operibus materialibus tamen putant se non amittere Spiritualem Substantiam Although they liue in worldly or filthy woorkes yet wey thinke they lose not the Spiritual Substance Likewise againe he saithe of the folies and Vanities of the Valentinian Heretiques Insubstantiuum ostendit figmentum ipsorum He shewed that theire Inuentions and Diuises were voide of Substance So S. Chrysostome Fides dat Substantiam rebus Imò potiùs non dat Substantiam sed ipsa est Substantia earum Faithe geueth thinges theire Substance Or rather it geueth not Substance vnto thinges but it selfe is theire Substance In like manner saithe Tertullian Deus Idololatriae Substantiam cohibuit God forebade the Substance of Idolatrie So saithe Abbate Panormitane Continentia non est de Substantia Ordinis Single or lose life is not of the Substance of Holy Orders And an other saithe Enim non est de Substantia Consecrationis This woorde Enim is not of the Substance of Consecration By these and other like examples it maie appeare that in cases of Religion substance is not euermore taken for Christes Body couered with Accidentes If al these examples wil not yet suffise to growe neare to our purpose S. Ambrose saithe Quid est Ieiunium nisi Substantia Imago Coelestis VVhat

other S. Augustine saithe Aliud est Sacramentum aliud res Sacramenti The Sacramente of Christes Body is one thinge and the Substance of the Sacramente or Christes Body represented by the Sacramente is an other thinge And againe he saithe Ea demùm est miserabilis animae seruitus Signa pro Rebus accipere To take the Signes or Sacramentes in steede of the thinges them selues that be Signified is the miserable bondage of the Soule In like manner Origen saithe Simpliciores nescientes distinguere ac secernere quae sint quae in Scripturis Diuinis Interiori Homini quae verò Exteriori deputanda sint vocabulorum similitudinibus falsi ad ineptas quasdam Fabulas figmenta inania se contulerunt Simple menne not hable to discerne in the Holy Scriptures what thinges ought to be applied to the vtter Man and what to the Inner beinge deceiued by the likenesse of woordes haue turned them selues to a sorte of peeuishe Fables and vaine Fantasies Ye cal our Doctrine naked and colde for that wée saie The Sacramente is a Figure And yet bicause ye cannot in any wise denie but the same woorde Figure to the same purpose is commonly vsed of al the Anciente Catholike Fathers and Doctours of the Churche Therefore ye thought it good to qualifie and to mince the matter and to saie It is a Figure not of the Body but of the Deathe of Christe And here it is a worlde to sée howe pitifully ye trouble your selfe with your varietie and change and shifte of Figures Firste you saie The Sacramente by the Iudgemente of Damascene is called a Figure before the Consecration that is to saie before the Sacramente be a Sacramente Afterwarde vpon better aduise ye saie The Fourmes onely the Shewes Accidentes are the Figure of Christes Body Againe you saie Christes Body Inuisible is a Figure of Christes Body Visible that is to saie A thinge vncertaine is a Figure of a thinge moste certaine Nowe laste of al ye saie as I thinke noman euer saide before The very Body of Christe it selfe is a Figure of the Deathe of Christe Thus many prety strange vnknowen Figures ye are drtuen to diuise thereby to auoide one simple plaine vsual common Figure For to leaue an infinite number of other Anciente Fathers S. Augustine saithe Dominus Figuram Corporis sui Discipulis suis commendauit tradidit Our Lorde commended and deliuered to his Disciples a Figure not as ye saie of his Death but of his Body Whereas you saie The Body of Christe is present in déede that his Deathe is Absente onely If ye liste to cauille as yée doo as your māner is idlely to plaie with the woordes and phrases of the Ancient Fathers ye might as wel and by as good warrante saie that Christes Deathe is as Presente as his Body For S. Cyprian saithe Passio Christi est Sacrificium quod offerimus The Sacrifice that wee offer is the Passion of christe Chrysostome saith In Mysterijs Mors Christi perficitur The Deathe of Christe is vvrought in the Mysteries S. Hierome saithe Christus nobis quotidiè Crucifigitur Vnto vs Christe is Crucified euery daie And S. Gregorie saithe Christus iterum in hoc Mysterio Moritur In this Mysterie of the Holy Communion Christe is put to Deathe againe By these woordes thus pressed rackte as your manner is ye maie easily proue not onely y● Christes Body but also that his Passion Deathe Bloude sheddinge is verily Presente Ye saie ye Adore the Sacramente with godly Honour Wee answeare you as Christe sometime answeared the woman of Samaria Vos Adoratis quod nescitis Ye Adore and woorship ye know not what For who euer willed you thus to Adore the Sacramente Who taught you who bade you so to doo What Prophete What Apostle What Father What Doctour of the Churche But here M. Hardinge ye doo vs great wronge to saie wée cal Christes Body an Idole For wée knowe and haue euermore Confessed with Chrysostome that the Body of Christe is woorthy of the highest Honoure wée Adore it and woorship it euen as the very Body of the Sonne of God How be it as it is saide before Christes Body is one thinge and the Sacramente is an other The Sacramente is in Earthe Christes Body is in Heauen at the Right Hande of God the Father And therefore Chrysostome saith in the same place A scende ergo ad Coeli portas diligenter attende imò non Coeli sed Coeli Coelorum tunc quod dicimus intueberis Mounte vp therefore vnto the gates of Heauen and diligently consider Naie I saie not vnto the gates of Heauen but vnto the gates of the Heauen of Heauens and so shal ye see the thinges that wee speake of But what meante you M. Hardinge thus out of season to presse in with your Lenten Argumente and to saie It is Superstitious with you to Eate drie and Lemen Meates If ye saie there can be no Superstition in choise of meates either yée are deceiued your selfe or els séeke occasion by the waie to deceiue others Tertullian saithe Deus ventre non colitur nec cibis quos Dominus dicit perire in secessu naturali Lege purgari Nam qui per Escas Dominum colit prope est vt Dominum habeat ventrem suum God is not honoured with the Belly nor vvith meates whiche the Lorde Christe saithe doo perishe and are purged in conueiance by Natural Order For vvho so by Meates honoureth the Lorde in a manner maketh his Belly to be his Lorde S. Hilarie saithe Haeretici sicco Panis Cibo viuunt Sed quis tandem oriosi huius propositi profectus est Totum hoc inane atque ridiculum est cum ipsis Superstitionis causis miserabile Heretiques liue by drie Breade But what profit is there in this idle purpose It is altogeather vaine and foolishe and in respecte of the causes of their Superstition it is also Miserable S. Hierome saithe Quid prodest oleo non vesci molestias quasdam difficultatesque ciborum quaerere Caricas Piper Nuces Palmarum fructus Similam Mel Pistacia Audio praetereà quosdam contra regulam hominumque Naturam aquam non bibere nec vesci Pane sed sorbitìunculas delicatas contrita olera betarumque succum non Calice sorbere sed Concha Prò pudor Non erubescimus istiusmodi ineptijs nec taedet Superstitionis Insuper etiam famam abstinentiae in delicijs quaerimus What auaileth it to eate no Oile and with paine and mutche adoo curiousely to seeke for meates Figges Peper Nuttes Dates fine white Breade Hoony and Pistacia Biside this I heare saie there be somme whiche contrarle to the common order and Nature of menne wil neither drinke water nor Eate breade but seeke for delicate suppinges and Herbes shridde togeather and the iuice of Beetes and receiue the same not out of a Cuppe but

Diuinis honoribus affecerint Beleeue me it is a greate matter to vnderstande what is the Creature and what is God the Creatoure what are the Woorkes and what is the VVoorkeman For if theise Heretiques coulde make diligente difference hereof they would not thus make confusion of al thinges nor place those thinges beneathe that be aboue I meane not They either pulle down the Heauen or the Starres or set vp the Earthe in theire Place But that they pulle downe the Kinge him selfe from his high throne and place him emongest his vvoorkes and Creatures and of the other side vvoorshippe a Creature vvith Godly Honoure The Apologie Cap. 15. Diuision 2. Bisides where they saie and sommetime doo persuade fooles that they are hable by theire Masses to distribute and applie vnto mennes commoditie al the Merites of Christes Deathe yea although many times the parties thinke nothing of the mater and vnderstande ful litle what is donne this is a Mockerie a Heathenishe fansie and a very ioie For it is our Faith that applieth the Deathe and Crosse of Christe to our benefite not the Acte of the Massinge Prieste Faithe had in the Sacramentes saithe Augustine doth iustifie and not the Sacramentes And Origen saithe Christe is the Prieste the Propitiation and Sacrifice vvhiche Propitiation commeth to euery one by meane of Faithe And so by this reckeninge wee saie that the Sacramentes of Christe without Faithe doo not once profite these that be a liue a greate deale lesse doo they profite those that be deade M. Hardinge Leaste any piece of your Apologie should be without a witnes for proufe that ye are his children who is the father of lies ye make vs to affirme that by our Masses we distribute and applie to men indifferently how so euer they be disposed for so ye meane as it appeareth partely by that ye saie here and special by your Doctrine other wheres vttered al the Merites of Christes Deathe But tel vs who euer taught this Doctrine in the Catholike Churche Yea God is so good and prone to bestowe his mercie that not onely when a man is through faithe prepared for it he geueth it abundantly vnto him but also though he of his owne parte haue no faithe presently yet for others sake whiche are Gods derely beloued frendes he farethe the better and hath that gifte obteigned to him As when S. Steuen praied at his deathe for those that persecuted him for whom prayed he then but for those who had no Faithe at al in Christe And when this grace was geuen vnto them as that from theire Iewishnes they came to the faith of Christe who shal exclude that blessed Martyr from this worship and honoure that throughe his praier as by one special meane that grace was applied vnto them VVhat effecte his praier tooke if any man thereof doubte he maye thinke it to haue wrought mutche for the benefite of others of lesse malice seinge that it did so mutche in Paule VVho as the Scripture saithe yet breathinge out threatninges and slaughter againste Christes Disciples was so chaunged and conuerted that of a Persecutour he became an Apostle For as S. Augustine writeth Si Sanctus Stephanus sic non orasset Ecclesia Paulum non haberet If S. Steuen had not praied so the Churche shoulde not haue had Paule Nowe if those that be no Priestes without publike Auctoritie of Consecrating the Body and Bloude of Christe yet by waie of praier doo obteine that men be conuerted to the Faithe whiche is the applyinge of one fruite of Christes merites mutche more the publike Minister and Bishop whiche assumpted from amonge men is ordeined for men in matters belonginge to God that he may offer vp giftes and Sacrifices for sinnes And nowe if ye liste to learne what kinde of applyinge we vse in our Masses we doo offer vp vnto God firste his Sonne representinge his passion and celebratinge the memorie of the same accordinge to Christes institution But what measure of good we procure them to God onely is that knowen If as the Learned Bishop Prosper saithe the grace of our Sauiour passe ouer some Persons as we see it to happen and if the Praier of the Churche wherein the Sacrifice is conteined after S. Augustines Minde be not admitted for them it is to be referred to the secrete iudgèmentes of Goddes iustice and it is to be acknowledged that the depth of this secrete may not be opened in this life The B. of Sarisburie Thus ye saie M. Hardinge Ye make vs to affirme that by our Masses wee distribute and applie to menne indifferently the Merites of Christes Deathe howe so euer they be disposed in token that ye are the Children of him who is the Father of lies Therefore ye saie Tel vs who euer taught this Doctrine in the Catholike Churche If ye be so vnskilful M. Hardinge and so far to séeke in your owne Doctours then it maie please you to vnderstande that the moste Catholique Pillers of your Catholique Churche haue euen thus taught vs. Thomas de Vio otherwise called Caietanus a Catholique Cardinal of your Catholique Churche of Rome in the Conference he had at Augusta in Germanie with Doctour Luther saide thus Fides non est necessaria accessuro ad Eucharistiam Faith is not necessarie for him that wil receiue the Sacramente of thankes geuinge Notwithstandinge otherwheres he acknowledgeth this was an errour and confesseth it was commonly receiued and beleeued of many euen in your Catholique Churche of Rome Thus he writeth In hoc videtur communis multorum error quod putant hoc Sacrificium ex solo Opere Operato habere certum Meritum vel certam satisfactionem quae applicatur huic vel illi Herein standeth the Common Errour of many that thei thinke this Sacrifice hath a certaine Mente or Satisfactiō whiche is applied to this man or to y● man not by meane of the Faithe of the receiuer but by the Onely meane of the Woorke that is wrought by the Prieste Gabriel Biel saith The Prieste receiueth the Sacramente and the vertue thereof passeth into al the Members of the Churche Iacobus de Valentia saithe The Prieste is the Mouthe of the Body Therefore when the Prieste receiueth the Sacramente al the Members are refreased Againe he saithe Nos Communicamus Ore Sacerdotis Wee that be of the People doo Communicate or receiue the Sacramente by the Mouthe of the Prieste Thomas of Aquine youre Angelical Doctour saithe thus Sicut Corpus Domini semel oblatum est in Cruce pro debito Originali ita offertur iugiter pro quotidianis delictis in Altari As the Body of our Lorde was once offered vpon the Crosse for the debte of Original Sinne so it is daily offered vpon the Aultare for the debte of Daily Sinnes This Doctrine not longe sithence was holden for Catholique and was strongly mainteined by your Catholique Doctours Catharinus one of the woorthies of

where the Romaine Religion is vsed these I saie wee haue vtterly refused without al manner exception bicause we would not haue the right worshippinge of God to be any lenger defiled withsutche folies M. Hardinge S. Augustine whom ye alleage wrongfully against the Ceremonies of the Catholique Churche speaketh onely of the cuttinge awaie of suche manners and rites as be crepte into some one particulare Countrie neither conteined in Holy Scriptures nor established by Councels of Bishops nor confirmed by Custome of the whole Churche But howe proue you by that place that you maie pul downe Aultars and Images disallowe the Vowe of Pouertie Lente Oile c. S. Augustine referreth the taking awaie of any Custome or manner vnto dewe Authoritie exhortinge it to be donne Vbi faculras tribuitur VVhere Power is geuen to doo it Neither els may it be donne lawfully at al c. Ye thinke wee haue many ridiculous and fonde thinges in our Ceremonies If we had as in deede wee haue not would ye laugh at them as Cham did at the nakednesse of his Father Noe c. Laugh on ye cursed Chananees but wee wil daunce before the Arke we will shire our heade with Paule c. The B. of Sarisburie This mater had benne ouer colde had not M. Hardinge a litle enflamed his Choler in the ende cried out vpon his Cursed Chananees His Aultars his Images his Vowes his Lentes his Otles be answeared sufficiently otherwheres S. Augustines woordes concerninge this mater are pregnante and plaine H●cnimis doleo quia multa quae in Diuinis Libris saluberrimè praecepta sunt minùs curantur tam multis Praesumptionibus sic plena sunt omnia c. This thinge greeueth me that so many thinges whole somely commaunded in the Holy Scriptures are not regarded and of thinges are ful of so many presumptions c. And againe Quamuis ista contra Fidem non sint tamen ipsam Religionem quam Paucissimis Manifestissimis Celebrationum Sacramentis Misericordia Dei liberam esse voluit seruilibus oneribus ita premunt vt tolerabilior sit conditio Iudaeorum qui etsi tempus libertatis non agnouerint Legalibus tamen sarcinis non humanis Praesumptionibus subijciuntur Al be it these thinges be not against the Faithe yet with seruile burthens they so oppresse our very Religion whiche God of his Mercie woulde haue to bee free vnder very fevve and moste manifeste Sacramentes of Diuine Seruice that the state of the Ievves is mutche more tolerable then the state of the Churche of Christe For the Jewes notwithstandinge they knewe not the time of Libertie yet were they subiecte to the packes and burthens of the Lawe of God and not vnto the Diuises and Presumptions of Menne Of sutche Diuises and Presumptions Chrysostome saithe Non dicunt Cur Legem Mosi sed Cur Traditionem Seniorum transgrediuntur Vnde patet eos multa innouasse cùm Deus contrà vetuisset ne quid adderent aut minuerent Sed illi cùm timerent ne Principatum amitterent ceu legum Latores vt Maiores esse viderentur plurima innouarunt Quae res ad tantam peruenir nequitiam vt praecepta sua custodirent magis quàm Praecepta Dei The Phariseis saie not vnto Christe Wherefore doo thy Disciples breake the Lawe of Moses but Wherefore doo they breake the Traditions of the Elders Whereby it appeareth that they had altered many thinges whereas God had commaunded that they shoulde neither adde nor diminishe But fearinge leste they shoulde lose their Authoritie as if they had benne Lawe Makers to th ende they mighte seeme the greatter they altered mutche VVhiche thinge in the ende grewe to sutche a wickednesse that they keapte their ovvne Commaundementes more then the Commaundementes of God In like manner saithe S. Cyril Vellent suam Doctrinam Paternas Traditiones ab hominibus potiùs suscipi atque in admiratione honoreque haberi Quicquid igitur Christo credentium accesserit sibi detractum putant The Phariseis woulde that menne should receiue and magnifie their Doctrine and the Traditions of the Fathers Therefore howe many so euer Faitheful came vnto Christe they thought so many were loste from them It is not true that ye saie Traditions maie not be changed or abolished without the general Consente of the whole Churche For Ceremonies as thei neuer grew togeather at one time in al places so can they not lightly be abolished togeather at one time in al places Socrates saithe plainely Videtur mihi Multa modò in his regionibus modò in illis Consuetudinem obtinuisse It seemeth vnto me that many thinges haue benne receiued by Custome novve in one Countrie and novve in an other Againe he saithe In vniuersum certèe in omnibus Obseruationibus piarum precum non possunt duae Ecclesiae inueniri quae prorsus inter se consentiant Verily to speake Vniuersally in al maner of Obseruations or Fourmes of Common Praier there cannot tvvo Churches be founde that agree thorovvly bitvvene them selues S. Augustine saithe plainely Omnia talia c vbi facultas tribuitur sine omni dubitatione resecanda existimo Al sutche thinges in my iudgemente ought to be cut of as soone as iuste occasion or Power is geeuen vvithout any manner of doubtinge So saithe Pope Steuin Si nonnulli ex Praedecessoribus Maioribus nostris fecerunt aliqua quae illo tempore potuerunt esse fine culpa posteà vertuntur in errorem Superstitionem sine tarditate aliqua cum magna Authoritate à posteris destruantur If sundrie of our Predecessours or Elders haue donne certaine thinges whiche at that time might wel be donne without hurte and afterwarde are turned into errour and superstition vvithout any staggeringe and vvith greate Authoritie let them be destroied and abolished by the Successours We laugh not as ye saie at the nakednesse of our Father M. Hardinge Our Father is in Heauen the Father of Light the God of Glorie and in him there is no nakednesse Wée laugh not at any of these thinges but wee saie with S. Augustine as it is alleged before Hoc nimis doleo c. This thinge very mutche greeueth me that so many thinges wholesomely commaunded in the Holy Scriptures are not regarded and that al thinges are ful of so many presumptions And that as S. Chrysostome saithe These thinges are called vpon and more regarded then the Lawes and Commaundementes of our Father Our Father saithe of you and of your Felowes Volunt facere vt obliuiscatur Populus meus Nominis mei propter somnia sua They wil cause that my people shal foregeate my name for loue of their Dreames Our Father saithe Two-euils haue my people donne They haue foresaken me the Fountaine of the Water of Life and they haue ripte vp to them selues broken Cesternes that can holde no Water Our Father saithe What is chaffe vnto the Corne Who hath required these

that by his Bloude al our spottes of Sinne be vvasshed cleane That he hath pacified and set at one al thinges by the Bloude of his Crosse That he by the same One onely Sacrifice whiche he once offered vpon the Crosse hathe brought to effecte and fulfilled al thinges that for y● cause he said when he gaue vp the Ghoste It is finished as though he woulde signifie that the price and ransomme was nowe ful paide for the Sinne of al Mankinde If there be any that thinke this Sacrifice not sufficient let them goe in Goddes name seeke a better Wee verily bicause wee knowe this to be the Onely Sacrifice are wel contente with it alone and looke for none other and forasmutche as it was to be offered but Once we commaunde it not to be renewed againe and bicause it was ful perfite in al pointes and partes we doo not ordeine in place thereof any continual succession of offeringes M. Hardinge Ye make a Sophistical argumente when ye teache because the Lawe of God requireth of vs ful obedience that therefore it cannot be satisfied in this life by any meanes For when ye saie it requireth of vs ful obedience if ye meane suche ful obedience as is required onely in this life then conclude ye falsely that wee can by no meanes satisfie it But if ye meane suche ful obedience ‡ as is onely perfourmed in Heauen then ye conclude wel that wee in this life cannot fulfil suche perfection as is required in Heauen But then haue ye saide nothinge to the purpose For wee knowe what marke ye shoote at by your Doctrine vttered in other places Your meaninge is that no man in this Life is able by the Grace of God to fulfil the Commaundementes VVee beleeue God commaundeth vs nothinge impossible to vs. Otherwise howe coulde he iustly punishe for not doinge that commaundemente whiche by no meanes wee were able to fulfil VVee are sure that God punisheth noman vniustly for Non est apud dominum Deum nostrum iniquitas There is no iniquitie in Our Lorde God Moises speakinge of the fulfillinge of the Commaundementes of God whiche also S. Paule repeteth saithe that they are not aboue vs in Heauen neither farre from vs beyonde the Sea but harde by thee saithe he is his woorde in thy mouthe and in thy harte that thou maiste doo it And Christe saithe Iugum meum suaue est onus meum leue My Yoke is sweete and my burden light and S. Iohn His Commaundementes be not heauie He then that saithe we can by no meanes fulfil the Lawe of God maketh God vniust and euil or impotent and not able to geue so mutche grace as maie helpe to fulfil his Lawe Let the discrete reader iudge what blasphemie your woordes conteine Belye vs nomore hereafter This is our Doctrine better founded in the worde of God and in the Tradition of the Apostles and in the custome of the whole Churche then that ye shal euer be able to ouerthrowe it Blaspheme and barke againste it ye maie ouercome it ye cannot The B. of Sarisburie Al other thinges here by you touched M. Hardinge I wil passe ouer thinkinge it sufficient to note a fewe woordes of the possibilitie and perfourmance of the Lawe and so mutche the more for that ye seeme therein in somme parte to renewe the Pelagian Heretiques Olde condemned erroure As touchinge that ful and perfite Obedience that is required of vs by the Lawe ye answeare there are sundrie sortes of Perfection namely that there is Perfection in Children Perfection in Menne Perfection in Angels and Perfection in God And further ye saie that in this life wee cannot fulfil sutche Perfection as is required of the Angels of God in Heauen And this answeare ye make touchinge the Obedience and perfourminge of the Lawe As if ye would saie The Lawe of God was geeuen to Angels and is to be perfourmed not in the Earth but Onely in Heauen And as if God had said to those Blessed Sprites Thou shalt not Kil Thou shalt not commit aduouterie Thou shalt not steale Thou shalt not couete c. In your sundrie Perfections of Children Menne Angels and God I haue no skil The Apologie meante onely of that Perfection that is required in Man How be it in euery kinde they saie Perfectum est cui nihil deest That thinge is Perfite that is ful and absolute and wanteth nothinge And here leste ye shoulde deceiue your selfe by wronge measure God him selfe hathe shewed you what Perfection he requireth Thus he saithe Thou shalt loue the Lorde thy God with al thy Harte with al thy Soule with al thy Power Ye shal not turne neither to the Right hand nor to the Lefte Accursed is he that standeth not in euery thinge that is written in the Lawe to perfourme the same And S. Iames saithe VVho so offendeth in one Commaundemente is guilty of al. And Christe saithe Be ye Perfite not measuring your selues by your owne habilitie but as your Father is Perfite whiche is in Heauen And yet hereby he meaneth not the Perfection that is in God and his Angels but onely that Perfection that is required in Man S. Hierome saithe The Pelagian Heretiques in Olde times vsed the same shiftes that you vse nowe For where as the Catholique Learned Fathers saide Noman is Perfite and voide of Sinne they answeared then euen in sutche sorte as you doo nowe Noman is Perfite in sutche degree of Perfection as God is Perfite S. Hieromes woordes be these Aiunt ad Comparationem Dei nullum esse Perfectum Quasi Scriptura hoc dixerit They saie euen as you M. Hardinge saie that in Comparison of God noman is Perfite Asthough this were the saieinge of the Scriptures And therefore he saithe vnto them Nunquid Praecepit mihi Deus vt essem quod Deus est Vt nihil inter me esset Dominum Creatorem Vt maior essem Angelorum fastigio Vt haberem quod Angeli non habent I beseeche you hathe God Commaunded me that I shoulde bee the same that God is That there shoulde be no difference in Perfection bitweene me and my Lorde the Creatoure That I shoulde be aboue the Highnesse of Angels Or that I shoulde haue that the Angels haue not It was in vaine therefore M. Hardinge thus to borrowe the Pelagians Weapons and to make mater of this Perfection For wee speake not of Angels but onely of Menne Further tointreate of the Perfite fulfillinge and accomplisshinge of the Lawe I meane so farre as the Lawe requirethe the Pelagian Heretiques herein also saide euen as you saie and none otherwise S. Augustine thereof reporteth thus Magnum aliquid Pelagiani se scire putam quando dicunt Non iuberet Deus quod Sciret ab homine non posse fieri Quis hoc nesciat Sed ide● iubet aliqua quae non possumus vt nouerimus quid ab ipso

man is a True perfite Man As for the Faithe of Diuels in deede and verily it is no Faithe Certainely S. Augustine saithe Qui Fidem habet sine spe dilectione Christum esse credit non in Christum credit He that hathe Faithe without Hope and Charitie Beleueth that there is Christe but hee Beleueth not in Christe Againe he saithe Inseparabilis est Bona uita à Fide quae per Dilectionem operatur imò verò ea ipsa est bona vita Good Life can neuer be diuided from Faithe whiche woorketh by Loue Naie rather that same very Faithe it selfe is good Life S. Ambrose saithe Vbi quis coeperit luxuriari incipit deuiare à vera Fide As soone as a man beginneth to liue wantonly he beginneth to flee from the True Faithe Origen saithe Omnis qui credit in cum non crubescit Erubescit autem Omnis qui peccat Ergo qui adhuc ruborem peccati incurrit credere non videtur VVho so euer Beleeueth in God blussheth not But euery man blussheth that woorketh Sinne Therefore he that yet blussheth for his Sinne seemeth not to Beleeue Againe he saithe Malè credit quicunque peccat VVho so euer sinneth Beleeueth il To be shorte S. Cyprian saithe Quomodo dicit se credere in Christum qui non facit quod Christus facere praecepit Howe doothe hee saie He Beleeueth in Christe that doothe not the thinge that Christe Commaunded Hereby it is plaine that True Faithe is liuely and woorkeful and that an Idle Faithe is in deede no Faithe at al. But you saie Good VVoorkes haue theire rewarde and therefore ye saie This Heresie maie not so esc●pe Whether Good Woorkes shal be rewarded or no it was no parte of Our question For wee vndoubtedly beleue the wordes that are written by S. Iohn Opera illorum sequuntur illos Theire VVoorkes folowe after them Wee beleeue the woordes that Christe saithe to his Disciples He that geeueth a Cuppe of colde Water to any of these litle Ones for my sake shal not lose his rewarde We beleeue that that S. Paule saithe Your Woorke shal not be in vaine in the Lorde Wee graunte Good Woorkes haue theire Rewarde But the same Rewarde standeth in Mercie and Fauoure and not in Dewtie Thus therefore we saie Consideringe the weakenesse and sinful corruption of Our Nature there can be no Woorkes in vs so pure and perfite that we maie thereby of right and of dewtie deserue Euerlastinge Life And this M. Hardinge is no Heresie but the very plaine Sense and Substance of Goddes Woorde and the vndoubted Doctrine of the Anciente Catholique Fathers of the Churche Iob saithe Si Homo velit contendere cum Deo non poterit ei respondere vnum pro mille If a man wil dispute with God he is not hable to answeare him one for a thousande And therefore he saithe Verebar omnia Opera mea I stoode in doubte and was afraide of al my Woorkes Againe he saithe Although ● were perfite yet my soule shal not know it If I woulde iustifie mee selfe myne owne Mouthe shal condemne me The Prōphete Esai saithe Al our Righteousenesse is like a fowle stained clowte Therefore S. Augustine saithe Non intres in Iudicium cum Seruo tuo Quid est Non intres in iudicium cum Seruo tuo Non stes mecum in iudicio exigendo a me omnia quae praecepisti omnia quae iussisti Nam me inuenies reum ●i in iudicium intraueris mecum Opus ergo est Misericordia tua potiùs quàm liquidissimo iudicio tuo O Lorde enter not into iudgemente with thy Seruaunte What meaneth that Enter not into iudgemente with thy Seruaunte Thus mutche it meaneth Stande not with me in iudgemente requiringe of me al that thou haste commaunded For if thou enter into iudgemente with me thou shalt finde me guilty I haue neede therefore not of thy vpright Iudgemente but of thy Mercie Againe he saithe Merita quorumlibet hominum quae sunt Quandoquidem ille qui non cum Mercede debita sed cum gratuita Gratia venit Omnes peccatores solus à peccato liber liberator inueuit VVhat be the Merites of any menne For Christe that came not vvith his devve revvarde but vvith his Grace that vvas not devve founde al menne sinners being him selfe onely free from sinne and a deliuerer of Sinners Againe hee saithe Coronat te in Misericordia Miserationibus Hoc fiet in iudicio vbi cùm Rex iustus sederit in thro●o redditurus vnicuique secundum opera eius quis gloriabitur castum se habere Cor Aut quis gloriabitur mundum se esse à peccatis Ideò illie necessarium fuit cōmemorare Miserationē Misericordiam Domini c. God crowneth with Fauour and Mercie That shal be doune in the laste iudgemente where as when the Juste Kinge shal sit in his Throne to render to euery man accordinge to his woorkes who shal boaste that his harte is chaste Or who shal boaste that be is cleane from Sinne Therefore it was needeful to make mention of the Pitie and Mercie of Our Lorde And againe Opera manuum mearum non Commendo Timeo enim ne cùm inspexeris plura inuenias peccata quàm Merita Lorde I commende not the woorkes of my handes For I am afraide leste when thou shalte beholde them thou shalt finde moe sinnes then good deseruinges So saithe S. Hierome Si consideremus nostra Merita desperandum est If vvee beholde our ovvne Merites vvee muste be driuen to desperation So saithe Origen Ego vix mihi persuadeo vllum opus esse posse quod ex debito remunerationem deposcat I doo scarcely beleue that there can be any woorke that maie of devvtie require revvarde Againe he saithe Dicite vos esse Seruos inutiles Nam etsi Omnia fecerimus quae praecepta sunt non tamen bonum aliquod fecimus Nec enim si verè bona essent essemus inutiles Omne autem bonum nostrum non propriè sed abusiuè bonum dicitur Saie ye saithe Christe that ye be vnprofitable Seruauntes For notwithstandinge wee haue donne al thinges that are commaunded yet haue vve donne no good thinge For if our dooinges were good in deede then were wee not vnprofitable But any good deede of oures is called good not rightly or devvly but by abuse of speache So saith S. Augustine Si Deus vellet pro Meritis agere non inueniret nisi quod damnaret If God would deale with vs according to that we haue deserued be shoulde finde nothinge but that he might condemne Therefore M. Hardinge VValdensis one of your greate Doctours hauinge wel circumspectely weighed the mater of euery side at the laste concludeth thus Quid dignum facimus vt participes Coelestibus fieri inueniamur Apostolo dicente Existimo quòd non sūt condignae passiones huius temporis ad futuram gloriam quae

Bernardes iudgemente of your Churche that it woulde heare no sounde Doctrine and that it for that cause seemed vtterly paste recouerie Therefore so certainely to assure your selfe of a thinge vncertaine it was no wisedome Wee maie saie of your Popes and Bishoppes whome onely ye meane by the name of your Churche as S. Hierome saide sometime of certaine others your Fathers longe agoe Non tam indignentur ●obis haec exponentibus Prophetis vaticinantibus quàm Dominum deprecentur studios● agant ne de Sacerdo●ibus qui violant Sancta Domini esse mereantur Let them not take stomake againste vs that expounde these thinges nor againste the Prophetes that foretolde these thinges But let them praie vnto God and take good heede that they be not of those Priestes that defile the Holy thinges of the Lorde Churches ye saie not without profane malice ye cal Temples Malice comme vnto him M. Hardinge that Malice meaneth The Prophete Dauid saithe The Lorde in his Holy Temple S. Paule saithe Your Bodies be the Temples of the Holy Ghoste Know ye not that ye be the Temple of God If any man defile the Temple of God the Lorde wil destroie him Ye are the Temple of the Liuinge God What agreemente is there bitweene the Temple of God and an Idole So many times S. Paule nameth Temples togeather in one place and yet I thinke without any greate profane Malice But it shal be lawful for you M. Hardinge to make newe Sinnes and to saie The Apostles of Christe were malicious wicked onely for that they called the Churche of God by the name of Temple Would God ye had not turned Goddes Temple into the Synagoge of Sathan Wée sée by your practise it is true that S. Chrysostome saithe Sicut de Templo omne bonum egreditur ita etiam de Templo omne Malum procedit As euery good thinge proceedeth from the Temple so euery il thinge proceedeth likewise from the Temple In defence of your Halfe Communion ye saie For good causes ye teache the people to be contente with one Kinde And thus ye force the poore people contrarie to the expresse Woorde of Christe contrarie to the example of the Apostles and al the Holy Fathers in the Primitiue Churche and contrarie to the general vse and order of a whole thousande yéeres to geeue care to your good causes But these causes no doubte are greate and woorthy Otherwise yée would not weigh them againste God But wherefore are they dissembled Why are they not tolde vs Your owne Doctours Alphonsus de Castro and Iohn Gerson haue laide them out in this wise Particularely and at large The daunger of sheaddinge The carriei●ge from place to place The fowlinge of the Cuppes The trouble of Mennes Beardes The Reseruinge for the Sicke The turninge of the VVine into Vineger The engendringe of Plees The Corruption or Putrefaction The Lothesomenesse that maie happen for so many to Drinke of one Cuppe The impossibilitie of prouidinge one Cuppe that maie be sufficiente to serue al the People In somme places VVine is deare in somme other places the VVine wil be frorne These M. Hardinge be the fairest and greattest of your good causes And yet haue you thus concluded in your late Chapter at Tridente Si quis dixerit ▪ Sanctam Ecclesiam Catholicam non iustis causis rationibus adductam fuisse vt Laicos atque etiam Clericos non conficientes sub Panis tantummod● specie Communicaret aut in eo errasse Anathema sit If any man shal saie that the Holy Catholique Churche without iuste Causes and reasons her mouinge doothe Communicate bothe the Laitie and also Priestes onlesse they Minister vnder the onely Fourme of Breade or that the Churche hath erred in the same Accursed be he Therefore Tertullian saithe rightly of you Credunt sine Scripturis vt Credant Contra Scripturas They Beleeue vvithout the Scriptures that they maie Beleeue againste the Scriptures But specially I beseche you M. Hardinge consider wel these woordes of S. Hierome and sée whether ye maie applie them to your selues or no In Consummatione Mundi scrutabitur Dominus Hierusalem id est Ecclesiam suam cum Lucerna vlciscetur super viros Contemptores qui noluerunt Seruare Custodias suas id est Mandata Domini Contempserunt insuper Ratione se peccare dicentes blasphemauerunt in Cordibus suis In the ende of the VVorlde our Lorde shal searche Hierusalem that is to saie his Churche with a Candel and shal wreake him selfe vpon the despisers that woulde not keepe their watches that is to saie that despised the Commaundementes of God and ouer and bisides this saieinge they hadde good Causes and Reasons vvherefore they shoulde offende breake Goddes Commaundementes they blasphemed in their Hartes That ye surmise of Gelasius is moste vntrue He speaketh not one Woorde there of the diuidinge of Christe as you imagine nor had he any cause so to speake But he saithe in moste plaine wise It is Sacrilege to doo the same thinge that you doo that is to saie to diuide the Sacramente to Minister the One parte as ye doo without the other Looke better on your Bookes and Confesse the Truthe as ye shal finde it The woordes be these Aut integra Sacramenta percipiant aut ab integris arceantur Quia diuisio vnius eiusdemque Mysterij sine grandi Sacrilegio non potest peruenire Either lette them receiue the vvhole Sacramentes or els let them be driuen from the vvhole For the Diuision ofone and the same Mysterie or Sacramente cannot happen without greate Sacrilege He speaketh not of the diuision of One Christe as you tel vs but of the diuision of One Mysterie Otherwise touchinge Christe wée saie with S. Paule Vnus Dominus Iesus Christus There is One Lorde Iesus Christe And wée proteste with the Bishoppes of the Easte in the Councel of Chalcedon Accursed be he that parteth Christe Accursed be he that diuideth him That you saie The order of your Latine Seruice hath euermore benne vsed in the Latine Churche from the beginning it is vtterly vntrue For proufe whereof I remitte you to my Former Replie in the thirde Article the fiftéenth Diuision The reste that ye allege is not woorthe the answearinge The Apologie Cap. 1. Diuision 2. Al these thinges muste they of necessitie saie onlesse perchaunce thei had rather saie thus That al Lavve and Right is locked vp in the treasurie of the Popes breaste and that as once one of his soothinge Pages and Clawbackes did not sticke to saie the Pope is hable to dispense againste the Apostles againste a Councel and againste the Canons and Rules of the Apostles and that he is not bounde to ▪ stande neither to the examples nor to the ordinaunces nor to the Lawes of Christe M. Hardinge To saie that al Lawe and right your Latine terme is Fas is locked vp in the

beare his owne guilte M. Caluine M. Martyr M. Musculus M. Bullinger and others whom you cal the Faithful Brothers of Englande misliked that enterprise and wrote againste it Wée knowe that God hath determined this mater longe sithence For thus he saith Si Homo moriatur absque Filio ad Filiam eius transibit Haereditas If a Man die without a Sonne his enheritance shal passe vnto his Daughter And S. Augustine saithe Lata est Romae Lex illa Voconia Ne quis Haeredem Foeminam faceret nec Vnicam Filiam Qua Lege quid iniquis dici aut cogitari possit ignoro There was a Lawe made in Rome called Lex Voconia That noman should conueie his Enheritaunce vnto a vvoman no not vnto his onely Daughter Then vvhiche Lavve I knovve not vvhat maie be more vvickedly thought or spoken But God be thanked that of his Mercie hath nowe raised vp vnto vs a Woman of sutche Wisedome Learninge Clemencie Grauitie Iudgement Gouernement and other Noble and Princely Vertues as haue not benne seene in many menne God encrease her dayly with his Holy Sprite and make her and olde Mother in Israel Amen Of your sturdy blastes and Secrete breathinges M. Hardinge I wil saie nothinge Yée maie yet remember whiche of your companie it was y● in the time of that Noble Prince of Blessed Memorie Kinge Edvvarde the .6 saide in open Parlamente Woe be to that Kingedome the Prince whereof is a Childe And afterwarde séeinge y● Queenes Maiestie that nowe is placed in her estate boldely openly confessed a greate euersighte and mutche folie in your former dooinges for that in the late time of your vnruely gouernmente ye had hewen downe the boughes leafte the Stocke standinge stil Goddes Secrete Prouidence M. Hardinge breathed againste you and confounded your dooinges Power onely ye lacked but good wil yée lacked none M. Hardinge For answeare to all this ye ioine your selues with Christe and his Apostles as though yee were gilty herein no more then they Presumptuously saide But the matter is not so answeared And yet yee runne at large in that common place and very vainely or rather Luciferlike compare your selues with the Apostles But Sirs staie here runne no farther Yee are soone stopped The case is not like pardie These be but your woordes In the Apostles was the Truthe in deede so was it in the Holy Prophetes and those firste Blessed men of the Churche The Truthe yee boaste and crake so muche of is not that Truthe Talke lesse like Rhetoricians and proue vs that yee haue Truthe like honest men And then talke on But that can ye neuer doo so longe as ye remaine out of the Churche and ennemies to the Churche But what spende I woordes in vaine Your hartes be hardened your Eies be blinded your Eares be stopped The B. of Sarisburie Here is profounde stuffe M. Hardinge for a Doctour of DIuinitie To answeare you with your owne vaine woordes in deede ye spende your woordes in vaine The Apologie Cap. 4. Diuision 2. Fourtie yeeres agoe and vpwarde it was an easy thinge for them to diuise against vs these accursed speaches other too soarer then these when in the middest of the darkenesse of that age firste beganne to springe and to geeue shine somme one glimmeringe beame of Truthe vnknowen at that time and vnhearde of when also Martine Luther and Hulderike Zvvinglius beinge most excellente menne euen sente of God to geeue lighte to the whole worlde firste came vnto the knowlege and preachinge of the Gospel when as yet the thinge was but newe and the successe thereof vncertaine and when mens mindes stoode doubtful and amased and their eares open to al sclaunderous tales and when there coulde bee imagined againste vs no facte so detestable but the people then woulde soone beleeue it for the noueltie and strangenesse of the matter For so did Symmachus so did Celsus so did Iulianus so did Porphyrius the olde foes to the Gospel attempte in times past to accuse al Christians of Sedition and Treason before that either Prince or people were able to knowe who those Christians were what thei professed what they beleeued or what was their meaninge M. Hardinge As ye runne foorthe your race and with lieinge amplification boaste and bragge of the Truthe of your Doctrine and of the Innocencie of your demeanour yee fall into a greate inconuenience and ouersighte VVas the lighte extinguished in all Israell till that lewde Friere came and Zwinglius the swarte Rutter Shall we now change the olde songe of Micheas the Prophete Out of Sion shal come the Lawe and the woorde of our Lorde from Ierusalem and singe a new Songe Out of VVittenberg is come the Gospel and the woorde of the Lorde from Zurich and Geneua If Luther and Zwinglius firste came to the knowledge and preachinge of the Gospel what meante Christe to breake his promise who saide I wil be with you al daies til the ende of the worlde Againe howe forgate ye the olde prouerbe a lier it behoueth to be mindeful Remember ye not howe this is contrary to al your owne Doctrine For saie ye not other where 's that God had alwaies his number of the electe and his inuisible Churche Therefore this muste ye recante and cal backe againe or els shal ye pul al the rable of sundry your owne sectes vpon your shoulders whose filthy railinges and vile vpbraidinges poore soules ye shal neuer be able to abide The B. of Sarisburie It is not woorthe the while to answeare him that saithe nothinge Sion from whence ye saie the Lawe of God issued firste was in those daies as mutche disdeigned of you Fathers as is this daie of your Geneua or Wittenberg Origen saith of Celsus the Heathen Christianum Dogma affirmat à Barbaris cepisse ortum hoc est à Iudaeis He saithe that the Christian Faith tooke her first beginning from Barbarous people that is to saie from the Ievves Cicero saithe Iudaei Syri Gentes natae seruituti The Ievves and Syrians Nations borne to Bondage And Chrysostome speaking of Iulianus the Renegate saith thus Galilaeos nos pro Christianis in Edictis suis appellauit In his proclamatiōs in the steede of Christians he called vs scornefully Galileans Notinge thereby the vilenesse of the place from whence the Gospel of Christe firste proceded But Nazianzene saith Honora paruam Bethleem quae te induxit in Paradisum Despise not but rather Honour that litle Bethleem that hath leadde thee into Paradise The sounde of this simple Barbarous despised people was hearde throughout the whole worlde God causeth his Light to shine out of the Darke His Holy Sprite breatheth where he thinketh good He hath no regarde of Personnes or choise of places but as S. Peter saide vnto Cornelius In euery Nation who so euer feareth him and woorketh righteousnesse is accepted before him God chuseth the weake

he had thought the same Churche coulde neuer haue erred To be shorte Chrysostome saithe Ecclesia quocunque modo egerit contra voluntatem Christi abijci digna est Non autem abijcitur propter longanimitatem Christi nisi sola causa Transgressionis The Churche by what waie so euer shee doo againste the wil of Christe is woorthy to be geuen ouer Yet through the patience of Christe shee is neuer geuen ouer but onely for breakinge his commaundementes The Apologie Cap. 13. Diuision 2. Surely Christe prophesied longe before of his Churche that the time shoulde comme when Desolation shoulde stande in the Holy Place And S. Paule saith that Antichriste shoulde once set vp his owne Tabernacle stately Seate in the Temple of God and that the time should be vvhen menne should not avvaie vvith Holsome Doctrine but be turned backe vnto fables and lies that within the very Churche Peter likewise telleth how there shoulde be teachers of lies in the Churche of Christe Daniel the Prophete speakinge of the later times of Antichriste Truthe saithe he in that season shal be throvven vnder foote trodden vpō in the vvorld And Christe saithe The calamitie and confusion of thinges shal be so excedinge greate that euen the chosen if it vvere possible shal be broughte into erroure that these thinges shal comme to passe not emongest the Gentiles and Turkes but euen in the Holy Place in the Temple of God in the Churche in the Companie Felovvship of those whiche professe the name of Christe M. Hardinge The Prophecie of Daniel concerninge the Abomination of Desolation whereof Christe spake in the Gospell wee thinke with the best learned Diuines that it is to be referred not to the ende of the worlde nor to the driuinge away of the Faithe by Antichriste as ye imagine but to the consummation and final endinge of the Synagog Touchinge that ye saie of Antichriste it maketh nothinge againste the Catholikes against whose Faithe he preuaileth not Mary many good menne thinke that he hath already begonne to set vp his Tabernacle and stately seate in the hartes of many whiche ought to be the Temple of God by his foreronners Martine Luther Zuinglius Caluine and you their scholers with the reste of that wicked rable VVhere ye adde and that within the Churche it is more then ye founde in S. Paule But we vnderstande your good will though wee finde you without euer a good reason And ye wee graunte ye came out from vs as S. Iohn saithe but yee were not of vs. For if ye had benne of vs yee woulde haue taried with vs. So maie the saieinge of S. Peter be referred to you and likewise that of Daniel whiche ye alleage though the woordes be not in Daniel For your schoolemaisters and you are a limme of Antichriste and ye labour what ye can to ouerthrowe and treade vnder foote the true Faithe of the Churche and the Catholike Religion The B. of Sarisburie What néeded you M. Hardinge to talke so mutche in the fauoure of Antichriste Or why should you be gréeued to heare him called the Abomination of Desolation S. Paule calleth Antichriste the Man of Sinne Somme saie He shal be wholy possessed of the Diuel Your owne Hippolytus saithe He shal be the Diuel him selfe Yet haue fewe menne founde them selues gréeued with sutche saieinges I knowe the Woordes of Christe of Daniel by diuers Expositions haue beene diuersly applied Yet maie ye not wel thus condemne al their Iudgementes that haue applied the same to Antichriste Origen one of the moste Ancient Fathers of y● Churche entreatinge of Antichriste contrarie to your Exposition saith thus Ipse est Abominatio Desolationis Antichriste is y● Abomination of Desolation S. Chrysostome saithe Hic Antichristus dicitur Abominatio Desolationis quia multorum Christianorum animas facturus est desolatas à Deo This Antichriste is called the Abomination of Desolation for that he shal cause the Soules of many Christianes to be desolate and foresaken of God Gregorius Nazianzenus saithe Antichristus veniet in Desolatione Mundi Est enim Abominatio Desolationis Antichriste shal comme in the Desolation of the worlde For he is the Abomination of Desolation S. Hierome saithe Abominatio Desolationis intelligi potest omne dogma peruersum By the Abomination of Desolation we maie vnderstande any manner Peruerse Doctrine Whereof no doubte in Antichriste shal wante no stoare And againe speakinge namely of the Man of vvickednesse the Aduersarie of Christe vvhiche is Antichriste that lifteth vp him selfe aboue al that is called God He saithe Abominatio Desolationum erit in Templo vsque ad Consummationem temporis The Abomination of Desolation shal stande in the Churche vntil the Consummation or ende of time S. Ambrose saithe Abominatio Desolationis execrabilis Aduentus Antichristi est The Abomination of Desolation is the cursed comminge of Antichriste S. Hilarie expounding these selfe same woordes of Christe When ye shal see the Abomination of Desolation standinge in the Holy place saith thus De Antichristi temporibus haec loquutus est Christe spake these woordes of the time of Antichriste Likewise saith Theodoretus writinge vpon y● Prophete Daniel Abominationem Desolationis ipsum vocat Antichristum And bisides others the moste Ancient most Catholique Fathers likewise saithe Eusebius Emissenus in a special Homilie to this purpose Now M. Hardinge whereas ye so certainely assure your selfe y● these woordes of christe maie in no wise be taken of y● confusion horroure y● shal be at y● ende of y● worlde bisides al these Learned Godly Fathers I beseche you consider the whole drifte circumstance of the place the woordes that Christe spake immediately before The Apostles demaunded him this question What is the token of thy Comminge to Iudgement and of y● ende of the worlde To this question Christe answeareth in this wise Take heede that noman deceiue you Many shal comme in my name and shal saie I am Christe and shal deceiue many Yee shal heare of warres and talkes of warres But be not yee troubled Al these thinges must happen yet this is not the ende c. Many Passe Prophetes shal rise and shal deceiue many Iniquitie shal encrease Charitie shal waxe colde Who so continueth vnto the ende he shal be saued And this Gospel of the Kingedome shal be Preached in al the worlde for a witnesse vnto al Nations and then shal come the ende The nexte woordes that folowe are these Therefore when ye shal see the Abomination of Desolation that was spoken of by Daniel c. Thus maie yee sée M. Harding by the very course te●oure of Christes answeare that if the Iudgemente be the Iudgemente if the Ende be the Ende if the VVorlde be y● VVorlde then must these woordes needes haue relation to the Ende of the vvorlde what so euer any of your beste Learned Diuines of whom ye

Popes breaste Thus maie wee set aparte Scriptures Doctoures Councelles and what so euer is biside The Popes breaste maie serue for al. The Apologie Cap. 21. Diuision 8. Worthily ought that mater seeme suspicious whiche fleeth trial and is afraide of the light For he that dooth euil as Christe saith seketh darkenesse and hateth the light A cōscience that knovveth it selfe cleere commeth vvillingly into open shevve that the vvoorkes vvhiche proceede of God maie be seene Neither bee they so very blinde but they see this wel yenough that theire Kingdome streightwaie is at a pointe if the Scriptures once haue the vpper hande and that like as menne saie the Idolles of Diuelles in times paste of whome menne in doubtful maters were then woonte to receiue answeares were suddainly striken doumbe at the sight of Christe when he was borne and came into the worlde euen so they see that nowe al their suttle practises wil soone fal downe hedlonge euen vpon the sight of the Gospel For Antichriste is not ouerthrowen but with the brightnesse of Christes comming The Apologie Cap. 22. Diuision 1. As for vs wee renne not for succour to the Fire as these mennes guise is but wee renne to the Scriptures neither doo wee reason with the Swerde but with the VVorde of God and therewith as saithe Tertullian doo vvee feede our Faithe by it doo vvee stirre vp oure hope and strengthen our Confidence M. Hardinge Ye flie not to the Fire as wee doo saie ye but vnto the Scriptures Neither doo ye reason with vs with the sworde but with the VVoorde of God Ah good woorde of God thou seruest to many purposes And is it in deede the woorde of God Sirs that keepeth so many reuerende Fathers in prison these many yeeres It is the woorde of God that hath depriued so many menne some of their liuinges some of theire countries whose life ye can not blame Is it the woorde of God that by crueltie of imprisonmente of late yeeres gaue moste certaine occasion of death to those holy learned and worshipful menne who for their singular vertue beinge wel knowen neede not here to be named Is it the woorde of God that made so mutche adoo in youre late parlament for establishinge of youre bloudy lawe whereby ye woulde haue power to put menne to death for the Faithe of Christendome The Turkes and Saracenes haue alwaies suffered them to liue in their dominions but our Gospellers by their woorde of God are taught to kil them Blessed be God who hath geuen to our noble and moste clement Queene Elizabeth a better spirite to vnderstande his woorde in this point then these Gospellers haue yet attained vnto If any of you doo saie that the newe Superintendentes doo not keepe the olde Bishoppes and leanred Clergie in prison but the Lawe of the Realme I answere firste that the Lawe is a crabbe of your owne stocke next that neither the Bishoppes before time burnt Heretiques but the Lawe of the Realme the lawe of the Prince the lawe of al Christendome Neither was the same made by Papistes of late yeres as ye woulde youre deceiued disciples to beleue but of olde time thought necessarie by Princes to be enacted for the better maintenance of quiet in their dominions The B. of Sarisburie It is no newe practise ye saie to kille Heretiques I graunte you Neither is it a newe practise to condemne godly menne by the name of Heretiques You re Fathers sommetime cried out againste Christe the Sonne of God Wee haue a Lawe and by the Lawe he ought to die And Christe him selfe saide sommetime to Hierusalem the Cittie of bloude O Hierusalem Hierusalem that killest the Prophetes and stoanest them to death that he sent vnto thee But S. Augustine saithe Nullis bonis in Catholica hoc placet si vsque ad Mortem in quenquam licet Haereticum saeuiatur It seemeth good vnto no good man in the Catholique Churche that crueltie vnto death be shewed vnto any man no though he be an Heretique Notwithstanding it agreeth wel with youre Religion M. Hardinge though your mouthes now be mousled yet to rampe and gape stil after bloude Fulfil ye the measure of youre Fathers Let it not greeue you to heare what Salomon saithe Viscera impiorum crudelia The very bowelles of the wicked are ful of crueltie When youre Fables and folies be espied then ye flee to Swerde and Fire Whiche beeinge once wreasted from you youre whole Religion muste needes comme to grounde S. Hierome saithe of other youre peeres Pugnant Epicherematis ex carnificum officinis They fighte with Argumentes taken from the Bouchers shoppes Ye haue wreakte youre angre longe yenough vpon innocente bloude Beginne once to knowe the hande of God It is harde for you to kike stil against the pricke Wee maie truely saie vnto you with S. Cyprian Sacerdos Dei Euangelium tenens Christi Praecepta custodiens Occidi potest Vinci non potest The Prieste of God holding the Gospel and keeping the Commoundementes of Christe maie wel be killed But conquered he cannot be Wee maie saie with Tertullian Crudelitas vestra Gloria nostra est Plures efficimur quoties metimur à vobis Youre Crueltie is oure Glorie When ye comme to recken vs ye finde vs moe and moe Truethe aboue al thinges vvil preuaile There is no Counsel againste the Lorde As for oure parts wee were neuer yet guilty to one droppe of youre bloude Wee seeke no aide at Fire or Swerde Wee wil rather saie with S. Hierome Vtiuam filios Haereucorum omnium qui decepti sunt interficiamus Sagittis Spiritualibus id est Testimonijs Scripturarum Woulde God wee maie rather kille the Children of Heretiques and of al them that be deceiued with Spiritual Arrowes that is to saie with the Testimonies of the Scriptures And with S. Augustine O fi occidas eos de gladio bis acuto non sint Hostes tui Sic enim amo eos occidi sibi vt vitrani tibi Woulde God thou wouldest kille them O Lorde with the twoo edged sworde that is with thy Holy Woorde That they maie no lenger be thine Enimies For so I wisshe them to bee killed vnto them selues that they maie liue vnto thee And againe Vindicet nos Deus de vobis vt ipsum errorem vestrum in vobis occidat nobiscum de Veritate gaudeatis God so reuenge oute cause againste you that he maie kille youre erroure in you that ye maie reioice togeather with vs of the Truethe The Apologie Cap. 22. Diuision 2. For we knowe that the Gospel of Iesus Christe is the power of God vnto Saluation and that therein consisteth Eternal Life And as Paule warneth vs we doo not heare no not an Angel of God though he came from Heauen if he goe aboute to pul vs from any parte of this Doctrine M. Hardinge Boaste no more of the Gospel VVe I meane the catholique Churche had it

we keapte it and vnderstode it before ye were borne and before youre heresie was hearde of But a Deuil comminge from hel for who is authour of diuision but Satan hath caried you awaie into an other Gospel whereas in deede there is but one true Gospel And here let any indifferent man consider howe vprightly you alleage S. Paule You write that Paule warneth you not to geue eare to an Angel comming from heauen if he goe about to drawe you from any parte of this Doctrine Of whiche this Doctrine meane you Of this whiche you haue declared in this Apologie Did S. Paule euer reade youre A pologie Howe then pronounced he of it that sentence VVee meane saie you by this Doctrine the Doctrine of the Gospel If you meane so wee saie the same But wee tel you that S. Paule spake not of euery Gospel generally but of a certaine Gospel qualified For he saieth Si quis vobis euangelizauerit praerer id quod accepistis anathema sit If any man preache a Gospel vnto you besides that ye haue receiued be he accursed Heare you the Gospel S. Paule speaketh of It is not euery Gospel It is a Gospel preached and receiued If ye preache that Gospel whiche ye receiued we ioine handes with you But if ye preach a Gospel whiche ye haue receiued of no Apostle nor Apostoiique preacher and whiche was not hearde of in the earth when Luther ranne out of his Cloister and forsooke his Religion then be ye assured that ye are the menne who are holden for accursed of S. Paule The B. of Sarisburie Here M. Hardinge ye woulde faine scape awaie with a Childishe Cauil Paul ye saie speaketh of a Gospel qualified whereby ye meane a Gospel deliuered and receiued As if ye woulde saie The Gospel of Christe onlesse it be deliuered by you is no Gospel But S. Paule meante not the Doctrine deliuered from hande to hande or from Pope to Pope But the Doctrine deliuered and receiued in the Scriptures And in this sense he saithe of him selfe Quod accept à Domino Hoc tradidi vobis The thinge that I haue receiued of the Lorde the same haue I deliuered vnto you In like sorte he calleth him selfe an Apostle not of menne nor by menne but by Iesus Christe Howe be it what neede many wordes The case is cleare S. Augustine saithe plainely Paulus ait Si Angelus de Coelo vobis annuntiauerit praeterquam quod in Scripturis legalibus Euangelicis accepistis Anathema sit If an Angel from Heauen preache vnto you any other thinge then ye haue receiued not by Tradition or by deliuerie from youre Elders but in the Scriptures of the Lavve and of the Gospel accursed be he These wordes be plaine M. Hardinge and quite disgrace al your Gloses Hereto Chrysostome addeth further Non dixit Paulus Si contraria annuntiauerint aut totum Euangelium subuerterint verùm Si vel paulùm Euangelizauerint praeter Euangelium quod accepistis etiamsi quiduis labefactauerint Anathema sint S. Paule saithe not If they teache the contrarie or if they ouerthrowe the whole Gospel But he saithe if they preache any little smal thinge besides the Gospel that ye haue receiued or if they loose or shake downe any thinge whatsoeuer it bee accursed bee they These woordes M. Hardinge touche you very neare Ye haue altered the whole fourme of the Churche of God Therefore repente youre selues leste ye remaine stil within the daunger of the Curse S. Augustine saithe Sancta Scriptura nostae Doctrinae Regulam figit Ne audeamus plus sapere quàm oporteat sapere The Holy Scripture hath laide a rule vnto oure Doctrine that we dare not to vnderstand more then is meete for vs to vnderstand The Apologie Cap. 22. Diuision 3. For where these menne bid the Holy Scriptures away as doumbe and frutelesse procure vs to comme to God him selfe rather who speaketh in the Churche in theire Councelles that is to saie to beleue their fansies and opinions this waie of finding out the Truthe is very vncertaine and exceeding dangerous and in manner a fantastical madde waie by no meanes allowed of the Holy Fathers M. Hardinge VVhere they saie we passe but litle on the Scriptures as dumbe and vnprofitable therein they slaunder vs as in other thinges VVe do not so But we saie that as euery act of Parlament must be executed by a lawful Iudge so the holy Scriptures haue their execution by lauful Iudges who are the bishoppes and fathers and wel in other places as specially when they be laufully assembled in general councelles Now saie these men that way is very vncertaine dangerous in maner mad and not allowed of the fathers VVho euer heard men thought to haue their right wittes talke after so loose a sorte Did the fathers disproue the order of comming together in general councelles Or thought they the same to be a way for men to be the soner deceiued If so many maie be deceiued with moste diligent studie and mature iudgement conferring together howe mutche soner may one or two alone leadde by priuate phansie and self wil be caried away into errour At the Nicene councel came together 318 bishops At the first of Cōstantinople 150. at the Ephesme coūcel 200. At that of Chalcedō 630 Al these foure councelles sundry ancient fathers namely S. Gregorie estemed as the foure Gospels Yea but saith he I haue the word of God But what if 300. farre holier and better learned men saie he hath it not Let the reader be iudge saith he A meete iudge in suche a cause The Scholers maie reade but iudge of their maisters they maie not by Christes doctrine who said Non est discipulus supra magistrum the scholer is not aboue his maister VVhy not for al that saie you if the Holy Ghost inspire him Sir is it not to be thought God doth assist his Churche represented in sutche solemne assemblies of three hundred or moe fathers gouernours of Christen people rather then one man The B. of Sarisburie Whether ye cal the Scriptures of God a Dumbe thing or no I reporte me to that is saide before One of you calleth it Mortuum Atramentum Dead Inke An other saith Scriptura est res inanimis muta The Scripture is a dead and a dumbe thinge An other calleth the Scriptures Nigrum Euangelium The blacke Gospel Nowe if the Scriptures be Dead and Doumbe and can not speake then must it needes folowe they are vnprofitable Neither doo we despise the Authoritie of Councelles Good Councelles be graue and reuerende But thus we saie Councelles are often against Councelles And if wee make rekening of number the Arian Heretiques haue had moe Councelles then the Christians S. Hierome saithe Spiritus Sancti Doctrina est quae Canonicis literis prodita est Contra quam si quid statuant Concilia nefas duco That is the Doctrine of the Holy Goste

that is set abroade in the Canonical Scriptures Againste whiche Doctrine if Councelles determine any thing I thinke it vvicked S. Chrysostome saithe further in more earneste sorte Plus aliquid dicam Ne Paulo quidem obedire oportet si quid dixerit proprium si quid humanum I wil saie more Wee ought not to beleeue no not Paule him selfe if he speake any thinge of his owne or if he speake onely as a man And to encrease the vncertaintie hereof the whole weighte and iudgemente of Councelles hangeth nowe euermore vpon the Pope as it maie appeare by these woordes of the Conclusion of the late Chapter at Trident Saluasemper in omnibus Sedis Apostolicae Authoritate The Authoritie of the Apostolique See in al thinges euermore reserued But Platyna saithe as it is alleged before Acta priorum Pontificum sequentes Pontifices semper aut infringunt aut omnino ' tollunt The Popes that folowe doo euermore either breake or wholy abrogate the Decrees of the Popes that were before Whether the Scripture bee wel alleged or otherwise thereof ye saie the people maie not Iudge For Christe saithe The Scholar is not aboue his Maister Certainely M. Hardinge the simplest of al the people notwithstandinge by youre restrainte he maie not iudge of the Scriptures yet he maie easily iudge of you either that ye vnderstande not or that ye vnaduisedly abuse the Scriptures Whether it be the Woorde of God or no the people ye saie maie not Judge And that ye proue euen by the Scriptures God knoweth ful handsomely and ful discretely applied For the Scholar ye saie is not aboue his Maister Thus we maie learne by the Logique of Louaine that Populus is Latine for a Scholar that Scripture is Latine for a Maister And thus by youre vaine premisses without sense ye proceede vainely and conclude nothinge O M. Hardinge haue some regarde to that ye write The simpleste maie soone espie your dooinges Ye can no longer thus mocke the worlde with shewes of woordes Christe spake not these woordes of the vnderstandinge of the Scriptures but of persequution for the Scriptures For thus the woordes lie togeather When they shal persecute you in one Cittie flee into an other c. The Scholar is not aboue his Maister Nor the Seruant aboue his Lorde If they haue called the Maister of the house Beelzebub howe mutche more wil they so cal his housholde seruauntes Alas where learned you to frame sutche Argumentes The Apostles beeing the Scholars can nomore escape persecutiō then could Christe that vvas the Maister Ergo The people cannot vnderstande vvhat they reade in the Scriptures Here is neither Antecedente nor Consequente nor Sequele in Reason For the honour of y● Vniuersitie haue better regarde vnto your Logique Ye bewraie the weakenesse of youre cause when yee so sclenderly abuse the Scriptures The Apologie Cap. 22. Diuision 4. Chrysostome saithe There be many oftentimes vvhiche boaste them selues of the Holy Ghoste but truely vvho so speake of their ovvn head do falsely boast that thei haue the sprite of God For like as saith he Christe denied he spake of him selfe vvhen he spake out of the Lavve and Prophetes euen so novve if any tiauerint aut totum Euangelium subuerterint verùm Si vel paulùm Euangelizauerint praeter Euangelium quod accepistis etiamsi quiduis labefactauerint Anathema sint S. Paule saithe not If they teache the contrarie or if they ouerthrowe the whole Gospel But he saithe if they preache any little smal thinge besides the Gospel that ye haue receiued or if they loose or shake downe any thinge whatsoeuer it bee accursed bee they These woordes M. Hardinge touche you very neare Ye haue altered the whole fourme of the Churche of God Therefore repente youre selues leste ye remaine stil within the aunger of the Curse S. Augustine saithe Sancta Scriptura nostae Doctrinae Regulam figit Ne audeamus plus sapere quàm opor●eat sapere The Holy Scripture hath laide a rule vnto oure Doctrine that we dare not to vnderstand more then is meete for vs to vnderstand The Apologie Cap. 22. Diuision 3. For where these menne bid the Holy Scriptures away as doumbeand frutelesse procure vs to comme to God him selfe rather who speaketh in the Churche in theire Councelles that is to saie to beleue their fansies and opinions this waie of finding out the Truthe is very vncertaine and exceeding dangerous and in manner a fantastical madde waie by no meanes allowed of the Holy Fathers M. Hardinge VVhere they saie we passe but litle on the Scriptures as dumbe and vnprofitable therein they slaunder vs as in other thinges VVe do not so But we saie that as euery act of Parlament must be executed by a lawful Iudge so the holy Scriptures haue their execution by lauful Iudges who are the bishoppes and fathers as wel in other places as specially when they be laufully assembled in general councelles Now saie these men that way is very vncertaine dangerous in maner mad and not allowed of the fathers VVho euer heard men thought to haue their right wittes talke after so loose a sorte Did the fathers disproue the order of comming together in general councelles Or thought they the same to be a way for men to be the soner deceiued If so many maie be deceiued with moste diligent studie and mature iudgement conferring together howe mutche soner may one or two alone ●eadde by priuate phansie and self wil be caried away into errour At the Nicene councel came together 318 bishops At the first of Cōstantinople 150. at the Ephesine coūcel 200. At that of Chalcedō 630 Al these foure councelles sundry ancient fathers namely S. Gregorie estemed as the foure Gospels Yea but saith he I haue the word of God But what if 300. farre holier and better learned men saie he hath it not Let the reader be iudge saith be A meete iudge in suche a cause The Scholers maie reade but iudge of their maisters they maie not by Christes doctrine who said Non est discipulus supra magistrum the scholer is not aboue his maister VVhy not for al that saie you if the Holy Ghost inspire him Sir is it not to be thought God doth assist his Churche represented in sutche solemne assemblies of three hundred or moe fathers gouernours of Christen people rather then one man The B. of Sarisburie Whether ye cal the Scriptures of God a Dumbe thing or no I reporte me to that is saide before One of you calleth it Mortuum Atramentum Dead Inke An other saith Scriptura est res inanimis muta The Scripture is a dead and a dumbe thinge An other calleth the Scriptures Nigrum Euangelium The blacke Gospel Nowe if the Scriptures be Dead and Doumbe and can not speake then must it needes folowe they are vnprofitable Neither doo we despise the Authoritie of Councelles Good Councelles be graue and reuerende But thus

Authoritie of the Scriptures be remoued that eche man maie be leadde by his owne fantasie what he liste either to allowe in the Holy Scriptures or to disallowe that is to saie that he submitte not him selfe touchinge his Faithe to the Authoritie of the Scriptures but that he make the Scriptures subiecte vnto him Not that he wil allowe any thing bicause it is written in that high Authoritie of the Scriptures but that he wil thinke it wel written bicause he alloweth it By meane hereof it commeth to passe that S. Hilarie writeth Qui quae scripta sunt negas quid superest nisi vt quae non scripta sunt probes For as muche as thou deniest the thinges that be written what remaineth there but that thou muste allowe the thinges that be not written Concerninge the Authoritie and Credite of Councelles wee shal haue cause to saie more hereafter But where ye require but a man of common sense to sitte as Iudge in this cause it appeareth that either ye remember not or els ye weighe not that ye immediately said before For in this selfe same Chapter ye saie The people maie not iudge of theire Bishoppes and that as ye tel vs by Christes own Doctrine For the Scholar is not aboue his Maister Yet now suddainely as hauinge foregotten youre owne woordes ye cal foorthe the Scholare yea and as it maie be thought one of the meanest of al youre Schole as a man onely endewed with common sense to sitte in Iudgement ouer his Maister Notwithstandinge God is no accepter of personnes Goddes Holy Sprite is not bounde to Councelles or Companies but breatheth freely where it listeth And therefore as youre owne Doctour Panormitane saithe in Cases of Religion the Iudgement of one Simple plaine man ought sommetimes to bee receiued before the Iudgemente of the Pope Here endeth the Fourth Parte The Fifthe Parte The Apologie Cap. 1. Diuision 1. BVt here I looke they wil saie though they haue not the Scriptures yet it maie chaunce they haue the Auncient Doctours and the Holy Fathers with them For this is a high bragge they haue euer made howe that al Antiquitie a Continual Consent of al ages dooth make on their side and that al our cases be but Newe and yester daies woorke and vntil these fewe late yeeres were neuer hearde of Questionlesse there can nothing be more spitefully spoken against the Religion of God then to accuse it of Noueltie as a mater lately founde out For as there can be no chaunge in God him selfe so ought there to be no chaunge in his Religion Yet neuerthelesse we wote not by what meanes but we haue euer seene it come so to passe from the firste beginninge that as often as God did geeue but somme light did open his Truthe vnto menne though the Truthe were not onely of greatest Antiquitie but also frō Euerlasting yet of wicked menne of the Aduersaries it was called Newfangled and of late diuised That vngraceous and bloudthirsty Haman when he sought to procure the kinge Assuerus displeasure against the Ievves this was his accusation to him Thou hast here saithe he a kinde of people that vseth certaine nevve Lavves of their ovvne but stifnecked and rebellious againste al thy Lavves When Paule also began firste to preache and expounde the Gospel at Athenes he was called a tidinges bringer of Nevve Goddes as mutche to saie as of a Nevve Religion For saide the Athenians maie wee not knowe of thee what Nevve Doctrine this is Celsus likewise when he of set pourpose wrote againste Christe to the ende he might more scornefully scoffe out the Gospel by the name of Noueltie VVhat saithe he hath God after so many ages novve at laste and so late bethought him selfe Eusebius also writeth that the Christian Religion from the beginning for very spite was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to saie Nevve and Strange After like sorte these menne condemne al our maters as Strange and Nevve but they wil haue their owne whatsoeuer they are to be praised as thinges of longe continuance M. Hardinge They had saide somme what if they had proued that the doctrine of Christe had benne called nowe by them who were the professours and folowers of it But nowe reportinge that the Gentils who knewe not God as A man as the Athenians as Celsus the Ethnike and suche the like called the right and true Religion of God newe they saie nothing to any purpose But let them shewe that before the comminge of Christe any suche Religion was allowed that was newe Or that sithens Christes incarnation amonge Christian menne what so euer Religion was not shunned and reiected as heretical whiche was newe Here are they domme And yet for shewe of learning in a matter not necessarie they bringe foorth their store and declare that the doctrine and Religion of truthe was newe to them whiche knewe not God nor Christe the sonne of God whiche no man denieth Thus al menne of any iudgement maie see how fondly they reason VVe tel them that al nevve doctrine nowe in the Churche of Christe is naught and they proue that infidels haue in the time of Moses lawe and at the first preachinge of the Gospel impugned Goddes euerlastinge truthe with the odious terme and reproche of newnes Newe doctrine was good to vs at our firste conuersion from infidelitie But since that we receiued the true faithe from S. Gregorie the Bishop of Rome who conuerted the Realme of Englande to the faithe by S Augustine his legate and others sent for that godly purpose worthely we shunne and abhorre al new Gospels new faithes new doctrines new religions The B. of Sarisburie The Truthe of God neither is furthered by the face of Antiquitie nor hindered by the opinion of Noueltie For oftentimes the thinge that in deede is Nevve is commended as Olde and the thinge that in dede is Olde is condemned as Nevve If Nevvnesse in Religion in al respectes and euery waie were il Christe would not haue resembled his Doctrine to Nevve VVine nor woulde he haue saide to his Disciples I geue you a Nevve Commaundemente Neither woulde he haue called the Cuppe of Thankesgeuinge The Nevve Testamente in his Bloude Arnobius saithe Religionis Authoritas non est tempore aestimanda sed numine nec quo die sed quid colere coeperis intueri conuenit Quod Verum est Serum non est The Authoritie of Religion muste be weighed by God and not by time It behoueth vs to consider not vpon what daie but what thinge wee beganne to worship The thinge that is true is neuer too late S. Augustine saithe Quod Anterius est inquiunt Ethnici falsum esse non potest Quasi Antiquitas Vetus Consuetudo praeiudicet Veritati The Heathens saie The Religion that was firste can not be false As though Antiquitie and Olde Custome coulde preuaile againste the Truethe Againe he saithe Nec dici

debet quare Modo ' quare Serò Quoniam mittentis Consilium non est humano ingenio penetrabile Neither maie we saie Why commeth it nowe Why commeth it so late For the Counsel of God that sente it is vnsearcheable to the wisedome of man Ye saie They were Infidelles onely that charged the Religion of Christe with Noueltie And further ye saie Wee tel them that al Newe Doctrine nowe in the Churche of Christe is naught Hereto M. Hardinge we soone agree And therefore wel tel you that youre Nevve Fantasies whiche ye haue painted with the Coloure of Auncientie and therewith haue deceiued the worlde are vaine and naught As for vs wee haue planted no Nevve Religion but onely haue renewed the Olde that was vndoubtedly founded and vsed by the Apostles of Christe other Holy Fathers in the Primitiue Churche and of this longe late time by meane of the multitude of your Traditions and Vanities hath benne drowned Therefore wee maie saie with S. Bernarde Nouitatem dico propter linguas hominum impiorum qui cùm manifestum Lumen obnubilare non queunt de Solo Nouitatis nomine cauillantur c. Sed haec Nouitas non est Nouella vanitas Res enim est Antiquae Religionis Perfectè fundatae in christo Pietatis Antiqua Haereditas Ecclesiae Dei I cal it Noueltie bicause of the tongues of wicked menne who being not hable to shadowe the manifest light of the Truth finde cauillations vpon the Onely name of Noueltie But this Noueltie is no Nevve Vanitie as is this late vpstarte Religion of Rome For it is a mater of Olde Religion of perfite Godlinesse founded in Christe The Auncient Enheritance of the Churche of God The Olde Learned Father Tertullian saithe Viderint ergo quibus Nouum est quòd sibi est Vetus Haereses non tam Nouitas quam Veritas reuincit Quodcunque contra Veritatem sapit hoc est Haeresis etiam vetus Consuetudo Let them therfore take heede whiche coumpte that thinge Newe that in it selfe is Olde Herefie is reproued not so wel by Noueltie as by Veritie What so euer thinge sauereth againste the Truthe the same is an Heresie Yea although it be a Custome neuer so olde Ignatius saithe Antiquitas mea Iesus Christus est My Antiquitie is Christe Iesus For otherwise the Religion of Christe at that time was coumpted Nevve and in respecte of the Ancient Religion of the Heathens Vniuersally and of al menne was condemned That Augustine the Monker of Rome broughte firste the Faithe into this Lande it is vtterly Vntrue For as I haue saide before it appeareth plainely by sundrie the Ancient Fathers origen Tertullian chrysostome Hilarie Theodoretus Eusebius and others that the Faithe of Christe had benne vniuersally receiued and perfitely rooted in this Realme many hundred yeeres before this Augustine the Monke was borne Indeede he broughte in greate heapes of strange Nouelties and superstitions as Candels Candelstickes Banners and Holy VVater and other like shewes Whereof the Churche of God had no great neede And yet haue the same sithence benne encreased by other Newe Diuises and Vanities aboue measure But for as mutche as certaine of M. Hardinges Beaupecres of Louaine haue lately founde them selues talke and keapte greate Mootes in the behoufe of theire Augustine the Italian Monke whom they cal the Apostle of Englande and wil needes haue to be receiued and honoured as a Saincte I haue thought it therefore good briefely and by the waie to note a fewe wordes touching the same It seemeth they be mutche offended that so vertuous a Man and so Holy a Saincte shoulde be charged with Pride and Crueltie With Pride in so disdeignefully despisinge his Brethren the Bishoppes of this Ilelande of Britaine With Crueltie in procuringe the Deathe bothe of many thousandes of Christian people and also specially of the Innocente and Vnarmed Monkes of Bangor and al this for that they refused to receiue him as theire Metropolitane and to agree with him in certaine smal pointes of the Romaine Religion Howe be it his Pride is wel blased by Beda writinge pourposely of the same in that he sate stil in his Throne and disdeigned to rise vp and to geue any token of Reuerence vnto the Seuen Bishoppes and other Learned graue menne of the Britannes makinge theire appearance at his Councel And therefore they saide they woulde not hearken to his demaundes nor take him for theire Archebishop as hauinge otherwise of olde an Archebishop of theire owne to whome they ought theire obedience Theire woordes as they are reported by Beda were theise Si modo ' nobis assurgere noluit quanto ' magis si ei subdi coeperimus iam nos pro nihilo conteinner If euen nowe be disdeigne to rise vp vnto vs howe mutche more wil hee despise vs and regarde vs as nothinge when wee shal once be vnder his Iurisdiction But to excuse this Augustine of shameful Crueltie leste he shoulde seeme to be accessorie to the Murthering of so many and so by theire owne Lawes to be Irregulare as a man of bloude they saie He neither enkendled the Warre againste the Britaines nor was presente at the fight but was deade longe before Whiche thinge also they thinke maie be proued by the expresse woordes of Beda For thus he saithe Quamuis ipso Augustino iam multo antè tempore ad Coelestia Regna sublato Notwithstandinge Augustine him selfe longe before the time of this Warre were taken vp into the kingdome of Heauen For the truthe and certaintie hereof it maie please thee good Christian Reader to vnderstande that theise laste woordes of Beda concerninge the Deathe of Augustine are manifestely forged and haue benne violently thruste into the texte by a guileful Parenthesis by them that sithence haue benne ashamed of his Crueltie and were neuer written by the Authoure as by euidente proufes it shal plainely appeare But first of al in an Olde chronicle written in Frenche aboue twoo hundred yéeres paste by Thomas Graie yée shal finde it recorded thus Augustine beinge thus refused of the Bishoppes and others the Learned of the Britaines made sutche complainte thereof to Ethelberte the kinge of kente that foorth with he leuied his Power and Marched againste them and slewe them in moste Cruel wise hauinge as he saithe no more regarde of mercie then a Woulfe hath vpon a Sheepe Hereby it appeareth that this Augustine was the inflamer of the Warre and so the causer of the slaughter And whereas by the woordes of Beda as they be now commonly extant in the Latine wée are told this Augustine was deade long before the Warre beganne it appeareth plainely by the true Beda in déede translated aboue seuen hundred yéeres agoe into the old English or Saxon tongue by Alfredus or Aluredus then Kinge of this lande that the same Augustine was yet aliue after the same Warre was ended that he afterwarde Consecrated twoo Bishoppes

Mellitus Iustus Mellitus to be Bishop of London and Iustus to be Bishop of Rochester Which thinges thus declared it foloweth orderly in the storie Then these Warres being ended these Bishoppes Consecrated aftervvarde died the beloued Father Augustine After the Warre he died he saithe and not Before as they haue sithence altered it in the Latine I trwo M. Harding yée are not so mutch amazed with the admiration of your Augustine that yée wil saie he had power to Consecrate Bishoppes and to vse his Archiepiscopal Authoritie beinge deade As for these woordes that wée find reported by the Parenthesis in the Latine as written by Beda Quamuis Augustino iam mùlto anté tempore ad coelestia Regna sublato For as mutche as they are quite contrarie to the very course and order of the storie and specially for that they are not once touched in the Aunciente Saxon Translation sundrie Copies whereof at this presente are extante and to be séene of sutche Reuerende Antiquitie as maie not iustely be called in question therefore wée haue good cause to iudge that the saide woordes haue benne sithence forced and shifted in by somme good skille and policie leste Augustine so holy a man should be founde guiltie of so greate a Crueltie 596 August commeth into Englande 597 598 599 600 601 August receiueth his Palle 602 603 604 August consecrateth Mellitus and Iustus 605 Gregorie dieth The vvarre against the Britaines The Saxon Chronicle of Peterburrough 606 607 608 August dieth Flores Historiar Verily in the Olde Englishe Chronicle it is recorded not onely that this Augustine the Italian Monke by his complainte caused the King of Kente to arme his people against the true and Faithful Christians of this Countrie then beinge in Wales or that he was aliue at the time of the battaile but also that he was him self presente in personne goeinge towarde the same The woordes be these Augustine came againe and tolde kinge Ethelberte that the Britaines woulde not obeie him Wherefore the Kinge was wrothe and sente to Elfrede the king of Northumberland to comme to healpe him to distresse the Britaines of VVales And Augustine the Archebishop of Canturburie mette vvith them at Leicester The King of Leicester at that time was called Brocuale He beinge afraide of the twoo Kinges fledde out of the Lande and came neuer againe And the twoo kinges seised al his landes and departed them bitweene them selues And afterward thei went to wardes Wales The Britaines heard of them and sente menne to them in their shirtes and harefoote to aske mercie But they were so cruel that they had of them no pitie c. Hereby it appeareth that this Augustine not onely enkendled this cruel Warre but also was aliue and present in the Armie Therefore M. Hardinge it shal hencefoorth be good bothe for you and for your Felowes not to aduenture so rasshely in iudgemente before yée knowe Thus mutche briefely as anweare vnto them that so faine woulde haue their Augustine acquited of Pride and Crueltie The Apologie Cap. 1. Diuision 2. Wherein thei doo mutche like to the Coniurers Sorcerers now a daies whiche woorkinge with Diuels vse to saie they haue theire Bookes and al theire Holy and hid Mysteries from Athanasius Cyprian Moses Abel Adam and from the Archangel Raphael to the ende that their conninge being thought to comme from sutche Patrones and Founders might be iudged the more high and Holy After the same manner these menne bicause they woulde haue theire owne Religion whiche they themselues and that not longe sithence haue brought foorth into the world to be the more easily and rather accepted of foolishe personnes or of sutche as cast little whereabout they or others doo goe they are woonte to saie they had it from Augustine Hierome Chrysostome from the Apostles and from Christe him selfe Ful wel knowe they that nothinge is more in the peoples fauoure or better liketh the common sorte then these names M. Hardinge Nay Sirs your selues maie with more reason be likened to Enchaunters Necromancers and VVitches For as they saie that they haue their Bookes and their mysteries from those Doctours and firste Fathers and from Raphael the Archangel but cannot shewe the deliuery thereof by any succession from hand to hande as for example who receiued the same from Raphael from Adam from Abel c. and who kept them from time to time so ye saie also that ye haue your Gospel and euery part of your Doctrine from the Apostles from Christe from the Prophetes from the Patriarkes from heauen from Gods owne bosome who is Father of lightes But ye cannot shewes vs your lauful succession by whom and by whose preachinge as by handes it came downe alonge from Christe and his Apostles vnto you VVhere laie your sacramentary Doctrine hidden bitwene the time of your Prophete Zuinglius and your Patriarke Berengarius Howe and by what deliuery from hande to hand continewed the same those fiue hundred yeeres She we vs your succession VVhere be your Bishops where be your Churches The Doctrine whiche the Catholikes of our Countrie holde and professe as wel touchinge the blessed sacramente as al other pointes of our faithe they haue receiued it of theire Bishops and they of their Predecessours by order vntil they reache to S. Augustine S. Augustine receiued it of S. Gregorie * he of others before him * and they al one of an other by continual aescente vnto S. Peter who receiued it of Christe Christ of God his Father * And this Doctrine we finde taught and plainely set forth in the bookes that S. Augustine Hierome Chrysostome Ambrose Basile Cyprian Dionyse and the other holy Fathers haue leafte to the Posteritie And so they be witnesses of the truth of the Doctrine which our Bishops haue taught vs. Preache ye and crie ye out neuer so mutche make so many Lawes in your Parlamentes as ye liste imbrue your swordes in the Bloude of the Catholike Christians as ye crie for it in your pulpites yet shal that rocke whereon we staie be too harde for you Neither shal ye euer be able to ouerthrowe the Catholike Churche builded thereupon For certaine we are that neither al your power nor Hel gates shal preuaile againste it The B. of Sarisburie Marcus Varro was woonte to saie Vtile est Ciuitatibus vt se viri fortes etiamsi falsum fit Dijs genitos esse credant It is very behoueful for Cities and Common Weales that menne of Valiante courage beleue thē selues to be the Children of the Goddes yea although in deede it be vntrue Vnto whiche woordes S. Augustine addeth these Haec Sententia cernis quàm latum locum aperiat falsitati Ye see howe large a scope this saieing dooth open to the Mainteinance of Falsehedde Many vaine menne to auance the Nobilitie of theire bloud haue fette their petite degrées somme frō Achilles somme frō Aeneas somme from Hercules and somme from the

aunsweared hee them directly If ye beleeued Moses ye vvoulde beleeue me also For my Doctrine is not so Nevve as you make it For Moses an Authoure of greatest Antiquitie and one to whom ye geue al honoure hath spoken of me S. Paule likewise Though y● Gospel of Iesus Christe be of many counted to be but New yet hath it saith he a testimonie most old both of the Lavv and of the Prophetes As for our doctrine which we maie more rightly cal Christes Catholique Doctrine it is so farre of from Newe that God who is aboue al most Auncient and the Father of our Lorde Iesus Christe hath leafte the same vnto vs in the Gospel in the Prophetes and Apostles woorkes beinge monumentes of greatest age So that noman can nowe thinke our Doctrine to be Newe onlesse the same thinke either the Prophetes Faithe or the Gospel or els Christe him selfe to be Newe The Apologie Cap. 2. Diuision 1. 2. And as for theire Religion if it be of so longe continuance as they woulde haue menne wene it is why doo they not proue it so by the examples of the Primitiue Chruche and by the Fathers and Councels of Olde times Why lieth so Auncient a cause thus longe in the duste destitute of an Aduocate Fire and swerde they haue had alwaies ready at hande but as for the Olde Councels and Fathers al Mum not a worde They did surely againste al reason to beginne firste with these so bloudy and extreme meanes if they coulde haue founde other more easy and gentle waies And if thei truste so fully to Antiquitie and vse no dissimulation why didde Iohn Clemente a Countrie manne of oures but fewe yeeres paste in the presence of certaine honeste menne and of good credite teare and caste into the fire certaine leaues of Theodorete the moste Auncient Father and a Greeke Bishop wherein he plainely and euidently taught that the Nature of Breade in the Communion is not changed or abolished or brought to nothinge And this didde he of pourpose bicause he thought there was no other copie thereof to be founde M. Hardinge Touchinge the matter you haue deuised vpon M. Clemente he dothe not onely denie it in word that euer he burnte or otherwise destroied any leafe of Theodoritus but also declareth by the whole order of his life and by special regard and loue he beareth to the tonge which that learned Bishop wrote in that he hath euer ben and yet is farre from the wil to burne or destroie any scrappe syllable or letter of Greeke mutche more certaine leaues of the learned Father Theodoritus where any sutche thinge was written as you imagin Nay Wel ye haue the trouthe In very dede he saieth and by sutche waie as a godly and graue man maie auouche a trouth protesteth that he neuer had hitherto any parte of that booke neither in Greeke or in Latine in written hand The B. of Sarisburie This reporte was made in the presence and hearinge of M. Peter Martyr and sundrie other learned menne of whom certaine are yet aliue The reporter was both a Learned man and a graue Father not longe sithence a Bishop in Englande who saide he was presente and sawe the thinge donne with his eies More to saie hereof I am not hable The Apologie Cap. 2. Diuision 3. Why saithe Albertus Pigghius that the Ancient Father S. Augustine had a wrong Opinion of Original Sinne And that he erred and lied and vsed False Logique as touching the case of Matrimonie concluded after a Vowe made whiche Matrimonie S. Augustine affirmeth to be perfite in deede that it maie not be vndonne againe M. Hardinge VVe neuer tooke our selues bounde to any priuate opinion of what so euer Doctoure For al our faithe is Catholike that is to saie Vniuersal sutche as not one Doctour alone but the Vniuersal number of Doctoures haue taught and Christen people haue receiued If in a secrete pointe of learninge S. Augustine or S. Cyprian teache singulerly we folowe them not Mutche lesse do we binde our selues to mainteine what so euer Albertus Pighius hath written Our Doctrine of Original sinne is to be readen in the fifth session of the late Tridentine councel If Pighius dissent from that he dissenteth from vs. But if he stande onely vpon some pointe not yet determined by the Churche his opinion maie be tollerated vntil the Churche define that question VVhen you note the pointe for there are many pointes in that Doctrine then we wil shewe you further our minde therein The mariage whiche is made after a simple Vowe of chastitie standeth in his force by reason that there is more in mariage then was in the bare Vowe For in the simple vowe there is nothinge but a promise made to God without any deliuerance of that thinge whiche was promised But in mariage the man and woman by present acceptation of eche others bonde do make the matter to extende beyonde the nature of a promise Therefore if likewise the vowe made to God were not a simple promise but also a deliueringe of the thinge promised then cannot the mariage folowinge make voide the vowe whiche was not onely promised but also performed The performance is when he that voweth doth professe him selfe in the handes of his Superiour by taking the habite of some Religion or by receiuinge holy orders of the Bishop For in that solemne acte he deliuereth vp al his owne right and power so that now be is not maister of him selfe to geue his Body to any person in mariage or otherwise You shoulde knowe by the Lawe of nature if you woulde consider it that if I promise a horse to one man and afterwarde promise the same and deliuer him to an other that the seconde man is true Lorde of that horse although I haue donne iniurie to him to whom I made the firste promise For the promise with the deliuery is more vaileable to transferre my right in the horse then my promise alone Euen so it is a greate sinne to breake a simple Vowe of chastitie made to God The B. of Sarisburie Howe lightly your Captaine General Albertus Pigghius weigheth the Authoritie of S. Augustine it maie appeare by his woordes For thus he writeth Quòd non solùm incerta sed etiam falsa sit Augustini Sententia ita mihi demōstrari posse videtur Thus me thinketh I am hable to proue that S. Augustines Iudgemente herein is not onely vncertaine but also False And againe afterwarde in the Conclusion Quòd Augustini Sententia non solùm incerta sed etiàm certo ' Falsa sit satis mihi demonstratum videtur That S. Augustines Judgemente is not onely vncertaine but also certainely False mee thinketh I haue sufficiently proued And againe Non multùm me mouet Augustini Sententia Mihi non placet Augustini ea de re Definitio Sentētia S. Augustines Judgement dooth not greatly moue me I like not S. Augustines

thereof but to Monkes onely If in our time the people mighte be induced to reade the Holy Scriptures with suche mindes for suche causes to suche intents and purposes onely as Chrysostome requireth God forbid we shoulde by any meanes staie them therefrom But consideringe the maner of our time and callinge to due examination the curiositie the temeritie the vnreuerence the contempte of all holy thinges that now all men may espie in the people if we thinke it not good they be admitted to the readinge of the Scriptures freely and without any limitation how so euer you and your fellowes iudge of vs we doubt not of the accompt we haue to make of that our meaninge before our Lordes dredfull seate of iudgemente Now to conclude we tell you that you haue misreported bothe Chrysostome and specially Origen For how so euer they speake of the readinge and meditation of the Scriptures for amendement of life verely in the places by you quoted they exhorte not the people to reason and dispute of diuine matters amonge them selues specially the husbandes with their wiues the parentes with their children as you saie they doo The B. of Sarisburie For as mutche as ye saie parte hereof is true and parte false I truste ye wil géeue us leaue fréely to vse the Truthe vntil ye shal finde your selfe better hable to proue the Falshedde It séemeth not greatly to mislike you that the people haue somme little libertie to reade somme sutche parte of the Scriptures as you maie beste spare them for the orderinge of their liues Whereby it appeareth that for quietinge of their Consciences in maters of Religion and causes of Truthe yée thinke it beste they reade nothinge And this ye saie ye are hable to answeare before the dreadful seate of Goddes Iudgemente Touchinge the Truthe hereof to saie so mutche as might be saide it woulde require greate waste of time S. Augustine saithe Si desit aut ignoretur quà eundum fit quid prodest nosse quò eundum fit If ye haue not or know not what waie to goe what shal it profite you to knowe whither to goe S. Hierome saithe Vt maius est voluntatem Domini facere quàm nosse ita prius est nosse quàm facere Illud Merito praecedit Hoc ordine As it is more to doo the wil of our Lorde then to knowe it so the Knowlege of the same goeth before the Dooinge In goodnesse Dooinge goeth before in order Knowinge Againe S. Augustine saithe Si Scripturas Diuinas aut non legimus ipsi aut legentes alios non libenter audimus ipsa nobis medicamenta conuertuntur in vulnera inde habebimus Iudicium vnde potuimus habere remedium If we either reade not the Scriptures our selues or be not desirous to heare others reade them then are our Medicines turned into vvoundes and then vvhere vvee mighte haue had remedie vvee shal haue Iudgemente Sutche saieinges are common and ordinarie in S. Chrysostome Thus he saithe Librum Diuinum accipiat aliquis in manum conuocatisque proxìmìs per Diuina eloquia riget suam mentem conuenientium vt sic Diabolicas insidias effugere valeamus Let one of you take in hande the Holy Booke and let him cal his Neighbours aboute him and by the Heauenly vvoordes let him water and refreashe bothe theire mindes and also his owne Againe he saithe Poterimus domi versantes ante post Conuiuium acceptis in manus Diuinis Libris vtilitatem inde capere Spiritualem Cibum animae praebere Beinge at home we maie bothe before and after Meate take the Holy Bookes in hande and thereof receiue greate profite and Minister spiritual foode vnto our soule And againe Etiam domi vacemus Diuinarum Scripturarum Lectioni Euen when wee be at home let vs bestowe our time in readinge the Scriptures Origen saithe Vtinam omnes faceremus illud quod Scriptum est Scrutamini Scripturas VVoulde God wee woulde al doo accordingely as it is written Searche the Scriptures But ye saie wee haue misreported bothe Chrysostome and Origen For they exhorte not the people as you saie to reason of Diuine maters emonge them selues specially the Husbandes with their VViues c. Whether of vs bothe maketh truer reporte let vs be tried by Chrysostome Thus he saithe Neque in hoc tantùm consessu sed domi quoque Vir cum Vxore Pater cum Filio inuicem de his frequenter loquantur vltrò citroque suam ferant inquirant sententiam Velintque hanc probarissimam inducere consuetudinem Hearken not hereto onely here in the Churche but also at home let the Husbande with the Wife let the Father with the Childe talke togeather of these Maters and bothe to and fro let them bothe enquire and geeue theire Iudgementes And woulde God they woulde beginne this good Custome Here haue you M. Hardinge the Husbande communinge of Diuine maters with his VVife and the Father with his Childe Therefore so vnaduisedly to saie wée haue misreported this Holy Father it was of your parte a misreporte Likewise S. Hierome saithe Hic ostenditur verbum Christi non suffiele●ter sed abundanter etiam Laicos habere debere docere se inuicem vel monere Here wee are ought that euen the Laie menue oughte to haue the VVoorde of God not onely sufficiently but also obundantly and one to instructe and to warne an other Againe he saithe Solent Viri solent Monachi solent Mulierculae hoc inter se habere certamen vt plures ediscant Scripturas Bothe Maried menne and Monkes and Wiues commonly haue this contention emonge themselues vvho maie learne moste Scriptures To conclude Theodoretus saithe thus Passim videas nostra dogmata non ab ijs solùm tenèri c. Ye maie commonly see that our Doctrine is knowen not onely of them that are the Doctours of the Churche and the Maisters of the people but also euen of the Tailers and Smithes and VVeauers and of al Artificers Yea and further also of VVeemen and that not onely of them that be Learned but also of Labouringe VVeemen and Sevvsters and Seruantes and Handemaìdes Neither onely the Citizens but also the Countriefolkes doo very wel vnderstande the same Yee maie finde yea euen the very Dichers and Deluers and Covvheardes and Gardiners Disputinge of the Holy Trinitie and of the Creation of al thinges The Apologie Cap. 3. Diuision 4. 5. The Auncient Fathers Cyprian Epiphanius and Hierome saie for one who perchaunce hathe made a Vovve to leade a sole life and afterwarde liueth vnchastely and cannot quenche the flames of luste it is better to marrie a Wife and to liue honestly in wedlocke And the Olde Father Augustine iudgeth the selfe same Mariage to be good perfite that it ought not to be broken againe These menne if a man haue once bounde him selfe by a Vovve though afterwarde he

sutche a one knowe that Pope Iulius doothe e●idently forebidde that a Priest in ministring the Communion should dippe the Bread in the Cuppe These menne contrarie to Pope Iulius Decree diuide the Breade and dippe it in the wine M. Hardinge Ye maie be sure many men thinke this your homely stuffe not onely weake and slender but also corrupt venemous and lothsome But nowe by like ye wil amende your faulte But how Surely by going from very euil to as bad or worse if ye can do worse then hitherto ye haue donne Iulius the Pope saie ye doth euidently forbidde that a Prieste in Ministringe the Communion shoulde dippe the Breade in the Cuppe Nowe verely your former fault of lieing is wel amended For where before ye best out cast in or changed some of those wordes whiche ye pretende to alleage nowe ye make euery whit newe of your owne VVhere hath Iulius these woorde I speake not of your false alleaging of places in your Bookes margent I forgeue you the puttinge of Cum enim nemo in stede of cum omne These be smal and slipper faulies which if thei were alone might be wincked at in such slipper merchātes as ye are But let vs heare what Pope Iulius saith Alios quoque audiuimus intinctā Eucharistiā populis pro complemēto cōmunionis porrigere VVe haue hearde also of others who geue to the people the Euchariste dipped or stiped for makinge vp of the Communion It is to be vnderstanded that whereas Christe gaue the blessed Sacrament of the Aulier to his Apostles he gaue it vnder both kindes And when the Priestes in some countries either for lacke of wine at al times ready either for somme priuate fansie vsed to dippe or stipe the sacred body of our Lord vnder forme of Breade in the consecrated bloude and so to geue it to the people Pope Iulius findeth faulte therewith for that neither Christe ordeined so nor the Apostles lefte sutche order to the Churche So that Iulius meaneth nothinge els but to reproue and reforme that vse of dippinge or stiping the one kind in the other in the Administration of the Communion vnto the people Reade the place who listeth he shal finde the same sense more largely vttered a litle after But what sense make these Defenders a Gods name They saie Iulius forebiddeth the Prieste ne dum peragit mysteria panem immegat in Calicem that in ministringe the communion so the lady tourneth he shoulde dippe the Breade in the Cuppe There is no sutche word in the wholde decree Iulius nameth Eucharistiam they cal it Breade Iulius hath intinctam porrigere populis that no Prieste ‡ geue the Sacrament dipped to the people they leauing out geuing it to the people saie he forbad the Prieste to dippe it They leaue out also the chiefe cause of the whole whiche is pro complemento communionis for making vp of the communion For he for ebiddeth to geue vnto the people onely the cōsecrated hoste dipped in the Chalice as though it were the whole Cōmunion nolesse then if the Bloude were geuen aparte These men saie they contrary to the decree of Pope Iulius diuide the Bread and dippe it in the wine VVe in the Masse breake the hoste in three partes not without signification of a Mysterie two we receiue aparte the thirde we put into the Chalice and receiue it togeather with the bloude VVhal haue ye to saie againste this The B. of Sarisburie Euery parte hereof is largely answeard in my Former Replie to M. Hardinge True it is the faulte that Iulius here findeth in Dippinge and Ministring the Sacrament agréeth not fully with the present disorders of the Churche of Rome Yet notwithstanding in condemning the one he muste néedes condemne the other Ye saie wée leaue out these woordes Intinctam porrigunt Eucharistiam populis They dippe the Sacramente and deliuer the same vnto the people And againe these woordes Pro complemento Communionis For the accomplishemente of the Communion The more matter wée haue leafte out the more haue wée conceled your faultes and so mutche y● more are you beholden to vs. For what meante you M. Harding to mention any of al these woordes What néeded you to burthen your selfe with moe Abuses and so mutche to bewraie your folie Iulius saithe They dipped the Sacramente into the Cuppe and deliuered it vnto the people You dippe the Sacramente as they did but vnto the people ye géeue nothinge Iulius saithe They meante by dippinge to make it a ful and a perfite Communion Contrariewise you defraude the people of the Holy Cuppe and deliuer them onely the Halfe Communion And therefore ye are mutche more blame woorthy then euer were they whom Iulius reproued For they offended onely of Simplicitie and you of wilfulnesse But touchinge the matter it selfe the faulte that wée finde with you and the faulte that Iulius founde with others your Predecessours is al one You dippe the Breade into the Cuppe so did they They brake Christes Institution and so doo you And therefore Iulius saide vnto them Hoc quàm sit Apostolicae Euangelicae Doctrinae cōtrarium consuetudini Ecclesiasticae aduersum non difficilè ab ipso Fonte Veritatis probatur à quo ordinata ipsa Sacramentorum Mysteria processerunt Howe far contrarie this is to the Apostolical and Euangelical Doctrine and to the Custome of the Churche it is easy to proue by the Fountaine of the Truthe by whom the Mysteries of the Sacramentes were ordeined and from whom they firste proceeded Ye thinke the mater wel discharged for that ye deliuer not the Sacramente so dipped vnto the people but minister it onely vnto your selfe Here by the waie it were a mater of skil to vnderstande by what Authoritie either of scripture or of Councel or of Doctoure it maie appeare that it is lawful for the Prieste so to vse and receiue the Sacramente and vnlawful for the people If the people maie not as safely and as lawfully so receiue the Sacramente as maie the Prieste wherefore thē are these woordes written in your Masse Bookes euen in y● Canon Secretes of your Masse Haec Sacrosancta Commixtio Corporis Sanguinis Domini nostri Iesu Christi fiat mihi omnibus sumentibus salus animae Corporis This Holy minglinge of the Body and Bloude of our Lorde Iesus Christe be vnto me and vnto al that receiue it the health of Soule and Body Verily these woordes Omnibus sumentibus cannot by any shifte possibly be expounded of One Onely Prieste but muste néedes be extended vnto the people Yée woulde faine tel vs of certaine special Mysteries that ye haue founde out in y● Breakinge of the Sacramente if ye wiste what thei were But ye are in case as somm●time was Nabuchodonozor Yee are not hable wel to tel vs your own dreame Sammetime ye saie The Breade is broken sommetime ye saie The Accidentes remaine alone by Miracle and they are broken Sommetime ye

our belefe no we preached and receiued in the Catholike Church ‡ neither shoulde be altered ‡ nor coulde be bettered ‡ For it is the same he taught him selfe And that we doubt not of it accordinge to his promise he hath sente the holy Ghoste to enforme the Churche of al truthe Remember you not who saide I am God and am not changed againe that the worde of God remaineth for euer This beinge true it is euident that we haue the sound and weighty wheate whiche no persecution of tyraunces and blasies of heretikes no contagion of euil manners for these fiften hundred yeeres could either blowe from the floore of our Lordes berne the Churche or corrupt VVe haue accordinge to the Apostles counsel kepte that hath ben committed vnto vs. VVe haue enioyed the fountaine of the water of life Ye charge vs soare that we haue plucked awaie from the people the holy communion the worde of God the true worshippinge of God the right vse of Sacramentes and praier VVho so euer taketh these fiue awaie wherein chiefly standeth our saluation the same is Antichrist VVere not that ye haue already done so mutche for vs as the worlde maie take you for impudente liers we would not quietly beare so greauous a matter But nowe that ye haue tried your selues so false of your worde we litle esteme it your railinge is no slaunder Lastly concerninge praier what hath ben ordeined by our holy forefathers of al ages directed with the sprite of God for the maintenance and encrease of it to Gods honoure al that in fewe yeres by the instincte of Sathan to promote his Kingedome ye haue vtterly abolished and by wicked violence brought the people from deuotion to a carelesse idlenesse from speaking to God with hartes and lippes to ‡ a spiritual dummesse from praiers ‡ to chapters from holy thinkinge to ‡ vnprofitable harkeninge Ye can not abyde salte water oyle palme the crosse incense c. no maruel No more can not the deuil who possesseth you and rideth you and after his owne wil driueth you from truthe from Christen Religion and from al Godlines VVere it so that your sprite coulde a waie with those thinges then were it not agreeing with his sprite Vntil ye geue place to the spirit of God who maie driue out of you the spiritie of Sathan we looke to heare no better tidinges of you The B. of Sarisburie Ye were sommewhat angrie M. Hardinge when ye thus besturred your selfe It pitieth me in your behalfe Christe and his Apostles yée saie neuer ruled the Churche in better order then it is nowe ruled by the Pope and his Cardinalles Euen so might they haue saide that had turned the House of God into a Caue of Theeues One of your frendes saith Apostolorū temporibus rudis adhuc erat Ecclesia In the time of the Apostles the Churche as yet was rude and Barbarous and out of order And being afterward reproued for his blasphemous speache he answeared lewdly in his pleasance Rudis indigestaqueue moles Others of you saie Christus in Coelo praesidet Papa in Terris residet Christe ruleth in Heauen the Pope in Earthe An other saithe Omnes Sanctiones Sedis Apostolicae sic accipiendae sunt tanquam ipsius Diuina voce Petri firmatae Al the Lawes of the Apostolique see of Rome muste so be taken as if they were confirmed by the Diuine voice of Peter him selfe An other saith Sicut ostium regitur Cardine ita Ecclesia Romana regitur Consilio Cardinalium As the doore is ruled by the hooke so is the Churche of Rome ruled by the Counsel of Cardinalles Therefore the Pope him selfe saithe thus vnto them Vos eritis Senatores vrbis Regum similes veri Mundi Cardines super quos militantis ostium Ecclesiae voluendum regendum est Ye shal be the Senatours of my Cittie and like vnto Kinges the very bookes and staies of the worlde vpon whom the very doore of y● Churche Militante muste be turned and ruled Sutche are they whom S. Hierome imagineth thus to saie Non est Vir in domo Non est Christus Corporaliter in Ecclesia Surgens enim à mortuis Ascendit in Coelum nobisque Ministerium gubernandae Ecclesiae suam videlicet Domum reliquit My Husbande is not at home That is to saie Christe is not nowe Corporally in the Churche For beinge risen from the deade he is Ascended into Heauen and hath leafte vnto vs the gouernmente of his Churche that is the whole orderinge of his House True it is as you saie God is one and is not Changed And his Woorde endureth for euer But the Change is in you and not in God Goddes Woorde is the Woorde of Life your Woorde is the Woorde of Vanitie God the Father hath not planted it Therefore it shal be plucked vp by the rootes God saithe by the Prophete Malachie The lippes of the Prieste shal keepe knowledge and the people shal require the Lawe at his mouthe For he is the Angel of the Lorde of Hostes Vos autem recessistis de Via c. But you are gonne backe from the VVaie you haue offended many a one in the Lavve you haue broken the Couenante of Leui saith the Lord of Hostes And therefore haue I made you to be despised Yee haue changed the moste parte of the Apostles Doctrine And of al that euer they ordeined yée haue in a manner leafte nothinge standinge S. Bernarde saithe of your owne Churche of Rome A planta pedis vsque ad verticem Capitis non est sanitas vlla From the sole of the foote vnto the Crowne of the heade there is not one whole place And yet ye beare vs strongely in hande that Christe and his Apostles neuer ruled the Churche in better order then it is nowe ruled by the Pope and his Cardinalles Al the reste of your emptie talke is answeared sufficiently before Yet one pange of your Eloquence I maie not in any wise leaue vntouched Thus ye saie By the instincte of Satan ye haue brought the people from deuotion to carelesse idlenesse from speakinge to God with hartes and lippes to a spiritual doumbenesse from Praiers to Chapters from Holy thinking to vnprofitable hearkeninge If I were not wel acquainted with your speache M. Hardinge I could not thinke ye would so vnaduisedly bestowe your woordes I doubte not but euen hereby it shal soone appeare whether of vs hath wilfully broken the Apostles Orders refused the Godly Examples of the Holy Primitiue Churche of God Yee telle vs that the Readinge of the Scriptures vnto the people in the Churche of God is a Spiritual doumbenesse and a thinge vnprofitable as onely diuised of our selues and that as you saie by the instincte of Sathan and neuer before either knowen or vsed by any Catholique Learned Father Yet the Aunciente Father Origen saithe Iudaicarum Historiarum Libri traditi sunt ab Apostolis Legendi in

greater then al these mennes policie For sutche is their Life their Doctrine and their Diligence that for al them the Churche maie not onely erre but also vtterly be spoiled and perish● No doubte if that Churche maie erre whiche hath departed from Goddes VVoorde from Christes Commaundementes from the Apostles Ordinaunces from the Primitiue Churches Examples from the Olde Fathers and Councelles Orders and from their owne Decrees and whiche wil be bounde within the compasse of none neither Olde nor Newe nor their owne nor other folkes nor Mannes Lawe nor Goddes Lawe then it is out of al question that the Romishe Churche hath not onely had power to erre but also that it hathe shamefully and moste wickedly erred in very deede M. Hardinge A man would haue thought you woulde haue brought some substantiall Argumente whereby to prooue that the Churche erreth Neither make you excuse in that you speake of the Romaine Churche In this accompte wee make no difference betwene the Romaine Churche and the Churche But all your proufes depende vpon your iffes whiche beinge denied you haue nomore to saie No doubte saie you if that Churche maie erre whiche hath departed from Goddes VVoorde from Christes Commaundementes c. then it hath erred in very deede But Syr what if a man denie your supposal and staie you in your firste if VVhat haue you to prooue it All that you haue saide hitherto We knowe and of litle force it is But no doubte saie you if that Churche maie erre which hath departed from Goddes VVoorde c. Yea forsoothe if all iffes were true then if Heauen fell wee shoulde catche Larkes And if a bridge were made betwene Douer and Calys wee mighte goe to Boleine a foote as VVilliam Somer once tolde Kinge Henry if it be true that I haue hearde saie The B. of Sarisburie Here in nothinge els but onely the Canonization of poore VVilliam Sommer While your Bookes M. Hardinge shal liue al his sage sawes shal neuer die The Apologie Cap. 12. Diuision 2. But saie they ye haue benne of our Felovvship but novve ye are becomme foresakers of your Profession and haue departed from vs. It is trewe We haue departed from them for so dooinge we bothe geeue thankes to Almighty God greatly reioice on our owne behalfe But yet for al this from the Primitiue Churche from the Apostles and from Christe wee haue not departed True it is Wee were brought vp with these menne in darkenesse and in the lacke of the knowledge of God as Moses was brought vp in the Learning in the bosome of the Egyptians VVe haue benne of your Companie saithe Tertullian I confesse it and no marueile at al For saith he menne be made and not borne Christians M. Hardinge VVee saie as ye reporte that ye haue benne once of our Felowship but now ye are become Apostates and foresakers of your Profession and haue wickedly departed from vs. By the name of vs we meane not some one particular companie but Christes Catholike Churche VVe saie of you as S. Ihon saide of the like whome he calleth Antichristes Ex nobis exierunt sed nō erant ex nobis Nam si fuissent ex nobis permansissent vtique nobiscum They are departed from out of vs but they were not of vs. For if they had benne of vs they had doubteles remained still with vs. But what is your answeare hereunto It is desperate foolishe and lieinge Firste ye confesse the thinge and not onely that but also thanke God for it and greatly reioice in it And therein ye folowe the woorse sorte of Sinners of whom Salomon saithe Laetantur cùm malè fecerint exultant in rebus pessimis They be glad when they haue donne euil and reioice in the worste thinges that are Ye haue diuided the Churche of God ye haue rente our Lordes nette ye haue cut his whole wouen cote which the wicked Souldiers that Crucified him could not finde in their hartes to doo Dionysius Alexandrinus writinge to Nouatus the greate Heretike who did as ye haue donne saithe thus vnto him as Eusebius reciteth whereby yee maie esteeme the greatnesse of your crime Thou shouldest haue suffered what so euer it were that the Churche of God mighte not be diuided And martyrdome suffered for that the Churche shoulde not be diuided is no lesse glorious then that which is suffered for not dooinge Idolatrie Yea in mine opinion it is greater For there one is martyred for his owne onely Soule and here for the whole Churche Thus it foloweth that by your Apostasie and by your diuidinge of Goddes Churche yee haue donne more wickedly then if yee committed Idolatrie But yet for all this saie they from the Primitiue Churche from the Apostles and from Christe we haue not departed VVhat can be saide more foolishly VVhy Syrs is not the Primitiue Churche and this of our time one Churche Dothe it not holde togeather by continuall Succession till the worldes ende VVhat hath Christe moe Churches then one Is the Primitiue Churche quite donne and now muste there beginne a newe Is not Christe his Apostles and all true beleuers in what time or place so euer they liue his one mysticall Body whereof he is the Head all other the members As Christe is one the Holy Ghoste one one Faithe one Baptisme one Vocation one God so is the Churche one whiche beganne at the firste man and shall endure to the laste whereof the liuinge parte on earthe before the comminge of Christe into Fleashe was sometime broughte to small number after his comminge and after that the Apostles had Preached and spreadde the Gospell abroade the number neither was euer nor shal be other then greate though sometime accompted small in respect of the vnbeleuers vntil the comminge againe of the Sonne of Man at what time he shall skantly finde Faithe specially that whiche woorketh by Charitie in the Earth Against whiche time busely ye make preparation For some parte of excuse of your forsakinge the Churche ye saie ye were brought vp with vs in darkenesse and in the lacke of knowledge of God as Moses was amonge the Aegyptians For that ye bringe out of Tertullian helpeth you nothinge at all I praie you Syrs what darkenesse meane ye Speake ye of Sinne VVee excuse not our selues But when tooke ye out the beame of your owne eies that yee espie the mote of our eie It were well ye proued your selues honest menne before ye required vs to be Angels If ye meane the darkenesse of ignorance as peraduenture ye doo and the lacke of knowledge of God Now that ye are departed from vs and haue set chaire against chaire I see not cause why to saie Aulter against Aulter what more and better knowledge of God haue ye then we haue and euer haue had Doo we not know the Articles of our belefe Tell vs whiche doo we lacke This is life Euerlastinge saithe our Sauiour in the

the Lordes Supper vnto Christes Institution and haue made it a Communion in very deede common and indifferent to a greate number accordinge to the name But these menne haue chaunged al thinges contrarie to Christes Institution and haue made a Priuate Masse of the Holy Communion And so it commeth to passe that we geeue the Lordes Supper vnto the people and thei greue them a vaine Pagent to gase vpon Wee affirme togeather with the Ancient Fathers that the Body of Christe is not eaten but of the good Faithful and of those that are endued with the Sprite of Christe Theire Doctrine is that Christes very Body Effectually and as thei speake Really and Substantially maie not onely be eaten of the wicked and vnfaithful menne but also whiche is monstrous and horrible to be spoken of Mise and Dogges We vse to praie in our Churches after that fashion as according to Paules lesson the people maie knowe what wee praie and maie answeare Amen with a general consent These menne like soundinge Metal yelle oute in the Churches vnknowen and strange woordes without vnderstandinge without knowledge and without deuotion yea and doo it of pourpose bicause the people should vnderstande nothinge at al. M. Hardinge As comparison can not duely be made betweene Lighte and Darkenes betweene Truthe and Lieing betwene Christe and Belial so neither betwene the Catholike Churche and startinge holes of Heretiques You saie muche and proue nothinge The moste ye haue to crake of whiche yee haue neuer doone withal is youre ministringe of bothe kindes vnto the people youre newe founde holy daie the Englishe Communion your Seruice in the vulgare tonge ▪ and your vile obiection of Mise and Dogges This is the storeboxe of M. Iuelles high Diuinitie whiche he maketh no greate store of but shaketh it abroade euery where To euery pointe I haue saide so mutche as is yenough to staie the hartes of those that feare God in mine answeare to M. Iuelles chalenge To the mater of bothe kindes and the obiection made out of Gelasius in the seconde article To that of Priuate Masse in the firste article To al that is saide for the Churche Seruice in the vulgare tongue in the thirde Article To the obiection of Mise Dogges and VVormes in the 23. Article The same here to reherse againe I thinke it nedeles But where ye affirme the Body of Christe not to bee eaten but of the good and faithful onely if ye meane the Sacramental eating so as it is eaten vnder the Sacrament in the visible forme of Bread and VVine and not of the Spiritual eating onely that is false In that ye saie the Fathers be on your side meaninge the * Sacramental eatinge ye belie them And so like wise reporting our Doctrine to be that wicked and vnfaithful menne maie eate the Body of * Christe effectually ye be●●e vs. VVe teache that the euil maie eate the Body of Christe Really that is in deede but not effectually They onely eate effectually who eatinge it worthely obteine the effecte of Christes Body VVhiche is the vnitie of the mystical body of Christe and increace of grace There is verely saithe S. Gregorie in sinners and in them whiche receiue vnworthely the true Fleashe of Christe and his true Bloude sed essentia non salubri efficentia but in substance not in holesome effecte That euil menne receiue the true Body of Christe Sacramentally no lesse then good where I might alleage in manner al the Olde Fathers S. Augustine only maie suffice who affirmeth the same speakinge thus of Iudas Tolerat ipse Dominus Iudam diabolum furem venditorem suum finit accipere inter innocentes Discipulos quod norunt fideles pretium nostrum Our Lorde him selfe doth tolerate Iudas and suffereth a Deuil a Thefe and him that solde him to receiue amongest his innocent Disciples our Price whiche the Faithful doo knowe But what nede any man to require the testimonies of Fathers sithe S. Paule teacheth vs so to beleue VVho so euer saithe he eateth this Bread and drinketh of the Cuppe of our Lorde vnworthely he shal●e gilty of the Body and Bloude of our Lorde The B. of Sarisburie There is no better comparison to bee made M. Hardinge then bitweene Light and Darkenesse Truthe and Falsehed Christe and Belial For one of these contraries doothe euermore bewraie the other And therefore Christe saithe He that doothe il hateth the Light and commeth not to it leste his euil dooinges shoulde bee espied And this is it M. Hardinge that you so carefully keepe the people from the Lighte of Goddes vvoorde leste by comparison thereof they shoulde beginne to lothe youre Darkenesse Plinie saithe Tritico reperto continuò damnatum est Hordeum quadrupedum refectibus traditum As soone as VVheate was once founde by comparison thereof streight waie Barly was refused and geuen to Cattel to feede vpon S. Cyprian saithe Haec est frater vera dementia non cogitare quòd mendacia non diu fallant Noctem tam diu esse donec illucescat dies This is very mere madnesse my Brother not to consider that lies cannot longe deceiue the world Remēber it is Night no lenger but vntil the Daie spring And therefore Chrysostome saithe as it is alleged before Haeretici claudunt Ianuas Veritatis Heretiques shut vp the Gates of the Truthe For they knowe right wel if the Truthe maie appeare theire falsehedde wil soone be espied and the Churches shal be none of theires Tertullian saithe Ipsa Doctrina Haereticorum cum Apostolica comparata ex diuersitate contrarietate sua pronuntiabit neque Apostoli alicuius Authoris esse neque Apostolici Viri The very Doctrine of Heretiques compared togeather with the Apostles Doctrine euen by the diuersitie and contrarietie that is in it beareth witnesse of it selfe that it neuer came neither from any Apostle of Christe nor from any Apostolique Man When the Emperoure Adrianus hadde yeelded to graunte the Christians one Church within the Cittie of Rome certaine of his Priuie Counsel aduised him in any wise not so to doo For that they saide if the Christians might haue but one Churche within the Cittie the whole people woulde becomme Christians and by comparison thereof theire Idolles Churches should be forsaken Restore you the Holy Communion M. Hardinge and ye shal see youre Masses and Mockeries soone falle to grounde as did the Idole Dagon at the presence of the Arke of God S. Hierome saithe Mendacium Antichristi Christi veritas deuorabit The Truthe of Christe shal deuoure and consume the Lieinge of Antichriste Touchinge the Shakinge out of Stoareboxes yee hadde no greate cause to complaine For there is not one of al these maters one onely of Priuate Masse excepted that hitherto throughout this Apologie hathe to my remembraunce benne touched or mentioned more then once But it is a smal mater M. Hardinge that maie

of him selfe but of Freere Eckius that disputed against him Eckius and his felowes neuer beganne this mater for Goddes sake nor for Goddes sake wil they ende it For he sawe they had begonne were bente to ende it againste God as beinge enflamed with ambition and malice and procured and hired by the Pope Euen so M. Hardinge maie wée also truely saie You and your Felowes haue not begonne these your Contentious Vanities for Goddes sake nor for Goddes sake wil you ende them The Apologie Cap. 16. Diuision 8. Wherefore if thei wil weigh al these thinges with a quiet minde fully bente to heare to learne thei wil not onely allowe this determination of ours whoe haue foresaken Errours folowed Christe and his Apostles but themselues also wil foresake their owne selues and ioine of theire owne accorde to our side to goe with vs. Here endeth the Fifthe Parte The Sixthe Parte The Apologie Cap. 1. Diuision 1. BVt peraduenture they wil saie it was treason to attempt these maters without a sacred General Councel For that therein consisteth the whole force of the Churche there Christe hath promised he wil euer be a presente assistant Yet they themselues without tarrienge for any General Councel haue broken the Commaundementes of God and the Decrees of the Apostles and as wee said a little aboue they haue spoiled and disanulled almoste al not onely the Ordinaunces but euen the Doctrine of the Primitiue Churche And where they saie It is not lawful to make a chaunge without a Councel what was he that gaue vs these Lawes or from whence had they this Iniunction M. Hardinge If general Councels continewe in that estimation and Auctoritie they haue euer had theire priuate conspiracies and false conueiances in corners be like to be dasshed Nowe pri●keth foorth theire Secretary who thinketh him self a fresh souldier in Rhetorike and geueth the onsette vpon vs with a blinde peraduenture But Sir what so euer you imagine vs to saie touchinge a General Councel we are not so simple as to graunt whiche your Peraduenture semeth to surmise of vs that your Heretical and moste vngodly matters whiche you speake of might without blame be attempted by licence of any Councel Sutche wicked changes in religion as ye haue made neither is it lawful to make with a Councel nor without a Councel The Apologie Cap. 1. Diuision 2. In deede King Agesilaus did but fondely who when he had a determinate answeare made him of the opinion and wil of mighty Iuppiter woulde afterwarde bringe the whole matter before Apollo to knowe whether he woulde allowe thereof as his Father Iuppiter had donne or no. But yet shoulde wee doo mutche more fondely when we heare God him selfe plainely speake to vs in his most Holy Scriptures and maie vnderstande by them his wil and meaninge if wee would afterwarde as though this were of none effecte bring our whole cause to be tried by a Councel which were nothinge els but to aske whether menne would allowe as God did and whether menne woulde confirme Goddes Commaundemente by theire Authoritie M. Hardinge For as mutche as the scriptures wherein God speaketh vnto vs be in sundrie places not moste open and plaine to humaine senses and many by mistakinge them be deceiued were it not wel done of you for the more suretie and better vnderstandinge of that ye goe about I meane in matters concerninge religion to folowe the iudgemente of the Catholike Churche represented in general councels Yea we saie boldely that surer it is in pointes of faithe to leane to the exposition of the Fathers agreinge togeather and to folowe the tradition of the Churche then to trust to your selues or to the letter of the scriptures scanned onely by your owne wittes For the Churche is promised to be lead into al Truthe by the holy Ghost Ye cannot saie any such promise hath ben made to your particulare company Therefore it were not fondly done as ye saie but wisely saie we if ye tried and examined your Doctrine which ye pretende to be according vnto the Scriptures by the rule of Ecclesiastical Tradition which is the chiefe rule to trie euery Doctrine by The B. of Sarisburie Wée neuer despised the iudgemente of the Learned and Holy Fathers but rather take them and embrace them as the Witnesses of Goddes Truthe And therein wée finde you the more blame woorthy M. Hardinge for that hauinge without cause renounced the iudgemente and orders of the Primitiue Churche and Anciente Fathers as to the wise and Learned it maie soone appeare yet neuerthelesse yée euermore make vaunte of your Antiquitie and fraie the world with a visarde of the Churche a shewe of Olde Fathers as if a poore Sommonere that had loste his Commission would serue Citations by the vertue of his emptie bore And thus haue ye set al your vaine fantasies in place of Goddes Churche and your Churche in place of God as by the woordes and witnesse of your owne Felowes I haue before shewed more at large For example Cardinal Cusanus saith Nulla sunt Christi Praecepta nisi quae per Ecclesiam pro talibus accepta sunt The Commaundementes of Christe are no Commaundementes Onlesse they be so allowed by the Churche Thus yée leaue Iuppiter and renne to Apollo or rather yée foresake God séeke to Man as it is written in the Prophete Hieremie Yee leaue the Fountaine of the Water of Life and rippe vp broken and filthy Cesternes that can holde no Water Tertullian thus vpbraideth the Heathens Apud vos de humano arbitratu Diuinitas pensitatur Emonge you the right of God is weighed by the iudgemente of menne But Clemens Alexandrinus saithe Quoniam ipsum Verbum ad nos venit de Coelo nō est nobis ampliùs eundum ad Humanam Doctrinam For so mutche as the Worde it selfe that is Christe is comme to vs from Heauen wee maie not nowe any more seeke vnto the Doctrine of Man Likewise S. Chrysostome saithe Fuisset extremae absurditatis eum qui edoctus fuerat à Deo postea cum hominibus communicate It had benne greate folie for S. Paule hauing receiued his Doctrine from God him selfe afterward to conferre thereof with menne that is to saie with Peter or Iames or with any others The Apologie Cap. 1. Diuision 3. Why I beseche you except a Councel wil and commaunde shal not Truthe be Truthe or God be God If Christe had meante to doo so from the beginninge as that he woulde preache or teache nothinge without the Bishoppes consente but referre al this Doctrine ouer to Annas Caiphas where shoulde nowe haue benne the Christian Faithe Or who at any time shoulde haue hearde the Gospel taught Peter verily whom the Pope hath oftener in his mouthe more reuerently vseth to speake of then he dooth of Iesus Christe did boldely stand against the Holy Councel saieing It is better to obey God then Men. And after y● Paule

had once entierely embraced the Gospel had receiued it not from menne nor by man but by the onely VVil of God he did not take aduise therein of fleash bloude nor brought his case before his kinnesmen and Brethren but wente foorthewith into Arabia to preache Goddes Diuine Mysteries by Goddes onely Authoritie M. Hardinge If you occupie a flute no better by my reade you shal geue ouer your pipinge and floutinge Truthe is truthe and God is God whether any councel wil or nil Mary as for the Truthe and for God euery councel lawfully assembled hath wil so againste the Truth and against God it hath no nil VVhen ye proue vnto vs that ye are specially called as Paule was and haue a special commission to preache againste the Doctrine of the Churche as he had againste the wicked Iewes then a Gods name take no aduise of any man but forthwith preache and crieout so lowde as ye liste so that ye goe into Arabia as Paule did or where els so euer ye wil. For euery good man would be lothe England should be troubled with you The Apologie Cap. 2. Diuision 1. Yet truely we doo not despise Councelles Assemblies and conferences of Bishoppes and Learned mēne neither haue we donne that we haue donne altogeather without Bishoppes or without a Councel The matter hath benne treated in open Parlamente with longe consultation and before a notable Synode and Conuocation M. Hardinge Either your tonge agreeth not with your harte or els I wil proue the contrarie by your owne argumentes which in the nexte Paragraphe before this ye haue huddeled vp For whereas your matters are as ye ordinarily saie euident by plaine scripture and the VVoorde of God is readen of euery man without distinction and limitation therefore ye do firste of al plaie as fonde a parte as Kinge Agesilaus did who receiuinge an answeare of mighty Iupiter woulde afterwarde bringe the matter before Apollo Yea furthermore ye do mutche more fondely then he if when ye maie heare God him selfe speake plainely to you in the moste holy scriptures ye woulde bringe the whole cause to be tried by a Councel Howe saie ye then nowe are not these your owne proper reasons c. your foresaid worshipful reasons c If ye meane as by reason ye muste the Parlamentes of these later daies the firste of al did make moste for you and yet how open was it for you Had ye any place at al in it VVere ye admitted within the dores Or had ye any thing to do in that assemblie Cōsider thē with what consult atiō your purposes were concluded Did they tarie many monethes about it Had they Bishops Had they Diuines and the moste lerned to reason to and fro with al libertie VVas the Authoritie of the Vniuersal Churche of Christe and the Doctrine of the Aunciente Fathers considered Ye saie in Latine plenis Comitijs that is in the ful and whole assemblie as though none at al had there resisted but euery man had yelded to your matters VVhat saie ye then of the spiritual lordes a greate parte of the parlamente and without al doubt the parte whiche muste be chiefely and onely regarded when the questiō is of religion How many of thē gaue you their voice to your Gospel Yea which of them al did not resist it One alone I muste confesse was afterwarde made to breake vnitie of whom a right good and Catholike Bishop saide to a noble man we had but one foole among vs and him ye haue gotten vnto you But as of the spiritual Lordes ye had none at al except that one litle woorthy of the name of a Bishop and lorde whose lerninge was smal and honoure thereby mutche steined so of the temporal ye had not al and so had ye also in the lower howse very many and wel learned that speake againste you But let vs consider the notable conuocation in whiche your matter hath ben treated If ye meane the cleregie comminge togeather at that first parlament time of whiche we speake it was of Catholikes not of Sacramentaries and it put vp a bill againste your procedinges so farre it was of from confirminge them If ye meane any since that time in whiche your superintendentships mette togeather for what cause was it a notable Synode and a notable conuocation Ye be desperate in your lieinge and crake of a full Parlament and a notable Synode not regardinge by what meanes ye promote your cause to the multitude and saue your selues from reproche of extreme folie For otherwise ye whiche can so amplifie the small and obscure meetinges of a fewe Caluintstes of one litle Iland what would ye not saie of the laste generall Councell to whiche more Nations were assembled togeather then are shyres in Englande more yeeres were bestowed in consultation then weekes in your full Parlament more Bishoppes defined and subscribed then were Ministers of all sortes in your notable Synode by many partes Lastly if they will needes haue their matters seeme to depende of their Parlament let vs not be blamed if wee call it Parlament Religion Parlament Gospell Parlamente Faithe The B. of Sarisburie Wée wil not discusse the Right Interest of the Parlamentes of Englande As mutche as concerneth Goddes euerlastinge Truthe wee holde not by Parlamente but by God Parlamentes are vncertaine often contrarie as wée haue séene But Goddes Truthe is one and certaine neuer changeth The thinges that were so suddainely and so violently shaken downe in the late time of Queene Marie are now of Goddes greate mercie by oure moste Noble and Gratious Lady Queene Elizabeth aduisedly and soberly reared vp againe that thei maie the more firmely continewe and stande the better What so euer wante yée imagine was in that Parlamente for as mutche as wée were no parte thereof I truste wee maie the more easily be excused How be it so scornefully disdeigninge the whole State of so Noble a Realme yée shal hardely winne the opinion either of Sobrietie or of greate Wisedome But your Bishoppes yée saie withstoode vs and your Brethren in the Conuocation promoted a bille againste oure Doctrine I know M. Hardinge they subscribed then againste vs with the very same handes with whiche not longe before they had openly protested and solemnely sworne againste the Pope with whiche they haue sithence receiued and embraced our whole Religion to the vtter condemnation of al your folies Onely one foole yée saie yee had emongest all your Bishoppes And he was soone gotten to comme to vs. Happy were they M. Hardinge that had but one foole in so greate a companie If somme of your Louanian Cleregie had then benne Bishoppes I thinke they might haue benne sommewhat better stoared Notwithstandinge it was not wel donne of your parte so vnciuilely to calle your Brother foole Al the reste of your Brethren very fewe excepted haue donne the like Yet fooles I trowe yee wil not calle them lest happily your

determinations of Councels be referred to the Pope Christes Vicare in Earthe onlesse ye vtter suche vnreuerent and prophane scoffes It had become a wicked Celsus a Porphyrius a Iulian thus to talke rather then any Christian Hickescorner You should at leste haue looked on your square Cappe and your white rochet if you haue any if nothinge els they woulde haue tolde you that suche prophane lightnesse became not your person Concerninge the pointe it selfe you touche although the Pope haue that Priuiledge whiche Christe ‡ ‡ praied to his Father for to be geuen vnto Peter as beinge Peters Successour that his ‡ Faith faile not and that be confirme his Brethren and therefore be an ‡ assured iudge in matters of Faithe yet this notwithstandinge councels be not assembled togeather in vaine For the Fathers of the Councell doo helpe the Faithe and Doctrine of the highest Pastour VVherefore in the firste councell at Ierusalem when as a greate question rose and Peter had saide his iudgement not propped with any testimonie of the Holy Scriptures Iames approued it addinge thereto the testimonies of the Prophetes For Gods prouidence so tendereth the Churche that the chiefe members though they depende of the ‡ Head yet defende and healpe the Head VVherefore Seda admonisheth discretely that Paule conferred the Gospel which he had Preached amongest the Gentiles with the other Apostles seekinge warely to be resolued whether he Preached rightly of the ceassinge of the obseruances of the Lawe Not that he doubted ought thereof himselfe saithe he but that the mindes of them that were in doubte might be confirmed by the Auctoritie of that Apostolike Councell To that you alleage secondly as a greate inconuenience wee tell you that forasmuch as the Pope is at euery generall Councell laufully assembled either in person as sundry Popes haue benne or by his Legates neither it is an vnlaufull dealinge nor suche tossinge as you terme it matters maturely debated in the Councell to be referred to the Pope head of the Councell not so muche for a newe triall as for finall confirmation The Fathers of the Nicene councell besought S. Syluestes● that what they had ordeined he would confirme and ratifie And Leo what thinges the Councell of Chalcedon had decreed touchinge matters of faithe saithe that he approueth them And the Councel it selfe speakinge to Leo saithe thus Decretis tuis nostrum honora Iudicium VVith thy Decrees honour our Iudgement Likewise the Fathers of other councels required their constitutions to be strengthened by confirmation of the Popes auctoritie And sir finde you faulte with the Pope because he hath not yet put in his answeare I praie you who accused him VVhere when and whereof In what laufull Courte Before what laufull Iudge O you saie he hath not yet put in his answeare Be it that Hicke Hob and Hans of your sectes haue impudently accused him How would ye haue him bringe in his answere To what seate of iudgmente to what Consistorie can ye cite him that is by Christe appointed to be the Supreme iudge of all his Churche ▪ the Sheepeherde of all his Flo●ke It is not for him you know to bringe in his answere in VVeshminster Haull nor in Sterre Chamber VVill ye haue him appeare before your high Commissioners in the longe Chappell at Powles or in M. Crindalles chamber thereby where ye haue saide and donne your pleasure and depriued many honest menne of their benefices Or will ye rather haue him come to Geneua to Zurich to Frankforde to Strasburg to VVittenberg or to some other corner where ye haue your congregations there to be iudged by Iacke and Gille I pitie you poore soules that yee talke thus so farre out of square and woulde the Pope to bringe in his answeare ye knowe not where hauinge neither iuste Courte or Consistorie to call him vnto nor laufull iudge nor lawe to passe vpon him For through your Schismes and Heresies as ye haue made your selues Churchelesse Christlesse and Godlesse so also Courtlesse Iudgelesse and Lawlesse I can not compare you better then to the Rebelles of Northfolke vnder Captaine Kete amongest whom Mount Surrey was their London and an Oke or an Elme commonly called the tree of Reformation was their VVestminster Halle Suche Prince such Dominion such Iudge such Consistorie Ye complaine the Pope hath condemned you without iudgement by order pronounced and before yee were euer called to be iudged This is as true as that the Murderer or Theefe answeareth the Iudge at the barre saieinge not gilty my Lorde Ye haue benne sundry times called to laufull Consistories to Synodes to Councels Alwaies either ye made not your appearance or by right of safeconduct conueyed your selues away without any shewe of Obedience or vpon promise of amendement you were dimissed How many Legates and Nuncios haue sundry Popes sente into Germanie and other Prouinces to conuent you to heare you to moue you to a better minde and call you home and with all mercifull meanes to gather you againe into the lappe of the Churche He may saye to your condemnation that was saide of the Iewes what is that Iought to haue donne to my Vineyarde whiche I haue not donne But all was in vaine such hathe benne your stubbournesse The B. of Sarisburie Wée ieste not at Goddes Holy sprite M. Hardinge Wée know it is the same Sprite of VVisedome that hath renewed the face of the worlde discouered the multitude of your folies But wel maie wée ieste at your vnhandsome and open legierdumaine that so vainely seeke to blinde vs with a painted shadowe of the Sprite of God Yée pretende longe Praiers mutche Fastinge great conference of Doctours and Scriptures and the vndoubted presence and assistance of Goddes Holy Sprite in al your dooinges yet openly striue against y● manifest VVoorde and Sprite of God and folowe onely your owne Sprite whiche wee maie truely calle the Sprite of Vanitie The Sprite that you meane is nothinge els but the Sprite of Rome whiche you saie is the Sprite of Truthe cannot erre In one of your late Councelles holden in Rome as yée were singinge Veni Creator Spiritus God sente downe an Owle from the toppe of the Churche to sitte emongest you that the worlde might knowe in what sprite yée were assembled Elias the Prophete of God iested thus at y● Priestes of Baal Crie out alowde It is your God Either he is occupied in somme talke or he is in his Inne or he is trauailinge vpon y● waie or els perhaps he is a sleepe Yet neither was Elias an Hicke Scorner nor iested he at Goddes Holy sprite nor did he any thinge y● was vnséemely for his personne As for your Councelles whether they be al and euermore summoned by the Sprite of God or no it maie wel be doubted The Vniuersitie of Parise thus protested by waie of Appeale againste Pope Leo. 10. his Councel

saithe Nec ego cuiusuis Episcopi mendacium quamuis ditissimi Veritati praeponam Pauperis Presbyteri Nec dedignari debet Episcopus si aliquando ignarus rudis sequacem non habeat multitudinē Neither w●l I sette more by any Bishoppes lie be he neuer so riche then I woulde sette by any Priestes Truthe be he neuer so poore Neither more the ignorante and vnlearned Bishop disdeigne if he see the people va willinge to folowe him Gerson saith Iudicium Conclusio Fidei licet Authoritatiue spectēt ad Praelatos Doctores spectare tamen possunt ad alios quàm Theologos Deliberatio sicut Cognitio super his quae Fidem respiciunt Ita vt ad Laicos etiam hoc possit extendi plùs aliquando quàm ad multos Clericorum Notwithstandinge the Iudgemente and Conclusion of Faithe belonge by Authoritie vnto Bishoppes and Doctours yet as wel the Deliberation hereof as also the knovvledge and Iudgemente concerninge maters that touche the Faithe maie belonge vnto others too bisides the Diuines or Doctoures and Professours of Diuinitie Yea it more sommetimes be extended euen vnto the Laiemenne And more sommetimes vnto them then vnto many Priestes The Emperoure Iustinian in Ecclesiastical Causes oftentimes vseth these woordes Definimus Mandamus lubemus c. Wee Determine wee Conclude wee Commaunde wee Bidde Touchinge Bishoppes he writeth thus Definimus vt nullus Deo amabilium Episcoporum foris a sua Ecclesia plus quàm per totum annum abesse audeat Wee Define or Determine that none of the Godly Bishoppes shal dare to be absent from his Church more then by the space of one whole yeere Here yée sée the Temporal Prince in an Ecclesiastical Cause saithe Definimus To be shorte Pope Nicolas him selfe saithe writinge vnto the Emperoure Michael Vbinam legistis Imperatores Antecessores vestros Synodalibus Contentionibus interfuisse Nisi fortè in quibusdam vbi de Fide tractatum est quae Vniuersalis est quae omnium Communis est quae non solùm ad Clericos verùm etiam ad Laicos ad omnes omninò pertinet Christianos VVhere haue you readde that your Predecessours being Emperours were euer Present at our Disputations in Councelles Onlesse happily it vvere in certaine cases vvhereas mater vvas moued touchinge the Faithe For Faithe is Vniuersal and Common to al and perteineth not onely vnto Priestes but also vnto Laiemen and generally and thorovvly to al Christians Thus yée see M. Hardinge by the Popes owne Iudgemente that Cases and Disputations of the Faithe belonge as wel to the Temporal Prince as to the Pope The Apologie Cap. 14. Diuision 5. Truely there had benne no neede to handle so plaine a mater as this is with so many woordes so at lengthe if wee had not to doo with those menne who for a desire they haue to striue and to winne the maisterie vse of course to denie al thinges be thei neuer so cleare yea the very same whiche they presently see and beholde with theire owne eies M. Hardinge The matter ye speake of is so cleare that from the beginninge of the worlde to this daie no secular Prince can be named who by the ordinary power of a Prince without the gifte of prophecie or special reuelation did laudably intermeddle with Religion as a iudge and ruler of spiritual causes The reason thereof is cleare Religion is an order of Diuine worshippinge belonginge to God onely whereupon no man hath power but he that is called thereto by God He is called in the iudgemente of men who can shewe his callinge out wardly as by consecration and imposition of handes Priestes and Bishops are called to be the dispensatours of the mysteries of God In that consecration the keies of knowledge and discretion the power of blindinge and loosinge is geuen If a secular Prince can not shewe the keies geuen to him howe dareth he aduenture to breake vp rather then to open the clasped booke of God the dore of the Churche and the gates of the Kingedome of heauen VVherefore S. Ambrose saide vnto Valentinian Quando audiuisti Imperator in causa Fidei Laicos de Episcopo iudicasse VVhen haste thou hearde Emperoure Laymen to haue ben iudges of a Bishop in the cause of Faithe And yet nowe these menne thinke that whiche S. Ambrose neuer hearde of not onely to haue ben vsed continually the firste fiue hundred yeres after Christes birthe but also to be as cleare a matter as if we behelde it with our eies The B. of Sarisburie The Temporal Prince yée saie hath not the Keies of the Kingdome of Heauen Ergo he maie not iudge in Ecclesiastical Causes nor geeue Definitiue Sentence in General Councel This is a very sely poore Argumente M. Hardinge as hereafter it shal appeare But S. Ambrose saithe vnto the Emperoure Valentinian When did your Maiestie euer heare that in a Cause of Faithe a Laiemenne were Iudges ouer Bishoppes Here M. Hardinge by the waie S. Amrbose géeueth you to vnderstande that onlesse it be in a Cause of Faithe a Laieman maie be Iudge ouer a Bishop whiche thinge is contrarie not onely to your Former Doctrine but also to the whole course and practise of your Churche of Rome Howe be it touchinge the meaning of these woordes it behoueth vs to knowe Firste the cause wherefore S. Ambrose so shunned and fledde the Emperours Iudgemente Nexte before what Iudges he desired to be tried First the Emperoure Valentinian at that time was very yonge as wel in Age as also in Faithe He was not yet Baptized He knewe not the Principles of Christes Religiō He was an Arian Heretique and beleued not the Godhedde of Christe but bent al his studie and power to mainteine the Arians He woulde haue thruste out the Christianes woulde haue possessed the Heretiques in theire Churches and to that ende had raised his Power and filled Millaine ful of Souldiers He saide It was lawful for him to doo what him listed Briefely his whole dealinge was ful of force violence sutche as hath benne séene in somme Countries not many yéeres sithence In consideration hereof S. Ambrose woorthily refused him to be his Iudge And therefore he saide vnto him Tolle Legem si vis esse Cerramen Take awaie the rigoure of your Lavve if ye wil haue the mater tried by Disputation Againe Noli te grauare Imperator vt putes te in ea quae Diuina sunt Imperiale aliquod ius habere Noli te extollere Esto Deo subiectus Scriptum est quae Dei Deo quae Caesaris Caesari O my Lorde trouble not your selfe to thinke you haue any Princely Power ouer those thinges that perteine to God Vaunte not your selfe be subiecte vnto God It is written Geue vnto God that belongeth vnto God Geue vnto Caesar that belongeth vnto Caesar But as S. Ambrose saithe The Emperoure hathe no Povver ouer Goddes causes so maie wee likewise and

harlot Babylon whiche you interpret to be Rome And then further corrupting S. Hieromes sense you make him to speake of the repairinge againe of Goddes Churche as though at this daie it were by defaulte of the catholike Clergie fallen downe and should be set vp againe by you and your Ministers also of the blindenesse of the Bishops of our time that they be the maisters by whome the people hath benne lead into errour and lulled asleepe And hereto ye adde as saithe Hierome where S. Hierome saithe not so neither of the maisters at Christes first comminge but of the Deuil who brought the people asleepe by whome he vnderstandeth not the people that liueth now but them that were deceiued by the Deuill vnder euill maisters before the comminge of Christe But because this defender thinketh be hath acquited him selfe like a Clercke by alleaginge this place out of S. Hierome against the Catholike Churche I require al the learned to reade ouer what S. Hierome writeth vpon the ende of the Prophet Nahum from these woordes of the texte Brucus irruit euolauit c. foorth to the ende of the Chapter and most diligently to marke that goeth immediatly before the place by this defender alleaged As for thee good reader that vnderstandest not the Latine tonge I assure thee S. Hierome speaketh those woordes of Heretikes * of teachers of euil doctrine of suche as will not beare the voice of the Churche of whiche sorte this new english Clergie is And in that discourse he commendeth to true beleuers not onely the Hilles that is the written Scriptures but also the doctrine of the Churche as thou seest in the allegation put in the Apologie and before that be commendeth likewise Latibula Doctorum the Caues of the Doctours in which the faithfull people also as by flyinge to the Hilles couche them selues safe from danger of the Deuill stirrer of Heresies So that if the place be well scanned by that allegation they shall seeme to haue made a rodde to whippe them selues The whole place beinge ouer longe to recire here a sentence or two that are specially meante of suche as they be maie suffise Vae itaque his c. wo then to those whiche are teachers of peruerse doctrines in Niniue by which is signified the worlde And aptly to them it is saide thy Shepeherdes haue stepte for they haue geuen sleepe to their eies and slomberinge to their eieleddes And therefore haue they not founde a place for our Lorde nor atabernacle for the God of Iacob Neither haue they hearde out of Ephrata that is to saie Frugifera Ecclesia the fruitefull Churche Nor haue they founde the Churche in the thickettes of the woddes Neither onely the Shepeherdes of this rifferaffe mixticij huius be meaneth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whiche is the woorde of the seuenty translatours all sortes of people deceiued by false teachers and of the locuste they are the capitaine Heretikes whiche in time of froste sitteth in the hedges haue slepte but by the Kinge of Assyrians who is the Deuill they haue ben lulled aslepe For alwaies it is the studie of the Deuil how he may bringe asleepe waking soules Thus S. Hierome Now I reporte me to those that haue eies to see whether out newe Cleregy may not serme those whome the Deuill hath lulled asleepe gladly I vse their owne terme in their newe deuises in their owne liked conceites in their Schismes and Heresies in their vniuste possession of Benefices and Bishoprikes those yet liuinge to whome the right belongeth in their presumption of that office they are not duely called vnto in their malice towarde the Churche in the continuall satisfiynge of their fleashly lustes and in their vnlawfull and lecherous embracinges Let them feare the dreadfull sayinge of S. Hierome folowinge straight after their allegation Non est sanitas contritioni tuae c. There is no health for thy bruze thy woonde swelleth Therefore the rifferaffe of Niniue can not be healed because he laieth not downe his pride and the woonde is alwaies freshe and daily he is woonded whiles the Deuill striketh at him And when all commeth to all there is no health for his bruze For although he seeme to him selfe hole yet is his soule broken and crusshed with the bytle of the whole earth that fownceth downe vpon it And it is not healed because continually it is lifted vp with pride But if it become humble and submit it selfe to Christe a contrite and an humble harte God despiseth not Thus describeth S. Hierome these menne Neither let them saie they submitte them selues to Christe whome and whose Gospell they haue so muche in their mouthes vntill they folowe his doctrine sayinge of the gouernours of his Churche He that heareth you heareth me and he that despiseth you despiseth me And this muche for answeare to the place of S. Hierome The B. of Sarisburie Here is a marueilous woorke Sir Defender singeth discante and quiteth him selfe like a Clerke He altereth S. Hieromes minde He saithe S. Hierome saithe so where as S. Hierome saith not so He of Prowde Niniue hath made the Churche of Rome He of the Diuel hath made Antichriste He bableth aboute Babylon He diuideth one sentence into twoo He putteth in one woorde and leaueth out an other He is bulled a sleepe He scattereth his rifferaffe He doothe and saithe I knowe not what what so euer it shal please M. Hardinge of his courtesie to reporte Touchinge this heinous imagined corruption and alteringe of S. Hieromes minde S. Chrysostome saith Qui mendax est neminē putat verum dicere ne ipsum quidem Deum He that him selfe is a lier imagineth that noman saithe y● truthe no not God him selfe With sutche corruption change of woordes Palladius a lewde felowe thought him selfe sommetime hable to charge S. Hierome S. Hieromes woordes thereof are these Concionatur me esse Falsarium me Verbum non expressisse de Verbo pro Honorabili dixisse Charissimum Haec huiusmodi nugae mea crimina sunt He preacheth and publisheth abroade that I am a Falsarie that I haue not precisely translated woorde for woorde That I in sleede of this woorke Honorable haue written deerely Beloued These thinges and sutche trifles are laide to my charge To these folies S. Hierome answeareth thus Cùm ipsa Epistola doceat nihil mutatum esse de sensu nec res additas nec aliquod dogma confictum faciunt nae isti intelligendo vt nihil intelligant dum alienam imperitiam volunt coarguere produnt suam Whereas the Epistle it selfe declareth that there is no alteration made in the sense and that there is neither mater of substance added nor any Doctrine imagined verily by their greate cunninge they proue them selues fooles and seekinge to reproue other mennes vnskilfulnesse they betraie theire owne Yée saie S. Hierome in these woordes spake nothinge neither of the Churche of Christe

nor of your Cleregie of Rome For trial whereof let S. Hierome him selfe be hearde to speake as a witnesse indifferēt of him selfe First in other places he saith thus To this place we shal resorte afterward Dicimus Nō venient super nos mala Audiamus sententiam Domini Sion Hierusalē Mons Tēpli speculatotium visio pacis Templus Christi in consummatione in fine We saie There shal no hurte comme vpon vs. Let vs heare the saieinge of our Lorde Sion and Hierusalem and the Mounte that is the Watche Tower of the Temple and the sighte of peace and the Temple or Churche of Christe shal be consumed and brought to an ende These woordes be plaine not onely that haute Lady Niniue but also the Churche or Temple that beareth the Name of Christe shal be consumed and broughte to an ende Likewise he saithe Quos Deus inseruit ex Oleastro in radicem Bonae Oliuae si illi immemores recesserint à Conditore suo Adorauerint Assyrium cur illos Deus non euertat ad eandem sitim reducat in qua priùs fuerunt Euen they whome God hath graffed frō out of the Wilde Oliue tree into the roote of the Good oliuie that is to saie the children of the Churche if they forgeate them selues and flee from theire Maker and woorship the Kinge of Assyria that is to saie Antichriste or any other Creature that is not God why maie not God ouerthrowe them and bringe them to the same thirste and drouth they were in before Againe he saithe Abominatio Desolationis intelligi potest omne dogma peruersum quod cum viderimus stare in Loco Sancto id est in Ecclesia debemus fugere de Iudaea ad Montes The Abomination of Desolation maie be taken for any VVicked Doctrine whiche when wee shal see standinge in the Holy Place that is to saie in the Churche of Christe then wee muste flee from Iurie to the Mountaines of the Scriptures And againe likewise he saithe Paxillus auferetur de Loco Fideli hoc est de Ecclesia per impietatem quotidiè succrescentem qui super eum antè pependerant Fide posteà infidelitate frangentur cadent peribunt The Pinne or barre whereby he meaneth Christe for that the Faitheful hange vpon him as in a house thinges are hanged vp safely vpon a Pinne shal be taken awaie from the place that was Faitheful that is to saie from the Churche bicause of the wickednesse that daiely groweth And they that before honge vpon him by Faithe afterwarde by infidelitie shal be broken downe and falle and perishe What so euer Glose yée shal geue to the other woordes of S. Hierome certainely these woordes are plaine and euidente wil not easily receiue your Glose Likewise S. Gregorie speakinge not of the Firste comminge of Christe but of the time that is discribed to be before the ende of the worlde saithe thus In diebus illis Ecclesia quasi quodam senio debilitata per Praedicationem parere Filio● non valebit In those daies the Churche as beinge ouermutche weakened with age shal not be hable by Preachinge to beare Children Now touchinge your Cleregie S. Hierome him selfe saithe Ipsi quoque Sacerdotes qui Legem Domini docere deberent subiectos sibi populos à Leonis furore defendere quodam stupore infatuati vertentur in amentiam The Priestes them selues that ought to teache the Lavve of our Lorde and to defende the people committed to their charge from the furie of the Lion that is the Diuel beinge amazed and berefte of their wittes shal be turned into madnesse Againe he saithe Scit Rex Assyrius non posse se Oues decipere nisi Pastores ante consopierit Semper Diaboli studium est vigilantes animas consopire The Kinge of Assyria that is the Diuel knoweth that he can neuer deceiue the Sheepe onlesse firste he caste the Sheepeheardes into a traūce It is euermore the Diuels policie to laie watcheful Soules asleepe And therefore againe he saithe Auferet Dominus nomina Vanae Gloriae Admirationis falsae quae versantur in Ecclesia Sed nomina Sacerdotum cum Sacerdotibus qui frustrà sibi applaudunt in Episcopali nomine in Presbyterij Dignitate non in opere God wil take awaie the names of Vaine Glorie and False Credite that are in the Churche and the Names of Priestes togeather with the Priestes them selues that vainely boaste them selues of the Name of Bishoppes and of the Dignitie of Priestehoode but doo nothinge But aboute Babylon yée saie yee neuer make an ende of Bablinge What Bablinge then I praie you made S. Hierome when he saide Petrus in Prima Epistola sub Nomine Babylonis Romam significat S. Peter in his Firste Epistle meante Rome vnder the name of Babylon S. Augustine saithe Roma est quasi Secunda Babylon Rome is as the Seconde Babylon Againe he saithe Ciues Babyloniae nos fecerunt dimisimus Creatorem Adorauimus Creaturam dimisimus eum à quo facti sumus Adorauimus illud quod fecimus They haue made vs the Citizens of Babylon for wee haue leafte oure Creatoure and haue woorshipped a Creature wee haue leafte him that made vs and haue Adoured that thinge that wee made oure selues Likewise saithe Primasius Tunc Babylon cadet quando nouissimè potestatem persequendi Sanctos acceperit Then shal Babylon comme to grounde when she shal laste of al take power to persequute the Sainctes of God And againe Vidi Mulierem sedentem super Vestem Coccineam plenam Nominibus Blasphemiae habentem Capita Septem Septem Capita dicit Septem Montes Romam quae super Septem Montes praesidet significans I sawe a VVooman sittinge vpon a scarlet roabe fulle of Names of Blasphemie hauinge Seuen Heades Seuen Heades he calleth the Seuen Mountes vpon vvhiche Rome vvas builte meaninge thereby Rome that sitteth vpon Seuen Hilles Ludouicus Vi●es your owne very frende saith thus Hieronymus ad Marcellam scribens non aliam existimat discribi c. S. Hierome writinge vnto Marcella thinketh there is none other Babylon discribed by S. Iohn in his Reuelations but the Cittie of Rome Ambrosius Ansbertus saithe Vbi est illa dudum super omnia Regna exaltata Inclyta Roma Babylon Secunda VVhere is that Noble Rome euanced of late aboue al Kingedomes the Seconde Babylon I passe ouer Beatus Rhenanus Auentinus Petrarcha Dante 's and a greate number of other youre owne Doctours mentioned before in place more conueniente Al whome ye maie not of youre courtesie charge with bablinge Yee saie S. Hierome meante not the state of our time but onely the state of the time nowe paste that is to saie as it is saide before The time of Christes firste Comminge into the VVorlde And this in your margine yee cal the right sense of S. Hierome truely reported Howe be it youre Reader that hath eyes

Hardinges Brethren Apostates * A manifest Vntruthe For vvee haue bothe Order and Co● secration Li. 1. Epist 6 Eusebius Eccles Hist Li. 6. ca. 43. in Graeco M. Hardinges modestie * An odious Vntruthe For touchinge the Ministerie of the Churche vvee haue neither Preached so not vvritten so Matthael ▪ 23. Actor 20. Dist 40. Non est Facile Dist 40. Non nos Succession Dist 19. Sic Omn●● In Gloss Iohan. 8. Iohan. 9. Lucae 20. Mare 11. Beda in Luc. Lib. 5. Ca. 80. Cyrill in Cathena in Luc. 20. Chrysost in Matthae Homi. 39. Cornel. Episco Bitontin in Concil Triden August Epist 165. Successiō ▪ Confirmation Irenae li. 3. ca. 3. Euseb li. 5. cap. 5. Epiphan L●b 1. De Corpoerat Optat. contra Donatist lib. 2. Calat 2. Felin ▪ De Constitu Ca. Canonum S●atuta Colum. 6. Ver. Fallit Panor De Constitution Translato Nilus de Primatu Romani Pontificis Artic. 4. Diu. 25. Cyprian Lib. 1. Epist 4. Dist 64. Cap. ●in Confirmation Consecration Socrates Lib 7. Cap. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ana●let Episto 3. Dist 95. Iuxta Sanctorum Sozomen Lib. 6. Cap. 23. Petr. de Palude De Potestate Apost●l Iohannes Maior in 4. Sen● Dist 24. q. 3. Platina in ●e●erino Papa Succession Tertullian 〈◊〉 Exhorta ad Castitatem Successiō of Popes Nicol. Lyra in Matthae Ca. 16. Platina in Romano 1. Iohan. Sarisburien in Polycratico Matthae 24. Bernard in Concilio Remen August Contra Donatist Li. 6. 1. q. 3. vocantur Canes Irenae Li. 4. Cap. 43. Confession not necessary Cyprian ad Pompeium contra Epist Stephani Chrysost ad Hebraeos homil 30. De Poeniten di●● 1. Quamuit plenitudo De Poeniten dist 5. In Poenitentia ▪ In Glos De Poeniten dist 1. Quidam De Poeniten dist 5. In Poeniten M. Har. soli 71. ● The Keie of the Church For vvhom serueth the Sacramente of Penance Nouatians denied Penance * This sauoureth of vntruth For Nouatus denied not priuate but open Penaunce 2. Corin. 5. Augustin in Iohan. tracta 〈◊〉 B. Rhenanus in Argumento Libelli Tertull. de Poenitent Augustinus Epistola 54. * Vntruthe For Christe neuer gaue the prieste any sutch Commission * Vntruthe For S Hierome saithe Soluunt Sermone Dei testimoniis Scripturarum Vntruthe By M. Hardinges ovvne Doctrine Reade the Ansvveare Iohan. 20. Li. 3. de Dignitate Sacerdotali The same povver bicause they haue the same woorde and not othervvise * Vntruthe ioined vvith vaine Folie Vntruthe For the Churche assoiled not mad menne but only pronounced them to be assoiled before vvhen they vvere sober Tract in Iohan. 13. O dangerous Doctrine * Vntruthe Reade the aunsvveare Lib. 50. Homiliarū Homi. 49. Manifest Vntruthe For S. Augustine speaketh these vvoordes of Open Confession before the people Mat. 18. Senten 4. Dist 19. A Laiman remitteth Sinne. Augustin in Iohan. tracta 124. Augustin De verb. Dom. Secund matthae Sermo 16. Theophylact. in Matthae Cap. 18. De Poeniten di● 1. Quem poenitet Scotus 4 Sentē Dis. 17. Arti. 3. Senten 4. Dis. 17. Nunc priusquam Senten 4. Eadem Dist Extra De offi Iudicis ordinar Pastoralis In Glossa Sinnes Remitted bi hearing the vvord of God Chrysost in Matthae in Opere Imperfect ca. 23. Hierony in Esai Li. 6. Ca. 14. Augustin in Iohan. tracta 80. Ambrosi De Cain Abel Cap. 4. Roman 1. 2. Corin. 5. Chrysost De Sacerdot Li. 3. Iohan. 6. Matthae 11. Esai Cap. 22. Act. 16. Marke 16. 4. Sent. Dist 18. Sed quaritur Clemens in Paraenetico Augustin in Iohan. tracta 39. Augustin in Psalm 101. Absolutiō of Madde menne 1. quaes 1. Dictum est Extra De Baptismo etus Effectu Maiores ecclesiae §. Item quaeritur Augustin Contra Iulian. Li. 6. Cap. 5. Augustin Confession Li. 3. Cap. 4. Bonauenturae in 4. Senten Distin 18. quaest 6. Concil Carthaeginen 4. Cap. 76. 24. quae 2. De Communione In Glossa Augustin De Peccator Meritis Remiss Li. 2. Cap. 26. Augustin ad Catechumen Li. 2. Cap. 1. Ambrosi De Obitu Valentiniani The Iudge of Sinne. Augustin Confession Li. 10. Cap. 3. Beat. Rhenanus in Tertull. De Poenitentia Vt Sacerdotes Poenitentialem Librum bene calleant Chrysost ad Hebrae Homil. 31. Chrysost in Sermo De Confessione Poenitentia Chrysost Homil. 9. De Poenitentia De Poeniten dis 1. Omnes qui. In eod Capite 4 Senten dist 18. Non autem Augustin De Ecclesiasti dogmatib li. 1. ca. 53. Cyprian Li. 3. Epist 15. Origen in Psal 37. Open Confession Sozomen Li. 7. Cap. 16. Augustin in Li. 50. Homiliarum Homil 49. Ambros De Poenitentia Li. 2. Ca. 10. * Vntruthe For vve coufounde them not * Vntruthes fiue togeather as maie further appeare by the ansvveare Iohn 12. 2 Corin. 2. 2 Corin. 4. Ezechiel 3. Augustin epist 49 ad Deogratias Sinne forgeuen vvithout Confession 1. Iohan. 1. Actor 4. Interim Caroli 5. anno 1548. 4. Senten dist 19. Post Bonauent 4. Senten dist 18. quae 1. e. De Poeniten dist 1. Quis aliquādo De Poenit. dist 1. Conuertimin● Luk. 11. Veselus de Subditis Superiorib The vvoord is the Keie Tertull. contra Marc●on Li. 4. Hieromy in Esaiam Li. 6. ca. 24. Ambros De Cain Abel Li. 2. Chrysost in Matthae Homil. 44. Augusti De Sanctis Homil. 27. Multiplication of Keies Bonauen 4. Sentent Dist 18. Quae. 1. E. Eodem loco Augustin contra Faustum Li. 19. Cap. 16. August in Iohan Tracta 80. 2. Timoth. 3. 1. Corin. 1. * Vntruthe as by the Ansvveare maye further appeare Caluines vvicked doctrine againste the Sacramēts * A greate vntruthe ioined vvith a sclaunder Reade the Ansvveare Contra Interim * These be not M. Caluines vvoordes but S. Paules Filij vestri Sancti sunt 1. Corin. 7. Quid ● Coelum ruat * Othervvise called the Romaines * Vntruthe For it is not required of necessitie as shal appeare Mat. 16. 18. Vntruthes tvvo togeather See the Ansvveare Iohan. 20. * Vntruthe For M. Hardinges ovvne Doctours saie It vvas ordeined by Tradition and not by Christe Mat. 16. Comment in Mat. 16. * Vntruthe In mistakinge and abbridginge S. Hieromes vvoordes This Consistorie stoode sometime in Excommunication sometime in Preachinge In Mat. Cap. 16. Li. 1. Epi. 2. De dignit sacerd li. 3. This saieinge perteineth no● to Confession but to the Authoritie of Gods vvoorde * Vntruthe As it is prooued before Confession grounded vpon Natural Reason A vaine forgerie * Vntruthe For he speaketh onely of open Confession Al this belongeth to open Confession Confession of euil thought * Vntruthe Reade the Ansvveare Vntruthes many and manifeste as shal appeare * Vntruthe For it is neuer founde Othervvise let him shevve it 2. Timoth. 3. Actor 16. 2. Corinth 10. Institution Cap. 18. 2. Institution Cap. 16. 3. Eclesiast Hicrarch Cap. 1. In Quaestion Vet. Testamen Cap●ian De Coena Domini Chrysost ad Pop●l Antiochen Homil. 60. Chrysost in Matthae Homil. 22. Chryso in Matthae Homi.

ad Epis per Italiam Galliam Eusebi De vita Constan Orati 2. Cod. De Sacrosā Ecclesiis L. Iubemus §. Sciētes Cod. in Eod. titu 1. Decernimus Epist Eccle. Constantinop Ad Eccle. Pragen Concil Trident. Oratio Episcopi Bitontini In opere Triparti li. 2. ca. 1. In. 2. To. Concil ‡ Vntruthe As it shal plainely appeare * Vntruthe As large as manifeste ‡ Vntruthe For the Grecians neuer receiued these fantasies of Purgatorie O so merily this mā plaieth vvith his fansie Cicero De Oratore 2. Dist 17. Concil in Gloss Galenus The Greke Churche Liturgia Basilij Liturgia Chrysostomi Polydor. De Inuentoribus li. 8. cap. 1. Irenaeus li. 1. ca. ● Chrysost De Incomprehensi Dei natura Hom. 3. Leo. Epist 93. cap. 12. Leo Epist 97. cap. 3. August Epist 165 Priuate Masse in the Greke Churche Gregorius li. 4. Epist 32. Liturgia Iacobi Liturgia Chrysostomi Litur Basilij Georgius Cassāder in Liturgijs Bessarion De Sacrament Eucharistiae Circa annum Domini 1450. Priuate Masse in the Greke Churche Matthi Illyricus in Testibus Veritatis pag. 5. Concil Ferrari● in Prooemio Petrus Vrbeuetanus in Vita Deusdedit Pap. Durādus in Rationali li. 4. * Vntruth For God him selfe saithe Comme foorth from the middes of them O my people Apocal. 18. Daniel 6. 3. 1. Pet. 5. A hote kinde of Diuinitie Matthae 21. Iohan. 9. 12. 16. Iohan. Epist 3. Qui amat Primatum gerere Apocalyp 13. 24. Quae. 1. Ait 24. Quae. 3. Comperimus Rubri August Ad Clericos Hipponen Citatur 11. Quae. 3. Quid obest Augustin In Iohan. Tract 45. 1. Corinth 14. * Vntruthe For there is no better comparison then bitvvene Contraries Contraria iuxta se posita magis elucescunt ‡ Yenough no doubte and sufficiente For in the selfe same foure Articles M. Hard. hath vttered foure score and fourteen great vntruthes * Vnfruteful vaine distinctiōs Reade the Ansvveare Comparison of churches Gregor Dialog li. 4. * This Booke is ful of Fables and Vanities and therefore not thought to bee S. Gregories Augustin Epist 162. ‡ S. Augustine is directely to the Contrarie See the Ansvveare * Our Price He meaneth the Sacramente of our Price 1. Corin. 11. Iohan. 3. Plini li. 18. Cypriā Ad Corneliū li. 1. Epi. 3. Chrysostom In Matthae ca. 23. Tertul. De praescription Aelius Lampridius 1. Regum 5. Hieronym Ad Algasiā Quae. 11. Infidelles Dogges Mise August in Iohā tracta 26. Iohan. 6. Augusti Epist 162. Chrysostom Ad Haebr Homi. 16. De Con. Dis 2. Hoc est Augustin In Psalm 3. 1. Cor. 11. August Contra Cresco li. 1. ca. 23. August Contra Cresco li. 2 ca. 13. Tertullian De Baptismo Guilty of the Bodie and Bloude c. August De Tempore Sermo 20. Athana De Passione Cruce Domini Ezechiel 33. Luke 11. Concil Nicen. 2. Actio 6. Cyprian De Ablutione pedum August Ad Bonifaci Epist 50. August In Iohā tracta 26. Guiltie of the Bodie and Bloude c. August De Tempore Sermo 120. Ambros De Benediction Patriarch cap. 6. August In Iohā tracta 26. August ●odem loco * This is nothing but open mockerie ‡ Vntruthe too fonde for a child For there vvas neuer sutche order taken by the Gouernours of the Churche August Epist 48. August De Doctrina Christiana li. 2. ca. 5. August In Psal 105. The Scriptures in the vulgare tongues Chrysost in Iohan Homil. 1. Hieronym in Psalm 86. Theodoret. De corrigend Graecorum affectib Lib. 5. Articulo 15. * A mockerie For many heare not one Sermon in tvventie yeeres Apolog. Sacratis Matth. 11. Augusti Contra Iulian. Li. 5. Ca. 1 Chrysostom in Matth. Homil. 1. Augusti Episc 3. Cyrillus contra Iulian. Lib. 7. Augu. in Psal 131 Augu. In Sēten exceptis ex Augustino Pa. 1067. A vvoorthy Councel of fourtie Bishops sutche as they vvere In the time of Paulus 3 Augu. Epist 169. Esai 5. Dorman Pag. 15. Stanislaus Orichonius in Chimaera Ambros Lib. 5. Epist 33. Flattering of Princes Petr. De palude de potestat pp. 〈◊〉 40. Non nos on Glossa Extrauag Iohan 22. ●um inter in Glossa Hostien De trāslaitone Praelais Quanto Hosiuscontra Brentū Lib. 1. * Vntruthe stādinge in open and vvilful corruption Iacobus Andreae contra Hosium Pag 352. * Vaine folie For vvhat haue Humaine or Natural senses to doo vvith the sense of God To take Counsel of men ‡ The Expositiōs of the Fathers very seldome agree togeat● er Yet are they for the most parte contrarie to the Churche of Rome * The tradit 〈◊〉 novve vsed in the Romaine Churche are co●●only cōtrarie to the Traditiōs of the Anciente Learned Fathers Therefore this Rule is deceitetul Parte 5. Ca 10. Diui 2. Nic. Cusanus de Authoritate Ecclisiae c. Hierem 2. Tertullian in Apologetico Clemens Alexādrin in Oratione ad Genies Chryso in Epist ad Galat. Ca. 1. ‡ VVee preache againste your folies and fantasies not againste the Doctrine of the Churche * Vntruthe enclosed For they had Diuines a solemne Disputation vvas appointed at VVeasteminster in the presēce of the States of the Realme But your Felovves fladde from it Parlamente * A notable great cōpanie There vvere onely fouretie poore Bishoppes and yet somme of the samevvere no Bishoppes Parlamente An. Dom. 1296. Anno 1273. In Prouisione de Martonae Ca. 9. Extra Qui Filj sint Legitimi Leges Canuti Tridētine councel Superintendentes Concil Trident. Sub Carolo Quinto Robert Coecus vide Concil Trident sub Paulo 3 Matthias Plac. Illyricus in Protest contra Concil Trident. Pagin 79. Io Sle●danus Li. 23. Anno. 1551. Conuentus quorundam Priuatus vtilitatis gratia institut●es Augustin De Ciuit Li. 19 Ca. 19. Augustin in Psalm 126. Chrysostom 1. ad Timoth. Hom 10. Hieronym Ad ●uagrium Anselm ad Philippen Ca. 1. Beda 1. Petri. 2. Petrus de Palude De Potest Colla. Apostolis Arti. 1. Thom. 2. 2. quae 184. Ar. 6. Al soares salued by the Councel of Tridente * Vntruthes open and vvithout same For example your Stevves your Courteghianes and Fornications vvere neuer touched Bernard in Cantica Sermo 33. Hulcote in Lib. Sapien. Lectio 23 Bernard in Conuers Pauli Bapt. Mantuan Fastor Lib. 4. Ad Leonem 10. Concil Trident. Nazian ad Procopium * Vntruthe For he speaketh of al manner of Councelles as vvel General as Prouincial His vvoordes be Prorsus decreui fugere Omnem Conuentum Episcoporū ‡ This is a lusty kinde of Diuinitie * Vntruthe For they are committed onely by the appointemente of the Prince Gregor Nazianzenus ad Procopium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The successe of councels Monkes and Abbates Sozomenus Hieronym Aduersus Luciferianos Tit. Liuius Maior pars vincit meliorem Oratio Synodica Legati Regis Franciae An. 1562. Copus Fol. 284. August Epist 81. August Epist 76 Erasm in Scholijs in Epistolam ad Rusticum Monachum ‡ S. Cyprians vvoordes be plaine Nihil sine

stil the Substance of Breade and Nature of VVine The Substance and Nature of Breade are not changed The selfe same Breade as touchinge the Material Substance goeth into the bely and is caste out into the priuie Or that Christe the Apostles Holy Fathers praied not in that tongue whiche the people might vnderstande Or that Christe hath not perfourmed al thinges by that one offeringe whiche he once offered vpon the Crosse Or that the same Sacrifice was Vnperfite so that now we haue neede of an other M. Hardinge VVhat crake ye of a good parte of the VVorlde The greater is the number of those ye haue seduced the more greeuous shal be your iudgement There be not yet many yeeres paste that ye boasted of your poore small flocke alludinge to the fewnesse of the Flocke that liued with Christe in Fleashe and made their fewnesse an argumente of the sincere Truthe But nowe that through your euil teachinge the worlde groweth more to be dissolute and wicked ye boast of your number This is certaine touchinge groundes of truthe the Churche erreth not as that whiche enioyeth Christes promise and your Congregation teachinge the contrary muste therefore be taken for the Children of the Father of Lies Though tenne or twenty Masses were not saide in one daie by Christe the Apostles or Fathers as ye scoffe when the Faithe was firste Preached and fewe beleued no Churches whiche here not without prophane malice ye name Temples yet beinge builie this is no sufficient reason why we maie not nowe where the Faithe is generally receiued haue sundry Masses in one Churche in one daie Ye make muche a doo about bothe Kindes and to aggrauate the matter ye vse the odious terme of bannishinge the people from the Cuppe VVe teache the people for good causes to be contente with one Kinde doinge them to vnderstande they receiue the whole Body of Christe Fleashe and Bloude no lesse then if they receiued Bothe Kindes The Sacriledge whiche Gelasius speaketh of consisteth in diuidinge Christe and the same he imputeth to the Manichees as I haue an other where declared And therefore as that toucheth not vs who doo not diuide Christe but in the Sacramente geue to the people whole Christe so it sheweth you to be either sclaunderous or ignorant As for the tongue of the Churche Seruice how so euer Christe the Apostles and Holy Fathers praied the vse of the Latine tongue vsed in the Seruice of the Latine Churche is not by any reason or Auctoritie ye can bringe yet so farre disproued that the Churche ought to condemne the order from the beginninge receiued and hitherto continewed The B. of Sarisburie Wée make no crakes of our numbers M. Hardinge but humbly géeue God thankes that maugre al your practises and policies hath published and proclaimed the name of his Sonne in euery place through the worlde The foorth and force thereof greeueth you nowe as it did others your Fathers before you that cried out in an agonie What shal wee doo Al the worlde renneth after him Of them S. Cyril saithe Quicquid Christo credentium accesserit sibi detractum putant As many Faitheful Beleeuers as are gotten to Christe so many they thinke are loste from the selues Notwithstandinge the Truthe of God hangeth neither of many nor of fewe Liberius the Bishop of Rome saide sometime to the Arian Emperour Constantius Non si ego solus sum idcircò minor est ratio Fidei Although I be alone yet the accoumpte of Faithe is therefore no white the lesse Christe compareth the Kingedome of God vnto a peece of Leauen whiche beinge litle in quantitie the woman taketh and laiethe in a greate Lumpe of dough vntil the whole be al Leauened Chrysostome saithe Nemo paucitatem vestram deploret Magna enim est virtus Praedicationis Et quod semel fermentatum est rursus fermentum ad coetera efficitur Let noman bewaile the smal number of you For greate is the Vertue of Preachinge And who so is once Leauened is him selfe made Leauen to Leauen others It is noted in the Glose vpon the Clementines Veritas pedetentim cognoscitur Truthe is knowen by Litle and by Litle And S. Ambrose Constat Diluuium eodem numero quo cumulatum est esse diminutum It is knowen that the ●loudde in the time of Noe as it grewe by degrees so by degrees it abated Origen saithe Ego concitabo eos in non Gentem Nos sumus non Gens qui pauci ex ista Ciuitate credimus alij ex alia Et nusquam Gens integra ab initio credulitatis videtur assumpta I shal prouoke them by them that are no people VVee are they that were no people that Beleeue in Christe a fewe in this Cittie and a fewe in an other And neuer was there any Nation that was taken whole at the first beginninge of the Faithe The meaninge hereof is this that God calleth menne not al togeather but nowe a fewe nowe moe as vnto his secrete wisedome séemeth beste So is it writen in the late Councel of Basile Spiritus Sanctus non illuminat omnes eodem tempore Sed vbi vult quando vult spirat The Holy Ghoste doothe not geeue light to al menne at one time but breatheth where it wil and when it wil. This is the Counsel and the hande of God M. Hardinge Wée maie saie vnto you as Tertullian saide sometime vnto the Heathens Exquisitior quaeque crudelitas vestra illecebra est magis Sectae Plures efficimur quoties me●imur à vobis Semen est Sanguis Christianorum Your earnest crueltie is an entisemente and a prouocation vnto this Secte As often as ye recken vs ye finde vs moe and moe The Seede hereof is Christian Bloude Arnobius saide sometime vnto the enimies of the Crosse of Christe Nonne haec saltem fidem vobis faciunt argumenta credendi qu●d iam per omnes terras in tam breui tempore paruo immensa nominis huius Sacramēta diffusa sunt At the leaste doo not these proufes make you beleeue that ye see the greate Secretes of this Name of Christe are powred abroade in so shorte space through al Countries Fighte not againste God M. Hardinge There is no Wisedome there is no Counsel againste the Lorde This is certaine ye saie touchinge the groundes of Faithe the Churche erreth not Whether your Churche haue erred or no and in what groundes it shal better appeare hereafter Truely S. Bernarde saithe of your Churche euen of your Churche of Rome Intestina insanabilis facta est plaga Ecclesiae The wounde of the Churche is within the bowelles and paste recouerie And againe Haec sunt infoelicissima tempora quae praeuidit Apostolus in quibus homines sanam Doctrinam non sustinent These be the vnhappy daies that the Apostle sawe before when Menne cannot abide sounde Doctrine This was S.

sales hereof many Godly menne haue complained Ye haue turned godlinesse into gaine and as S. Peter saithe Through couetousnesse by fained speache yee haue made Martes and Markettes of the people One of your owne frendes saithe thus In multis Breuibus continentur tot Indulgentiae vt boni Viri mirentur vnquàm de Conscientia Papae vel alicuius boni viri potuisse illa procedere In many of theire Bookes there are conteined so many daies and yeeres of Pardonne that good menne marueile that thei coulde euer comme out by the Consente either of the Pope or of any other god man To conclude wée wil saie with S. Augustine Fratres Iesum Christum Iustum habemus Aduocatum apud Patrem Ipse est propitiatio pro Peccatis nostris Hoc qui tenuit Haeresim non fecit Hoc qui tenuit Schisma non fecit Vnde enim facta sunt Schismata Cùm dicunt homines Nos iusti sumus Nos Sanctificamus immundos Nos iustificamus impios Nos petimus nos impetramus My Brethera wee haue Iesus Christe the Righteous our Aduocate with the Father He is the Propitiation or Pardonne for our sinnes He that helde this neuer made Heresie He that helde this neuer made Schisme For whereof doo Schismes comme Hereof they comme when menne saie as now the Pope saithe Wee are righteous Wee doo make Holy the vnholy VVee doo iustifie the wicked VVee doo Praie we doo obteine The Apologie Cap. 8. Diuision 1. These menne are woonte to speake mutche of a certaine secrete Doctrine of theirs of their manifold sundrie readinges Let thē therefore bringe foorth sommewhat now if thei can that it maie appeare they haue at leaste readde or doo knowe sommewhat They haue often stoutely noised in al corners where they wente that al the partes of theire Religion be very olde and haue benne approued not onely of the multitude but also by the consente and continual obseruation of al Nations and times Let them therefore once in theire life she we this theire Antiquitie Let them make appeare to the eie that the thinges whereof thei make sutche a doo haue taken so long and large encrease Let them declare that al Christiā Nations haue agreed by consente to this theire Religion Nay nay they turne theire backes as we haue said already and flee from theire owne Decrees and haue cut of and abolished againe within ashorte space the same thinges whiche but a fewe yeeres before them selues had established for euermore foresooth to continewe Howe should one then truste them in the Fathers in the Olde Councelles and in the Woordes spoken by God They haue not good Lorde they haue not I saie those thinges whiche they boaste they haue thei haue not that Antiquitie thei haue not that Vniuersalitie they haue not that Consent neither of al places nor of al times And though they haue a desire rather to dissemble yet they themselues are not ignorant hereof yea and sommetime also thei let not to confesse it openly And for this cause they saie that the ordinaunces of the Olde Councelles and Fathers be sutche as maie nowe and then be altered and that sundrie and diuers Decrees serue for sundrie and diuers times of the Churche Thus lurke they vnder the name of the Churche and beguile seely creatures withe theire vaine glosinge It is to be merueiled that either menne be so blinde that thei can not see this or if thei see it that they can be so patient so lightly so quietly to beare it M. Hardinge Here is mutche a doo and as some saie greate boste and smal roste many wordes litle matter The sense of these wordes if I be not deceiued resembleth M. Iewels chalenging sprite as like as an E We resembleth a sheepe VVhat we can bringe foorth we saie not Neither thinke wee it necessary at your requeste to shewe what we haue reade and what we knowe Bosting and bragging shewes we leaue to you that you require hath ben sufficiently declared other wheres Al thinges are not to be saide at al times Yet two of your lowde lies besides other that you make here I wil be so bolde as to discouer The decrees of the late Tridentine Councel for that is it that you meane although they be not yet in al place moste exactely obserued yet be they not repealed cut of and abolished againe as you saie And what a fowle lie is that other where you saie that our selues acknowledge and confesse openly that the faith and Doctrine whiche we holde is not Auncient and Vniuersal for times places and consente of al VVhat els meane we when we chalenge vnto vs and claime the Catholike Faithe But this is your accustomed slender Rhetorike when proufes and argumentes of truthe faile you to vse the figure of impudent lieinge and saie that we our selues confesse it to be true whiche you impute vnto vs. VVhat so euer you saie in this place we maie of right retourne it euer to you So we do and so take you it c. And for ought that I can se yet as your Synagog had of late the beginninge so it is like shortely to haue an endinge The B. of Sarisburie Of al these woordes and others moe so vaine as many there is not one woord woorthe the answearinge What affiance M. Hardinge and his frendes haue in theire Antiquitie it maie appeare by the laste Diuision The Apologie Cap. 9. Diuision 1. But whereas they haue commaunded that those Decrees should be voide as thinges nowe waxen too olde and that haue loste theire grace perhaps they haue prouided in theire steede certaine other better thinges and more profitable for the people For it is a common saieinge with them that if Christe him selfe or the Apostles vvere aliue againe thei could neither better nor more Godly gouerne Gods Churche then it is at this presente gouerned by thē They haue put sommewhat in theire steede in deede but it is chaffe in steede of vvheate as Hieremie saith sutche thinges as according to Esaies woordes God neuer required at theire handes They haue stopped vp saith he al the vaines of the cleare springing vvater haue digged vp for the people deceiuable puddlelike pits ful of mire and filth vvhiche neither haue nor are hable to holde pure vvater They haue plucked awaie from the people the Holy Communion the VVoorde of God from whence al comforte shoulde bee taken the true Worshippinge of God also and the right vse of Sacramentes and Praier and haue geeuen vs of their own to plaie withal in the meane while Salte Water Oile Boxes Spittle Palmes Bulles Iubilees Pardons Crosses Sensinges and an endelesse rabble of Ceremonies and as a man might terme them with Plautus prety games to make sporte withal M. Hardinge Raile and reuel whiles ye wil the Churche is gouerned by disciline If Christe himselfe or his Apostles wee aliue againe the worde that is to saie the Doctrine of