Papias Apollinarius Victorinus Tertullianus Irenaeus Lactantius others desended the Heresie of the Chiliastae that saide Christe after the General Iudgemente shoulde dwel here a thousande yeeres togeather vpon the Earthe Irenae us helde that Man at the beginninge when he was firste created was vnperfite Clemens Alexandrinus and Iustinus helde That the Angels fel and effended God in that they desired the companie of Woemen But it shal be in vaine to stande longe herein For of sutche examples there is greate stoare To comme neare the purpose Theophilus calleth Epiphanius Haeresiarcham that is The Grande Captaine and Father of Heretiques Gennadius saith S. Augustine was not far of from being an Heretique S. Hierome writinge vnto S. Augustine saith thus In Epistola tua quaedam Haeretica esse iudicaui I iudged that there were certaine Heretical errours in your Epistle Pope Bonifacius 2. saide that Aurelius the Bishop of Carthage and S. Augustine and other Godly and Learned Fathers in the Councel of Aphrica were prickte on and inspired by the Diuel S. Augustine willeth S. Hierome to acknowledge his erroure and to recante Thus be saithe Accipe Seueritatem Christianam ad illud opus corrigendum atque emendandum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vt dicitur Cane Take vnto you Christian Seueritie to correcte and amende that Booke of yours and recante your Erroure Thus mutche I thought good briefely to touche not meaninge thereby to deface the Authoritie of the Aunciente Fathers but sommewhat to open the truthe of M. Hardinges tale and to shewe that these and other like Bishoppes and Fathers notwithstandinge they were Learned and Godly and woorthy Members of the Churche of God yet were they not voide of theire infirmities Erasmus a man of greate Iudgemente saith thus Illis temporibus ingeniosa res fuit esse Christianum In those daies it was a greate pointe of Wisedome to knowe how to be a Christian Man And againe Illa aetate in Chartis erat Fides potiùs quà m in animo ac penè tot erant Symbola quot Professores At that time of the Auncient Fathers the Faith was in Bookes rather then in the Harte And in a manner there were as many sundrie Creedes as there vvere Professours of the Faith Therefore Clemens Alexandrinus saithe the Heathens thus vpbraided the Christians for the striues and dissensions that were emong them Vos Christiani dissidetis inter vos tot Sectas habetis quae licet omnes Christianismi titulum sibi vendicent tamen alia aliam execratur condemnat Quare vestra Religio vera non est nec à Deo originem ducit Yee Christians dissente emonge your selues and mainteine so many Sectes Whiche Sectes notwithstandinge they al Claime the title of Christian Religion Yet one of them curseth and condemneth an other Therefore your Religion is not true nor hath her beginninge or grounde from God The Apologie Cap. 4. Diuision 1. What woulde these menne trowe ye haue saide in those daies Whiche side would they specially then haue takeÌ„ And whiche would they then haue foresaken Whiche Gospel would they haue beleeued Whom would they haue accoumpted for Heretiques and whom for Catholiques And yet what a stirre and reuel keepe they this daie onely vpon the twoo poore Names of Luther and Zvvinglius Bicause these twoo menne are not yet fully resolued vpon somme one certaine pointe of Doctrine therefore would they needes haue vs thinke that bothe of theÌ„ were deceiued that neither of them had the Gospel and that neither of them taught the truthe aright M. Hardinge After many thinges by these Defenders alleaged for proufe of Dissension to haue ben amonge the Apostles the faithful people in S. Paules time the Bishops and Holy Fathers of the primitiue Church whereby they woulde perswade if they coulde that theire owne diuision into sectes and dissensions is not a marke of false Doctrine at length as though they had wonne the filde and tried them selues proper men triuÌ„phing ouer vs as though we had nothing to saie with a great courage thei demauÌ„de this question of vs whiche though it be but one in effecte yet with a kinde of brauerie they seme to diuide into sundry braÌ„ches and thus they saie VVhat would these men they meane the Papistes then trowe ye haue saide in those daies VVhiche side woulde they then haue taken and whiche woulde they haue foresaken VVhiche Gospel woulde they haue beleeued VVhom woulde they haue accoumpted for Heretikes and whom for Catholikes Touchinge these foure interrogatories if we had then ben aliue beinge of the minde we be nowe of we would haue requirred you with foure answeares of the Holy and moste Learned Father S. Hierome and woulde haue saide as in the like state of times in a Learned Epistle he saide to the Learned Pope Damasus touchinge the Heresies whiche he founde in Syria at his firste cominge thither from Rome Firste Mihi Cathedram Petri fidem Apostolico ore laudatam censui consulendam inde nunc meae animae postulans cibum vnde olim Christi Vestimenta suscepi VVhiche woordes taking vpon me the Person of al Faithful and Catholike folkes thus I Englishe In these controuersies I haue thought good for counsel what I ought to beleeue to repaire to the Chaire of Peter and to the faithe of the Romaine Churche praised by Paule the Apostle owne Mouthe And from thence now require I the foode of my soule from whence I receiued the garmentes of Christe To speake the same more shortely and more plainely In the Catholike Churche I looke to haue the foode of my soule to euerlastinge Life in whiche I was firste Christened Secondely we woulde with him haue saide one speakinge for al directinge our woordes as he did to those that be of the Catholike faithe whom ye cal Papistes Vos estis lux mundi vos sal terrae vos aurea vasa Argentea hâ—c testacea vasa vel lignea Virgam ferream Aeternum operiuntur incendium Ye are the Light of the VVorlde ye are the Salte of the Earth ye are Golden and Siluerne Vessels here emonge the Gospellers are the Earthen and VVoodden Vessels which must abide the yron Rodde and flame Euerlastinge Thirdly with him one likewise bearing the person of al we would haue saide to Pius the fourth that nowe sitteth in the Peters Chaire as he then saide to Damasus Ego nullum primum nisi Christum sequens beatitudini tuae id est Cathedrae Petri Communione consocior Super illam Petram aedificatam Ecclesiam scio Quicunque extra hanc Domum agnum comederit Prophanus est Si quis in Arca Noë non fuerit peribit regnante Diluuio Makinge none but Christe firste of al whom to folowe I ioine in felowship of Communion with thy holines that is to saie with the see of Peter Vpon that Rocke I knowe the Churche is builded VVho so euer eateth the Lambe without the compasse of this
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
Wée are not gonne from the Churche of God M. Hardinge Wée are gonne onely from you that haue so vnreuerently abused the Churche But ye feele good ease yée saie and are wel reliued by our departure as to vse your homely comparisons a sick body is reliued by a purgation God of his mercie graunt that yée maie likewise be purged of al the reste So shal yée féele more ease and be better reliued S. Hierome saithe Hebraei dicunt quòd ea nocte qua egressus est Israel ex Aegypto omnia in Aegypto Templa destructa sunt siue terrae motu fiue ictu fulminum Spiritualiter autem dicimus quòd egredientibus nobis ex Aegypto errorum Idola corruant omnis Peruersarum Doctrinarum cultura quatiatur The Rabines or Hebrewe Doctoures saie that the same night that Israel departed out of Egypte al the Idolatrous Temples in Egypte were destroied either by Earthquake or by Lighteninge But here of wee learne in a Spiritual sense that when wee departe out of Egypte that is to saie from the companie of Idolaters the Idolles of erroure falle to the grounde and al the honoure of false Doctrine is shaken downe Sutche reliefe M. Hardinge wée trust yée shal finde by our departure Beda expoundinge these woordes of the Apocalyps Comme foorthe from her my people and be not partetakers of her sinnes saithe thus Inducit discessionem quae est ruina Babylonis cùm enim Loth discesserit à Sodomis Sodomae funditùs tollentur S. Iohn speaketh of the departure whiche is the ruine and fal of Balylon For when Loth shal departe out of Sodome then shal Sodome vtterly be ouerthrowen Againe he saithe Post haec audiui vocem Alleluia Laus Gloria Virtus Deo nostro Haec nunc ex parte dicit Ecclesia Tunc autem perfectè dicet cùm discessio facta fuerit After this I hearde a voice Alleluia Praise and Glorie and Power be to our God This songe the Churche in parte singeth already But then shal shee in deede and perfitely singe it when departure shal be made from Antichriste or Babylon The Apologie Cap. 14. Diuision 1. For if they saie It is in no wise lawful for one to leaue the felowship wherein he hathe benne brought vp they maie aswel in our names vpon our heades likewise condemne the Prophetes the Apostles and Christe him selfe For why complaine they not also of this that Loth went quite his waie out of Sodome Abraham out of Chaldee the Israelites out of Egypte Christe from the Ievves and Paule from the Phariseis For excepte it be possible there maie be a lawful cause of Departinge wee see no reasone why Loth Abraham the Israelites Christe and Paule maie not be accused of Sectes and Seditions aswel as others M. Hardinge Yet bringe ye nothing to the purpose Your proufes be so weake and hange so euil togeather that we maie wel tel you whiche Irenaeus obiected to Heretikes that ye make a rope of sande VVe saie not it is in no wise lawful for one to leaue the felowship wherein he hath benne brought vp But contrary wise if the felowship be naught and wicked euery one is bound to eschewe it ▪ Depart from Babylon my people and be not ye partakers of her sinnes saith the heauenly voice to S. Iohn Therefore the examples ye bringe helpe nothinge your cause Loth went out of Sodome Abraham of Chaldea the Israèlites of Egypte Paule from the Phariseis by Gods special warninge VVhere ye saie Christe went from the Iewes onlesse ye referre it to his steppinge aside from them for a while ye shoulde rather haue saide the Iewes went from Christe But whereto perteineth this Though ye were so malicious as to compare the Catholike Churche to Sodome to Chaldea to Egypte to the Iewes and Phariseis yet I wene ye are not so proude as to compare your selues to Loth to Abraham to Gods peculiar people to Paule to Christe himselfe These departinges we allowe and God required them yours we blame and God detesteth The B. of Sarisburie Wée compare not our selues M. Hardinge neither with Loth nor with Abraham nor with Paule leaste of al with Christe him selfe But wée humbly submitte our selues both in life and in Doctrine to be guided by theire Examples And thus I truste we maie lawfully doo without iuste note of presumption S. Chrysostome saithe Data est tibi potestas diuinitùs imitandi Christum vt possis illi similis fieri Noli expauescere hoc audiens Timēdum enim tibi potiùs est si similis illi fieri negligas Thou haste power geeuen the from God to folowe Christe that thou maiste be like vnto him Be thou not afraide to heare this thinge Thou haste more cause to feare if thou refuse to be like vnto him Likewise saithe the Anciente Father Origen Si quem imitati volumus propositus est nobis Christus ad imitandum If wee desire to folowe any man Christe is set before vs that wee shoulde folowe him But if it be so Provvde a parte in Religion and Life to folowe Christe what is he then that claimeth to him selfe Christes Authoritie and calleth him selfe euen by the name of Christe You know of whom it is written Papa potest quicquid Christus ipse potest The Pope can doo what so euer Christe him selfe can doo Yee knowe who is wel contented to heare him selfe thus saluted Touchinge Primacie thou art Abel touchinge Gouernemente thou art Noē touchinge Patriarkship thou art Abraham touchinge Order thou art Melchisedech touchinge Dignitie thou art Aaron touchinge Authoritie thou art Moses touchinge Iudgemente thou art Samuel touchinge Power thou art Peter touchinge Anointinge thou art Christe These woordes I trowe M. Harding maie sommewhat séeme to sauoure of Pride The Apologie Cap. 14. Diuision 2. And if these menne wil needes condemne vs for Heretiques bicause we doo not al thinges at theire Commaundemente whom in Goddes Name or what kinde of menne ought they themselues to be taken for whiche despise the Commaundemente of Christe and of the Apostles M. Hardinge Our frailtie concerninge life we accuse and lamente and commende our selues to Gods infinite mercie Touchinge belefe and necessarie doctrine of faithe raile ye at vs neuer so mutche we neither despise the Commaundementes of Christe nor the ‡ traditions of the Apostles The Apologie Cap. 14. Diuision 3. If we be Schismatiques bicause we haue leaft them by what name then shal thei he called themselues whiche haue foresaken the Greekes from vvhom they firste receiued theire Faithe foresaken the Primitiue Churche foresaken Christe himselfe and the Apostles euen as if Children shoulde foresake theire parentes M. Hardinge VVho so euer departe from the Catholike Churche they be Schismatikes ye haue departed from the Catholike Churche of these nine hundred yeeres ergo ye be schismatikes The firste proposition ye wil not denie The seconde your selues confesse the conclusion then muste
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 priâ—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 noÌ„ 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 yâ— Paule
nor Deacons this daie in the Churche of Englande he might the more easily claime the whole right vnto himselfe And in déede if it were certaine that the Religion and Truthe of God passeth euermore orderly by Succession and none otherwise then were Succession whereof he hath tolde vs so longe a tale a very good substantial Argumente of the Truthe But Christe saithe In Cathedra Mosi sedent Scribae Pharisaei By order of Succession the Scribes and Phariseis sitte in Moses Chaire Annas and Caâ—pâ—as touchinge Succession were as wel Bishoppes as Aaron Eleazar Of Succession S. Paule saithe to the Faithful at Ephesus Scio quâ—d post discessum meum intrabunt Lupirapaces Ex Vobis ipsis exurgent viri peruersa loquentes I knowe that after my departure hence Râ—ueninge Woulues shal enter and Succede me And out of your selues there shal by Succession springe vp menne speakinge peruersely Therefore S. Hierome saithe Non Sanctorum filij sunt qui tenent loca Sanctorum They be not alwaies the Children of Holy Menne that by Succession haue the places of Holy Menne Notwithstandinge the Pope him selfe wil saie as it is before alleged In Papa si desint bona acquisita per merirum sufficiunt quae à Loci Praedecessore Praestantur If the Pope wante good thinges gotten by his owne merites the good thinges whiche he hath by Succession of Peter his Predecessour are sufficient And the Glose thereupon Petrus fecit Papas Haeredes bouitatis suae Peter made the Popes Heires of his goodnesse by Succession And againe Papa Sanctitatem recipit à Cathedra The Pope receiueth his Holinesse by Succession of his Chaire Sutche affiance sometime had the Scribes and Phariseis in their Succession Therefore they saide VVee are the Children of Abraham Vnto vs hath God made his promises Arte thou greatter then our Father Abraham As for Christe wee knowe not from whence he came or what he can shewe for his Succession And when Christe beganne to refourme their Abuses and Errours they saide vnto him By what Power dooest thou these thinges And who gaue thee this Authoritie where is thy Succession Vpon whiche woordes Beda saithe Intelligi volunt Diaboli esse quod faciâ— They woulde haue the People vnderstande for that he had no solemne Succession that al that he did was of the Diuel And Cyrillus frameth their woordes in this sorte Tu Ortus ex Iuda commissos nobis fasces vsurpas Thou beinge of the Tribe of Juda and therefore hauinge no right by Succession vnto the Priesthoode takest vpon thee the office that is committed vnto vs. Likewise Chrysostome imagineth the Phariseis thus to saie Tu de Sacerdotali Familia natus non es Senatus tibi hoc non coucessit Caesar non donauit Thou arte not of the house of Priestes The Councel hath not graunted it thee The Emperour hath not geeuen it thee Thus to maineteine them selues in credite for that they had Succession and continuance from Aaron and sate in Moses Chaire they kepte Christe quite out of possession and saide vnto him then euen as M. Hardinge saithe nowe vnto vs Who euer taught vs these thinges before thee What ordinarie Succession and Vocation haste thou What Bishop admitted thee Who confirmed thee Who allowed thee Therefore good Christian Reader lette not these M. Hardinges greate woordes mutche abasshe thee The Scribes and Phariseis in the like cases vsed the like language longe agoe Touchinge the Churche of Rome I wil saie nomore for this presente but onely that was spoken openly by Cornelius the Bishop of Bitonto in the late Councel of Tridente Vtinam non à Religione ad Superstitionem à Fide ad Infidelitatem à Christo ad Antichristum velut prorsus Vnanimes declinassent VVoulde God they were not al gonne by consente togeather from Religion to Superstition from Faithe to Jufidelitie from Christe to Antichriste These fewe woordes consideringe either the speaker or the place where they were spoken maye seeme sufficient They are gonne from Faithe to Infidelitie from Christe to Antichriste And yet al other thinges failinge they muste holde onely by Succession and onely bicause they sitte in Moses Chaire they muste claime the possession of the whole This is the right and vertue of their Succession The woordes of Tertullian M. Hardinge whiche you haue here alleged were spoken of certaine your Ancient Fathers that had raised vp a Newe Religion of them selues as you haue also donne without either Woorde of God or example of the Apostles and Holy Fathers And therefore he saithe not vnto vs but vnto you and sutche as you be Edant Origines Ecclesiarum suarum Lette them shewe foorthe the Originalles of theire Churches Euen so wée saie vnto you shewe vs the Originalles of your Doctrine Shewe vs any one of the Apostles of Christe or of the Learned Catholique Doctours of the Churche that euer saide your Priuate Masse Shewe one at the leaste either Greeke or Latine S. Augustine saithe of so many Bishoppes of Rome there coulde not one be founde that had benne a Donatiste Euen so in like sorte saie wée to you of al the same Bishoppes of Rome there cannot one be founde that euer agreed with M. Hardinge in saieinge Masse Or if there were any sutche shewe vs his name with other Circumstances when and where and who were witnesses of the dooinge Shewe vs your Originalles M. Hardinge Confesse the Truthe Deceiue vs no lenger It is a newe Diuise ye haue it onely of your selues and not by Succession from the Apostles But wherefore telleth vs M. Hardinge this longe tale of Succession Haue these menne their owne Succession in so safe Recorde Who was then the Bishop of Rome nexte by Succession vnto Peter Who was the Seconde Who the Thirde Who the Fourthe Irenaeus reckeneth them togeather in this order Petrus Linus Anacletus Clemens Epiphanius thus Petrus Linus Cletus Clemens Optatus thus Petrus Linus Clemens Anacletus Clemens saithe that he him selfe was nexte vnto Peter And then muste the reckeninge goe thus Petrus Clemens Linus Anacletus Hereby it is cleare that of the foure firste Bishoppes of Rome M. Hardinge cannot certainely telle vs who in order Succeded other And thus talkinge so mutche of Succession they are not wel hable to blase their owne Succession I might farther saie that Peters See Apostolike was ouer the Iewes and not at Rome ouer the Heathene For so S. Paule saithe Mihi concreditum est Euangelium Praepuiij sicut Petro Circumcisionis Qui potens erat Petro in Apostolatu Circumcisionis Potens erat in me inter Gentes The Gospel of the Vncircumcision was committed vnto me as the Gospel of the Circumcision vnto Peter God that was mighty in Peter in the Apostleship of the Circumcision was mighty in me emonge the Heathens Therfore if the Pope this daie wil claime onely by Peters Title and require nomore then Peter had then muste he séeke
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
Touchinge Pius In Platina ye shal finde these wordes for one of that Popes saieinges Sacerdoâ—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 chastâ—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 chauÌ„ge 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 wâ—tâ—inges hitherto they are not wortheâ—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 CommoÌ„ knowen rule in yâ— Scholes Magis Minùs non mutant SpecieÌ„ 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 loÌ„g 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 Quà m 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 yâ— 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 yâ— 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 coÌ„firmed it who allowed it If ye can say it is not yâ— 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
Hierome saithe Quid prodest Corporis pudicitia animo constuprato VVhen the Minde or Harte is defloured what auaileth the Chastitie of the Body S. Ambrose saithe Non imperari potest Virginitas sed optari Nam quae supra nos sunt in Voto magis sunt quà m in Magisterio Wee maie vvishe for Virginitie but commaunde it wee cannot For the thinges that be aboue vs and out of our power are rather of desire then of Commaundement Hereof Epiphanius maketh this Conclusion Vt ne confundantur apud homines occultè scortantur sub Solitudinis aut continentiae specie libidinem exercent Melius est itaque lapsum à cursu palà m sibi vxorem accipere secundum Leges Leste they should be shamed before menne they keepe Harlottes priuily and vnder the colour of Solitarie or Continent Life they practise theire filthy pleasure Better is it therefore for a man beinge fallen from his course openly to take vnto him selfe a vvife accordinge to the Lavve So saithe S. Hierome as I haue before alleged Huiusmodi Virginibus apertè dicendum est vt aut nubant si se non possunt continere aut contineant si nolunt nubere To sutche virgins wee muste saie plainely that either they Marrie if they cannot Conteine Or els that they Conteine if they wil not Marrie So saithe S. Bernard vnto his Sister Quod incautè vouisti ne impleas Impia est promissio quae scelere adimpletur That thou haste vnaduisedly Vowed see thou keepe it not It is a vvicked promisse that is perfourmed vvith vvickednesse To be shorte Iohannes Scotus saithe Si votum Continentiae est annexum Ordini Sacro solùm ex praecepto Ecclesiae sequitur quòd non simpliciter illegitimat ad contrahendum If the Vowe or promisse of Chastitie be annexed vnto Holy Orders Onely by force of the Constitution or Commaundement of the Churche then dooth it not of necessitie and fine force vnhable a man to contracte Matrimonie How be it hereof wée haue saide already so mutche as to a reasonable man maie seeme sufficient The Apologie Cap. 9. Diuision 1. Wee receiue and embrace al the Canonical Scriptures bothe of the Olde and Newe Testament geuinge thankes to our God who hath raised vp vnto vs that Light whiche wee might euer haue before our eies leaste either by the suttletie of man or by the snares of the Diuel wee should be carried awaie to errours and lies Also that these be the Heauenly Voices whereby God hath opened vnto vs his wil and that onely in them mannes harte can haue settled reste that in them be aboundantly and fully comprehended al thinges what so euer be needeful for our Healthe as Origene Augustine Chrysostome and Cyrillus haue taught That they be the very mighte and strength of God to attaine to Saluation That they be the Fundations of the Prophetes Apostles whereupon is builte the Churche of God That they be the very sure and infallible Rule whereby maie be tried whether the Churche doo swarue or erre and whereunto al Ecclesiastical Doctrine ought to be called to accoumpte and that against these Scriptures neither Lawe nor Ordinaunce nor any custome ought to be hearde no though Paule him selfe or an Angel from Heauen should comme teache the contrarie M. Hardinge But why doo yee not here plainely declare whiche be the Bookes of the Scriptures that ye allowe and whiche be they that ye reiecte In general ye saie that ye embrace al the Canonical Scriptures Yet if a man presse you with the place of the Machabees for Praier to be made for the Deade and with the woordes of S. Iames Epistle againste your Iustification of Faithe onely and likewise with certaine other places of the Scriptures whiche be accompted in the Canon of the Churche againste certaine other your false doctrines in this case your wonte is to denie those Scriptures to be Canonical Yet here ye beare the worlde in hande ye allowe al. VVould God there were in you either more truthe or lesse crafte VVel ye geue thankes to God for the Scriptures for that hauinge them before your eies ye are staied in Truthe assured that by the suttelty of man or snares of the Diuel ye be not caried awaie into Errours and Lies And is it so in deede I praie you syrs of what secte be ye or of whiche secte is eche one of you For I dare boldely saye and so the worlde seethe that yee agree not al in one If yee saie yee be Lutherans then muste I further demaunde of you of whiche sorte of Lutherans For that puddle runneth out by many sinckes Be yee Zuinglians Arians Osiandrines Libertines Adiaphoristes Anabaptistes Caluinistes or Sathanisâ—es VVhat Priuiledge haue ye before your felowes a matche beinge made betwene you I meane that newe Cleregie of Englande and the other sectes of our time c. If yee haue this lighte of the Scriptures before your eies how is it that ye agree not within your selues yea how is it that eche one of you oftentimes disagreeth with him selfe howe is it that so many times ye haue chaunged your Commâ—nion Booke the order of your Seruice your doctrine of the blessed Sacrament your Homilies c. VVho knoweth not how in the matter of the Sacrament your chiefe Capitaines haue shewed them selues inconstant and mutable and contrary to them selues I meane Cranmere Ridley Latimer and that greate Rabbin Peter Martyr him selfe As for the resâ— they be not woorthy to be named But what saie ye be these the Heauenly Voices whereby God hath opened vnto vs his wil Then howe dare yee to transgresse his wil declared in these Voices where ye reade expressely that he whiche heareth not the Churche is to be taken for no better then a Heathen and a Publicane As yee procede ye saye that onely in the Scriptures mans harte can haue setled reste and that in them be abundaÌ„tly and fully comprehended al thinges what so euer be needeful for our Saluation as Origen Augustine Chrysostome and Cyrillus haue taught Either you knowe not what you saie sir Defender nor the thinges of whiche you make affirmation as S. Paule saile of suche as ye are writinge to Timothe or you are fowly ouerseene If the harte of man haue setled rest in the Scriptures onely as you saye then in nothinge els but in the Scriptures By this you seeme to trouble and disqutet many hartes For if this be true then had good Abel no better reste in his harte then wicked restlesse Cain VVhen the Holy Booke of Scripture was loste whiche God restored by Esdras were there none in al that time whose hartes had setled reste VVhat foolishe and absurde doctrine is this VVhat if it had pleased God there had neuer benne letter written of the Olde or Newe Testament shoulde not Gods frendes haue founde his peace that passeth al sense as S. Paule saieth Had Paule Antony Hilarion
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 quà m 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
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 vnquà m 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
Veritas quòd ipsorum Ecclesia esset relinquenda ipsi de Sacerdotali Dignitate ad Humilitatem venirent popularem Heretical Bishoppes shut vp the gates of the Truthe â–ª For thei know that if the Truthe be once laide open their Churche shal be foresaken And they from theire Pontifical Dignitie shal be brought downe to the basenesse of the people Petrus Ferrariensis in consideration hereof complaineth thus O miseros Imperatores Saeculares Principes qui haec alia sustinetis vos seruos Ecclesiae facitis Et Mundum per eos infinitis modis vsurpari videtis nec de remedio cogitatis Quia prudentiae Sapientiae non intenditis Alas miserable are yee the Emperours and Princes of the vvorlde that abide these and other like thinges at the Popes handes and make your selues slaues vnto the Churche Yee see the worlde is by innumerable waies miserably abused by them yet yee neuer bethinke your selues of any remedie Bicause yee applie not your mindes to vvisedome and knovvledge S. Hierome saithe Vt sagittent in obscuro rectos corde Isti tantam sibi assumunt Authoritatem vt siue Dextra doceant seu Sinistra id est siue bona siue mala â—olint Discipulos ratione discutere sed se praecessores sequi Tunc hi qui priùs decipiebant nequaquam vltrà ad eos valebunt accedere postquam se senserint intellectos To strike in the darke them that be simple of harte These menne challenge vnto them selues sutche Authoritie that whether they teache with the Right hande or with the Leafte that is to saie whether they teache good thinges or badde they wil not haue their Disciples or Hearers with reason to examine their saieinges but onely to folowe them beinge their Leaders For then they whiche before deceiued the people can no more comme vnto them after they once perceiue they be espied The Apologie Cap. 16. Diuision 1. Verely we for our partes as we haue saide haue donne nothinge in alteringe Religion vpon either Rashnesse or Arrogancie nor nothinge but with good leasure and greate consideration Neither had we euer entended to doo it excepte bothe the manifest most assured VVil of God opened to vs in his Holy Scriptures and the regarde of our owne Saluation had euen constreined vs thereunto For though wee haue departed from that Churche whiche these menne cal Catholike and by that meanes geate vs enuie amongest them that wante skil to iudge yet is this yenough for vs it ought to be yenough for euery wise and good man and one that maketh accompte of Euerlastinge Life that we haue gonne from that churche whiche had power to erre whiche christe who can not erre tolde so longe before it shoulde erre and whiche we our selues did euidently see with our eies to haue gonne from the Olde Holy Fathers and from the Apostles and from Christe him selfe and from the Primitiue and catholique churche of God wee are comme as neare as we possibly coulde to the Churche of the Apostles and of the Olde catholike Bishoppes Fathers whiche Churche we know hathe hitherto benne sounde and perfite and as Tertullian termeth it a Pure Virgine spotted as then with no Idolatrie nor with any foule or shameful faulte and haue directed accordinge to theire Customes and Ordinaunces not onely our Doctrine but also the Sacramentes and the Fourme of common Praier M. Hardinge Ye haue treated hereof after your accustomed manner that is to saie with al Vntruthe and Lies Yee comme in with many gaie woordes VVhereto with guilty conscience in wardely yee saie yea thereto with lieinge tongue out wardely doo yee not saie naie This generation of loose Apostates incestuous Vowbreakers Sacrilegious Churcherobbers despisers of all Holinesse breakers of the deade mennes willes ouerthrowers of all aunciente order and discipline If it be so where be your Signes where be your Miracles where be the examples of your rare Vertue and Holinesse The B. of Sarisburie The reste of your speache wee wil passe ouer as talke of course Touchinge your curious demaunde of Signes and Miracles Pope Leo maie answeare you For whereas certaine of your Forefathers in olde times saide If he be the Kinge of Israel lette him comme downe from the Crosse and wee wil beleeue him Pope Leo saithe thus vnto them Non erat vestrae coecitatis arbitrio Stulti Scribae Impij Sacerdotes ostendenda potentia Saluatoris Yee foolishe Scribes and wicked Priestes the Power of our Saueour was not to be shewed at the discretion of your Blindenesse God sheweth his Miracles when and where and to whome he wil. S. Chrysostome saithe In fine temporis concedenda est potestas Diabolo vt faciat Signa vtilia vt iam Ministros Christi non per hoc cognoscanius quia vtilia faciunt Signa sed quia omninò haec Signa non faciunt In the ende of time Power shal be geuen to the Diuel to woorke profitable Signes and Miracles So that then wee cannot knowe the Ministers of Christe by that they woorke profitable Miracles but by that they vvoorke no Miracles at al. S. Augustine saithe Non dicat Ideo verum est quia illa vel illa mirabilia fecit vel iste vel ille aut quia homines ad memorias mortuorum nostrorum orant exaudiuntur aut quia illa vel illa ibi contingunt c. Remoueantur ista vel Figmenta mendacium hominum vel portenta Fallacium Spirituum Lette no man saie Therefore it is true for that this man or that man hath wrought this or that Miracle or for that menne make their Praiers at the Toumbes of our deade and obteine their desires or for that these or these Miracles be wrought there c. Awaie with these thinges they maie be either the Iugglinges and Mockeries of deceiteful menne or els Illusions of Lieinge Sprites Againe S. Chrysostome saithe Per Signa cognoscebatur qui essent Veri Christiani qui Falsi Nunc autem Signorum operatio omnino ' leuata est Magis autem inuenitur apud eos qui falsi sunt Christiani In olde times it was knowen by Miracles who were the True Christians and whoe the False But nowe the woorkinge of Miracles is taken quite awaie and is rather founde emonge them that be false Christians Therefore S. Augustine saithe Contra istos Mirabiliarios cautum me fecit Deus meus dicendo In nouissimis diebus exurgent Pseudoprophetae facientes Signa Portenta vt inducant in errorem si fieri possit etiam Electos Againste these Moungers of Miracles my God hath armed me saieinge In the later daies there shal rise vp False Prophetes woorkinge Signes and woonders to deceiue the Electe of God if it be possible Neither is the Gospel of Christe preached this daie vtterly without Miracles The Blinde see the Doumbe speake your Idolles are fallen your Greate Babylon is comme to grounde These M. Hardinge if
you haue eies to sée them are no smal Miracles S. Chrysostome saith The Conuersion of the vvorlde is a Miracle S. Augustine saithe Modò Caro Coeca non aperit oculos Miraculo Domini Et Cor Coecum aperit oculos Sermone Domini Nowe adaies the Blinde fleashe openeth not her eies by the Miracle of our Lorde Put the Blinde harte Openeth his eies at the VVoorde of our Lorde And againe Modò Aures Corporis surde◠non aperiuntur Sed quà m multi habent clausas Aures Cordis quae tamen Verbo Dei penetrante patescant Nowe adaies the deafe Eares of the Body be not opened yet many there are that haue the Eares of their harte shut vp whiche Eares not withstandinge are opened by entringe of the VVoorde of God Therefore wèe maie rightly saie to you with other woordes of S. Augustine Quisquis adhuc Prodigia vt credat inquirit Magnum est ipse prodigium qui mundo credente non credit Who so euer yet requireth Miracles to bringe him to the Faithe is him selfe a greate Miracle that the worlde beleeuinge remaineth stil in vnbeliefe Where as the Phariseis saide of Christe Lette him nowe comme downe from the Crosse and we wil beleue him S. Hierome saithe vnto them Etiamsi de Cruce descenderet similiter non crederetis Yea although he shoulde comme downe from the Crosse yet woulde ye not beleeue him But it were a worlde to beholde the Glorious Countenance of your Miracles Your Crosses can speake youre Idolles can goe your Images can lighte their owne Lampes your Holy VVater is hable to calme the Sea to chase awaie Mise and to make barren Wemen to conceiue If yée doubte hereof conferre with M. Cope one of your owne Louanian companie or with that Woorthy Prelate the Bishop of Verona your Holy Father Lipomanus I am ashamed to remember that you are not ashamed euen nowe in these daies to publishe in Writinge How be it sutche Religion sutche Miracles S. Hierome saithe Mendacium Antichristi Christi Veritas deuorabit The Truthe of Christe shal deucure and consume the Falsehedde of Antichriste The Apologie Cap. 16. Diuision 2. And as wee know bothe Christe him selfe al good menne heretofore haue donne we haue called home againe to the Original and firste Fundation that Religion whiche hathe benne fowly neglected and vtterly corrupted by these menne For wee thought it meete thence to take the Paterne of Refourminge Religion from whence the grounde of Religion was firste taken Bicause this one Reasone as saithe the moste Auncient Father Tertullian hathe greate force againste al Heresies Looke vvhat soeuer vvas firste that is trevve and vvhat soeuer is later that is corrupte Irenaeus oftentimes appealed to the Oldest Churches whiche had benne nearest to Christes time whiche it was harde to beleue had benne in erroure But why at this daie is not the same common regard consideration had Why returne wee not to the Paterne of the Olde Churches Why maie not we heare at this time amongest vs the same saieinge whiche was openly pronounced in times paste in the Councel at Nice by so many Bishoppes Catholique Fathers and no body once speakinge againste it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holde stil the Olde Customes M. Hardinge Ye saie muche in your owne commendation but lies be no proufes Ye haue not called Religion home againe to the Original and firste Fundation as ye saie but ye haue quite ouerthrowen all true Religion from the fundation As for your apishe noueltie ye haue taken the paterne thereof from Satan auctour of diuision the auncient ennemie of Christe and of his true religion VVee admitte the saieinge of Tertullian though it be not altogeather as ye alleage it that this reason hath greate force against all heresies VVhat so euer was firste that is true what so euer is latter that is corrupt Of the Blessed Sacramente Christe saide firste c. Ye woulde seeme to be faine that we folowed the aduise of Irenaeus VVe are contente with all our hartes And with Irenaeus we appeale to that tradition whiche is from the Apostles whiche as he saieth is kepte in the Churches by Priestes that succeded them VVith Irenaeus leauinge other Churches whose successions of Bishoppes it were a longe woorke to rehearse we require to haue recourse for triall of our Faithe to the Tradition of doctrine of the Romaine Churche whiche he termeth Greatest Oldest best knowen to al founded and set vp by the twoo moste glorious Apostles Peter and Paule VVe appeale to the Faithe of that Churche taught abrode in the world and by successions of Bishoppes brought downe vnto vs. For to this Churche saithe Irenaeus must all the Churche of Christe repaire where so euer it be for that it is the chiefe of all and for that the tradition of the true doctrine which the Apostles leaft behinde them is there faithfully kepte VVherefore if ye would after the councell of Irenaeus resorte to Rome for decision of the controuersies that be bet wixte you and vs and would them to be tried by that sense of doctrine which hath continewed by successions of Bishops euen from Peter to Pius the fourth now Pope and would stande to the auctoritie of that See Apostolike al strife were ended we should be at accorde But we haue litle hope ye will folowe this godly counsel of S. Irenaeus that blessed Martyr whose body your brethren the Huguenotes of Fraūce vilanously burned at Lions Anno Dom. 1562. after it had rested there thirten hundred yeeres and more The B. of Sarisburie The Preeminence that Irenaeus geueth to the Churche of Rome standeth in Consente and Vnitie and Agreemente of Doctrine not in Superioritie or Gouernmente ouer al the worlde For proufe whereof yee maie vnderstande that Irenaeus in the same place likewise specially noteth the Churche of Smyrna planted by Polycarpus the Churche of Ephesus planted by S. Iohn and generally sundrie other Greate Churches planted by menne of Apostolical Dignitie vnto whiche he willeth vs in like māner to repaire not onely to y◠Churche of Rome The Emperoure Theodsius willeth his Subiectes to conforme them selues in Doctrine not onely to the Romaine Bishop but also either to Nectarius the Bishop of Constantinople or to Timotheus the Bishop of Alexandria or to Pelagius the Bishop of Laodicea or to Diodorus the Bishop of Tharsus or to Amphilochius the Bishop of Iconium or to Optimus the Bishop of Antioche or to Helladius the Bishop of Caesarea or to Otreius the Bishop of Melite or to Gregorius the Bishop of Nice or to Terennius the Bishop of Scythia or to Marmarius the Bishop of Martianopolis Vnto al and euery of these notable greate Churches y◠Emperoure willeth al other inferioure Churches to repaire By sutche Examples the Fathers in the Councel of Chalcedon were contented to directe their Faithe For thus they brake out in a general shoote Omnes
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
Prophetes Euangelistes Shepeherdes and Teachers as is before mentioned In aedificationem Corporis Christi To the buildinge vp of the Bodie of Christe which is his Churche Ye shall pardon vs if we beleue S. Paule before you VVe see what is the marke ye shoote at that the lawfull successours of the Apostles Prophetes and Euangelistes and the lawfull Shepeherdes and Doctours being put from the buildinge of Christes Body the Churche your selues maie take the woorke in hande and gouerne all set your hartes as reaste it shal not be so The B. of Sarisburie In déede Christe hath ordeined Apostles Prophetes Euangelistes Pastours Teachers for the gouernmente of his Churche notwithstandinge y◠same be not alwaies allowed to sitte in Councelles nor be alwaies knowen by Rochetes or Miters If God had not prouided other Pastours Feeders bisides your Prelates the whole Churche might sterue for hunger S. Paules Woordes be true but your idle Constructions are vntrue Wée finde not faulte with Goddes Ordinance but wée reioice in Goddes Mercie for that it hath pleased him to visite his people and to discouer the multitude of these Vanities wherewith you haue so longe and so vncourteously beguiled the worlde Therefore wée correcte not Magnificat M. Hardinge as you saie but rather wee humbly singe Te Deum laudamus and reioice in God our Saueoure The right onely waie of buildinge Goddes House is to laie the Fundation thereof vpon y◠Euerlastinge vvoorde and vvil of God S. Paule saithe Other Fundation noman can laie but the same that is saide already whiche is Christe Iesus The Prophete Esaie saithe To the Lavve of God and to the Testimonie If they speake not accordinge to this Woorde they shal haue no morninge Lighte Therefore S. Hilarie saithe as it is alleged in the Apologie Aliter extruenda aliter custodienda Ecclesia est Fundamentum eius super Prophetas Apostolos collocandum est Ecclesia ita à Deo id est Doctrinis Dei aedificata non concidet Otherwise muste the Churche be builte and otherwise muste it be keapte The Fundation of it must be saide vpon the Apostles and Prophetes The Churche beinge thus builte by God that is to saie by the Doctrine of God shal neuer false The Apologie Cap. 19. Diuision 1. But marueilous notable to very good pourpose for these daies bee S. Hieromes woordes VVhom so euer saithe he the Deuil hathe deceiued and entised to fal asleepe as it vvere vvith the svveere and deadely enchauntementes of the Maremaides the Sirenes those persones doothe Goddes VVoorde avvake vp saieing vnto them Arise thou that sleapest lifte vp thee selfe and Christe shal geeue thee light Therefore at the comminge of Christe of Goddes VVoorde of the Ecclesiastical Doctrine and of the ful destruction of Niniue and of that most bevvtiful Harlot then shal the people vvhiche heretofore hadde benne cast in a traūce vnder their Maisters be raised vp and shal make haste to goe to the Mountaines of the Scriptures and there shal thei find hilles Imeanemoses and losua the Sonne of Nun other Hilles also vvhiche are the Prophetes and Hilles of the Nevve Testament vvhiche are the Apostles the euangelistes And vvhen the people shal flee for succoure to sutche Hilles and shal be exercised in the readinge of this kinde of moūtaines though thei finde not one to teache them for the haruest shal be greate but the labourers fevv yet shal the good desire of the people be vvel accepted in that thei haue gotten them to sutche Hilles and the Negligence of theire Maisters shal bee openly reproued These be S. Hieromes woordes that so plaine as there needeth no Interpretour For they agree so iuste with the thinges we now see with our eies haue already comme to passe that wee maie verily thinke he meante to foretel as it were by the Spirite of Prophesie and to painte before oure face the Vniuersal state of oure time the fal of the moste gorgeous Harlot Babylon the repairinge againe of Goddes Churche the blindenesse and slouthe of the Bishoppes and the good wil forewardenesse of the people For who is so blinde but he seethe these menne be the Maisters by whome the people as saithe S. Hierome hath benne leadde into erroure lulled a sleepe Or who seeth not that Rome that is their Niniue whiche sometime was painted with fairest colours nowe her vizarde beeinge pulled of is bothe better seene and lesse sette by Or who seeth not that good menne beinge awaked as it were out of their deade sleepe at the lighte of the Gospel and at the voice of God haue resorted to the Hilles of the Scriptures waitinge not at al for the Councelles of sutche Maisters M. Hardinge Ye wreste the saieinge of S. Hierome to your purpose that is to saie so as it may seeme to be spoken against the Churche that now is wherein ye make him a Prophete And that this place mighte sounde the more against the Clergy to the commendation of the people and to stirre them to reade the Scriptures after your accustomed maner ye sticke not to adde some what of your owne in one place to take awaie a litle of the Doctour in an other place to alter the woordes in an other place VVho looketh so narrowly for trial of this as your secretarie thought maliciously when he wrote it by diligent conference of this Apologie with S. Herome he shall finde it Now concerninge the right sense of the place S. Hieromes intent was not to foretell and paint before our face as you saie the vniuersall state of our time but to tell and declare the meaninge of the Prophete Nalium signifiynge the state of the time now paste to witte the time of Christes firste comminge into the world for the woordes do expressely speake thereof After S. Hieromes exposition by Niniue that Prophete meaneth the worlde by the Assyrian Kinge the Deuill And there he prophecieth the ruine of the worlde and of the Deuill at the comminge of Christe S. Hierome speaketh neuer a woorde of your harlotte Babylon whereof ye and your vnlearned ministers haue neuer donne bablinge meaning thereby the Holy Romaine Churche First you Sir defender that penned this geare haue plaide a false parte by diuidinge the one member of the sentence into twoo Or rather by puttinge in one woorde and leauing out an other For where S. Hierome hath thus Et consummationis Niniue speciosissimae quondam Meretricis whereby he meante the vndoinge of the Deuils power in the worlde once that is to saie before the comminge of Christe a most beautiful harlotte that you might geue occasion of reproch to the Romaine Church which falsefiynge the doctours sense you vnderstand by Niniue you haue set it forthe thus Et consummationis Niniue speciosissimae meretricis Then you descant vpon it as though S. Hierome had so written and saie that he setteth before our face the falle of the most gorgeous
Sanctuarie to turne light into darkenesse and darkenesse into light and yet neuerthelesse to binde him to his promisse Al menne be liers but God onely is true and preuailethe when he is iudged God knoweth his owne Christe wil be euermore with his Churche yea although the whole Churche of Rome conspire against him But why doo you so mutche abate your rekeninge Why make you not vp your ful accoumpte of fiftéene hundred thréescoare and sixe yéeres as ye were woonte to doo Ye haue here liberally and of your selfe quite striken of fiue hundred thréescoare and sixe yeeres that is to saye the whole time wherein the Apostles of Christe and Holy Martyrs and other Learned Fathers and Doctours liued in whiche whole time it appeareth by your owne secrete Confession the Churche of God might wel stande bothe without youre Priuate Masse for then was there none and also without many other your like fantasies Neither ought you M. Hardinge so déepely to be greeued and to calle vs Apostates and Heretiques for that wee haue reformed either our Churches to the Paterne of that Churche or our selues to the example of those Fathers Verily in the iudgement of the godly fiue hundred of those firste yeeres are more woorthe then the whole thousande yeeres that folowed afterward Therefore I wil aunsweare you with the woordes of S. Hierome Quisquis es assertor â—ouorum Dogmatum quaeso te vt parcas Romanis â—uribus parcas Fidei quae Apostolico ore laudatur Cur post quadringentos annos docere nos niteris quod anteà nesciuimus Cur profers in medium quod Petrus Paulus edere noluerunt Vsque ad hunc diem sine ista Doctrina Mundus Christianus fuit Thou that art a Mainteiner of newe Doctine what so euer thou be I praie thee spare the Romaine eares spare the Faithe that is commended by the Apostles mouthe Why goest thou aboute nowe after foure hundred yeeres to teach vs that Faithe which before wee neuer knewe Why bringest thou vs foorthe that thinge that Peter and Paule neuer vttered Euermore vntil this daye the Christian world hathe benne without this Doctrine The Apologie Cap. 4. Diuision 7. For yf the Popes woulde or els if they could weigh with theire owne selues the whole mater and also the beginninges and procedinges of our Religion howe in a manner al theire trauaile hathe come to nought no body driuinge it forewarde and without any worldly healpe and howe on the other side our cause againste the wil of Emperours from the beginninge againste the willes of so many Kinges in spite of the Popes and almoste maugre the head of al menne hathe taken encrease and by little and little spredde ouer into al Countreis and is come at length euen into Kinges Courtes and Palaces Theise same thinges me thinke the might be tokens greate yenough to them that God him selfe doth strongly fight in our quarrel and dothe from Heauen laughe at theire enterprises and that the force of the Truethe is sutche as neither Mans Power nor yet Helle gates are able to roote it out M. Hardinge It is wel that ye vse the terme of the beginninge and procedinges of your Religion For in deede of late yeres it beganne not at Ierusalem but at Wittenberg Neither was it first deliuered vnto you by an Apostle but by an Apostata Stil it procedeth and the farther of from the end And wel may ye name it your Procedinges for there is no staie in it VVhat likethe to day mislike the tomorowe The seely begiled soules that folowe it be as S. Paule saithe ouer learninge and neuer reachinge to the knowledge of the Truthe Did not your Religion beginne firste of Coâ—etise and grew it not afterward of rancour and malice whiche Martin Luther conceiued against the Dominican Friers in Saxonie because Albert the Archebishop of Mentz and Electour of the Empire had admitted them to be Preachers of the Pardon of a Croisade against the Turkes coÌ„trary to an Ancient custome whereby the Augustine Friers of whom Luther was one had of longe time ben in possession of that preserment Is it not wel knowen what afstirre Frier Luther made against Iohn Tetzet the Frier of S. Dominikes order for that the said Tetzet was made chiefe preacher of a Pardon wherein was greate gaine and thereby him selfe was bereft of that sweete Morsel whiche in hope he had almost swallowed downe Where you saie your Religion is spred abroade and hath taken so mutche encrease against the willes of Princes and almost maugre the head of al men that is as false as your Religion is Did not the greate slaughter of your hundred thousand Boures of Germanie signifie to the world your cause to haue had the helpe of man VVhat maie weindge of the great League of Germaine Princes made at the diere of Smalcald for defence of your Lutheran Gospel The troubles and tumultes of Fraunce raised by your Brethren the Huguenots and the lament able outrages committed there for your Gospels sake be they not a witnes of fresh memorie that your Religion is maintained set forthe and defended with power and helpe of men That it is nowe at length come euen into Kinges Courtes and Palaices it mouethe wise men no lesse to suspect it then to praise it The B. of Sarisburie Ye make your selfe game M. Hardinge for that the Preachinge of the Gospel issued first out of Wittenberg and not from Rome Notwithstandinge Wittenberg is a noble and a famous Vniuersitie so generally frequented out of al foreine Countreis and so mutche commended for al kindes of tongues and liberal knowledge as not many the like this day in Christendome But be it that Wittenberg were so simple a burrough as M. Hardinge imagineth Yet were it not more simple then was the Towne of Nazareth in whiche poore Towne notwithstandinge firste appeared the most glorious and greattest Light of the world Christian modestie would not disdeigne the Truthe of God in respecte of place That rather becommethe the Proude lookes of the Scribes and Phariseis They despised Christe and his Disciples and called them Nazarenes in despite of his Countrie And there hence it is likely first grewe that scorneful question vsed by Nathanael Nunquid ex Nazareth potest aliquid esse boni Can any good thinge come from Nazareth so poore a Towne So Celsus the Heathen despised the Religion of Christe bicause it came not from Rome or Athens but from the Barbarous Iewes For thus Origen reportethe of him Dogma Christianuns affirmat à Barbaris cepisse ortum hoc est à Iudaeis He saithe the Doctorue of the Christians had his beginninge onely from a Barbarous Nation that is to say from the Iewes But this is the mighty hande and power of God He chusethe the weake thinges of the world to confounde the strong and the foolishe thinges of the world to confounde the wise He ouerthrowethe the greate Goliath with a seely
haue not without iust cause left these men rather haue returned to yâ— Apostles olde Catholique Fathers And iâ— we shal be founde to do the same not colourably or craftily but in good Faith before GOD Truely Honestly Cleerely and Plainely and if they theim selues whiche flie our Doctrine and would bee called Catholiques shal manifestly see howe al these titles of Antiquitie whereof they boaste so mutche are quite shaken out of their handes and that there is more pith in this our cause then they thought for we then hope and trust that none of them wil be so negligent carelesse of his owne Saluation but he wil at length studie bethinke him selfe to whether parte he were best to ioine him Vndoubtedly excepte one wil altogeather harden his hart and refuse to heare he shal not repent him to geue good heede to this our Defence and to marke wel what we saie and how truely and iustly it agreeth with Christian Religion M. Hardinge I see wel we must looke to your fingers Ye spit foorth your gal and cholar by and by at the first Through your whole Booke in woorde ye pretend Truthe zeale plainnes and sober dealing But in deede power out litle other then Lieing Spite Scoffes and immoderate railing The effecte of the rest in this Ye haue ioined your selues to the Synagog of Antichriste Ye serue the stage ye haue begonnt to playe your Tragedie on falsely shamefully darkely and guilefully your bragges and promises your crakes of Goddes Holy woorde your errours your Heresies your contagious poison your sclaunders your newe Cleregies Doctrine c. The B. of Sarisburie The Saieing of S. Hierome is auouched by yâ— like Saiyng of Ruffinus an Auncient writer Thus he saithe Vnam notam Haereseos qui dissimulat non est Christianus Who so dissembleth when he is called Heretique is no Christian man For the rest blame me not good Christian Reader yf I vse no moe woordes then néede requireth If I thought it woorthy the while I could answeare al these thinges more at large I trust in our whole Apologie there appeareth no sutche immoderate kinde of railing But if I should folow M. Hardinges humoure and write but the one halfe of that he writeth then perhappes I might woorthily be called a railer The Apologie Cap. 7. Diuision 2. For where they cal vs Heretiques it is a crime so hainous that onlesse it maie be seen vnlesse it may be felt in manner may be holden with handes fingers it ought not lightly to be iudged or beleued when it is laied to the charge of any Christian For Heresie is a forsaking of Saluation a renouncing of Gods Grace a departing from the Body and Sprite of Christe M. Hardinge The Definition ye seeme to make of Heresie is not sufficient For as ye define it so euery deadly sinne is Heresie For euery deadly sinne is a forsaking of Saluation a renouncing of Gods Grace a departing from the Body and Sprite of Christe Heresie is a false Doctrine against the right beleefe by him that professeth the Faithe stubbournly either auouched or called in doubte In which Definition this woorde stubbournly is added bicause it is not errour onely in those thinges that be of Faithe but stubbournes in errour that maketh an Heretike as S. Augustine teacheth VVho saithe he in the Church of Christe sauer any thing that is vnholsome and crooked if being sharply admonished to sauer that is hole and right they resist stubbournly and wil not amend their venemous and deadly Doctrines but stande to defend them theâ— be Heretikes But now the lawe of vpright dealing specially in Gods cause so requiring ye must pardon vs. if as among husbandmen we cal a rake a rake a spade a spade a mattocke a mattocke so among Diuines we cal Heresie heresie and likewise falsehed lieing sclaundering crafte hypocrisie Apostasie malice blasphemie euery such crime by his proper name without al glosing The B. of Sarisburie Ye saie This is not the right Definition of Heresie Verily M. Hardinge this is but a simple quarrel It was not my minde in this place to vtter any Definition of Heresie either right or wronge You knowe right wel that sutche curiositie in this kinde of writinge is not néedeful It is sufficient our woordes be true although they include no Definition For iust proufe of Heresie three thinges necessarily are required First that it be an errour Secondly that it be an errour againste the Truthe of Goddes woorde For otherwise euery errour maketh not an Heresie Thirdly that it be stoutly and wilfully maineteined Otherwise an errour in Goddes Truthe without wilful mainteinance is not an Heresie S. Augustine saith Errare possum Haereticus esse non possum In an errour I may be but an Heretique I cannot be It was not so necessarie in this mater so precisely to séeke vp Definitions I thought it sufficient onely to declare the horrour of Heresie For as touchinge the Definition S. Augustine saithe Quid sit Haeresis regulari quadam Definitione comprehendi sicut ego existimo aut omnino non potest aut difficillimâ— potest To expresse by orderly Definition what thinge maketh an Heretique as I iudge it is either impossible or very harde Therefore you M. Hardinge and your felowes are the more blame woorthy for yâ— of euery your fantasies ye haue made an Heresie Ludouicus Viues one of your owne Schoole thus complaineth thereof Haeresis nomen rebus leuissimis impingitur Idem facerent Scotistae de Thomistis nisi Scholarum consuetudo aures emolliuisses The name of Heresie is laide vpon euery light mater So would the Scotistes handle the Thomistes sauinge that the custome of the Schooles hath brought theire eares in vre Thus Pope Nicolas saithe Qui Romanae Ecclesiae Priuilegium auferte conatur hic procul dubio labiâ—ur in Haeresim Who so euer goeth about to abrogate the priuilege of the Churche of Rome be no doubte is an Heretique That ye speake of stubbernenesse in defence of Heresie I praye God M. Hardinge it doo not ouer neare touche your selfe I praye God you doo not wilfully defende that thinge wherein you knowe and sée manifest and open errour Verily S. Hierome saithe Quicunque aliter Scripturam intelligit quà m sensus Spiritus Sancti flagitat quo scripta est licet ab Ecclesia non recesserit tamen Haereticus appellari potest VVho so euer expoundeth the Scriptures otherwise then the sense of the Holy Ghoste by whome they were written dothe require although he be not yet departed from the Churche yet maye he wel be called an Heretique Likewise the old Father Tertullian saithe Quicquid contra veritatem sapit Haeresis est etiam vetus Consuetudo VVhat so euer thinge â—â—uoureth against the Truthe it is an Heresie be it neuer so mutche an old custome Likewise your Tyrannical and filthy restraininge of Priestes lauful mariage Vdalricus the Bishop of August a
be confounded Of Abailard and Almarik and certaine other your strange names wée haue no skil They are none of ours Of Iohn Hus Hierome of Prage and Berengarius and other like vertuous Learned men wée haue no cause to be ashamed Theire Doctrine standeth stil and encreaseth daily bicause it is of God But as for yours bicause it is onely of your selues therefore it falleth daily and is now forsaken the worlde through You saie that the simple namè of Secte or Heresie wherewith S. Paule was charged was not so infamous or odious in those daies and that Tertullian called the Religion of Christe a Secte or Heresie without any manner blemmishe or note of euil It was néedelesse for M. Harding to auouche Vntruthe so earnestly without cause I graunte the name of Heresie or Secte emonge the Philosophers was not infamous Cicero saithe Cato in ea Haeresi est quae nullum sequitur florem Orationis But in case of Religion it was euermore emongst al men taken in il parte and condemned and coumpted odious Touchinge S. Paule in howe good parte the Iewes called him Heretique it may easily appeare by these woordes of Tertullus his accuser Inuenimus hunc virum pestilentem mouentem seditionem omnibus Iudaeis per vniuersum orbem ac Principem Sectae Nazaraeorum We haue founde this man to be a Pestilent and a wicked felowe mouinge sedition emonge the Jewes throughout the whole worlde and a Captaine of the Heresie of the Nazareines In sutche good parte they saide vnto Christe Arte thou greater then was our Father Abraham Thou arte a false Prophete and deceiuest the People Thou arte a Samaritane and hast the Diuel The like good parte Christ promised afore hande to his Disciples They shal caste you out of theire Synagoges Ye shal be hated of al men for my names sake In sutche good parte and meaninge was S. Paule called an Heretique And so M. Hardinge bisides others your owne Doctour Nicolaus Lyra would soone haue tolde you But muche more I marueile ye should so vnaduisedly saye that Tertullian called the Christian people a Secte or Heresie in good parte and as you saye without any blemishe or note of euil For the same Tertullian in the same Apologie saithe the Heathens commonly called the Christians Incestos Homicidas Infanticidas Sacrilegos Pessimos Nocentissimos Publicum odium Hostes humani generis Omnium Scelerum reos Deorum Imporatorum Legum Morum Naturae totius inimicos Aduouterours against kinde Mankillers killers of Children Churcherobbers moste wicked moste husteful the publique hatred the enemies of Mankinde guiltie of al kinde of wickednesse Enimies against the Goddes against the Emperours against the Lawes against good order against Nature it selfe Where so euer they sawe them they made an outcrie vpon them Christianos ad Leonem Non licet esse Christianos Haue these Christians to the Lion It is not lawful these Christians shoulde liue So S. Augustine saithe Factum est vulgi Prouerbium Pluuia defecit cause Christianorum It is nowe become a common Prouerbe emonge the people our raine faileth vs bicause of these Christians So Eusebius saithe the Religion of Christe was called Impiorum Christianorum Haeresis The Heresie of the Godlesse Christians These woordes M. Hardinge I trowe were neuer vttered without al manner blemishe and note of euil S. Hierome saithe Quod magis mirum sit etiam illud de Actibus Apostolorum videtur esse relegendum Fidem nostram in Christum Ecclesiasticā Disciplinā iam tunc à peruersis hominibus Haeresim nuncupatam And that wee maye the more marueile wee maye once againe reade this place of the Actes of the Apostles where we finde that the Christian Faithe and Ecclesiastical Discipline was euen then of wicked menne called on Heresie Euen as rightly M. Hardinge and vpon as good groundes you haue againe this daye condemned the same Gospel of Christe and in ans good parte meaninge haue called it Heresie But wée maye truely and simply saye with S. Paule Accordinge to this Secte whiche you calle Heresie wee woorship the God of our Fathers whiche is the Father of our Lorde Iesus Christe The Apologie Cap. 8. Diuision 1. But the more sore and outragious a crime Heresie is the more it ought to be proued by plaine stronge argumentes especially in this time when menne beginne to geue lesse credite to theire woordes to make more diligent searche of their Doctrine then thei were wonte to doo For the people of God are otherwise instructed nowe then they were in times paste when al the Bishoppes of Romes Saieinges were allowed for Gospel and when al Religion did depende onely vpon theire Authoritie Nowe a dayes the Holy Scripture is abroade the writinges of the Apostles and Prophetes are in Printe whereby al Truthe and Catholique Doctrine maye be prooued and al Heresie maye be disproued and confuted M. Hardinge VVhere ye require your Heresie for so muche as it is so hainous a crime by plaine and stronge are gumentes to be prooued it is not vnfoowen how sufficiently and substantially that is perfoormed already by men of excellent learninge as wel of this age as of times paste VVas not Berengarius the first Author of your Sacramentarie Heresie by most plaine and stronge argumentes confuted of Lanfrancus B. of Canturbury and Guinundus B. of Auersa VVere not the Peterbrusians so whose Heresie ye holde against the Blessed Sacrifice of the Masse of the learned Abbot Petrus Cluniaccensis VVas not VVicklef so of Thomas VValden a learned man of Englande hathe not Luther and Oeclampadius benne so confuted in our time of that Holy and learned Father Bishop Fisher But whatshal I speake of particular men were they newer so excellent by whome they haue benne confuted sithe by Publike sentence of the Churche they haue bene condemned bothe in General and Prouincial Councels Therefore we thinke it not noede no we againe to prooue your doctrine so sufficiently condemnèd to be Heresie That the people be no we otherwise instructed then they were in times paste we confesse But whether better nowe then in our Forefathers dayes they that can consider the liues of them no we and of them that were then maye easily Indge The saieinges of the Bishop of Rome were neuer allowed for the Gospel His priuate sayinges and common talke might be erroneous notesse then other mennes But what he saith by waie of iudgement and sentence definitiue in doubteful pointes touchinge Religion suche saieinges of Peters successour for whome Christe prayed that his Faithe might not faile and who was commaunded by Christe to strengthen his Brethren we take for Truthe and the same obediently receiue So the Fathers assembled in Councel at Chalcedon receiued and agreed to the sayinge and writinge of Pope Leo nolesse then if Peter the Apostle and firste Bishop of Rome him selfe had spoken The Popes auctoritie we acknowledge
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 cauâ—â—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 â–ª 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
Father Athanasius Nos ista Hausimus à Magistris diuinitùs afflatis qui Sacros Libros euoluerunt These thinges haue we learned of our Maisters or Fathers inspired from Heauen whiche haue Readde and perused the Holy Scriptures For S. Augustine very wel saithe Secundum hos Libros de coeteris Literis vel Fidelium vel Infidelium liberè iudicamus Accordinge to those Bookes of the Scriptures wee iudge frankely of al other writinges whether they be of the Faitheful or of the Vnfaitheful Therefore S. Hierome saithe Omni studio legendae nobis sunt Scripturae in Lege Domini meditandum die ac nocte vt probati trapezitae sciamus quis numus probus sit quis adulterinus Wee muste Reade the Scriptures with al diligence and muste bee occupied in the Lawe of our Lorde bothe daie and nighte that wee maye become perfite exchangers and be hable rightly to discerne what Monie is lawful and what is Counterfaite S. Hilarie saithe Hoc proprium est Apostolicae Doctrinae Deum ex Lege ac Prophetis in Euangelijs praedicare This is the very order of the Apostles Doctrine in the Gospel to Preache God out of the Lawe and the Prophetes Otherwise touchinge the discourse of natural reason S. Ambrose saithe No Creature either in Earthe or in Heauen is hable to reache the deapthe of these thinges Thus he saithe Mens deficit Vox silet non mea tantùm sed Angelorum Supra potestates supra Angelos supra Cherubim supra Seraphim supra omnem sensum est The minde is astonned the voice faileth not onely mine but also of the Angelles It is aboue the powers aboue the Angelles aboue the Cherubius aboue the Seraphins and aboue al manner vnderstandinge And therefore he saithe as it is alleaged once before Nolo nobis credatur Scriptura recitetur Non ego dico à me In principio erat Verbum Sed audio I woulde not ye shoulde beleeue mee Lette the Scriptures be readde I saye not of mee selfe In the beginninge vvas the VVoorde but I heare it spoken And againe he saithe in the same Booke vnto the Emperour Gratian Facessat nostra Sententia Paulum interrogemus Let our Iudgemente stande aparte and let vs aske S. Paule the question But M. Hardinge saithe VVhoso euer maketh this argumente whiche in your VVoorde is implied The Scriptures are to be asked Ergo the Holy Fathers are not to be asked maketh a foolishe argumente It seemeth no greate pointe of Wisedome M. Hardinge to vpbraide others with folie without cause God encrease bothe you and vs in al wisedome and vnderstandinge in Christe Iesu How be it our Argumente howe so euer it hathe pleased you to fashon and to handle it as we meante it and made it had no sutche Folie Wherefore what so euer Folie is nowe come to it it is your owne it is not ours For wée denie not the Learned Fathers expositions and iudgementes in doubteful cases of the Scriptures Wée reade them our selues Wée folowe them Wée embrace them and as I saide before wée moste humbly thanke God for them But thus wée saie The same Fathers opinions and iudgementes for as mutche as they are sometimes disagréeable one from an other and sometimes implie contrarieties and contradictions therefore alone and of them selues without farther authoritie and guidinge of Goddes Woorde are not alwaies sufficient Warrantes to charge our Faithe And thus the Learned Catholique Fathers themselues haue euermore taught vs to esteeme and to weighe the Fathers The Ancient Father Origen saithe thus as it is reported before Ex Solis Scripturis examinationis nostrae discretio petenda est The discussinge of our Iudgemente muste be taken Onely of the Scriptures And againe Sensus nostri enarrationes sine Scripturis testibus non habent fidem Our Iudgementes and Expositions without witnesse of the Scriptures haue no credite Likewise S. Augustine Ego Solis Canonicis Scripturis debeo sine vlla recusatione consensum My consent without exception I owe not vnto any Father were he neuer so wel learned but Onely to the Holy Canonical Scriptures His reason is this Nam cùm Dominus â—acuerit quis nostrum dicat Illa vel illa sunt Aut si dicere audet vnde probat For where as the Lorde him selfe hath not spoken who of vs can saie It is this or that Or if he dare saie so howe can he prooue it And therefore he concludeth directly and in like woordes with S. Ambrose Ego vocem Pastoris inquiro Lege hoc mihi de Propheta Lege de Psalmo Recita de Lege Recita de Euangelio Recita de Apostolo I require the voice of the Shephearde Reade me this mater out of the Prophete Reade it mee out of the Psalmes Reade it out of the Lawe Reade it out of the Gospel Reade it out of the Apostles The Apologie Cap. 10. Diuision 1. Wherefore if wee he Heretiques and they as they woulde faine be called be Catholiques why doo they not as they see the Fathers whiche were Catholique men haue alwaies donne Why doo they not conuince and maister vs by the Diuine Scriptures Why doo they not calle vs againe to be tried by them Why doo they not laye before vs howe wee haue gonne awaye from Christe from the Prophetes from the Apostles and from the Holy Fathers Why sticke they to doo it Why are they afraide of it It is Goddes cause Why are they doubteful to commit it to the trial of Goddes Woorde Yf wee be Heretiques whiche referre al our controuersies vnto the Holy Scriptures reporte vs to the selfe same Woordes whiche wee knowe were sealed by God him selfe and in comparison of them sette litle by al other thinges what so euer maye be diuised by menne how shal wee saye to these folke I praye you what manner of men be they and howe is it meete to calle them whiche feare the iudgement of the Holy Scriptures that is to saie the Iudgement of God him selfe and doo preferre before them theire owne dreames and ful colde inuentions and to maintaine theire owne Traditions haue defaced and corrupted nowe these many hundred yeeres the ordinances of Christe and of the Apostles M. Hardinge VVe doo so For they condemned those that went against the Tradition of the Fathers and so doo wee The Scriptures consiste not in inke and paper but in the sense VVhiche sense the Holy Ghoste by Christes promise hath taught the Churche Epiphanius refutinge the Heretikes whiche named them selues Apostolikes saithe that the Scriptures haue neede of Speculation that is to witte to be wel studied and considered to the ende the force and power of euery argument maye be knowen It behoueth vs also saithe he to vse the Tradition For wee can not haue al thinges of the Holy Scripture Thus Epiphanius By Tradition without doubte he meaneth the sense and vnderstandinge receiued of the Fathers For that is the Keie of the VVoorde of God
setteth an other thinge that is Better Here M. Hardinge I beseeche you of your indifferente iudgement He that vseth your woordes and saithe as you saie They that liue in Matrimonie cannot please God Thei be Filthy Thei be Infidelles Vnto them nothing is cleane Theire vvhole Minde and Conscience is defiled He y◠saith Matrimonie is Vice Lecherie and Filthy Pleasure Saith he not Matrimonie is an euil thing Thus you say Thus you write These Woordes be apparente and allowed in you Bookes euen in those Bookes whereby ye woulde haue vs to Order and to directe our Liues Manners Briefely this is the Very Substance of your Doctrine in this behalfe Therefore euen by S. Augustines Iudgemente Your Doctrine is the Doctrine of Diuels And whereas ye would seeme not vtterly to condemne the state of Matrimonie but onely to sette Single Life before it as a Better thinge before a Good it maie please you to vnderstande that notwithstandinge a thinge in it selfe be Beste yet is it not therefore Vniuersally Beste for euery Man For notwithstanding Scarlet be the fairest of al Coloures and the Face the fairest parte of al the Body yet I reckē M. Hardinge to make your selfe faire ye woulde not haue your Face died in Scarlet Single Life for many causes is the Beste I graunte Yet is it not Beste for euery body but onely for him that hath the gifte of Chastitie and can with quiet minde vpright Conscience liue Single Otherwise Matrimonie is mutche better And therefore God hath leafte vs indifferently frée to bothe that who so euer cannot vse the One may chuse the other S. Paule saith Volo Omnes esse sicut meipsum I woulde euery man woulde liue Single as I doo But he addeth withal a Special Prouiso Vnusquisque Proprium donum habet à Deo alius autem sic Euery man hath his owne gifte of God One this an other that And therefore he saith further Although Single Life be the better state Yet who so euer is not continente let him Marrie Better it is to Marrie then to Burne Although otherwise he weigh Single Life before Marriage yet in this case he saith it is better to Marrie then to liue Single M. Hardinge hereto replieth They that haue Vowed haue loste this libertie and by S. Ambrose and S. Augustines Iudgemente maye not Marrie Hereof I haue partely spoken before partely shal haue occasion offered to saie more hereafter In the meane season wée are taught here by M. Hardinge to take S. Paules Woordes by the toppe and to turne them quite backwardes and thus to frame a Newe Rule of Life and to saie contrarie to S. Paule Melius est Vri quà m Nubere It is better to burne in Concupiscence then to Marrie Yet S. Augustine saithe euen of them that haue Vowed as it is before alleged Quae Nubere volunt ideò non Nubunt quia impunè non possant Meliùs Nuberēt quà m vrerentur id est quà m occulta flamma Concupiscentiae in ipsa Conscientia vastarentur They that haue a minde to Marrie and yet Marrie not bicause they cannot Marrie without reproche Better vvere it for them to Marrie then to Burne that is to saye then with the priuie flame of theire Coucupiscence to be wasted in theire Conscience Further M. Hardinge saithe This Order of Single Life was taken by the Apostles them selues And therefore saithe he it is not the Diuels but the Apostles Doctrine If this be true in déede then is this mater thorowly concluded But where was this Order taken by the Apostles By what Writinge by what Recorde by what Tradition maie it appeare Or how is it likely that the Apostles beinge Married Menne them selues would force other menne to liue Single I haue already shewed by Ignatius by Clemens by Eusebius and by S. Ambrose that the Apostles S. Iohn Onely excepted were al Married Clemens saith that Peter saw his owne Wife carried by y◠Officers to suffer deathe for Christes sake and cried vnto her comfortably by her Name O Wooman Remember the Lord. Ignatius S. Iohns Disciple saithè Opto Deo dignus inueniri sicut Petrus Paulus reliqui Apostoli qui Nuptijs fuerunt sociati qui non libidinis causa sed posteritatis surrogandae gratia Coniuges habuerunt I wishe to be founde meete for God as was Peter and Paule and the other Apostles that vvere Married and not for pleasure but for Posterities sake had VViues Chrysostome saithe Cur non ait Oportet Episcopum Angelum esse nulli humanae perturbationi vitióue subiectum Ne Ecclesiae negotia fructusque perirent Idcircò moderatam Virtutem proposuit non supremam illam atque Coelestem VVhy saithe not S. Paule A Bishop ought to be an Angel subiecte neither to any worldly affection nor to any Vice Leste the affaires and fruites of the Churche should perishe beinge without a Gouernoure Therefore he required of Bishoppes a moderate and a reasonable kinde of Vertue willinge them to be Husbandes of One Wife and not that other Vertue so High and so Heauenly that is to saye vtterly to liue vnmaried Againe he saithe Idcircò ait Vnius Vxoris Virum Ne nimis in angustum rem eam concluderet si exactissimam Virtutem experisset idcireò moderatiori admonitione maluit vti ne ex desperatione perfectae illius inueniendae Virtutis Ecclesiae sine Episcopis essent Therefore S. Paule saith Let a Bishop be the Husbande of One VVife Leste he shoulde shut vp the mater into too greate a straite if he had required that moste perfite puritie therefore he woulde rather vse a reasonable moderation or meane that a Bishop shoulde be the Husbande of One Wife Leste of despaire of findinge that excellencie of Vertue to liue Vnmarried the Churches shoulde be leafte without Bishoppes S. Paule saithe Touchinge Virgins I haue no commaundemente of the Lorde Better it is to Marrie then to burne Let a Bishop be the Husbande of One VVife Whiche laste woordes Pope Leo expoundeth thus Is Episcopus ordinetur quem Vnius Vxoris Virum fuisse aut esse Constiterit Let him be Consecrate a Bishop of whom it may wel appeare that either he is or hath benne the Husbande of One VVife S. Ambrose expoundinge these woordes of S. Paule Touchinge Virgins I haue no commaundemente of the Lord saith thus Si Doctor Gentium non habuit habere quis potuit If the Doctour of the Gentiles had no Commaundement of the Lorde touching Virgins what man els then coulde euer haue it Emonge the Rules whiche commonly are called the Apostles Canons it is written thus Episcopus aut Presbyter aut Diaconus Vxorem suā praetextu Religionis ne abijciat Aut si abiecerit à Communione segregetur si perseueret deponatur Let not either Bishop or Prieste or Deacon put awaie his Wife vnder coloure of Religion Or if he so doo let him be put from the Communion
of the Faithful And. if he so continew let him be vtterly deposed from his office S. Hierome expounding these Woordes of S. Paule Let euery man remaine in the vocation vvherein he vvas called saithe thus Ex hoc habentibus Vxores â—ollit licentiam dimittendi eas Hereby S. Paule forebiddeth Married menne to put awaye theire Wiues In the Sixth Councel holden at Constantinople it is written thus Antiquum sequentes Canonem Apostolicae diligentiae Constitutiones Sanctorum Virorum Legales Nuptias Posthac valere volumus nullo modo cum Vxoribus suis eorum connubia dissoluentes Folowing the olde Order of the Apostles diligence and the Constitutions and Lawes of the Holy Fathers froÌ„hence foorth wee wil that the lavvful Marriage of Bishoppes and Priestes shal stande in force not in any vvise dissoluinge the VVedlocke that they haue vvith theire VViues And herein they say they folowe the Olde Canon or Order of the Apostles Gratian saithe as he is before alleged Copula Sacerdotalis nec Legali nec Euangelica nec Apostolica Authoritate prohibetur The Marriage of Priestes is not forebidden by any Authoritie either of the Lawe or of the Gospel or of the Apostles Cardinal Caietane saith Dominus Discipulis suis nullum indixit Votum Our Lord appointed vnto his Disciples no manner of Vovve Clemens Alexandrinus saithe as it is saide before Epistolae Apostoli nusquam honestum Moderatumque Matrimonium prohibuerunt The Epistles of Paule the Apostle neuer forebade honeste and sobre Marriage Al these thinges wel considered I beseche thée gentle Reader indifferently to weigh M. Hardinges woordes and to demaunde of him with what countenance he coulde thus tel thee that the Order of Single Life was taken by the Apostles them selues and therefore muste be holden as the Apostles Doctrine If he happen to tel thée it is so written in the Councel of Carthage tel him againe he is deceiued I saie tel him that the Apostles of Christe neuer neither made any Law nor gaue any order for yâ— Single Life of the Ministers And therefore tel him hardly he is deceiued He wil say The woordes of yâ— Councel be plaine Quod Apostoli docuerunt ipsa seruauit Antiquitas Whiche thinge the Apostles haue taught and yâ— Antiquitie it selfe hath obserued These woordes be plaine in déede if they were not peruersly glosed Therfore tel him againe he should better haue learned bothe the maÌ„ner of the Apostles teaching also the scope and reache of this Antiquitie Certainely thus mutche his owne Glose could haue told him Apostoli nihil instituerunt de non vtendo Matrimonio iam contracto The Apostle tooke no order touchinge the not vsinge of Matrimonie already contracted And whereas the Councel saithe Apostoli docuerunt The Apostles taught The same Glose saithe Apostoli docuerunt exemplo non Institutione vel Constitutione The Apostles taught it by theire Example but not by appointemene nor by commaundemente Perhaps M. Hardinge wil saie The Apostles Example is sufficiente Thereto I wil answeare as Clemens Alexandrinus sommetime answeared certaine of the Olde Heretiques in like case Dicunt gloriosi isti iactactores se imitari Dominum qui Vxorem noÌ„ duxit Illis dicit Scriptura Deus Superbis resistit Humilibus auteÌ„ dat Gratiam These glorious Braggers saie they wil folow the Example of our Lord yâ— Married no VVife Vnto them the Scripture saith God withstandeth the Prowd and geueth Grace vnto the humble And to like pourpose S. Ambrose saith Praeceptum quidem Apostolus non habuit at habuit Exemplum In deede the Apostle S. Paule had no Commaundemente to geeue of Virginitie but Example he had Againe whereas the Councel allegeth Antiquitie Quod ipsa Seruault Antiquitas the same Glose expoundeth it thus A tempore Siricij Papae hic vocat AntiquitateÌ„ By this woorde Antiquitie the Councel meaneth the time after Pope Siricius Whiche was foure hundred yeeres after Christe And againe as it is alleged before Ante tempora Siricij Papae Sacerdotes poterant contrahere Matrimonium Before the time of Pope siricius it vvas lavvful for Priestes to contracte Matrimonie Sutche good lucke M. Hardinge hath to his Doctours and Councelles By his owne Glose he hath loste foure hundred yéeeres of his Antiquitie Panormitane after he had saide The Commaundemente of Single life is not of the Law of God he added further Quia aliâs Graeci peccarent Non enim excusaret eos Consuetudo Quia illa non valet coÌ„tra Legem Dei Otherwise the Graecians were offenders For no Custome coulde excuse them For as mutche as Custome preuaileth not against the Lawe of God Now touchinge this Councel of Carthage notwithstandinge it had benne truely Construed yet the Authoritie therof muste néedes séeme so mutche the lesse for that it decréeth of set pourpose quite contrarie to the Councel of Nice For the Fathers in the Nicene Councel durste nor to remoue Priestes and and Bishoppes from theire Wiues for that it was written Whom God hath ioiÌ„ned let noman sunder But these other Fathers in the Councel of Carthage without any stickinge or doubtinge at the mater onely with one woorde vtterly remoued them and so by force and violence and contrarie to the Commaundemente of Christe sundred diuided them whom God had ioined Whiche thing Holy Paphnutius saith was not Lawful for man to doo Touchinge Bishop Hulderichus Panormitanus Laâ—omus and Iacobus Faber and sutche others as haue spoken or written in the behalfe of Priestes Marriage M. Hardinge thinketh it sufficiente for him to answeare What if they complaine of the loose life of the Cleregie What then That is to saie What if the Cleregie liue in professed shame and open filthinesse What then As if sutche Simple Authorities were woorthy of none other answeare Yet was Hulderichus sommetime Bishop of Augusta in Germanie welneare sixe hundred yeeres agoe for his vertue and Holinesse was coumpted a Saincte Abbas Vrspergensis in his storie writeth of him in this sorte Hiltinus Augustanus Episcopus obijt Cui Sanctus Vdalrichus qui idem est Hulderichus successit Histine the Bishop of Augusta died To whom succeded Saincte Hulderichus Abbas Panormitanus was a famouse Canoniste in Iudgement Equal with any other Faber and Latomus bothe in our time were accoumpted Learned and either of them a Special Champion of M. Hardinges side Verily the woorste and vileste of al these is a greate deale bothe sounder in Iudgement and déeper in Learning then either Amphilochius whom M. Hardinge so highly estéemeth or Abdias or Hippolytus or Leontius whom they haue lately rakte out of the duste Or Clement of Rome whom he so often calleth the Apostles Felowe Neither did these writers onely complaine of the loosenesse of Priestes liues as M. Hardinge telleth vs But also for remouinge of Publique shame and sclaunder out of the Churche of God wished that the Libertie of Marriage might be restoared whiche thinge M. Hardinge
Man doothe moste abhorre vvith the pretense of this saieinge in the Gospel where as our Lorde saithe thus I haue many thinges to saie vnto you but as nowe ye are not hable to beare them Euen so saithe Tertullian Eadem dementia confitentur Apostolos quidem nihil ignorasse nec diuersa inter se praedicasse Sed non omnia volunt illos omnibus reuelasse Sed quaedam Palà m Vniuersis quaedam secretò Paucis demandasse By a like kinde of Madnesse they Confesse that the Apostles in deede were ignorante of no thinge nor taught any contrarie Doctrine emonge themselues But they saie The Apostles reucied not al thinges to al menne but shewed certaine thinges openly and to al and other certaine thinges secretely and vnto a fevve By sutche right helde sommetime the greate Heretique Arius For euen so saide he then as M. Hardinge saithe nowe Ex Electis Dei secundum Fidem Peritis Dei Rectigradis oui Sanctum Dei Spiritum acceperunt ego ita didici These thinges haue I learned not of y◠Scriptures but of the Chosen of God according to Faithe of the skilful in Godly vnderstandinge of them that walkte vprightly and had receiued the Sprite of God that is to sale by Tradition So Epiphanius saithe The Heretiques called Caiani auouched al theire solies and Heresies not by the Scriptures but by Tradition as they saide from S. Paule and tooke vpon them to knowe al those Secrete woordes that S. Paule had hearde in the Thirde Heauen If M. Hardinge maie haue leaue to handle the same weapons I doubte not but he wil soone be hable to proue that bothe his Holy Breade his Holy VVater and what so euer shal please him els came by Tradition directly from the Apostles and from Christe him selfe But S. Paule when he saide I vvil comme and take order he meante not to diuise any other Scripture or Newe Verities that they had not knowen before but onely to appointe them in what place at what time in what order and with what other Circumstances the Holy Ministration and other like Ecclesiastical Offices should be vsed As for these fantasies that M. Hardinge and his felowes haue imagined S. Augustine saithe cùm Christus ipse tacuerit quis nostrum dicat Ista vel illa sunt Aut si dicere audeat vnde probat Quis enim est tam vanus aut tam temeratius qui cùm dixerit etiam vera quibas voluerit quae voluerit fine vllo Testimonio Diuino affirmet ea esse quae tunc Dominus dicere noluit For as mutche as Christe him selfe hath not reuesed these thinges whiche of vs wil saie they be these or these Or if he so saie hovve can he proue it For who is there either so vaine or so rashe who notwithstanding he speake the Truthe to whom he listeth and what he listeth wil affirme vvithout any Testimonie of the Scriptures that these be the thinges that the Lorde then vvould not Open Sutche thinges they be S. Hierome saithe are cutte of with the Swerde that is to saie with the Woorde of God M. Hardinge saithe these expresse Woordes Persona Ingenitus Homousios are not found in the Scriptures So saide the Arian Heretiques too as wel as he But what foreeth that Epiphanius saith Nomen Substantiae non ponitur nudè nec in Veteri nec in Nouo Testamento Sensus autem eius Nominis vbique est This very woorde Substantia is not plainely expressed neither in the Newe nor in the Olde Temente But the sense and meaninge of that VVoorde is eueryvvhere So saith Anthanasius Tametfi haec voces in Scriptura non reperiuntur tamen habent earn Sententiam quam Scripturae volunt Notwithstanding these woordes be not founde expressed in the Scripture yet haue they the same sense and meaninge that the scripture willeth Touchinge the Perpetual Virginitie of that Blessed Virgine the Mother of Christe whiche M. Hardinge saithe cannot be proued by any Scriptures Gennadius writeth thus Heluidij prauitatem arguens Hieronymus Libellum Documentis Scripturarum Sufficienter factum aduersus cum edidu S. Hierome repreuinge the wilful lewdnesse of the Heretique Heluidius denieinge the Perpetual Virginitie of Christes Mother sette foorth a Booke against him furnished vvith sufficiēte Testimomonies of the Scriptures Gennadius saithe the Perpetual Virginitie of Our Lady is proued sufficiently by the Scriptures M. Hardinge onely to mainteine his quarrel saith It cannot be proued by any Scriptures but standeth onely by Tradition S. Hierome him selfe in so vaine a contention moued by an Heretique thought it sufficient to answeare thus Mariam nupsisse post partum non credimus quia non legimus Wee beleeue not that Marie was Married againe after her Childebearinge bicause vvee reade it not Here M. Hardinge thinketh to oppresse vs with the Olde Heretiques Ordinarie question Hovve knovve you saith he that the Scriptures be the Scriptures Hovv knovve you that the Gospel of Thomas Bartholomewe and Nicodeme are no Scriptures Thus they laboure to pulle al credite from the Woorde of God and sende vs onely to theire Traditions Of God and his Woorde they would euermore haue vs to stande in doubte but of the Pope and his Woorde they say in any wise wée male not doubte Hosius a special Proctoure of that side saithe Quod Ecclesia docet id est Expressum Verbum Dei What so euer the Churche teacheth he meaneth the Churche of Rome that is the very Expresse VVoorde of God A man might wel demaunde the like question of M. Hardinge Hovv knovv you that the Sonne is the Sonne Or that the Moene is the Moene Or hovve knovve you that the Churche is the Churche Or that the Congregation of the Wicked is not the Churche Sutche idle questions the Olde Heretiques the Manichées demaunded of S. augustine But S. Augustine answeared them Si quaeratis à nob is vnde nos sciamus Apostolorum esse istas literas breuiter vobis respondemus Inde nos scire vnde vos scitis illas literas esse Manichaei If you demaunde of vs hovve vvee knovve that these be the Apostles writinges wee make you this shorte answeare Euen so wee knowe that Oure writinges are of the Apostles as you knowe that your writinges are of the Heretique Manichee But for further answeare I recken M. Hardinge cannot be ignorant that the Gospel of Thomas Bartholomevve Nicodeme and sutche others were neuer written by them whoe 's names they beare but were wickedly and falsely countrefeited vnder their names by sundrie Heretiques S. Ambrose saithe Erant Pseudopropherae c. Erat autem populi gratia discernere Spiritus vt cogno scerer quos referre deberet in numerum Propherarum quos autem quasi bonus Nummularius reprobare Sic nunc in Nouo Testamento multi Euāgelia scribere conati sunt quae boni Nummularij non probauerunt There were False Prophetes c.
Hardinge be hable easily to winne the price He saithe Our Doctrine is but in a Corner of the worlde and that therefore Christe hathe geuen this watche woorde of vs Beleeue them not How be it if he would aduisedly consider the mater and looke wel about him he shoulde finde that so many Kingdomes and Countries and Commonweales as this day professe the Gospel of Christe would make a good large Corner in the Churche of God Certainely in respecte thereof Rome it selfe were a very poore Corner Vnto whom Christe specially pointed when he saide these woordes Beleeue them not bicause it is a Prophesie it is harde to iudge But it is very likely he meante Antichriste that Man of Sinne the Childe of destruction that auanceth him selfe aboue al that is called God Verily Chrysostome thereof saithe thus Non dico si dixerint vobis Ecce in Haereticis Ecclesijs illis vel in illis apparuit Christus sed etiam si in ipsis veris Ecclesijs quae Dei sunt id est domus vestrae dixerint vobis Christum apparuisse nolite eis credere dicentibus ista de me quia non est digna Diuinitatis meae notitla haec Ostendens per haec quomodò ex ipsis Ecclesijs veris frequenter exeunt Seductores Proptereà nec ipsis omninò credendū est nisi ea dicant vel faciant quae conuenientia sint Scripturis I saie not if they tel you Behold Christe hathe appeared in these or these Churches of Heretiques But if they shal saie vnto you that Christe bathe appeared in the very true Churches that are of God that is to saie that are your houses Beleeue them not if they saie thus of me for this is no woorthy knowledge of my Diuinitie By these he sheweth hovv that out of the very true Churches oftentimes come foorthe deceiuers Therefore wee maie not beleue no not them onlesse they speake or doo those thinges that are agreeable to the Scriptures Verily how so euer M. Hardinge wil shifte this mater the plaine woordes séeme rather to touche him and his companie then either Luther or Zuinglius or any other For they can pointe with theire fingers and saie Here is Christe and There is Christe Behold In this Pyre are three Christes in that fiue in that seuen in that moe Therefore it is likely that Christe géeueth vs this special watche woorde of them and sutche others Beleeue them not Here M. Hardinge maketh mutche adoo about Consecration and yet are not his Felowes wel agreed what to make of theire owne Consecration Gabriel saithe Chritus potuit sine verbo tanquam verus Deus Substantiam Panis Vini Consecrare Vel potuit verba quaedam secretò proferre per illa Consecrare Vel per haec Verba Hoc est Corpus meum Consecrare potuit Vel potuit priùs Consecrare posteà distribuere Vel primùm distribuere posteà Consecrare Quid autem horum fecerit ex Sacris Scripturis non constat Christe as beinge very God might Consecrate the Substance of Breade and VVine vvithout vvoorde Or els he might speake certaine wordes in secrete and by them Consecrate Or els he might Consecrate by these woordes This is my Body Or els he might firste Consecrate and after deliuer Or els firste deliuer and after Consecrate But vvhiche of al these he did in deede by the Holy Scriptures it appeareth not Cardinal Bessarion saithe that in the Latine Churche Consecration is wrought by the vvoordes of Christe in the Gréeke Churche by other Praiers that folowe afterwarde Catharinus intreatinge pourposely hereof saithe Christe Consecrated not vvith the same vvordes that are nowe vsed in the Masse This is my Body Durandus saithe Christe Consecrated by his Diuine povver and after Consecration saide This is my Body Petrus Alliacensis yeldeth this reason hereof Quia nisi antè fuisset Corpus Christi Christus non verè dixisset Hoc est Corpus meum If it had not benne Christes Body before Christe coulde not haue said truely This is my Body It is concluded in a Booke called Antididagma lately set foorth by the Chapter of Colaine that the bare woordes of Christes Institution without the woordes of the Canon of the Masse are not sufficient to woorke Consecration Bonauentura saithe To haue the true Fourme of Consecration wée muste séeke not to the Gospel of Christe but to the Canon Howe be it thereof groweth a greate inconuenience that Christe and his Apostles for that they had not the woordes of the Canon had therefore no Consecration Againe Bonauentura saithe that these woordes Noui Aeterni Testamenti are not of the substance of Consecration but are vsed onely as a fourniture Iohannes Scotus saithe Quod ergo est consilium Dico quòd Sacerdos intendens facere quod facit Ecclesia legens distinctè verba Canonis à Principio vsque ad finem verè consicit nec est tutum alicui reputare se valde peritum in scienua sua dicere volo uti praecisè istis verbis pro Consecratione The mater beinge so doubteful what then is your Counsel I saie that the Prieste intendinge to doo what so euer the Churche doothe and readinge the woordes of the Canon distinctly and plainely from the beginninge to the ende doothe verily Consecrate Neither is it good for a man to recken him selfe very skilful in his knowledge and to saie I vvil vse precisely these or these vvoordes to vvoorke Consecration Where also these woordes are specially noted in the Margine Nota quòd de hae materia Doctor nihil hîc asserit sed probabiliter aliquid dicens sub dubio relinquit Here marke that touching this mater of Consecration the Doctour auoucheth nothing but speakinge sommewhat by the waie of likelyhoode he leaueth the vvhole mater vnder doubte In the ende Scotus vncertainely and doubtefully concludeth thus Vnde dicunt aliqui quòd Forma Graecorum Forma nostra quaecunque scripta in Euangelijs sufficiens est ad Consecrationem Whereof somme saie thus that the Fourme of vvoordes that the Greekes vse and the Fourme that vvee vse and any Fourme els vvritten in the Gospels is sufficient to Consecration The like certainetie Bonauentura teacheth vs For thus he endeth De hoc est vtilius dubitare Quis enim potest scire vtrùm Euangelistae aut Apostolus ipse intenderint describete Formam Igitur melius est hîc piè dubitare quà m praesumptuosé definire Hereof it is best to stande in doubte For who can tel whether the Euangelistes or the Apostle Paule him selfe meante to write vs the Fourme of Consecration Therefore in this pointe it is better Soberly to doubte then presumptuously to determine By these fewe good Christian Reader thou maiste sée the grounde and certainetie of M. Hardinges Doctrine He saithe Wée haue no Consecration for that wée lacke a Thing but what Thinge it should be he and his Felowes cannot tel How be it in deede wée vse the
and in sundrie other Christen Prouinces is so feruent in frequentinge the Holy Communion as if ye sawe it ye would be ashamed of your sclaunderous reporte Let wise men and good men iudge whether we be Churcherobbers or ye vnshamefaste liers The B. of Sarisburie Where nothinge is answeared it were not amisse to replie nothinge If M. Hardinge can onely vouchesaue to calle vs sclaundâ—rous Reporters â— vnshamefast Liers and the Lordes Supper a Schismatical Mutable pollutted Communion it is sufficient the mater needeth no farther proufe To this whole matter M. Hardinge saithe He hath sufficiently answeared M. Iewel He hath answeared I graunte but how sufficiently the mater it selfe wil declare How be it he maie not in any wise forgeate that in the same twoo shorte Treaties to M. Jewel conteininge onely twoo and fourtie litle leaues of Paper he hath sente vs ouer and published threescore and foure notable and greate Vntruthes whereof I thinke he hath no greate cause so mutche to glorie He saithe That the Sacramente shoulde be deliuered to the peple in bothe kindes neither Christe euer commaunded it nor the Apostles euer ordeined it Thus M. Hardinge saithe onely bicause it liketh him thus to saie Yet this owne Catholique Doctours the Chiefe Champions of that side saie far otherwise Gerardius Lorichius saithe Ipsius Sacramenti Institutio vult vt Omnes vnà manducemus bibamus The very Institution of the Sacramente it selfe willeth that vvee Eate and Drinke al togeather And Ruardus Tapper the Deane of Louaine saithe thus Habito respectu ad Sacramentum eiusque perfectionem magis conueniret sub Vtraque specie fieri Communionem quà m sub Altera tantùm Hoc enim magis consonum est eius Institutioni integritati refectioni Corporali imò Exemplo Christi Patrum Primitiuae Ecclesiae Consideration had vnto the Sacramente and to the perfection of the same it were more conuenient that the Communion were Ministred vnder Bothe Kindes then vnder One alone For this were more agreable to the Institution and fulnesse thereof and to the outwarde refection of the Body Yea and to the Example bothe of Christe and also of the Fathers of the Primitiue Churche Certainely these woordes of Christe Drinke ye al of this Doo this in my Remembrance are very plaine woordes of commaundemente and Institution Therefore Chrysostome saithe Et in Pane in Calice Christus dixit Hoc facite in meam Commemorationem Christe bothe in the Breade and also in the Cuppe saide Doo this in Remembrance of mee Likewise Theophylactus Tremendus Calix pari cunctis conditione traditus est The Reuerende Cuppe is in equal manner deliuered to al. And whereas Christe saithe Drinke ye al of this Paschasius to make the mater the plainer putteth thereto these woordes Tam Ministri quà m reliqui Credentes As wel the Ministers as the reste of the Faitheful In like manner S. Augustine saithe Simul hoc sumimus simul bibimus quia simul viuimus VVee receiue togeather VVee drinke togeather bicause we liue togeather Notwithstandinge any Promisse of Constancie made to the contrarie yet I truste M. Hardinge of his courtesie wil beleeue either S. Chrysostome or S. Augustine or Theophylacte or Paschasius or Lorichius or Tapper or his Nevve Doctours or the Olde or his owne or others Otherwise if he be fully determined to beleeue noman it is reason that noman beleeue him Perhaps he wil saie Notwithstandinge Christes woordes be plaine yet they are not of force sufficient to binde vs for euer For so writeth Cardinal Cusanus Scripturae ad tempus adaptantur variè intelliguntur ita vt vno tempore secundum currentem Ecclesiae ritum exponantur mutato verà ritu iterum sententia mutetur The Scriptures are applied to the states of diuers times and so are taken in diuers senses So that at one time they are expounded accordinge to the currente order of the Churche But the order of the Churche beinge changed the sense of the Scripture is like wise changed So S. Augustine saithe of the Heretiques the Manichees Expendunt ista non in statera aequa Diuinarum Scripturarum sed in statera dolosa Consuetudinum suarum They weighe these maters not in the equal balance of the Diuine Scriptures but in the deceiteful Balance of their ovvne Customes Of the like sorte of Herâ—tiques S. Hilarie saith Qui ea quae Scripta sunt negas quid testat nisi vt ea quae non scripta sunt credas Seeinge thou deniest the thinges that be written in the Scriptures what remaineth there but that thou must beleeue sutche thinges as be not written in the Scriptures But where haue these menne the Institution of theire Halfe Communion Who ordeined it Who commaunded it What Apostle what Ancient Doctour what Holy Father euer vsed it M. Hardinge him selfe is forced to confesse by the reporte of Leo that the Firste knowen Diuisers Authours of it were the olde Heretiques called the Manichees Sutche is the Institution and Antiquitie of their Doctrine It sprange firste of Heresie and was founded by Heretiques Touchinge Gelasius I haue already in my Former Replie saide so mutche as then vnto me seemed sufficient The woordes be plaine yenough of them selfe and neede no Commentarie Aut integra Sacramenta percipiant aut ab integris aâ—ceantur Quia diuisio vnius eiusdemque Mysterij sine grandi sacrilegio non potest peruenire Either let them receiue the vvhole Sacramentes in Bothe Kindes or els let them be driuen from the vvhole Farther M. Hardinge saithe God doothe knowe how mutche howe often and how earnestly the Catholique Churche exhorteth her Children to prepare them selues to receiue their Maker O M. Hardinge why should you so fondely mocke the world with so manifest folies By what woordes by what examples exhorte you them When euer saide you as Chrysostome saith vnto the people Departe yée hence yée haue nomore right to staÌ„de here then Heathens Infidelles yée are VVicked ye are shamelesse ye are Impudente that stande by wil not Communicate And if the Catholique Churche doo so often so earnestly exhorte her Children how is it then that yâ— Pope his Cardinalles doo so seldome Communicate scarcely once through the yéere Maie wée thinke that the Pope his Cardinalles be not the Children of the Churche Laste of al ye saie ye exhorte the people to receiue their Maker I beseche you M. Hardinge what Scripture what Father what Doctour euer taught you thus to saie The Sacramente is a Sacramente it is not God It is the Breade of our Lorde as S. Augustine saithe it is not our Lorde It is a Creature corruptible it is not the Maker of Heauen and Earthe Accursed is he that geueth the name and glorie of God vnto a Creature that is no God S. Chrysostome saithe Nolimus quaeso Creatorem cum Creatura confundere Ne illud audiamus
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 â—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 meâ—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 quâ—d iam per omnes terras in tam breui tempore paruo immensa nominis huius SacrameÌ„ta 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.
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 â—obis haec exponentibus Prophetis vaticinantibus quà m Dominum deprecentur studiosâ— agant ne de Sacerdoâ—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 carrieiâ—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 â–ª Sanctam Ecclesiam Catholicam non iustis causis rationibus adductam fuisse vt Laicos atque etiam Clericos non conficientes sub Panis tantummodâ— 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 â–ª 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
thinges of the world to confounde the stronge Goddes Holy Name be blessed that of so litle and so simple a despised Mustard séede hath now raised vp so greate a trée triumpheth the Gospel of Christe his Sonnne in euery place throughout the worlde VVhat meant Christe saie you to breake his promisse Nay what meante you M. Hardinge so shamefully to breake Christes Commaundemente and yet to charge him with his Promisse God is true in al his promisses and shal preuaile when he is so lewdely iudged There is no faulte in God or his Christe The faulte is in you that haue made of the House of God a Caue of Theeues Christe neuer made any sutche special Promisse vnto the Pope that what so euer it should please him to saie or doo hée shoulde neuer erre or doo amisse Yee presume ouer mutche of Goddes Promisses Nay though Antichriste should be Pope yet should Christes promisses be true stil It is true that God hath alwaies a Churche Inuisible and a number of Electe knowen onely to him selfe alone Neither is this our onely saieing S. Paule also saithe the same Firmum stat Fundamentum Dei habens hoc sigillum Nouit Dominus qui sint sui This Fundation standeth sounde and firme heuinge this Seale The Lorde knovveth vvhoo be his ovvne Elias thought al the Godly in Israel had benne slaine and not one leafte aliue But God saide vnto him I haue soued vnto me selfe seuen thousand menne that neuer bowed theire knee before Baal God knewe them but Elias knewe them not To the iudgemente of man they were inuisible Therefore S. Augustine saithe Secundum occultam Dei Praedestinationem plurimae sunt foris Oues plurimi Lupi intùs Nouit enim ac signatos habet qui nec eum nec se norunt Accordinge to Goddes Secrete Predestinatiō there be many Sheepe without the Church and many woolues within the Churche For he knoweth them and hath them marked that knowe neither them selues nor God neither Thus the number of Goddes Electe yea before the comminge of Christe in the time of darkenesse was euermore certaine yet afterwarde the knowledge of the Gospel by the Mouthes of the Apostles was abundantly carried abroade into the endes of al the worlde Bothe these partes M. Harding maie stande wel togeather and are nothinge contrarie to our Doctrine Be the number of the Faithful more or lesse yet the Truthe of God is one for euer The Apologie Cap. 5. Diuision 1. But now sithence our very enimies doo see and cannot denie but wee euer in al our woordes and writinges haue diligently put the people in minde of theire deutie to obeie theire Princes and Magistrates yea though they be wicked For this dooth very trial and experience sufficiently teache and al mennes eies who so euer and where so euer they be doo wel see and witnesse for vs it was a foule parte of them to charge vs with these thinges and seinge they could finde no newe and late faultes therefore to seeke to procure vs enuie onely with stale outworne lies We geeue our Lord God thankes whose onely cause this is there hathe yet at no time been any sutche example in al the Realmes Dominions Common Weales which haue receiued the Gospel For wee haue ouerthrowen no Kingdome Wee haue decaied no mans Power or right Wee haue disordered no Common Wealthe There continue in theire owne accustomed state and Aunciente Dignitie the Kinges of our countrie of England y◠Kinges of Denmarke the Kinges of Suecia the Dukes of Saxonie the Counties Palatine the Marquesses of Brandeburgh the Lantsgraues of Hessia the Common Wealthes of the Heluetians Rhetians y◠Free Citties as Argentine Basile Franckford Vlme Augusta Norenberg doe al I saie abide in the same Authoritie and estate wherein they haue benne heretofore or rather in a mutche better for that by meanes of the Gospel they haue theire people more obediente vnto them Lette them goe I praie you into those places where at this presente through Goddes goodnesse and Mercie the Gospel is taught Where is there more Maiestie Where is there lesse Arrogancie and Tyrannie Where is the Prince more honoured Where be the people lesse vnruly Where hathe there at any time either the Commō Wealth or the Churche benne in more quiet Perhaps ye wil saie from the firste beginning of this Doctrine the Common sorte euerywhere beganne to rage and to rise throughout Germanie Allow it were so yet Martine Luther the publisher and setter forewarde of this Doctrine didde write marueilous vehemently and sharpely againste them and reclaimed them home to peace and obedience M. Hardinge Your impudencie of lieinge hathe no measure nor ende But we wil saie litle here hauinge saide yenough already in reproufe of your falsehed VVe leaue you to the wide worlde who seeth and almoste feeleth your lies But I maruel not a litle that in this place specially where ye speake of the good order that your Gospel breedeth ye be not ashamed to make mention of Martin Luther Good God howe mutche could we if we were so disposed alleage out of his seditious and Heretical bookes by him writen against the Power of lawful magistrates At this time let one place suffise for al Luthers wordes be these Inter Christianos nullus neque potest neque debet esse magistratus sed c. Amonge Christen men none can nor ought to be a magistrate but eche one is to other equally subiecte After the Apostles saieinge Thinkinge al others better then your selues c. Againe Be ye humble al one to an other VVhereto Christe accordeth when he saithe VVhen thou arte called to the mariage feaste goe and sitte downe lowest of al. Amonge Christen men none is superiour saue one and onely Christe And what superioritie or magistrate can be there where al be equal and haue right power riches and honour al alike Furthermore none coueteth to be ouer other but al wil be vnder one another VVhere sutche men be though one woulde yet can he not make a magistrare to beare rule ouer others sithe that nature suffereth not to haue superiours where no man wil nor may be a superiour And where sutche kinde of men is there be they not Christen men after the true sorte of Christen men This farre Martin Luther He persuaded them to peace when there was scarsly any lefte that coulde beare a clubbe Firste he stirred vp his Disciple Thomas Munzer in Thuringia who was the rebelles preacher After that he excused him of seditious preachinge to the Duke of Saxonie Prince Electour trusting if Munzer were let alone the matter should wel goe forewarde The B. of Sarisburie To dissemble the reste of your Vntruthes and your immoderate and vnciuile bitternesse M. Hardinge procedinge from the vnquiet and vnsauery humoures of your harte where ye saie Doctor Luther admitteth no Ciuile Magistrate note the same so specially in your margine I marueile
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
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
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 â–ª 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 beâ—â—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 shalâ—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 RemeÌ„ber 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
your Popes Holinesse so entitled wee finde neuer Onlesse it be in somme certaine late Decrees and Gloses of his owne Al be it you of late haue mutche abated the Emperoures Honoure and haue made him onely the Popes man For thus yee saie Imperator Occidentis est Procurator siue Defensor Romanae Ecclesiae The Emperoure of the Weaste is the Proctoure or Stewarde of the Churche of Rome Yet Chrysostome saithe Imperator est Summitas Caput omnium super terram hominuÌ„ The Emperoure is the Toppe and Heade of al menne vpon the Earthe In the Councel of Chalcedon the Emperoure is called Dominus Vniuersi Mundi The Lorde of the Whole Worlde Perhaps ye wil saie The State of the Empiere is nowe empouerished And therefore the Emperoure hathe loste his Title Yet your owne Doctours Glosers coulde haue tolde you Iura communia dicunt quòd Imperator est Dominus Mundi NotwithstaÌ„ding the decaie of yâ— Empiere The Common Lawes saie that the Emperoure is the Lorde of the Worlde Rob. Holâ—ote speakinge of the Emperoure of Germanie saithe thus Hic est Rex Regum cui omnes subditae sunt Nationes Populi c. The Emperoure is the Kinge of Kinges vnto whom al Nations and Countries be in subiection The Romaines of late yeeres wrote thus vnto the Emperoure Conradus Excellentissimo Praeclarissimo Vrbis Oibis totius Oâ—mino c. Vnto the moste excellente and moste Noble Emperoure the Lorde bothe of the Cittie and also of al the whole Worlde Therefore M. Hardinge to moue this vaine quarrel without somme cause it was great folie Councelles ye saie In olde times were holden by Authoritie of the Pope For proufe whereof yee allege Socrates in the eight booke and the seconde Chapter But Woorde or Sentence yee allege none Howe be it it was a great ouersight to allege the Eighth Booke of Socrates whereas Socrates him selfe neuer wrote but Seuen and so far to ouerleape your Authoure Notwithstandinge this smal Erroure maie wel be dissembled emongest so many How be it touchinge the thing it selfe yee maie as easily finde it in the Eighth Booke of Socrates that neuer was written as els where For in deede emongeste al that euer he wrote this thinge certainely that you allege he wrote neuer The Apologie Cap. 12. Diuision 5. Ca. 13. Diui. 1. And although the modestie and mildenesse of the Emperoure Ferdinando be so greate that he can beare this wronge bicause peraduenture he vnderstandeth not wel the Popes packinge yet ought not the Pope of his holinesse to offer him that wronge nor to claime an other mans right as his owne But hereto somme wil replie The Emperoure in deede called Councelles at that time yee speake of bicause the Bishop of Rome was not yet growen so greate as he is nowe but yet the Emperour did not then sitte togeather with the Bishoppes in Councel or once bare any stroke with his Authoritie in theire consultations I answeare nay that it is not so For as witnesseth Theodorete the Emperoure Constantine sate not onely togeather with them in the councel at Nice but gaue also aduise to the Bishoppes howe it was best to trie out the mater by the Apostles and Prophetes vvritinges as appeareth by these his owne woordes In disputation saithe he of maters of Diuinitie vvee haue set before vs to folovve the Doctrine of the Holy Ghoste For the Euangelistes and the Apostles vvoorkes and the Prophetes saieinges shevve vs sufficiently vvhat opinioÌ„ vve ought to haue of the vvil of God M. Hardinge For the sittinge of Emperoures in Councelles you treate a common place not necessarie No man euer denied but Emperoures maie sitte in them we acknowledge two sortes of settinge one for the assessours an other for the Iudge No Emperoure euer sate as a Iudge in Councel but many both Emperoures in person and their Lieutenauntes for them haue sitten as being ready to assiste and defende that whiche the Bishoppes had Iudged and decreed VVhat maner a seate greate Constantine had in the firste Councel at Nice Eusebius in his life and Theodoritus doth declare After that al the Bishoppes were sette in their seates to the number of 318 in came the Emperoure last with a smal companie A lowe litle chaire beinge sette for him in the middest he would not sitte downe before the Bishoppes had reuerently signified so mutche vnto him and as Theodoritus writeth not before he had desired the Bishoppes to permitte him so to doo Nowe thinke you that the Supreme head of the Churche should haue comme in last and hane sitten beneath his subiectes and haue staied to sitte vntil thei had as it were geuen him leaue Neither consulted he with the Bishoppes but required them to consult of the maters thei came for as Theodorite witnesseth Neither spake he there so generally as you reporte nor framed his tale in that sorte as you faine vniuersally of the wil of God ‡ but of the Godhed saieinge that the bookes of the Gospels and of the Apostles and the Oracles of the Prophetes doo plainely teache vs what we ought to thinke of the Godhed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the coÌ„trouersie about whiche the Arians made so mutche adoo was touchinge the equalitie of Godhed in Christe and his consubstantialitie with God the Father And by those wordes and other whiche there he vttered he tooke not vpon him to define or Iudge but onely to exhorte them to agree together in one Faithe For amonge those Bishops certaine there were that fauoured the Heresie of Arius Suche examples you bringe for defence of your parte as make mutche against you Not that you delight in making a rodde for your selfe but bicause you haue no better and somwhat must you needes saie lest the stage you plaie your parte on shoulde stande stil The B. of Sarisburie Emperoures ye saie sate in Councelles as Assessours onely but not as Iudges That is to saie thei sate by the Bishoppes helde theirpeace tolde the clocke saide nothinge Yet youre Doctours saie Assessor Episcopi non potest esse Laicus The Assessoure of a Bishop maie not be a Laieman But touchinge the mater it selfe Eusebius that was alwaies neare aboute the Emperoure Constantine wrote his life and was presente at the Councel saithe thus Constantinus quasi Communis quidam Episcopus à Deo constitutus Ministrorum Dei Synodos conuocauit Nec dedignatus est adesse considere in medio illorum consorsque fieri ipsorum c. Constantine as if he had benne a Common Bishop appoited by God called togeather Councelles of Goddes Ministers and disdeigned not him selfe to sitte in the middes emongest them and to be partetaker of theire dooinges Againe Constantinus him selfe saithe thus Ego intereram Concilio tanquam vnus ex vobis I was presente at the Councel emongeste you as one of you Againe Eusebius saithe Vnus Vnicus
707. Faithe eateth Christe beinge absente 220. 221. Christe present by Faithe 289. Fastinge vpon any certaine daies not apointed 197. 198. Fasting vvith fleashe 197. Faithe vvithout vvoorkes is no Faithe 321. Fond Faithe is no Faithe 293. By Faithe vvee eate Christe 289. Christes death applied by Faithe 298. By Faithe vvee are incorporate vnto Christe 241. 243. Church in fevve or many 327. 328 Shifte of Figures vsed by M. Hardinge 269. A Figure is not the thing it selfe 205. Flamines and Archiflamines 121. The florishing state of Kinge Pipinus life 406. Fornication in a Priest more tolerable then mariage 366. 367. Simple Fornication vvhether it be sinne or no sinne 360. Fornication vvinked at by the Popes Canons 362. The fourme of Baptisme 203. Fourme and Substance 98. 89. Formes and accideÌ„tes 205. 231. 232. A prieste maie not be deposed for Fornication 189. Franciscus Dandalâ—s 414. Free vvil hovv free hovv bonde 13â— Perfit fulfilling of the lavv 316. 317 The fulfilling of the Lavve possible or impossible 317. G. Gerson 454. Goddes Truthe mutable 438. The credite of Goddes VVoorde hangeth on the Pope 438. The Gospel encreased of smal beginninges 34. The Gospel of Christe reproued for noueltie 490. 491. 496. The fruites of the Gospel 51. The Gospel of Christe shal not stande 22. The Gospel of Christe sclaundeÌ„rously called grosse and fleashely 32. The encrease of the Gospel 38. The Gospel in Princes Courtes 34. 35. The Authoritie of Gratian. 28. Gratian often deceiued 226. The Greekes haue neither priuate Masse nor half coÌ„munion nor Purgatorie 578. 579. 580. Guilty of the Body Bloud c. 587. 588. H. The Halfe communion vveakely proued 480. 481. M. Harding abateth fiue hundred yeeres of his reckeninge 32. M. Harding misallegeth S. Augustine 141. M. Harding fondly applieth these vvoordes of Christe The sonne of man came not to destroie but to saue 254. 255. M. Harding misconstrueth S. Augustine 61. 62. M. Hardinge mistaketh Iosua for Osee 101. Heade of the Churche 94. Henry 4. and his qualities 419. A vvomaÌ„ Head of the Church 644 Heretiques alleged Scriptures 57. 58. 59. 60. 467. Heretiques suppresse the Scriptutes 481. The Definition of Heresie 46. The note of Herersie maie not be dissembled 45. Heretiques discredite the Scriptures 488. Heretiques allege the Doctoures and Fathers 495. Heretiques accuse the Scriptures 78. 474. Popes haue benne Heretiques 612. 614. 615. 616. 617. Heretiques confound al thinges bicause they cannot discerne the Creator from the Creature 295. Ruffinus an Heretique 672. Heretiques alleged Councelles and Fathers 57. Heresie in good parte 48. 49. Heretiques vvoulde be called Catholiques 433. Heretiques holde by Tradition 199. Heretiques clothed vvith the name of the Churche 2. Condemned of Heresi vpon light occasions 46. Godly menne accused of Heresi 631. Hieremie sette ouer Kingdomes and nations in vvhat sense 399 The Higheste Prieste 526. 527. Holy Orders 96. 97. Holy Orders vvithout offices 98. The Holy Ghost is God 90. Holy VVater 21. Hosius Iudgemente of the Scriptures 468. Hosius mistaken 472. Huldericus the Bishop of Augusta 186. Husbande of one vvife and the meaninge thereof 174. Hus and Hierome of Prage 48. I. S. Iames Epistle 193. The ignorance of the Cleregie in times paste 371. Images in Churches 505. Adouring of Images 503. Images painted in vvalles 502. The blasphemous Inuocation of our Lady called by M. Hard. a spiritual daliance 313. India conuerted 37. Innocentius 3. said he vvould either lose his Triple miter or els he vvoulde pulle themperour Philips Crovvnâ— Empeperial from his heade 398. Inuocation of Sainctes 311. Dame Iohane the Pope 374. Iohannes Casa 383. Iohannes Diazius slaine by the procurement of his Brother 383 Iohannes Camoâ—ensis 618. Goddes Iudgement folovveth the Iudgement of the Priest Reproued 154. The Prieste Iudge ouer sinne 152. The Iuste man trusteth not in his ovvne righteousnese 323. The lust man sinneth and deserueth euil 321. 322. Iustification by Faith onely 74. Iustinian the Emperour deposed ij Popes 690. 691. K. The vvoorde of God is the Keie 144. 152. The Popes Keie shutteth and openeth not 143. Many Priestes haue not the Keie of Knovvledge 136. Confusion of Keies 160. Peters Kaie greater then his fellovves 161. 162. 163. The Keie of Instruction and the Keie of Correction 149. Peters Keie equal vvith the reste 162. 163. Somme Priestes haue no Keie at al. 145. Knovvledge is not the principal Keie ibidem Kinges and Emperours hold the Popes stirope and leade his horse beare his traine and cariâ— his dishe 412. Kinges maie lavvfully deale in Ecclesiastical causes 636. 645. 647. 648. 654. 655. 656. 657. 658. 659. 660. 682. 683. 684. 688. Kinges not alvvaies anointed by Bishoppes 696. King Iohn of England poisoned 409. Kinges Fosterers and Queenes Nurses of the Churche 649. L. The Lamb laide vpon the Table in vvhat sense 282. 283. Laie men after a certaine sorte be Priestes 131. They mystical Latine tongue 517 The Lambe of God is slaine in the Holy Supper in vvhat sense 286. A Laie man maie remitte Sinnes 137. Lenten faste 198. Lenten fast Lenten meates 270 God causeth his light to shine out of barbarous and despised places 391. Liga Sotularia 388. Laghtes 13. Lightes tapers in Churches 20 M. Priestes haue Married 514. Marriage letteth not Praier 172. Good causes vvhy Priestes shoulde bee set at libertie touchinge Marriage 187. 188. 189. 190. Priestes Married vvithin holy orders 175. 176. Marriage hindereth 182. The restrainte of Marriage the doctrine of Deuâ—lles 182. 183. Bishoppes and Priestes Marâ—ied 166. 167. 184. Marriage hindreth not the Bishoppes dutie 177. The Apostles doctrine touchinge Marriage 184. 185. 186. Marriage Condemned 165. Seconde Marriage is Fornication in vvhat sense 174. 175. Not lavveful to breake Priestes marriage 185. Marriage contracted after a vovve is Lavveful 459. Priestes Marriage allovved 173. Seconde Marriage coÌ„demned 166 Marriage furthereth the Bishops dutie 178. 179. 180. Marriage forbidden not fornication 182. Al the Apostles Iohn excepted vvere Married 166. 184. Better to Marrie then to burne 184. Bishoppes tvvise Married 174. A Prieste maie Marrie 171. Monkes Married 176 Priestes Marriage not forbidden 185. 186. Christes deathe applied by the Masse vvithout Faithe 297. Matrimonie chaste and pure 513. Churche in many or fevve 38. 39. Matrimonie neither good nor il 178. The cares of Matrimonie ibideÌ„ The blessed Virgin Marie Idolatrously abused by Heretiques 312. Martyrdome standeth not in the deathe but in the cause 30. The Bookes of the Machabees 193 The Masse seuen hundred yeeres in furnishinge 194. Godly menne couÌ„ted madde 80. A Prieste beinge Married ought not therefore to be refused in the ministration 513. One Masse or Communion in one daie 524. The Emperoure appointed Metropolitanes 122. Truste in Merites 77. Mediatoure of Saluation Mediatour of intercession 311. Merite and Mercie 319. 321. Miracles 37. 294. 699. Miracles vvrought by fained Christians 700. The seruantes of Christe knovven by that they vvoorke no Miracles 699. Miracles vvrought by subtile menne or by the Diuel 294. VVhether
De Probationib In Glossa Hierony Aduer Iouinian Lib. 1. Inter Decreta Siricij Cap 7. Rom. 8. Ignatius ad Philadelphien Concil Gangren Cap. 4. Dist 31. Quoniam 1. Corin. 7. Ioel. 2. Tertullian ad Vxorem Lib. 2. Paphnutius August De Bono Coniugali Li. 1. Cap. 11. Sozomen Lib. 1. Cap. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Copus Dialogâ— 1. Pagi 154. Chrysost in Epist ad Titum Homil. 2. Husbande of One vvife Timo 1 Chrysost in Epist 1. ad Timotheum Homil. 10. Hieronym in Epist ad Titum Cap. 1. Hieronym in Epist 1. ad Timothe Cap. 3. Catharinus contra Errores Caietani Errore 99. Dist 23. His igitur Leo ad Episcopos Mauritaniae 31. Quae. 1. Hac ratione Tertullian De Monogamia Marriage in Holy Orders Chrysos in Epist ad Tit. Homil. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dist 31. quoniaÌ„ In Margine Conci Ancyran Can. 9. Dist 31. Aliter Gloss Dist 31. Aliter Catharinus CoÌ„tra Error Caietani Errore 103. Athanasius ad Dracontium Cassiodo Lib. 6. Cap. 14. Dist 84. Cum in Praeterito in Gloss * M. Hardinge is assured before he knovve * An vnaduised Vntruth Reade the Ansvveare Sozomenê° Gregorie NaziaÌ„zene Eusebius belied by the Authour of the Apologie S Paule vvriteth thus not of Priestes and Bishoppes but of al other Christian menne M. Hardinges Modestie Li. 1. Ca. 11. Neuer the vvorse * Vntruthe For Chrysostome maketh the case General The place of Sozomenus alleaged by the Defenders maket vtterly against theÌ„ NaziaÌ„zenes vvordes retourned vpon the Defender * An erroure M Hardinge taketh one place for an other Nothinge hiâ—â—â— dered Timoth. 1. Reade the Ansvveare Marriage Healpeth Nazianzen in â—pitaphto Patris 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 7. Nazianzen in Epitaphio Gorgoniae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ambrosius De Virgini Lib. 3. Chrysoâ—tom in 1. Epist ad Tim. Homil. 10. Chrysost Contra Iudaeos Gentales Haereticos To. 3. Pag. 363. Chryso in EsaiaÌ„ In illa Verba Vidi Dominum Tom. 1. Homil. 4. August in quaestionibus Noui Veter Testamen Quae. 127. Nicephor Li. 11. Cap. 19. August De Bono Coniugali ca. 11 Nazianzen in 〈◊〉 Gorgoniae Ambros in 1. Cor. 7. Chrysost in Genes Homil. 21. Nazianzen in Funere Gorgoniae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Manifeste Vntruthe For al Priestes are restreined from Marriage And Priestes be menne 1. Cor. 7. Voluntarie Vovve imbarreth libertie of the contrary 1. Cor. 7. Ad VirgineÌ„ Lapsam ca. 5. The Doctrine of Deuils * Vntruthe For these be the vvoordes of the Apostles CanoÌ„s Episcopus aut Presbyter aut Diaconus VxoreÌ„ suam praetextu Religionis ne abijciat Aut si abiecerit à CoÌ„munione segregetur Canone 5. * Vntruthe Reade the Ansvveare M. Hardinge fouly mistaketh the Councel * A sage exposition VVhat had this benne to Pius meaninge * Vntruthe For if vvee had falsified the vvordes yee vvould not so simply haue touched it * Novve at laste the Doctourâ— stand iâ— doubte â— Mira verò Mili ti quae placeant Doctrine of Diuels 1. Tim. 4. August Epist 74. August De Moribus Mantchae Lib. 2. Cap. 13. Chrysost in Opere Imperfecto Homâ—l 1. Hierony Aduersus Iouintan Lib. 1. Dist 82. Proposuisti Rom. 8. Tit. 1. Dist 82. Pluriâ—â—s Copus Dialog 1. Pag. 159. Graecos Solos in hac impudicit lae Scholà Magistros sequuntur Conâ—â—t Othonis Licet ad profugaâ—â—m In Gloss Hierony in Danielem Cap. 11. 2. Tim. 3. August Contra Eaust li. 30. ca. 〈◊〉 1. Cor. 7. The Apostles Doctrine Augu. De SaÌ„cta Virginit Ca. 34. Ambro. 2 Cor. 11. Euseb Li. 3. Ca. 30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignatius ad Philadelphien Chryso In Priorem ad Timoth. Homil. 10. Chrysost in eadem Homil. 1. Cor. 7. 1. Tim. 3. Tit. 1. Leo Epist 87. Ambros in 1. Cor. 7. Hierony Contra Iouinian Lib. 1. Dist 31. QuoniaÌ„ 26. Quae. 2. Sorâ— Catharinus coÌ„tra error Caietani Errore 112. Clemens stroma Lib. 3. Concil Carthag 2 Cap. 2. Dist 84. Cùm in Praeterito in Glossa Clemens stroma Lib. 7. Extra De Clericis Coniugatis Cùm olim Sozomen Lib. 1. Cap. 23. Abbas Vrsperg Anno 925. Pagina 214. The fruites of Single Life Origen in Marthae Tracta 24. Euseb li. 4 ca. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cypria De Singularitate Clericorum Epiphan Contra Origenian Haeresi 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysostom to 5. Quòd Regulares Foeminae cum viâ—is cohabitent Sulpitius Seuerus Dialog 3. Saluianus De Prouidentia Lib. 5. Ibidem Auentinus in Hildebrando Bernardus in Concilio Remensi Bernard De Conuersione ad Clericos Ca. 29. In Opere Triparti Li. 3. ca. 7. De Concubinis Cleri remouendis Licet ad profligandum Paralipomena Vrspergen Pag. 403. Rob. Holcot In Librum Sapientiae Lectione 182 Hulderichus Episcopus Augustan VVoâ—phgangus VVissenburgius in praefatione in Antiologiam Papae 2. Quae. 7. Lator. In Glossa Dist 81. Maximianus In Glossa Polyd. Vergil De Inuentorib rer Lib. 5. Ca. 4. Aeneas Syluiuâ— De Con. Basilâ— Lib. 2. Aeneas Syluius Epist 321. ad Iohan Fontem Extra De Clericis Coniugatis Cùm olim Durandus De modo Celebrandi Concilium Titul 46. Martinus Peresius Optatus Contra Parmenianum Donatist Lib. 6. Hierony in Hieremi lib. 2. Ca. 7. Ambro. De Virginib Lib. 1. Epiphani Lib. 2. Haeresi 41. Hieronym Ad Demetriadem Bernardus ad Sororem De modo bene viuendi Sermo 62. 4. Senten dist 36. Quaest 1. * Vntruthe For vvee reiecte no parte of al the Scriptures â— Macha 12 Iacob 2. * Vntruthe For vvee denie no more then S. Augustine S. Hierome and other Holy Fathers haue denied * Childishe and fonde vntruthe For the Communion Booke vvas neuer but once changed But see the often changes of the Masse * S. Cyprian saithe Non iungitur Ecclesiae qui ab Euangelio separatur De Lapsis Sermo 5. 1. Timo. 6. Mans harte hath not setled reste in Scriptures onely * Vntruthe For Abâ—l â—earde the VVoorde of God Reade the Anâ—â—veare * A vvoorthy doubte Philip. 4. * Vntruthe For S. Augustine saithe Antonius Scripturas Diuinas memoriter audiendo tenuit c. Lib. de Spiritu Sancto ca. 27. * Yet novve the very same necessarie Traditions be quite forgotten and abolished yea euen in the Churche of Rome * Vntruthe Reade the Ansvveare Faste of Lente * Vntruthe For hereby bothe S. Pâ—ule and S. Hierome and other good men are condemned of Heresie * Vntruthe For vvee saie not Al things are there expressed 1. Corin. 11. Epist 2. * Stale and fonde questioÌ„s * Vntruthe For it is not necessarie to Saluation * They vvere vvritten by Heretiques in deâ—ogation of the Truthe Homousion * Vntruthe For Epiphamque 〈◊〉 Sensus eius notainâ—s vbique est S. Imaes Psalm 118. Psalm 18. Theophylact. in Lucam Ca. 16. Albert. Pigghius Lib. 3. Cap. 3. Hierar Iohan. Sleidan Lib. 23. Hieronym in Prooemio in Prouerb Salomonis In the first parte Chap.