Aloisius Pope Paule the thirdes Sonne committed againste Cosmus Cherius the Bishop of Fanum what Iohn Casa Archebishop of Beneuentum the Popes Legate at Venice wrote in the commendation of a moste abominable filthinesse how he set foorthe with moste lothesome woordes and wicked eloquence the mater whiche ought not once to proceede out of any bodies mouthe To whose eares hath it not comme that Alphonsus Diazius a Spaniarde beinge pourposely sente from Rome into Germanie so shamefully and Diuelishely murthered his owne Brother Iohn Diazius a moste Innocente and a moste Godly man onely bicause he had embraced the Eospel of Iesus Christe and woulde not returne againe to Rome But it maie chaunce to this they wil saie These thinges maie sometime happen in the beste gouerned Common Wealthes yea against the Magistrates willes bisides there be good Lawes made to pounishe sutche I graunt it be so But by what good Lawes I would know haue these great mischieues benne pounished emongest them Petrus Aloisius after he had donne that notorious Acte that I spake of was alwaies chearished in his Fathers bosome Pope Paule the thirde and made his very dearlinge Diazius after he had murthered his owne Brother was deliuered by the Popes meanes to th ende he might not be pounished by good Lawes Iohn Casa the Archebishop of Beneuentum is yet aliue yea liueth at Rome euen in the eie and sighte of the moste holy Father M. Hardinge Courtisanes wente abroade so as the Matrones doo some rode on Mules some dwelled in goodly houses VVhiche particulare disorders as there they continewed not many yeeres * so in these daies they haue benne reformed VVherein ye folowe the Father of your Haeresies and schoolemaister of your malice the Deuill who in Scripture is called Accusator Fratrum nostrorum the accuser of our Brethren But sirs how leape ye from Rome to Placentia from the Cleregy to a Temporall Duke whome ye call the Popes Sonne though he was not his Sonne beinge Pope but by lawful Matrimonie before holy Orders taken For suche a one was Peter Aloisius of whom ye speake Be it that he was an euill man VVhat maketh that against the Churche what for Defence of your newe Gospell If Iohannes Casa beinge yet a younge spring all before he came to be a Clerke and longe before he was either Bishop or Legate made certaine amorous Sonettes in Italian rime foloweinge the Italian poete Petrarcha to whiche kinde of exercise the good wittes of Italy in youth are muche geuen and without naminge any persone flatteringly smoothed that heinous facte rather then praised wherein neuerthelesse he did euill we confesse and for the same ouersight of his youth was notwithstandinge his other excellent qualities kepte backe from the dignitie of Cardinalship duringe his life all this beinge graunted and considered what hindereth it the estimation of Christes Churche And what furthereth it your false Doctrine your Schismes and your Heresies Touchinge the Deathe of Iohn Diazius the Spaniarde ye tell many lies at once The B. of Sarisburie Wée leapte not so lightly to Placentia M. Hardinge but rather reaste at Verona and saie the Truthe For Pope Paulus that should haue pounished his wicked Sonne and haue burnte him to deathe for his abominable outrage remoued not to Placentia but remained stil in Rome Iohannes Sleidanus saithe that the yonge Gentleman the Bishop of Fanum vpon whome Petrus Aloisius the Popes Sonne had shewed that horrible villanie shortely after died for shame and heauinesse Yet he saithe it is thought of somme that Petrus Aloisius after his wicked acte committed gaue him poison and so killed him leaste he should make complainte thereof vnto the Emperoure He addeth further Paulus nihil ò secius impensè amabat Filium ad ipsius amplificationem omne studium conuertit Et cùm de eius flagitijs nonnunquam audiret fertur non admodum aegrè tulisse hoc solùm consueuisse dicere Haec illum vitia non se commonstratore didicisse Pope Paule neuerthelesse fauoured his Sonne aboue measure and bestowed al his care to encrease him in Honoure And whereas he hearde sometime of his shamful actes the reporte is that he was not mutche offended therewith but vsed onely thus to saie Wel yevv is he neuer learned these vices by my example So cruel and terrible is the Pope in repressinge of Sinne. But God of his Iustice would not suffer sutche abomination to escape vnpounished Certaine of the Nobles of his owne Cittie not longe after arose againste him slewe him in his owne Palaice hunge out his vile Carkesse in shameful sorte by a chaine ouer the walles afterwarde threwe it ouer into the mote The people of al sortes ranne gladly to the sight and stabbe him in on euery side with theire Daggers and trodde him filthily vnder theire feete Yée saie the particulare disorders of your Courteghianes in these daies at the laste haue benne Refourmed And yet by very credible reporte euen within these twoo yeeres whiche was in the yéere of our Lorde 1565. by a persite viewe taken there were founde in Rome to the number of eight twentie thousande weemen of that sorte If this be the Reformation of the Churche of Rome what was it then before it was thus Refourmed As for that moste horrible Booke of Iohannes Casa so vile and so lothesome that no Heathen eares coulde abide to heare it O howe fauourably and howe frendely it is excused He was then ye saie but a yonge man but a springal no Bishop no Clerke He named no personne It was but a kinde of exercise an ouersighte an Amorous Sonette The good wittes of Italie be muche geuen to it He praised not that faulte but onely smoothed it O M. Hardinge what abomination is there vnder Heauen but ye can diuise waies howe to smoothe it But he was pounished ye saie ful soare for his ouersight For he coulde neuer be made Cardinal duringe his Life Yea good M. Hardinge And al this muste wée beléeue bicause you speake it The Pope made him the Archebishop of Beneuentum and Legate a Latere and thereby one of his Secrete Councel in parte of this cruel pounishmente But though he vpon that or somme other occasion were keapte backe from beinge Cardinal yet were there others made Cardinalles in al respectes as had as he Reade Andreas Alciatus that notable Ciuilian And ye shal finde what a minion was made Bishop of Comum when Paulus Iouius was put biside Reade Paulus Iouius in the Life of Clemens 7. and learne what prety folkes then were made Cardinalles and for what causes As for your owne Onuphrius he speaketh Parables and casteth colours and woulde seeme to meane more hereof then he durste to vtter The Emperour Tiberius sommetime placed Nouellius Tricongius in most highe and Honorable roome and made him Proconsul in parte of recompense of his good seruice for that
it and to iudge of it not accordinge to the skil and habilitie of the VVriter whiche is but simple but accordinge to the weight and woorthinesse of the Cause The poore labours haue benne mine the Cause is Goddes The goodnesse of the one wil be alwaies hable to countreuaile the simplicitie of the other God euermore enflame and directe your Maiestie with his Holy Sprite that the Zele of his House maie thorowly deuoure your Graceous harte that you maie safely walke in the waies of your Father Dauid that you maie vtterly abandon al groaues and Hille Aultars that you maie liue an Olde Mother in Israel that you maie see an ende of al dissensions and stablishe peace and Vnitie in the Churche of God Amen Your Maiesties moste Humble Subiecte and Faithful Oratoure Iohn Sarisburie I. S. ¶ Good Christian Reader I haue heere sette before the certaine principal flowers of M. Hardinges modeste speache Taste no more than maie wel like thee And iudge thereof as thou shalt see cause M. Hardinge in the Preface before his Confutation of the Apologie The manner of writinge whiche I haue here vsed in comparison of our Aduersaries is sober softe and gentle c. And in respecte of theire heate bitternesse and railinge as many telle mee ouer colde sweete and milde Againe in the same Confutation There is no man of Wisedome or honestie that woulde with so immoderate vpbraidinges empaire the estimation of his modestie Fol. 300. b. M. Hardinge Your Diuellishe spite Reioinder fol. 18. b. Your Diuellishe vvickednesse Reioinder prefa to the Reader Your Diuellishe Villanie Confuta fol. 256. b. Your railinge vvoordes of Sathans prompring Reioinder 67. 2. You are ioined to Sathan Sathan your Scholemaister Reioin 12. b. Yee are moued by the instincte of Sathan Confuta 43. b. 255. a. Your Father the Diuel Conf. 2. a. Your Babylonical Tovver Confut. 42. a. Your Nevve Church sette vp by Sathan Con. 42. a. The Diuel hathe you faste bounde Con. 24. a. Yee are of the Schole of Sathan Con. 69. b. Your Sathanical Sprité CoÌ„futa 111. b. Yee are the Children of the Diuel Con. 115. a. A Page a Slaue a Clavvebacke of the Diuel Confuta 131. a. Yee are the limmes of Antichriste Con. 202. a. Yee are the practised Ministers of Antichriste Confu 195. b. Yee haue taken a paterne from Sathan â–ª Con. 323. b. Your reprobate Congregation Con. 338. a. Your Synagoge of Sathan Con. 341. b. Your confuse â—entes of Sathan Con. 334. Your Synagoge of Antichrist and Lucifer Confuta 212. b. The Heard of Antichriste Confu 48. a. The Nouice of the Diuel Confu The Diuel and his Ministers 116. b. Yee haue learned of the Diuel Con. 128. b. Your Father the Diuel Confu 348. b. Sathan your Maister Confuta 348. b. Sathans broode Con. 348. He hathe conceiued hatred by the inspiration of Sathan Con. 288. b. Sathan holdethe you captiue Con. 342. b. The Sptite of Sathan is in you 172. a. Yee are faste bounde in Sathans fetters Con. 68. a. Yee are enimies of Vnitie Con. 55. b. Enimies of the Sacrifice Confu 67. a. Yee are loose Apostates Confu 323. Sacrilegious Churcherobbers 323. Theeues Con. 155. b. Abominable Con. 17â— a. Lecherous Lourdaines 75. b. Profane Helhoundes Confuta 114. b. Despisers of God C. 131. b. Your vvicked and blasphemous Sprite Your darke and malitious Soule Reioind 104. Your heresies blasphemies Sathanismes Your filthy railinge rabble Con. 75. b. Coluinistes Sathanistes Confu 81. b. Your vvicked Chamsâ— broode 114. b. Your profane malice C. â—29 b. Your vilenesse 135. a. Your damnable fide 135. a. Your blasphemous tongues Your detestable blasphemies Your Diuellishe rabble 209. b. Your Turkishe Huguenotes vvoorse theÌ„ Infidels 282. b Your Malignante Churche Your Congregation of Reprobates Con. 269. b. Your vile heresies 339. a. Your Diuellishe stoutenesse of harte Your Turkishe and Heathennishe harte 295. b. Your Turkishe doctrine ibi Yee bragge Lucifer like 173. b Yee speake villanie Youre quarrel is againste Christe Con. 178. b. Yee vvould saie if ye durst that Christe is the Abomination of desolation and Antichriste is the True God 194. a. VVhen vvere there euer suâ—che Theeues in the Churche of God 201. a. Your Doctrine is Heresie your life is iniquitie 172. b As crafty knaues in a Comedie Reioind 22. a. Vaine bragginge Vanitie Scurrilitie extreme impudencie passinge madnesse proude vauntinge Goliathlike Re. in pre 2. He is a foole 186. Reasonlesse vvitlesse Reioind 192. a. Foolishe Negatiues R. pre Thei are Apes Con. 1. b They are Asses Any sotte vvould be ashamed to make sutche argumentes Con. 51. b. He hath on his fooles coate if he plaie the Vise vvel and Verletlike Re. 251. b. The canker of this false doctrine Reioind prefa False Gospellers Re. pre Vnshamefaste 94. a. Impious Impudente 123. a. Yee are paste al shame 186. a A greate Lier Boldenesse in Lieinge Yee Lie for a vantage Your fchole of Lieinge Yee professe Lieinge False Lies Impudente Lies Vaine Lies Bolde Lies Lovvde Lies Fovvle Lies Shamelesse Lies Railinge Lies Manifeste Lies Notorious Lies Sclaunderous Lies Horrible Lies VVee vvil proclaime you a Lier 258. b. Your Libertie of lieinge Your Arte of lieinge 218. b. Your Figure of impudente Lieinge 253. a. Yee be desperate in youre Lieinge 277. b. You Lie in the plural number 303. a. And vvhat shal I saie more but al is Lies 255. b. Leaue your Railinge Re. VVe like not your Railing 80. a. I leaue your vile eloquence to your selfe 111. b. Your Railinge termes Your vile eloquence Your scoldinge tale Your spiteful vvoordes Con. 149. b. Your rancoure Your spite Your filthy Railinges Your vile vpbraidinges Con. 175. Your Malitious Railinge 184. b. Your false cankered sclauâ—ders 184. b. Cease your barkinge Reioind prefa to the Râ—a The poison of your tongue Reioind prefa Your droppe of poison Your Serpentine tongue Reioind 67. a. Sutche crakinge Chalenlengers Re. prefa Your Railinge Sprite Spit out your Malice Spit out your poison Reioind prefa Your hote raginge Sprite Con. 3. a. Spit foorthe youre galle Confu 23. a. Your Heresies and Villanies Con. 10. b. Your vaine boaste in vvickednesse vvrought by the povver of SathaÌ„ 19. b Your filthy railinge rabble 75. b. It liketh your filthy Sprite 101. a. Yee cursed Chananees 121. b VVhat crake yeâ— 128. b. The Diuel the Scholemaister of your Malice 168. a. Luther that filthy Freeze 192. a. your bavvdy Bale 168b Brentius that shamelesse railinge Hereuque 288. a Cough vp the cromme of your Heresie Re. 167. b. Cough out that vile poison Re. 80. Your Diuellishe Blasphemie and Villanie 256. b. A blaste of your railinge Sprite 266. b. Luthers stinking sinke 42. b Zuinglius rabble 42. b. Your vile spiteful blasphemous talke Re. prefa If there vvere any spaike of shame in you 94. a. The stinking breath of your vile vvoordes m. b. This DefeÌ„der is like a mad Dogge 207. b. Your vile venemous and lothesome stuffe 246. b. I vvold I
Pope the strengtheninge of the Saracenes and after of the Turkes and the Diuision and dissolution of the state of Christendome Platyna saithe Ab hoc tempore perijt potestas Imperatorum virtus Pontificum After this time the power of the Emperours and the Holinesse of the Popes were bothe loste Touchinge the Quéene of Scotland I wil saye nothinge The Kingedomes and states of the Worlde haue sundrie agreementes and compositions The Nobles and Commons there neither drewe the Swerde nor attempted force against the Prince They sought onely the continuance of Goddes vndoubted Truthe and the Defence of theire owne liues against your Barbarous cruel inuasions They remembred bisides al other warninges your late dealinge at Vassei where as great numbers of theire Brethren were suddainely murthered beinge togeather at theire Praiers in the Churche holdinge vp theire Innocente handes to Heauen callinge vpon the name of God Achab saide sometime to the Prophete Elia Thou arte he that troublest the whole Countrie of Israel But Elias made him answeare It is not I that trouble the Countrie It is thou and thy Fathers house whiche houe foresaken the commeundementes of the Lorde and houe folowed after Baalim The Subiecte is bounde to obey his Prince how be it not in al thinges without exception but so far as Goddes glorie is not touched These Nobles had learned of S. Peter It is better to obey God then man And of the Prophete Dauid Better it is to truste to God then to truste in Princes For they are mortal and shal die theire Sprite shal be taken from them then shal they returne into the Earthe Neither maye a godly Prince take it as any dishonour to his estate to sée God obeied before him For he is not God but the Minister of God Leo saithe Christus quae Dei sunt Deo quae Caesaris sunt Caesari reddenda constituit c. Hoc est verè noÌ„ impugnare Caesarem sed iuuare Christe commaunded that is dewe vnto God to bâ—â—euen to God that is dewe vnto Caesor to be geuen to Caesar Verily this is not to rebel against but to helpe Caesar Likewise S. Ambrose beinge him selfe in manner a Capitaine vnto the people in Goddes quarrel against Valentinian the Emperour Quid praesentius dici potuit à Christianis viris quà m id quod hodie in nobis Spiritus Sanctus Ioquutus est Rogamus Auguste non pugnamus Non timemus sed Rogamus What could be more boldly spokeÌ„ of Christian menne then that the holy Ghoste spake in you this daye Thus ye saide Wee beseeche thee Noble Emperour wee fight not Wèe feare thee not but wee beseeche thee To conclude the Quéene of Scotlande is stil in quiet possession of her estate is obeied of her Subiectes so far as is conuenient for godly people to obeye their Prince The Apologie Cap. 2. Diuision 7. That wee haue seditiously fallen from the Catholique Churche and by a wicked schisme and diuision haue shaken the whole worlde and troubled the common peace and vniuersal quiet of the Churche that as Dathan and Abiron conspired in times past against Moyses and Aaron euen so wee at this daye haue renounced the Bishop of Rome without any cause reasonable M. Hardinge Before Luthers time al Christen people came togeather peaceably into one Churche vnder one Heade as Shepe into one folde vnder one Shepeherd and so liued Vnanimes in domo in one accorde But after that SathaÌ„ who at the beginninge begyled Eue had persuaded some to taste of the poisoned apple of Luthers Newe Doctrine they went out froÌ„ vs who were not of vs for if they had ben of vs they had remained with vs forsooke the Catholike Churche of Christ sorted them selues into Synagoges of Antichriste withdrewe them selues from obedience to warde theire Pastor and Iudge and sundred them selues into diuerse Sectes This schisme diuision and conspiracie against the Head Shepherd is nolesse wicked then that of Dathan and Abiron against Moyses and Aaron was For as God commaunded Moyses and Aaron to be obeyed of the children of Israel so Christe coÌ„maunded al his Shepe to obeye and heare the voice of him whom in Peter and succedinge Peter he made Shepeherd ouer his whole stocke The B. of Sarisburie Before the time that Goddes Holy wil was that Doctour Luther should begin to publishe the Gospel of Christe there was a general quietnesse I graunte sutche as is in the night season when folke be asleape Yet I thinke to continewe sutche quietnesse no wise man wil wish to sleepe stil Ye saye They haue forsaken the Catholique Churche They went from vs. who were not of vs. Nay rather M. Hardinge wée are returned to the Catholique Churche of Christe haue forsaken you bicause you haue manifestly foresaken the wayes of God But what if a man would alitle put you frendely in remeÌ„brance Sir it is not so longe sithence your selfe were out of your owne Catholique Churche and so were gonne out from your selfe bicause your selfe were not of your selfe For if your selfe had bene of your selfe you would haue remained better with your selfe It is no wisedome in carpinge others to offer occasion against your selfe I beseche God to geue you grace that you maye Redire ad cor and returne againe to your selfe But here you bringe in a great many Vntruthes in a thronge togeather You saye that as God commaunded the people of Israel to obey Aaron so Christe commaunded al his Shéepe to obey the Pope succedinge Peter You saye Christe made the Pope Shepheard ouer his whole flocke You cal him Our Pastour and our Iudge you cal him the head Shepheard for proufe hereof for some countenance of Truthe ye allege the one and twentith Chapter of S. Iohn in whiche whole Chapter notwithstandinge ye are not able to finde neither any suche commaundement of Christe nor any mention of Peters Successour nor Al his Shéepe nor Shepheard ouer his whole Flocke nor Our Pastour nor Our Iudge nor Our Head-shepheard It is mutche to reporte Vntruthe of a man But to reporte Vntruthe of Christe and of his Holy Woorde and that willingly and witingly and without feare some menne thinke it to be the Sinne against the Holy Ghoste As for these woordes Feede my Sheepe Feede my Lammes they perteine as wel to other the Apostles as to Peter Christe saide generally to al his Disciples Goe ye into al the worlde and preache the Gospel And Paule saithe of him selfe Ego plus omnibus laboraui I haue taken more paines and more fedde the flock then al the rest Surely me thinketh it is a weake kinde of reasoninge to saie thus Christe bade Peter féede his shéepe Ergo he made him headshepheard ouer al the worlde But if this whole Prerogatiue hange of Féedinge the Flocke what then if the Pope Féede not What if he neuer minde to Féede as thinkinge it no parte of his office To
calleth Periculosum Haeresis Decretum A dangerous Decree of Heresie Nowe touchinge simple errour and wilful defence S. Hilary saithe Illis in eo quod nesciunt potest adhuc in tuto esse salus si credant Tibi verò iam omnia ad salutem clausa sunt qui negas quod iam ignorare no◠potes They for so mutche as they knowe not the Truthe maye haue theire saluation in safetie if afterwarde they beleeue But al hope of health is shut from thee for as mutche as thou deniest that thinge that thou canste not chuse but knowe To conclude vnto you M. Hardinge who oftentimes of smal errours oftentimes of vndoubted knowen Truthes ▪ without regard of Definition haue fansied great horrible Heresies Alphonsus de Castro a Doctour of your owne saith thus Idcirco sit vt hi qui tam leuiter de Haeresi pronunciant non expendentes de qua re loquātur saepe sua ipsorū sagitta feriantur incidantque in eam foueam quam alijs parabant Nam velle humanas Scripturas in Diuinarum ordinem connumerare hoc veriùs ego dixerim Haeresim quod faciunt hi qui humanis Scriptis diffentire impium autumant perinde ac Diuinis There fore it happeneth that they that so rashly pronounce and cal euery thing Heresie not considering wherof they speake be often striken with their own dart and fal into the same pit that them selues haue digged for others For this would I rather cal Heresie to accoumpt men◠writinges emonges the Scriptures of God So doo they that thinke it a wicked mater to dissent from the writinges of man nolesse then if it were the Judgement of God The Apologie Cap. 7. Diuision 3. But this was euer an olde and solemne propertie with them their forefathers if any did complaine of their errours and faultes and desired to haue true Religion restored streight waie to condemne sutche for Heretiques as men new fangled and factious Christe for no other cause was called a Samaritane but onely for that he was thought to haue fallen to a certaine new Religion and to be the authour of a new secte And Paule the Apostle of Christe was called before the Iudges to make answeare to a mater of Heresie and therefore he saide Accordinge to this way whiche they cal Heresie I doo worship the God of my Fathers beleeuinge althinges whiche be written in the Lawe and in the Prophetes M. Hardinge Yf ye meane Hus Hierome of Prague Wickle◠Almaricke Abailard the Apostolikes Peterbrusians Berengarians Waldenses Albingenses Imagebreakers or suche like which euer founde faulte with the Churche in their time and cried for a restoringe of Religion as though it had ben quite lost and would them selues haue the glory of it by bringing in their Heresie in place of the Catholique Doctrine vnder the name of Goddes woorde whiche hath alwaies ben the propertie of al Heretikes if I say ye meane these or any of these we also cal them Heretikes and for such wee condemne them But Sirs ye forget your selues fouly How agreeth this with that ye saie hereafter oftentimes that the Light of the Truthe was quite put out and that Luther and Zuinglius first brough the Gospel abroade into the worlde VVere it true that Christe was called a Samaritane for the cause ye assigne thereof what conclude ye VVe see where about ye go Ye woulde seeme to ioine with Christ with Paule and with the first Christians But truely they refuse your companie But we tel you Christ was the true Samaritane in deede that is to say the Keeper as he that is Keeper of mankinde and therefore he shunned not the name Yet was he not a Samaritane as the Iewes ment Paule likewise who was not as ye say to speake properly called before the Iudges to make ausweare to a mater of Heresie being accused to Felix by Tertullus that he was of the secte or Heresie of the Nazarens so were the Christians first called did not onely not denie but openly confessed that according to that way or state of life which the Iewes called a secte or Heresie he worshipped God For it is to be considered that in those times the name of Heresie was not so infamous as it may be iudged by the place of the Actes cap. 5. onlesse somewhat be added whereby it may be vnderstanded to be taken in rate of a vice as 1. Cor. 11. Galat. 5. So the woorde was then indifferent and might be taken in good part or euil part Tertullian vseth it in good part where speaking of the Christians he calleth them Sectam a Secte into which Latine woord the Greeke woorde Heresis is turned Now these examples of Christ Paule and the first Christians serue not your defence Christ was called of the Iewes a Samaritane vnwoorthely after the sense of their thought Ye are called Heretikes woorthely Paule burdened with the name of Heresie for as muche as thereby was signified the kinde of life of those that beleeued in Christ the woorde being indifferent was honoured rather then reutled And Tertullian calleth the Christian people a Secte as he might without blemishe or note of any euil Your case is not like For ye are charged with Heresie as it is taken in the worst part The B. of Sarisburie O howe many waste woordes hath M. Hardinge to spare Here once againe he comneth in with Hus Hierome of Prage Wicklefe Almarik Abailard Apostolikes Peterbrusians Berengarians Waldenses Albingenses Image-breakers to fraye his simple reader with a terrour of strange names Wée saie Luther and Zuinglius were the first Publishers of the Gospel and yet againe we saie the same Luther and Zuinglius were not the firste Wée haue forgotten our selues fouly Wée write contradiction against our selues Wée would séeme to toine with Christe and Paule but truely they refuse our companie And so foorthe I knowe not what verily M. Hardinge wée neuer saied Luther and Zuinglius were the firste Publishers of the Gospel Yf wée should so saie wée should reporte vntruthe as you doo often Christe and his Apostles were the firste These woorthy and Learned Fathers Luther and Zuinglius and other like Godly and zelous men were appointed of God not to erecte a newe Churche but to reforme the olde whereof you had made a Caue of Théeues to kendle againe the Light that you had quenched and to heare witnesse to the Truthe of GOD. You saie Christ and Paule wil none of our companie as if you were priuie of theire counsel But perhappes M. Hardinge this is Clauis errans and therefore can neither open nor shutte Or as S. Hierome saithe Pars aliqua supercilij Pharisaici some parte of the high lookes of the Phariseis Christe him selfe hath saide Who so loueth me wil keepe my woorde and my Father loueth him And my Father and I wil come to him and dwel with him S. Peter saithe Who so trusteth in him shal not
Truthe is euermore one and be it in many or in fewe is euer Catholique Thus M. Hardinge it is written by one of your owne side Etsi non nisi duo Homines remanerent in Mundo tamen in eis saluaretur Ecclesia quae est Vnitas Fidelium Although there were but two men remaining in the world yet euen in them two the Churche whiche is the Vnitie of the Faithful should be soued Luthers dogge eloquence for so M. Hardinge it liketh you of your modestie to cal it were it neuer so rough and vehement the iust zele of Gods glorie and of his Holy Temple whiche you so miserably had defaced so enforcing him yet was it neuer any thing comparable to your eloquence For I beséeche you if ye maie haue leasure harken a litle heare your selfe talke Behold your owne woordes so many so vaine so bitter so firie so furious al togeather in one place This newe Churche ye saie set vp by Sathan Martine Luther and other Apostates his companions This Babylonical Tower Luthers seditious and Heretical preaching Luther brinced to Germanie the poisoned Cuppe of his Heresies Blasphemies and Sathnismes Zuing lius and his rable The gutters of this Doctrine runne out of Luthers sincke Luther would stamps and rage and whette his dogge eloquence vpon you You are the Synagog of Antichriste These be the Figures and Flowers of your speache Yet must we thinke that ye can neither stampe nor rage but vse onely Angelles eloquence How be it I trust no wise man wil iudge our cause the worse for that your tongue can so readily serue you to speake il To the mater ye saie that touching the influence of Erace Christe onely is the Head of the Churche but touching Direction Gouernment the Pope onely is the Head Al this is but your owne tale M. Hardinge Ye speake it onely of your selfe Other Authoritie of Scripture or Doctour ye bringe ve-none And yet notwithstanding ye haue alleged Scriptures too God wote euen as ye haue vsed to doo in other places Ye saie S. Paule saithe Yf I forgaue any thing for your sakes I forgaue it in the personne of Christe Wee are Embassadours in the steede of Christe euen as though God did exhorte you through vs Hereof ye conclude Ergo The Pope vnder Christe and in the steede of Christe is Heade of the Churche Yf ye conclude not thus ye wander idlely and speake in vaine condlude nothing These woordes of S. Paule nothing touche y◠Pope but onely the faithful zelous Preacher of the Gospel For wherein dothe the Pope resemble S. Paule Wherein doothe he reprosente the Personne of Christe What exhorteth he What teacheth he What saithe he What doothe he And yet if he would do any one part of his whole duetie how might this Argument stand for good S. Paule being at y◠Cittie of Philippi in Maerdonia exhorted the Corinthians as in the Personne of Christe Ergo the Pope being at Rome in Italie although he neither exhorte nor preache yet is he the Head of the Vniuersal Churche Although Diuinitie goe harde with you yet ye shoulde haue seens better to your Logique I graunte Bishoppes may be called the Heades of theire seneral Churches So Chrysostome calleth Elias Caput Prophetarum The Head of the prophetee So Amos saith The Princes are the Heades of y◠people So Saul is called the Head of the Tribes of Israel So Dauid was made Caput Gentiū The Head of Nations Sondrie sutch other like examples I alleged in my Former Replie to M. Hardinge As that Cyrillius the Bishop of Alexandria in the Councel of Ephesus was called Caput Episcoporum congregatotum The Head of the Bishoppes that these were assembled That S. Gregorie saith Paulus ad Christum conuersus Caput effectus est Natlonūm Paule being once conuerted to Christe was made the Head of Nation That Prudentius saithe Sancta Bethlem Capur eitorbis Holy Bethlem is the Head of the World In this sense Optatus saithe There be foure sortes of Heades in the Churche the Bishops the Priestes the Deacons The Faithful And al this onely in a certaine kinde of phrase and manner of speache But in déede and verily S. Augustine saithe Paulus ipse non poterat Caput esse eorum quos plantauerat Paule him selfe could not be the Head of them whom he had planted Therefore Gregorie saithe Petrus Apostolus Primum Membrū Sanctae Vniuersalis Ecclesiae est Paulus Andreas Iohannes quid aliud quam singulariū sunt plebium Capita Tamen sub Vno Capite omnes Membra sunt Ecclesiae Arque ve cuncta breui cingulo locutionis astringam sancti ante Legem Sacti in Lege Sancti sub Gratia Omnes hi perficientes Corpus Domini in Membris sunt Ecclesiae constituti Et nemo se vnquam Vniueisalem vocari voluit Peter the Apostle is not the Head but the chiefe Member of the Holy Vniuersal Churche Paule Andrewe and Iohn what are they els but the Heades of seueral Nations Yet notwithstandinge vnder one Head Christe they are al Members of the Churche And to speake shortely the Sainctes before the Lawe the Sainctes in the time of Grace al accomplisshing the Lordes Body are placed emonge the Members of the Churche And there was neuer yet one that would haue him selfe called the Vniuersal Bishop Therfore where as M. Hardinge saithe Al Christian People haue euer taken the Successour of Peter to be the Heade of the Catholique Churche vnder Christ he speaketh it onely of him selfe And though the comparison be odious yet Christe saithe Cùm loquitur mendacium ex proprijs loquitur when he speakethe Vntruthe he speaketh it of his owne S. Gregorie saithe Peter was the chiefe Member of the Churche of Christe but not the Head But the Bishop of Rome and his hired Proctours haue taught vs farre otherwise Panormitane saithe Christus Papa faciunt vnum Consistortum excepto peccaio Papa potest quicquid Deus ipse potest Christe and the Pope make one Consistone and keepe one Courte And sinne onely excepted the Pope can doo what so euer God him selfe can doo This I trowe is that Head of Direction and Gouernmente that M. Hardinge meaneth As for the reste that the Churche is the Kingedome of Christe and the Pope the Prince thereof M. Hardinge in special woordes answeareth nothinge Notwithstandinge some others haue saide Petro Coelestis Terreni Imperij iura commissa sunt Vnto Peter was committed the right both of the Heauenly and also of the Earthely Empiere Last of al he doubteth not but the Pope maye be called the Spouse or Bridegrome of the Vniuersal Churche and yet the same without the Authoritie of any Doctour He allegeth onely S. Bernarde But the same S. Bernarde in the selfe same place saithe and that by M. Hardinges owne confession that the Pope is not the Bridegrome of the Churche
Philip the French Kinge from his estate and vnder his Bulles or Letters Patentes had conueighed the same solemnely vnto Albertus the Kinge of Romaines M. Hardinge here telleth your Maiestie that al this was very wel donne to thintente thereby to fraie the Kinge and to keepe him in avve and to reclaime his minde from disobedience Now touchinge your Maiesties moste Noble Progenitours the Kinges of this Realme whereas wee as oure loialtie and allegiance bindeth vs iustely complaine that Pope Alexander 3. by violence and tyrannie forced Kinge Henrie the Seconde to surrender his Crowne Emperial into the handes of his Legate and afterwarde for a certaine space to contente him selfe in Priuate estate to the greate indignation and griefe of his louinge Subiectes And that likewise Pope Innocentius the thirde sturred vp the Nobles and Commons of this Realme against kinge Iohn and gaue the Enheritance and Possession of al his Dominions vnto Ludouicus the Frenche Kinge as for the misusinge of your Maiesties moste deere Father of moste Noble Memorie kinge Henrie the Eighth for as mutche as the smarte thereof is yet in freshe remembrance I wil saie nothinge To these and al other like Tyrannical iniuries and iuste causes of griefe M. Hardinge shortely and in lighte manner thinketh it sufficiente to answeare thus VVhat though Kinge Henrie the Seconde vvere il entreated of Pope Alexander 3 VVhat though Kinge Iohn vvere il entreated of that Zelous and Learned Pope Innocentius 3 VVhat though Kinge Henrie the Eighth vvere likevvise entreated of the Popes in our time If know right wel Moste Souer aine Lady the goodnesse of your Graceous Nature deliteth not in sutche rehearsalles Neither doo I make reporte hereof for that sutche thinges sommetimes haue benne donne but for that the same thinges euen nowe at this time either so lightely are excused or so boldely are defended Sutche humble affection and obedience these menne by their open and publique VVritinges teache your Maiesties true Subiectes to beare towardes their Natural Prince It shal mutche warrante the honoure and safetie of your Roial Estate if your Maiestie shal sommetimes remember the dishonours and dangers that other your Noble Progenitours haue felte before you But concerninge the Maiestie and right of Kinges and Emperours M. Hardinge telleth vs They haue their firste Authoritie by the Positiue Lavve of Nations and can haue nomore Povver then the people hath of vvhome they take their Temporal lurisdiction as if he woulde saie Emperours and Kinges haue none other righte of Gouernmente then it hath pleased theire Subiectes by composition to allowe vnto them Thus he saithe and saithe it boldely as if God him selfe had neuer saide Per me Reges Regnant By mee and my Authoritie Kinges beare rule ouer theire Subiectes Or as if Christe our Saueour had neuer saide vnto Pilate the Lorde Lieutenante Thou shouldest haue no Povver ouer mee vvere it not geeuen thee from aboue Or as if S. Paule had not saide Non est potestas nisi a Deo There is no povver but onely from God And yet further as if their whole studie were fully bente to deface the Authoritie and Maiestie of al Princes euen nowe one of the same companie doubteth not to teache the worlde That the Pope is the Heade and Kinges and Emperours are the feete Like as also an other of the same faction saithe The Emperoures Maiestie is so farre inferiour in dignitie to the Pope as a Creature is inferiour vnto God VVee diuise not these thinges of malice Moste Graceous Lady but reporte the same truely as wee finde them proclaimed and published this daie by theire vaine and dangerous writinges whiche notwithstandinge they woulde so faine haue to be taken as Catholique If this Doctrine maie once take roote and be freely receiued emongest the Subiectes it shal be harde for any Prince to holde his Righte As for your Maiestie for that it hath pleased Almighty God in his Mercie to make you an instrumente of his Glorie as in Olde times he made many other Godly and Noble Princes to refourme his Churche from that huge and lothesome heape of filthe and rubble that either b violence or by negligence had benne throwen into it therefore M. Hardinge euen in this selfe same Booke vnder certaine general threates chargeth you with disordred presumption by the example of Ozias the wicked Kinge vpon vvhom as he vntruely saithe God sente his vengeance for the like For be the Abuses and Errours of the Churche neuer so many be the falles and dangers neuer so greate be the Priestes and Bishoppes neuer so blinde yet by this Doctrine it maie neuer be lawful for the Prince be he neuer so learned or so wise or so Zelous in Goddes cause to attempte any manner of Reformation And therefore thus he saithe vnto your Maiestie and with al his skil and cunninge laboureth to perswade your Maiesties Subiectes if any one or other happily of simplicitie wil beleeue him that the Godly Lavves whiche your Maiestie hathe geeuen vs to liue vnder are no Lavves that your Parlamentes are no Parlamentes that your Cleregie is no Cleregie Our Sacramentes no Sacramentes Our Faithe no Faithe The Churche of Englande whereof your Maiestie is the moste Principal and Chiefe he calleth a Malignante Churche a Newe Churche erected by the Diuel a Babylonical Tower a Hearde of Antichriste a Temple of Lucifer a Synogoge and a Schoole of Sathan ful of Robberie Sacrilege Schisme and Heresie And al this he furnissheth with sutche libertie of other vncourteous and vnseemely talkes as if he had benne purposely hired to speake dishonour of your Maiesties most godly dooinges Of al these and other like Tragical fantasies for as mutche as he hathe so boldely aduentured to make a presente vnto your Maiestie wee haue great cause to reioise in God for that our controuersies are brought to be debated before sutche a personage as is hable so wel and so deepely to vnderstande them For I haue no doubte but as by your greate Learninge and marueilous VVisedome you shal soone see the difference of our Pleadinges so of your Maiesties graceous inclination vnto al Godlinesse you wil readily finde out the Falsehedde and geeue sentence with the Truthe Verily after that your Maiestie shal haue thorowly considered the manifest Vntruthes and corruptions togeather with the Abuses and Errours of the contrarie side the VVeakenesse of the Cause the Boldenesse of the Man and the immoderate Bitternesse of his speache I haue good hope the more aduisedly you shal beholde it the lesse cause you shal finde wherefore to like it For the discouerie hereof for my poore portion of Learninge I haue endeuoured to doo that I was hable And the same here I humbly presente vnto your Maiestie as vnto my most Graceous and Soueraine Liege Lady and as now the onely Nource and Mother of the Churche of God within these your Maiesties moste Noble Dominions It maie please your Maiestie graceously to weighe
thus haue they persecuted the Prophetes that were before you The Apologie Cap. 2. Diuision 2. They crie out vpon vs at this present euerie where that we are al Heretiques and haue forsaken the Faith haue with newe persuasions wicked learninge vtterly dissolued the concorde of the Church M. Hardinge Yf ye haue forsaken the Faithe ye were Baptized in if ye be gonne from the faithe whiche S. Eleutherius Pope and Martyr the first Apostle of Britayne preached in this lande by Damianus and Fugatius within little more then one hundred yeres after Christes death if ye refuse the Faithe which Gregorie the Greate that holy Pope caused to be Preached to our Auncestours the Englishe nation by Augustinus Melitus and other holy Priestes and haue thereby dissolued the vnitie of the Catholike Churche and leaue not to maineteine the doctrine whereby the same vnitie is dissolued all this presupposed Wee see not but that this crie made vpon you is true For then are ye Heretikes in deede The B. of Sarisburie As wel this reporte of Eleutherius as also the other noted in the margin of Augustine that the one was the first Apostle of the Britannes the other of the Englishe are both vntrue For it is certaine that the Churche of Britannie nowe called England receiued not first the faithe from Rome Lucius the Kinge of this Countrie had receiued the Gospel of Christ and was Baptized welneare one hundred and fiftie yeres before the Emperoure Constantine and the same Constantine the first Christened Emperoure was borne in this Ilande And notwithstanding Eleutherius the Bishop of Rome at the Kinges special request sent hither Fugatius and Damianus to enforme the Bishopes and Cleregie and to bringe thinges to better order yet vndoubtedly the Churche Faithe of Christ had benne planted here a longe while before they came eyther by Iosephe of Arimathaea either as Theodoretus writeth by S. Paule the Apostle passinge this waye into Spaine or as Nicephorus saithe by Simon Zelâ—tes or by the Gréekes or by some others As for our Augustine of Englande for it was not S. Augustine the learned Doctour neither was he so godly a man as M. Hardinge maketh him for as Galfridus writeth of him he was cruel disoaineful prowde and arrogant and no way méete to be called an Apostle Neither was he the first planter of the Faithe in Englande For the Faithe was planted here many hundred yeres before his comminge Tertullian saithe of his time Britannorum inaccessa Romanis loca subduntur Christo The countries of Britannie whiche the Romaines coulde neuer atteine vnto are now subiecte to Christe Origen saithe of his time Terra Britanniae consensit in Religionem Christi The Lande of Britannie hath agreed to Christes Religion Athanasius of his time saithe Episcopi Aphricae vniuersae Siciliae Sardiniae Hispaniarum Galliarum Britanniarum sese ad Concilium contulerunt The Bishoppes of al Aphrica Sicilia Sardinia Spaine Fraunce and Britannie came thither to the Councel holden at Sardica Constantinus the Emperour in his time maketh mention of the Christian Churches in Britannie S. Hilarie in his time intituled his letter in this wise Clericis Tololanis Prouinciarum Britannicarum Episcopis To the Cleregie of Tolouse and to the Bishoppes of Britannie Chrysostome of his time saithe Et Iusulae Britannicae extra hoc mare sitae in ipso Oceano positae senseruÌ„t virtutem Verbi Dei The Ilandes of Britannie beinge in the very Ocean far out of this our Sea haue felt the power of Goddes Woorde Theodoretus of the time of the Emperour Iouinian saithe thus Huic Fidei consenserunt omnes Ecclesiae quaeque in Hispania sunt quaeque in Britannia To this Faith haue agreed al the Churches bothe of Spaine and of Britannie These recordes may séeme sufficient if it please M. Hardinge to receiue them And al and euery of these liued sundrie hundred yéeres before the arriual of Melitus and Augustine Yf any man shal happen to replie The Faithe was then vtterly rooted out by the inuasion of the Englishe men beinge Heathens that mater is already answeared in my Former Replie to M. Hardinge Certainely Beda saithe The Quéene of Englande was then Christened and that there were then in this Realme seuen Bishoppes and one Archebishop with other moe greate learned Christian menne As touchinge this Augustine wée are not bounde to al his dooinges Although M. Hardinge allowe him Apostolike authoritie yet al his heastes were not Gospel The Churche in his time was growen to muche corruption as it may many waies appeare by sundrie places of S. Gregorie Verily Beda saithe The Bishoppes and learned Christians of this Countrie vtterly refused to receiue this newe Apostle with his Religion And yet were they right Catholique and godly menne And Galfridus saithe Erant septem Episcopatus Archiepiscopatus Religiosiscionis Praesulibus muniti Abbatiae complures in quib grex Domini rectum ordinem tenebat There were then in Englande seuen Bishoprikes and one Archebishoprike possessed with very godly Prelates and many Abbies in whiche the Lordes flocke helde the right Religion The Apologie Cap. 2. Diuision 3. That wee renewe and as it were fetche againe from Hel the olde and many a daie condemned Heresies that wee sowe abroade newe sectes and suche broyles as neuer earst were hearde of also that we are already diuided into contrarie partes and opinions and could yet by no meanes agree wel amonge out selues M. Hardinge Sith that ye raise vp againe the heresie of Aerius in deniynge praier for the dead who was for the same accoÌ„pted an Heretike aboue a leuen hundred yeres past sith that ye raise vp the Heresie of Manichaeus that liued before him in taking awaire free willâ— sith that ye raise vp the Heresie of Vigilantius in refusinge to praie to Sainctes and to honour their holy Reliques and to keepe lightes in Churches to the honour of God and many other Heresies beside of olde time condenmed sith that ye raise vp the Heresie of Berengarius in deniyng the presence of Christes very Body in the blessed Sacrament of the Aultar and sith that ye adde to those mo Heresies of your owne as the appointing of the supreme Pastorship or regiment of the Churche in all thinges and causes spiritual to a laye Magistrate the deniynge of the external Sacrifice of the Churche whiche wee cal the Masse the maintenance of the breache of Vowes of Pouertie Chastitie and Obedience Againe sithe that your Diuision into sundrie sectes can neither be dissembled nor defended whereof we shal speake hereafter more largely al these thinges beside sundrie other of like enormitic beinge true as they be most true this other crie made vpon you is true The B. of Sarisburie This heape is greate in shewe and light in substance Touching Berengarius gentle Reader for shortnesse sake I must referre thée to my Former Replie
Habitu victu instructu sensu ipso denique sermone Proauis renuÌ„tiastis Laudatis semper Antiquitatem nouè de die viuitis Per quod ostenditur dum à bonis Maiorum institutis deceditis ea vos retinere custodire quae non debuistis cùm quae debuistis non custoditis Where is your Religion where is the reuerence dewe to your forefathers You haue forsaken them in your apparel in your diet in your order in your meaning and in your speeche Ye change your life daily yet ye praise Antiquitie Whereby it appeareth while ye seaue the good orders of your Elders that yee keepe the thinges yee should not keepe seeinge ye keepe not the thinges ye should keepe The Apologie Cap. 2. Diuision 10. And that this mater should not seeme to be donne but vpon priuie sclaunder and to be tossed to and fro in a corner onely to spite vs there haue benne besides wilily procured by the Bishop of Rome certaine persons of eloquence yenough and not vnlearned neither whiche should put theire healpe to this cause nowe almost despaired of and shoulde polishe and set foorthe the same bothe in bookes and withe longe tales to the ende that when the mater was trimly and eloquently handled ignorant and vnskilful persons might suspecte there was somme greate thinge in it In deede they perceiued that theire owne cause did euery where goe to wracke that their steightes were now espied and lesse esteemed and that theire healpes did dayly faile them and that theire mater stoode altogeather in greate neede of a cunninge spokesman M. Hardinge VVee cannot despaire of this cause onlesse wee would forsake our Faithe as ye haue For beleuinge Christe whiche our faithe leadeth vs vnto wee cannot mistruste the continuance of this cause Heauen and Earthe shal passe but my woordes shal not passe saithe Truthe it selfe And his woordes tel vs that he wil be with his Churche al daies to the worlds ende And that he hath besought his Father to geue to it the Sprite of Truthe to remaine with it for euer Then be wee moste assured of this cause VVee tel you therefore it standeth and shal stande by Christes presence and by the Holy Ghostes assistance to the ende Your cause yet standeth not but wauereth and tottereth as that whiche S. Paule termeth a puffe of doctrine and doubtlesse shortely fall it shall as all Heresies haue fallen The authours and professours of them be dead and rotten in Helfire with weepinge and grintinge of teeth The like iudgement lookeye and your folowers to haue if ye repent not and reuoke your Heresies by time The B. of Sarisburie Wee cannot despaire saithe M. Hardinge of the continuance of our cause For Heauen and Earthe shal passe but Christes VVoorde shal not passe He wil be with vs al daies to the worlds ende c. These Woordes M. Hardinge be true and certaine and therefore our hope is the firmer Christe hath promised that the Sprite of Truthe shal remaine for euer but not in the Pope and his Cardinalles For thereof he made no promise Nay rather the Prophete Esai saithe The Sprite of God shal rest vpon the poore and méeke harted that trembleth at the Woorde of the Lorde The Churche of God shal stande stil yea though Rome were possessed with Antichriste It is true that Christe saithe Euery plante whiche my Heauenly Father hath not planted shal be rooted vp Vpon whiche woordes S. Hilarie saithe Significat Traditionem hominum cruendam esse cuius fauore transgressi sunt Praecepta Legis He meaneth that the Tradition of man for whiche Traditions sake they haue broken the Lawe of God shal be taken vp by the rootes Heauen and Earthe shal passe and your fantastes and diuises M. Hardinge shal passe the Lorde hath spoken it But the Woorde of God and his Churche shal endure for euer But M. Hardinges Almanake saithe Our Doctrine shal fal and that very shortly Herein I professe I haue no skil Goddes wil be donne It is his cause what so euer shal happen his name be blessed for euer In like sorte the Heathens in olde times as S. Augustine saithe vaunted them selues against the Faithe of Christe Ad certum tempus sunt Christiani postea peribunt redibunt Idola redibit quod erat anteà Verùm tu cùm expectas miser Infidelis vt transtant Christiani transis ipse sine Christianis These Christians are but for a while â—al they shal and that shortly Then shal our Idols come againe and it shal be as it was before But O thou miserable Infidel while thou lookest that the Christians should passe thou possest awaie thee selfe without the Christians Againe be saithe Ecce veniet tempus vt finiantur non sint Christiani Sicut coeperunt ad aliquo tempore ita vsque ad certum tempus erunt Sed cùm ista dicunt sine fine moriuntur permanet Ecclesia praedicans brachium Domini omni generationi venturae They saie behold the daie wil come when al these Christians shal haue an ende As they had a time to beginne so shal they haue a time to continewe But while they make these crakes they them selues die without ende But the Churche contineweth stil praisinge the almighty arme of God to euery generation that is to come But ye saie The Authours and Professours of our Doctrine be damned in Hel fiere and crie Peccaui This is a very terrible kinde of talke But it is a rashe parte for you M. Harding so suddainely to skip into Goddes Chaire and there to pronounce your Sentence Definitiue like a Iudge But God wil iudge of your iudgemente S. Augustine saithe Alia est sella terrena aliud Tribunal Coelorum Ab inferiori Sententia accipitur à superiori Corona The earthly Chaier is one thinge the Iudgemente seate in Heauen is an other From the one wee receiue Sentence from the other we receiue a Crowne O M. Hardinge God graunte you maie once crie Peccaui lest the time come that ye shal crie out as it is written in the Booke of Wisedome These are they whom wee sometime had in derision and in a parable of reproche VVee fooles thoughte theire life madnesse and theire ende without honoure But nowe are they coumpted emonge the Children of God and theire portion is emonge the Sainctes The Apologie Cap. 3. Diuision 2. Nowe as for those thinges whiche by them haue benne laide againste vs in parte they be manifestly false condemned so by theire owne iudgementes which spake them partly againe though they be as false too in deede yet beare they a certaine shewe and coolour of truthe so as the Reader if he take not good heede maie easily be tripped and brought into errour by them specially when theire fine and cunninge tale is added thereunto And parte of them be of sutche sorte as we ought not to shunne them as crimes or faultes but to acknowledge and confesse them as
thinges wel done vpon very good reason For shortely to saie the truthe these folke falsely accuse and sclaunder al our dooinges yea the same thinges which they them selues cannot denie but to be rightly and orderly donne and for malice doo so misconstrue and depraue al our saienges and dooings as though it were impossible that any thinge could be rightly spoken or donne by vs. They should more plainely sincerely haue gonne to woorke if they would haue dealte truely But nowe they neither truely nor sincerely nor yet Christianly but darkely and craftily charge and batter vs with lies and doe abuse the blindenesse and fondenesse of the people togeather with the ignorance of Princes to cause vs to be hated and the Truthe to be suppressed This lo ye is the power of darkenesse and of men whiche leane more to the amased wonderinge of the rude multitude and to darkenesse then they doo to Truthe Light and as S. Hierome saithe doo openly gainsaie the Truthe closinge vp theire eies and wil not see for the nonce But we geue thankes to the most good and mighty God that sutche is our cause where against when they would fainest they were hable to vtter no despite but the same whiche might as wel be wreasted against the Holy Fathers against the Prophetes against the Apostles against Peter against Paule and against Christe him selfe M. Hardinge The Catholikes doo not burden you with ought wherein by their owne iudgementes they condemne themselues as ye sclaunder them not onely here but oftentimes in your Booke For if they iudged otherwise they would not wittingly do against their iudgemente That is the special propertie of an Heretike whom S. Paule hiddeth al men to a voide knowinge that he that is suche is peruerted and seemeth euen condemned by his owne iudgement They shewe bothe your blasphemous Heresies and your wicked actes Luther ye knowe powred out his Heresies and villanies c. Your robbinge of Churches persecutinge of men for standinge sâ—edfastly in the faithe of the Holy forefathers your incestuous mariages of Monkes Friers and Nonnes your breache of solemne vowes for fleashly pleasure your prophaninge and abandoninge of Holy Sacramentes your contempt of auncient and godly ordinaunces and discipline of the Churche and suche other thinges of like estimation For in deede the catholikes doo persecute you if suche deserued entreatinge of euill persons maye be called persecution and al good folk besides wee grâ—â—te and shal so doe so longe as they love the Truthe and keepe them in the vnitie of the Churche Yet with no other minde doo they persecuâ—e you then Sara did Agar then Christ the Iewes whom he whipt out of the Temple then â—eter did Sâ—nom Magus The B. of Sarisburie Yewis M. Hardinge it might please you to remember that Bartholomaeus Latomus a Doctour of your side confesseth in writinge to al the worlde yâ— our request touchinge the Holy Ministration vnder Bothe Kindes accordinge to Christes first Institution is iuste and reasonable That Gerardus Lorichius an other of your owne side saithe Sunt Pseâ—docatholici qui Reformationem Ecclesiae quoquo modo remorari non verentur They be false Catholiques and this M. Hardinge he speaketh of you beinge one of your owne they be False Catholiques that hinder the Reformation of the Churche by al meanes they be hable He saithe you be false Catholiques far contrary to the common opinion and concludeth in the ende that the wilful mainteinance and sequel of your Doctrine in this pointe is as he calleth it Haeresis Blasphemia pestilens execrabilis An Heresie and a Blayhemie against God Pestilent and Cursed That others of your â—de confesse that this your vse of Ministration vnder one kinde whiche nowe ye cal Catholique began first not of Christe or his Apostles or any Ancient Learned Father but onely of the errour or as he better termeth it of the simple Deuotion of the People That Albertus Pighius the stoutest gallante of al your Campe graunteth there haue benne and be many Abuses in your Passe notwithstandinge ye haue tolde vs far otherwise That Pope Pius oftentimes graunted and vsed commonly to saie He sawe great causes why Priestes shoulde be restoared to the libertie of Mariage That Pope Adrian by his Legate Cheregatus confessed openly at Norenherg in the General Diet of al the Princes of Germanie that al the il of the Churche came firste à culmine Pontificio From the toppe Castle of the Pope And to be short M. Hardinge it might haue pleased you to remember that your selfe in your first Booke in the Defence of your Priuate Passe haue written thus Mary I denie not but that it were more commendable and more Godly on the Churches Parte if many well disposed and examined woulde be partakers of the blessed Sacramente with the Prieste Al these thinges M. Hardinge be they â—ses or Abuses Reasonable or Vnreasonable Right or Wronge Better or woorse Be they neuer so wicked neuer so Blasphemous neuer so cursed yet be they stoutly defended stil and no hope offered of amendement With what Conscience of your parte he onely sâ—eth that sâ—eth the Conscience You graunte ye persecute your brethren where ye haue the Swerd and maye persecute but as Sara did Agar as Christe did the Iewes and not otherwise Verily M. Hardinge that Christe or Sara were persecutours I haue not greatly heard But I remember Chrysostome saithe thus Nunquid Ouis Lupum persequitur aliquando Non sed Lupus ouem Sic enim Caim persecutus est Abel non Abel Caim Sic Ismael persecutus est Isaac non Isaac Ismael Sic Iudaei Christum non Christus Iudaeos Haeretici Christianos non Christiani Haeresicos Ergo ex fructibus corum cognoscetis eos What doothe the Sheepe perscute the Woulfe at any time No but the Woulfe doothe persecute the Sheepe For so Caim persecuted Abel not Abel Caim So Ismael persecuted Isaac not Isaac Ismael So the Iewes persecuted Christe not Christe the Iewes So the Heretiques persequute the Christians not the Christiaus the Heretiques 〈◊〉 ye shal knowe them by their fruites S. Augustine saithe Non eo modo persecutionem passi sunt Pseudoprophetae ab Elia quomodo ipse Elias à Rege nequissimo Neither were the Palse Prophetes so persecuted by Elias as Elias was persecuted by the wicked Kinge Surely Chrysostome saithe Quem videris in sanguine persequutionis gaudentem Lupus est Whome so euer ye see â—eioicinge in the Bloudde of persequution he is the VVoulfe But yée pretende greate good wil and saye Ye persecute and murder your Brethren for Loue as Christe persequuted the Iewes So I trowe Aristophancs saithe Philippides tooke a cudgel and beatte his Father and al for loue How be it M. Hardinge neither are you armed as Christe was armed nor was Christe armed as you are armed I must saye to you as S. Augustine saithe vnto the Heretiques the
de necessitate salutis Wee declare saye determine and pronounce that it is of the necessitie of Saluation for euery mortal creature to be subiecte vnto the Bishop of Rome And the Glose likewise vpon the same Quicquid saluatur est sub Summo Pontifice What so euer creature is saued is vnder the Highest Bishop Here is no mention neither of Christe nor of his Gospel Saluation Damnation hangeth onely of the B. of Rome This thing once graunted the case is cleare The Pope him selfe hathe resolued the doubte What should wee néede a better trial NotwithstaÌ„ding Cornelius the Bishop of Bitonto in the late Chapter at Tridente of the Bishop and Holy Sée of Rome saithe thus Vtinam à Religione ad Superstitionem à Fide ad Infidelitatem à Christo ad Antichristum à Deo ad Epicurum velut prorsus vnanimes non declinassent dicentes in corde impio ore impudico Non est Deus O would God the Pope and his Cardinales had not fal â—en with common consente and altogeather from true Religion to Superstition from Faithe to Infidelitie from Christe to Antichriste from God to Epicure saieinge with wicked harte and shamelesse mouthe There is no God In like sense of the same Bishoppes and See of Rome S. Bernard saithe Serui Christi seruiunt Antichristo The Seruauntes of Christe serue Antichriste Cornelius saithe the Bishoppes of Rome are fallen to Superstition to Infidelitie to Antichriste to Epicure are not ashamed to saye There is no God Yet saithe M. Hardinge the Faithe of Rome is the Catholique Faithe who so departethe from the same be he Kinge or Emperour he shal be companion with the Diuel in Helle fire And thus to saye is no méere madnesse That the Princes and frée Citties of Germanie euer persecuted vs it is vtterly vntrue and like the reste of your tales They reioice in God in our behalfe and beinge there they receiued vs vnder theire protection and offered vs sutche fréedome and courtesie as they seldome offered the like to any Nation Certaine of them by your owne Confession haue already agréed to al the pointes of our Doctrine But none of them al no not one would euer suffer the same Doctrine of ours to be condemned What the Grecians this daye thinke of vs I cannot telle Notwithstandinge it appeareth by their letters written purposely to the Churches of Bohemia that they allowe wel of our Doctrine and vtterly condemne yours For thus they writte vnto them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VVherefore louing Brethren and Children if it be so as wee heare and hope make haste that wee maie ioine togeather in Vnitie And againe thus it is recorded in the late Councel of Laterane Graeci in tantum coeperunt abominari Latinos vt si quando Sacerdotes Latini super eorum altaria celebrassent ipsi non vellent priùs in illis sacrificare quà m ea tanquam per hoc inquinata lauissent The Greekes beganne so mutche to abhorre the Latines that if it had happened the Latine Priestes had Ministred vpon theire aultars they would not afterwarde make oblation vpon the same before they had wasshed them as thinkinge theire Aultars defiled by the Latines handeling Wherefore M. Hardinge what so euer the Grecians thinke of vs it appeareth hereby they vtterly refuse your Communion condemne you for Heretiques But who would haue thought M. Hardinge had benne so skilful in proportions The whole countrie of Germanie saithe he beinge diuided in equal portions twoo of fiue remaine stil in yâ— obedience of the See of Rome Wée geue God thankes it is as it is In déede certaine townes subiecte to the Bishoppes in outwarde vsage of theire Churches remaine stil as they were before Yet neuerthelesse where the Churches are Popishe the people of al sortes are Protestantes and loue the Truthe and are mutche ashamed of your folies It was Goddes secrete prouidence that certaine of yours should remaine emongst vs a season as the Cananites remained emongst the people of Israel Otherwise within fewe yeres ye would denie that euer your disorders had benne so greate It is very harde and in manner not possible to conuert the whole people of so greate a countrie al at once The Heares of a mans Bearde or Head neuer waxe white al togeather Christe compareth the Kingdome of God vnto Leauen whiche the woman takethe and laieth in a lumpe of dowgh It worketh and laboureth by 〈◊〉 and litle vntil it haue Leauened al the whole In this sorte Eusebius séemeâ—â— to compare the twoo partes of the Romaine Empire dissentinge in Iudgement of Religion the East parte to the Night and the Weaste to the Daye But Christe wil drawe al vnto him selfe and then shal God be al in al. But here to matche our so many Kinges and so many Princes M. Hardinge hath brought vs a manie of newes out of Ignamban Monopotapa Cambaia Giapan Bisnaga Ormoz and other strange and far Countries There he saithe so many and so many Kinges and Princes are lately Conuerted and brought to the obedience of the See of Rome I marueile he saithe not the Man in the Moone was likewise newly Christened to make vp the Muster Howe be it al these thinges muste néedes be true For Christes owne Felowes or as M. Hardinge vttereth it in better wise the Holy Fathers of the Societie of Iesus haue sente home woorde as wel hereof as also of sundrie Miracles wrought by the same Holy Fathers Verily so the name of Christe be publisshed whether it be by them or by vs by Light or by Darkenes Goddes Holy name be blessed But of many theire Miracles I haue no skil For thus these Holy Fathers write as it is saide before that with Holy Water they haue driuen Mise out of the countrie and made Barren Women to beare Children and sutche other the like marueilous Miracles Neither are wée bounde of necessitie to beleue al sutche Miracles what so euer without exception Alexander of Hales saith In SacrameÌ„to apparet Caro interduÌ„ humana procuratione interduÌ„ operatione Diabolica In the Sacramente it selfe there appeareth Fleash sometime by the conuciance of men sometime by the woorkinge of the Diuel Likewise saithe Nicolaus Lyra Aliquando in Ecclesia fit maxima deceptio Populi in Miraculis fictis à Sacerdotibus vel eis adhaerentibus propter lucrum Sometime euen in the Churche the People is shamefully deceiued with fained Miracles wrought either by the Priestes or els by theire companions for lukers sake Miracles be not euermore vndoubted proofes of True Doctrine Therefore S. Augustine saithe vnto Faustus the Manichee Miracula non facitis quae si faceretis tamen ipsa in vobis caueremus Ye woorke no Miracles and yet if ye wrought any at your handes wee would take heede of them The Prophete Hieremie saithe Seduxerunt Populum meum in mendacijs suis in Miraculis suis They haue deceiued my People by theire Lies and by
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
Iudges nor of the Bishoppes And al be it the Apostolique See of Rome withstande it stil yet the Decree of the Councel by the Emperours warrante continueth in force But you neuer taught vs ye saye y◠the whole state of the Churche dependeth of the Pope It is not your Doctrine you neuer spake it And therefore wée are railers and sclaunderers that so reporte you If it be so in deede M. Hardinge as you saye wherefore then suffer you Cardinal Cusanus to write thus Veritas adhaeret Cathedrae Quare mēbra Cathedrae vnita Pontifici coniuncta efficiunt Ecclesiā The Truthe cleaueth faste to the Popes Chaire Therefore the members vnited to the Chaire and ioined to the Pope make the Churche Wherefore suffer you Iohannes de Parisijs one of your Catholique Doctours to write thus Fiet vnum Ouile vnus Pastor Quod quidem de Christo intelligi non potest Sed de aliquo alio Ministro qui praesit loco cius There shal be one Plocke and one shepheard Whiche thinge cannot be taken of Christe We must needes vnderstande it of some other Minister that ruleth in his steede Wherefore suffer you Nosius your Grande Captaine to write thus Vnum toti praecsse Ecclesiae Vsque adeò est necessarium vt absque hoc Ecclesia vna esse non possit It is so necessarie a thinge that one onely man oueruse y◠who le Churche that without the same the Churche cannot be one Wherefore suffer you your Canonistes to saie Constat Ecclesiam ideo esse vnam quia in Vniuersali Ecclesia vnū est Caput Supremū Scilicet Papa It is plaine that therefore the Churche is one bicause that in the whole Vniuersal Churche there is one Supreme Head that is the Pope To be shorte why doo you your selfe M. Hardinge allege S. Hieromes woordes directly as ye woulde haue vs beleue to this purpose Ecclesiae salus à Summi Sacerdotis dignitate pendet Which woordes into Englishe ye haue turned thus The safetie of the Churche hangeth of the VVoorship of the Highe Prieste He meaneth the Pope Peters Successour In whiche laste clause ye misconstrue and racke S. Hieromes woordes far contrary to his meaninge For S. Hierome meante not bereby the Bishop of Rome but euery seueral Bishop within his owne Charge euery whiche Bishop he calleth the Highest Prieste as in my Former Replie it is declared more at large If these thinges be true why are they nowe deuied If they be false why are they not condemned I truste it maye appeare by these fewe that wée reporte the Truthe truely and are no sclaunderers The Apologie Cap. 8. Diuision 2. Sithence then they bringe foorthe none of these for them selues and cal vs neuerthelesse Heretiques whiche haue neither fallen from Christe nor from the Apostles nor yet from the Prophetes this is an iniurious and a very spiteful dealinge M. Hardinge Nay Sirs ye shal not so carie awaye the conclusion with a lie But contrarywise sithens wee bringe foorthe many Scriptures for the Truthe whiche ye impugne as your selues shal see when we come to confute your doctrine whiche here foloweth and sithens not withstandinge that ye wil not yeelde to the Scriptures but peruert the True meaninge of them with Gloses and interpretations of your owne Heades frame newe opinions contrary to that ye haue receaued and that the Churche hathe euer taught the Catholikes wilful cal you Heretikes and the Churche wil condemne you for Heretikes and so accompt you vntil ye recant and repent But ye haue not fallen from Christe ye saye nor from the Apostles nor yet from the Prophetes As though they that departe from the Romaine Churche whiche is the Catholike Churche which diuerse times in the Apologie ye confesse fell not from Christe and consequently from the Apostles and Prophetes Saithe not Christe in the Gospel He that heareth not the Churche let him bee to thee as an Heathen and a Publicane Saieth he not also He that despiseth you despiseth mee The B. of Sarisburie Whether parte rightly and reuerently vseth the Scriptures of God and whether peruerteth them by shiftes and Gloses I truste it shal in parte appeare by this conference In déede M. Hardinge it is no great maisterie by your interpretations and handelinges to haue stoare yenough and plenette of Scriptures For this is one special grounde of your Diuinitie Papa potest ex nihilo facere aliquid Sententiam quae nulla est facere aliquam The Pope is hable of nothinge to make some thinge and of no Sentence to make some Sentence By your Doctrine it is lawful and good Logique to reason thus An gloriabitur serra aduersus eum qui trahit illam◠Shal the sawe boaste against him that draweth it Non est Seruus supra Dominum There is no Seruant aboue his Lorde Ergo Noman maye dare to Iudge the Pope Or thus Omnia munda mundis Coinquinatis autem infidelibus mihil est mundum Al thinges are cleane to the cleane but vnto the filthy and Infidelles nothinge is cleane Ergo It is not lawful for Priestes to marry Or as you M. Hardinge sometimes haue delited to reason Nolite dare Sanctum Canibus Geeue not Holy thinges to Dogges Ergo It is not laweful for the Christian vulgare People to Reade the Scriptures Thus maye you easily be wel stoared and ful freight of Scriptures yenough and as S. Hierome saithe maye carrie them captiue to serue your turne But S. Hierome coulde also haue tolde you Non in verbis Scripturarum est Euāgelium sed in sensu The Gospel standeth not in the bare woordes of the Scriptures but in the meaninge Therefore wée maye saye vnto you as S. Cyprian once saide to the Nouatian Heretiques Audite Nouatiani apud quos Scripturae Coelestes leguntur potiùs quà m intelliguntur Hearken hereto ye Nouatian Heretiques emongst whome the Heauenly Scriptures are readde rather then wel perceiued You saye the Churche of Rome by our owne Confession is the Catholique Churche whiche Churche for as mutche as wée haue forsaken wée haue forsalten Christe and his Apostles For saithe not Christe in the Gospel saye you He that heareth not the Churche let him be vnto thee as an Heathen and a Publicane And He that despiseth you despisethe mee Wée graunte M. Hardinge the name of the Churche of Rome is Catholique but the Errours and abuses thereof are not Catholique Neither is it the Churche that wée finde faulte withal but the greate corruptions and foule deformities that you haue brought into the Churche Howe be it your policie herein is apparent Your Reader be he neuer so simple maye soone sée your whole drifte Ye magnifie the Churche with al manner titles of Authoritie not for any special regarde ye beare the Churche in déede but onely to settle your selues in an infinite Tyrannie and to make vs beleue that you
onely are the Churche to geue credite to al your fantasies yea although ye be the defacers enimies of the Churche Verily the bare name of the Churche is not sufficient S. Paule saithe that Antichriste the Man of sinne shal sitte in the Temple of God whereby no doubte he meante the Churche But M. Hardinge Heare you the voice of God leaue your Fables speake Goddes Holy Woord and speake it truely be ye faitheful Ministers of the Truthe Then who so euer shal be founde to despise your Doctrine be he kinge or Emperour wée will not doubte to calle him an Heathen and Publicane But if he be an Heathen that wil not beare your Churche what is he then that wil not heare Christe Aeneas Syluius beinge afterwarde Pope him selfe saithe thus Si Romanus Pontifex non audiet Ecclesiam Christum quoque non audiet tanquam Ethnicus Publicanus haberi debet If the Bishop of Rome wil not heare the Churche he wil not heare Christe and therefore muste be taken as an Heathen and Publicane S. Augustine saith Oues meae vocem meam audiuÌ„t sequuntur me AuferaÌ„tur chartae Humanae sonent voces Diuinae My Sheepe heare my voice and folowe me Awaie with Mannes VVrittinges Let the Voice of God sounde vnto vs. Surely Doctour Luther him selfe againste whom M. Hardinge so vehemently and so often inflamethe his choler in humble and reuerent manner writethe thus Nos colimus Romanam Ecclefiam in omnibus Tantùm illis resistimus qui pro Ecclesia obtrudunt Babyloniam VVee honour the Churche of Rome in al thinges Onely wee withstand them that in steede of the Churche haue thruste in the CoÌ„susion of Babylon In like sense S. Cyprian saithe Non est pax sed bellum nec Ecclesiae iungitur qui ab Euangelio separatur It is not peace It is VVarre Neither is he ioined to the Churche that is dinided from the Gospel Nowe howe carefully the Churche of Rome is leadde by the Gospel of Christe wee maie easily learne by Nicolaus Cusanus a Cardinal of the same Churche of Rome Thus he saithe Sequuntur Scripturae Ecclesiam non è conuerso The Scriptures of God folowe the Churche but contrary wise the Churche folowethe not the Scriptures To conclude wée maye saye vnto you as S. Augustine saide sometime to PeÌ„tilian the Donatian Heretique Vtrùm nos Schismatici simus an vos nec ego nec tu sed Christus interrogetur vt iudicet Ecclesiam suam Whether of vs be Schâ—matiques wee or you aske you not me I wil not aske you Let Christe be asked that he maie shewe vs his owne Churche The Apologie Cap. 9. Diuision 1. With this swerde did Christe put of the Diuel when he was tempted of him with these weapons ought al presumption whiche doothe auaunce it selfe againste God to be ouerthrowen and conquered For al Scripture saithe S. Paule that commethe by the Inspiration of God is profitable to teache to confute to instructe and to reproue that the man of God may be perfite and throughly framed to euery good woorke Thus did the Holy Fathers alwaie fight againste the Heretiques with none other force then with the Holy Scriptures M. Hardinge That the Holy Fathers did euer more fight against the Heretiques with nowe other force then with the Holy Scriptures that weè denie For What did the Fathers in the first general Councel holden at Nice did they fight against Arius and the mainteiners of his Heresie with no other force then with the Scriptures When those Heretikes refused the woorde Homousion whereby is signified the sonne of God to be of one and the same substance with God the Father for that it was not to be found in the Scriptures besides whiche they stiffely denied as ye doo that any thinge ought to be receiued did not the Caetholike Bishoppes of thother side flie to the Ancient Fathers did thei not appeale to the iudgementes of those Fathers which had geuen sentence of the mater then beinge in controuersie before that Arius and those that helde of his side were borne In the seconde Councel assembled at Constantinople were not the Heretikes of sundry sectes by a wittie and a godly policie contriued betwene Nectarius the Bishop and Theodosius the Emperour through the suggestion of the greate Clerke Stsinnius driuen to receiue the Doctours who liued before theire Heresies were heard of as witnesses of true Christian Doctrine woorthy of credite Macedonius in that Councel was condemned who therefore denied the Holy Ghost to be God bicause the Scriptures geue not vnto him that name But the Bishops there assembled as Photius that learned Bishop writeth declared out of the teaching of the Fathers and Diuines before theire time that the Holy Ghost is to be adored worshipped and glorified as beinge of one nature and substance togeather with the Father and the Sonne In the thirde Councel kept at Ephesus the Heretike Nestorius boasted at ye doo of the Scriptures sayinge they were of his side and would neither speake nor heare ought but Scriptures Scriptures And alleaginge a place or twoo out of the Gospel where Marie is called the Mother of Iesus stoutely finde me in all Scripture quoth he wher Marie is called the Mother of God Hereto what said that holy and learned Bishop Cyrillus chiefe in that Councel Hanc nobis fidem diuini tradidere Discipuli licet nullam fecerint dictionis huius mentionem ita tamen sentire à sanctis Patribus edocti sumus This Fatthe saith he the Disciples of God haue by tradition lefte vnto vs. And although they haue made no expresse mention of this woorde Deipara yet so to thinke we haue benne taught of the Holy Fathers When they reasoned about rules touchinge faithe to be made saithe Vincentius Lirinensis writinge of that Councel to al the Bishoppes there assembled to the number almost of two hundred this seemed most Catholike most faitheful and beste to be done that the sentences of the Holy Fathers should be brought foorthe amonge them to th end that by theire consente and Decrce the Religion of the Olde Doctrine should be confirmed and the blasphemie of the Prophane nouelâ—ie condemned Behold Sirs what weapons the Fathers haue vsed against Heresies besides the Holy Scriptures In the fourthe Councel whiche was celebrated at Chalcedon the Heretike Eutyches as ye and al Heretikes haue done câ—aked mutche of the Scriptures and required his matter to be discussed by Scriptures Tel me quoth he mockingly to euery one that reasoned with him in what Scripture lie the twoo natures But let vs heare what the Learned Bishoppes of that Councel saide thereto VVee finde in the first action of the Councel that they cried out aloude Ea quae sunt Patrum teneantur The thinges that the Fathers haue taught let them be kept Againe when they come to the definitiue sentence they saie Sequentes igitur Sanctos Patres
aske me Wherefore would ye haue al sutche other Authorities put away I answeare Bicause I would haue the Holy Churche to he proued not by the Doctrines of menne but by the VVoorde of God So saithe S. Augustine vnto other the Donatistes Auferantur de medio Chartae nostrae procedat in medium Codex Dei Audi Christum dicentem audi Veritatem loquentem Take a waie from emongst vs any our own Bookes Let the Booke of God comme emongste vs. Heare what Christe saithe Herken what the Truthe speaketh Againe he saithe Audi dicit Dominus Non dicit Donatus aut Rogatus aut Vincentius aut Hilarius aut Ambrosius aut Augustinus sed dicit Dominus Heare this The Lorde saithe Heare not this Donatus saithe Rogatus saithe Vincenius saithe Hilarius saithe Ambrose saithe Augustine saithe But herken to this The Lorde saithe In like fourme of woordes saithe S. Ambrose Nolo nobis credatur Scriptura recitetur Non ego dico à me In principio erat Verbum sed audio Non ego effingo sed lego I would not ye should beleeue vs But reade the Scriptures I saye not of mee selfe In the beginninge was the Woorde But I heare it I make it not but I reade it Likewise saithe Chrysostome Oro vos omnes vt relinquatis quid huic aut illi videatur de his à Scripturis haec omnia inquirite I beseeche you al weigh not what this man or that man thinketh but touching al these thinges searche the Scriptures Nowe where as it pleaseth M. Hardinge to telle vs of an Argumente Negatiue from Special to General and so to cal vs to the remembrance of our Logique pleaseth it him also to remeÌ„ber that the Argument that wee grounde of S. Augustines woordes holdeth not as it is here imagined froÌ„ Special to General but froÌ„ the imperfection and weakenesse of the wisedome of man to the stabilitie and certainetie of Goddes Holy Woorde And therefore the Olde Learned Father Origen saithe as it is alleged before Sensus nostri Enarrationes fine his testibus non habent fidem Our iudgementes and Expositions without these witnesses of the Scriptures haue no credite In like sorte S. Hierome Quamuis SaÌ„ctus sic aliquis post Apostolos quamuis disertus sit non habet Authoritatem After the Apostles of Christe notwithstandinge somme man be Holy notwithstandinge he be eloquente yet he wanteth Authoritie Therefore S. Augustine saithe Cedamus consenuamus Scripturae Sacrae quae nec falli potest nec fallere Let vs yeeld and consente to the Holy Scripture whiche can neither deceiue nor be deceiued For this cause M. Hardinge S. Augustine not onely in the mater that laye bitweene him and Pettlianus but also in al other maters what soeuer so often appealed from al Fathers and Councelles vnto the Scriptures The Apologie Cap. 9. Diuision 3. Likewise S. Hierome Al those thinges saithe he whiche without the Testimonie of the Scriptures are holden as deliuered from the Apostles be throughly smitten downe by the Swerde of Goddes Woorde M. Hardinge Ye would falne remoue vs from a good hold I see wel whiche is the Authoritie of the Holy Faâ—thers of Ancient Traditions and of the Vniuersal Churche Al these would ye to be of no force against Heretiques For ye knowe the Fathers and the Churche to be againste you and that so longe as they are beleued your Doctrine shal not be receiued as alwaies founde to be newe and of priuate deuâ—se If we were driuen from these ye doubt not but to matche vs wel yenough in the Scriptures And as ye would handle the mater I thinke so my selfe verely For when al Authoritie and iudgemente of the Fathers and of the Churche is shakeÌ„ quite of in any coÌ„trouersie by whome shal we be tried By the Scriptures ye saie But when bothe ye and we alleage Scriptures to a contrary purpose and when we vary about the sense of the Scriptures by whom then shal we be iudged Perhaps ye wil referre the iudgement of doubtful maters to the Holy Ghoste VVe refuse not tharbitrement and Vmpiership of the Holy Ghoste For the same hath ben promised by Christe to the Churche to remaine with the Churche for euer to teache what thinges so euer he saide to lead men into al Truthe And thus for iudgemente and trial of Truthe we shal be retourned to the Churche and to the Fathers by whom the Holy Ghoste speaketh vnto vs whose Authoritie and due estimation ye go aboute to remooue from vs. But let vs see what force ye bringe to driue vs from this holde Makinge your batterie against it what shoote ye of but VVinde and Paper Your Artillerie makethe a noâ— es but it geueth no blowe As in the laste allegation ye falsified the sense of S. Augustine so in this ye falsifie bothe the sense and woordes of S. Hierome The woordes as ye allege them seeme to be spoken against what so euer Tradition of the Apostles VVhiche woordes or any the like to sutche purpose were neuer vtered by any Catholike Doctour of the Churche mutche lesse by S. Hierome Looke ye againe and vewe better the place ye shal saye your selues that I finde the faulte of falsefyeinge in you not without cause S. Hierome in his Commentaries vpon those woordes of the Prophete Aggaeus Et vocaui siccicitatem super tâ—â—ram super Montes I haue called the drought to come vpon the Earthe and vpon the Hilles c. First she winge the literal sense accordingly as the Hebrew woorde there by him noted signifieth Siccitatem drought theÌ„ treatinge Mystically as the seuenty Interpreters haue turned that woorde into Romphaeam that is a swerde and vnderstandinge by the swerde the VVoorde of God thereof takethe occasion briefly to saie what this swerde doothe how it destroieth the negligent soule whiche is expounded to be drie earthe and howe it plaguethe Montaines that lifte vp them selues against the knowledge of God whereby he meanethe Heretikes Of whom he tellethe howe they flatter the deceiued peoples with theire Breade Wine and Oile by whiche he meaneth theire Heresies as it were with meates and drinkes and refection There Breade saithe he any man maie very aptly cal it the Bread of VVaylinge and theyr VVine the madnesse of Dragons and the madnesse of Serpentes incurable And theire Oile the promisinge of Heauenly thinges wherewith they doo as it were anointe theire Disciples and promise them rewardes of theire labours which the Prophete detesteth sayeinge the Oile of the sinner shal not anoint my head After this folowe the woordes of S. Hierome whiche ye haue falsified to the intent they might seeme to serue your false meaninge Sed alia quae absque Authoritate Testimonijs Scripturarum quasi Traditione Apostolica reperiunt atque coÌ„fingunt percutit gladius Dei But the Swerde of God strikethe also other thinges whiche the Heretiques for of theâ— he speaketh deuise and faine of theire owne
as S. Peter taught by report of S. Clement This sense and vnderstandinge of the Lawe had the Ministers of the Lawe to whome the Traditions of Moses and of the Elders came as it were by handes Nowe wee require you to admitte this Tradition that is to saye the Catholike sense and vnderstandinge of the Scriptures whiche hathe benne deliuered vnto vs by the Holy Fathers of al Ages and of al Countries where the Faithe hath benne receiued And then we wil calle you againe to be tried by the Scriptures This haue the Catholikes layde before you oftentimes and this doo we shewe you in this Confutation He that despiseth you despiseth mee saithe Christe of his Churche Ye despise the Catholike Churche and therefore ye despise Christe What neede so many questions Sirs Your hote Rhetorike sheweth more courage in woorde then Victorie in deede Ye calle vs foorthe to the Scriptures as it were to the fielde Ye strike vs downe with woordes before ye come to encounter To shewe your brauerie in the moâ—stre ye referre your controuersies vnto the Holy Scriptures ye reporte you vnto the woordes sealed by God himselfe but we the Catholikes as ye pretende sticke at it we be afraide of it we doubte of thâ— mater we feare the Iudgement of Holy Scriptures we preferre our owne dreames and colde inuentions VVel nowe that ye haue tolde your lusty tale heare our sober answeare Oftenâ— times the true Scriptures are stretched foorthe to serue euil and false purposes The Iewes went about by the Scriptures to prooue that Christe was not so muche as a Iâ—ophete For they saide Searche the Scriptures and see that a Prophete riseth not out of Galiley By the Scriptures they would needes shewe him woorthy to die We haue a Lawe quod they and by our Lawe he ought to die because he hath made him selfe the Sonne of God The Diuel by alleaginge Scripture would haue deceiued our Sauiour him selfe and saide vnto him Scriptum est It is written The Arians were ful of the Scriptures and by the same as S. Ambrose writeth went about to prooue that Christe the author of al goodnesse was not good It is written quoth they Nemo bonus nisi vnus Deus None is good but onely God Likewise the Macedonians the Nestorians the Eutychians Now in this case your selues dooinge the like what may wee doo better then honour the Scriptures and seeke for their right Sense and Vnderstandinge Scriptum est It is Scripture saith S. Ambrose to the allegation of the Arians I acknowlege but the letter hath not the errour woulde God the Arians interpretation had not Apices sine crimine sunt sensus in crimine The letters be without crime the sense is in crime From the vnderstanding commeth Heresie not from the Scripture the sense not the woorde becommeth to be a crime saith S. Hilary Sithens then al standeth in the sense let vs agree first vpon the sense and interpretation of the Scriptures and then if we be not as ready as ye come foorth when ye liste vpbraide vs hardely and say lustely as here ye doo why sticke they to doo it why are they afraide of it As for the true sense and interpretation of the Scriptures where shal wee finde it but as before wee saide in the Catholike Churche The Churche hauinge Christe remaininge with it al daies to the ende of the worlde hauinge by promise of Christe the Sprite of truethe remaininge in it for euer hauing by Goddes owne ancient promise bothe the woordes whiche the Father hath put in the mouthe of Christe and the Sprite whiche he putte in him whereby it may vnderstand the meaninge of Goddes woordes wee maie not now seeke for the true sense vnderstanding and interpretation of the Scriptures any where but in the Churche Your owne Doctour Iohn Caluine him selfe â–ª whom ye folowe and esteeme so mutche admonisheth very wel and saithe it is specially to be noted that out of the Churche there is no light of the sounde vnderstandinge of the Scriptures This ground beinge laide on whiche eche parte must stande and be tried in crowe no more againste vs boast your selues no more VVe feare not the iudgement of the Holy Scriptures Nay it is your selues that feare this iudgment For your owne conscience telleth you that on this ground ye are the weaker side Yf ye stande with vs on this grounde ye shal neuer be able to defende your Maister Iohn Caluines doctrine touchinge Baptisme whiche hâ—â—â—aketh to be of so litle force against the manifest Scripture Let euery one of you saithe S. Peter be Baptized in the name of Iesus Christe to Remission of Sinnes Keepinge this grounde ye shal be borne from your Doctrine touchinge Absolution denyinge the Prieste to haue power to absolue penitentes by his Priestly Auctoritie but by Preachinge the Gospel to them contrarie to the plaine Scripture VVhose Sinnes ye â—orgeue they are forgeuen to them VVhose ye retaine they are reteined Yf ye refuse not this grounde ye shal be forced to restore the Sacrament of extreme Vnction â–ª and the vse of Holy Oyle againe whiche ye haue abandoned For what haue ye to saye against the Scripture It any sicke amonge you Let him cause the Priestes of the Churche to come in to him anointinge him with Oile in the name of our Lorde Abâ—dinge in this grounde ye shal be driuen to forsake your Zwinglian doctrine whiche putteth Signes and Figures I onely in the Sacrament of the Aultar for the True and Real Body of Christe there 2 presente contrarie to the 3 cleare Scripture This is my Bodie Beinge on this grounde ye shal soone geue ouer the maintenance of the Doctrine of your special Faithe and of your Iustification by Faithe onely as beinge contrary to the plaine Scripture Man is iustified by woorkes and not by Faithe onely To conclude for to shewe in howe many pointes ye maye be confuted by euident Scriptures it were in maner infinite if ye wil admitte this for a good grounde as ye midste needes admitte then shal ye not mainteine the Presumptuous Doctrine of your certaintie of Grace and Saluation contrary to that S. Paule counselleth VVith feare and tremblinge woorke your Saluation The B. of Sarisburie Whereas wée make reasonable requestâ— that God maye be vmpéere in his owne cause and that al our controuersies maye be iudged and tried by the Holy Scriptures M. Hardinge thereto answeareth thus The Scripture standeth not in the Wordes but in the Sense and the same Sense is continued by Tradition in the Churche Otherwise he saithe the Iewes the Arians the Nestorians the Eutychians and al other Heretiques were alwaies hable to claime by the Scriptures To conclude he maketh vp a greate emptie heape of the force of Baptisme of Holy Oile of Extreme Unction of Absolution of Signes of Figures of Onely Faithe and as it liketh him to calle it of the Presumptuous
alone For Head and Spouse alone he is in one respect not alone in an other respect According to the in ward influence of Grace Christe properly and onely is Head of his Mystical Body the Churche But as touching the outwarde Gouernment the being of a Head is common to Christe with others For in this respect certaine others maie be called Heads of the Churche as in Amos the Prophete the great States be called the Heads of the People So the Scripture speaketh of Kinge Saule VVhen thou were a litle one in thine owne eies thou wastinade Head emong the Tribes of Israel So Dauid saithe of him selfe he hath made me Head of Nations Men be called Heads in as muche as they be in stede of Christe and vnder Christe after which meaning S. Paule saith to the Corinthians For if I forgaue any thing to whom I forgaue it for your sakes forgaue I it In persona Christi In the Person of Christe And in an other place VVee are Ambassadours in the stede of Christe as though God did exhort you through vs. To conclude in fewe according to inwarde influence of grace into euery faithful member Christe onely is Head of the Churche according to outward gourning the Pope vnde Christ and in sted of Christ is hed of y◠same As touching the Bridegromesbip we saie and beleeue that if we would speake properly Christ is the onely Bridegrome of the Church his spouse of whom it is said he that hath a spouse is a Bridegrome For from one of the Churche he begetteth children to himselfe But others are called Bridegromes Working together with Christe outwardly to the begetting of spiritual children whom neuerthelesse they begette not to them selues but to Christe And suche are called the ministers of the Bridegrome in as muche as they done his stede And therefore the Pope who is instede of Christe the Bridegrome of the whole Churche is called also the Bridegrome of the vniuersal Churche a man maie terme him the vicegerent Bridegrome The B. of Sarisburie I trust Gentle Reader thou wilt not looke I should answeare al M. Hardinges ordinarie idle talke So should I lose good time without cause and be ouer troublesome to thine eates O saithe he VVhat a world it is to see these Defenders They whiche haue not keapt the vnitie of the Sprite in the band of Charitie whiche S. Paule requireth but haue seuered them selues from the Body of the Churche tel vs nowe for soothe that they beleeue that there is one Churche of God O M. Hardinge if wée haue herein saide il then beare witnesse of the il If wée haue saide wel wherefore make you these vitter outcries What so euer ye haue conceiued vs to be yet might ye suffer vs quietly to saie the Truthe specially sutche Truthe as you imagine maketh so mutche for your selfe Ye say wée confesse that our Churche beganne onely about fourtie yeeres sithence and was neuer before No M. Hardinge wée confesse it not and you your selfe wel knowe wée confesse it not It is your tale it is not ours Wée saie and haue sufficiently proued and you knowe it right wel if ye would be knowen of that ye know y◠our Doctrine is y◠Olde yours is y◠Newe Yf ye wil néedes force your selfe to the denial it may easily be proued that by sutch Authoritie as your selfe may not wel denie onlesse ye wil once againe do now as ye haue twise done before Wée saie that our Doctrine the order of our Churches is older then yours by fiue hundred whole yeeres and more If ye wil not beleeue vs yet beleeue M. Hardinge he wil tel you euen the same Marke wel his woordes These they be It standeth not with Christe his promises made to the Churche that he should suffer his Church to continue in darkenesse these thousand yeeres past And thus by secrete confession he leaueth vs fiuehundred three score and sixe whole yeeres at the least that is to saie the whole time of Christe of his Apostles and of al the Godly Learned Doctours and Fathers of the Primitiue Churche Whiche time notwithstanding is thought a great deale better and purer then al the time that hath folowed afterwarde In this Diuision M. hardinge being attente and eger vpon his cause and claiming as mutche as he thought with any modestie he might be hable hath claimed to him selfe onely a thousand yeeres of the night and hath leafte vs welneare sixe hundred yeeres of the daie This is your owne witnesse M. Harding Consider wel of it It is your owne Therefore ye doo your selfe great wronge and mutche deface your owne credite so suddainely to saie our Doctrine is Newe Gods name be blessed it hath the Testimonie not onely of Christe and his Apostles but also of the olde Learned Catholique Fathers of the Churche And this is it that so mutche greeueth you that wee refourme our Churches nowe according to the paterne and samplar of Christes and his Apostles firste Institution For thereby the disorder and deformitie of your Churches the more appeareth Lirinensis saithe That thing must be holden for Catholique that euerywhere euermore and of al menne hath benne beleeued These general notes must be limited with this special restrainte VVhere as the Churches vvere not corrupted For otherwise there was neuer any Doctrine so Catholique ne not the Confessed Doctrine of Christe him selfe that hath benne receiued Euermore Eueryvvhere and of al menne without any exception But M. Hardinge these selfe same notes of Lirinests vtterly euerthrowe the greatest part of that whole Doctrine that you would so saine haue counted Catholique For neither reacheth to within fiue hundred yeeres of the Apostles time nor hath it that Antiquitte indeed that in face and countenance is pretended as it is plaine by your owne former Confession nor was it euer vniuersally receiued as herafter by Particulares it shal be proued It had neuer that vniuersalitie neither of al times and ages nor of al places and countries nor was it euer vniuersally receiued allowed of al men Therefore what so euer ye cal it ye cannot by your owne Definition cal it Catholique The Catholique Churche of God standeth not in multitude of Persones but in weight of Truthe Otherwise Christe him selfe and his Apostles had not ben Catholique For his flocke was very litle the Catholique or Vniuersal consent of the World stoode against it The Churche of God is compared to the Moone for that she waxethe and waneth as the Moone dothe sometime is ful sometime is emptie and therefore as S. Augustine saith is called Catholica quia Vniuersaliter perfecta est in nullo claudicat per totum Orbem diffusa est Bicause she is Vniuersally perfite and halteth in nothing and is not now shut vp in one onely Countrie as was the Churche of the Iewes but powred throughout the whole World Though the hartes of men haue often changes yet Gods
him the Apostles folowe writeth thus Vnus Hypodiaconus det aquam manibus Sacerdotum Duo Diaconi ex vtà que parte Altaris teneat flabellum confectum ex tenuibus membranis vel ex Pauonum pennis quibus leuiter abigant praeteruclantes bestiolas ne in Pocula incidant Let one of the Subdeacons geue Water to the Priestes handes Let two Deacons stande at the two endes of the Austore either of them with a fanne made of fine Parchemente or of Pecockes taises therewith softely to chase awaie the flâ—es that they fal not into the Communion Cuppes The offices of other Inferioure Orders be these as they be noted by one of M. Hardinges owne side Ad Minores Ordines haec spectant Portare Cereos Vrceolum Canes expellere de Ecclesia To the sesse Orders these thinges belonge to carrie Tapers and Holy Water stockes and to drâ—ue Doogges of the Churche These I trowe be the Mystical Holy Orders whereof M. Hardinge saithe Our parte had benne to haue made somme songe discourse beinge him selfe ashamed as it maie appeare by his silence either to name them in particulare or to open the Secretes of theire offices Howe be it in deede good Christian Reader sundrie of these offices in the Primitiue Churche were appointed to very good sober purposes The Doore keepers office was then to keepe out Excommunicate personnes that they should not presse in emonge the Faithful The Psalmistes or Singers office was to singe the Psalmes thereby to moue the peoples hartes to deuotion The Exorcistes office was by a special gifte of God â–ª seruinge onely for that time to cal foorth soule Sprites out of the Bodies of them that were possessed The Readers office was openly and plainely and distinctely to pronounce the Scriptures vnto the people and to this vse the Bishop deliuered vnto him a Booke with this charge Accipe esto relator Verbi Dei Take thou this Booke and be thou a pronouncâ—r of the Woorde of God And therefore Isidorus saithe Tanta â—am clara erit eius vox vt quamuis longâ— positorum aures adimpleat The Readers voice muste be so sowd and so cleare that it maye be hable to fille the eates of them that stande far of The Acolothes or VVaiters office was to attende vpon the Bishop as a witnesse of his conuersation To sutche good vses these offices then serued in the Churche of God But now there is nothinge leafte sauinge the bare name onely without any maner vse or Office For neither doothe the Ostiarius kéepe out the Excommunicates Nor doothe the Acoluthus waite vpoÌ„ the Bishop Nor doothe the Exorciste cast foorthe Diuels Nor doothe the Psalmiste Singe the Psalmes Nor doothe the Reader openly pronounce the Scriptures I might yet steppe alitle farther to open the whole bewtie of the Cleregte of Rome nor doothe the Deacon make prouision for the poore nor doothe the Bishop preache the Woorde of God This had benne our parte to haue opened at large And for leaning of the same we were woorthy by M. Hardinges iudgemente to be reproued The Apologie Cap. 3. Diuision 2. Yet notwithstanding wee saie that there neither is nor can be any one man whiche may haue the whole Superioritie in this Vuiuersal state for that Christe is euer presente to assiste his Churche and needeth not any man to supplie his roome as his onely heire to al his Substance and yâ— there caÌ„ be no one mortal creature whiche is hable to comprehend or conceiue in his mind the Vniuersal Churche that is to wite al the partes of the world mutche lesse hable rightly and duely to put them in order and to Gouerne them The B. of Sarisburie M. Hardinges answeare hereto is longe and tedious The Substance therof in short is this Where wée saie No one Mortal Man is hable to wealde the burthen of the whole Churche of God M. Hardinge answeareth VVhere any thinge is in deede there whether it may be or no â–ª to discusse it is needlesse Therefore whether any one man can be superiour and chiefe ouer the whole Churche wee leaue to speake that so it is thus wee proue Euery Parrishe hathe his seueral Vicare or Personne And euery Dioces his owne Bishop Ergo what reason is it there be not one Chiefe Gouernoure of the whole Christen people VVhen questions be moued in maters of Faithe throughe diuersities of iudgementes the Churche should be diuided onlesse by Authoritie of One it were kepte in Vnitie They that saie otherwise take from Christe the Glorie of his prouidence and the praise of his greate loue towardes his Churche The Peace of the Churche is more conueniently procured by one then by many It is moste meete that the Churche Militante touchinge Gouernment resemble the Churche Triumphante But in the Triumphante Churche one is Gouernoure ouer the whole that is God Therfore in the Churche Militant order requireth that one beare rule ouer al accordinge to that the Holy Captaine Iosue seemeth to speake The Children of Iuda and the Children of Israel shal aessemble togeather and they shal make to them selues one Head Thereof our Lord saithe in S. Iohn There shal be One Folde and One Shephearde In deede Christe is Heade of his Body Yet neede it is for as mutche as Christe nowe dwelleth not with vs in Visible Presence his Churche haue one Man to doo his steede of outwarde rulinge in Earthe And therefore he saide vnto Peter Feede my Flocke Confirme they Brethren Thus wee see these Defenders Negatiue Doctrine That no One Man maie haue the Superioritie ouer the whole state of the Churche disproued as vtterly false To theire seconde reason we graunt Christe needed not any man to supplie his roome that should succede in his whole Substance Neither is Man of Capacitie of sutche succession neither hathe there any sutche fonde saieinge ben vttered by the Diuines But bicause Christe sawe the knot of Vnitie should be moste surely kepte knit by Gouernmente of one he committed the regimeÌ„t of the whole Churche vnto One whoe 's Visible Ministerie he might vse in steede of him selfe To the thirde we saye that Man is not onely hable to comprehende in his minde and conceiue the Vniuersal Churche but also to put it in order and to Gouerne it so far as is expedient Laste of al who so euer wil not be fedde nor ruled by this one Shepheard and breaketh out of this one Folde he is not of the Flocke of Christe but of the Hearde of Antichriste Here Gentle Reader M. Hardinge hathe brought thée not the Authoritie of any one Catholique Doctour or Learned Father but onely a few colde Reasons of his owne with certaine Scriptures vnaduisedly alleged and violently forced from theire meaninge as shal soone appeare His firste Reason concludeth very weakely Euery parishe is gouerned by One Vicare or Personne euery Diocese is gouerned by
but the Pride and Tyrannie and Vniuersal Gouernmente Iurisdiction that is signified by that name If the name were naught then was the Vsurpation of the thinge it selfe a greate deale woorse But S. Gregorie saithe The Charge and Principalitie of the whole Churche was committed vnto Peter This is not denied In like sorte Chrysostome saithe The like Charge and Principalitie of the Churche was committed vnto Paule For thus he writeth Paulo Totus Orbis creditus est Paulus gubernat Orbis Ecclesiam Paulus Vniuersum gubernat Orbem Vnto Paule the whole World is committed Paule gouerneth the Churche of the VVorld Paule ruleth yâ— vvhole vvorld And yet Chrysostome meant not hereby yâ— Paule had the Vniuersal Gouernmente of the whole but that his care Charge was general as not bound or limited vnto one place but indifferente coÌ„moÌ„ vnto al. So he saithe Paulus taÌ„ anxiâ— omniuÌ„ saluteÌ„ curabat â—c si Totus Mundus vnica esset Domus Paule was so careful for the Saluation of al menne as if the Whole Worlde had benne but one House Againe Paulum tangebat solicitudo Omnium Ecclesiarum non Vnâ—us aut Duarum aut Trium sed Omnium quae erant per Orbem Terrarum Paule was moued with the care of Al Churches not of One or Two or Three but of Al the Churches throughout the World Likewise he saithe of S. Iohn Columna erat OmniuÌ„ quae in Orbe sunt Ecclesiaâ—um He was the Piller of Al the Churches in the Worlde Likewise againe of S. Mathewe Matthaeus Vniuersi Orbis curam gerebat The Whole VVorlde was vnder Mathewes Charge Therefore if M. Hardinge wil geather out of these thrée woordes of S. Gregorie Totius Ecclesiae Cura that Peter had Vniuersal Iurisdiction ouer al it muste néedes folowe by the same woordes that Paule Iohn and Mathewe had the same Iurisdiction ouer al. What other thinge he hopeth to gaine by these Woordes of S. Gregorie I cannot tel Onlesse happily he wil founde his reason thus S. Gregorie saithe Petrus Vniuersalis Apostolus non vocatur Peter is not called the Vniuersal Apostle Ergo The pope is the Vniuersal Bishop So handsomely these thinges are geathered togeather to serue the Pourpose Pope Leo ye saie of Humilitie refused this Name openly in the Councel of Chalcedon In déede Pope Gregorie so reporteth it Notwithstandinge it appeareth not by any thinge donne in that CouÌ„cel that this Title was euer offered him And to refuse a thinge before it be offered it is no greate pointe of Humilitie To be shorte the beste wée can geather hereof is this Iohn the Bishop of Constantinople ambitiously craued this name Pope Leo godly refused it being offered vnto him The Popes afterward gladly receiued it without offering If it were a good name why was it refused If it were an il name why was it receiued Nowe let vs sée what they of M. Hardinges side haue meante by this woorde Vniuersal and with what Humilitie the Popes haue receiued the same Thus therefore they write Papa est Ordinarius Totius Mundi The Pope is the Ordinarie of al the VVorld Papa est Ordinarius Omnium hominum The Pope is the Ordinarie of Al menne Papa Totius Orbis obtinet Principatum The Pope hathe the Princehood of Al the VVorlde And when the Pope is Consecrate the Chiefe Minister saith vnto him Ego inuestio te de Papatu vt Praesis Vrbi Orbi I doo inueste thee with the Popedome that thou maiste rule both the Cittie and the VVorlde And whereas M. Hardinge demaundeth how many Popes haue claimed this name it may please him to remember that in the late Councel of Constance it was not onely claimed but also published as an Article of yâ— Faithe The woordes are these De necessitate Salutis est credere Papam esse Oecumenicum It is of the necessitie of Saluation to beleue that the Pope is the Vniuersal Bishop Of this Vniuersalitie of Power Franciscus Zarabella writeth thus Papa iam occupauit Omnia iura inferiorum Ecclesiarum ira â–ª vt inferiores Praelati sint pro nihilo The Pope hathe nowe gotten the right of Al Inferiour Churches so that the Inferiour Prelates stande nowe for nothinge For these causes Gregorie callethe the name of Vniuersal Bishop a Prophane a Presumptuous a Wicked and Antichristian name Comparinge the Vsurper thereof with Lucifer and Antichriste The Apologie Cap. 5. Diuision 1. Further wee saye that the Minister ought laufully duely and orderly to be preferred to that office of the Churche of God and that noman hathe Power to wreaste him selfe into the Holy Ministerie at his owne pleasure Wherefore these personnes doo vs the greatter wronge whiche haue nothinge so common in theire mouthes as that wee doo nothinge Orderly and comely but al thinges troublesomely and without order and that wee allowe euery man to be a Prieste to be a Teacher and to be an Interpreter of the Scriptures M. Hardinge Ye saye that the Minister ought laufully to be called for so hathe your Latine and duely and orderly to be preferred to that office of the Churche of God VVhy do ye not so VVhy is not this obserued amonge you Gospellers VVhat so euer ye meane by your Minister and by that office this are wee assured of that in this your newe Churche Bishops Priestes Deacons Subdeacons or any other Inferiour Orders ye haue none For whereas after the Doctrine of your Newe Gospel like the Forerenners of Antichriste ye haue abandoned thexternal sacrifice and Priesthood of the Newe Testamente and haue not in your Secte consecrated Bishops and therefore beinge without Priestes made with lawful laieinge on of handes as Scripture requireth al Holy Orders beinge geuen by Bishops onely howe can ye saie that any amonge you can lawfully Minister or that ye haue any lawful Ministers at al This then beinge so let me haue leaue to oppose one of these Defenders consciences And that for the better Vnderstandinge I maye directe my woordes to a certaine person let him be the Authour of this Apologie or bicause his name to me is vnknowen let him be M. Iewel For with him gladly woulde I reason in this point the rather for acquaintance and for that he beareth the name of a Bishop in that Churche where my selfe had a roume Howe saye you Sir Minister Bishop ought the Minister to be lawfully called ought he dewly and orderly to be preferred to that office or as the Latine here hathe promoted or put in Auctoritie ouer the Churche in the Apologie this Defender saithe yea Howe many Bishops can you recken whome in the Churche of Salesbury you haue succeded as wel in Doctrine as in outwarde sittinge in that Chaire Howe many can you tel vs of that beinge your Predecessours in order before you were of your Opinion and taught the faitheful people of that Dioces the Doctrine that you teache Did Bishop Capon teache your
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
de sua Fide viuit And wee beinge Laiemenne are wee not Priestes It is written Christe hath made vs bothe a Kingedome and Priestes vnto God his Father The Authoritie of the Churche and the Honour by the Assemblie or Councel of Order Sanctified of God hath made a difference bitwene the Laie and the Cleregie Where as there is no Assemblie of Ecclesiastical Order the Prieste beinge there alone without the companie of other Priestes doothe bothe Minister the Oblation and also Baptize Yea and be there but Three togeather and though they be Latemenne yet is there a Churche For euery man liueth of his owne Faithe Againe ye demaunde of me what Bishoppe of Sacisburie euer sithence Augostines time maineteined this Doctrine I might likewise and by as good Authoritie demaunde of you what Bishop of Rome euer before the same Englishe Augustines time maineteined your Doctrine Or as I saide before what Bishop of Rome euer before that time either saide or knewe your Priuate Masse Touchinge the Bishoppes of Sarisburie you your selfe haue already named twoo Bishop Shaxton and Bishop Capon bothe Learned and graue Fathers and bothe Preachers and professours of the Gospel For the reste of the Bishops that were before them what Faithe they helde and what they either liked or misliked by their writinges or Sermons it dothe not greately appeare I truste they helde the Fundation and liued and died in the Faithe of Christe If they had liued in these daies and seene that you see they would not haue benne partakers of your wilfulnesse To be shorte wée succede the Bishoppes that haue benne before our daies Wee are Elected Consecrate Confirmed and Admitted as they were If they were deceiued in any thinge wee succede them in place but not in errour They were our Predecessours but not the Rules and Standardes of our Faithe Or rather to sette aparte al comparison of Personnes the Doctrine of Christe this daie M. Hardinge Succedeth your Doctrine as the Daie Succedeth the Nighte as the Lighte Succedeth Darkenesse and as the Truthe Succedeth Errour Nowe for as mutche as ye haue thought it so good to examine the Petite degree of the Bishoppes of Sarisburie I truste ye wil not thinke it il if I alâ—tle touche the like in the Bishoppes of Rome that wée maye thereby be the better hable to sée some of the branches of your Succession Therefore shortly to saie you knowe that Pope Marcellinus committed Idolatrie that Pope Syluester 2. was a Coniurer and gaue him selfe whole Body and Soule vnto the Diuel and by the Diuels procuremente was made Pope That Pope Zosimus for ambition and claime of gouernmente corrupted the Holy Councel of Nice That Pope Liberius was an Arian Heretique That Pope Leo as appeareth by the Legende was likewise an Arian That Pope Coelestinus was a Nestorian Heretique Pope Honorius was a Monothelite Heretique Pope Iohn 22. was reprooued by Gerson and the Schole of Parise for an Heretique Petrarcha saithe Rome is a Sanctuarie of al Heresies Lyra saithe that many Popes haue fallen into Heresies you know that Pope Hildebrande as he was charged by the Councel of Brixia was an Aduouterer a Churcherobber a Periured man a Mankiller a Sorcerer and a Renegate of the Faithe That Platina calleth the Popes sometimes in scorne Pontificulos Litle Petite Popes sometimes Monstra Portenta Monsters and Vnnatural and il shapen Creatures Pope Adrian the fourthe was woonte to saie Succedimus non Petro in pascendo sed Romulo in Parricidio VVee Succede not Peter in Feedinge but Romulus in Killinge And to leaue Dame Iohane the woman Pope with many others moe of like Vertue and Holinesse as hauinge no pleasure in this rehersal And for as mutche as M. Hardinge began this mater with Sarisburie to ende it with the same Iohannes Sarisburiensis saithe In Romana Ecclesia sedent Scribae Pharisaei In the Churche of Rome by Succession sitte the Scribes and the Phariseis This is M. Hardinges holy Succession Though Faithe faile yet Succession muste holde For vnto sutche Succession God hath bounde the Holy Ghoste For lacke of this Succession for that in our Sees in the Churches of Englande wée finde not so many Idolaters Necromancers Heretiques Aduouterours Church-robbers Periured Personnes Mankillers Renegates Monsters Scribes and Pharisies as wée maie easily finde in the Churche of Rome therefore I trowe M. Hardinge saithe wée haue no Succession wée are no Bishoppes wée haue no Churche at al. But S. Paule saithe Faithe commeth not by Succession but by hearinge and hearinge commeth not of Legacie or Enheritance from Bishop to Bishop but of the Woorde of God They are not alwaies Godly that Succede the Godly Manasses succeded Ezechias and Hieroboam succeded Dauid By Succession the Turke this daie possesseth and holdeth the foure greate Patriarkal Sées of the Churche Constantinople Alexandria Antioche and Hierusalem By Succession Christe saithe Desolation shal fitte in the Holy place and Antichriste shal presse into the roume of Christe It is not sufficient to claime Succession of place It behooueth vs rather to haue regarde to the Succession of Doctrine S. Bernarde saithe Quid prodest si Canonice eligantur non Canonicè viuant What auaileth it if they be chosen in Order and liue out of Ordere So saithe S. Augustine Ipsum Characterem multi Lupi Lupis imprimunt The outwarde marke or right of a Bishop manie geue to Woulues and he Woulues them selues Therefore the Ancient Father Irenaeus geueth vs this good Councel Eis qui sunt in Ecclesia Presbyteris obaudire oportet qui Successionem habent ab Apostolis qui cum Episcopatus Successione Charisma Veritatis certum secundum beneplacitum Patris acceperunt It becommeth vs to obeie those Priestes in the Churche whiche haue their Succession from yâ— Apostles and togeather with the Succession of their Bishoprikes accordinge to yâ— good wil of God the Father haue receiued the vndoubted gifte of the Truthe S. Cyprian beinge likewise charged for dissentinge from his predecessours answeareth thus Si quis de Antecessoribus meis non hoc obseruauit tenuit quod nos Dominus exemplo Magisterio suo docuit potest simplicitati eius venia concedi Nobis verâ— ignoici non potest qui nunc à Domino admoniti instructi sumus If any of my Predecessours haue not obserued and kepte the same that our Lorde hath taught vs bothe by his example and also by his Commaundemente his simplicitie maie be pardoned But wee if wée doo the like can hope for no pardonne beinge nowe admonished and instructed of our Lorde Compare the vse and order of our Churches M. Hardinge with the Primitiue Churche of God and ye shal easily see the right of our Succession S. Cyprian saithe Si Canalis aquae quae copiose prius laâ—gâ—â—â—r profluâ—baâ— subitâ— deficiat noÌ„ne adfonteÌ„ pergitur c. Hoc nuÌ„c facere oporteâ— Dei Sacerdotes Praecepta Diuina
doo that moste humble Open Penaunce but onely once in the Churche and neuer more afterwarde leaste the Medicine beinge made ouer common should not bee profitable to the Sicke Thus mutche difference therfore wee see there was bitweene the Churche and Nouatus The Churche graunteth the Open Sinner one onely time of Open Reconciliation and neuer more But Nouatus graunteth none at al. Therefore the whole mater of Nouatus might haue serued M. Hardinge to some other purpose For Confession whether it were Priuate or Publique was no parte of his Erroure The Apologie Cap. 6. Diuision 2. And wee saie that the office of Loosing consisteth in this pointe that the Minister either by the Preachinge of the Gospel offereth the Merites of Christe and ful pardon to sutche as haue lowely and contrite hartes and doo vnfainedly repente them selues pronouncinge vnto the same a sure and vndoubted forgeeuenesse of theire sinnes and hope of Euerlastinge Saluation Or els that the same Minister when any haue offended theire Brothers mindes with somme greate offence or notable and open crime whereby they haue as it were vannished and made them selues straungers from the Common Felowship and from the Body of Christe then after perfite amendement of sutche personnes dothe reconcile them and bring them home againe and restore them to the Companie and Vnitie of the Faithful M. Hardinge The summe of all these gaye woordes abbridged dothe attribute Loosinge or Absolution firste to Preachinge nexte to Assotlinge sutche as be Excomminicate As touchinge the firste these Defenders confounde the offices of Preachinge and of Absolution The Preacher teacheth the hearers and reporteth the woordes of Christe as out of the mouthe of Christe saieinge Thus saithe Christe c The Priest whiche is the Minister of Absolution accordinge to the Authoritie geuen to him by Christe in his owne person assoileth the Penitente saieinge I assoile thee in the name of the Father c. The Preacher in that he preacheth onely dothe not assoile sinners neither geueth he the Merites of Christe nor full pardon by pronouncinge vnto them the Gospell For if that greate benefite consiste in pronouncinge or denouncinge of the Gospell then why might not euery laye man yea womenne yea yonge boyes and gyrles assoile sinners yea why might not euery man assoile him selfe And woulde ye Sirs appointe vnto vs suche for iudges constituted by Christe For the woordes of Christe be so plaine as they cannot be so violently wrested For Christe saide not To whom ye offer by preachinge of the Gospel my Merites and Pardon or whose sinnes ye pronounce by the Gospell to be remitted but quorumcunque remiseritis who soeuers sinnes ye remitte they are remitted to them For as the sonne of man remitted sinnes to him that was sicke of the Palsye and to Mary Maudelen that ye maye knowe saithe he that the sonne of man hathe Power to remitte sinnes c Euen so he hathe transferred the same power vnto Priestes saithe Chrysostome VVhiche Priestes he hathe sente as the Father sente him And if Absolution consiste in pronouncinge of the Gospell whiche profiteth so muche as it is beleeued then the power of the Keies whiche Christe hathe geuen to the Churche consisteth not so muche in the Minister as in the sinner that heareth and beleeueth and so is forgeuen by Luthers Opinion And by this meanes the Prieste hathe no speciall power But wee saie with the Churche that a Sacramente hath his efficacie of the institution of Christe in him to whom it is adhibited In this sense the Catholike Churche of Christe hath euer taughte that God woorketh our Saluation by Sacramentes and in this faithe it hathe alwayes baptized infantes that their sinnes beinge remitted they mighte be made the children of God Like wise by the Keyes of the Churche it hathe assoiled personnes berefte of the vse of speache and reason as the Learned and Auncient Holy Father Leo teacheth in his Epistle ad Theodorum Episcopum Foroiuliensem and S. Augustine de adulterinis conlugijs Lib. 1. Cap. 26. vltimo Finally if the office of Loosinge that is Absolution consisted in Preachinge the Gospell and offeringe the Merites of Christe by pronouncinge the woordes in whiche the remission of our sinnes is expressed as this Denfender teacheth then had not the Catechumens of olde time neither nowe shoulde they be in any danger if they shoulde dye without Baptisme and the grace of reconciliation that is not beinge assoiled For they lacked no preachinge as nowe they lacke not where any suche bee The contrarie whereof the Churche hathe euer taught and for witnesse of the same besides other fathers wee haue the plaine Doctrine of S. Augustine Who saithe that a Catechumen howe mutche so euer he profitethe beareth still the burthen of his iniquitie so longe as he is not baptized I denie not but cases of iuste necessitie be excepted in the one and the other hauinge right and firme willes and desire in eche case VVhen not the contempte of Religion but the pointe of necessitie excludethe the Mysterie of baptisme as S. Augustine saithe Then how dangerous and pernicious is the Doctrine of these Defenders our Newe Ministringe Prelates who more with sweete and Holy woordes then withe truthe teache Christen people that the office of Loosinge consisteth in offeringe by preachinge of the Gospell as they call it the Merites of Christe and full pardon and by pronouncinge I knowe not howe a sure and vndoubted forgeeuenesse of sinnes and hope of Euerlasting Saluation to suche for soothe as haue lowly and contrite hartes and doe vnfainedly repente them The contrition of harte they seeme to speake of sufficethe not for Loosinge of sinnes onlesse it be contrition formed with charitie as the Diuines teache VVhiche charitie seeketh and requireth the Sacrament of Penaunce and the grace of reconciliation whiche cannot be ministred but by a prieste Neither is it possible the prieste to iudge truly who are lowly and contrite of harte and repente them vnfainedly forasmutche as he cannot searche the harte onlesse the penitentes humble them selues vnto him and declare theire repentaunce by simple and lowly confession of their sinnes VVhiche confession these Newe Gospellers haue abandoned out of theire Congregations Howe mutche is more the Catholike and holesome Doctrine of S. Augustine to be embraced and folowed whiche he vttereth in these woordes Doo ye penaunce sutche as is done in the Churche that the Churche maie praie for you Let noman saie to him selfe I do penaunce secretely before God I do It God who forgeeueth me knoweth that I doo it in my harte But what saith S. Augustine hereunto VVhy then saithe he it was saide in vaine What thinges ye Loose in Earthe they shal be Loosed in Heauen Then without cause the Keies be geeuen to the Churche VVe make voide the Gospell of God wee make frustrate the woordes of Christe S. Augustine saithe doo ye
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
Matrimonium non solùm nihil nobis obstat ad Philosophandum Deo si voluerimus esse sobrij sed magnam adfert Consolationem Comprimit enim insanum Naturae impetum nec turbari sint quasi mare Sed efficit vt seapha foeliciter in portum appellat Et ideo Deus Consolationem hanc tribuit humano generi Marriage not onely hindreth nothing towardes the knowledge and Seruice of God If wee wil be sober but also bringeth vs greate Comforte For it oppresseth the raginge furie of Nature and suffreth vs not to be dashte and toste as the waues of the Sea but causeth that our shippe maie luckily arriue into the hauen And for that cause hath God geuen this Comforte vnto mankind Therefore Gregorie Nazianzene saith Nuptiae sunt laudabiles propter eam quae in Nuptijs est animi tranquillitatem Marriage is woorthy of Praise for the quietnesse and contentation of minde that is in Marriage To be shorte Clemens Alexandrinus saith Habet vt Castitas ita etiam Matrimonium propria munera Ministeria quae ad Dominum pertinent As wel Matrimonie as Chastitie hath either of them theire peculiare offices perteinge vnto God And Chrysostome saithe Ne quis praetexat Vxorem vel Liberos c. Haec excusatio hic praetextus Diaboli sunt insidiae Let noman make his excuse by his Wife or Children c. This Excuse and this pretence is the crafte and deceitefulnesse of the Diuel Thus M. Hardinge to conclude with Chrysostomes woordes the Grounde and Fundation of your Doctrine in this behalfe is the crafte and deceitefulnesse of the Diuel These thinges considered I doubte not but of your courtesie ye wil take backe your Fittons vnto your selfe The Conclusion and summe of your whole talke is this Spiridion serued God neuer the vvoorse not vvithstandinge he had a VVife And Marriage is no let or hinderance to perfite Godlinesse The Apologie Cap. 8. Diuision 3. Further wee saie that the same Lawe whiche by constraint taketh awaye this libertie from menne and compelleth them againste there willes to liue single is the Doctrine of Diuelles as Paule saith and that euer sithence the time of this Lawe a woonderful vncleanesse of life and manners in Goddes Ministers and sundrie horrible enormities haue folowed as the Bishop of Augusta as Faber as Abbas Panormitanus as Latomus as yâ— Tripartite VVoorke whiche is annexed to the Second Tome of the Councelles and other champions of the Popes bande yea and as the matter it selfe and al Histories doo confesse For it was rightly saide by Pius the Seconde Bishop of Rome that he savve many causes vvhy VViues shoulde be taken avvaie from Priestes but that he savve many moe and more vveightie causes vvhy they ought to be restoared to them againe M. Hardinge There is no Lawe in the Churche that by constrainte taketh awaye from men libertie to Marie For S. Paules woordes be plaine If thou take a wife thou sinnest not And likewise If a Virgine marie shee sinneth not But if any Persons haue of theire owne wil and deuotion Vowed to God chastitie the same haue imbarred them selues of this general libertie and by theire Voluntarie Promise haue bounde themselues neuer to Marie And in sutche not onely Marriage it selfe but also a wil to Marie is damnable as S. Paule saithe of VVidowes whiche haue Vowed to liue chaste that they haue theire damnation not for that they Marie but for that they wil marie If the Gospellers alleage against this Doctrine the woordes of S. Paule If a Virgine marie shee sinneth not VVee answeare with Chrysostome and other Fathers that a Virgine by a Vowe of Chastitie dedicated to God if she marrie doubtlesse she sinneth mutche for that beside Christe shee hathe surmaried an aduouterer If they obiecte It is better to Marrie then to Burne Let S. Ambrose answeare VVho saith that this saieinge perteineth to her that hath not promised to her that is not yet vailed And by restraininge them from Marriage the Churche vseth no tyrannic nor if it teache that sutche ought to forebeare Marriage is that to be accoumpted the Doctrine of Diuels but of the Holy Ghoste whereby men are kepte from wilful dammation To forebidde Marriage wholy Vniuersally and altogeather that is the Doctrine of Deuils But to iudge Marriage for somme state and Order of lesse conuenience then the Single Life or after Vowe of chastitie made to require perpetual continencie this is not the Doctrine of Diuels For S. Paule him selfe did bothe If these Defenders wil not admitte this answere and beinge lothe to forsake theire fleashly pleasure pretende to be moued with the Auctoritie of S. Paule who calleth the forebiddinge of Marriage the Doctrine of Diuels I sende them to S. Augustine for an answere in his thirteenthe Booke and Six the Chapter againste Faustus the Maniche VVhere for a sufficient solutton of theire obiection they shal finde these plaine woordes Ille prohibet qui hoc malum esse dicit non qui huic bono aliud melius anteponit That is to sate He forebiddethe Marriage whiche saithe it is euil not he whiche preferreth an other better thinge before this good thinge Nowe that I may shewe in what time and by what persons this Lawe of Single Life was ordeined for breuities sake I wil content my selfe with witnes of One onely Councel VVhiche is the Seconde Councel of Carthage holden in the time of Valentinian and Theodosius the Emperours VVhere we finde that this order was taken by the Apostles them selues and that the Antiquitie obserued and kepte the same The woordes of the councel be these Canone 2. Aurelius Episcopus dixit c. Aurelius the Bishop saide VVhereas in the Councel before this it was treated of the rule of continencie and chastitiè these three Degrees through their Consecrations be annexed to chastitte by a certaine decree written to witte Bishoppes Priestes and Deacons VVhom it is thought good as it becometh the Holy Prelates and Priestes of God and likewise Leuites or suche as attende vpon Holy Sacramentes to be continent and chaste in euery condition to thintente thei may simply obteine that they pray to God for that we keepe and obserue that whiche the Aposâ—les haue taught and the antiquitie hath kepte Lo Sir Defender VVhat if the Bishop of Augusta finde faulte with Priestes liues VVhiche Augusta and whiche Bishop there ye meane I knowe not neither wel can I knowe excepte I sawe your notebooke what if the Abbot Panormitane what if one Faber and one Latomus men of our time I trow and that zelous man whiche wrote the litle tripartite treatise annexed to the Laterane Councel What so euer he was what if al these I saie moued with a zeale and beinge desirous of the Clergies Reformation lamentably complaine of theire loose life what then Gette you fairer painted and better filled boxes then these be or els shal ye al be taken for poore Potticartes
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
But the people had a Grace geeuen them to discerne Sprites and to iudge whom thei should receiue into the number of the Prophetes and whom as skilful exchangers they shoulde refuse Euen so nowe in the time of the Newe Testamente Many haue taken in hande to VVrite Gospels But the skilful exchangers and triers of Coines haue not allowed them So saithe S. Augustine Manichaei legunt Scripturas Apocryphas nescio à quibus Sutoribus Fabularum sub nomine Apostolorum scriptas The Manichees reade Secrete Hidden Scriptures written I knowe not by what Cobblers of Fables vnder the name of the Apostles So saithe Eusebius of the Gospel countrefeited vnder the name of S. Peter Nos Petrum reliquos Apostolos sicut Christum recipimus Sed Pseudepigrapha reijcimus Veluti gnari eorum sensus sententiae Scientes quòd talia non recipimus tradita ab Apostolis Wee receiue Peter and the reste of the Apostles as wee woulde receiue Christe him selfe But Countrefeite VVritinges vnder theire names wee refuse vttersy as hauinge vnderstandinge of their sense and meaninge knowinge wel that wee haue receiued no sutche thinges deliuered by the Apostles Thus had the Churche of God the Sprite of Wisedome whereby to discerne the True Scriptures from the False Yet male wée not geather hereof that the Authoritie of the Churche is ouer and aboue the Scriptures S. Augustine saith In istis temporalibus Legibus quamuis de illis homines iudicent cùm eas instituunt tamen cùm fuerint institutae firmatae non licebit ludici de illis iudicare sed secundum eas In these temporal or Worldly Iawes although menne be Iudges ouer thē while they be a making yet after the same Lawes be once made and established it is no senger lawful for the Iudge to Iudge of them Onely it is lawful to Iudge by them Likewise againe he saithe Spirituales siue qui praesunt siue qui obtemperant Spiritualiter iudicant non de cognitionibus Spiritualibus quae lucent in Firmamento id est de Scripturis Non enim oportet de tam sublimi Authoritate iudicare c. Homo enim licet Spiritualis factor ramen Legis esse debet non Iudex De illis dicitur Iudicare in quibus potestatem habet corrigendi Menne Spiritual whether thei ruse or be ruled Iudge accordinge to the Sprite But they Iudge not of the Spiritual knowledge that shineth in the Firmamente that is to saie of the Scriptures For it is not lawful for any man to be Iudge ouer so high Authoritie For be the man never so mutche Spiritual yet muste he be a Dooer and not a Iudge of the Lavve There a Man is saide to be a Iudge where he hath Power and Authoritie to correcte The Apologie Cap. 10. Diuision 1. Moreouer wee allowe the Sacramentes of the Churche that is to saie certaine Holy Signes Ceremonies whiche Christe woulde wee shoulde vse that by them he might sette before our eies the Mysteries of our Saluation and might more strongely confirme the Faithe whiche wee haue in his Bloude and might seale his Grace in our hartes And these Sacramentes togeather with Tertullian Origen Ambrose Augustine Hierome Chrysostome Basile Dionysius other Catholique Fathers wee doe calle Figures Signes Markes Badges Printes Copies Fourmes Seales Signettes Similitudes Paternes Representations Remembraunces and Memories And wee make no doubt togeather with the same Doctours to saie that these bee certaine Visible vvoordes Seales of Righteousnes and Tokens of Grace M. Hardinge VVith what face saie ye that ye allowe the Sacramentes of the Churche Haue ye not abandot ned almoste al the Sacramentes of the Churche Retaine ye any mo by name of the Sacramentes then two Baptisme and your Supper of the Lorde Of whiche the one after that Doctrine as it is by you taught and ministred auaileth nothinge but to your further condemnation The sounde and true Doctrine whiche the Catholike Churche holdeth and beleueth touching this point is this There be seuen Sacramentes in which vnder coouer of visible thinges the Power of God worketh mans helth They be these Baptisme Confirmation the Sacrament of the aulter Penaunce extreme Vnction Order VVedlocke And these so we cal Sacramentes as neuertheles we acknowledge the name of Sacrament may be extended to many other thinges That it be knowen what a Sacrament is this woorde Sacrament signifieth sommetime a holy thinge sometime the signe of a holy thinge instituted by God As it is taken for a signe only so is it found generally not only in the Newe Lawe but also in the Olde Lawe But in the Newe Lawe these signes after a Peculiar and Special manner be called Sacramentes whiche do not only signifie a holy thinge but also do sanctifie and make holy those to whō thei be adhibited being such as by institution of Christe conteine grace in them and Power to sanctifie VVhereof a Sacrament is by the best learned diuines defined to be a visible signe of inuisible grace so as it beare the image of it * and be cause of the same For the plaine vnderstāding of this Definition how a Sacrament beareth the forme signe or image of inuisible grace it appeareth euidently in Baptisme where washinge of the body sheweth the clensinge of the sowle Also in the Sacramente of the Aulter where the formes of Breade and VVine out wardly represent the spiritual nourishing of the soule The like appeareth in other Sacramentes Neither is it a New and straung Doctrine to say that the Sacramētes of the Gospel conteine grace in them for the Fathers teache the same not seldom Chrysostome expounding the Mysterie of the Poole called Bethesda in Hebrewe that was in Ierusalem saith that sicke folke were healed at the mouing of the water to the intent men might be brought to vnderstande the vertue of Baptisme For then was it comming to passe saith he that Baptisme shoulde be ful of power and grace S. Ambrose in his booke de Sacramentis speaking of Baptisme saith it is not euery water that healeth but that water healeth whiche hath the Grace of Christe Cyrillus vpon the foresaide Chapter of S. Iohn saith that in Baptisme it is not VVater simply that worketh but when as it hathe receiued the grace of the Holy Ghoste S. Augustine in a Sermon saith the VVater in Baptisme is enriched with a more gifte in maner then was the Virgine Mary For the saith he deserued Chastitie to her selfe this hath geuen to vs sanctifications She deserued that she sinned not this that it might purge sinnes It is saide vniuersally by S. Cyprian of al the Sacramentes that the fatte of Gods anointinge powereth fulnes of grace into the ministerial sanctifications whereby he meaneth the Sacramentes Yet we meane that they conteine grace and power to sanctifie after suche maner of speakinge as we saie of Potions and drinkes prepared for sicke Persons that thei
same woordes that Christe vsed If Christe and his Apostles Consecrated then doo wée vndoubtedly likewise Consecrate The wante that he findeth in vs he maie also finde in them S. Augustine saithe Accedat Verbum ad Elementum fit Sacramentum Ioine the Woorde of God vnto the Elemente or outwarde Creature and thereby is made a Sacrament Origen saithe Parus sanctificatur per Verbum Dei Obsecrationem The Breade is Consecrate by the Woorde of God and by Praier S. Ambrose saithe Ante Benedictionem Verborum Coelestium alia species nominatur post Consecrationem Corpus Christi Significatur Before the Blessinge of the Heauenly woordes it is called an other kinde After Consecration the Body of Christe is Signified An other quarrel that M. Hardinge piketh to vs is that wee haue no Intention or minde to Consecrate But how longe hathe M. Hardinge benne a Wisarde Or who made him so priuie to our Intention S. Paule saithe Noman can tel what is in Man but the Sprite of Man that is within him These folies are answeared at large in my Former Replie to M. Hardinge Verily by the late Doctours of that side the Prieste maie haue Intention to Consecrate the one halfe of the Hoste and not the other Or hauing thirtéene Hostes he maie haue Intention to Consecrate but twelue And thereof groweth a greate question when he commeth to the reckeninge and seeth his errour whiche of al that whole Companie of Hostes shal goe vnconsecrate Yea Abbate Panormitane saithe Etiamsi Sacerdos celebret vt Deus perdat aliquem tamen bene Consecrat Notwithstandinge the Prieste saie Masse with Intention that God would destroie somme man yet dooth he Consecrate neuerthelesse Into sutche toies these menne throwe them selues with theire fonde Intentions Our Intention is to doo that Christe hathe taught vs to doo that is to Minister the Holy Sacramente in Remembrance of him and as S. Paule saithe to shewe foorthe and to publishe the Lordes Deathe vntil he comme And to this pourpose one of M. Hardinges owne Doctours saithe Non sufficit Intentio Consecrandi absolutè Sed Oportet vt sit conformis Intentioni Sacramentum Instituentis Absolutely the Intention to Consecrate is not sufficient but it muste be ansvvearable vnto the Intention of Christe that ordeined the Sacramente At the Supper of our Lorde saithe M. Hardinge ministred in the Catholique Churche by Priestes rightly Consecrate there is the true and whole Body of Our Lorde and Saueour geuen and receiued be the receiuers beléeuinge or not beléeuinge This is no greate marueile in M. Hardinges Doctrine For they of his side saie Si dicatur quòd Mus sumat Corpus Christi non est magnum inconuenines If it be saide that a Mouse receiueth the Body of Christe it is no greate incoÌ„uenience And Alexander of Hales a notable Schole Doctour saith though in more vnséeingly grosser wise Si Canis vel Porcus deglutiret Hostiam Consecratam integram non video quare Corpus Domini non simul traijcertur in ventreÌ„ Canis vel Porci If a Dogge or a Sovve shoulde happen to swallow downe the whole Hoste being Consecrate I see no reason but the body of our Lorde maie passe withal into the belly of the Dogge or of the Sowe But S. Augustine saithe farre otherwise Hoc est manducare illam escam illum potum bibere in Christo manere Christum manentem in se habere This is the Eatinge of that meate and the Drinkinge of that Drinke that a man dwel in Christe and haue Christe dwellinge in him Likewise Origen saithe Est verus Cibus quem nemo malus potest edere Etenim si malus posset edere Corpus Domini non scriberetur Qui edit hunc panem viuer in aeternum The Body of christe is the True Foode which no euil man can Eate Fore if the euil man could Eate the Body of Our Lord it should not be written He that Eateth this Breade shal liue for euer But hereof wée haue spoken more at large in the Former Replie to M. Hardinge The Heretical Doctrine that M. Hardinge talketh of with al the whole forniture of Hypocritical Eloquence wee maie safely sende home from whence it came And I doubte nothinge but he can wel tel howe to vse it As for Pelagius Arius and Nestorius wee desie them vtterly and detest them as wée doo also al other sortes and sectes of Heresies Of the Sacramentes of Christe wee doo bothe speake and thinke reuerently and as it becommeth vs and accordinge to the Holy Scriptures Wée saie that a Creature is a Creature that a Sacramente is a Sacramente and not God Wée saie with S. Augustine The Sacramente is not our Lorde but the Breade of our Lorde Againe S. Augustine saithe In Sacramentis videndum est non quid sint sed quid Significent In Sacramentes we muste consider not vvhat they be in deede but what they Signifie The Apologie Cap. 11. Diuision 2. Bisides this wee acknowledge there be twoo Sacramentes whiche wee iudge properly ought to be called by this name that is to saie Baptisme and the Sacramente of thankesgeuing For thus many wee see were deliuered and sanctified by Christe and wel allowed of the Olde Fathers Ambrose and Augustine sutche others M. Hardinge VVhy speake ye not plainely Be there no moe but twoo Sacramentes Though ye saie not so expressely yet wee iudge that so ye meane For so your scholefelowe of Geneua Theodore Beza pronounceth in plaine termes in the Confession of your Geneuian Faithe And so your selues Defenders do affirme in the Articles which ye agreed vpon in your Conuocation holden at London in the yere of our Lorde 1562. VVhiche Articles ye haue put forthe 〈◊〉 printe by the Queenes Auctoritie as ye pretende Nowe whereas ye acknowledge there be but twoo Sacramentes why should any man beleeue you rather then the Germaines your firste Scholemaisters who in their Confession exhibited to Charles the fifthe then Emperour at Augspurge in the name of al the Protestantes Anno. 1530. appointe three Sacramentes Baptisme the Euchariste and Penance The nexte yere after Philip Melanchthon in his Apologie auouched those three Sacramentes but afterwarde in the yere 1552. he founde out an other and made vp the number of foure by addinge the Sacramente of Order to the foresaide three In Lipsia they receiue three In VVittenberg whiche Citie is not thence far of they haue foure At Magdeburg thereby also Flacius Illyricus and so many as folowe him will haue but two and the Zwenckfeldians that spring out of the same stocke care for none at al. Forasmuche as ye alleage the names of the Olde Fathers for you specially S. Ambrose and S. Augustine that there be but twoo Sacramentes let vs see howe muche they make for maintenance of yoâ—â— Doctrine and wheather they teache vs not that there be moe S. Augustine in his seconde Bookes â—â—ira literas
Petiliani speakinge of the place of the Psalme Sicut vnguentum in capite whiche the Heretike had alleaged saithe thus In hoc vnguento c. In this oinctement his will is to interpret the Sacramente of Chrisme he meaneth the Sacramente of Confirmation whiche in the kinde of visible signes is Holy as Baptisme is Lo S. Augustine calleth cofirmation a Sacramente S. Eusebius Pope namethe it a Sacramente in his third epistle written to al the Bisâ—hoppes of Tuscia and Campania Manus impositionis Sacramentum c. The Sacramente of imposition of Handes saithe he is to be kepte with greate reuerence whiche cannot be performed but by the high Priestes he vnderstandeth Bishoppes Melchiades nexte to Syluester before the Nicene Councel speakinge muche of Confirmation amonge other thinges saithe thus Duo haec Sacramenta Baptismi confirmationis separanda non sunt These twoo Sacramentes of Baptisme and Confirmation maye not be sundered Though these twoo Bishoppes were Popes yet they deserue credit forasmuche as they liued before that corruption crept into the Churche after your accoumpte and died Holy Martyrs That Penaunce is a Sacramente and so accoumpted amonge the Fathers it is so euident that who doubteth of it maie seeme not to haue perused their writinges S. Augustine in enchiridio ad Laurentium speakinge of Baptisme and Penaunce calleth bothe Salutaria Sacramenta healthful Sacramentes S. Ambrose signifieth him selfe to be of the same minde in his firste Booke de Poentientia Cap. 6. 7. and in the second Booke Cap. 2. though without puttinge thexpresse name of Sacramente But in the third Chapter of that Booke he putteth the name of Sacramente expressely Touchinge Order that is a Sacramente also by verdite of S. Augustine whom ye alleage for you Let vs heare what he saithe In his seconde Booke contra epist Parmentani Cap. 13. these be his wordes where he speaketh of Baptisme and of the Power to Baptize whiche is geuen in the Sacramente of Order Vtrunque euim Sacramentum est quadam consecratione vtiunque homini datur illud cum Baptizatur istud cum ordinatur Ideo in Catholica non licet vtrunque iterari Either of them is a Sacramente and with a certaine Consecration either is geuen to man the one when he is Baptized the other when he taketh Orders Therefore in the Catholike Churche it is not lawful either of them to be taken twise For the Sacramente of wedlocke besides other good and sufficient proufes that it is a Sacramente wee haue sundrie testimonies out of S. Augustine and other Doctours In the Churche saithe S. Augustine not onely the bande of mariage but also the Sacramente is so commended that it is not lauful for the husbande to deliuer his VVife to another He calleth wedlocke a Sacramente in many places of his workes De bono coniugali Cap. 7. 18. and in the. 24. Chapter of that Booke hee saithe Haec omnia bona sunt propter quae nuptiae bonae sunt Proles Fides SacramentuÌ„ All these thinges be good for whiche mariage is good issue Faithe the Sacramente Of extreme Vnction who doubteth whether it be a Sacramente let him reade the Epistle of Innocentrus the Firste ad Decentium Eugubinum Episcopum Cap. 8. where moste planely treatinge of it he nameth it a Sacramente Chrysostome interpreteth the place of S. Iames epistle for this Sacramente And so dothe Bede alleaging the place of S. Iames the sixth of Marke the Auctoritie of Innocentius and the custome of the Churche Seinge then we haue founde the seuen sacramentes expressely mentioned in the Fathers accordinge to the teaching of the Catholique Churche whereas ye teache men to beleeue there be but two and pretend that the Fathers spake of nomo I truste from henceforthe they wil take better aduise how they beleue your bare VVoorde without al prouse and with certaine danger of their soules forsake the Doctrine of the Churche whiche is the sure Pillour and ground of truthe as S. Paule saithe In this greate pointe Beza and ye of that side bee manifestly founde lyers The B. of Sarisburie To spende woordes without cause is affliction of the Sprite and losse of time M. Hardinge here bestoweth mutche laboure and allegeth many Doctours to winne that thinge that he might easily haue obteined without any sutche adoo For gentle Reader lefte that thou be deceiued and thinke there is somme weight in this heape of feathers wee wil graunt without force and freely that the Holy Catholique Fathers haue made mention not onely of Seuen as M. Hardinge here accoumpteth them but also of Seuenteene sundrie Sacramentes Tertullian calleth the Helue wherewith Elizaeus recouered the Axe out of the water Sacramentum Ligni the Sacramente of VVoode And the whole state of the Christian Faithe he calleth Religionis Christianae Sacramentum The Sacramente of Christian Religion S. Augustine in many places hathe Sacramentum Crucis The Sacrament of the Crosse Thus he saithe In hac Crucis Figura continetur Sacramentum In this Figure or Fourme of the Crosse there is conteined a Sacrament So saith Leo Crux Christi quae saluandis est impensa Fidelibus Sacramentum est exemplum The Crosse of Christe whiche was geuen to saue the Faitheful is bothe a Sacramente and also a Samplar S. Hierome saithe E latere Christi Baptismi atque Martyrij pariter Sacramente funduntur Out of Christes side the Sacramentes of Baptisme and Martyrdome are powred foorthe bothe togeather Leo calleth the promisse of Virginitie Sacramentum Quid eos manebit qui corruperine foedera Diuini Sacramenti VVhat shal becomme of them that haue broken the Couenante of the Heauenly Sacramente The Breade that was geuen vnto the Nouices or Beginners in the Faithe called Catechumeni before they were Baptized of S. Augustine is called a Sacramente S. Hilarie in sundrie places saith Sacramentum Orationis Sacramentum Esuritionis Sacramentum Scripturarum Sacramentum Fletus Sacramentum Sitis The Sacramente of Praier The Sacramente of Fastinge The Sacramente of the Scriptures The Sacramente of VVeepinge The Sacramente of Thirste S. Bernarde calleth the wasshinge of the Apostles foete a Sacramente Ablutio Pedum Sacramentum est quotidianorum peccatorum The VVasshinge of feet is the Sacramente of daily Sinnes Thus many and many moe Sacramentes it had benne easy for M. Hardinge to haue founde in the Catholique Learned Fathers Yet I trowe he wil not saie that either the Helue of an Axe or the whole Religion of Christe or a Crosse printed in the foreheade or Martyrdome or the Scriptures or a Vowe of Virginitie or the Breade geuen to the Catechumeni or Praier or Fastinge of Wéepinge or Thirste or Wasshinge of féete are the necessarie seuen Sacramentes of the Churche How be it wée wil not greately striue for the name It appeareth hereby that many thinges that in deede and by special propertie be no Sacramentes maie
of our parte Onely by Faithe ▪ yet S. Augustine saithe as it is saide before Habemus Christum in Presenti per Baptismatis Sacramentum Wee haue Christe Presently by the Sacramente of Baptisme Thus is Christe Presente vnto vs Of his parte Onely by his Grace Of our parte Onely by our Faithe By the Sacramentes Onely as by meane of outwarde Instrumentes to moue our senses This light and childishe errour as I haue saide before is called Ignoratio Elenchi and therefore séemeth to procede of Ignorance M. Hardinge should haue better examined the force of his Argumentes before he thus suddainely sente them abroade Touchinge the mater it selfe it is not the Bodily mouthe but Faithe alone that receiueth and embraceth Christes Body S. Augustine saithe Panis iste Interioris Hominis quaerit esuriem Qui credit in eum manducat This Breade requireth the hunger of the Inner Man He that beleeuth in him eateth his Body This is no tangling as you saie M. Hardinge It is the Auncient Catholique Doctrine of y◠Churche of God Wée be wel assured of it knowe certainely what wée saie But touching y◠certainetie of your Doctrine in this point I haue briefely touched it in my Former Replie so mutche as I then thought might séeme sufficiēte Somme of you hold y◠Christes Body passeth down into y◠stomake Somme y◠it entreth onely into the Mouthe goeth no further Somme others saie Quà m citò Species terūtur dentibus tam citò in Coelum rapitur Corpus Christi As soone as the Fourmes of the Breade be grated with the teeth streight waie the Body of Christe is caught vp into Heauen An other of you saithe A Mouse eateth the Body of Christe An other saithe Nay a Mouse cannot eate it Peter Lombarde the Grande Maister of al your Schoole is piteously confounded in the case and cannot imagine what to saie For after he had him selfe moued the question Quid igitur sumit Mus vel quid manducat What is it then that the Mouse receiueth or what eateth it He answeareth Deus nouit Novve God knovveth As for my parte I cannot tel Sutche be your Doctours M. Hardinge sutche is your Doctrine Therefore to conclude with your owne woordes it appeareth by your agréemente and your answeares ye vnderstande not the thinges ye speake of but both◠affirme and denie ye knowe not what M. Hardinge As ye procede foorth ye geue warninge to your Readers not to take you so as though ye held with transubstantiation And here ye speake thereof as best becommeth your scoffinge sprite callinge it a dreame of men of later times whereof they coulde neuer yet agree within them selues By whiche woordes your eloquence hath set foorth your spite and lieing at once For albeit the terme of transubstantiation be of no greater antiquitie then the Councel Laterane vnder Innocentius the thirde where it was by the Holy Ghoste and the Fathers there deuised as very fitte for opening of the Truthe impugned by the Berengarians yet is the Doctrine thereof no lesse Auncient then the Gospel it selfe For maugre the malice of the Deuil and of al the Sacramentaries the Olde Truthe shal preuaile by whiche we are taught that whiche was Breade by the Mystical blessinge to be made Christes Body and that whiche was wine to be made his Bloude as I haue other wheres sufficiently declared And the Churche hath alwaies hereupon perfitely accorded touchinge the Substance though certaine schoolemen in their Scholastical Disputations where oftentimes victorie is sought and Faith not impugned about discussion of somme schoole point haue without preiudice of our belefe disagreede The B. of Sarisburie As for the scoffes and spites and lies ye speake of M. Hardinge let him haue them that hath beste deserued them Then verily without greate wronge you cannot lose them Touching your New Fātasie of Transubstantiation whether it be a dreame or no whether the dreamers of it them selues were euer yet hable rightly to expoūd theire owne dreame it appeareth partely by your owne Confession Ye graunte the name and terme thereof was neuer knowen or hearde of in al the Worlde vntil your late Councel of Laterane holdē in Rome vnder Pope Innòcentius the thirde in the yeere of our Lorde a thousande two hundred and fiftéene in the time of Kinge Iohn the Kinge of England and neuer before So longe the Churche of God was hable wel to stande without your Transubstantiation And al be it ye tel vs notwithstandinge the newnesse of the name yet neuerthelesse the Doctrine thereof hath stil continewed in the Churche and hathe benne euermore receiued and confessed of al the Faitheful and that maugre the malice of the Diuel and of al the Sacramentaries it is as Ancient as the Gospel or as Christe him selfe Yet of y◠other side ye cōfesse plainely that for the space of twelue hundred yéeres and more Roman wiste by what name to calle it But for as mutche as you thinke it lawful for you to auouthe and affirme what you liste true or false without controlmente whereas ye saie this late Faithe of yours is as Auncient as the Gospel knowe you that somme of the beste learned of your owne side haue saide It is a nevve Pointe in Religion and therefore not so Auncient as you seeme to make it It is a doubteful Conclusion and therefore no Faithe at al. D. Tonstal thereof saithe thus De modo quo id fieret fortasse satius erat ▪ Curiosum quenque suae relinquere Coniecturae sicut liberū fuit ante Concilium Lateranum Of the manner and meane howe this might be whether by Transubstantiation or otherwise perhaps it had benne better to leaue euery man that woulde be Curious to his owne Coniecture as before the Councel of Laterane it vvas leafte at libertie You saie it is as Auncient as the Gospel D. Tonstal saith It is but new and came in twelue hundred yéeres and more after the Gospel You saie it is the Catholique Faith D. Tonstal saithe It is a Coniecture or a Gheasse whiche differeth not mutch from a dreame and that before the saide late Councel of Laterane noman vvas bounde to beleeue it And here it maie please you to consider indifferently with your selfe It it were leafte at Libertie as D. Tonstal saithe for any man either to receiue it or to refuse it as he thought good how could it then be the Catholique Faithe If it were the Catholique Faithe as you saie that maugre the malice of the Diuel howe then could it so many hundred yeeres be leafte at libertie Hereof ye saie ye haue written sufficiently otherwheres Al this I graunt your Bookes are knowen How be it if you woulde haue written nomore but Truethe ▪ ye might haue saued mutche time and spared somme paper But if it shal not mislike you once againe more aduisedly to viewe the same ye shal finde in the very Firste Diuision thereof thrée
theire Forged Quodammodò corrupted the sounde and Catholique Doctrine of the Churche Woulde ye rather for the better facinge and colouringe of your Doctrine wée shoulde strike oute this Forged Quodammodò and amende it thus Qui manducat me Reipsa Miscetur mihi transelementatur in me Woulde ye haue vs to beléeue that wee are wholy and thorowly changed into Christes Body and that wée are made very Christe God and Man the same that was borne of the Virgine and nailed to the Crosse and that not Quodammodò after a sorte or by somme peculiare phrase of speache but Substantially Really Verily and in déede I recken your Doctrine is not fully so fonde S. Paule saithe Sumus alter alterius Membra VVee are Members one of an other Cyrillus saithe Nos inter nos vnimur Corporaliter Wee are Corporally vnited togeather emonge our selues S. Chrysostome saithe Si quis exuat impudicarum mulierum animas videbit malum Daemonem illis admixtum If a man wil open the Soules of Vnchaste or Filthy Wemen he shal see the Diuel tempered togeather and mingled with them And thinke you M. Hardinge that these and other like speaches of the Holy Fathers cannot stande without your Transubstantiation and Real Presence Or that the Godly be Substantially and in déede in theire Bodies ioined togeather Or that the Vngodly be verily vnited and mingled with the Diuel You might rather haue remembred that touchinge this vnspeakeable Vnitie bitwéene Christe and the Faitheful that is to saie bitwéene the Heade and the Body S. Cyprian writeth thus Nostra Christi Coniunctio nec miscet Personas nec vnit Substantias sed affectus consociat confoederat voluntates The Coniunction that is bitweene vs and Christe neither mingleth Personnes nor vniteth Substances but ioineth affections and knitteth vvilles Likewise saithe S. Cyril Initium fundamentum in Sanctificatione Christus est Per Fidem scilicet non aliter Hoc enim modo in nobis habitat The Beginninge and Fundation of our Holinesse is Christe By Faithe I meane and none othervvise For in this sorte Christe dwelleth in vs. Likewise Lyra one of your owns late Doctours In quantum per Sacramentum Eucharistiae unimur Deo viuimus Spiritualiter Nostra autem vnio apud ipsum est per Fidem Dilectionem So far foorth as wee are vnited vnto God by the Sacramente of Thankesgeeuinge wee liue Spiritually But the Vnion that is bitvveene him and vs is by Faithe and loue And expoundinge these woordes of S. Paule Qui adhaeret Deo vnus Spiritus est He that eleueth vnto God is one Sprite with God He saithe Vnus non secundum rem sed secundum affectionem One Sprite with God not One in deede or accordinge to the Truthe but One in Loue or accordinge to affection And yet somme what farther to remoue you from your fantaste of your Real Presence S. Chrysostome saithe as he is alleged before Dominum ipsum amplecteris cum illo commisceris subuectus Coniungeris Corpori illi quod sursum sedet in Coelis Thou embraceste the Lorde him selfe thou arte tempered with him and beinge carried vp by Faithe and affection thou arte ioined with that Body that fitteth in Heauen In like sense saithe Leo Christus ineffabili modi coepit esse Diuinitate Praesentior qui factus est Humanitate loginquior Christe by vnspeakable meanes beganne to be the neare to vs by his Diuinitie the further he is made from vs by his Humanitie I doubte not M. Harding but ye maye easily sée that hitherto your Real Presence is but weakely proued M. Hardinge Againe we maruel with what face ye dare allege Theophylacte for you who in moste euident woordes ouerthroweth your figuratiue tropical and energical Doctrine touchinge this blessed Sacramente For he saith vppon this sixthe Chapter of S. Iohn Marke wel that the Breade whiche is eaten of vs in the Mysteries is not onely a certaine Figure of our Lordes Fleash but the Fleash it selfe of our Lorde For he saide not the Breade that I shal geue is the Figure of Fleashe but it is my Fleashe For the Breade is with secrete woordes through the Mystical blessinge and comminge vppon of the Holy Ghoste changed into the Fleashe of our Lorde The B. of Sarisburie Theophylacte saithe The Breade is not onely a certaine Figure of our Lordes Fleashe but the Fleashe it selfe of our Lorde This Obiection in my Former Replie is many where 's answeared Wée graunte The Breade is not a bare or a naked Figure but by waie of Sacramente or Mysterie it is the Body of Christe it selfe So the Water of Baptisme is not an emptie Figure of the Bloude of Christe but it is Christes Bloude it selfe bicause it is the Sacramente of Christes Bloude And therefore S. Bernarde saithe Lauemur in Sanguine eius Let vs be wasshed not in Water but in the Bloude of Christe S. Augustine geueth this general Rule as I haue often reported In Sacramentis videndum est non quid sint sed quid Significent In Sacramentes wee muste consider not vvhat thei be in substāce nature but vvhat thei Signifie Tertullian saith Christus acceptum Panem Discipulis suis distributum Corpus suum illum Fecit dicēdo Hoc est Corpus meum hoc est Figura Corporis mei Christe hauing taken the Breade and hauinge deliuered the same to his Disciples Made it his Body saieinge This is my Body That it to saie This is a Figure of my Body And to appointe a corruptible Creature to this vse and to make it an effectual instrumente of sutche high and Hidden Mysteries it is not the Woorke of any mortal man but the onely Power and woorkinge of the Holy Ghoste as it shal farther appeare in the nexte Clause in mine answeare to the woordes of S. Ambrose beda saithe thus Panis Vini Creatura in Sacramentum Carnis Sāguinis Christi ineffabili Spiritus sanctificatione transfertur The Creature of Breade and Wine by the vnspeakeable Sanctification of the Holy Ghoste is changed not into the very Real Body and Bloude but into the Sacramente of the Body and Bloude of Christe M. Hardinge Neither Maketh S. Ambrose whiche also ye bringe in any better for you VVoulde God ye woulde admitte him for Vmpeere in this pointe Verily in the booke and chapter that ye referre vs vnto he disputeth as it were of pourpose againste you as though he foresawe the time when the Churche shoulde be troubled with the Heresie of Sacramentaries Tu fortè dicis c. Perhappes thou sayest My Breade is common But this Breade is Breade before the woordes of the Sacramentes so soone as consecration commeth of Breade is made the Fleashe of Christe Let vs then auouche this howe that whiche is Breade maye be the Body of Christe By Consecration Then with what woordes and speaches is consecration made Euen with those of our
Certè vel tunc intelligetis quòd Gratia eius non consumitur morsibus When ye shal see the Sonne of Man Ascendinge vp where he was before Then shal ye see that he geeueth not his Body to be Eaten in sutche sorte as you imagine Then shal ye vnderstande that his Grace is not consumed by morselles And therefore againe he saithe Nolite Pauces parare sed Cor Prepare not your Iavves but your Harte This is the Very True Spiritual and Onely Eating of Christes Body and what so euer fantasie M. Hardinge hath diuised bisides of his Mouth Teethe is as S. Cyril saithe a Vaine Vnreuerente Grosse and Fleashely Imagination The Apologie Cap. 14. Diuision 4. The Councel of Nice as it is alleged by somme in Greeke plainely forebiddeth vs to be basely affectioned or bent towarde the Breade and Wine whiche are sette before vs. M. Hardinge As the former parte of the sentence whiche ye bringe out of the Nicene Councel soundeth nothing against the Catholikes for they also teache the same so the later parte is directly contrary to your Doctrine which ye thought good to leaue out lest thereby ye should haue marred your whole matter Sutche nipping and roundinge of sentences hath euer ben taken for a marke to know Heretikes by Amonge wise men sutche practrise worthely bringeth you into suspicion of Vntruthe The wordes of the Councel truely reported be these Let vs not at the Diuine Table basely behold the Bread and Cuppe sette before vs but liftinge vp our minde let vs by Faithe vnderstande on that Holy Table to be laide the Lambe of God that taketh awaie the sinnes of the VVorlde of Priestes Sacrificed vnbloudely And receiuing his precious Body and Bloude verily let vs beleue these to be the pledges of our Resurrection For in consideration hereof we take not mutche but a litle that we may knowe we receiue not to fillinge of the Body but to Sanctimonie Take the ende with the beginninge and what maketh this decree of that Holy Councel for defence of your Sacramentarie Doctrine And here who be more basely affectioned and bent towarde the thinges set on that Table ye that make them but Breade and VVine or wee that after Consecration beleue vnder the formes of Breade and VVine verily to be made Presente the Body and Bloude of Christe VVhether is a baser exercise to feede on common Breade and VVine and to dwel in the iudgement of the senses or to eate the very Fleashe of Christe the Breade of Life that came downe from Heauen to immortalitie of the Body and Soule to forsake the senses and folowethe vnderstandinge of Taithe VVel we agree with you not to be ouer basely intent to the Breade and Cuppe But why do not ye performe that as foloweth there after your owne allegation out of that Councel VVhy do ye not with those 318. Holy Fathers and with the whole Churche of Christe vnderstande by Faithe on that Holy Table to be laide the Lambe of God that taketh awaie the Sinnes of the VVorlde VVhy do ye not recante your wicked Doctrine againste the blessed Sacrifice of the Masse Reade the whole sentence ioyninge the ende to the beginninge Saie not al those Holy and Learned Fathers the Lambe of God on this sacred Table thei meane the Aulter to be Sacrificed of the Priestes vnbloudely Againe why bringe ye the Christen people from the Body of Christe whereby they are redemed to a bare piece of Breade teachinge it to be but the Figure of his Body Saieth not this Councel that wee receiue the Precious Body and Bloude of our Lorde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is verily and in deede whereby in dede al your tropes and Figures be quite excluded Againe if these were but Breade and VVine as ye teache woulde the Councel saie that we take them not to sacietie but to Sanctimonie and Holynes VVhat Holynes can we haue of Breade and VVine VVhat Holynes obteineâ— we not by eatinge of the Body of Christe beinge the proper Body of the VVorde or God the VVordes owne Body that hathe Power to viuificate and quicken al thinges Thus we come within you Defenders as it were and claspinge with you wringe your weapon out of your handes and with the tother end of it stricke you downe As it is not harde to vs by learninge to ouerthrowe you so we beseche God to strike down the pride and stubbernes of your hartes as he did Paule wherewith ye resiste the manifeste Truthe The B. of Sarisburie Wée allege this place although briefely yet simply and truely and without any manner fraude or guile But if roundinge and clippinge of the Holy Fathers be the marke of an Heretique as it is here auouched then haue wée one marke more whereby to knowe M. Hardinge For this is his ordinarie vsage and practise of course Touchinge either the Beginninge or the Ende of this Decrée there is no cause wherefore any Woorde therein written shoulde of out parte be dissembled The Holy Fathers in that Councel teache vs vtterly to withdrawe our eieâ— from the Breade and Wine beinge nothing els but Creatures transitorie and corruptible and by Faithe to beholde the Very Body of Christe whiche is Represented in the Mysteries To like pourpose S. Augustine saithe as it is alleged before Ea demùm est Miserabilis animae Seruitus Signa pro Rebus accipere supra Creaturam Corpoream oculum Mentis ad hautiendum Aeternum Lumen leuare non posse This is the Miserable Bondage of the Soule to take the Signes in steede of the thinges that be Signified and not to be hable to lifte vp the eie of the Minde aboue the Corporal Creature to receiue the Light Euerlastinge And therefore immediately before the Holy Ministration the Prieste saith vnto vs as it is saide before Lifte vp your Hartes In this sorte the same Fathers speake of the Water of Baptisme Baptisma nostrum Oculis Sensibilibus spectandum non est sed oculis Intellectus Vides Aquam Cogita Vim potestateÌ„ Dei quae in Aquis latet Our Baptisme maie not be considered with the Sensible or Bodily Eies but with the Inner Eies of the Minde Seeste thou the Water Thinke of the Might and Power of God that lieth Hidden in the VVater Thus as in the One Sacramente they withdrawe vs from the Water euen so in the Other Sacramente they withdrawe vs from the Breade But it foloweth in the same Decrée Let vs by Faithe vnderstande on that Holy Table to be laide the Lambe of God that taketh awaie the Sinnes of the World If yâ— Auncient Fathers to the end to sturre vp and to enflame the Hartes of the people had not sommetimes vsed vehemente phrases and extraordinarie kindes of Speache M. Hardinge might many times spare his penne and keepe silence But he dooth the Fathers greate wronge that presseth onely theire â—are woordes dissembleth
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
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
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
your behalfe to sée you a man of wisedome and Learninge to warrante sutche folies without blusshinge This whole Donation of Constantine wherevpon ye builde the Popes vvhole Kingdome hath not shewe sufficient to mocke a childe The effecte sense thereof is this that Constantinus the Emperoure the thirde daie after he was Christened in the honoure of S. Peter willingly leafte al the Weaste parte of the Empiere and departed to Byzantium which is nowe called Constantinople to dwel in the Easte yâ— he gaue the whole Emperial and Ciuile Dominion not onely of the Cittie of Rome but also of Italie France Spaine Arragone Portugal Englande Germanie Scotlande Irelande Pole Denmarke Sueden and Hungarie to the Pope This doubtelesse being true had ben a toily liberal and a Princely gifte And one of your frendes saithe Volunt aliqui quòd ratione huius Doni Summus Pontifex Imperator est quòd potest instituere destituere Reges sicut Imperator Somme saie that by meane of this gifte the Pope is an Emperoure and maie set vp and pulle downe Kinges as an Emperoure But Pius Secundus beinge him selfe afterwarde Bishop of Rome saithe Dicta Palea Constantinus falsa est The saide Decree named Constantinus conteining Constantine the Emperours Donation or Chartar is vtterly false So saith Antoninus the Archebishop of Florence Valla Volaterrane Hieronymus Cathalanus Otho Frisingensis and others moe Of this Fable wee shal haue occasion to speake hereafter Constantius the Heretique sonne vnto Constantinus as you saie mutche misliked his Fathers dooinge Nai M. Hardinge if Constantius were aliue he would rather finde faulte in your discretion that reporte sutche Folies of his Fathers dooinges Where ye saie God suffered him not to returne and to dwel in Rome it palleth the déepthe of your Diuinitie to searche vp the causes and secretes of Goddes sufferance Althoughe Constantius beinge encumbred with dangerous warres greate affaires were forced to staie in other Countries and could not haue leasure to returne to Rome yet he stil continued the Lorde of Rome as also did a greate number of other Emperours that folovved after him Therefore Pope Bonifacius thus wrote vnto the Emperoure Honorius Roma est Vrbs vestrae mansuetudinis Rome is your Maiesties Cittie Likewise Pope Agatho writeth vnto the Emperoure Constantinus Haec est Vrbs Seruilis Maiestatis vestrae This is your Maiesties bonde Cittie And Constantinus the Emperour him selfe saithe Dono Archiepiscopo Antiquae nostrae Romae To Donus the Arche bishop of our Cittie of Olde Rome But what néede moe woordes The case is so cleare â— that no man of learninge can cal it in question Briefely touchinge this fonde Fable of Constantines Donation Cardinal Cusanus saithe thus Donationem diligenter expendens reperi in ipsamet Scriptura manifesta argumenta Confictionis Falsitatis Diligently weighinge this Donation of Constantine I haue founde in the very penninge thereof manifeste argumentes of for ginge and falshedde These M. Hardinge be the Recordes and Presidentes of moste certaine and most ancient memorie that ye would haue publisshed vnto the world By sutche Monumentes your Pope claimeth the right and possession of the Empiere And your frendes marueile that ye can defende sutche falshedde and forgerie so wel knowen and so manifeste for very shame M. Hardinge The Being of the Popes Legates and Ambassadours in Princes Courtes is a thing nolesse conuenient then it is meete for him that hath cure of many flockes of Shepe to set his seruauntes as watchmen in euery part where sutcheflockes do feede The B. of Sarisburie In what stéede these Legates stande the Churche of God it maie appeare by these fewe vttered thereof by Camotensis Legati Papae ita debacchantur in Prouincijs acsi ad flagellandum Ecclesiam Satan egressus esset à facie Domini The Popes Legates doo so rage in al Countries as if Satan were gonne oute before the face of god to scourge the Churche And Machiauel saithe There haue benne fewe warres or Commotions enflamed these many late yéeres but by the meane and whisperinge of these Legates What other Doctrine they teache or what other good they doo it were harde to saie And therefore the Fathers in the Councel of Aphrica refused vtterly to haue any sutche Legates sente emongest them For thus they write vnto the Pope Vt aliqui tanquam à tuae Sanctitatis latere mittantur nulla inuenimus Patrum Synodo constitutuÌ„ That any Legates shoulde be sente vnto vs as froÌ„ your holinesse side we finde it not appointed by any Councel of our Fathers Againe they saie Executores Clericos Vestros quibusque Pontentibus nolite mittere ne fumosum seâ—culi typhuÌ„ in Ecclesiam Christi videamur inducere Send not your Clerkes or Cardinalles to put maters in execution to any Noble man or Mighty Prince Leste wee seeme to bringe the smoky pride of the vvorlde into the Churche of Christe M. Hardinge His indulgences and pardons depend vpon the power of bindinge and loosinge whiche Christe gaue to Peter and his successours Ye muste demaunde of Christe why he gaue that Power and not be angry with his vicare for vsinge the same The B. of Sarisburie O M. Hardinge what shoulde you meane with al these Uanities Are ye so fully bente to graunte no kinde of erroure neither in your Purgatories nor in your Pardons nor in your Stewes God geue you Humilitie of harte leste ye be an vnfitte vessel to receiue Goddes Pardonne M. Hardinge Ye finde faulte with Leo the thirde for makinge an Emperour in the VVest I dare saie it greueth you For if there had benne none in the VVest the Turke might haue ben our Emperour er this and to his Barbarous and wicked tyrannie might haue subdued this parte of the worlde specially Germanie as he hath subdued Grece Asia Egypte Syria and al the Easte Churche Against whiche mischefe the Vicare of Christe by his maisters merciful warninge with the Princes of the VVest made prouision â–ª and at the length planted the Empire in this order we see it nowe in The B. of Sarisburie This policie practised by the Pope loosed the whole power of Christendome For as the Empiere before beinge vnited and ioined in one was stronge and mighty so beinge afterwarde diuided into twoo and the Easte parte beinge sundred for the Weaste it became lame and weake and not hable to healpe it selfe By meane whereof a gate was opened to receiue the Turke into al these ChristiaÌ„ Dominions whiche nowe he holdeth without resistance who otherwise the Empiere beinge one and whole in it selfe as it was before coulde neuer haue growen to sutche Power Al this was wrought by the Practise and Policie of the Pope Notwithstandinge the Pope him selfe by this bargaine loste nothinge Thereof Marsilius Patauinus writeth thus Pipinus Sonne vnto Charles the Frenche Kinge after he had conquered Aristulphus the Kinge of Lumbardie tooke Rauenna
no more then if I saide to an impudent and common Harlot fie for shame VVho maie not plainely see the Scripture verified on you Frons mulieris Meretricis facta est vobis Ye haue gotten to you the impudent face of an Harlot The B. of Sarisburie Here M. Hardinge it hath pleased you to bestowe large liueries of youre False Liers Diuelishe Sclaunderers Impudent Faces Common Harlots with Fies and shames c. Wherein no man may iustly grudge you to be so liberal of youre owne First that by youre Doctrine Ignorance highly pleaseth God is sufficient to Saluation bisides the general practise of youre whole Churche yee maie soone cal to minde that one of youre dearest frendes in most honourable Audience not long sithence openly published the same in the name and behoufe of al his Brethren as a Secrete Mysterie and the very bottome of youre Diuinitie Ignorance is the Mother of Deuotion You knowe M. Harding that a greate many bothe worthy and honourable are hable to witnesse that this is neither false Lie nor Diuelishe Sclaunder Concerninge Superstition and Idolatrie what neede we many wordes The thinge it selfe is too wel hable to proue it selfe Who so but looketh into youre Churches maie easily not onely see it with his eies but also feele it with his fingers That Goddes Holy VVorde by youre Learning is mutable and serueth onely for a time youre owne Doctoure Cardinalis Cusanus woulde soone haue taught you Notwithstandinge it maie scarcely seeme lawful for you beinge so learned a man in the Substance of youre owne Doctrine to pleade Ignorance Cardinal Cusanus woordes be these Scripturae adaptatae sunt ad tempus variè intelliguntur Ita vt vno tempore secundum currentem vniuersalem ritum exponantur mutato ritu iterùm Sententia mutetur The Scriptures are applied vnto the time and maie haue sundrie vnderstandinges So that at one time they maie be expouÌ„ded one waie accordinge to the vniuersal current order of the churche and that the same order being broken the meaning of the Scriptures maie be chaunged Looke better on your bookes M. Hardinge and ye shal see that herein is neither Lie nor Sclaunder That the Holy Scriptures of God by youre Diuinitie be not Authentical farther then they be ratified by the Pope ye might haue learned of your Syluester Prierias Maister of the Popes Palaice Thus he writeth A Doctrina Romanae Ecclesiae Romani Pontificis Sacra Scriptura robur trahit authoritatem The Holy Scripture taketh strengthe and Authoritie of the Doctrine of the Romaine Churche and of the Bishop of Rome Againe he saithe Indulgentiae Authoritate Scripturae non innotuere nobis Sed Authoritate Romanae Ecclesiae Romanorumque Pontificum quae Maior est Pardonnes are not knowen to vs by the Authoritie of the Scriptures but by the Authoritie of the Romaine Churche and of the Bishoppes of Rome whiche is greater then the Authoritie of the Scriptures If ye saie these be Lies and Sclaunders ye offer greate wronge to your owne Doctours Neuerthelesse if ye shal happen to crie out in the impatience of your Choler Fy for shame Impudente Faces Common Harlottes remember what you your selfe haue written immediately before touching the same These be your owne wordes Recante them yee maie But denie them yee maie not Thus you saie Christe novve requireth of you not to obeie Peter and Paule that is to saie the Worde of God But to obeâ—e him vvho sitteth in theire Chaire Wee forge not these wordes M. Hardinge They are youre owne Folkes wil thinke yee haue no Modeste Matrones face if ye speake willingly against youre selfe Nowe ye see M. Hardinge who teacheth you That Goddes VVoorde vvas vVritten onely for a time And that Goddes Commaundementes are no further Authentical but as they be ratified by the Pope Therefore hencefoorth ye maie spare these Lies and Sclaunders and crie oute Fy and Shame when somme occasion shal be offered In deede Cardinal Cusanus saithe Veritas adhaeret Cathedrae Quare Membra Cathedrae Vnita Pontifici Coniuncta efficiunt Ecclesiam The Truthe cleaueth faste to the Popes Chaire Therefore the Members vnited vnto that Chaire and ioined vnto the Pope make the Churche The Apologie Cap. 11. Diuision 1. As touching that we haue now donne to departe froÌ„ that Churche whoe 's errours were proued made manifest to the worlde whiche Churche also had already euidently departed from Goddes Worde and yet not to depart so mutche from it selfe as froÌ„ the errours thereof not to doo this disorderly or wickedly but quietly and soberly we haue donne nothing herein against the doctrine either of Christe or of his Apostles For neither is the Churche of God sutche as it maie not be dusked with somme spot or asketh not sometime reparation Els what neede there so many Assemblies Councelles without the whiche as saithe Egidius the Christian Faithe is not hable to stande For looke saithe he hovve often Councelles are discontinued so often is the Churche destitute of Christe M. Hardinge That the Churche is pointes of our Faith necessarie to saluation erreth we denie it and vpon warrant of Christes promise we tel it you al assuredly ye shal neuer be able to proue it Councels are kept and Bishoppes bee made by the same prouidence of God whiche prouideth partly by that meanes and partly by other that the Romaine Faithe Chaire and Rocke shal stande for euer Ad quos saithe S. Cyprian speaking of them of Rome perfidia non potest habere accessum to the whiche vnfaithfulnes can not haue accesse He saithe not onely shal not haue accesse but can not haue accesse The B. of Sarisburie It séemeth M. Hardinge ye haue benne brought vp vnder somme poore vnskilful Surgian For ve applie one salue to euery soare What soeuer bee alleged against you it is sufficient for you to answeare The churche of Rome erreth not hath not erred can not erre And to this pourpose ye haue brought vs in certaine wordes of S. Cyprian farre bisides the Authours meaninge Whereby it appereth that sommetimes ye allege Authorities of the Fathers not considering neither to what ende they spake nor what they meante For where as S. Cyprian saithe Vnto the Romaines vnfaithfulnesse can haue no accesse he speaketh not of the Vnfaithfulnesse of Faithe or Doctrine as you by erroure haue imagined but onely of the Vnfaithfulnesse of reporte The cause of writinge that Epistle in shorte was this Certaine lewde felowes refusinge to stande to the iudgemente of the Bishoppes of their owne Countrie of Aphrica appealed further and fledde to Rome with many vntrue and forged tales to winne somme credite of their cause Hereunto S. Cyprian saithe The Romaines be godly and wise men they wil soone be hable to espie their falsehedde For vnfaitheful reportes and lewde tales can haue no accesse vnto them If ye had considered either the occasion of the writting or
he had thought the same Churche coulde neuer haue erred To be shorte Chrysostome saithe Ecclesia quocunque modo egerit contra voluntatem Christi abijci digna est Non autem abijcitur propter longanimitatem Christi nisi sola causa Transgressionis The Churche by what waie so euer shee doo againste the wil of Christe is woorthy to be geuen ouer Yet through the patience of Christe shee is neuer geuen ouer but onely for breakinge his commaundementes The Apologie Cap. 13. Diuision 2. Surely Christe prophesied longe before of his Churche that the time shoulde comme when Desolation shoulde stande in the Holy Place And S. Paule saith that Antichriste shoulde once set vp his owne Tabernacle stately Seate in the Temple of God and that the time should be vvhen menne should not avvaie vvith Holsome Doctrine but be turned backe vnto fables and lies that within the very Churche Peter likewise telleth how there shoulde be teachers of lies in the Churche of Christe Daniel the Prophete speakinge of the later times of Antichriste Truthe saithe he in that season shal be throvven vnder foote trodden vpoÌ„ in the vvorld And Christe saithe The calamitie and confusion of thinges shal be so excedinge greate that euen the chosen if it vvere possible shal be broughte into erroure that these thinges shal comme to passe not emongest the Gentiles and Turkes but euen in the Holy Place in the Temple of God in the Churche in the Companie Felovvship of those whiche professe the name of Christe M. Hardinge The Prophecie of Daniel concerninge the Abomination of Desolation whereof Christe spake in the Gospell wee thinke with the best learned Diuines that it is to be referred not to the ende of the worlde nor to the driuinge away of the Faithe by Antichriste as ye imagine but to the consummation and final endinge of the Synagog Touchinge that ye saie of Antichriste it maketh nothinge againste the Catholikes against whose Faithe he preuaileth not Mary many good menne thinke that he hath already begonne to set vp his Tabernacle and stately seate in the hartes of many whiche ought to be the Temple of God by his foreronners Martine Luther Zuinglius Caluine and you their scholers with the reste of that wicked rable VVhere ye adde and that within the Churche it is more then ye founde in S. Paule But we vnderstande your good will though wee finde you without euer a good reason And ye wee graunte ye came out from vs as S. Iohn saithe but yee were not of vs. For if ye had benne of vs yee woulde haue taried with vs. So maie the saieinge of S. Peter be referred to you and likewise that of Daniel whiche ye alleage though the woordes be not in Daniel For your schoolemaisters and you are a limme of Antichriste and ye labour what ye can to ouerthrowe and treade vnder foote the true Faithe of the Churche and the Catholike Religion The B. of Sarisburie What néeded you M. Hardinge to talke so mutche in the fauoure of Antichriste Or why should you be gréeued to heare him called the Abomination of Desolation S. Paule calleth Antichriste the Man of Sinne Somme saie He shal be wholy possessed of the Diuel Your owne Hippolytus saithe He shal be the Diuel him selfe Yet haue fewe menne founde them selues gréeued with sutche saieinges I knowe the Woordes of Christe of Daniel by diuers Expositions haue beene diuersly applied Yet maie ye not wel thus condemne al their Iudgementes that haue applied the same to Antichriste Origen one of the moste Ancient Fathers of yâ— Churche entreatinge of Antichriste contrarie to your Exposition saith thus Ipse est Abominatio Desolationis Antichriste is yâ— Abomination of Desolation S. Chrysostome saithe Hic Antichristus dicitur Abominatio Desolationis quia multorum Christianorum animas facturus est desolatas à Deo This Antichriste is called the Abomination of Desolation for that he shal cause the Soules of many Christianes to be desolate and foresaken of God Gregorius Nazianzenus saithe Antichristus veniet in Desolatione Mundi Est enim Abominatio Desolationis Antichriste shal comme in the Desolation of the worlde For he is the Abomination of Desolation S. Hierome saithe Abominatio Desolationis intelligi potest omne dogma peruersum By the Abomination of Desolation we maie vnderstande any manner Peruerse Doctrine Whereof no doubte in Antichriste shal wante no stoare And againe speakinge namely of the Man of vvickednesse the Aduersarie of Christe vvhiche is Antichriste that lifteth vp him selfe aboue al that is called God He saithe Abominatio Desolationum erit in Templo vsque ad Consummationem temporis The Abomination of Desolation shal stande in the Churche vntil the Consummation or ende of time S. Ambrose saithe Abominatio Desolationis execrabilis Aduentus Antichristi est The Abomination of Desolation is the cursed comminge of Antichriste S. Hilarie expounding these selfe same woordes of Christe When ye shal see the Abomination of Desolation standinge in the Holy place saith thus De Antichristi temporibus haec loquutus est Christe spake these woordes of the time of Antichriste Likewise saith Theodoretus writinge vpon yâ— Prophete Daniel Abominationem Desolationis ipsum vocat Antichristum And bisides others the moste Ancient most Catholique Fathers likewise saithe Eusebius Emissenus in a special Homilie to this purpose Now M. Hardinge whereas ye so certainely assure your selfe yâ— these woordes of christe maie in no wise be taken of yâ— confusion horroure yâ— shal be at yâ— ende of yâ— worlde bisides al these Learned Godly Fathers I beseche you consider the whole drifte circumstance of the place the woordes that Christe spake immediately before The Apostles demaunded him this question What is the token of thy Comminge to Iudgement and of yâ— ende of the worlde To this question Christe answeareth in this wise Take heede that noman deceiue you Many shal comme in my name and shal saie I am Christe and shal deceiue many Yee shal heare of warres and talkes of warres But be not yee troubled Al these thinges must happen yet this is not the ende c. Many Passe Prophetes shal rise and shal deceiue many Iniquitie shal encrease Charitie shal waxe colde Who so continueth vnto the ende he shal be saued And this Gospel of the Kingedome shal be Preached in al the worlde for a witnesse vnto al Nations and then shal come the ende The nexte woordes that folowe are these Therefore when ye shal see the Abomination of Desolation that was spoken of by Daniel c. Thus maie yee sée M. Harding by the very course teâ—oure of Christes answeare that if the Iudgemente be the Iudgemente if the Ende be the Ende if the VVorlde be yâ— VVorlde then must these woordes needes haue relation to the Ende of the vvorlde what so euer any of your beste Learned Diuines of whom ye
you to make vs vnderstande Pigghius meaninge yet by your owne Confession it appeareth yée neuer knewe your selfe what he meante Ye saie He founde faulte with the vnwoorthinesse either of the Priestes or of the people ye knowe not whether or with some what els noted in the late Chapter of Colaine ye knowe not what Yet what so euer it shal please you to imagine ye thinke you haue wronge if wee beléeue you not immediately vpon youre woorde But Pigghius him selfe whoe 's tale ye would so fame telle saithe not as you woulde make him saie Abuses haue creapte into the Prieste or People But plainely and simply he saithe Erroures haue creapte into the Masse Howe be it These Erroures ye saie what so euer they be no man maie redresse but onely the Pope And good cause why For your Doctoures saie Papa ex nihilo potest facere aliquid the Pope of nothinge can make somme thinge And what so euer he doo noman maie saie vnto him Domine cur ita facis Sir vvhy doo you so And the very harte and roote of al your Diuinitie of Louaine is this Christe hath praied for Peter Ergo the Pope can neuer erre But if ye meane plainely and if there be no dissimulation nor Hypocrisie in your woordes tel me I befeche you euen as you desire to be beléeued Of al the Errours the Phigghius meante for the space of these fourtie yéeres what one Erroure hathe the Pope redressed Theire is no plainenesse in this dealinge M. Harding Your minde is not to séeke redresse be the faulte neuer so euident but stil to continewe your selues in credite and the worlde i◠erroure Al the Christians of Graecia and Asia ye saie be Heretiques and therefore ye recke not what they saie No doubte for they saie the Pope is not the Heade of the Churche Whiche thinge who so euer denieth saith Pope Nicolas muste néedes be holden as an Heretique Thomas Aquinâs for that good affection reuerence he bare towardes the Pope saithe thus Dicere Papam non habere Vniuersalis Ecclesiae Primatum est error similis errori dicentium Spiritum Sanctum à Filio non procedere To saie that the Pope hath not the Primacie of the Vniuersal Churche it is an Erroure like vnto the Erroure of them that mainteine Heresie touchinge the Holy Trinitie and saie The Holy Ghoste procedeth not from the Sonne of God Of your readinesse herein Ludouicus Viues writeth thus Augustinum Vetustas sua tuetur Qui si reuiuisceret cum Paulo certe ille contemptui esset Rhetorculus aut Grammaticulus Paulus verò vel insanirè vel Haereticus videretur S. Augustine is safe nowe bicause of his age But if he and Paule were aliue againe he shoulde be shaken of as a bad Rhetorician or a poore Grammarian But S. Paule should be taken either for a madde man or for an Heretique Nowe iudge you M. Hardinge what Churche of yours is this where as S. Paule the Apostle of Christe if he vvere novv aliue should goe for an Heretique Vesputius as I remēber after he had trauailed far had seene y◠Manners Religions of many Countries saithe thus Graeci implicati sunt multis Erroribus The Greekes are entangled with many Errours But he addeth withal Faxit Deus ne Latinis multae irrepserint Stultitiae God grount there be not many folies entred also into the Churche of Rome Surely the Christian menne that be this daie in Graecia and Asia vtterly abhorre the Pope with al the deformities of his Churche The Gréeke Emperour Michael Palaeologus for that he had submitted him selfe to the Pope in the late Councel of Florence was therefore afterward abhorred and hated of his people while he liued and beinge deade was forebidden Christian Burial Isidorus the Archebishop of Kiouia in Russia for that beinge returned from the said Councel he beganne for vnities sake to moue the people to the like submission was therfore deposed from his Bishoprike and put to deathe The Apologie Cap. 16. Diuision 1. As touchinge the Tyrannie of the Bishoppes of Rome and theire Barbarous Persianlike Pride to leaue out others whom perchaunce they recken for enimies bicause they freely liberally finde faulte with theire vices the same menne whiche haue leadde theire life at Rome in the Holy Cittie in the face of the moste Holy Father who also were hable to see al theire secretes and at no time departed from the Catholique Faithe as for example Laurentius Valla Marsilius Patauinus Frauncis Petrarke Hierome Sauanorola Abbat Ioakim Baptiste of Mantua and before al these Bernarde the Abbate haue many a time and mutche complained of it geuinge the world also sommetime to vnderstande that the Bishop of Rome him selfe by your leaue is very Antichriste Whether they spake it truely or falsely let that goe sure I am they spake it plainely Neither canne any man allege that those Authours were Luthers or Zuinglius Scholars for they liued not onely certaine yeeres but also certaine ages ere euer Luther or Zuinglius names were hearde of M. Hardinge If this Defender were compared to a mad dogge some perhappes woulde thinke it rude and an vnmanerly comparison Let the man be as he is who so euer he be verely the manner and fashion of bothe is like howe so euer I be contente his person be honoured with the due regard of a man For as the mad dogge runneth vp and downe here and there and nowe byteth one thinge and then an other snappeth at man and beaste and resteth not in one place So this Defender to deface the Churche sheweth him selfe to haue a very vnquiet heade Nowe he ronneth at the Bishop of Rome then at the whole cleregie Nowe he barketh at errours in Doctrine and sheweth none then he snappereth at manners and backebiteth mennes liues Nowe he bringeth foorth Scriptures and them he stretcheth and racketh but they reache not home Then commeth be to the Doctoures and maketh them of his side whether they wil or no. From Doctoures he runneth to Coniurers to riminge Poetes and to Heretikes themselues I thinke they had rather ronne to the Turkes then the Catholike Faithe shoulde be receiued And here leauinge that he tooke in hande to proue that the Churche erreth in necessary Doctrine he flingeth at the tyrannie and pride of the Bishoppes of Rome and bringeth in for witnes againste them white and blacke good and bad So he hurte them he careth not howe by what meanes ne by what persons Firste to geate credite he vttereth a manifeste lie saieinge of them al they leadde theire life at Rome in the Holy Cittie vnder the nose of the moste holy Father and might see al his secretes and neuer foresooke the Catholike Faithe His witnesses be these Laurence Valla Marsilius of Padua Francis Petrarch Hierome Sauonarol◠Ioachim Abbot Baptiste of Mantua and S. Bernarde whom of spite he calleth Bernarde the Abbot Nowe let vs see howe many
lies here be made at once VVhereas of al these neuer a one leadde his life at Rome but Laurence Valla who was a Canon of Laterane and this Defender saieth that al did there is one lie That al these might see the Popes secretes there be two lies That none of these foresooke the Catholike faithe there be three lies As for Laurence Valla he was not in euery pointe very sounde as it appeareth in his Booke of Free wil and in his annotations vpon the newe Testamente In althinges he handled he shewed him selfe newe fangled rather then groundedly lerned as wel in grammer and logike as in diuinitie But Mars lius of Padua to please the Emperouve Ludouicus Bauarus who liued aboue twoo hundred yeeres paste through malice conceiued againste Pope Iohn the xxij of whom the saide Ludouicus was for iuste causes excommunicate went so farre in schisme as at length he fel into Heresie And Abbot Ioachim whiles he reproued Peter Lombarde vttered Heresie contrarie to the Catholike faithe touchinge the Trinitie and therefore his booke was condemned by the Churche though his person was not condemned because he submitted him selfe and his writinges to the iudgemente of the Holy Romaine Churche as we finde in the Decretals That al these haue greately and often complained of the Bishoppes of Rome theire tyrannie and pride there be foure lies That they declared the Pope him selfe to be very Antichriste there be fiue lies And whereas to make this shameles lie you aske leaue so we aske leaue of you to tel it you and to challenge you of a lie and saieplainely vnto you that speaking of them al you belie them and that you shal neuer be able to proue that you saie of them Francis Petrarch the Italian Poēte and Baptiste of Mantua the Latine Poëte speake like Poëtes eche of them once in theire woorkes againste the euil manners of the Courte of Rome But what proufe maketh al this that the Romaine Churche that is to saie the Weast Churche whiche onely remaineth and euer hath remained whole and sound of Faithe erreth in Doctrine Or what argumente can you gather out of al these I wil not saie againste the life but againste the office Auctoritie and dignitie of the Bishop of Rome The argumente you can make hereupon is this Poëtes reprehende the vices of the Courte of Rome Ergo the Pope is Antichriste Or ergo the Catholike Churche erreth and is to be foresaken VVhat force is in this reason euery reasonable man be he neuer so meane of witte may soone iudge The B. of Sarisburie Your Comparison of Madde Dogges M. Hardinge becommeth wel the rest of your Courteous eloquence Who so shal marke howe vainely you snappe at what so euer ye can imagine is in your waie nowe at our Logique nowe at our Rhetorique nowe at our Greeke nowe at our Latine nowe at our Lamenesse nowe at our leane Cheekes nowe at oure thinne Beardes nowe at our Superintendenteshippes nowe at our Ministershippes nowe at oure Maistershippes nowe at our Mashippes for this is the sobrietie and grauitie of your speache and further howe greedily and egrely ye fasten your teeth and feede your selfe with Winde and are stil snappinge and catche nothinge although in regarde of manhood he spare to cal you a Madde Dogge as it liketh you to calle others yet he maie wel thinke you scarcely to be a sober man Christe founde faulte sommetime with the Bishoppes Sommetime with the Priestes Sommetime with the Scribes Sommetimes with the Phariseis Sommetime with the People Sommetime with theire Religion Sommetime with theire Traditions Sommetime with theire Ignorance Sommetime with theire Praiers Sommetime with theire Fastinges sommetime with theire Life Sommetime with theire Hypocrisie Sommetime with theire Crueltie And thus in your fantasie he ranne hither and thither vp and downe Yet I trowe ye wil not touche him with your Comparisons nor saie therfore as ye saie to vs he had a very vnquiet Heade Who so hath eies to see and considereth the miserable Abuses of the Churche of Rome touchinge either Life or Religion cannot lightly wante iuste mater to reproue Ye remember what Churche it is whereof S. Bernarde saithe A planta pedis vsque ad verticem Capitis non est Sanitas vlla Non est iam dicere vt Populus sic Sacerdos Quia nec sic Populus vt Sacerdos There is not one whole place from the sole of the foote to the toppe of the Heade Wee maie not nowe saie As is the People so is the Prieste For the People is nothinge so il as is the Prieste Ye saie these witnesses dwelt not in Rome and here in a smal matter ye haue noted a great lie Howe be it Bernarde the Abbate that dwelte furtheste of was twise in Rome and was Chiefe of Councel with Pope Innocentius in his greateste affaires Franciscus Petrarcha was made Poete in the Capitol and keapte Laura his Concubine in the eie of the Pope and had his moste aboade in Rome Laurentius Valla vvas Cauon of the Cathedral Churche in Laterane and leadde his Life and died in Rome Briefely S. Bernarde onely excepted al the reste were Italians and dwelte neuer far from Rome as it maie appeare by the plainenesse of theire speache vnderstoode somme parte of the déepeste Secretes of the Churche of Rome Marsilius Patauinus ye saie was an Heretique But what one Heresie he defended or before what Iudge he was conuicted or where he was either abtured or pounisshed for the same neither you nor any of al your Felowes haue hitherto tolde vs. Therefore wée muste thinke He vvas an Heretique vvithout Heresie as somme menne be Doctoures vvithout Diuinitie Ioachimus Abbas founde faulte with the Bishop of Rome And therefore he muste néedes be an Heretique As for that he is charged in the Popes Decretalles with erroure touchinge the Trinitie it is a greate Vntruthe as ye maie clearely perceiue by a Booke that Martin Luther hath pourposely written in his Defence But to comme neare the matter and to speake of the thinge that moste misliketh you S. Iohn saith Antichriste shal fitte in a Cittie builte vpon seuen Hilles and so is the Cittie of Rome Irenaeus saith The number of Antichristes Name shal be expressed by this woorde Latinus Sibylla saith The greateste terroure and furie of his Empiere and the greateste woe that he shal woorke shal be by the bankes of Tyber Whiche circumstances séeme plainely to painte out the Cittie of Rome S. Hierome saithe Antichristus fedebit in Templo Dei vel Hierosolymi vt quidam putant vel in Ecclesia vt veriùs arbitramur Antichriste shal fit in the Temple of God either at Hierusalem as somme thinke or els in the Churche of God it selfe vvhiche vvee take to be the truer meaninge S. Gregorie saithe Ego fidenter dico quo'd quisquis se Vniuersalem Sacerdotem vocat vel vocari defiderat in elatione
Authoritie of the Scriptures be remoued that eche man maie be leadde by his owne fantasie what he liste either to allowe in the Holy Scriptures or to disallowe that is to saie that he submitte not him selfe touchinge his Faithe to the Authoritie of the Scriptures but that he make the Scriptures subiecte vnto him Not that he wil allowe any thing bicause it is written in that high Authoritie of the Scriptures but that he wil thinke it wel written bicause he alloweth it By meane hereof it commeth to passe that S. Hilarie writeth Qui quae scripta sunt negas quid superest nisi vt quae non scripta sunt probes For as muche as thou deniest the thinges that be written what remaineth there but that thou muste allowe the thinges that be not written Concerninge the Authoritie and Credite of Councelles wee shal haue cause to saie more hereafter But where ye require but a man of common sense to sitte as Iudge in this cause it appeareth that either ye remember not or els ye weighe not that ye immediately said before For in this selfe same Chapter ye saie The people maie not iudge of theire Bishoppes and that as ye tel vs by Christes own Doctrine For the Scholar is not aboue his Maister Yet now suddainely as hauinge foregotten youre owne woordes ye cal foorthe the Scholare yea and as it maie be thought one of the meanest of al youre Schole as a man onely endewed with common sense to sitte in Iudgement ouer his Maister Notwithstandinge God is no accepter of personnes Goddes Holy Sprite is not bounde to Councelles or Companies but breatheth freely where it listeth And therefore as youre owne Doctour Panormitane saithe in Cases of Religion the Iudgement of one Simple plaine man ought sommetimes to bee receiued before the Iudgemente of the Pope Here endeth the Fourth Parte The Fifthe Parte The Apologie Cap. 1. Diuision 1. BVt here I looke they wil saie though they haue not the Scriptures yet it maie chaunce they haue the Auncient Doctours and the Holy Fathers with them For this is a high bragge they haue euer made howe that al Antiquitie a Continual Consent of al ages dooth make on their side and that al our cases be but Newe and yester daies woorke and vntil these fewe late yeeres were neuer hearde of Questionlesse there can nothing be more spitefully spoken against the Religion of God then to accuse it of Noueltie as a mater lately founde out For as there can be no chaunge in God him selfe so ought there to be no chaunge in his Religion Yet neuerthelesse we wote not by what meanes but we haue euer seene it come so to passe from the firste beginninge that as often as God did geeue but somme light did open his Truthe vnto menne though the Truthe were not onely of greatest Antiquitie but also frō Euerlasting yet of wicked menne of the Aduersaries it was called Newfangled and of late diuised That vngraceous and bloudthirsty Haman when he sought to procure the kinge Assuerus displeasure against the Ievves this was his accusation to him Thou hast here saithe he a kinde of people that vseth certaine nevve Lavves of their ovvne but stifnecked and rebellious againste al thy Lavves When Paule also began firste to preache and expounde the Gospel at Athenes he was called a tidinges bringer of Nevve Goddes as mutche to saie as of a Nevve Religion For saide the Athenians maie wee not knowe of thee what Nevve Doctrine this is Celsus likewise when he of set pourpose wrote againste Christe to the ende he might more scornefully scoffe out the Gospel by the name of Noueltie VVhat saithe he hath God after so many ages novve at laste and so late bethought him selfe Eusebius also writeth that the Christian Religion from the beginning for very spite was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to saie Nevve and Strange After like sorte these menne condemne al our maters as Strange and Nevve but they wil haue their owne whatsoeuer they are to be praised as thinges of longe continuance M. Hardinge They had saide somme what if they had proued that the doctrine of Christe had benne called nowe by them who were the professours and folowers of it But nowe reportinge that the Gentils who knewe not God as A man as the Athenians as Celsus the Ethnike and suche the like called the right and true Religion of God newe they saie nothing to any purpose But let them shewe that before the comminge of Christe any suche Religion was allowed that was newe Or that sithens Christes incarnation amonge Christian menne what so euer Religion was not shunned and reiected as heretical whiche was newe Here are they domme And yet for shewe of learning in a matter not necessarie they bringe foorth their store and declare that the doctrine and Religion of truthe was newe to them whiche knewe not God nor Christe the sonne of God whiche no man denieth Thus al menne of any iudgement maie see how fondly they reason VVe tel them that al nevve doctrine nowe in the Churche of Christe is naught and they proue that infidels haue in the time of Moses lawe and at the first preachinge of the Gospel impugned Goddes euerlastinge truthe with the odious terme and reproche of newnes Newe doctrine was good to vs at our firste conuersion from infidelitie But since that we receiued the true faithe from S. Gregorie the Bishop of Rome who conuerted the Realme of Englande to the faithe by S Augustine his legate and others sent for that godly purpose worthely we shunne and abhorre al new Gospels new faithes new doctrines new religions The B. of Sarisburie The Truthe of God neither is furthered by the face of Antiquitie nor hindered by the opinion of Noueltie For oftentimes the thinge that in deede is Nevve is commended as Olde and the thinge that in dede is Olde is condemned as Nevve If Nevvnesse in Religion in al respectes and euery waie were il Christe would not haue resembled his Doctrine to Nevve VVine nor woulde he haue saide to his Disciples I geue you a Nevve Commaundemente Neither woulde he haue called the Cuppe of Thankesgeuinge The Nevve Testamente in his Bloude Arnobius saithe Religionis Authoritas non est tempore aestimanda sed numine nec quo die sed quid colere coeperis intueri conuenit Quod Verum est Serum non est The Authoritie of Religion muste be weighed by God and not by time It behoueth vs to consider not vpon what daie but what thinge wee beganne to worship The thinge that is true is neuer too late S. Augustine saithe Quod Anterius est inquiunt Ethnici falsum esse non potest Quasi Antiquitas Vetus Consuetudo praeiudicet Veritati The Heathens saie The Religion that was firste can not be false As though Antiquitie and Olde Custome coulde preuaile againste the Truethe Againe he saithe Nec dici
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
aunsweared hee them directly If ye beleeued Moses ye vvoulde beleeue me also For my Doctrine is not so Nevve as you make it For Moses an Authoure of greatest Antiquitie and one to whom ye geue al honoure hath spoken of me S. Paule likewise Though y◠Gospel of Iesus Christe be of many counted to be but New yet hath it saith he a testimonie most old both of the Lavv and of the Prophetes As for our doctrine which we maie more rightly cal Christes Catholique Doctrine it is so farre of from Newe that God who is aboue al most Auncient and the Father of our Lorde Iesus Christe hath leafte the same vnto vs in the Gospel in the Prophetes and Apostles woorkes beinge monumentes of greatest age So that noman can nowe thinke our Doctrine to be Newe onlesse the same thinke either the Prophetes Faithe or the Gospel or els Christe him selfe to be Newe The Apologie Cap. 2. Diuision 1. 2. And as for theire Religion if it be of so longe continuance as they woulde haue menne wene it is why doo they not proue it so by the examples of the Primitiue Chruche and by the Fathers and Councels of Olde times Why lieth so Auncient a cause thus longe in the duste destitute of an Aduocate Fire and swerde they haue had alwaies ready at hande but as for the Olde Councels and Fathers al Mum not a worde They did surely againste al reason to beginne firste with these so bloudy and extreme meanes if they coulde haue founde other more easy and gentle waies And if thei truste so fully to Antiquitie and vse no dissimulation why didde Iohn Clemente a Countrie manne of oures but fewe yeeres paste in the presence of certaine honeste menne and of good credite teare and caste into the fire certaine leaues of Theodorete the moste Auncient Father and a Greeke Bishop wherein he plainely and euidently taught that the Nature of Breade in the Communion is not changed or abolished or brought to nothinge And this didde he of pourpose bicause he thought there was no other copie thereof to be founde M. Hardinge Touchinge the matter you haue deuised vpon M. Clemente he dothe not onely denie it in word that euer he burnte or otherwise destroied any leafe of Theodoritus but also declareth by the whole order of his life and by special regard and loue he beareth to the tonge which that learned Bishop wrote in that he hath euer ben and yet is farre from the wil to burne or destroie any scrappe syllable or letter of Greeke mutche more certaine leaues of the learned Father Theodoritus where any sutche thinge was written as you imagin Nay Wel ye haue the trouthe In very dede he saieth and by sutche waie as a godly and graue man maie auouche a trouth protesteth that he neuer had hitherto any parte of that booke neither in Greeke or in Latine in written hand The B. of Sarisburie This reporte was made in the presence and hearinge of M. Peter Martyr and sundrie other learned menne of whom certaine are yet aliue The reporter was both a Learned man and a graue Father not longe sithence a Bishop in Englande who saide he was presente and sawe the thinge donne with his eies More to saie hereof I am not hable The Apologie Cap. 2. Diuision 3. Why saithe Albertus Pigghius that the Ancient Father S. Augustine had a wrong Opinion of Original Sinne And that he erred and lied and vsed False Logique as touching the case of Matrimonie concluded after a Vowe made whiche Matrimonie S. Augustine affirmeth to be perfite in deede that it maie not be vndonne againe M. Hardinge VVe neuer tooke our selues bounde to any priuate opinion of what so euer Doctoure For al our faithe is Catholike that is to saie Vniuersal sutche as not one Doctour alone but the Vniuersal number of Doctoures haue taught and Christen people haue receiued If in a secrete pointe of learninge S. Augustine or S. Cyprian teache singulerly we folowe them not Mutche lesse do we binde our selues to mainteine what so euer Albertus Pighius hath written Our Doctrine of Original sinne is to be readen in the fifth session of the late Tridentine councel If Pighius dissent from that he dissenteth from vs. But if he stande onely vpon some pointe not yet determined by the Churche his opinion maie be tollerated vntil the Churche define that question VVhen you note the pointe for there are many pointes in that Doctrine then we wil shewe you further our minde therein The mariage whiche is made after a simple Vowe of chastitie standeth in his force by reason that there is more in mariage then was in the bare Vowe For in the simple vowe there is nothinge but a promise made to God without any deliuerance of that thinge whiche was promised But in mariage the man and woman by present acceptation of eche others bonde do make the matter to extende beyonde the nature of a promise Therefore if likewise the vowe made to God were not a simple promise but also a deliueringe of the thinge promised then cannot the mariage folowinge make voide the vowe whiche was not onely promised but also performed The performance is when he that voweth doth professe him selfe in the handes of his Superiour by taking the habite of some Religion or by receiuinge holy orders of the Bishop For in that solemne acte he deliuereth vp al his owne right and power so that now be is not maister of him selfe to geue his Body to any person in mariage or otherwise You shoulde knowe by the Lawe of nature if you woulde consider it that if I promise a horse to one man and afterwarde promise the same and deliuer him to an other that the seconde man is true Lorde of that horse although I haue donne iniurie to him to whom I made the firste promise For the promise with the deliuery is more vaileable to transferre my right in the horse then my promise alone Euen so it is a greate sinne to breake a simple Vowe of chastitie made to God The B. of Sarisburie Howe lightly your Captaine General Albertus Pigghius weigheth the Authoritie of S. Augustine it maie appeare by his woordes For thus he writeth Quòd non solùm incerta sed etiam falsa sit Augustini Sententia ita mihi demōstrari posse videtur Thus me thinketh I am hable to proue that S. Augustines Iudgemente herein is not onely vncertaine but also False And againe afterwarde in the Conclusion Quòd Augustini Sententia non solùm incerta sed etià m certo ' Falsa sit satis mihi demonstratum videtur That S. Augustines Judgemente is not onely vncertaine but also certainely False mee thinketh I haue sufficiently proued And againe Non multùm me mouet Augustini Sententia Mihi non placet Augustini ea de re Definitio Sentētia S. Augustines Judgement dooth not greatly moue me I like not S. Augustines
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
that he heareth loseth the thinge that he heareth Therefore the Pope him selfe in his Pontifical géeueth this special Charge vnto the Reader Stude Lectiones Sacras distinctè apertè proferre ad Intelligentiam aedificationem Fidelium Endeuoure thee selfe to pronounce the Holy Lessons or Chapters distinctely and plainely not to a Spiritual doumbenesse but to the vnderstandinge and profite of the Faitheful Touching the Praiers that the simple people maketh in a tongue vnknowen Christe saithe This people honoureth me with theire lippes But theire hartes are far from mee The Apologie Cap. 9. Diuision 2. In these thinges haue they set al theire Religion teachinge the people that by the same God maie be duely pacified Spirites be driuen awaie and mens consciences wel quieted M. Hardinge VVhat shal I saie to al this but that ye lie I would saie as the manner is Sauing your worshippes but that your often and vnshamefaste lieing hath quite taken awaie from you al opinion of honestie Al Christes Religion whiche we professe consisteth not in these thinges neither by these be mennes consciences quieted By certaine of these euil and impure sprites be driued awaie in deede VVhich here by sundry Aunciente recordes and Testimonies I woulde declare to be moste true were it not wel yenough knowen by daily experience But as for you whereas neither Breade nor VVater nor Crosse driueth you awaie it semeth ye are worse to be coniured then the deuil himselfe Many of your secte Catholike Princes haue founde so stubborne as they could yet neuer ridde theire Countries of them but by coniuration of fire The B. of Sarisburie Yée saie yée ye neuer sought to quiet mennes Cōsciences by Oile Water Palmes c. And therefore ye stande vp a tipps toe and in your familiare manner crie oute yee lie For shorte trial hereof one example maie suffice in stéede of many Augustine Steuchus one of your special and woorthy Doctoures saithe thus Aquas Sale Orationibus Sanctificamus vt ad earum Aspersum nostra deleātur delicta We halowe VVater with Salte and Praiers that by the Sprinkelinge thereof our sinnes maie be foregeeuen Reade your owne Pontifical and ye shal finde in the halowinge of your VVater your Asshes your Palmes your Candels c. this clause euermore in the ende Vt sint nobis ad Salutem Animae Corporis That they maie be to vs to the Saluation of Body and soule Whereas in the ende ye vaunte your selfe of your Crueltie and so pleasantly make Sporte with the Bloude of your Brethern take it not for il if I answeare you with the Woordes of Salomon Viscera impiorum crudelia The bowelles of the wicked be alwaies cruel Therein M. Hardinge standeth your greateste puissance If ye were no better armed with Fire and Svverde then ye be with Scriptures and Doctoures no wise man woulde greately feare your force As for vs wée maie answeare you now as S. Cyprian sommetime answeared the Heathens Nobis ignominia non est pati à Fratribus quod passus est Christus neque vobis gloria est facere quod fecit Iudas It is no shame for vs to suffer of our Brethren the same violence that Christe suffered neither is it any praise for you to doo the same thinge that Iudas did Tertullian saith vnto your Fathers Crudelitas vestra gloria nostra est Semen est Sanguis Christianorum Your crueltie is our Glorie The Bloude of Christians is the seede of the Gospel I praie God al that innocente Bloude that hath benne sheadde in this cause be not required at your handes in the daie of Wrathe and at the declaration of the iuste iudgemente of God The Apologie Cap. 10. Diuision 1. For these lo be the oriente colours and Pretious sauours of Christian Religion these thinges dooth God looke vpon and accepteth thē thankefully these must cōme in place to be honoured must put quite awaie the Institutions of Christe of his Apostles And like as in times paste when wicked Kinge Ieroboam had taken from the people the right seruing of God had brought thē to woorship the Golden Calues leste perchaunce thei might afterward change theire minde and slippe awaie geatinge them againe to Ierusalem to the Temple of God there hee exhorted them with a longe tale to be stedfast saieinge thus vnto them O Israel these Calues be thy Goddes In this sorte commaunded your God you shoulde woorship him For it shoulde be wearisome and troublous for you to take vpon you a iourney so farre of yeerely to goe vp to Ierusalem there to serue and honoure your God Euen after the very same sorte when these menne had once made the Lawe of God of none effecte through theire owne Traditions fearinge that the people shoulde afterwarde open theire eies fal an other waie and shoulde sommewhence els seeke a surer meane of theire Saluation Iesu howe often haue they cried out This is the same woorshippinge that pleaseth God and whiche hee straitely requireth of vs and wherewith he wil be turned from his wrathe that by these thinges is conserued the Vnitie of the Churche that by these al sinnes be cleansed and consciences quieted and that who so departeth from these hath leafte vnto him selfe no hope of Euerlastinge Saluation For it were wearisome and troublous saie they for the people to resorte to Christe to the Apostles and to the Anciente Fathers and to obserue continually what theire wil and commaundement should be This ye maie see is to withdrawe the people of God from the Weake Elementes of the worlde from the leauen of the Scribes and Phariseis and from the Traditions of menne It were reason no doubte that Christes Commaundementes and the Apostles were remoued that these theire diuises might comme in place O iuste cause I promise you why that Anciente and so longe allowed Doctrine shoulde be nowe abolished and a newe Forme of Religion be brought into the Churche of God M. Hardinge It shoulde haue becomme Scoggin Patche Iolle Harry Pattenson or VVil Sommer to haue tolde this tale mutche better then your Superintendentships And if ye woulde nedes haue plaied the parte your selues it had ben more conuenient to haue donne it on the stage vnder a vices cote then in a booke set abrode to the worlde in defence of al your newe Englishe Churche Ye shal neuer make any reasonoble man beleue your scoffinge tale VVe esteme litle your railinge comparison with your spiteful woordes and so mutche deuilishe villany The Apologie Cap. 10. Diuision 2. And yet whatsoeuer it be these menne crie stil that nothing ought to be changed that mens mindes are wel satisfied here withal that the Churche of Rome the Churche whiche cannot erre hath decreed these thinges For Syluester Prieriàs saith that the Romishe Churche is the Squier and Rule of Truthe that the Holy Scripture hath receiued from thence Authoritie and Credite The Doctrine saith he
of the Romaine Churche is the infallible Rule of Faithe from the vvhiche the Holy Scripture taketh her force And Indulgences and Pardonnes saithe he are not made knovven to vs by the Authoritie of the Scriptures but they are knovven to vs by the Authoritie of the Romaine Churche and of the Bishoppes of Rome vvhich is greater then the Scriptures Pigghius also letteth not to saie that without the licence of the Romaine Church we ought not to beleue the very Plaine Scriptures Mutch like as if any of those that cannot speake pure and cleane Latine and yet can babble out quickely and readily a litle somme sutche Lawe Latine as serueth the Courte woulde needes holde that al others ought also to speake after the same waie that Mammetrectus and Catholicon spake many yeeres agoe and whiche themselues doo yet vse in pleadinge in Courte for so maie it be vnderstoode sufficiently what is said mennes desires maie be satisfied that it is a fondenesse nowe in the later ende to trouble the worlde with a newe kinde of speakinge and to cal againe the olde finenesse and eloquence that Cicero and Caesar vsed in theire daies in the Latine tongue So mutche are these menne beholden to the folie darkenesse of the former times Many thinges as one writeth are had in estimation oftentimes bicause thei haue benne once dedicate to the Temples of the Heathen Goddes Euen so wee see at this daie many thinges allowed highly sette by of these menne not bicause they iudge them so mutche woorthe but onely bicause they haue benne receiued into a custome and after a sorte dedicate to the Temple of God M. Hardinge Ye haue neuer donne with the Churche of Rome I cannot blame you For so long as that standeth without ye repente and tourne ye shal neuer be taken but for sutche as ye be Schismatikes and Heretikes But alas poore soules what thinke ye to ouerthrowe that Churche builded vpon the rocke Peter againste whiche hitherto neither tyrauntes nor Heretikes farre passinge you in lerninge and honestie of common life coulde euer preuaile Trowe ye to extinguishe that faithe of the Romaine Churche whiche is the same that was the faithe of Peter for which Christe praied that it should neuer faile Ye laboure in vaine VVel may Sathan winne you the Churche whiche our Lorde praied for by you shal he neuer winne Geue ouer therefore your vaine and wicked attemptes Trust not in the patches that falsely ye allege out of Canonistes gloses scholemen riminge poetes Heretikes and who so euer be they neuer so bad Some ignorant persons maye ye deceiue whose sinnes deserue the same VVhat Syluester Prierlât saieth I minde not here to discusse Neither where he saithe that you alleage haue you thought good to tel vs lest by perusinge the place we shoulde take you in a lie as we haue almoste in al your other allegations The like sinceritie you use in alleaginge Pighius VVe binde our selues neither to the wordes of Syluester nor of Pighius If they erre what is that to vs Let them beare theire owne burthen If they tel truth we beleue them for truthes sake If otherwise we leaue that parte for you to carpe If Syluester Prierias saide that for pointes of belefe the Doctrine of the Romaine Churche is a squire to trie theire truthe by the same beinge wel vnderstanded is right true Likewise if Pighius saie that the Romaine Churche sheweth vnto vs which be the approued and vndoubted scriptures and whiche be not this is so true as your selfe I suppose wil yelde thereunto As for that the scripture receiued from the Churche of Rome Authoritie credite and force if in your meaninge you exclude God that is your lie not Syluesters sentence If relation be made to vs that we ought not geue credite vnto it onlesse it had ben shewed to be holy scripture by the Romaine Church whiche is the true Churche of Christe in this sense be it Syluester or who els so euer saithe it it is a true saieinge and agreable to S. Augustine Ego Euangelio non crederem nisi me Catholicae Ecclesiae commueret Authoritas I woulde not beleue the Gospel except the Auctoritie of the Catholike Churche moued me And for that you alleage out of him touchinge indulgences truthe it is the ful and whole knowledge of them is not plainely opened vnto vs by expresse and euident wordes of Scripture no more then the mysterie of the blessed Trinitie baptizinge of infantes and many other truthes but rather by the doctrine of the Romaine Churche VVhere you tel vs of Pighius that he letteth not to saie that without the licence of the Romishe Churche for in that word you please your selfe wel we ought not to beleue the very plaine scriptures we wil proclaime you a lyer vntil you shewe vs where he spake so farre beside reason and lerninge The holy Churche doth not wil vs to staie from belefe of the scriptures vntil we haue licence but by al waies and meanes inuiteth and stirreth vs to beleue the truthe in the scriptures vttered The B. of Sarisburie The greatest weight hereof vpon twoo of your Doctoures Syluester Prieriâs and Albertus Pigghius Whoe 's credite notwithstandinge yée woulde faine otherwise saue vpright yet here as it séemeth ye are contente for shame to géeue them ouer VVe binde our selues yée saie neither to the woordes of Syluester nor of Pigghius If they erre what is that to vs This shorte and blunte answeare notwithstandinge it séeme to like wel you yet perhaps Prieriâs and Pigghius it woulde not like I sée no greate cause to the contrarie but either of them might as wel renounce your Authoritie and saie of you Wée are not bounde neither to M. Hardinges woordes nor to his felowes For that yée doubte the Truthe of our allegations reade Syluester Prieriâs Maister of the Popes Palace in his Booke entituled Contra praesumptuosas Martini Lutheri Conclusiones de potestate Papae His wordes there emongest others be these Quicūque nō innititur Doctrinae Romanae Ecclesiae ac Romani pōlificis tanquam Regulae Dei infallibili à qua etiam sacra Scriptura robur trahit Authoritatem Haereticus est Who so euer leaneth not to the Doctrine of the Romaine Churche and of the Bishop of Rome as vnto the infallible Rule of God of vvhiche Doctrine the Holy Scripture taketh force and Authoritie he is an Heretique Againe he saithe Authoritas Romanae Ecclesiae Romanique pontificis maior est c. The Authoritie of the Romaine Churche and of the Bishop of Rome is greater then the Authoritie of Goddes woorde As for that is here alleged of Pigghius it is the very sounde and sense of the greatest parte of his Common place De Ecclesia Of whoe 's iudgemente herein M. Caluine writeth thus Pighius ait Nullius Scripturae Authoritate quantum libet Clarae nostro quidem
receiued of the Apostles And wilt thou knowe Reader what they be Forsoothe they haue neither Priuate Masses nor mangled Sacramentes nor Purgatories nor Pardons Is not the witte of this Defender to bee commended that maketh a man to holde that whiche he hath not Those Greekes holde stil saithe he VVhat holde they Mary they haue not this and that This is a newe kinde of holdinge for a man to holde that he hath not If they holde stil then haue they stil But they haue not saieth he then howe holde they A man maie by the rules of this newe Logique thus reason The Turkes Saracenes Iewes Infidels Idolaters yea the shepe of Cottesholde also if ye wil haue neither priuate Masses nor Communion vnder one kinde nor Purgatories nor Pardons Ergo they holde a number of thinges whiche they receiued from the Apostles The antecedent is true VVho so euer denieth the consequente must compte this Defenders Logique very simple VVhat if one shoulde make this argumente This Defender hath neither good Logique nor very fine Rhetorike nor profounde Philosophie nor the right knowledge of Diuinitie Ergo he holdeth many Heresies Though bothe the Antecedent and Consequent be true yet is the argument naught For by like reason one might conclude an honest vnlearned catholique man to be an Heretique whiche were false and iniurious Sutche is the Logique sutche are the topikes of this newe negatiue and ablatiue diuinitie for so maie we worthely cal it Negatiue in respect of their blasphemous tongues denieing sundrie weightie pointes of our Faithe Ablatiue in respecte of their wicked handes casting away throwinge downe and taking away manie good thinges perteining to the maintenance of Christen Religion and Goddes honour Put them from their negatiues and from their ablatiues then in what case shal they stande The B. of Sarisburie I am ashamed the worlde should be combred with so childishe folies This Defenders witte ye saie is to bee commended He maketh a man to holde that be neuer hadde And what holde they saie you Mary they haue not this and that This is a newe kinde of holdinge for a man to holde that he hath not If they holde stil then haue they stil But they haue not then howe holde they Nowe surely M. Hardinge I trowe wee shal Haue and Holde a mery man So prety sporte yee canne make youre selfe with Hauinge and Holdinge It were great pitie yee shoulde euer be otherwise occupied Annibal of Carthage when he hadde hearde Phormio the Oratoure talke pleasantly a longe whyle togeather beinge afterwarde demaunded what he thought of his Eloquence made aunsweare in his homely sorte Multos se vidisse delitos senes sed qui magis quà m Phormio deliraret vidisse neminem But somme what to yelde vnto your pleasance why maie not a man Holde that be neuer Hadde as wel as Lose that he neuer Hadde In the Learned Gloses vpon youre Decrees yee maie finde this note emongest others Nota quòd aliquis dicitur perdere quod nunquā habuit Marke wel this A man maie be said to Lose that he neuer Hadde And yet ye saie cōmonly in the Schooles Priuatio semper praesupponit habitum The Losing of a thing alwaies pre supposeth the Hauing of the same Or to answeare you in plainer wyse why maie not a man as wel Holde nothinge as you maie talke so mutche and yet saie nothing Galene saide sommetime to one that spake then in sutche substantial manner as you speake nowe Accipe nihil tene fideliter Take nothinge and holde it faste But to leaue youre folies and seely toies M. Hardinge with youre Turkes and Saracenes and Sheepe of Cotesholde wee saie not The Greekes Holde stil that they neuer Hadde But wee saie They Holde stil that they euer Hadde You re Priuate Masses and youre Dimi Communions they Holde not for they Hadde them neuer The Holy and VVhole Communion in Bothe kindes they Holde stil and sithence the Apostles time they haue hadde them euer They praie also for the Dead And therein yee saie is implied youre Faithe of Purgatorie I wil not here touche the simplicitie of youre Rhetorique or Logique M. Hardinge But onely wishe you to haue better regarde to youre Diuinitie For ought that I can see Praier for the Deade and youre Fantasie of Purgatorie were neuer so straitely coupled togeather but that they might wel and easily goe a sunder The Grecians as they Praie for the Deade so doo they Praie for the Apostles for the Patriarkes for the Prophetes and for the Blessed Virgine oure Ladie as you maie soone perceiue by S. Basiles and by S. Chrysostomes Liturgie Yet I thinke yee woulde not haue youre Reader beleue as an Article of youre Faithe that the Apostles of Christe the Patriarkes the Prophetes and the Blessed Virgin Christes Mother are stil in Purgatorie What so euer other opinion the Grecians haue of the Deade certaine it is they coulde neuer yet be brought to beleue youre Purgatorie Roffensis one of your greatest Doctoures as I haue saide before saith thus Purgatorium Graecis vsque ad hunc diem non est creditum The Grecians vntil this daie beleue not Purgatorie Thus M. Hardinge I knowe not whether by youre Logique or by youre Diuinitie for bothe are marueilous yee woulde faine force youre poore Greekes to Holde that thinge that they neuer Hadde An other proper pastime yee make youre selfe with youre Negatiues and Ablatiues And wherefore it were harde to telle sauinge that I see ye were wel disposed and wel it became you to be mery The Ancient Learned Fathers hauinge to deale with impudent Heretiques that in defence of their Erroures auouched the Iudgemente of al the Olde Bishoppes and Doctoures that hadde benne before them and the general consente of the Primitiue and whole Vniuersal Churche and that with as good regarde of Truthe and as Faithefully as you doo nowe the better to discouer the shamelesse boldenesse and nakednesse of theire Doctrine were oftentimes likewise forced to vse the Negatiue and so to driue the same Heretiques as wee doo you to proue theire Affirmatiues whiche thinge to doe it was neuer possible The Anciente Father Irenaeus thus staied him selfe as wee doo by the Negatiue Hoc neque Prophetae Praedicauerunt neque Dominus docuit neque Apostoli tradiderunt This thinge neither did the Prophetes publishe nor oure Lorde teache nor the Apostles deliuer By a like Negatiue Chrysostome saithe Hanc Arborem non Paulus plantauit non Apollo rigauit non Deus auxit This Tree of Erroure neither Paule planted nor Apollo watered nor God encreased In like sorte Leo saithe Quid opus est in cor admittere quod Lex non docuit quod Prophetia non cecinit quod Euangelij Veritas non praedicauit quod Apostolica Doctrina non tradidit What needeth it to beleue that thing that neither the Lawe hathe taught nor the Prophetes haue spoken nor the Gospel hathe preached nor
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
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
had once entierely embraced the Gospel had receiued it not from menne nor by man but by the onely VVil of God he did not take aduise therein of fleash bloude nor brought his case before his kinnesmen and Brethren but wente foorthewith into Arabia to preache Goddes Diuine Mysteries by Goddes onely Authoritie M. Hardinge If you occupie a flute no better by my reade you shal geue ouer your pipinge and floutinge Truthe is truthe and God is God whether any councel wil or nil Mary as for the Truthe and for God euery councel lawfully assembled hath wil so againste the Truth and against God it hath no nil VVhen ye proue vnto vs that ye are specially called as Paule was and haue a special commission to preache againste the Doctrine of the Churche as he had againste the wicked Iewes then a Gods name take no aduise of any man but forthwith preache and crieout so lowde as ye liste so that ye goe into Arabia as Paule did or where els so euer ye wil. For euery good man would be lothe England should be troubled with you The Apologie Cap. 2. Diuision 1. Yet truely we doo not despise Councelles Assemblies and conferences of Bishoppes and Learned mēne neither haue we donne that we haue donne altogeather without Bishoppes or without a Councel The matter hath benne treated in open Parlamente with longe consultation and before a notable Synode and Conuocation M. Hardinge Either your tonge agreeth not with your harte or els I wil proue the contrarie by your owne argumentes which in the nexte Paragraphe before this ye haue huddeled vp For whereas your matters are as ye ordinarily saie euident by plaine scripture and the VVoorde of God is readen of euery man without distinction and limitation therefore ye do firste of al plaie as fonde a parte as Kinge Agesilaus did who receiuinge an answeare of mighty Iupiter woulde afterwarde bringe the matter before Apollo Yea furthermore ye do mutche more fondely then he if when ye maie heare God him selfe speake plainely to you in the moste holy scriptures ye woulde bringe the whole cause to be tried by a Councel Howe saie ye then nowe are not these your owne proper reasons c. your foresaid worshipful reasons c If ye meane as by reason ye muste the Parlamentes of these later daies the firste of al did make moste for you and yet how open was it for you Had ye any place at al in it VVere ye admitted within the dores Or had ye any thing to do in that assemblie Cōsider thē with what consult atiō your purposes were concluded Did they tarie many monethes about it Had they Bishops Had they Diuines and the moste lerned to reason to and fro with al libertie VVas the Authoritie of the Vniuersal Churche of Christe and the Doctrine of the Aunciente Fathers considered Ye saie in Latine plenis Comitijs that is in the ful and whole assemblie as though none at al had there resisted but euery man had yelded to your matters VVhat saie ye then of the spiritual lordes a greate parte of the parlamente and without al doubt the parte whiche muste be chiefely and onely regarded when the questiō is of religion How many of thē gaue you their voice to your Gospel Yea which of them al did not resist it One alone I muste confesse was afterwarde made to breake vnitie of whom a right good and Catholike Bishop saide to a noble man we had but one foole among vs and him ye haue gotten vnto you But as of the spiritual Lordes ye had none at al except that one litle woorthy of the name of a Bishop and lorde whose lerninge was smal and honoure thereby mutche steined so of the temporal ye had not al and so had ye also in the lower howse very many and wel learned that speake againste you But let vs consider the notable conuocation in whiche your matter hath ben treated If ye meane the cleregie comminge togeather at that first parlament time of whiche we speake it was of Catholikes not of Sacramentaries and it put vp a bill againste your procedinges so farre it was of from confirminge them If ye meane any since that time in whiche your superintendentships mette togeather for what cause was it a notable Synode and a notable conuocation Ye be desperate in your lieinge and crake of a full Parlament and a notable Synode not regardinge by what meanes ye promote your cause to the multitude and saue your selues from reproche of extreme folie For otherwise ye whiche can so amplifie the small and obscure meetinges of a fewe Caluintstes of one litle Iland what would ye not saie of the laste generall Councell to whiche more Nations were assembled togeather then are shyres in Englande more yeeres were bestowed in consultation then weekes in your full Parlament more Bishoppes defined and subscribed then were Ministers of all sortes in your notable Synode by many partes Lastly if they will needes haue their matters seeme to depende of their Parlament let vs not be blamed if wee call it Parlament Religion Parlament Gospell Parlamente Faithe The B. of Sarisburie Wée wil not discusse the Right Interest of the Parlamentes of Englande As mutche as concerneth Goddes euerlastinge Truthe wee holde not by Parlamente but by God Parlamentes are vncertaine often contrarie as wée haue séene But Goddes Truthe is one and certaine neuer changeth The thinges that were so suddainely and so violently shaken downe in the late time of Queene Marie are now of Goddes greate mercie by oure moste Noble and Gratious Lady Queene Elizabeth aduisedly and soberly reared vp againe that thei maie the more firmely continewe and stande the better What so euer wante yée imagine was in that Parlamente for as mutche as wée were no parte thereof I truste wee maie the more easily be excused How be it so scornefully disdeigninge the whole State of so Noble a Realme yée shal hardely winne the opinion either of Sobrietie or of greate Wisedome But your Bishoppes yée saie withstoode vs and your Brethren in the Conuocation promoted a bille againste oure Doctrine I know M. Hardinge they subscribed then againste vs with the very same handes with whiche not longe before they had openly protested and solemnely sworne againste the Pope with whiche they haue sithence receiued and embraced our whole Religion to the vtter condemnation of al your folies Onely one foole yée saie yee had emongest all your Bishoppes And he was soone gotten to comme to vs. Happy were they M. Hardinge that had but one foole in so greate a companie If somme of your Louanian Cleregie had then benne Bishoppes I thinke they might haue benne sommewhat better stoared Notwithstandinge it was not wel donne of your parte so vnciuilely to calle your Brother foole Al the reste of your Brethren very fewe excepted haue donne the like Yet fooles I trowe yee wil not calle them lest happily your
Papae quà m iudicium Generalis concilij aut Totius Orbis terrarum The Iudgemente of the Pope is more certaine then is the Iudgement of a General Councel or els of al the whole worlde An other saithe Papa virtualiter est Tota Ecclesia The Pope by Power is the whole Vniuersal Churche An other saith Potestas solius Papae excedit Potestatem residuae Ecclesiae The Popes onely Power excedeth the Power of al the Churche biside An other saithe Papa non potest subijcere se Concilio Generali The Pope cannot submitte him selfe to a General Councel Vpon these woorthy Fundatiōs yée haue built vp the Popes Infinite and Vniuersal Povver And therefore yée saie Sir Defender woulde seeme to graunte you of free gifte that he muste needes graunt perforce whether he wil or no. Al this not withstandinge M. Hardinge others of your more indifferente Doctoures would haue tolde you an other tale S. Bernarde saithe Quae maior superbia esse potest quà m vt Vnus homo toti Congregationi iudicium suum praeferat tanquà m Solus habeat Spiritum Sanctum What greatter pride can there be then that One man should esteeme his owne iudgemente more then the iudgemente of al the Churche as if he onely had the Sprite of God Whereunto picus Mirandula addeth these woordes Imò Simplici potiùs Rustico Infanti Aniculae magis quà m Pontifici Maximo mille Episcopis credendū est si isti contra Euangelium illi pro Euangelio faciant Naie wee ought to beleue a Simple plaine Husbandeman or a Childe or an Olde Wooman rather then the Pope and a thousand Bishoppes if the Pope and the Bishoppes speake againste the Gospel and the others speake with the Gospel The Bishoppes in the Councel of Ferraria saie thus Quacunque facultate Romana Ecclesia praedita sit Vniuersali tamen Ecclesiae quam Generalis Synodus prae se fert inferior est With what so euer power the Churche of Rome be endewed yet is it inferioure to the Vniuersal Churche that is represented by the General Councel The Bishoppes in the Councel of Basile saie thus Etsi Papa sit Caput Ministeriale Ecclesiae non tamē est maior tota Ecclesia Alioqui errante Pōtifice quod saepè contingit contingere potest tota erraret Ecclesia Although the Pope be the Ministerial heade of the Churche yet is he not greater then al the Churche Otherwise when so euer the Pope erreth whiche thing happeneth oftentimes and maie wel happen the whole Churche shoulde likewise erre Againe they saie Nonnulli os suum ponenies in Coelum Potestatem Romani Pontificis supra Potestatem Sacrorum Generalium Conciliorum contra Iuris Diuini Humani Veritatem à Sanctis Patribus aliâs declaratam exaltare nituntur Many menne settinge theire face againste the Heauen goe aboute to exalte the power of the Bishop of Rome aboue the Power of Holy General Councelles contrarie to the Truthe of the Law both of God and man declared vnto vs by the Holy Fathers Againe they saie Ecclesia Romana non est Vniuersa sed est de Vniuersirate Corporis Mystici id est Ecclesiae Et sic est Membrum dicti Corporis Mystici vt pater per Beatum Gregorium Igitur ex quo est Membrū dicti Corporis non est nec esse potest Caput illius Cùm differentia sit inter Caput Membra The Churche of Rome is not Vniuersal but a parte of the Vniuersal Mystical Body of Christe whiche is the Churche and so is it a Member of Christes saide Body Mystical as it appeareth by S. Gregorie Therefore for as mutche as it is a Member of the saide Body it is not neither can it be the Heade of the same Body For there is a difference bitweene the Heade and the Body Likewise againe they saie Allegant Papam impunè posse tollere Constitutionem Concilij Generalis contra prohibitionem ipsius Concilij Generalis supponentes Papā else Pastorem Vniuersalis Ecclesiae Sed ipsorum suppositum est falsum cōsequenter ipsorum assertio super eo fundata est falsa Thei saie The Pope maie safely abolishe the Decree of a General Councel notwithstandinge the same General Councel haue decreed the contrarie supposinge that the Pope is the Bishop of the Vniuersal Churche But theire supposal is false and so consequentely false is theire Doctrine that they haue builte thereupon Therefore M. Hardinge this parte of your Booke emonge the reste woulde more aduisedly haue benne considered D. Cole him selfe notwithstanding otherwise wel enclined vnto your faction yet in this pointe is wel content to géeue you ouer Thus he saithe of him selfe I holde herein rather with Gerson that the Councel is aboue the Pope The Pope yée saie in one respecte as he is a Man in his owne singulare persone maie happen to erre But in an other respecte as he is Heade Pastoure and Chiefe Bishop and is placed in Peters Chaire he cannot erre And thus as the Heathens in olde times imagined theire Centaurus to be halfe a Man and halfe a Horse or theire Ianus to haue twoo faces the one behinde and the other before euen so haue you imagined twoo Popes in one body the one goeinge backewarde the other forewarde the one bearinge Light the other Darkenesse the one deceiued the other not deceiued the One speakinge Truthe the other Falsehedde and yet both these Popes incorporate togeather in one Persone Geue vs leaue therefore M. Hardinge to saie nowe as the whole Vniuersitie of Parise said not longe sithence vnto Pope Leo A Domino nostro Papa iam non bene consulto appellamus Wee appeale from our Lorde the Pope beinge as nowe not wel aduised Certainely S. Hierome saith Non est facile stare in loco Pauli tenere gradum Petri iam cum Christo regnantium ne fortè veniat Angelus qui scindat Velum Templi tui qui Candelabrum tuum de loco moueat It is no easy mater to stande in Peter or Paules place nowe reigninge with Christe leste the Angel comme and rente a sunder he vele of thy Temple and remoue they Candesticke from his place The place of S. Hierome to Euagrius is answeared before The Apologie Cap. 5. Diuision 2. How then if the Pope haue sene none of these thinges and haue neuer read either the Scriptures or the Olde Fathers or yet his owne Councelles Howe if he fauoure the Arians as once Pope Liberius did Or haue a wicked and a detestable opinion of the life to comme and of the immortalitie of the Soule as Pope Iohn had but fewe yeeres sithence Or to encrease his owne Dignitie doo nowe corrupte other councelles as Pope Zosimus corrupted the councel holden at Nice in times paste and doo saie that those thinges were diuised and appointed by the Holy Fathers whiche neuer once came into their thought and to haue the ful
celebrari Al our Churches and al our Priestes moste humbly beseeche your Maiestie with sobbes and teares that yee wil commaunde a General Councel to be holden within Italie In like sorte he caused the Cleregie of â—onstantinople to be suâ—ters vnto his Maiestie for the same yet neuerthelesse the Emperoure continewed stil in his pourpose and contrarie to the Popes humble petition kepte the Councel not in Italie but at Chalcedon where also as it is saide before Pope Leo him selfe was summoned to appeare by the Emperours Commaundemente with other Bishoppes Of sutche Authoritie was the Popes consente in Summoninge of Councelles He humbly craued it vpon his knees with sighes and teares and coulde not geate it Hereof Aeneas Syluius whiche afterwarde was Pope Pius 2 saithe thus Ex hisce Authoritatibus mirum in modum se putant armatos qui Concilia negant sieri posse sine consensu Papae Quorum sententia si vt ipsi volunt inuiolata persistat ruinam secum Ecclesiae trahit Quid enim remedij erit si criminosus papa perturbet Ecclesiam si animas perdat si animas peruertat malo exemplo populos si denique contraria Fidei praedicet Haereticisque Dogmatibus imbuat subditos Sinemúsne cum ipso cuncta ruere At ego dum veteres lego Historias dum Actus perspicio Apostolorum hunc equidem morem non inuenlo vt Soli Papae Concilia conuocauerint Nec pòst tempore Constantini Magni aliorum Augustorum ad Congreganda concilia quaesitus est magnoperè Romani consensus Papae By these Authorities they thinke them selues armed that saie no Councel maie be keapte without the consente of the Pope Whose Iudgemente if it should stande as they woulde haue it woulde drawe with it the decaie and ruine of the Churche For what remedie were there then if the Pope him selfe were vitious destroied Soules ouerthrewe the people with euil examples taught Doctrine contrarie to the Faithe and filled his Subiectes ful of Heresies Shoulde we suffer al to goe to the Diuel Verily when I reade the Olde stories and consider the Actes of the Apostles I finde no sutche order in those daies that onely the Pope should Summone Councelles And afterwarde in the time of Coustantine the Greate and of other Emperours when Councelles shoulde be called there was no greate accoumpte made of the Popes consente Cardinal Cusanus saith Negligente aut Contradicente papa Imperator potest praeceptiuè Synodos indicere ad prouidendum fluctuanti Ecclesiae If the Pope be negligente or if he saie naie the Emperoure to staie the wâ—ueringe state of the Churche maie commaunde Councelles by his ovvne Authoritie Thus the Emperoure Sigismunde called a Councel at constance notwithstandinge it stoode Pope Iohn mutche vpon neuer to yáelde his consente vnto it For in the same Councel he was depriued and of a Pope was made a Cardinal Yee saie yâ— Pope had Authoritie to Confirme Councelles Ergo Mutche more he had Authoritie to calle Councelles And here yée tel vs a very solemne tale what is CoÌ„mauÌ„dinge what is Assentinge what is Authorizinge what is Ratifieinge as if it had benne somewhat to the pourpose But if your reason holde then must General CouÌ„celles haue many Callers For as I shal hereafter sufficieÌ„tly prooue not onely yâ— Pope or the other principal Patriarkes but also al other Bishoppes yâ— were presente yea Emperours Kinges Lieutenantes Counsellers had Authoritie to Confirme Councelles Sozomenus saith Nec Romanus nec Vicentinus nec alij confirmarunt This Councel was Confirmed neither by the Bishop of Rome nor by the Bishop of Vicentia nor by the reste of the Bishoppes And the Emperoure Martianus saith Sacrosancto nostrae serenitatis Edicto venerandam Synodum Confirmamus Wee Confirme the Reuerende Councel by the Holy Edicte of oure Maiestie Yee saie Pope Syluester sente that Famous Learned Father Hosius the Bishop of Corduba to the Councel of Nice to represente his personne This maie wel passe emonge the reste of your Truthes For neither was Hosius there in the Popes behalfe but in his owne nor was Pope Syluester then aliue or hable to sende him duringe the whole time of the Nicene Councel notwithsstandinge any thinge that your Fabulare Peter Crabbe hath saide to the contrarie As for Hosius the Bishop of Corduba of what Authoritie and estimation he was in al Ecclesiastical Assemblies it maie appeare by these woordes of Athanasius In qua Synodo Dux ille Antesignanus non fuit Quae Ecclesia istius Praesidentiae non pulcherrima monumenta retinet In what Councel hath not Hosius benne Chiefe and Presidente What Churche is without somme notable remembrance of his gouernmente Certainely M. Hardinge it seemeth he was a greate deale too good to be sente so farre in a deade mannes errante Notwithstandinge Iulius beinge then Bishop of Rome for that he was vnhable to trauaile bicause of his age sente thither twoo Priestes Vitus and Vincentius to supplie his roume Thus he did not of pride the better by his absence to maineteine a state but onely for that he was forced of necessitie so to doo For if he had benne hable to trauaile so farre he had benne forced to goe thither him selfe Therefore Pope Agatho afterwarde thus excused his Absence vnto the Emperoure Christianissimi Domini Filij secundum Pijssimam Iussionem Mansuetudinis vestrae pro Obedientia quam debuimus praesentes confamulos nostros misimus My moste Christian Lordes and Children accordinge to the moste godly Commaundement of your Maiesties and accordinge to the Obedience that wee owe of dewtie we haue sente these presente oure Felowe Seruantes Other Bishoppes in like cases of age or infirmitie did the like For example Lucifer the Bishop of Sardinia sente Herennius and Agapetus and Paulinus sente Maximus and Calemerus to the Councel of Nice to be in their stéedes Yee saie Vitus and Vincentius for that they were the Popes Legates had therefore the Firste place in Subscription emonge the Bishoppes Here is an other greate Vntruthe For Theoderetus saithe the Firste and Chiefe of al that companie bothe in place in speache was not Vitus or Vincentius the Popes Legates but Eustathius the Patriarke of Antioche Touchinge these twoo the Popes Legates Sozomenus placeth them onely in the Fourthe roume Athanasius saithe Subscripserunt Hosius ab Hispania Iulius Romanus per Archidamum Philoxenum Presbyteros They Subscribed their names to the Councel Hosius that came out of Spaine and Iulius the Bishop of Rome by Archidamus and Philoxenus Priestes that were his Legates By whiche woordes he alloweth the Bishop of Romes Legates the Seconde place in Subscription but not the Firste And thus yee see Hosius the Bishop of Corduba subscribeth before Iulius the Bishop of Rome In the Councel of Aphrica Philippus and Asellius the Popes Legates had the Laste Place in Subscription after al others In the Councel of Chalcedon Philippus one of the Popes Legates had
Deus instituit Constantinum Ministrum suum Doctorem Pietatis omnibus terris The One and Onely God hath appointed Constantine to be his Minister and the Doctoure of true Godlinesse vnto al Nations And Theodoretus saithe Laudatissimus Rex Apostolicas curas suscipiebat animo suo At Pontifices nō solùm non ae dificare Ecclesiam sed etiā illus fundamenta labefactare conabantur The good Emperoure hadde Apostolique Cares in his harte But the Bishoppes did not onely not builde vp the Churche of God but also ouerthrew the fundations of the same And againe Eusebius saithe Constantinus erat Vocalissimus Dei praeco quasi Seruator ac Medicus animarum Constantine the Emperoure was a moste Cleare Preacher of God and as it were the Saueoure and Physicion of Soules In this sorte Nicephorus writeth vnto the Emperoure Emmanuel Palaeologus Tu es Dux Professionis Fidei nostrae c. Youre Maiestie is the Captaine of the Profession of our Faithe youre Maiestie hath restored the Catholique and vniuersal Churche Your Maiestie hath refourmed the Temple of God from Marchantes and Exchaungers of the Heauenly Doctrine and from Heretiques by the woorde of Truthe Yee saie When the Bishoppes were sette in came the Emperoure laste with a smal companie Whereof yee would haue vs to geather y◠he came onely as somme inferioure personne and not as a Iudge Howe be it Theodoretus saithe Constantinus iussit Episcopos ingredi Constantine Commaunded the Bishoppes to goe in And Eusebius saithe Sedit tota Synodus reuerenter vt par fuit cum silentio expectans aduentum Principis The whole Councel sate in reuerent and comely order quietely and in silence lookinge for the Princes comminge This is no good proufe M. Hardinge that the Emperoure in the Councel was inferioure to the Bishoppes Nay the Bishoppes were commaunded to take their places to sitte in silence and to waite for the Emperoures comminge as his Subiectes Againe he saithe Signo quo aduentus Imperatoris indicatus est dato omnibus exuergentibus ipse deinde ingressus est medius tanquà m aliquis Dei coelestis Angelus When the watche woorde was geuen that the Emperoure was comme the Bishoppes stoode vp from their places and his Maiestie past along through the middes of them as if he had benne an Angel of God But the Emperoure yee saie sate vpon a litle lowe stoole and therein shewed him selfe inferioure to the Bishops Yea M. Hardinge but Eusebius saithe that the same litle lowe stoole was made of whole beaten gould And therein I trowe he was sommewhat aboue the Bishoppes Yee saie he sate alowe and in the middes of the Bishoppes and hereof yee conclude he was theire Inferioure So Iulius Caesar notwithstandinge he were the Emperoure of Rome yet when he came into the College of Poetes he was wel contented to be placed in the lowest roume And yet was he not therefore thiere Inferioure But touching the Emperoure Constantines place in the Councel Eusebius saithe thus Accessit ad summum gradum ordinum He went vp to the highest rising of al the benches Sozomenus saithe Imperator peruenit ad Caput Concilij sedit in Throno quodam quem ipse sibi fecerat Erat autem Thronus ille Maximus alios omnes superans The Emperoure went vp to the headde or highest place of the Councel and sate downe in a Throne of estate that he had prepared for him selfe But this Throne was very greate and farre passed al the rest In the meane season the Popes Legate sate as it is saide before neither in the First place nor in the Seconde nor in the Thirde but in the Fourthe Hereby it seemeth to appeare plainely that Constantinus the Emperoure had his place in the Councel aboue the Bishoppes Notwithstandinge sithence that time the Pope hathe determined it muste nowe be otherwise His order is this as it hath benne alleaged before Sedes Imperatoris parabitur c. The Emperoures Seate shal be prepared nexte vnto the Popes Seate and shal haue twoo steppes ioined vnto the same but neither so broade nor so longe as bee the Popes It shal be apparelled with clothe of golde but Canopie euer the heade it shal haue none Howe be it this thinge is specially to be marked that the place whereupon the Emperoure sittethe maie be no higher then the place where the Pope setteth his Feete Thus wee see the Emperoure is allowed to sitte at the Popes foote stoole but in any case to mounte no higher The Emperoure yee saie stoode stil no doubte with Cappe in hande and durste not sitte downe without leaue And thereby testified him selfe to be Inferioure to the Bishoppes These colde Conclusions wil hardely serue For Traianus beinge the Emperoure of Rome was contented him selfe to stande afoote and for honours sake commaunded the Consulles to sitte downe Yet was he not therefore Inferioure in dignitie to the Consulles Helena the Empresse apparelled her selfe like a Seruante and ministred vnto the Holy Virgines and gaue them water to theire handes as if in deede she had benne theire Seruaunte yet was shee not therefore Inferioure vnto the Virgines The same Emperoure Constantine at the time of the Sermons stoode vpright and woulde not sitte for the reuerence that he bare to the VVoorde of God Yet was he not Inferioure to the Preacher This was that good Emperoures modestie and Humilitie M. Hardinge but not his dewtie It were wisedome for Princes to take heede they committe not ouermutche to youre handes For what so euer they once yeelde of meere Courtesie streight waie ye claime it as youre owne Howe be it touchinge the Emperoures Sittinge in the Councel it was farre otherwise then you reporte it Sozomenus saithe Imperator resedit in Throno qui illi paratus fuerat Synodus iussa est sedere The Emperoure sate downe in his Chaire of estate prouided for him and then the Councel was Commaunded to sitte downe Hereby it appeareth the Emperoure needed not the Bishoppes leaue but rather gaue leaue to the Bishoppes No doubte that Godly and Milde Prince beeinge in that Reuerende assemblie bare him selfe with mutche Reuerence And therfore Eusebius saithe He sate not downe before the Bishoppes had beckened vnto him But he addeth withal Post Imperatorem idem fecerunt omnes Not before but After that the Emperoure was sette they sate downe al togeather Now M. Hardinge if he that sate Firste in the Councel were the Heade of the Churche as you seeme to saie then maie I reason thus The Pope or his Legate in that Councel sate not First Ergo the Pope then was not Heade of the Churche Againe The Emperoure in that Councel sate Firste Ergo by youre owne Conclusion the Emperoure was the Heade of the Churche Certainely the Pope him selfe saithe plainely The Emperoure Constantine vvas the President or Ruler of the Nicene Councel His woordes be theise Constantinus Praesidens
good and bound them by the force of reason If he made any other Lawe touchinge matters of Religion Pope Ioannes then beinge approued it or at the leste Iustianian asked approbation thereof as it maie appeare in his owne Epistle wherein he confesseth in the facte it selfe that his Lawes could not binde in supernatural causes belonginge to faithe except the heade of the Vniuersal Churche confirme them Syluerius and Vigilius were deposed rather by Theodora the Emperesse then by Iustinian the Emperoure Ye do wronge to impute that wicked tyrannie vnto him He is not to be burthened there with onlesse the man be countable for his wiues iniquities Howe so euer it was that extraordinary violence and tyrannie can not iustly be alleaged to the defence of your false assertion Neither woulde your selfe haue mentioned the same if ye coulde haue founde better matter As hungrie Dogges eate durty puddinges accordinge to the prouerbe cleane yenough for sutche vncleane writers so your fowle matters be defended by fowle factes The B. of Sarisburie Iustinian yée saie might wel make somme Moral Lawe to keepe Priestes and Bishoppes in good order Wherein neuerthelesse Pope Paule 3. condemneth you vtterly For thus he writeth and reasoneth substantially against the Emperoure Charles the Fifthe Ecce ego super Pastores meos Beholde saithe Almighty God I mee selfe wil ouersee my Sheepheardes Ergo saithe Pope Paulus The Emperoure maie not deale with the manners of Priestes and Bishoppes How be it the Emperours made Lavves Touchinge the Holy Trinitie Touchinge the Faithe Touchinge Baptisme Touchinge the Holy Communion Touchinge the Publique Praiers Touchinge the Scriptures Touchinge the keepinge of Holy daies Touchinge Churches Chaples Touchinge the Consecration of Bishoppes Touchinge Non Residences Touchinge Periurie c. It were mutche for you M. Hardinge to saie as nowe yée woulde séeme to saie Al these were Moral Lawes and perteined onely to good order But the Pope yee saie allowed the Emperours Ecclesiastical Lawes Otherwise of the Emperours owne Authoritie they had no force The truthe hereof by the Particulares maie soone appeare By one of the Emperours Lavves it is prouided That the Bishop of Constantinople shal haue Equal Povver and Prerogatiue with the Bishop of Rome This Lavve the Pope coulde neuer brooke And yet that notwithstandinge Liberatus saithe It holdeth stil by the Emperours Authoritie whether the Pope wil or no Againe it is prouided in the same Lavve that the Churches of Illyricum in their doubteful cases shal appeale to Constantinople not to Rome The Emperoure Constantine saithe If the Bishop moue trouble by Doctrine or otherwise by my hande he shal be pounished For my hande is the hande of Goddes Minister Iustinian the Emperoure in his Lavve commaundeth That the Prieste or Bishop in pronouncinge the Publique Praiers and in the Ministration of the Sacramentes lifte vp his voice and speake alowde that the people maie saie Amen and be sturred to more Deuotion Againe he saithe as it is noted in the Glose vpon the Authentiques Papa Temporalibus immiscere se non debet The Pope maie not intermeddle with Temporal Causes In the same Lawes the same Emperoure Iustinian saithe Wee Commounde the moste Holy Archebishoppes and Patriarkes of Rome of Constantinople of Alexandria of Antioche and of Hierusalem The same Emperoure Iustinian commaundeth That al Monkes either be driuen to studie the Scriptures or els be forced to Bodily Laboure Carolus Magnus made a Lavve That nothinge shoulde be readde openly in the Churche sauinge onely the Canonical Bookes of the Holy Scriptures And that the Faitheful People shoulde receiue the Holy Communion euery Sonnedaie I leaue the rehearsal of infinite other like Examples Nowe M. Hardinge wil you saie or maie wee beleue that al these and other like Lavves were allowed by the Pope In déede your Gloser saithe Ad quid intromittit se Imperator de Spiritualibus vel Ecclesiasticis cùm sciat ad se non pertinere VVherefore doothe the Emperoure thus busie him selfe with these Spiritual or Ecclesiastical maters seeinge he knoweth they are no parte of his Charge To so profounde a question after a longe solemne studie he diuiseth this answeare Dic quòd Authoritate Papae hoc facit Scie thou that he doothe it by the Popes Authoritie And then the whole mater is discharged and al is wel Notwithstandinge somme likelihoode hereof yee would seeme to geather euen out of Iustinians owne woordes For thus he saithe vnto the Pope although far otherwise then you haue forced him to saie Omnia quae ad Ecclesiarum statum pertinent approued in the Right Faithe therefore wee wil that he be presente at the hearing and debatinge of Cases in the Councel for as mutche as the Disputation is of the Faithe For Pope Nicolas him selfe saithe as it is alleged before Fides Vniuersalis est Fides omnium Communis est Fides nō solùm ad Clericos verùm etiam ad Laicos ad omnes omninò pertinet Christianos Faithe is Vniuersal Faithe is common to al Faithe perteineth not onely vnto Priestes but also vnto Laiemenne and generally to al Christians As touchinge the Pope and his Vniuersalitie of Povver in and ouer al Councelles of Bishoppes wée maie rightly saie as Athanasius saithe of Constantius the Arian Emperoure Obtendit in speciem Episcoporum Iudicium sed interim facit quod ipsi libet Quid opus est Hominibus Titulo Episcopis He maketh a shew of Iudgementes or Determinations of Bishoppes In the meane while he doothe what he listeth him selfe VVhat are wee the neare for these menne that beare onely the name of Bishoppes Sutche commonly be the Popes Prelates What so euer Learninge they haue bisides Diuinitie is commonly the least parte of theire studie And therefore when they are assembled in Councel they maie wel iudge by Authoritie but not by Learninge Verily Luitprandus saithe Imperator vti experientia didicimus intelligit negotia Dei facit amat ea tuetur omnibus viribus Ecclesiasticas res Ciuiles Sed Iohannes Papa facit contra haec omnia Wee see by experience that the Emperoure vnderstandeth Goddes causes and fauoureth and perfourmeth the same and with al his power mainteineth bothe Ecclesiastical and Temporal maters But Pope Iohn dooth al the contrarie The Apologie Cap. 14. Diuision 6. The Emperoure Iustinian made a Lawe to correcte the behaueour of the Cleregie to cutte shorte the insolente lewdenesse of the Priestes And albeit hee were a Christian and a Catholique Prince yet putte hee downe from theire Papal Throne twoo Popes Syluerius and Vigilius notwithstandinge they were Peters Successours and Christes Vicars M. Hardinge Iustinians lawe concerninge good order to be kepte amonge Priestes morally was good and bound them by the force of reason If he made any other Lawe touchinge matters of Religion Pope Ioannes then beinge approued
it or at the leste Iustinian asked approbation thereof as it maie appeare in his owne Epistle wherein he confesseth in the facte it selfe that his Lawes coulde not binde in supernatural causes belonginge to faithe except the heade of the Vniuersal Churche confirme them Syluerius and Vigilius were deposed rather by Theodora the Emperesse then by Iustinian the Emperoure Ye do wronge to impute that wicked tyrannie vnto him He is not to be burthened there with onlesse the man be countable for his wiues iniquities Howe so euer it was that extraordinary violence and tyrannie can not iustly be alleaged to the defence of your false assertion Neither woulde your selfe haue mentioned the same if ye coulde haue founde better matter As hungrie Dogges eate durty puddinges accordinge to the prouerbe cleane yenough for sutche vncleane writers so your fowle matters be defended by fowle factes The B. of Sarisburie Iustinian yée saie might wel make somme Moral Lawe to keepe Priestes and Bishoppes in good order Wherein neuerthelesse Pope Paule 3. condemneth you vtterly For thus he writeth and reasoneth substantially against the Emperoure Charles the Fifthe Ecce ego super Pastores meos Beholde saithe Almighty God I mee selfe wil ouersee my Sheepheardes Ergo saithe Pope Paulus The Emperoure maie not deale with the manners of Priestes and Bishoppes How be it the Emperours made Lavves Touchinge the Holy Trinitie Touchinge the Faithe Touchinge Baptisme Touchinge the Holy Communion Touchinge the Publique Praiers Touchinge the Scriptures Touchinge the keepinge of Holy daies Touchinge Churches Chaples Touchinge the Consecration of Bishoppes Touchinge Non Residences Touchinge Periurie c. It were mutche for you M. Hardinge to saie as nowe yée woulde séeme to saie Al these were Moral Lawes and perteined onely to good order But the Pope yee saie allowed the Emperours Ecclesiastical Lawes Otherwise of the Emperours owne Authoritie they had no force The truthe hereof by the Particulares maie soone appeare By one of the Emperours Lavves it is prouided That the Bishop of Constantinople shal haue Equal Povver and Prerogatiue with the Bishop of Rome This Lavve the Pope coulde neuer brooke And yet that notwithstandinge Liberatus saithe It holdeth stil by the Emperours Authoritie whether the Pope wil or no Againe it is prouided in the same Lavve that the Churches of Illyricum in their doubteful cases shal appeale to Constantinople not to Rome The Emperoure Constantine saithe If the Bishop moue trouble by Doctrine or otherwise by my hande he shal be pounished For my hande is the hande of Goddes Minister Iustinian the Emperoure in his Lavve commaundeth That the Prieste or Bishop in pronouncinge the Publique Praiers and in the Ministration of the Sacramentes lifte vp his voice and speake alowde that the people maie saie Amen and be sturred to more Deuotion Againe he saithe as it is noted in the Glose vpon the Authentiques Papa Temporalibus immiscere se non debet The Pope maie not intermeddle with Temporal Causes In the same Lawes the same Emperoure Iustinian saithe Wee Commounde the moste Holy Archebishoppes and Patriarkes of Rome of Constantinople of Alexandria of Antioche and of Hierusalem The same Emperoure Iustinian commaundeth That al Monkes either be driuen to studie the Scriptures or els be forced to Bodily Laboure Carolus Magnus made a Lavve That nothinge shoulde be readde openly in the Churche sauinge onely the Canonical Bookes of the Holy Scriptures And that the Faitheful People shoulde receiue the Holy Communion euery Sonnedaie I leaue the rehearsal of infinite other like Examples Nowe M. Hardinge wil you saie or maie wee beleue that al these and other like Lavves were allowed by the Pope In déede your Gloser saithe Ad quid intromittit se Imperator de Spiritualibus vel Ecclesiasticis cùm sciat ad se non pertinere VVherefore doothe the Emperoure thus busie him selfe with these Spiritual or Ecclesiastical maters seeinge he knoweth they are no parte of his Charge To so profounde a question after a longe solemne studie he diuiseth this answeare Dic quòd Authoritate Papae hoc facit Scie thou that he doothe it by the Popes Authoritie And then the whole mater is discharged and al is wel Notwithstandinge somme likelihoode hereof yee would seeme to geather euen out of Iustinians owne woordes For thus he saithe vnto the Pope although far otherwise then you haue forced him to saie Omnia quae ad Ecclesiarum statum pertinent festinauimus ad notitiam deferre Vestrae Sanctitatis Necessarium ducimus vt ad notitiam Vestrae Sanctitatis peruenirent Nec enim patimur quicquam quod ad Ecclesiarum Statum pertinet vt non etiam Vestrae innotescat Sanctitati quae Caput est omnium Sanctarum Ecclesiarum What so euer thinges perteine to the state of the Churches wee haue spedily brought to the knowledge of your Holinesse VVee thought it necessarie that your Holinesse should haue knowledge thereof VVe suffer not any thing that concerneth the State of the Churches but it be brought to the knowledge of your Holinesse whiche is the Heade or Chiefe of al the Holy Churches The Emperoure willeth the Pope to take knowledge of his Lavves for that he was the Chiefe of the Foure Principal Patriarkes and in respecte of his See the greatest Bishop of al the Worlde for whiche cause also he calleth him the Heade or Chiefe of al Churches So Iustinian saithe Roma est Caput Orbis Terrarum Rome is the Heade of al the VVorlde So S. Chrysostome saithe Caput Prophetarum Elias Elias the Heade of the Prophetes So saithe Prudentius Sancta Bethlem Caput est Orbis The Holy towne of Bethlem is the Heade of the VVorlde So Nazianzene calleth S. Basile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oculum Orbis Terrarum The Eie of al the Earthe So Iustinian calleth the Bishop of Constantinople an Vniuersal Patriarke Epiphanio Vniuersali Patriarchae These and other like woordes passe oftentimes in fauoure as Titles of Honoure But they importe not alwaies that Vniuersal Gouernemente or Infinite Authoritie that the Pope sithence hath imagined But touchinge the Confirmation and allowance of the Emperours Lavves in these woordes of Iustinian yee finde nothinge Onlesse yee wil saie Notitia is Latine for Allovvance or Peruenire is Latine to Confirme The Emperours pourpose was as it plainely appeareth by his woordes by these al other meanes to bringe the See of Rome into credite For thus he saith Properamus Honorem Authoritatem Crescere Sedis Vestrae Omnes Sacerdotes Vniuersi Orientalis Tractus subijcere vnire Sedi Vestrae Sanctitatis properauimus Plus ita Vestrae Sedis crescer Authoritas VVe laboure to auance the Honoure and Authoritie of your See VVee laboure to subdewe and to ioine al the Priestes of the Easte Parte vnto the See of your Holinesse Thus shal the Authoritie of your See
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
harlot Babylon whiche you interpret to be Rome And then further corrupting S. Hieromes sense you make him to speake of the repairinge againe of Goddes Churche as though at this daie it were by defaulte of the catholike Clergie fallen downe and should be set vp againe by you and your Ministers also of the blindenesse of the Bishops of our time that they be the maisters by whome the people hath benne lead into errour and lulled asleepe And hereto ye adde as saithe Hierome where S. Hierome saithe not so neither of the maisters at Christes first comminge but of the Deuil who brought the people asleepe by whome he vnderstandeth not the people that liueth now but them that were deceiued by the Deuill vnder euill maisters before the comminge of Christe But because this defender thinketh be hath acquited him selfe like a Clercke by alleaginge this place out of S. Hierome against the Catholike Churche I require al the learned to reade ouer what S. Hierome writeth vpon the ende of the Prophet Nahum from these woordes of the texte Brucus irruit euolauit c. foorth to the ende of the Chapter and most diligently to marke that goeth immediatly before the place by this defender alleaged As for thee good reader that vnderstandest not the Latine tonge I assure thee S. Hierome speaketh those woordes of Heretikes * of teachers of euil doctrine of suche as will not beare the voice of the Churche of whiche sorte this new english Clergie is And in that discourse he commendeth to true beleuers not onely the Hilles that is the written Scriptures but also the doctrine of the Churche as thou seest in the allegation put in the Apologie and before that be commendeth likewise Latibula Doctorum the Caues of the Doctours in which the faithfull people also as by flyinge to the Hilles couche them selues safe from danger of the Deuill stirrer of Heresies So that if the place be well scanned by that allegation they shall seeme to haue made a rodde to whippe them selues The whole place beinge ouer longe to recire here a sentence or two that are specially meante of suche as they be maie suffise Vae itaque his c. wo then to those whiche are teachers of peruerse doctrines in Niniue by which is signified the worlde And aptly to them it is saide thy Shepeherdes haue stepte for they haue geuen sleepe to their eies and slomberinge to their eieleddes And therefore haue they not founde a place for our Lorde nor atabernacle for the God of Iacob Neither haue they hearde out of Ephrata that is to saie Frugifera Ecclesia the fruitefull Churche Nor haue they founde the Churche in the thickettes of the woddes Neither onely the Shepeherdes of this rifferaffe mixticij huius be meaneth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whiche is the woorde of the seuenty translatours all sortes of people deceiued by false teachers and of the locuste they are the capitaine Heretikes whiche in time of froste sitteth in the hedges haue slepte but by the Kinge of Assyrians who is the Deuill they haue ben lulled aslepe For alwaies it is the studie of the Deuil how he may bringe asleepe waking soules Thus S. Hierome Now I reporte me to those that haue eies to see whether out newe Cleregy may not serme those whome the Deuill hath lulled asleepe gladly I vse their owne terme in their newe deuises in their owne liked conceites in their Schismes and Heresies in their vniuste possession of Benefices and Bishoprikes those yet liuinge to whome the right belongeth in their presumption of that office they are not duely called vnto in their malice towarde the Churche in the continuall satisfiynge of their fleashly lustes and in their vnlawfull and lecherous embracinges Let them feare the dreadfull sayinge of S. Hierome folowinge straight after their allegation Non est sanitas contritioni tuae c. There is no health for thy bruze thy woonde swelleth Therefore the rifferaffe of Niniue can not be healed because he laieth not downe his pride and the woonde is alwaies freshe and daily he is woonded whiles the Deuill striketh at him And when all commeth to all there is no health for his bruze For although he seeme to him selfe hole yet is his soule broken and crusshed with the bytle of the whole earth that fownceth downe vpon it And it is not healed because continually it is lifted vp with pride But if it become humble and submit it selfe to Christe a contrite and an humble harte God despiseth not Thus describeth S. Hierome these menne Neither let them saie they submitte them selues to Christe whome and whose Gospell they haue so muche in their mouthes vntill they folowe his doctrine sayinge of the gouernours of his Churche He that heareth you heareth me and he that despiseth you despiseth me And this muche for answeare to the place of S. Hierome The B. of Sarisburie Here is a marueilous woorke Sir Defender singeth discante and quiteth him selfe like a Clerke He altereth S. Hieromes minde He saithe S. Hierome saithe so where as S. Hierome saith not so He of Prowde Niniue hath made the Churche of Rome He of the Diuel hath made Antichriste He bableth aboute Babylon He diuideth one sentence into twoo He putteth in one woorde and leaueth out an other He is bulled a sleepe He scattereth his rifferaffe He doothe and saithe I knowe not what what so euer it shal please M. Hardinge of his courtesie to reporte Touchinge this heinous imagined corruption and alteringe of S. Hieromes minde S. Chrysostome saith Qui mendax est neminē putat verum dicere ne ipsum quidem Deum He that him selfe is a lier imagineth that noman saithe y◠truthe no not God him selfe With sutche corruption change of woordes Palladius a lewde felowe thought him selfe sommetime hable to charge S. Hierome S. Hieromes woordes thereof are these Concionatur me esse Falsarium me Verbum non expressisse de Verbo pro Honorabili dixisse Charissimum Haec huiusmodi nugae mea crimina sunt He preacheth and publisheth abroade that I am a Falsarie that I haue not precisely translated woorde for woorde That I in sleede of this woorke Honorable haue written deerely Beloued These thinges and sutche trifles are laide to my charge To these folies S. Hierome answeareth thus Cùm ipsa Epistola doceat nihil mutatum esse de sensu nec res additas nec aliquod dogma confictum faciunt nae isti intelligendo vt nihil intelligant dum alienam imperitiam volunt coarguere produnt suam Whereas the Epistle it selfe declareth that there is no alteration made in the sense and that there is neither mater of substance added nor any Doctrine imagined verily by their greate cunninge they proue them selues fooles and seekinge to reproue other mennes vnskilfulnesse they betraie theire owne Yée saie S. Hierome in these woordes spake nothinge neither of the Churche of Christe
Pope is the vvhole Churche 558. The Churche knovven by the vvoorde of God 463. 464. 465. The state of the Churche decaied in the time of the olde Fathers 442. The Authoritie of the Churches in Africa as good as the authoritie of the Churche of Rome 440. The Churche maie erre 445. The Churche if it depend of one man shal sone decay 448. 450. The Churche in fevve or many 441. 442. 443. No Idolatrie in the Churche of Rome 628. 629. The Churche maie be in a fevve 93. 94. To beleue in the Churche to beleue in Sainctes 85. The Pope not the head of the Churche 95. The Romaine Churche compared vvith the Churches of the Gospel 585. The State and Vnitie of the Churche dependeth of the Pope 53. The Doctrine of the Churche of Rome is the expresse vvoorde of God 200. The Romaine Churche receiued the faith from the Greekes 577. Euery Bishop the head of his seueral Churche 95. Vaine Titles of the Churche of Rome 40. The authoritie of the Church 55. Heare the Churche ibidem No Saluation vvithout the Churche of Rome 36. The Churche knovven by Gods vvoorde 55. The Romaine Church vnlike the Church of the anciēt Fathers 21. The Churche of Rome fallen from God 36. The Churche of Rome is the Catholique Churche 36. The Churche builte vpon Iohn asvvel as vpon Peter 107. The Churche inuisible 391. The Greekes abhorre the Church of Rome 36. The Ciuile Magistrate to be obeied 394. The erroures and abuses of the Cleregie 96. 104. The Communion in one Kinde vsed firste by Heretiques 230. Causes of the Communion vnder one kinde 328. 329. Priestes Concubines 511. A Prieste keepinge a Concubine maie not therefore be refused in his ministration 511. Concupiscence is verily sinne 217. 218. Confession not commaunded 155. 156. Confessiō auricular neuer named of the Ancient Fathers 257. Confession of sinnes venial 151. Confession of sinnes appointed not by Goddes VVoorde but by Tradition 133. Sinnes forgeeuen vvithout Confession 143. Confession of sinnes not necessarie 133. 143 151. Confession made by hādvvriting or by a broker 137. Confession to be made onely vnto God 140. Confirmation of Bishoppes 129. Confession made vnto a laie man 137. Consecration and diuers iudgementes of the same 208. 209. Consecration of Bishoppes 130. The donation of Constantine 401. 537. 538. Constantine vvas Christened by Syluester A fable 670. Constantine the Emperoure in the Councel of Nice 677. 678. 679. 680. The Emperoure Constantine stoode vpright at the Sermon and vvould not sitte 678. Courteghians remaininge stil in Rome 382. Councelles lavvfully called vvithout the Popes consent 529. Decrees of Councelles ratified vvhether the Pope vvoulde or no. 53. The Authoritie of Councelles 50 Priestes Ministers and Deacons in Councelles 603. The credit of Councelles 593. The Holy Ghost in Coūcels 606 No good end of any Coūcels 599 The Pope not alvvaie president in Councelles 57. The Authoritie of Councelles Fathers 57. Libertie of voice and disputation denied in the Councel of Trente 43. 44. The Truthe of Iudgemente vvas in that Councel that pronoūced sentence against Christ 622 The Authoritie of Councelles 19 Authoritie to cal Councelles 529 Confirmation of Councelles 607 Councelles maie bee summoned vvhether the Pope vvil or no. 665. Councel of Tridente 597. The Pope not President in Councelles 669. Councelles of Bishoppes 674. The Emperoure summoned general Councels 663. 664. 667. 670. 672. The Pope vvas summoned to come to Councels 663. 666. The Pope Confirmeth Councelles 665. The Popes Legates had not the first place in Councelles 666. The freedome of the Councel of Trent 627. 632. 633. Godly men haue refused to come to Councels 629. 630. Councels called the determinations of men 710. Councelles general repealed by Councelles prouincial 711. Dissensions in the Tridentine Councel 634. Emperours and Kinges Embassadours in Councel vvithout voice 634. The Councel of Tridente of smal credite 710. The Councel of Frankesorde 712 A Councel general vvhat it is 713 In the Summon of the Councel of Trente the Pope had forgottē the name of Christe 710 The credite of Councelles 488. The Emperours authoritie ouer Councelles 674. Councel general not general 708 The Authoritie of Councels certaine or vncertaine 486. The number of Bishoppes in the Councel of Trident. 714. The Ciuile Prince or Magistrate subscribeth in Councel 686. Diuerse formes of Creedes 83. D. The office of Deacons 98. Departinge from the Churche of Rome 568. 569. 570. 574. 582. Departinge from the Pope 104. Vaine Deuotion 293. Disputation 41. Dissensions in Religion 337. 338. Dissentions in Religion amonge the olde Fathers 340. Dissentions amonge the schoole Doctours 341. 349. 350. The Diuision of the Empiere 403 A Diuine povver in the Pope 403 The Duke of Sauoi◠spoiled 389. E. To Eate God 278. 279. 239. 240. It is one thing to Eate Christe in Sacrament an other to Eate Christe in deede 283. Grosse imagination of the Eating of Christes Body 279. 280. The Emperoure a childe of the Churche 155. The Emperour bound to svveare obedience to the Pope 399. The Emperour so farre beneath the Pope as the Moone is beneath the Sonne 400. The Emperoure Stevvarde of the Churche of Rome 119. The Emperour maie trāslate the Supremacie from the Pope to an other 119. The Emperoure Prince of the vvhole vvorlde 675. The Emperoure poisoned in the Sacramente 408. The Emperoure maie lavvfully make Ecclesiastical lavves 692. 693. The Emperoure inferiour onely vnto God 424. The Emperoure maie depose the Pope 405. The Emperour vvaited vpon the Pope vvith bare heade and bare foote 417. The Emperour is the Popes man 413. The Emperoure limiteth the Catholike Faithe 668. The Enimies of God are cruel 554 The Entention of the Priest 209 Epiphanius rent an Image 504. Equalitie of Bishoppes 109. 111. 112. The other Apostles Equal vvith Peter 105. The Pope Equal vvith other Bishoppes 109. Erroures abuses of the Church of Rome cōfessed by her ovvne children 627. Errours in the olde Fathers 337. 338. Errours among the Fathers touchinge the Body of Christ 353. The Popes immoderate and Vnreasonable Exactions of monie 734. 735. 736. 737. 738. To follovv the Example of Christ 575. Exorcistes 98. Vniuste Excommunication 41. Excommunicatiō vvithout cause 583. F. One learned Father receiued before a Councel 52. Fables and tales readde in Churches 520. The firste Faithe 170. Perfitte Faithe in Heathens 320. The Faithe planted in Englande before Augustine 11. Christes body presente onely by Faithe 235. VVee aseende by Faith into Heauen and so eate the fleashe of Christe 269. 270. 287. The holy Fathers ouersightes in the allegation of stories 416. The Body of Christe eaten by Faithe 221. 224. By Faithe vvee see and touche Christe 271. 272. 273. 289. Faith is the kaie of the kingdom of Heauen 138. The Authoritie of the Fathers 52. 58. 59. 60. 61. 62. 63. 64. 69. Faithe of Infantes 216. Faithe eateth 〈◊〉 234. 235. 239. The Faithe of the parentes helpeth the Infantes 216. The paterne of the Faithe 702. 703. 706.
Hardinges Brethren Apostates * A manifest Vntruthe For vvee haue bothe Order and Coâ— secration Li. 1. Epist 6 Eusebius Eccles Hist Li. 6. ca. 43. in Graeco M. Hardinges modestie * An odious Vntruthe For touchinge the Ministerie of the Churche vvee haue neither Preached so not vvritten so Matthael â–ª 23. Actor 20. Dist 40. Non est Facile Dist 40. Non nos Succession Dist 19. Sic Omnâ—â— In Gloss Iohan. 8. Iohan. 9. Lucae 20. Mare 11. Beda in Luc. Lib. 5. Ca. 80. Cyrill in Cathena in Luc. 20. Chrysost in Matthae Homi. 39. Cornel. Episco Bitontin in Concil Triden August Epist 165. SuccessioÌ„ â–ª Confirmation Irenae li. 3. ca. 3. Euseb li. 5. cap. 5. Epiphan Lâ—b 1. De Corpoerat Optat. contra Donatist lib. 2. Calat 2. Felin â–ª De Constitu Ca. Canonum Sâ—atuta Colum. 6. Ver. Fallit Panor De Constitution Translato Nilus de Primatu Romani Pontificis Artic. 4. Diu. 25. Cyprian Lib. 1. Epist 4. Dist 64. Cap. â—in Confirmation Consecration Socrates Lib 7. Cap. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anaâ—let Episto 3. Dist 95. Iuxta Sanctorum Sozomen Lib. 6. Cap. 23. Petr. de Palude De Potestate Apostâ—l Iohannes Maior in 4. Senâ— Dist 24. q. 3. Platina in â—eâ—erino Papa Succession Tertullian 〈◊〉 Exhorta ad Castitatem SuccessioÌ„ of Popes Nicol. Lyra in Matthae Ca. 16. Platina in Romano 1. Iohan. Sarisburien in Polycratico Matthae 24. Bernard in Concilio Remen August Contra Donatist Li. 6. 1. q. 3. vocantur Canes Irenae Li. 4. Cap. 43. Confession not necessary Cyprian ad Pompeium contra Epist Stephani Chrysost ad Hebraeos homil 30. De Poeniten diâ—â— 1. Quamuit plenitudo De Poeniten dist 5. In Poenitentia â–ª In Glos De Poeniten dist 1. Quidam De Poeniten dist 5. In Poeniten M. Har. soli 71. â— The Keie of the Church For vvhom serueth the Sacramente of Penance Nouatians denied Penance * This sauoureth of vntruth For Nouatus denied not priuate but open Penaunce 2. Corin. 5. Augustin in Iohan. tracta 〈◊〉 B. Rhenanus in Argumento Libelli Tertull. de Poenitent Augustinus Epistola 54. * Vntruthe For Christe neuer gaue the prieste any sutch Commission * Vntruthe For S Hierome saithe Soluunt Sermone Dei testimoniis Scripturarum Vntruthe By M. Hardinges ovvne Doctrine Reade the Ansvveare Iohan. 20. Li. 3. de Dignitate Sacerdotali The same povver bicause they haue the same woorde and not othervvise * Vntruthe ioined vvith vaine Folie Vntruthe For the Churche assoiled not mad menne but only pronounced them to be assoiled before vvhen they vvere sober Tract in Iohan. 13. O dangerous Doctrine * Vntruthe Reade the aunsvveare Lib. 50. HomiliaruÌ„ Homi. 49. Manifest Vntruthe For S. Augustine speaketh these vvoordes of Open Confession before the people Mat. 18. Senten 4. Dist 19. A Laiman remitteth Sinne. Augustin in Iohan. tracta 124. Augustin De verb. Dom. Secund matthae Sermo 16. Theophylact. in Matthae Cap. 18. De Poeniten diâ— 1. Quem poenitet Scotus 4 SenteÌ„ Dis. 17. Arti. 3. Senten 4. Dis. 17. Nunc priusquam Senten 4. Eadem Dist Extra De offi Iudicis ordinar Pastoralis In Glossa Sinnes Remitted bi hearing the vvord of God Chrysost in Matthae in Opere Imperfect ca. 23. Hierony in Esai Li. 6. Ca. 14. Augustin in Iohan. tracta 80. Ambrosi De Cain Abel Cap. 4. Roman 1. 2. Corin. 5. Chrysost De Sacerdot Li. 3. Iohan. 6. Matthae 11. Esai Cap. 22. Act. 16. Marke 16. 4. Sent. Dist 18. Sed quaritur Clemens in Paraenetico Augustin in Iohan. tracta 39. Augustin in Psalm 101. AbsolutioÌ„ of Madde menne 1. quaes 1. Dictum est Extra De Baptismo etus Effectu Maiores ecclesiae §. Item quaeritur Augustin Contra Iulian. Li. 6. Cap. 5. Augustin Confession Li. 3. Cap. 4. Bonauenturae in 4. Senten Distin 18. quaest 6. Concil Carthaeginen 4. Cap. 76. 24. quae 2. De Communione In Glossa Augustin De Peccator Meritis Remiss Li. 2. Cap. 26. Augustin ad Catechumen Li. 2. Cap. 1. Ambrosi De Obitu Valentiniani The Iudge of Sinne. Augustin Confession Li. 10. Cap. 3. Beat. Rhenanus in Tertull. De Poenitentia Vt Sacerdotes Poenitentialem Librum bene calleant Chrysost ad Hebrae Homil. 31. Chrysost in Sermo De Confessione Poenitentia Chrysost Homil. 9. De Poenitentia De Poeniten dis 1. Omnes qui. In eod Capite 4 Senten dist 18. Non autem Augustin De Ecclesiasti dogmatib li. 1. ca. 53. Cyprian Li. 3. Epist 15. Origen in Psal 37. Open Confession Sozomen Li. 7. Cap. 16. Augustin in Li. 50. Homiliarum Homil 49. Ambros De Poenitentia Li. 2. Ca. 10. * Vntruthe For vve coufounde them not * Vntruthes fiue togeather as maie further appeare by the ansvveare Iohn 12. 2 Corin. 2. 2 Corin. 4. Ezechiel 3. Augustin epist 49 ad Deogratias Sinne forgeuen vvithout Confession 1. Iohan. 1. Actor 4. Interim Caroli 5. anno 1548. 4. Senten dist 19. Post Bonauent 4. Senten dist 18. quae 1. e. De Poeniten dist 1. Quis aliquaÌ„do De Poenit. dist 1. Conuertiminâ— Luk. 11. Veselus de Subditis Superiorib The vvoord is the Keie Tertull. contra Marcâ—on Li. 4. Hieromy in Esaiam Li. 6. ca. 24. Ambros De Cain Abel Li. 2. Chrysost in Matthae Homil. 44. Augusti De Sanctis Homil. 27. Multiplication of Keies Bonauen 4. Sentent Dist 18. Quae. 1. E. Eodem loco Augustin contra Faustum Li. 19. Cap. 16. August in Iohan Tracta 80. 2. Timoth. 3. 1. Corin. 1. * Vntruthe as by the Ansvveare maye further appeare Caluines vvicked doctrine againste the SacrameÌ„ts * A greate vntruthe ioined vvith a sclaunder Reade the Ansvveare Contra Interim * These be not M. Caluines vvoordes but S. Paules Filij vestri Sancti sunt 1. Corin. 7. Quid â— Coelum ruat * Othervvise called the Romaines * Vntruthe For it is not required of necessitie as shal appeare Mat. 16. 18. Vntruthes tvvo togeather See the Ansvveare Iohan. 20. * Vntruthe For M. Hardinges ovvne Doctours saie It vvas ordeined by Tradition and not by Christe Mat. 16. Comment in Mat. 16. * Vntruthe In mistakinge and abbridginge S. Hieromes vvoordes This Consistorie stoode sometime in Excommunication sometime in Preachinge In Mat. Cap. 16. Li. 1. Epi. 2. De dignit sacerd li. 3. This saieinge perteineth noâ— to Confession but to the Authoritie of Gods vvoorde * Vntruthe As it is prooued before Confession grounded vpon Natural Reason A vaine forgerie * Vntruthe For he speaketh onely of open Confession Al this belongeth to open Confession Confession of euil thought * Vntruthe Reade the Ansvveare Vntruthes many and manifeste as shal appeare * Vntruthe For it is neuer founde Othervvise let him shevve it 2. Timoth. 3. Actor 16. 2. Corinth 10. Institution Cap. 18. 2. Institution Cap. 16. 3. Eclesiast Hicrarch Cap. 1. In Quaestion Vet. Testamen Capâ—ian De Coena Domini Chrysost ad Popâ—l Antiochen Homil. 60. Chrysost in Matthae Homil. 22. Chryso in Matthae Homi.
10. Diuis 2. Euseb li. 2. ca. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hieronym in Catalogo Ecclesiasticor Scriptorum VVoorde vvritten Platin. in Sixto 1 Polydor. Vergil De Inuentorib rer Li. 5. Cap. 10. Augustin De Fide Simbol Esai 8. Chrysostom In Genes Homil. 2. Hebrae 3. Hieronym in Iobum Ca. 27. Traditions Chrysostom 2. Corin. Homil. 18. August De Doctrina Christiana Lib. 1. In Prologo Augusâ—in De Scalic Paradisi Cap. 11. Rom. 15. Iohan. 17. 2. Thessalon 2. Basili De Spiritu Sancto Ca. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Augustinus ad Casulanum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Traditions 2. Thessalon 2. Nicephor Lib. 2. Cap. 34. Nicephor Lib. 2. Cap. 45. Philippen 3. Hieronym in Epistol ad Philippen Cap. 3. Theophylact. in Lucam Cap. 1. Irenae lib. 3. ca. 1. Chrysostom in 2. Corin. Homil. 18. Hieronym in 2. Thessalon 2. Traditions 1. Corinth 15. Basilius De Spiritu Sancto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyprian ad Pompeium contra Episâ—â—lam Stephani Euseb li. 5. ca. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Augustin Epist 86. Socrates Lib. â— Cap. 22. Cassidor Lib. 5. Ca. 38. Lenten Faste Tertull. De Ieiunio contra Physichos Augusti contra Faustum Li. 30. Cap. 5. Chrysostom in Matthae Homil. 47. Eusebius Li. 5. Cap 26. Chrysost in 1. Timoth. Hom. 11. Hieronym ad Euagrium Augustin In quaestiontb No. ui Veter Testamen Quâ—ol Ambros De Dignitate Sacerdot ali 1. Cor in 7. Iohan. 2. Traditions Augu. in Iohan. Tract 57. Tertul. De Praescription CoÌ„tra Haereticos Athanasius CoÌ„tra Arian Oratione 2. Epiphani Lib. 2. Haeres 38. 1. Cor. 11. Augu. in Iohan. Tracta 96. Hieronym In Aggaeum cap. 1. Epiphan Lib 3. Hares 73. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Forged Scriptures Athanas Tom. 2. Quòd Decreta Niâ—enae Synodi commodis piys verbis sint exposita Gennadius in Catalogo Illustri Virorum Hieronym Contra Heluidium Hosius De expresso Verbo Dei August Contra Paustum Lib. 32. Cap. 21. Euseb Li. 3. ca. 25 Ambro. in LucaÌ„ in Prooemio Forged Scriptures Augusti contra Faustum Lib. 22. Cap. 80. Euseb li. 6 ca. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dist 4. In istis August Confess Lib. 13. Cap. 23. * Vntruthe For the thinges that vveehaue leafte vvere not the Sacram. of the Churche The sounde and true Doctrine of the Sacramentes * Vntruthe As shal appeare Seuen Samentes Sacramente vvhat it signifieth â— Vntruthe For they are onely certaine late Scholastical Sophisters Definition of a Sacrament * Vntruthe Vaine and childishe For no Learned Father euer saide so Cap. 5. Sermoné Dominicae intra octauas Epiphaeniae In sermone de Baptismo Christi * Vntruthe See the Ansvveare Povver gede to Sacramentes to vvorke that thei signifie by Gods ordinance Bessarion De Sacramen Eucharistiae Baptisme Origen in Lucâ— Homil. 5. Ambros in 1. Cor. 11. De Con. Dist 4 Ecclesia De Conse Dist 4. Si non De Conse Dist 4. Retulerunt To Conteine Grace Concil Nicen. Ambros De Samen Li. 1. Cap. 5. Tertul. De Batismo 4. Reg. 4. Prou. 18. Iohan. 5. Iohan. De Parisijs De Potestate Regia Cap. 26. Chryso in Matthae Operis Imperfe Homil. 43. Bonauen in 4. Sen. dist 1. Qu. 3. Eodem loco Fourmes and Accidentes Augustin Epist 23. Rabanus Li. 2. Cap. 31. Druthmarus in Matthae ca. 26. Hierony aduersus Ruffinum Chrysostom in Genesin Homi. 35. Augustin De Doctrinae Christiana li. 3. ca. 5. Articulo 12. Sà cram Olde Nevve 1. Corin. 10. Hilari in Psalnum 67. Leo De Natiuita Domini Sermone 3. Augustin in Iohan tracta 26. Augustin in Psalm 73. Augustin contra Faustum Li. 19. Ca. 14. Bonauentura in 4. Senten dis 1. In Procemio * In respect of this Corner the Churche of Rome vvere a simple corner Matt. 24. The Sacramentaries Lordes supper * Vntruthes ioined vvith Heathenishe blasphemies Iudas receiued the true body of Christe nolesse then thapostles Math. 26. Chrysost Homil. de Proditione Iudae Augustin in Psal 10. * Vnttuthe Reade tile Ansvveare * Vntruthe For vve cal the Signe the Signe and the Truthe the Truthe De trinit Li. 6. * O merueilous horrible Heresi vvhat Doctour or Father euer named your Real Presenceâ— Contra Ariomanitas Haeresi 69. De gratia Christi contra PelagiuÌ„ Coelest li. 1. Cap. 32. Matth. 13. * Neither did any Doctour or Father Euer saie that Christs Body is Really and Verily in the Sacraments 2. Thessalon â— Consecration Chrysost in Mat. Homil. 49. Gabriel Biel. Lectio 36. Bessarion de Sacramen Eucharistia Catharinus De Consecratione Durandus Li. 4. De Sexta parte Canonis Petrus de Alliaco in 4. Senten quae 5. Antididagma Bonauentura in 4 Senten dist 8. quae 2. Scotus in 4. Senten dis 8. quae 2. Scotus in 4. Senten dis 8. quae 2. Bonauentura in 4. Senten dist 8. Augustin in Iohan tracta 80. Origen in Matt. Cap. 15. Ambros De ijs qui intiantur Cap. 9. 1. Corinth 2. Articulo 1. Diuisione 12. Summa Angel Eucharisita 26. Gerson in Floretum Lib. 4. Panormtian de Celebratione Miss Quidam Matthae 26. 1. Corin. 11. The vvicked Receiueth Pupilla Oculi De Eucharistia ca. 5. De Consecra Dis 2. Qui bene In Glossa Alexand. Halen Par. 4. quae 45. memb 1. Augustin in Iohan tracta 26. Origen in Matt. Cap. 15. Articulo 23. Augustin in Iohan tracta 59. Contra Maximin Cap. 22. The Defenders acknovvledge but tvvoo Sacraments Diuersitie of Iudgemente in the Gospellers about the number of the Sacramentes * Vntruthe fond and vaine ‡ Vntruthe proceedinge of vnaduised malice Reade the ansvveare That there be moe Sacramentes then tvvoo by the Doctrine of the Fathers Cap. 104. The Sacramente of Confirmation This forged Melciades auanceth his Oile aboue the Sacramente of Baptisme The Sacramente of Penance Cap. 66. Homil. 20. in epist ad Heb. The Sacramente of Order The Sacramente of vvedlocke Lib. de Fide Operib c. 7. The Sacramente of extreme Vnction Iacob 5. Lib. 3. de sacerdo * Vntruthe For the Ancient Faneure recken precisely Seuen onely Sacramentes Number of Sacramentes * As this is true so vve desire further credite 1. Timot. 3. a Tertul. Aduersus Iud. cos b Tertull. contra Marcionem li. 4. c Augustin in Epist 112. d Augustin in Sermone De Sanctis 19. e Leo de Resurrectione Domini Sermo 2. f Hieronym ad Oceanum * Inter Decreta Leonis Cap. 14. g Augustin De Peccator merit remiss Li 2. h Hilar. in Matt. Canon 11. 12. Canon 23. i Bernard in Sermo De Coena Domini Apocalyp 5. Apocalyp 8. Apocalyp 7. Apocalyp 1. Zachar. 3. Exod 37. In Compendiâ— Theologiae Augustin in Iohan tracta 80. Alexander Halen par 4. quâ— 24. mem 1. Durandus Irenaeus Iustin Apol. 2. Tertul. 1. 4. Con. Marcion Ambros De Sacramen Cyril in Mystagogicis Cyprian Li. 2. Epist 1. ad Steph. Augustin De Doctrina Christian Li. 3. ca. 9. August De Symbolo
Sedis Et si diceres Requiritur in talibus apparens causa dico hîc esse causam apparentem Nam cessante tali redditu qui maximus est attenta hodierna Tyrannide Sedes Apostolica contemneretur This Glose seemeth to saie that the Pope committeth not Simonie receiuinge monie for the bestowinge of Benefices for as mutche as the Pope is not bounde to his owne Constitutions Yet nowe adaies the Lawiers holde without any sutche Distinctiō of Lavve Positiue and Lavve of God that the Pope cannot in any wise comme within the daunger of Simonie And so I mee selfe doo holde and so the cōmon opinion must be holden Therefore notwithstandinge the Lawe that forebiddeth Simonie take place in the whole Vniuersal Churche yet in respecte of the Apostolique See of Rome it maie be restrained But thou wilte saie In sutch cases there ought to be some apparente cause I telle the that there is a cause apparente For this reuene we of Simonie whiche is very greate beinge once cutte of consideringe the Tyrannie that nowe is the Apostolique See woulde be despised By this authoritie it appeareth The Pope is not able to mainteine his Estate and Countenance nor to saue al thinges vpright without Simonie Panormitane saithe Etsi Papa accipiat pecuniam pro collatione alicuius Praelaturae aut Beneficij tamen Dominus Cardinalis ait Non committitur Simonia Notwithstandinge the Pope take monie for the bestoweinge of a Bishoprike or of a Benefice yet my Lorde Cardinal saithe there is committed no Simonie Archidiaconus Florentinus saithe Papa recipiendo pecuniam non praesumitur animo vendendi recipere Sed vt illa pecunia ad vsum suum conuertatur cùm Papa sit Dominus Rerum Temporalium per illud dictum Petri Dabo tibi Omnia Regna Mundi The Pope receiuing monie for Bishoprikes or Benefices is not thought to take it by waie of sale but onely to turne the same monie to his owne vse For the Pope is Lorde of al vvorldly goodes as it appeareth by the woordes of Peter whiche woo◠des notwithstandinge Peter neuer spake for they were spoken by Sathan Vnto thee wil I geeue al the Kingedomes of the VVorlde Againe Felinus saith Quod datur Papae datur Sacrario Petri nec est proprium Papae Sed prodest danti tanquam facienti opus pijssimum What so euer is geeuen to the Pope for Bishoprike or Benefce by waie of Simonie it is geeuen to S. Peters Treasurie Neither is it the Popes owne seueral goodes But it is auaileable to the geeuer as vnto one that doothe a moste Godly deede Sutche a special grace hath the Pope Of moste Diuelishe Vice he is hable to make moste godly Vertue Hostiensis saithe Papa potest vendere Titulum Ecclesiasticum vt Episcopatum Abbatiam c. The Pope maie selle any Ecclesiastical Title or Dignitie as a Bishoprike or an Abbie without danger of Simonie But what speake wee of the Pope Your Cardinalles them selues by your fauourable Constructions and godly orders are likewise Priuileged to committe Simonie safely and freely without blame Panormitane saith Cardinalis pro Palafreno à nobili viro recepto non praesumitur committere Simoniam A Cardinal for receiuinge a Palfraie of a Noble Man for a Benefice or a Bishoprike is not thought to commit Simonie Thus whereas Christe draue Buiers and Sellers out of the Churche you by your proper Distinctions haue receiued in Buiers and Sellers and thruste oute Christe S. Hierome saithe Per Nummularios significantur Beneficij Ecclesiastici venditores qui Domum Dei faciunt Speluncam Latronum By the Exchangers are signified the Sellers of Ecclesiastical Benefices whiche make the House of God a Denne of Theeues In your owne Decrees it is written hus Tolerabilior est Macedonij Haeresis qui asserit Spiritum Sanctum esse Seruum Patris Filij Nam isti faciunt Spiritum Sanctum Seruum suum The Heresie of Macedonius that saide the Holy Ghoste is Seruante and sclaue to the Father and to the Sonne is more tolerable then is the Heresie of these simonistes For these menne make the Holy Ghoste their owne Seruante Yet yée saie yee are wel assured that the Truthe is in the Churche of Rome and shal neuer departe from thence notwithstandinge any disorder or faulte whatsoeuer there committed And for proufe thereof yee allege as yée saie the Woordes of God him selfe in y◠Prophete Esaie Al be it in that whole Prophete there is not one woorde expressely mentioned of the Churche of Rome Sutche a fantasie as it appeareth was sommetimes in the Heretiques called the Manichees For thus thei saide A Principibus Gentis Tenebrarum Lumen ne ab ijs aufugeret tenebatur The Princes of the Nation of Darkenesse helde faste y◠Light leaste it shoulde flee from them For euen so doothe the Pope and his Cardinalles holde the Truthe as the Princes or Powers of Darkenesse helde the Lighte It was harde dealinge for you to binde Christe in Recognisance not to departe from the Pope yee should rather haue bounde the Pope not to departe from Christe S. Hierome saithe Prophetae Hierusalem non habent in ore Prophetiam Et in Domino requiescunt dicunt Non venient super nos mala Quorum causa Speculatoriū Dei hostili aratro diuiditur Et locus quondam pacis ruinis plenus fit Templum Domini in vepres spinasque conuertitur est Habitaculum bestiarum The Prophetes of Hierusalem haue neuer a woorde of Prophesie in their mouthes Yet they reaste them selues vpon the Lorde and saie There shal no euil comme vpon vs. For thene sakes the Watche Tower of the Lorde is turned vp with the enimies Pleughe the place of peace is ful of ruine the Temple of the Lorde is turned into Breeres and Thornes and is becomme a stable of wilde beastes The Apologie Cap. 11. Diuision 2. But what if Ieremie telle them as is afore rehearsed that these be Lies What if the same Prophete saie in an other place that the selfe same menne whoe ought to be Keepers of the Vineyarde haue brought to nought and destroied the Lordes Vineyarde Howe if Christe saie that the same persones whoe chiefely ought to haue a care ouer the Temple haue made the Lordes Temple a denne of Theeues The B. of Sarisburie Here come you in with your whatiffes whiche commonly you vse when other Rhetorike faileth you VVee tell you plainely without any iffes that Ieremie meante of you and suche as you be and calleth your whole newe fangled Doctrine Verba mendacij the woordes of lieinge earnestly geuinge warninge that menne geue no credite to them His other rebuke perteineth also to you VVhen were euer suche Theeues in the Churche of God as yee are The Apologie Cap. 12. Diuision 1. If it be so that the Churche of Rome cannot erre it muste needes folowe that the good lucke thereof is farre
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