his Primacie emongst the Iewes where Peter had his Iurisdiction limited and not at Rome emonge the Heathen Christians emonge whome as S. Paule saithe he had not mutche to doo Where you saie that accordinge to the Ecclesiastical Canons euer from the Apostles time Bishoppes haue euermore benne Consecrate by three other Bishoppes with the Confirmation of the Bishop of Rome as if without him noman might be allowed to be a Bishop ye shoulde not so vnaduisedly reporte so manifest Vntruthe For I beseche you where be these Ecclesiastical Canons Who diuised them Who made them Who gaue the Pope that singulare Priuilege that no Bishop shoulde be admitted in al the Worlde but onely by him I remember your Canonistes haue saide Papa potest Solo Verbo facere Episcopum The Pope maye make a Bishop onely by his VVoorde without any farther Consecration And Abbate Panormitane moueth a doubte whether the Pope by the Fulnesse of his Power maye depriue al the Bishoppes in the Worlde at one time But thus they saie that care not greatly what they saie Verily Nilus a Gréeke Writer saithe thus Constantinopolitanus Caesaâ—iensem Episcopum aliosque sibi subiectos ordinaâ— Romanus verò nec Constantinopolitanum nec alium quenquam Metropolitanum The Bishop of Constantinople doothe Order the Bishop of Caesaria and other Bishoppes vnder him But the Bishop of Rome doothe Order neither the Bishop of Constantinople nor any other Metropolitane But hereof I haue spoken more at large in my Former Replie to M. Hardinge Certainely S. Cyprian willeth that Sabinus beinge lawfully elected and Consecrate Bishop in Spaine should contine we Bishop stil yea although Cornelius beinge then Bishop of Rome would not Confirme him In déede touchinge euery Metropolitanes seueral Iurisdiction Gratianus noteth thus Illud generaliter clarum est quâ—d si quis praeter Sententiam Metropolitani fuerit factus Episcopus hunc magna Synodus definiuit Episcopum esse non Oportere This is generally cleare that if any man be made Bishop without the consente of his Metropolitane the greate Councel of Nice hath decreed that sutche a one maye not be Bishop So likewise saithe Socrates of the Bishop of Constantinople Praeter Sententiam Episcopi Constantinopolitani Electio Episcopi ne fiat VVithout the Consente of the Bishop of Constantinople let noman be chosen Bishop Here is a right specially reserued to the Bishop of Constantinople and to euery Metropolitane within his owne Prouince but of the Bishop of Romes Vniuersal right of Confirmation we heare nothinge Neither doothe M. Hardinges Countrefeite Anacletus claime al the Bishoppes through the worlde as belonginge to his Admission but onely a parte These be his woordes Omnes Episcopi qui huius Apostolicae Sedis Ordinationi subiacent Al the Bishoppes that are vnder the Orderinge or Confirmation of this Apostolike See So likewise writeth Damasus to the Bishoppes of Illyricum Par est omnes qui sunt in Orbe Romano Magistros consentire It is meete that al the Teachers within the Romaine Jurisdiction should agree togeather Againe that you saye A Bishop hath alwaies benne Consecrate by other thrée Bishoppes whether it be true or no it maye wel be called in question as beinge of your parte hitherto very weakely affirmed Surely Petrus de Palude one of your owne Doctours woulde haue tolde you thus In Ecclesia Vnus Episcopus suffâ—cit ad alium Consecrandum nec est nisi propter Solennitatem ab Ecclesia inuentum vt Tres concurrant In the Churche One Bishop is sufficient to Consecrate an other and it is nothinge els but for the Solemnitie of the mater that the Churche hath diuised that Three Bishoppes shoulde ioine togeather Likewise Iohaâ—â—es Maior an other of your owne Doctours woulde haue saide vnto you Quis Ordinauit Petrum Non dabunt Tres Ordinatores Dico ergo esse Constitutionem Humanam quâ—d Episcopus Ordinetur à Tribus Paulus enim non quaesiuit Duos pro Ordinatione Titi Timothei Who Ordered Peter and made him Bishop They cannot shewe me Three Bishoppes that ordered him Therefore I saie that a Bishop be Ordered by other Three Bishoppes it is an Ordinance made by Man For Paule when he Ordered Titus and Timotheus he sought not aboute for other Twoo Bishoppes Whereas it farther pleaseth you to calle for my Letters of Orders and to demaunde of me as by somme Authoritie whether I be a Prieste or no what handes were laide ouer me and by what Order I was made I answeare you I am a Prieste made longe sithence by the same Order and Ordinance and I thinke also by the same Man and the same handes that you M. Hardinge were made Prieste by in the late time of that moste Vertuous Prince Kinge Edwardâ— the Sixthe Therefore ye cannot wel doubte of my Priesthoode without like doubtinge of your owne Farther as if ye were my Metropolitane ye demaunde of me whether I be a Bishoppe or no. I answeare you I am a Bishop and that by the Frée and accustomed Canonical Election of the whole Chapter of Sarisburie assembled solemnely togeather for that purpose Of whiche companie you M. Hardinge were then One as I was enfourmed beinge presente there in your owne personne emongest your Brethren gaue free and open consente vnto the Election If you deite this take heede your owne breathe blowe not against you As for the impertinente tales of Ischyras and Zacchaeus they touche vs nothinge They were none of ours We knowe them not Our Bishoppes are made in Fourme and Order as they haue benne euer by Frée Election of the Chapter by Consecration of the Archebishop and other Three Bishoppes and by the Admission of the Prince And in this sorte not longe sithence the Pope him selfe was admitted and as Platina saithe without the Emperours letters Patentes was no Pope as hereafter it shal be shewed more at large Therefore wée neither haue Bishoppes without Churche nor Churche without Bishoppes Neither doothe the Churche of Englande this daie dependâ— of them whome you so often calle Apostates as if our Churche were no Churche without them They are no Apostates M. Hardinge That is rather your owne name and of good righte belongeth vnto you They are for a greate parte learned and graue and Godly menne and are mutche ashamed to see your folies Notwithstandinge if there were not one neither of them nor of vs leafte aliue yet woulde not therefore the whole Churche of Englande fice to Louaiâ—e Tertullian saithe Nonne Laici Sacerdotes sumus Scriptum est Regnum quoque Sacerdotes Deo Patri suo nos fecit Differentiam inter Ordinem Plebem constituit Ecclesiae Authoritas honor per Ordinis Consessum Sanctificatus à Deo Vbi Ecclesiastici Ordinis non est Consessus Offert Tâ—â—gâ—â— Sacerdos qui est ibi solus Sed vbi Tres sunt Ecclesia est licet Laici Vnusquisque enim
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
Coeterùm omnes Apostolorum Successores sunt Quid mihi profers Vnius Vrbis consuetudinem What doothe a Bishop sauâ—nge onely the Orderinge of Ministers but a Prieste maye doo the same Neither maye wee thinke that the Churche of Rome is one and the Churche of al the worlde biside is another Fraunce Englande Aphrica Persia Leuâ—nte India and al the Barbarous Nations woorship one Christe and keepe one rule of the Truthe If vvee seeke for Authoritie The whole worlde is greater then the Cittie of Rome Where so euer there be a Bishop be it at Eugubium be it at Rome be it at Constantinople be it at Rhegium be it at Alexandria be it at Tanais they are al of one woorthinesse they are al of one Bishoprike The Power of the Richesse and the basenesse of Pouertie maketh not a Bishop either Higher or Lower For they are al the Apostles Successours What bringe you me the Custome of Rome beinge but one Cittie Nowe if M. Hardinge wil steale awaie in the darke as his manner is and saie that S. Hierome spake onely of the Merite of Life or of the Office of Priesthoode sette some man telle him that this was no parte neither of the question mooued nor of the answeare of S. Hierome And S. Hierome in plaine and expresse woordes saithe Si Authoritas quaeritur If vvee seeke not for Merite of Life but for Authoritie in gouernmente therein the whole worlde is greatte then the Cittie of Rome M. Hardinge imagineth S. Hierome spake onely of I knowe no what but S. Hierome him selfe saithe he speaketh namely of Authoritie And whereas M. Hardinge is so highly offended with the chaunginge of this woorde Merite into this woorde Preeminence and saithe farther that these False Platers thought thereby to winne the game it maye please him to remember that howe so euer the game goe S. Hierome him selfe plainely plaide the selfe same game I meane that S. Hierome vsinge this woorde Merite without question meante Preeminence For thus he saithe Potentia Diuitiarum Paupertatis humilitas vel Sublimiorem vel Inferiorem Episcopum non facit The Power of Richesse and the basenesse of Pouertie maketh not a Bishop either Higher or Lower M. Hardinge mighte easily hauè seene that Higher and Lower perteine not to Merite of Life but to Preeminence Therefore lette him looke better vpon his Booke before he thus lightly condemne others for corruption I graunt it is true as M. Hardinge saithe This quarrel first beganne aboute a particulare Custome of the Churche of Rome where as the Draâ—ons Vaunted them selues and would be placed aboue the Priestes But here M. Hardinge as his manner is willingly dissembleth and suppresseth somewhat S. Augustine more liuely and fully expresseth the same For thereof he writeth thus Quidam qui nomen liabet Falcidij Duce stultitia Romanae Ciuitatis Iactantia Leuîtas Sacerdotibus Diaconos Presbyteris coaequare contendit One Falcidius Foolishnesse and the Pride of the Cittie of Rome leadinge him thereto laboureth to make the Deacons Equal with the Priestes This lewde disorder S. Hierome controlleth by the Examples of other Churches and saithe that therein the Authoritie of the whole worlde is greatter then the Authoritie of the Churche of Rome Of whiche also he seemeth to speake scornefully and with some disdeigne For thus he saithe Quid mihi profers Vnius Vrbis Consuerudinem What bringe you me the Custome of Rome beinge but One Cittie By whiche woordes it seemeth he made smal accoumpte of the Cittie of Rome But M. Hardinge saithe The Primates had Authoritie ouer other Inferiour Bishops I graunte they had so How be it thei had it by agreemente Custome But neither by Christe nor by Peter or Paule nor by any Kighte of Goddes Woorde S. Hierome saith Nouerint Episcopi se magis Consuetudine quà m Dispofitionis Dominicae Veritate Presbyteris esse Maiotes in coÌ„mune debere Ecclesiam â—egere Let Bishoppes vnderstande that they are aboue the Priestes rather of Custome theâ— of any Truthe or Right of Christes Institution and that they ought to rule the Churche al togeather And againe Idem ergo est Presbyter qui Episcopus Etantequam Diaboli instinctustudia in Religione fierent diceretur in populis Ego sum Pauli Ego Apollo Ego Cephae CoÌ„muni Presbyterorum Consilio Ecclesiae gubernabantur Therefore a Prieste and a Bishop are bothe one thinge And before that by the inflaiminge of the Diuel partes were taken in Religion and these woordes were vttered emonge the people I holde of Paule I holde of Apollo I holde of Peter the Churches were gouerned by the Common Aduise of the Priestes S. Augustine saithe Secundum honorum vocabula quae iam Ecclesiae vsus obtinuit Episcopatus Presbyterio maior est The office of a Bishop is aboue the office of a Prieste not by Authoritie of the Scriptuces but after the Names of Honour whiche the Custome of the Churche hath nowe obteined As for Pope Leo his owne Authoritie in his owne cause cannot be greate The Emperoure saithe Nemo debet sibiius dicere Noman maie minister Lowe vnto him selfe And it is noted thus in the Decrées Papa non debet esse Iudex in causa propria The Pope maie not be iudge in his owne cause It is wel knowen that the Pope hath sought for and claimed this Vniuersal Authoritie these many hundred yeeres Pope Innocentius was therefore reprooued of Pride and worldly Lordlinesse by the whole Councel of Aphrica Pope Bonifacius 2. condemned â— Augustine al the saide whole Councel of Aphrica called them al Heretiques and Schismatiques for the same and said they were al leadde by the Diuel Pope Zosimus to mainteine this claime corrupted the Holy Councel of Nice S. Hilarie and other Learned Bishoppes of France for vsurpinge sutche vnlawful Authoritie charged this same Pape Leo of whom we speake with Pride and Ambition But gentle Reader that thou maâ—ste the better vnderstande what credite thou oughtest to geue to this Pope Leo specially settinge foorthe his owne Authoritie I beséethe thée consider with what Maiestie of woordes and howe far aboue measure he auanceth the Authoritie of S. Peter These be his woordes Christus Petrum in Consortium Indiuiduae Vnitatis assumpsit Christe receiued Peter into the Companie of the Indiuisible Vnitie Authoritate Domini mei Petri Apostoli By the Authoritie not of Christe but of my Lorde Peter the Apostle Deo Inspirante Beatissimo Petro Apostolo By the Inspiration of God and of S. Peter the Apostle Deus à Petro velut à quodam Capite dona sua velut in Corpus omne diffudit God froÌ„ Peter as from the Heade hath powred cut his giftes into al the Body Nihil erit ligatum aut solutum nisi quod Petrus ligauerit aut soluerit There shal be nothinge bounde or loosed but that Peter shal binde or loose Nunc quoque Petrus pascit Oues
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
hande yee mighte easily haue knowen that a Superintendente is an Anciente name and signifieth none other but a Bishop S. Augustine saithe Vocabulum Episcopatus inde ductum est quo'd ille qui praeficitur eis quibus praeficitur Superintendit Ergo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Latinè dicere possumus Superintendere Againe he saithe Quod Graecè dicitur Episcopus hoc Latinè Superintentor interpretatur Chrysostome saithe Episcopus ex eo dicitur quo'd omnes inspiciat S. Hierome saithe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est Superintendentes Anselimus saithe Episcopus Latinè Superintendens dicitur Beda likewise saithe Episcopus Latinè Superintendens dicitur Petrus de Palude saithe Episcopus dicitur Superintendens Et Petrus fuit Superintendens toti Mundo Peter was the Superintendente of the whole Worlde Your owne Thomas of Aquine saith Episcopi dicuntur ex eo quòd Superintendunt Therefore M. Hardinge if Modestie moue you not yet at leaste for your grauities sake leaue plaieinge with these vaine and childishe folies The Bishoppes of Englande haue this daie not onely the same Name but also the same roume and Authoritie and Iurisdiction that other Bishoppes haue euer had before The Apologie Cap. 3. Diuision 1. But touchinge this Councel whiche is nowe sommoned by Pope Pius wherein menne so lightly are condemned beinge neither called nor hearde nor seene it is easy to gheasse what we maie looke for or hope of it M. Hardinge The Generall Councell of Trente is now at length by Gods speciall fauour concluded and ended VVhat haue ye to saie to it Forbeare your accustomed lyinge what haue ye to saie to it For matters of Faithe what is not sounde and true For * maners what sore lacketh due salue For * discipline what disorder hath not holesome restrainctes and punishmentes VVhat defectes be not prouidently considered how to be supplied VVhat abuses be not required to be taken a waie as farre as mans wiste coulde deuise and the weakenesse of the presente age can beare The B. of Sarisburie Al this mater is fully answeared by VVhat and by VVhat VVhat mater of Faithe VVhat manners VVhat disorder VVhat defectes VVhat Abuses But al these vvhattes notwithstanding vvhat if your Pope your Cardinalles and your Cleregie with the whole disorder of your Romaine Churche with so many Priestes keepinge Concubines with so many Non Residentes with so many Doumbe Bishoppes and with so many thousandes of common Harlottes be in case now euen as they were before Wil yée telle vs neuerthelesse that al your soares be sufficiently salued Or muste wée beleue that your keepinge of Concubines your open Stewes and Fornications c. be no soares Verily S. Bernarde saithe as it is alleged before Intestina insanabilis est plaga Ecclesiae The wounde of the Churche bleedeth inwardely and is past cure And againe A planta pedis vsque ad verticem Capitis non est in ea sanitas There is no whole parte in the Churche from the sole of the foote to the toppe of the Heade Baptista Mantuanus saith Aegrotatqúe Fides iam proxima morti The Faithe of the Romaine Churche is sicke and almoste deade In your Olde Latine Translation of the Bible there be sundrie errours so open and so grosse that a very Babe maie soone espie them as it maie more plainely appeare by Budaeus Erasmus Valla Faber Lindanus and others Yet that notwithstandinge your Councel saithe precisely thus Ne quis Veterem vulgaram Editionem reijcere quouis praetextu audeat vel praesumat Lette no man dare or presume by any manner of coloure to refuse the Olde Common Translation of the Bible As if your Councelles were yourposely summoned to mainteine errours If yee wil so wilfully deceiue vs in sensible maters how maie wée then truste you in maters of Faithe The Apologie Cap. 3. Diuision 2. In times past when Nazianzene sawe in his daies how menne in sutche Assemblies were so blinde and wilful that they were carried with affections and laboured more to geate the victorie then the Truthe he pronounced openly that he neuer had seene a good ende of any Councel What would he saie nowe if he were aliue at this daie and vnderstoode the heauinge shouinge of these menne For at that time though the matter were laboured on al sides yet the controuersies were wel hearde and open errours were put cleane awaie by the general voice of al partes But these menne wil neither haue the case to be freely disputed nor yet how many errours soeuer there be suffer they any to be changed For it is a common custome of theirs often and shamelesly to boaste that their Churche cannot erre that in it there is no faulte that they muste geeue place to vs in nothinge Or if there be any faulte yet muste it be tried by their Bishoppes and Abbates onely bicause they be the Directours and Rulers of maters for that they be the Churche of God Aristotle saithe that a cittie cannot consiste of Bastardes but whether the churche of God maie consiste of these menne ▪ lette them selues consider For doubtelesse neither be theire Abbates Abbates in deede nor their Bishoppes natural right Bishoppes M. Hardinge Gregorie Nazianzene in his Epistle to Procopius saithe thus I refuse to come to whatsoeuer Councell of Bishoppes Because I coulde neuer yet to this daie see the ende of any Councell ende wed with any profite and after whiche thinges amisse were not rather made more greuous then healed Nazianzene in that Epistle spake of prouinciall Councelles specially those that were holden in his troublesome times where most commonly Heretikes through fauour of their deceiued Princes bare the swea VVhiche in matters of Faithe coulde hardely then obteine any credite amonge the Catholikes onlesse they had benne confirmed by the auctoritie of the Bishop of Rome of whiche sorte at that age were fewe Those other Nazianzene had experience of of these he had not Albeit in deede the vtilitie of the Nicence Councell in his time that is to saie within so fewe yeeres after the same was holden was not yet thoroughly espied and fully knowen abroade Neither would he if he were aliue at this daie reproue the Holy generall Councell of Trente as ye doo For why shoulde he And how shamelesse be ye to require vs to yelde and geue place vnto you VVho made you iudges ouer vs ‡ VVho gaue you commission VVhere is your warrant VVhat neede ye to shewe your malice so muche at Bishoppes and Abbattes VVhiche of them hurteth you Haue ye not in prison or in custody at your appointement all the Bishoppes of England one Apostata yet liuinge excepted which after sundry flightes and changinge of cotes is fledde from the tentes of the Churche to your scattered troupes The Abbottes haue ye not driuen them awaie Be ye yet a fraide of their shadowes As by Aristotle a Cittie can not consiste of Bastardes nomore can the Churche of Englande
consiste of suche Bastarde Bishoppes as ye be what number of Abbottes ye haue lefte in Cloisters suche number of true Bishoppes haue yee lefte in Churches One muste I still except who is a true Bishop by consecration as I vnderstande though a false man by Apostasie and goinge from his Faithe and from his Religion The B. of Sarisburie Touchinge the vnlucky successe of Councelles the Ancient Father Nazianzene saithe thus Equidem vt verè quod res est scribam prorsus decreui fugere Omnem Conuentum Episcoporum Nullius enim concilij bonum exitum vnquam vidi Concilia enim non minuunt mala sed augent potiùs To saie the truthe I am vtterly determined neuer to comme to any Councel of Bishoppes For I neuer yet sawe good ende of any Councel For Councelles abate not il thinges but rather increase them These woordes thus vttered whether they be vniuersally true or otherwise I wil not reason It maie seeme hereby this Learned Father for his time by experience founde them true And for ought that maie appeare to the contrarie notwithstandinge any thinge conteined in your Glose he seemeth to vtter the same as wel of General Councelles as of Prouincial Certainely after the Greate General Councel of Nice the Arian Heretiques waxed moe and more mighty then euer they had benne before The Emperours Constantius and Valens with their Wiues and Courtes became Arians Constantinus the Greate him selfe was also doubted to be an Arian Liberius the Bishop of Rome and Hosius that famous Learned Bishop of Spaine gaue their handes vnto the Arians Tenne seueral sundrie Prouincial councelles gaue their voices with the Arians S. Hierome saithe Ingemuit totus Orbis Arianum se esse miratus est The whole wordle beganne to groane and marueiled that it had taken parte with the Arians Therefore Nazianzene saithe He neuer sawe Councel nor Prouincial nor General that ended wel for that as one saithe The greater side oftentimes ouer vveigheth the better Euen so saide the Frenche Kinges Embassadoure in the behalfe of his Prince in your Chapter at Tridente Nostra Patrumqúe nostrorum Auorum memoria Synodos indictas fuisse Episcopos conuenisse maximos in Germania atque Italia Conuētus peractos esse scimus Vix tamen vllus aut perexiguus inde fructus Christianitati constirit Wee knowe that bothe in our Grandfathers and Fathers and oure owne time Councelles haue benne summoned Bishoppes haue mette togeather greate and solemne Assemblies haue benne keapte as wel in Germanie as in Italie yet scarcely any good at al or very litle good came thereof to the state of Christendome Concerninge Abbates and Monasteries wee haue saide before Wée haue as many Abbates in Englande this daie as either Christe euer had or his Apostles Notwithstandinge one of your Learned felowes of Louaine for the good wil he beareth to that Religion telleth vs that the Apostles vvere Monkes Christe himselfe was the Abbate The Abbates and Monkes that were in olde times were menne geuen to Studie and Learninge And out of Monasteries learned menne were then taken as out of Schooles and Vniuersities to the rule and gouernemente of the Churche But your Abbates nowe are as mutche like those Abbates as your Churche is like the Primitiue Churche of Christe Erasmus saithe Haud scio an nunc magis expediret Ecclesiae Christianae si pauciora essent Monasteria essetque omnium idem Cultus eaedemque preces eademque vitae ratio I knowe not whether it were better for the Churche of Christe that there were fewer Monasteries and that al menne had one Seruice of God one kinde of Praier and one order of Life The Apologie Cap. 3. Diuision 3. But graunte they be the Churche let them be hearde speake in Councelles let them alone haue authoritie to geeue consente yet in olde time when the Churche of God if ye wil compare it with their Churche was very wel gouerned bothe Elders and Deacons as saithe Cyprian and certaine also of the Common People were called thereunto and made acquainted with Ecclesiastical maters M. Hardinge Ah Syrs woulde ye haue the common people come to the Generall Councell VVhom meane ye I praie you Tinkers and Tapsters fydlers and Pypers suche as your ministers be Alas poore soules what should they doo there For there is no tinking nor tipplinge no fidlinge nor Pypinge There may they shutte vp bothe budgets and mouthes For neither can they speake in suche an audience to be vnderstanded nor can they vnderstande what is spoken Looke in your Bookes better and you shall finde Cyprian to make litle for your purpose Had your mater benne good it might haue benne defended without lies Beinge as it is altogeather beside Truthe and reason for some colour of mainetenance of the same ye passe all measure in lieinge VVhere saithe S. Cyprian that certaine of the common people were called to Ecclesiasticall Councelles Yea specially where saithe he that the common people were made iudges of Ecclesiasticall matters for so hath your Latine whiche not without guile your Lady interpreter commonly tourneth were made acquainted with Eclcesiasticall matters If you had meante true dealinge Defender you would haue quoted the place but you knewe thereby your falsehead shoulde haue benne espied The place whiche you meane doubtles is in the seconde tome of S. Cyprians woorkes where we finde the sentences of the Bishoppes of Aphrike De Haereticis Baptizandis VVhiche proueth your straunge saieinge by you fathered vpon that holy Martyr nothinge at al. The woordes be these Cùm in vnum Carthagini conuenissent c. VVhen many Bishoppes in the firste daie of September were assembled together at Carthage out of the prouince of Aphrike Numidia Mauritanta with their Priestes and Deacons the most parte of the people also beinge presente c. Now what can you gather out of them for your pourpose more but that a greate number of the people were presente onely in the Churche or other place where the Bishoppes were assembled That certaine of the common people were called to this Councell there is no suche woorde mentioned nor by Cyprian nor by any els Neither were the Priestes them selues which this youthfull Gentil woman interpreteth Elders and Deacons * called thither but they * attended vpon the Bishoppes as in such case it hath benne accustomed for sentence none might geue in any Councell but * onely Bishoppes Then howe muche lesse were the common people called to that Councell specially to sitte as Iudges in Ecclesiasticall matters Mary that you woulde so haue it I thinke well For suche confusion mighte beste serue you to procure the ouerthrowe of good order in whiche the Churche is gouerned whiche if it be maineteined duely your disordered and rebellious state will soone be confounded The B. of Sarisburie Your Tinkers and Tapsters M. Hardinge are ashamed in your behalfe to sée your folie A poore seely iester to winne
haue had ere nowe in Englande Prouincial Synodes and haue gouerned our churches by home made Lavves What shoulde one saie more Of a truthe euen those greatest councelles and where moste Assemblie of people euer was whereof these menne vse to make sutche an exceedinge rekeninge compare them with al the churches whiche thoughout the worlde acknowledge professe the Name of christe and what els I praie you can they seeme to bee but certaine Priuate councelles of Bishoppes and Prouincial Synodes For admitte peraduenture Italie Fraunce Spaine Englande Germanie Denmarke and Scotlande meete togeather if there wante Asia Graecia Armenia Persia Media Mesopotamia Egypte Ethiopia India and Mauritania in al whiche places there bee bothe many christian menne and also Bishoppes howe can any man beinge in his right minde thinke sutche a councel to be a General councel And where so many partes of the worlde doo lacke howe can they truely saie they haue the consente of the whole worlde Or what manner of councel weene you was the same laste at Tridente Or howe might it bee termed a General Councel whereas out of al Christians Kingedomes and Nations there came vnto it but onely fourtie Bishoppes and of the same somme so conninge that they might be thought meete to bee sente home againe to learne theire Grammare and so wel learned that they had neuer studied Diuinitie M. Hardinge Your waitinge for a general Councel was not vncertaine For at the settinge foorthe of your Apologie it was farre and wel entred and almost ended VVhat so euer successe thereof should folow ye ought not to haue refused it beinge in al respectes lawful Your assurance of Gods wil is none That is but your common biewoorde as it hath alwaies benne of Heretikes Ye ought to haue shewed good euidence for your beinge sure of Gods wil before ye attempted these greate and dangerous changes in Religion Neither becommeth it you to cal the determinations of a General Councel the iudgementes of mortal men so mutche as concerneth declaration of necessarie pointes of faithe but the promptinge and teachinge of the Holy Ghoste As for your prouincial Synode it was none Synodes cannot be keapte without Bishops Before ye claime the name of a Synode for your packinge and hudlinge togeather ye muste proue your selues Bishops whiche ye are not able to doo VVhat so euer ye saie there were neuer good men nor Catholike Bishops that kepte prouincial Synodes contrarie to approued and lawful General Councels as your Synode is moste contrary Neither can ye pretend that ye folowed any olde fathers puttinge thinges in experience before the comminge to an Vniuersall Councel Your Councel prouincial holden in Germanie by Charles the greate againste the seconde Nicene Councel general is a false forged matter as the Booke againste Images is whiche one Eli Phili the man in the Moones sonne Caluine Illyricus and other Heretikes haue fathered vpon that moste godly and Catholike Emperoure The Councel whiche you meane was a Godly and a Catholike Councel holden at Franck forde by Pope Adrian and Charles the greate againste the wicked Councel of the Heretikes named * Imagebreakers whiche they helde a litle before that at Constantinople whiche of those Heretikes was called the seuenth and general of the Catholikes Pseudosynodus that is to saie the false or forged Councel Of bothe these Councels thus writeth Abbas Vrspergensis so mutche commended of Melanchthon The Councel whiche a fewe yeeres before was assembled at Constantinople in the time of Irene and Constantine her sonne of them called the seuenth and Generall in this Councel holden at Frankforde was repealed and put awaie by consente of al as voide and superfluous so as from thence foorthe it shoulde be named neither the seuenth nor ought els If you beleue not this as the witnes of a Catholike writer then beleue Anselmus Rid an erneste professour of your owne the newest Gospell VVho writeth that Adrian the Bishop of Rome and Kinge Charles at the Councel holden at Frankforde execrated and accursed as Heretical the Councel of the Empiere of Constantinople and of the Greekes whiche they helde for thabolishinge of Sainctes Images Those be his very woordes Beleue Peucerus Philip Melancthons sonne in lawe writinge that the Councel of Nice was kepte by common consente of the Greeke Emperoure and of Charles If the seconde Councel of Nice whiche was altogeather for Images was holden by consente of Charles howe helde he a Councel in Germanie for puttinge awaie Images againste the Councel of Nice Beleue Carion and specially Pantaleo of Zurich a man of your owne the moste Euangelical Religion who vpon warrante of thauthoritie of Regino writeth that the Councel of Frank forde abrogated and disanulled the Greekes Councel that was againste the woorship of Images Briefely howe falsely you and sundrie other of your secte haue herein belied that woorthy Prince Charles the greate it maie easely appeare by that Paulus Aemylius writeth of him That he sente twelue Bishops out of Fraunce to the Councel then holden at Laterane in Rome in whiche the Imagebreakers false named and forged Councel was abrogated VVhere of General Councels ye make priuate and prouincial Synodes ye doo bisides learninge reason and custome of the Churche A Councel is not accompted general bicause Bishops of al Countries vnder Heauen be assembled but bicause many be assembled and al be lawfully called Els in times when Heresies raigne the Churche should neuer haue the necessarie remedie of a general Councel for alwaies Heretikes woulde refuse to come to it as ye haue to come to the late Councel at Trente In Persia Media Egypte Mauritania I wene ye finde fewe Bishops at this daie nor many in the other Countries whiche ye recken and those in manner altogeather ignorant and schismatikes Yet the Patriarkes of Assyria or Syria Orientalis and of Armenia who of late yeres were at Rome haue for theire Prouinces bothe subscribed to the Councel of Trente and receiued the whole Decrees of the same for theire peoples Your reporte of fourty Bishops onely present at the Councel of Trent and of their slender lerning is as true as your Doctrine contrary to that Councel is that is to saie in plaine termes starke false It is wel knowen there were at this late Councel of Trent in this Popes time wel neare two hundred Bishops The B. of Sarisburie What hope wee might conceiue of your Late Chapter of Tridente wée were sufficiently warned by the former holden vnder Pope Paulus 3. and Pope Iulius 3. wherein notwithstandinge your many yéeres studie and greate conference of so many and so Learned and so excellente and so mutche a doo yet in the end yée were neuer hable neither to suppresse your open stewes nor to auoide your Priestes Concubines nor to cause your Bishoppes to be residente vpon theire Charge and to doo theire deuties nor to resolue vs whether the Pope be aboue the Councel or the
al this be true how can the Kings of England in graunting any thing to the Pope be counted liberal Verily it is an easy kind of liberalitie for a man to geue that thing that is not his owne But the Pope yée saie setteth no more by al his reuenewes out of Englande then an Elephante by a gnat and that therefore during the whole time of Queene Marie he neuer demaunded of vs any manner of yeerely paimente Wée must beare with your erroure herein M. Hardinge for that yee neuer were the Popes Collectoure and therefore not mutche acquainted with his Bookes Otherwise yée might haue remeÌ„bred that Cardinal Poole being not the Pope but onely a Legate or messenger from the Pope had a thousande poundes paide him yéerely of one Bishoprike in Englande towardes the prouision of his kitchin Yee might haue remembred that al the Bishoppes of Englande paide the Pope the vvhole firste fruites of al theire liuinges whiche by any common estimation amounted to more sommewhat then a Gnatte And although I were neuer neither skilful nor curious in the Popes Collections yet as wel for the discouerie of so greate vntruthe as also for the better satisfaction of the Reader I haue thought it good briefely by the waie to touche what maie be founde in olde Recordes of good credite touchinge the same Firste therefore the Archebishop of Canturburie paide vnto the Pope for his Annates or Firste fruites at euery vacation tenne thousande Florenes bisides other fiue thousande Florenes for the vse and right of his Palle The Archebishop of Yorke paide likewise for his Firste fruites tenne thousande Florenes and as it is thought other fiue thousand Florenes for his Palle The Bishop of Elie paide for his Firste Fruites seuen thousand Florenes The Bishop of London paide for his First Fruites thrée thousande Florenes The Bishop of Wincester paide for his First Fruites xij thousande Florenes The Bishop of Exceter paide for his Firste Fruites six thousande Florenes The Bishop of Lincolne paide for his Firste Fruites fiue thousande Florenes The Bishop of Lichefielde and Couentrie paide for his Firste Fruites thrée thousande Florenes The Bishop of Herforde paide for his First Fruites one thousande and eight hundred Florenes The Bishop of Sarisburie paide for his First Fruites foure thousande and fiue hundred Florenes And so the reaste eche man accordingly after his rate Here is to be noted that a Florene is an Italian Crowne of the valewe of four shillinges and six pense sterlinge Thus mutche I haue noted onely for example By these few the discréete Reader maie easily gheasse the Exactions and paimentes of the other Bishoppes The whole value of the Popes Firste Fruites throughout Europe as I finde in one Recorde although very vnperfite for that it lacketh sundrie great knoweÌ„ notable Bishoprikes as Durham Carlile Worcester Norvviche Bathe Chichester whiche with many other moe Archebishoprikes Bishoprikes as wel within the Dominions of our Kinges of Englande as also in sundrie other Christian Kingedomes and Countries are leafte vnreckened ariseth to the Summe of twoo thousande thousande foure hundred thrée scoare thousande eight hundred fouretie and thrée Florenes Notwithstandinge yée make your Pope as bigge as an Elephante yet M. H. these reckeninges are ouer huge in any reasonable proportion to be resembled to a gnatte Here I leaue out the yéerely perquisites that the Pope made of his Elections Preuentions Dispensations Pluralities Trialities Torquottes Tolerations for his Bulles his Sâ—ales his Signatures for Eatinge Fleash for Egges for White Meate for Priestes Concubines for other like marchandise I knowe not what The summe whereof not withstandinge amounteth to more then niene hundred thousand Florenes As for your Smoke farthinges Peter pense I make no reckeninge by the vile and contemptuous reporte whereof ye shewe your self not onely ignorante vnskilful in that yée write which argueth somme folie but also iniurious vnto your Countrie Reade Matthias Parisiensis yée shal find bothe by what tyrannie and treacherie and also what masses and intolerable summes of monie the Popes Ministers haue caried out of this Realme The Pope saith he beinge diseased vvith a Spiritual dropsie that is to saie with an vnquencheable thirst of monie shooke out al the Priestes purses spoiled the Abbies of al theire Treasures Againe The Pope made a Decree in Rome that the goodes and monies of al Bishoppes and Priestes decessed within Englande shoulde be taken to his vse The Pope gaue straite commaundemente to the Bishoppes of England that al Personnes and Vicares beinge resident vpon theire Benefices shoulde paie yeerely vnto him the thirde parte of al the valewes of theire saide benefices And that al Parsonnes and Vicares beinge not residente shoulde paie vnto him yeerely the one fusse halfe parte of theire benefices Al these paiementes to continewe duringe the space of three whole yeeres Whiche amounteth at the least to the summe of a hundred and thrée scoare x. thousand poundes The Bishoppes of England after great and forceable intreatie agreed togeather to geue the Pope a Contribution of eleuen thousande Markes At that time the poore Prior of Wincester was forced to paie yéerely three hundred threescoare and fiue Markes towardes the furniture of the Popes Table The Pope made a straite Decrée that al Bishoppes Electe should immediately trauaile out of Englande to Rome to attende vpon his Holinesse as Matthias saith Vt Romanorum loculos impregnaret in ruinam Regni Angliae To stuffe the Romaines purses and to decaie the Kingedome of Englande The Pope had the Tenthes of al the Spiritual Liuinges in Englande duringe the space of tenne whole yéeres Rustandus the Popes Legate exacted intolerable great paimentes of the Cleregie of Englande in a Synode holden in London as Matthias saith Per scripta Papae plena iniurijs iniquitate quae possent patientissimum cor virulenter sauciare Al this he did by the Authorite of the Popes Letters ful of iniurie and iniquitie Whiche were hable moste cruellie to wounde any harte were it neuer so patiente The Bishoppes of London VVorcester answeared the Popes Legate that thei would rather lese theire liues then they woulde geeue theire consente to so open iniurie and seruitude intolerable oppression of the Churche The Kinge had entred into an Obligation to paie vnto the Pope tvvoo hundred thousande Markes bisides other fiftie thousande pounde sterlinge For paiement whereof the Bishop of Herforde beinge then the Popes Agente had bounde the Bishoppes of Englande before thei were ware Sutche like pretie gnattes your Pope can straine if Kinges and Princes wil geue him leaue Ioh innes Sarisburiensis otherwise called Rupertus Carnotensis in the familiare talke that he had with Pope Adriane 4. saide thus vnto him Ipse Romanus Pontifex omnibus ferè est intolerabils Laeâ—atur spolijs Ecclesiarum quaestum omnem reputat pietatem Prouinciarum diripit spolia acsi Thesauros Croesi
to Lawe in that behalfe made allowed neither by Parlament nor by Proclamation nor agreed vpon by the Cleregie in Publike and lawful Synode This packinge becommeth you it becommeth not the vpright Professours of the Truthe Wherefore your vnlawful Booke as it is so it maye be called an Inuectiue or rather a Famous Libel and sclaunderous VVrite as that whiche seemeth to haue benne made in a corner and cast abroade in the streetes the Authours whereof the Ciuil Lawe punis heth sharpely The B. of Sarisburie Howe far foorth these examples maye serue vs wée remit the iudgement thereof to the discrete Christian Reader It is not yenough thus to crie out Impieties and Heresies M. Hardinges bare Woorde in this behalfe is not sufficient to warrant an euidence Certainely emonge other greate comfortes that wee haue in Goddes mercies this is one and not the leaste that touchinge the Innocencie and right of out cause wée maye saye to you as Christe saide to the Phariseis Wee haue not the Diuel but wee glorifie our Father Or as S. Paule saide vnto Festus Wee are not madde M. Hardinge as ye reporte of vs but wee viter vnto you the Woordes of Truthe and sobrietie But this is a piteous faulte The names of al the Bishoppes Deanes Acchedeacons Personnes Vicares and Curates of England are not sette to our Apologie It is directed neither to the Emperour nor to the Pope nor to the Councel Neither is it Printed with Priuilege of the Prince This laste clause is a manifest Vntruthe and maye easily be reproued by the Printer Hereof ye conclude It is a sclaunderous Libel and was written vnder a Hedge and as you saye in Hucker Mucker Firste were it graunted that al ye saye of Hilarie Melito Iustinus Tertullian and Apollonius were true Yet muste it néedes folowe that al Bookes that are not Subscribed with the Authours names were written in a corner Firste to beginne with the Scriptures tel vs M. Hardinge who wrote the Bookes of Genesis of Exodus of Leuiticus of Numeri of DeuteronomiuÌ„ of Ioâ—ue of the Iudges of the Kinges of the Chronicles of Iob c. Who inrote these Bookes I saye Who authorized them Who Subscribed his name Who set to his Sâ—ale The Booke of Wisedome by some is Fathered vpon Philo by some vpoÌ„ Salomon The Epistle vnto the Hebrewes some saye was written by S. Paule Some by Clemens Some by Barnabas Some by some other so are wee vncertaine of the Authours name S. Marke S. Luke S. Iohn neuer once named them selues in their Gospels The Apostles Crede the Canons of the Apostles by what names are they Subscribed Howe are they authorized To what Pope to what Emperour were they offered To leaue others the Auncient Doctours of the Churche whiche as you knowe are often misnamed Ambrose for Augustine Gréeke for Latine Newe for Olde your Doctour of Doctours the fairest flower and croppe of your garlande Gratianus is so wel knowen by his name that wise menne can not wel tel What name to geue him Erasmus saithe of him thus Quisquis fuit siue Gratianus siue Crassianus What so euer name wee may geue him be it Gratianus or Crassianus And againe he saithe Eruditi negant illam Gratiani nescio cuius congeriem vlla vnquam Publica Ecclesiae authoritate fuisse comprobatam The learned saye that Gratians Collection or heape of maters was neuer allowed by any Publique Authoritie of the Churche And againe Non constat vllis argumentis quis fuerit Gratianus quo tempore opus suum exhibuerit cuius Pontificis cuius Concilij fuerit Authoritate comprobatum It cannot appeare by any tokens of recorde neither what this Gratian was nor at what time he offered vp his Booke nor what Councel nor what Pope allowed it Who subscribed the late Councel of Colaine Who subscribed the Booke not longe sithence sette abroade vnder the name of the Churche of Colaine and named Antididagma To be shorte who subscribed your owne late Booke intituled the Apologie of Priuate Masse Where were they written Where were they Subscribed By what authoritie and vnder what names were they allowed I wil saye nothinge of your late Famouse Volume bearinge the name of Marcus Antonius Constantius This Booke as you see hathe three greate names Notwithstandinge the Authour him selfe had but twoo and yet not one of al these three What M. Hardinge would you make your Brethren beleue that al these be but sclaunderous Writes diuised onely in Hucker Mucker and vnder a Hedge The Decree the Apostles made in the fiftenthe Chapter of the Actes it appeareth not it was so curiously subscribed with al theire names The Protestation of the Bohemiens in the Councel of Basile the Confession of the Churches of Geneua Heluetia for ought that I knowe haue no sutche Publique Subscriptions Neither is it necessarie nor commonly vsed to ioyne Priuate mennes names to Publique maters neither in so mightie ample a Realme vpon al incident occasions is it so easy to be donne Briefely our Apologie is coÌ„firmed by as many names as the highe Courte of Parlamente of England is confirmed Neither was the same conceiued in so darke a corner as M. Hardinge imagineth For it was afterwarde imprinted in Latine at Parise and hathe henne fithence Translated into the Frenche the Italian the Duche and the Spanishe tongues and hathe benne sente and borne abroade into France Flaunders Germanie Spaine Poole Hungarie Denmarke Sueucland Scotland Italie Naples and Rome it selfe to the iudgemente and trial of the whole Churche of God Yea it was Readde and sharply considered in your late Couente at Trident greate threates made there that it should be answeared and the mater by twoo Notable learned Bishoppes taken in hande the one a Spaniarde the other an Italian Which twoo notwithstandinge these fiue whole yéeres haue yet donne nothinge nor I belèeue intende any thinge to doo In deede certaine of your Brethren haue benne often gnawinge at it but sutche as care nothinge nor is cared what they write But if names be so necessarie wee haue the names of the whole Cleregie of Englande to confirme the Faithe of our Doctrine and your name M. Hardinge as you can wel remember emongst the reste onlesse as ye haue already denied your Faithe so ye wil nowe also denie your name To conclude it is greatter modestie to publishe our owne Booke without Name then as you doo to publishe other mennes Bookes in your owne Names For in deede M. Hardinge the Bookes ye lende so thicke ouer are not yours Ye are but Translatours ye are no Authours Yf euery birde shoulde fetche againe his owne Feathers alas your poore Chickens woulde die for colde But you saye Wee offered not our Booke to the Pope No neither ought wée so to doo He is not our Bishop He is not our Iudge Wee maye saye vnto him as the Emperour Constantius saide sometime to Pope Liberius Quoia es tu paâ—s Orbis
Pope Bonifacius and that Kinge that if he did not onely excommunicate him but also offered gifte of his Kingedome to Albert the Emperour as Platina your Authour herein writeth he maie seeme therein to haue done not altogeather so euill as ye pretende For as bothe AEmilius and Platine doo witnesse the cause of their fallinge out was that whereas the Pope being first sued vnto by Cassanus a Christian Prince and a greate Conquerour in the Easte to ioine with him for the recouery of the Holy lande sente the Bishop of Apamea to the Frenche Kinge for his necessary aide in that so common a quarell of al Christendome he beinge offended either that the sute was not firste made to him either for that the saide Bishop had done his Ambassade with she we of more Auctoritie then the Kinge thought it became him or vpon some other priuate grudge did not onely vtterly refuse to sende any healpe towarde the voiage but also contemptuously beside common order and cruelly committed the Popes Legate to Prison and there kepte him vntill suche time as through the Popes interdict the Kinge was compelled to set him at libertie Nowe of geuinge awaie his Kingedome this chiefe Frenche Historiographer maketh no mention And if the Pope so did why maie he not seme to haue done it rather to feare him and to reclaime his minde from disobedience Verely Platina writinge it declareth howe before the Pope proceded to that extremitie the Frenche Kinge did what in him laie to withdrawe the people of Fraunce from the obedience of the Churche and See Apostolike The B. of Sarisburie Here M. Hardinge ye stammer in your tale and knowe not wel what to saie If the Pope gaue awaie the Kingedome of France from the Prince he did it ye saie to the intent to feare him A prety diuise to fraie a Kinge to pulle the Crowne Emperial from his heade Firste this Pope Bonifacius is he of whom it was saide Intrauit vt Vulpes Regnauit vt Lupus Mortuus est vt Canis He entred into the Popedome as a Foxe He reigned as a Woulfe he died in prison as a Dogge In Solemne Procession he wente attired with the Crovvne Emperial and Robe of Maiestie as an Emperoure and commaunded the Naked svverde to be borne before him In the Storie of his Life ioined with his owne Booke named Sextus Bonifacij 8. it is written thus Moritur hoc modo Bonifacius qui Imperatoribus Regibus Principibus Nationibus Populis terrorem potiùs quà m Religionem inijcere conabatur Thus died Pope Bonifacius a man that sought more to strike terroure into Emperours Kinges Princes People and Nations then true Religion This Bonifacius saithe Sabellicus sente to the Frenche Kinge for monie as he pretended towardes the recouerie of Hierusalem The Bishop of Apamea beinge his Legate in that behalfe vttered certaine greate woordes in the presence of the Kinge and threatened him onlesse he woulde graunte it The Kinge not quietly bearinge sutche presumptuous boldenesse commaunded the Apostolique Legate vnto warde This iniurie so inflamed the Popes choler that immediately he sente the Archebishop of Narbon to the Kinge to require him to set his Legate at libertie otherwise to tel him that for his wickednesse the righte of his Kingedome was fallen to the Churche of Rome Thus Sabellicus in fauoure of the Pope thought it good somewhat to shadowe the mater But others thereof haue written thus Bonifacius 8. mandat Regi se esse Dominum in Spiritualibus temporalibus in vniuerso Mundo Vtque Rex recognoscat Regnum Franciae à se Contrarium enim sentire tenere Haereticum esse Bonifacius 8. sente vnto the Frenche Kinge and tolde him that he was Lorde bothe in Spiritual and also in Temporal maters throughout the worlde and therefore that the Kinge shoulde holde his Kingedome at his hande For otherwise to thinke and holde he saide it was Heresie This is it that in the name of the Pope is noted in your Glose Quicunque praeceptis nostris non obedierit peccatum Idololatriae Paganitatis incurrit Who so euer obeieth not our commaundementes falleth into the Sinne of Idolatrie and Infidelitie Hereof Vrspergensis writeth thus Habes Roma quod sitisti decanta Canticum quia per malitiam non per Religionem orbem vicisti O Rome thou haste nowe that thou haste so longe thirsted after Nowe singe menly For by thy malice not by Religion thou haste conquered the worlde The Kinge beinge moued herewith commaunded that none of his Cleregie shoulde comme to the Popes Councel He openly burnte the Popes vvrites He commaunded the Popes Legate to departe out of his Realme He forebade that any monie shoulde be made thence to the Pope He gaue out Proclamations that none of his Subiectes shoulde goe to Rome And in the Synode at Parise he charged the Pope with Pride Ambition Murder Simonie and Heresie Thus mutche of the dealinge of the Crowne of France vnto a stranger that is to saie of the Faithe and Reuerence that the Pope beareth to Kinges and Princes Here folowed sommewhat of the spoilinge of the Duke of Sauoie and of the alteringe of the state of Florence whiche thinges I thought it beste to passe ouer as not woorthy of any Answeare The Apologie Cap. 5. Diuision 4. Wee are accloied with Examples in this behalfe and it should be very tedious to reckē vp al the notorious practises of the Bishoppes of Rome But of whiche side were they I beseche you that poisoned Henrie the Emperoure euen in the receiuinge of the Sacramente Whiche poisoned Victor the Pope euen in the receiuinge of the Chalice Whiche poisoned our Kinge Iohn Kinge of England in a Drinkinge Cuppe Whoe so euer at least they were and of what secte so euer I am sure they were neither Lutherans nor Zvvinglians M. Hardinge The Findes of Hell were not yet let loose that begate Lutherans Zwinglians and Caluinistes And hereof we vnderstande the youthe of your Churche whiche hauinge diuided it selfe from the olde and Catholike Churche is no other but the malignante Churche and Synagoge of Satan To answeare your demaundes VVho so euer they were that poisoned these greate personages if they were poisoned at all good men were they not neither the doers nor the counsailours Henry of Luxenburg it was who was poisoned by reporte VVhome your Latine Booke printed amonge the Huguenots calleth Henry the seuenth M. Doctor Haddon in his answeare to Osorius accompteth him the fourthe in bothe your Englishe translations that I haue seene he is called onely Henry As he laide siege to the Citie of Florence and had now brought the Citizens to despaire of their safetie when manly courage might not serue they betooke them to cowardly malice Firste they poysoned as it is saide the minde of a frier Dominican with Golde that afterwarde he shoulde aduentere to poison the Emperours body with Venime Paulus Aemilius saith that
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
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
Gospell to knowe thee God alone and whom thou haste sente Iesus Christe So farre as God lightneth our vnderstandinge with the Supernaturall light of his grace this muche wee know For which Peter the Sonne of Iona was accompted blessed of Christe the same we sinne full Papistes through Gods grace also knowe and confesse The Commaundementes of God we knowe what is good what is euill whiche be sinnes whiche be Vertues what is to be folowed what is to be shunned so farre as is behoofull we be not ignorant VVhat is the darkenesse then for whiche ye would needes be gonne from vs And what is that woorthy knowledge ye haue wonne by your departure Tell vs that we maie bte the Bookes and goe to scoole with you Truly without ye haue some hidden and secrete knowledge which ye haue not vttered to the worlde hitherto as we beleue ye haue not beinge suche boasters as ye are we see litle cause ye should twite vs of ignorance and bragge of your owne knowledge This we see full well they that runne away from vs to your side be they Monkes or Friers Tinkers or Tapsters Coblers or Bodgers white or blacke by and by in your Synagoges they be great Rabbins And ye the superintendentes admitte them to be your Ministers and Preachers of the woorde and tell them they can doo well and they beleue no lesse themselues But the people take them for suche as they knewe them before they tooke suche degree and many times for their good behauiour they foregete their Holy Ministerie and Christen them by their common name whiche was not geuen them at the Fonte Yet all this proueth not either our ignorance or your maruelous and rare knowledge Neither shall ye euer be able to proue to any man of learninge and iudgement that in any liberall sciences or righte knowledge of the Scriptures ye are comparable to the learned menne of the Catholike Churche Though about fifty yeeres paste and vpwarde for a space the studies of eloquence and of tonges were intermitted yet then and before those times was there no smal number of men who had profounde knowledge of all good Artes and specially of the Holy Letters I reporte me to Thomas VValden who very learnedly confuted the Heresies of your greate Graundfather Iohn VVicklef to Alcuinus in the great Charles time to Beda before that all three English men to Anselme and Lanckfrancke Bishops of Englande though strangers borne to S. Thomas of Aquine S. Bernarde Rupertus and hundreds moe whiche here is no place to recken VVere not they by confession of all greate Clerkes doo not the beste learned of our time in obscure matters fetche light of them To saie the Truthe in comparison of their cleare light your ill sauoringe snoffes maie scantly seeme to yeelde a darke smoke Many talke of your painted sheath who were they learned in dede woulde soone perceiue neither that to be very freshe and gaie for as for your sworde what rusty and beggerly met all it is the wiser parte of the worlde seeth Therefore ye shall do well Syrs to speake no more of the darkenesse and ignorance of the Catholike Churche and to boast lesse of your greate cunninge and knowledge The B. of Sarisburie Your heade was very idle M. Hardinge when it coulde so easily yeelde vs sutche idle talke If yée thinke it in no case to be lawful to departe from them what so euer thei be that beare the shewe and countenance of the Churche then muste yée néedes condemne the Apostles and Prophetes and moste specially Christe him selfe But let vs consider from what companie wée are departed So maie the causes of our departure the better appeare For the Pope him selfe saithe not nay but vpon iuste considerations any Churche maie leaue the Churche of Rome His owne woordes be these Nulli agere licet sine discretione Iustitiae contra Disciplinam Romanae Ecclesiae VVithout discretion of Justice it is lawful for no man to doo any thinge contrarie to the order of the Churche of Rome By this the Popes owne Decree vvith discretion of Iustice it is lawfull to doo contrarie to the Orders of the Churche of Rome But for a shorte and general viewe of that whole Churche in this behalfe S. Bernarde saithe thus Parum est nostris Pastoribus quòd non seruant nos nisi perdant Non parcunt suis qui non parcunt sibi Perimentes pariter Pereuntes It is not sufficient for our Bishoppes that they saue vs not onlesse they also doo destroie vs Sparinge not them selues they spare not their people They doo bothe perishe them selues and kille others Againe he saithe Non custodiunt hoc tempore Sponsam sed perdunt Non custodiunt Gregem Domini sed mactant deuorant They keepe not this daie the Spouse of God that is his Churche but they destroie her They keepe not this Flocke but they kille and deuoure He that writeth Paralipomena Vrspergensis in the storie of the Councel of Constance saithe thus Spiritum extinguebant Prophetias aspernabantur Christum in Membris suis persequebantur Eratque planè Persequutrix Ecclesia They oppressed the Sprite of God they defied the Voices of the Prophetes they persequuted Christe in his Members And in deede the Churche was geeuen to woorke persequution Aeneas Siluius that afterwarde was Pope Pius 2. saithe Refriguit Charitas Fides omnis interijt Charitie is waxen colde and al Faithe is deade In the life of Pope Clemens 5. it is written thus Hic fuit Publicus Fornicator Ab eo tempore defecit omnis Disciplina Religio in Cardinalibus tres Radices vitiorum Superbia Auaritia Luxuria validissimè dominaÌ„tur This Pope was an open VVhoore maister From that time forewarde al kinde of Discipline and Religion decaied in the Cardinalles and three rootes of vices Pride Auarice and Lecherie mightily bare the swaie Antonius Marinarius at your late Chapter at Tridente saithe thus of the Churche of Rome Si Euangelica Fides nostrae vitae Regula esset re ipsa Christiani essemus Nunc Titulo Ceremonijs vocamur Christiani If the Faithe of the Gospel were a Rule vnto our life then shoulde wee be Christians in very deede As nowe by Titles and Ceremonies wee beare onely the name of Christians At the same Chapter the Bishop of Bitonto saide thus as I haue reported before Quibus turpitudinum Monstris qua sordium Collâ—ute qua Peste non sunt foedati non corrupti in Ecclesia Sancta populus Sacerdos A Sanctuario Dei incipite si vllus iam pudor si vlla pudicitia si vlla superest bene viuendi vel spes vel ratio VVith what Monsters of Filthinesse with what Vilenesse with what Pestilence be they not corrupted and defiled in the Holy Churche of Rome as wel the Prieste as the People Beginne euen with the Sanctuarie of God if there be any Shame if
owne wittes be called in question Where yée would séeme to saie that the Parlamente holden in the firste yéere of the Queenes Maiesties Reigne was no Parlamente for that your Bishoppes refused wilfully to agree vnto the Godly Lawes there concluded ye seeme therein to bewraie in your selfe somme wante of skille The wise and learned coulde soone haue tolde you that in the Parlamentes of Englande maters haue euermore vsed to passe not of necessitie by the special consente of the Archebishoppes and Bishoppes as if without them no Statute might lawfully be enacted but onely by the more parte of the voices yea although al the Archebishoppes and Bishoppes were neuer so earnestly bente againste it And Statutes so passinge in Parlamente onely by the voices of the Lordes Temporal without the consente and agreemente of the Lordes Spiritual haue neuerthelesse alwaies benne confirmed and ratified by the Real assente of the Prince and haue benne enacted published vnder the names of the Lordes Spiritual and Temporal Reade the Statutes of Kinge Idwarde the Firste There shal yee finde that in a Parlamente solemnely holden by him at S. Edmundes Burie the Archebishoppes and Bishoppes were quite shutte foorthe And yet the Parlamente helde on good and wholesome Lawes were there enacted the departinge or absence or malice of the Lordes Spiritual notwithstandinge In the Recordes thereof it is written thus Habito Rex cum suis Baronibus Parlamento Clero excuso Statutum est c. The Kinge keepinge the Parlamente with his Barons the Cleregie that is to saie the Archebishoppes Bishoppes beinge shutte foorthe it was enacted c. Likewise In Prouisione de Martona in the time of Kinge Henry the thirde whereas mater was moued of Bastardie touchinge the Legitimation of Bastardes borne before Marriage the Statute paste wholy with the Lordes Temporal whether the Lordes Spiritual woulde or no Yea and that contrarie to the expresse Decrees and Canons of the Churche of Rome The like hereof as I am enfourmed maie be founde Richardi 2. An. 11. Ca. 3. How be it in these cases I must confesse I walke sommewhat without my compasse Touchinge the Iudgemente hereof I referre mee selfe wholy vnto the Learned Further whereas ye calle the Doctrine of Christe that now by Goddes great Mercie and to your greate griefe is Vniuersally and freely Preached a Parlamente Religion and a Parlamente Gospel for sutche sobrietie becommeth you wel and maie stande you in steede when learninge faileth yee mighte haue remembred that Christe him selfe at the beginninge was Vniuersally receiued and honoured through this Realme by assente of Parlamente and further that without Parlamente your Pope him selfe was neuer receiued no not in the laie time of Ouéene Marie Yea euen then his Holinesse was clogged with Parlamente Conditions that what so euer had benne determined in Parlamente and was not repealed were it neuer so contrarie to his wil and Canons should remaine stil inuiolable and stande in force Otherwise his Holinesse had gonne home againe Sutche M. Hardinge is the Authoritie of a Parlamente Verily if Parlamentes of Realmes be no Parlamentes then wil your Pope be no Pope Therefore with like Sabrietie grauitie of speache yee mighte haue saide Oure Fathers in olde times had a Parlamente Christe And your late Fathers and Brethren had a Parlamente Faithe a Parlamente Masse and a Parlamente Pope Neither is it so strange a mater to see Ecclesiastical Causes debated in Parlamente Reade the Lawes of Kinge Inas Kinge Elfrede Kinge Edvvarde Kinge Ethelstane Kinge Edmunde Kinge Edgare Kinge Canute And ye shal finde that our godly Forefathers the Princes and Peeres of this Realme neuer vouchesaued to entreate of maters of Peace or Warre or otherwise touchinge the Common state before al controuersies of Religion and Causes Ecclesiastical had benne concluded Kinge Canute in his Parlamente holden at Winchester vpon Christemasse daie after sundrie Lawes and Orders made Touchinge the Faithe the keepinge of Holy Daies Publique Praiers learninge of the Lordes Praier Receiuinge of the Communion thrise in the yeere the manner and fourme of Baptisme Fastinge and other like maters of Religion in the ende thereof saithe thus I am sequitur Institutio legum Saecularium Now foloweth an order for Temporal Lavves Thus wee see that the godly Catholique Princes in Olde times thought it their duetie before al other affaires of the Common Weale firste to determine maters of Religion and that euen by the Parlamentes of this Realme In a Parlamente holden by Kinge William the Conqueroure it is written thus Rex quia Vicarius Summi Regis est ad hoc constituitur vt Regnum populum Domini super omnia Sanctam Ecclesiam Regar defendat c. The Kinge for as mutche as he is the Vicare of the Highest Kinge is therefore appointed to this pourpose that he shoulde Rule and defende the Kingedome and People of the Lorde aboue al thinges the Holy Churche c. Hereby it appeareth that Kinges and Princes are specially and of pourpose appointed by God not onely to defende but also to Gouerne and Rule the Holy Churche How he it wee geue God thankes for the same that is and truste that for his owne names sake he wil confirme that he hath begonne The hartes of Princes and Determinations of Parlamentes are in his hande If any thinge wante the Arme of the Lorde is not shortened He is hable to supplie the same Yee magnifie mutche your late Chapter of Tridente whiche you woulde so faine haue called a General Councel with so many Nations so many Bishoppes so many yeeres of Consultation Yet notwithstandinge of al these so many and so many Nations and Countries if it maie please you to sit downe to take the accoumpte yee shal finde there were onely poore fourtie Bishoppes and certaine of the same as Richarde Pates the Bishop of VVoorcester and Blinde sir Roberte the Archebishop of Armach that onely had the bare titles of Bishoprikes and in deede were no Bishoppes Twoo others of your saide so many and so Notable Learned Holy Bishoppes beinge at your saide woorthy CouÌ„cel were euen there killed in Aduouterie yâ— one striken downe with a Clubbe the other taken in the manoure by the Husbande hanged by the necke out of a greate Lucane windowe into the streete For these and other causes Henry the Frenche â—nge openly by his Embassadoure protested againste the same Councel in the presence of al your so many and so many Bishoppes there and saide It vvas not a Councel General but a Priuate Couente or Assemblie of a fevve certaine people summoned togeather for gaines sake Now whereas it hath pleased you as wel here as els where to sporte your selfe with Superintendentes and Superintendentshippes and to refreashe your wittes with so vaine a fansie of your owne if yee had benne so deepely traueiled in the Doctoures Nevve or Olde as ye beare vs in
to see peace and concorde in the Churche of God VVho liste to reade the Epistles of Pope Leo to Pulâ—â—eria the Emperesse to Martian himselfe to Theodosius to Flauianus Archebishop of Constanâ—â—nople to the Synode firste assembled at Ephesus afterwarde for certaine causes at Chalcedon in the same Epistles he may see bothe the cause of the councell and what conference was had thereof with the saide Leo Bishop of Rome who sente firste to Ephesus Iulianus a Bishop Renatus a Prieste and Hilarius a Deacon and afterwarde to Chalcedon Paschasinus and Lucentius Bishoppes and Bonifacius a Prieste to represente hius personne In one of the saide Epistles written to the Seconde Synode at Ephesus Leo saithe thus Religiosissima Clementissimi principis Fides c. The moste religious Faithe of our moste element Prince knowinge it to perteine chiefely to his reâ—me if within the Catholike Churche no branche of errour springe hath deferred this reuerence to Gods ordinaunces as to vse the auctoritie of the see Apostolike to achieue the effect of a Holy purpose as though he were desirous by the moste blessed Peter himselfe that to be declared whiche in his confession was praised By whiche woordes It is plaine that in matters of Religion the Emperoure proceeded not vpon his owne Head but was directed by the See of Peter VVhat shal I saie more If the Emperoure first Christened the Pope let the Emperour be superiour in thinges to Godward But if the Pope Christened the Emperour as Syluester did Constantine let the spirituall Father in that degree of rule be aboue the spirituall Childe The B. of Sarisburie No man coulde vtter so many Vntruthes togeather with sutche assiance without somme cunninge Firste M. Hardinge yée beare vs in hande that the Emperours of the Worlde in those daies summoned Councelles not by their owne Authoritie but by the Authoritie Warrante of the Pope As if the Popes Authoritie at that time had benne many degrees aboue the Emperoure Notwithstandinge Pope Pius 2. as you knowe saithe thus Ante Nicenam Synodum vnusquisque sibi vixit paruus respectus ad Romanam Ecclesiam habebatur Before the Councel of Nice eche Bishop liued seuerally to him selfe and little regarde was there then had to the Churche of Rome Pope Innocentius complaineth that he had not Authoritie sufficient to force Pelagius beinge but one man to comme before him mutche lesse had he Authoritie sufficient to commaunde calle the whole worlde Pope Leo bothe was an humble suiter himselfe vnto yâ— Emperoure Martianus that it would please his Maiestie to commaunde a Councel and also entreated other Bishoppes to promote the cause Thus he writeth Humiliter ac sapienter exposcite vt Petâ—tiom nostrae qua Plenariam indici Synodum postulamus Clementissimus Imperator dignetur annuere Make suite with discrete and humble Praier that our moste Gracious Emperoure woulde vouchesaue to graunte oure requeste in that wee haue desired a General Councel It is not likely that Pope Leo woulde thus haue written if his owne Authoritie had benne sufficiente Naie it is the more vnlikely that the Emperoure shoulde herein at any time vse the Authoritie of the Pope for that the Pope him selfe was neuer hable to summone Bishoppes as hereafter it shal appeare but onely by the Authoritie of the Emperoure Pope Damasus commaunded the Bishoppes of the Easte to comme to Rome How be it not in his owne name for that had benne no warrante but by the Emperours special letters Eusebius saith thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exemplar Regiarum Literarum quibus iubet Romae Episcoporum Concilium celebrari This is a Copie of the Emperours VVrite whereby he commaunded a Councel to be keapte In Rome As for the Pope notwithstandinge al his Vniuersal Povver he was commaunded by the Emperours Summone to be presente at Councelles as wel as others In the Councel of Chalcedon it is written thus Eodem tenore à Pijssimis Christianissimis Imperatoribus Sanctissimus noster Papa Romanae Ecclesiae praepositus Leo vocatus est By order of the same VVrite Oure moste Holy Pope Leo ruler of the Churche of Rome was called to the Councel by the moste Godly and moste Christian Emperours Sozomenus saithe Constantinus scripsit ad omnes Praesides Ecclesiarum vt ad diem adessent Ad Episcopos Apostolicarum Sedium Ad Macarium Hierosoly mitanum ad Iulium Romanum c. The Emperoure Constantinus sente out his Letters vnto al the Rulers of the Churches that they should meete al at Nice vpon a daâ—e vnto the Bishoppes of the Apostolike Sees vnto Macarius yâ— Bishop of Hierusalem and vnto Iulius the Bishop of Rome c. But sulius excused his absence because of his age Otherwise of Obedience and Dewtie towardes the Emperoure he was as mutche bounde to haue made his appearance there as the reste of his Brethren Yee saie If the Emperoure shoulde haue summoned the Councel by his owne Authoritie then the Bishoppes of Persia and Scotlande whiche Countries were not then vnder the Obedience of the Romaine Empiere woulde not haue appeared vpon the Summone and so had it benne no General Councel This cauil wanteth bothe truthe and sauoure For proufe whereof I wil bringe foorthe your selfe M. Hardinge to reprooue your selfe Yée should not so soone haue foregotten your owne Decree specially conceiued and published in this selfe same Booke Thus you saie these be your owne woordes A Councel is not accoumpted General bicause Bishoppes of al Countries vnder Heauen be assembled but bicause many be assembled and al be lawfully called Otherwise your Late Chapter of Tridente with your woorthy number of Fourtie Prelates whereof certaine were onely Maie Bishoppes otherwise by you called Nullatenses coulde neuer haue benne a General Councel Certainely it cannot appeare that there was any Bishop either of Scotlande or of Englande then called Britaine at any of the firste foure Councelles either at Nice or at Ephesus or at Constantinople or at Chalcedon Yet are these Councelles neuerthelesse called General Touchinge the reste the Emperoure was then the onely Monarke of the worlde and as Chrysostome calleth him Summitas Caput omnium super terram hominum The Toppe and Heade of al menne in the worlde No doubte who so euer woulde then haue refused the Emperours Summone mutche more woulde he haue refused the Summone of the Pope To qualiâ—â—e the mater yée sate the Emperoure did these thinges although not by the Popes vvarrante yet at thâ— leaste by the Popes Consente and neuer otherwise Here likewise is an other Vntruthe For the Emperoure commaunded Councelles bothe when he woulde and whither he would whether the Pope woulde or no many times without any manner of regarde had to his pleasure Pope Leo wrote thus vnto the Emperoure Theodosius Omnes nostrae Ecclesiae Omnes Mansueâ—udini Vestrae cum gemitibus Lachrymis supplicant Sacerdâ—â—es vt Generalem Synodum iubeatis intra Italiam
harde mater for your Pope out of his owne garde to make sutche Patriarkes yenough one for Hierusalem an other for Constantinople an other for Alexandria an other for Antioche an other for Sidon an other for Tyrus and I marueile if there be not somme Patriarke one or other for Sodome and Gomorre These poore Holy and Hongry Fathers are contented at al times to yelde theire submissions and to sette theire handes to what so euer they shal be required and in the names of those Countries that they scareely ouer hearde of to confesse the Pope their maister to be al more then al. With sutche daine shewes and visaâ—des it pleaseth you to smoothe the worlde It yee doubte hereof yée maie easily finde that one Augustinus de Roma in your late Councel of BauÌ„le hare the name of the Archebishop of Nazareth in lurie Likewise that one Petrus Paludensis a poore Fréere Obsernante not long sithence bare the name of the Patriarke of Hierusalem But what néede moe Examples Your own Ceremoniarie of Rome telleth you thus Consucueruni Autiqui ponere Patriarchas quatuor Ecclesiarum Principalium inter Episcopos Cardinales mixtim Nostro tempore ponuntur immediatè post Cardinales Sunt enim quodammodo ' Titulares They were woonte in olde times to place the Patriarkes of the foure Principal Churches togeather with the Cardinal Bishoppes one with an other But nowe adaies they are placed nexte beneathe al the Cardinalles For in a manner they haue nowe nothinge els but the names of Patriarkes It is moste certaine that the Christian Patriarkes and Bishoppes of those Countries wil neither Communicate with the Pope either in Sacramentes or in Praiers nor any wise yéeld to his Authoritie nor geue any manner of honoure or reuerence to his personne nomore then to Machomete or Antichrist as I haue sufficiently shewed before Touchinge the Number of Bishoppes presente at your Former Assemblie at Tridente I referre mee selfe to the Recordes of the same If yée finde there more then Fourtie Bishoppes I am coÌ„tent to lose my credite And yet of the same number Blinde sir Roberte of Scotland as I haue said before M. Pates of England were seely poore Bishoppes God knoweth endewed onely with bare names without Bishoprikes In your later Assemblie twoo of your Holy Fathers were staine there presently in Aduouterie By meane of whiche misfortune your number by so mutche was abated These be the greate woorthies of the worlde These Cornelius Bitontinus one of the same Companie calleth the Starres of the Churches and the Mighty Armie of Goddes Angelles These haue power to determine maters that thei neuer vnderstoode by Authoritie onely but not by knowledge Alphonsus de Castro as I haue shewed you before saithe thus It is certaine that somme Popes be so voide of Learninge that they vnderstande not the Grammare Rules Erasmus speakinge of sundrie the greate Learned of your side saithe thus Sibi videntur Semidei miro supercilio prae se despicientes Grammaticos Qui si Grammaticae litassent non ad hunc modum se pueris deridendos propinarent They thinke them selues halfe Goddes and with high lookes thei despise poore Grammariens But if they had wel Learned their Grammare thei woulde not offer sutche occasions that children and babes should scorne at theire folie Concerninge the whole mater your Doctours of Sorbona in Parise haue concluded thus Vt Concilium legitimè congregetur sufficit quo'd solennitas forma luris solenniter sit seruata Quia si quis trahere velit hoc in disputationem vtrùm Praelati qui ibi sedent habeant Rectam Intentionem vtrùm sint Docti vtrùm habeant Scientiam Sacrarum Literarum animum obediendi Sanae Doctrinae esset processus in infinitum That the Councel be lawfully assembled it is sufficient that yâ— Solemnitie and fourme of Lawe be solemnely obserued For if a man would caste doubtes whether the Bishoppes that sitte in Councel haue a good Meaninge and whether they be Learned and whether they be skilful in the Scriptures and whether they haue a minde to obeie sounde Doctrine or no then wee should neuer make an ende These be they M. Hardinge to whom yée woulde haue vs to géeue care what so euer thei saie euen as to the Secretaries of the Holy Ghoste But S. Augustine saithe Ecclesiae inter nos agitur causa non mea Ecclesia in nullo homine spem ponere à suo didicit Redemptore It is the Churches cause that wee talke of it is not mine The Churche hath learned of her Redeemer to put no truste in any man The Apologie Cap. 18. Diuision 1. How so euer it bee the truthe of the Gospel of Iesus Christe dependeth not vpon Councelles nor as S. Paule saithe vpon the Iudgementes of Mortal Creatures And if they whiche ought to be careful for Goddes Churche wil not be wife but slacke their duetie and harden their hartes againste God and his Christe goeinge on stil to peruerte the right waies of the Lorde God wil stirre vp the very stones make children and babes cunninge that there maie euer be somme to confute these mennes lies The B. of Sarisburie Hereto M. Hardinge answeareth nothinge els but thus The Councel is the Schoole of Truthe The Bishoppes cannot foreslowe their dueties The Churche of Rome cannot erre Whiche tales wee haue so often and not without wearinesse hearde already Petrus de Palude emongest other your Doctours saithe Non est credendum Ecclesiam Romanam errasse à Fide Ipsa enim potest è contrario cum Christo dicere Ego Testimonium perhibeo de meipsa Testimonium meum verum est No man maie beleue that the Churche of Rome maie erre from the Faithe Contrarywise that Churche maie saie with Christe I beare vvitnesse of mee selfe And my vvitnesse is iuste and true Therefore so longe as the Churche of Rome can speake for her selfe there is no doubte but al is wel The Apologie Cap. 18. Diuision 2. For God is able not onely without Councelles but also wil the Councelles nil the Councelles to maintaine and anaunce his owne Kingedome Ful many be the thoughtes of mans harr saith Salomon but the Counsel of the Lorde abideth stedfast There is no vvisedome there is no knovvledge there is no counsel against the Lorde Thinges endure not saithe Hilarius that be set vp vvith mannes vvorkemanship By an other manner of meanes muste the Churche of God be buiided and preserued For that Churche is grounded vpon the Fundation of the Apostles and Prophetes and is holden faste togeather by one corner stone vvhiche is Christe Iesus M. Hardinge VVhere ye saie that by an other manner of meanes the Churche of God must be builded and preserued shewe vs what other meanes they are and we must saie ye are very cunninge men who correct I will not saie Magnificat but Christes owne ordinaunce for gouernemente of his Churche who hath ordeined Apostles
that falleth out bitweene vs VVhether any one of al the Anciente Learned Fathers c. euer saide your Priuate Masse c. This is it that is denied If yee proue not this what so euer ye proue yee proue nothinge Bringe out somme Learned Father shewe somme Catholique Doctoure keepe them no lenger foorthe comminge The worlde looketh yee shoulde deale plainely Denie nomore the manifeste Truthe auouche nomore the open Falsehedde Let there be somme probabilitie and likelihoode in your saieinges Leaue your immoderate and vncourteous talkes They are tokens of stomake and not of Learninge Therein yee haue deserued the honoure aboue al others In sutche kinde of Eloquence noman can matche you but your selfe A good cause mighte haue benne pleaded with better woordes The more vntemperate and firy yee shewe your selfe without cause the more in the ende wil appeare your folie If yee haue hitherto taken any pleasure in speakinge il at my hande by hearinge il yee shal not lose it If yee bringe vs moe Fables of your Pardonnes and Purgatories If yee feede vs as yee haue donne with Vntruthes If yee depraue the Scriptures If yee falsifie the Doctoures If yee Conclude without Premisses If yee place your Antecedente at Rome and your Consequente at Louaine If yee stuffe so mutche paper and blotte so many leaues and shewe vs nothinge briefely if yee write none otherwise then yee haue donne hitherto no wise man wilgreately feare your force Deceiue not the simple They are bought with price They are the people of God for whome Christe hath sheadde his Bloude Your shiftes be miserable Yee trouble your selfe as a birde the lime The more yee sturre the faster yee cleaue the longer yee striue the weaker yee are Yee cannot bridle the flowinge Seas yee cannot blinde the Sonnebeames Kicke not stil againste the spurre Geeue place vnto the Glorie of God VVil yee nil yee the Truthe wil conquere God geeue vs bothe humble hartes and the people eies to see that al fleashe maie be obediente to his wil. Amen From London 27. Octobris 1567. Iohn Sarisburie ¶ A Table of the principal maters Conteined in this Booke A ABsolutioÌ„ of madde men 139. Absolution standeth not in the vvil of the Prieste 139. The Abomination of desolation 446. Abuses in the masse confessed by Pigghius 456. Refourminge of Abuses 133. Accidentes vvithout subiecte 253. Adoration of the SacrameÌ„t 269. VVee neede no Aduocates vnto God 316. Agreement in Religion 194. Altars or Communion Tables 333. S. Ambrose refused the Emperours iudgement in Ecclesiastical causes 689. Ambition in the Cleargie the cause of greate euil 409. Anacletus fondely misconstrued by M. Hardinge 226. 227. Antichriste 446. Antichriste in the Churche of God 447. 448. Antichriste shal couÌ„terfaite Chastitie 482. Antichriste in the Temple of God and vvhat Antichriste shal be 434. Antonius learned in the Scriptures 195. VVeemen dissemblinge themselues in mens Apparrel 376. Choise of Apparrel for Religions sake 346. 347. No difference in Apparrel 346. 347 348. Superstitious holinesse in Apparrel 344 345. Ecclesiastical brauerie in Apparrel 641. The Apostles equal vvith Peter 106 107 108. The Apostles aboue Kinges and Princes 397. The Apologie authorized 17. Athenes standinge 376 â–ª 377. S. Augustines iudgement refused â—98 Augustine the Italian Monke 11. Augustine the ItaliaÌ„ MoÌ„ke aliue at the time of the vvarre 493. Augustine the Italian Monke inflamer of the vvarre ibidem Augustine the Italian monke Bishop in Englande 492. The authoritie of the Doctours and Fathers 18. 19. Pretence of Antiquitie 495. 496. B. Bacon 454. Baptisme 203. Baptisme of Infantes 150. By Biptisme vvee are vnited vnto Christe 241. VVee are partakers of Christes Body and Bloude in the Sacramente of Baptisme 271. Christe is he that Baptiseth 215. The Povver of Baptisme 217. Baptisme is the Povver of Resurrection 221. Baptisme receiued vvithout Faith 216. Beleeue them not spoken of Antichrist and his follovvers 208. To Beleeue in God 84. The recantation of Berengarius 348. The Bernates lavvful vvarre against the Duke of Sauoye 389. Binding standeth in vvilful refusing of the VVoord of God 142. Bishoppes called and conuented before the Prince 637. 638. 639. A Bishop maie not put avvaie his vvise vnder pretence of holinesse 185. Bishoppes svvorne vnto the Pope and the fourme of the Othe expressed 43. Difference bitvveene Bishop and Prieste 198. Bishoppes vvithin the Princes checke 398. A Bishop bearing ciuile office 512. Bishoppes proude and disdeigneful in olde times 409. Bishoppes no Bishoppes 117. The substance of Breade remaineth in the Sacramente 231. The Bread is the body of Christ in vvhat sense 246. 255. 257. 479. 480. The Bread of the Sacrament passeth by natural digestioÌ„ by the Iudgement of Origen 258. 261. The Bread remaineth in substance as it vvas before 247. 248. 249. 251. 252. 257. The Bread chaÌ„ged in vvhat sense 247 248. 249. The Breade not annihilate 248. The Breade hath a certaine likenesse of Christes Body 254. The Buildinge and repairinge of Goddes Churche 716. Burninge of the Scriptures 477. C. Calixtus for Anacletus 226. The Calendar of Bishops names 374. 375. Carnal libertie 335. 336. Cathechumeni or Beginners in the Faâ—the 139. Catholike in many or in fevv 93 Catholike Churche and vvhat is meant thereby 49. Ceremonies 308. S. Augustine founde faulte vvith the multitude of Ceremonies 308. 309. Ceremonies more estemed then the commaundementes of God 308. 310. Vaine Ceremonies ought to be remoued vvith al speed conuenient 309. Ceremonies haue povver to quiet the conscience and to remitte sinne 554. Diuersitie of Ceremonies 309. Vovve of Chastitie and lavvful to breake the same 168. 169. 170. Counterfaite Chastitie a marke of Antichriste 183. Chastitie the gifte of God may not be commaunded by any man 167. No one Chiefe but Christe 340. Christes humanitie in one place 85 87 88. 89. Christe and the Pope haue one place of Iudgemente 95. Christes Body neuer promised to our bodily mouth 274. To touche or to holde Christ 288 Christe the onely Pope 106. Christes Bloude not in the holy Cuppes 265. Christes Body in one place 276. 277. Christians hated sclaundered 49. To approche vnto Christe 288. To receiue or beare Christe 285. 286. The spiritual receiuing of Christs Body 348. Christes Body crusshed torne vvith teeth 349. Christes Body geeueth life 241. Christes Body in Heauen 233. Christes Body verily presente in the holy supper in vvhat sense 271. 273. 276. The Christians in Graeciae and Asia abhorre the Pope and his Cleregie 457. The Churche of Rome is departed froÌ„ the primitiue Churche of God 566. The deformities of the Churche of Rome 568. The Churche in fevve 571. The Churche knovven by Gods vvoorde 3. The Churche of Rome can neuer erre true or false 430. 436. 437. 439. 440. 444. 445. Readinge of Chapters in the Churche 552. 553. The Churche is aboue the vvorde of God 557. 558. 559. 560. The Churche of Rome can not faile 565. The miserable state of the Churche of Rome 462. 463. The
707. Faithe eateth Christe beinge absente 220. 221. Christe present by Faithe 289. Fastinge vpon any certaine daies not apointed 197. 198. Fasting vvith fleashe 197. Faithe vvithout vvoorkes is no Faithe 321. Fond Faithe is no Faithe 293. By Faithe vvee eate Christe 289. Christes death applied by Faithe 298. By Faithe vvee are incorporate vnto Christe 241. 243. Church in fevve or many 327. 328 Shifte of Figures vsed by M. Hardinge 269. A Figure is not the thing it selfe 205. Flamines and Archiflamines 121. The florishing state of Kinge Pipinus life 406. Fornication in a Priest more tolerable then mariage 366. 367. Simple Fornication vvhether it be sinne or no sinne 360. Fornication vvinked at by the Popes Canons 362. The fourme of Baptisme 203. Fourme and Substance 98. 89. Formes and accideÌ„tes 205. 231. 232. A prieste maie not be deposed for Fornication 189. Franciscus Dandalâ—s 414. Free vvil hovv free hovv bonde 13â— Perfit fulfilling of the lavv 316. 317 The fulfilling of the Lavve possible or impossible 317. G. Gerson 454. Goddes Truthe mutable 438. The credite of Goddes VVoorde hangeth on the Pope 438. The Gospel encreased of smal beginninges 34. The Gospel of Christe reproued for noueltie 490. 491. 496. The fruites of the Gospel 51. The Gospel of Christe shal not stande 22. The Gospel of Christe sclaundeÌ„rously called grosse and fleashely 32. The encrease of the Gospel 38. The Gospel in Princes Courtes 34. 35. The Authoritie of Gratian. 28. Gratian often deceiued 226. The Greekes haue neither priuate Masse nor half coÌ„munion nor Purgatorie 578. 579. 580. Guilty of the Body Bloud c. 587. 588. H. The Halfe communion vveakely proued 480. 481. M. Harding abateth fiue hundred yeeres of his reckeninge 32. M. Harding misallegeth S. Augustine 141. M. Harding fondly applieth these vvoordes of Christe The sonne of man came not to destroie but to saue 254. 255. M. Harding misconstrueth S. Augustine 61. 62. M. Hardinge mistaketh Iosua for Osee 101. Heade of the Churche 94. Henry 4. and his qualities 419. A vvomaÌ„ Head of the Church 644 Heretiques alleged Scriptures 57. 58. 59. 60. 467. Heretiques suppresse the Scriptutes 481. The Definition of Heresie 46. The note of Herersie maie not be dissembled 45. Heretiques discredite the Scriptures 488. Heretiques allege the Doctoures and Fathers 495. Heretiques accuse the Scriptures 78. 474. Popes haue benne Heretiques 612. 614. 615. 616. 617. Heretiques confound al thinges bicause they cannot discerne the Creator from the Creature 295. Ruffinus an Heretique 672. Heretiques alleged Councelles and Fathers 57. Heresie in good parte 48. 49. Heretiques vvoulde be called Catholiques 433. Heretiques holde by Tradition 199. Heretiques clothed vvith the name of the Churche 2. Condemned of Heresi vpon light occasions 46. Godly menne accused of Heresi 631. Hieremie sette ouer Kingdomes and nations in vvhat sense 399 The Higheste Prieste 526. 527. Holy Orders 96. 97. Holy Orders vvithout offices 98. The Holy Ghost is God 90. Holy VVater 21. Hosius Iudgemente of the Scriptures 468. Hosius mistaken 472. Huldericus the Bishop of Augusta 186. Husbande of one vvife and the meaninge thereof 174. Hus and Hierome of Prage 48. I. S. Iames Epistle 193. The ignorance of the Cleregie in times paste 371. Images in Churches 505. Adouring of Images 503. Images painted in vvalles 502. The blasphemous Inuocation of our Lady called by M. Hard. a spiritual daliance 313. India conuerted 37. Innocentius 3. said he vvould either lose his Triple miter or els he vvoulde pulle themperour Philips Crovvnâ— Empeperial from his heade 398. Inuocation of Sainctes 311. Dame Iohane the Pope 374. Iohannes Casa 383. Iohannes Diazius slaine by the procurement of his Brother 383 Iohannes Camoâ—ensis 618. Goddes Iudgement folovveth the Iudgement of the Priest Reproued 154. The Prieste Iudge ouer sinne 152. The Iuste man trusteth not in his ovvne righteousnese 323. The lust man sinneth and deserueth euil 321. 322. Iustification by Faith onely 74. Iustinian the Emperour deposed ij Popes 690. 691. K. The vvoorde of God is the Keie 144. 152. The Popes Keie shutteth and openeth not 143. Many Priestes haue not the Keie of Knovvledge 136. Confusion of Keies 160. Peters Kaie greater then his fellovves 161. 162. 163. The Keie of Instruction and the Keie of Correction 149. Peters Keie equal vvith the reste 162. 163. Somme Priestes haue no Keie at al. 145. Knovvledge is not the principal Keie ibidem Kinges and Emperours hold the Popes stirope and leade his horse beare his traine and cariâ— his dishe 412. Kinges maie lavvfully deale in Ecclesiastical causes 636. 645. 647. 648. 654. 655. 656. 657. 658. 659. 660. 682. 683. 684. 688. Kinges not alvvaies anointed by Bishoppes 696. King Iohn of England poisoned 409. Kinges Fosterers and Queenes Nurses of the Churche 649. L. The Lamb laide vpon the Table in vvhat sense 282. 283. Laie men after a certaine sorte be Priestes 131. They mystical Latine tongue 517 The Lambe of God is slaine in the Holy Supper in vvhat sense 286. A Laie man maie remitte Sinnes 137. Lenten faste 198. Lenten fast Lenten meates 270 God causeth his light to shine out of barbarous and despised places 391. Liga Sotularia 388. Laghtes 13. Lightes tapers in Churches 20 M. Priestes haue Married 514. Marriage letteth not Praier 172. Good causes vvhy Priestes shoulde bee set at libertie touchinge Marriage 187. 188. 189. 190. Priestes Married vvithin holy orders 175. 176. Marriage hindereth 182. The restrainte of Marriage the doctrine of Deuâ—lles 182. 183. Bishoppes and Priestes Marâ—ied 166. 167. 184. Marriage hindreth not the Bishoppes dutie 177. The Apostles doctrine touchinge Marriage 184. 185. 186. Marriage Condemned 165. Seconde Marriage is Fornication in vvhat sense 174. 175. Not lavveful to breake Priestes marriage 185. Marriage contracted after a vovve is Lavveful 459. Priestes Marriage allovved 173. Seconde Marriage coÌ„demned 166 Marriage furthereth the Bishops dutie 178. 179. 180. Marriage forbidden not fornication 182. Al the Apostles Iohn excepted vvere Married 166. 184. Better to Marrie then to burne 184. Bishoppes tvvise Married 174. A Prieste maie Marrie 171. Monkes Married 176 Priestes Marriage not forbidden 185. 186. Christes deathe applied by the Masse vvithout Faithe 297. Matrimonie chaste and pure 513. Churche in many or fevve 38. 39. Matrimonie neither good nor il 178. The cares of Matrimonie ibideÌ„ The blessed Virgin Marie Idolatrously abused by Heretiques 312. Martyrdome standeth not in the deathe but in the cause 30. The Bookes of the Machabees 193 The Masse seuen hundred yeeres in furnishinge 194. Godly menne couÌ„ted madde 80. A Prieste beinge Married ought not therefore to be refused in the ministration 513. One Masse or Communion in one daie 524. The Emperoure appointed Metropolitanes 122. Truste in Merites 77. Mediatoure of Saluation Mediatour of intercession 311. Merite and Mercie 319. 321. Miracles 37. 294. 699. Miracles vvrought by fained Christians 700. The seruantes of Christe knovven by that they vvoorke no Miracles 699. Miracles vvrought by subtile menne or by the Diuel 294. VVhether
Doctrine did Shaxtonâ— did Campegius did Bishop Audley Briefly did euer any Bishop of that See before you teache your Doctrine It is moste certaine they did not If you cannot shewe your Bishoply Petigree if you can proue no Succession then whereby holde you VVil you shewe vs the Letters Patentes of the Prince VVel may they stande you in some steede before men before God who shal cal you to accoumpt for preswninge to take the Highest office in his Churche not duely called thereto they shal serue you to no propose You know what Tertullian saithe of sutch as ye be EdaÌ„t Origines Ecclesiarum suarum c. VVe saye likewise to you M. Iewel and that we saye to you we saye to eche one of your Companions Tel vs the Original and firste springe of your Churche She we vs the Register of your Bishoppes continually succedinge one an other from the beginninge so as that firste Bishop haue some one of the Apostles or of the Apostolike men for his Authour and Predecessour For by this waye the Apostolike Churches shewe what reputation they be of As the Churche of Smyrnae telleth vs of Polycarpe by Iohn the Apostle placed there The Churche of the Romaines telleth vs of Clement ordeined by Peter S. Augustine hauinge reckened vp in order the Bishoppes of Rome to An astasius Successour to Siricius who was the Eighte and thirteth after Peter saithe that in al that Number and rolle of Bishoppes there is not founde One that was a Donatisie and thereof he concludeth Ergo the Donatistes be not Catholikes So after that wee haue reckened al the Bishoppes of Salisburie from Bishop Capon vpwarde we shal come at length in respecte of Doctrine and Orders to S. Augustine the Apostle of the Englishe who was made Bishop by Gregorie and from Gregorie vpwarde to S. Peter And in al that rewe of Bishops wee shal finde neuer a one that beleued as M. Iewel beleueth Ergo your Zwinglian and Caluinian Belefe M. Iewel and of the rest of your felowes is not Catholike Therefore to go from your Succession whiche ye cannot proue and to come to your Vocation how saie you Syr You beare your selfe as though you were Bishop of Salisburie But howe can you proue your Vocation By what Authoritie Vsurpe you the Administration of Doctrine and Sacramentes VVhat can you alleage for the right and Proufe of your Ministerie who hathe called you VVho hathe laide handes on you By what example hathe he done it Howe and by whom are you consecrated VVho hathe sent you VVho hathe committed to you thâ—ffice you take vpon you Be you a Prieste or be you not If you be no â–ª how dare you Vsurpe the name and Office of a Bishop If you be tel vs who gaue you Orders The Institution of a Prieste was neuer yet but in the Power of a Bishop Bishoppes haue alwaies after the Apostles time accordinge to the Ecclesiastical Canons ben consecrated by three other Bishoppes with the consente of the Metropolitane and confirmation * of the Bishop of Rome Macarius a Prieste of Athanasius as it was laide to his Charge by his accusers pulled Ischyras froÌ„ the Aulâ—ar as he was at Masse ouerthrew the Holy Table brake the Chalice The matter brought to iudgement Athanasius and those Bishops both denied the facte and also though it were graunted yet defended the same as wel done because Ischyras was not a lawful Minister of the Churche And why so bicause he was not lawfully made Prieste nor with Churchely laieing on of handes coÌ„secrated By which example besides other pointes wee are taught what to iudge of your pretensed CoÌ„munion Againe what saye you to Epiphanius who writeth againste one Zacchaeus of his time for that beinge but a Laye man with wicked Presumption tooke vpon him to * handle the Holy Mysteries and rashely to do the office of a Prieste Hereof S. Hierome saâ—the not ably Hilarius cùm Diaconus de Ecclesia recesserit c. Hilary for asmutche as he went from the Churche beinge a Deacon and is onely as he thinketh the multitude of the worlde can neither consecrate the Sacramente of Th aulter beinge without Bishops and Priestes nor deliuer Baptisme without the â—uchariste And whereas nowe the man is deade with the man also the secte is ended because beinge a Deacon he coulde not consecrate any Clerke that shoulde remaine after him And Churche is there none whiche hath not a Prieste But lettinge goe these fewe of litle regarde that to them selues be bothe Laie and Bishoppes listen what is to be thought of the Churche Thus S. Hierome there In whome leauinge other thinges I note that if there be no Churche where is no Prieste VVhere is your Churche like to become after that our Apostates that nowe be fledde from vs to you shal be departed this Life Therefore this beinge true it remaineth M. Iewel you tel vs whether your Vocation be Ordinarie or Extraordinarie If it be Ordinarie shewe vs the letters of your Orders At least shewe vs that you haue receiued Power to doo the Office you presume to exercise by due order of laieinge on of handes and Consecration But Order and Consecration you haue not For who coulde geue that to you of al these Newe Ministers how so euer els you cal them whiche he hath not him selfe If it be Extraordinarie as al that ye haue done hitherto is besides al good Order shewe vs some Signe or Miracle If you faile in al these why ought not you to be put awaie Finally what can you answeare to that whiche maye be obiected to you out of S. Cyprians Epistle to Magnus touchinge Nouatian It was at those daies a question whether Nouatian Baptized and offered specially where as he vsed the Forme Maner and Ceremonies of the Churche Cyprian denieth it For he can not saithe he be compred a Bishop who settinge at nought the Tradition of the Gospel and of the Apostles Nemini succedens à seipso ordinatus est Succedinge no man is ordeined Bishop of him selfe For by no meanes maye one haue or holde a Churche that is not ordeined in the Churche This beinge so we doo you no wronge as ye complaine in tellinge you and declaringe to the VVorlde that touchinge the exercise of your Ministerie ye doo nothinge orderly or comely but al thinges troublesomely and without Order Onlesse ye meane suche Order and comelinesse as Theeues obsâ—rue amonge them selues in the distribution of their Robberies Lastly if ye allowe not euery man yea and euery VVoman to be a Prieste why driue ye not some of your felowes to recante that so haue Preached VVhy allow ye the Bookes of your Newe Euangelistes that so haue written The B. of Sarisburie Here hath M. Hardinge taken some paines more then ordinarie He thought if he coulde by any coloure make the worlde beléeue wee haue neither Bishoppes nor Priestes