maie haue Euerlastinge Life by his Crosse Bloude And wee saie not this is donne sleightly coldely but effectually truely For although wee doo not touche the Body of Christe with teethe and mouthe yet wee holde him faste and eate him by Faithe by Vnderstandinge and by Sprite And it is no vaine Faithe that comprehendeth Christe neither is it receiued with colde deuotion that is receiued with Vnderstandinge Faithe Sprite For Christe him selfe altogeather is so offered and geeuen vs in these Mysteries that wee maie certainely knowe wee be Fleashe of his Fleashe and Bone of his Bones and that Christe continueth in vs and wee in him M. Hardinge It is easy to be perceiued who abaseth more our Lordes Supper whether ye that teache it to be very Bakers Breade and VVine with the onely Figure of Christes Body and Bloude or we who beleeue it to be his true Body and Bloude with the onely Fourmes of Breade and VVine Of whiche Fourmes neither Christe nor his Apostles euer tolde vs one woorde VVether ye that wil haue it a Figure of Christes whole Body absent or wee who wil haue Christes Body present in deede with a Figure of his Deathe whiche Deathe is absente onely VVhether ye that cal it an Idol when it is worshipped or we that do according to our dueitie adore it because that Roial Body as Chrysostome saith whiche is set before vs to be seene now in Earthe is woorthy of the most highe Honour But whether of those two is the colder Ceremonie and more simple Supper to haue Breade and VVine with a Signe onely of Fleashe and Bloude or to haue Reall Fleashe and Bloude with suche formes of Breade and VVine as by the Power of God do nolesse bodily nourishe vs then the Substance it selfe would haue done wee doubte not of wise mens iudgement Ye haue your carnal Bankettes fatte and full inoughe of the beste fleashe and it is with you superstitious to Eate drie and Lenten meates But ye wil haue your spiritual Bankettes so leane and Carreine as a man maye wel discerne whether ye haue more phantasie to your Fleashe or to your Spirite Ye write that many falsely sclaunder you sayinge that ye teache nothinge to be wrought in the Lordes Supper whereas ye affirme that Christe dothe truely and presently geue his owne selfe in his Supper that we may eate him by Faith and Spirite And other worke in the Lordes Supper ye shewe none And this whiche ye shewe a man may doubte whether it be a thinge wrought in the Lordes Supper or no. VVel may ye saie that it is a thinge wrought in thē whiche come to the Supper but that it is wrought in the supper it selfe ye shewe it not the Supper beinge that which is called Coena to witte the meate recetued not Coenatio whiche is the acte of suppinge For sith that supper is nothinge els but meate and drinke set vpō the Table to be receiued by suche as come vnto it that whiche is wrought in the Lordes Supper must be wrought in the meate and Drinke which our Lorde hath at his table And as the matter whereof our Lordes Supper is made is Breade and VVine so the Supper made thereof is our Lordes Body and Bloude into whiche the Breade and VVine by the Almighty power of the VVoorde is changed So that if ye wil shewe Christe him selfe to be made or wrought in our Lordes Supper ye muste shewe Breade and VVine to be changed into Christe him selfe and so to be Eaten of his faithfull at his Table But whereas there are three thinges christe taht makth the Supper the Communicantes that receiue the Supper and the Supper it selfe ye saye that Christe for his parte geueth his owne selfe verily presente likewise that Cōmunicantes for their parte Eate him by faithe and spirite And so ye shewe that the maker of the Supper worketh and that the Cōmunicātes worke But al this while ye shew vs not what is wrought in the matter of the Supper that is to saie in the Breade and VVine nor what is made O great sclaumder that ye were charged withal whiche not so muche as by your owne woorde ye are discharged of Howe muche sounder is the Catholike doctrine whiche reacheth the proper woorke of our Lordes Supper to be the turninge of the Substance of Breade and VVine into his Body and Bloude VVhiche woorke bicause ye wil not confesse yee haue deuised a woorke of your owne workinge whiche is not propre to our Lordes Supper For if I can receiue Christe in my house at home by Faithe and Spirite how is that worke proper to his Supper whiche maye be Wrought without his Supper Or can I not beleeue in Christe or lifte vp my Spirite vnto him excepte I come to Supper Or If I doo call for Christe dothe he not geue him selfe by grace vnto me But saie ye at the Lordes Supper Christe geueth him selfe verily presente To what purpose I praie you That wee maie Eate him saie ye by Faithe and Sprite VVel reasoned forsoothe Haue ye foregotten the geuinge to eate and eatinge that whiche is geuen to be Relatiues one of them hauinge relation to the other If Christe doo exhibite him selfe verily presente as your Latine Texte hath or geueth his owne selfe verily and presently as your Interpreter telleth your tale for you dooth not he so exhibite or geue himselfe as he wil be receiued Or dothe he shewe in one hande a piece of Breade and with the other strike vs on the heade with a stone If he geue vs him selfe verily present as ye saie wee take him verily Presente And then onlesse ye meane by him selfe his grace which is of Christe and not Christe him selfe we eate him verily Presente not onely by Faithe and Sprite but by takinge him into our Mouth and Body If it please him at any time to be Eaten by Fatthe and spirite alone after whiche sorte he is dately eaten by those that humbly cal vpon him then he geueth not him selfe verely Present but by Faithe and spirite other wise named grace or some spiritual effected of his workinge But in our Lordes Supper the Scripture requireth a special and peculiar presence of christe to witte of his fleashe so as it maye be Eaten If then he geeue him selfe verely present as ye saie he is present in his owne person God and Man with Body with Bloude with Soule with Godhed If ye meane the very presence of his Godhed that presence belongeth nomore to Christe them to the Father and to the Holy Ghoste And so haue ye not declared any pecultar presence belonginge to his Supper For by Presence of his Godhed he is alwaies verely present as well before Supper as at or after Supper because he filleth Heauen and Earthe It remaineth that either ye vnderstande not your selues or wilfully deceiue that infinite number of
to be of the Churche For they be not ignorant howe greate the auctoritie of the Churche is Of whose gouernours Christe saied he that heareth you heareth me and he that despiseth you despiseth me And againe Tell the Churche They consider in what credite the Churche is with all Christen people howe they staye themselues by it as beinge the pillour and grounde of the truthe howe they Loue her euen as their common Mother howe they honour it as the Body and fulnes of Christe as the spouse of Christe through Faithe accordinge to that is written I will despouse thee to me in faithe As the true Syon whiche our Lorde hath chosen to be his habitation and his restinge place for euer As the safe Arke to keepe vs from drowninge in the dangerous Seas of this worlde out of whiche nolesse then once out of the Arke of Noe is nosaluation Againe they know the Churche must needes be greatly esteemed amonge all the godly for the singular promiser Christe hath made to it that he would be with it all daies to the ende of the worlde That he would pray to his father for the holy Ghost to be giuen to it the spirite of truthe to remaine withit for euer But as Heretikes impugne the lawe by the woordes of the lawe 〈◊〉 S. Ambrose saithe so to ouer throwe the Churche they presume to take vnto them the name of the Churche But what doo 〈◊〉 when they are vrged and wroonge when by force of argumentes they are straighted and as it were driuen to the walle when it is plainely proued to their face whiche is sone done that they be not in nor of the Churche specially beinge of Heresie openly denounced and by iust Excommunication cutte of from the Churche In this case the practise of the Gospellers is vtterly to sette the Churche as taught and with a hote raging spirite to defie it and to saye that themselues be the Catholike Churche and that the Catholikes be the Papisticall Churche the Churche of Antichrist the where of 〈◊〉 a deune of Theeues and I can not tell what The Answeare by the Bishop of Sarisburie TO answeare M. Hardinge to euery parcel of his Booke beinge so longe it would be too tedious Wherefore leauinge many his impertinent speaches other vnnecessarie and waste woordes whiche sundrie his frendes thinke he might better haue spared I wil touche onely so mutche thereof as shal beare somme shewe of substance may any way seeme woorthy to be answeared Firste touchynge the Churche of God we beleue and confesse al that M. Hardinge hath here saide or otherwise can be saide It is the Piller of the Truthe the Body the Fulnesse and Spouse of Christe Al these woordes are vndoubtedly true and certaine And therefore M. Hardinge you are the more blamewoorthy that of the House of God beyng so glorious haue made a caue of Théeues haue turned the beutie of Sion into the confusion of Babylon True it is that Heretiques haue euermore apparelled them selues with the name of the Churche as Antichriste also shal procure him selfe credite vnder the name of Christe Thus did your Fathers M. Harding loÌ„ge agoe They saide then euen as you say now We are the Children of Abraham we are the Euheretours of Goddes promises we haue the Temple of God the Temple of God The Lawe shal neuer passe froÌ„ the Prieste nor counsel from the wise nor the woorde from the prophete Thus coutinuinge wilfully in the open breache of Goddes commaundement neuerthelesse they chearished them selues then as you doo nowe onely with the bare title of the Churche in whose name what so euer credit ye can any wise winne your meaninge is skilfully to conueigh the same ouer wholy to the Churche of Rome as if that Churche onely were the Churche of God without that there were no hope of Saluation And therefore you defende and holde for trueth that your Churche hath authoritie aboue Goddes Woorde And Pope Nicolas saithe Who so denieth the Priuilege and Supremacie of the See of Rome hath renounced the Faithe and is an Heretique And thus as Leo saithe Ecclesiae nomine armamini contra Ecclesiam dimicatis Ye arme your selues with the name of the Churche and yet ye fight against the Churche Likewise saithe S. Cyprian Diabolus excogitauit nouam fraudem vt sub ipso nominis Christiani titulo fallat incautos The Diuel hath diuised a new kinde of policie vnder the very title of the name of Christe to deceiue the simple Nowe concerninge that hote raginge Sprite wherewith M. Hardinge saithe the Gospellers deste the Churche and set it at naught verily I thinke it a harde matter for any Gospeller be he neuer so hote in suche kinde of eloquence to matche M. Hardinge Neither yet maye he wel condemne al suche as in the like cases haue bene hote earnest Esay the Prophete saithe O ye Princes of Sodome and ye people of Gomorrha Iohn the Baptist saithe to the Scribes and Phariseis O ye Serpentes ye generation of Vipers and Adders Christe saithe vnto them Woe be vnto you ye Scribes and Phariseis ye hypocrites Ye are of your Father the Diuel In these eramples wée sée the Sprite of God can sometimes be hote and earnest against the deceiuers of the people and the professed enimies of the Crosse of Christe Neither did either Esay the Prophete or Iohn the Baptiste or Christe desie the Churche of God and set it at naught as M. Hardinge imagineth of vs but rather by these seruent speaches vttered the vehement zele and iuste griefe they had conceiued against them that vnder the name of the Churche abused Goddes people and defaced the Churche For they are not al Heretiques M. Hardinge that this daie espie your grosse and palpable errours and mourne to God for reformation S. Augustine saithe Non debet Ouis pellem suam deponere quâ—d Lupi aliquando se ea contegant It is no reason the Sheepe should therefore leaue of his fliese for that he seeth the Woulfe sometime in the same apparel Likewise it is no reason that wée should therfore geue ouer the right and enheritance wée haue in the Churche of God for that you by intrusion and vniuste meanes haue intituled your selues vnto the same It behooueth vs rather to searche the Scriptures as Christe hath aduised vs thereby to assure our selues of the Churche of God For by this trial onely and by none other it maye be knowen Therfore S. Paule calleth the Churche the Spouse of Christe for that she ought in al thinges to geue eare to the voice of the Bridegrooms Likewise he calleth the Churche the Piller of the Truthe for that shée staieth her selfe onely by the Woorde of God Without whiche Woorde yâ— Churche were it neuer so bewtiful should be no Churche The Ancient Father Irenaeus saithe Columna firmamentum Ecclesiae est Euangelium Spritus vitae
doo the very two lines nexte folowinge muste néedes make you blushe at your owne errour The woordes are these Haec autem vniuersa quae dixi possunt de Ecclesiae Rectoribus intelligi Al these thinges that I haue spoken maye be vnderstanded of the Rulers of the Churche Tel vs nomore therefore M. Hardinge of your Tatians For S. Hierome him selfe telleth you he meante not onely them but also the Bishoppes and Rulers of the Churche And a little before he saithe Inferrur gladius super Montes eleuantes se aduersus scientiam Dei The Swerde of Goddes Woorde is laide vpon the Mountaines that lifte them selues vp againste the knowledge of God In this sense writeth S. Cyprian Si ad Diuinae Traditionis Caput Originem reuertamur cessat omnis error humanus Yf wee returne to the Head and beginninge of our Lordes Tradition al errour of Man muste needes geue place In like sense also writeth Tertullian Ipsa Doctrina Haereticorum cum Apostolica comparata ex diuersitate contrarietate sua pronuntiabit neque Apostoli alicuius Authoris esse neque Apostolici The verie Doctrine of Heretiques compared with the Apostles Doctrine by the diuersitie and contrarietie that is bitweene that and the other wil soone pronounce sentence of it selfe that neither Apostle nor Apostolique man was authour of it Euen thus it fareth M. Hardinge with a greate heape of your Doctrine Ye saie ye haue it by Tradition from the Apostles Yet is it vtterly voide of al authoritie or testimonie of the Scriptures And therefore as S. Hierome saithe it is consumed striken downe in the Conscience of the Godly by the onely Swerde of Goddes Holy Woorde as our eies sée this daye and beinge compared with the Apostles Doctrine the difference contrarietie is so greate it easily bewraieth it selfe as Tertullian saithe that it neuer came from any Apostle nor from any other Apostolique Doctour of the Churche The Apologie Cap. 9. Diuision 4. S. Ambrose also to Gratian the Emperour Let the Scripture saithe he be asked the question lette the Prophetes be asked and let Christe be asked For at that time made the Catholique Fathers and Bishoppes no doubte but that our Religion mighte be prooued out of the Holy Scriptures Neither were they euer so hardy to take any for an Heretique whose errour they coulde not euidently and apparantly reprooue by the selfe same Scriptures And wee verily doo make answeare on this wise as S. Paule did Accordinge to this waye whiche they calle Heresie wee doo woorshippe God and the Father of our Lorde Iesus Christe and doo allowe al thinges whiche haue benne written either in the Lawe or in the Prophetes or in the Apostles Woorkes M. Hardinge Gratian the Emperour bucklinge him selfe as it were to encounter with the Heretike at the firste he geueth meaninge to al to be ware of him for that he endeuoureth to prooue his false Doctrine namely for the first pointe that the Sonne is vnlike the Father Versutis disputationibus VVith suttel and craftie reasoninges He alleageth to that purpose S. Paule to the Colossians Cauere ue quis vos depraedetur pes Philosophiam Beware that no man spoile you through Philosophie and vaine deceit c. For saithe be these Heretikes put al the force of theire poisons in Logike or Dialectical disputation whiche by the opinion of Philosophers is desined not to haue power to prooue but an earnest desire to destroie and disproue Hauinge geuen this holesome warninge lest him selfe might seeme to vse that whiche he counselleth others to beware of to withde awe the Emperour and al other from the guileful Logike of Arius at his firste entrie he saithe I wil not that thou geue credite Holy Emperour to argument and to our Disputation then folowe the woordes Whereof the Defenders take holde Scripturas interrogemus c. Let vs aske the Scriptures let vs aske the Apostles let vs aske the Prophetes let vs aske Christe VVhat neede many woordes let vs aske the Father c. And to this pointe of our beleefe whiche is very highe and secrete is that sayinge of S. Ambrose to be restrained But that for confirmation of the Truthe in pointes whiche be nearer to common sense and for confutation of those Heresies whiche be of lesse subteltie of whiche sorte these Gospellers grosse errours be to this ende that wee ought not to vse the Testimonies of the Holy Fathers against Heretikes for whiche purpose they alleage this place S. Ambrose neither in al that Booke neither in al his woorkes speaketh so muche as one woorde But contrarie wise in sundry places of that woorke be alleageth the auctoritie of the Nicene Councel as a Testimonie of good force against the Arians and declareth a diuine Mysterie to haue benne signified by suche special number of the Fathers there assembled Sayinge Sic nempe nostri secundum Scripturas dixerunt Patres Euen thus accordinge to the Scriptures haue the Fathers saide Seruemus Praecepta maiorum c. Let vs keepe the Preceptes of our Forefathers neither with Temeritie of rude boldnes let vs breake the Hereditarie Seales he meaneth the Doctrine sealed by the Fathers and left to the posteritie as it were by Heritage VVhiche of vs wil be so hardy as to vnseale the Priestly Booke sealed by the Confessours and nowe consecrated with the Martyrdome of many a one Lo heare ye not Sirs howe muche S. Ambrose is against you And though he saye touchinge this Mysteries Let vs aske the Scriptures Apostles Prophetes and Christe yet thereby dothe he not quite exclude the Fathers He saithe not let vs reiect the Fathers The Scriptures and the Fathers be not contrary and therefore thallowinge of them is not the disalowinge of these VVho so euer maketh this argument whiche in your VVoorde is implied The Scriptures are to be asked Ergo the Holy Fathers are not to be asked maketh a foolishe argument The B. of Sarisburie The greattest forte hereof is answeared already S. Ambrose ye saye by this appeale to the Scriptures excludeth not the iudgement of the Learned Fathers but onely the cauâ—â—lations and subtileties of Philosophers and Sophisters For S. Ambrose him selfe is the same treatie often allegeth the Authoritie of the Fathers Al this M. Hardinge is true in deede â–ª Notwithstandinge there is a certaine secrete Vntruthe lapped in it For S. Ambrose allegeth the Fathers not as Groundes or Principles or Fundations of the Faithe but onely as Interpreters or Witnesses or Consenters vnto the Faithe Whiche thinge of our parte was neuer denied Nowe whether S. Ambrose meante thus or no let S. Ambrose him selfe he the Iudge His woordes be these Sic nempe nostri secundum Scripturas dixerunt Patres Thus haue our Fathers saide not of them selues but accordinge to the Scriptures He allegeth the Fathers not as hauinge sufficient credite and substance in them selues but onely as Expounders and Interpreters of the Scriptures So saithe the godly
Generations And that he might ful finishe in his Humaine Body the Mysterie of our Redemption and might fasten our sinnes to the Crosse also that HaÌ„dwritinge whiche was made againste vs. Wee beleeue that for our sakes he died and was buried descended into Hel the thirde daie by the Power of his Godhed returned to life and rose againe and that the fourtethe daie after his Resurrection whiles his Disciples behelde and looked vppon him he Ascended into Heauen to fulfil al thinges and did place in Maiestie and Glorie the selfe same Body wherewith he was borne wherin he liued on Earth wherein he was iested at wherein he had suffered most paineful tormentes and cruel kinde of deathe wherein he rose againe and wherein he ascended to the Right Hande of the Father aboue al Rule aboue al Power al Force al Dominion and aboue euery name that is named not onely in this worlde but also in the worlde to comme And that there he nowe sittethe and shal sitte til al thinges be ful perfitted And althoughe the Maiestie and Godhed of Christe be euerywhere abundantly dispersed yet wee beleeue that his Body as S. Augustine saith must needes be stil in one place that Christe hathe geuen Maiestie vnto his Body but yet hathe not taken awaye from it the Nature of a Body and that we must not so affirme Christe to be God that wee denie him to be Man and as the Martyr Vigilius saithe that Christe hathe leafte vs as touchinge his Humaine Nature but hath not leafte vs as touchinge his Diuine Nature And yâ— the same Christe thoughe he be Absent from vs concerning his Manhed yet is euer Present with vs concerninge his Godhed From that place also wee beleeue that Christe shal come againe to execute that General Iudgement as wel of them whom he shal then finde aliue in the Body as of them that shal be already dead M. Hardinge In our Fathers dayes before any change in Religion was thought vpon Christen people lyued togeather in perfite vnitie If accoumpt of belife had ben demaunded none was ashamed of the common Apostles Crede Euery one constantly confessed I beleue in God the Father Almighty Maker of Heauen and Earthe and in Iesus Christe and so foorthe But sithens Luther brought a Newe Gospel into the worlde wee haue sene greate diuersitie amoÌ„ge men not onely of Ceremonies and Administration of the Sacramentes but also of the Publike Confession of the Faithe For as sundrie Rulers Countries and common Weales receiued that newe Doctrine so theire Preachers and Ministers haue sette foorthe sundrie Credes and Confessions of theire Faithe S. Hilarie in his time complaininge there of Nowe a dayes there be saithe he so many Faithes as there be willes so many Doctrines as there be maners so many causes of blaspemies springe vp as there be vices whiles Faithes either are so written as wee list or so vnderstanded as we list And where as there is but one God one Lorde one Baptisme and accordinge thereto one Faithe wee steppe aside from that whiche is the onely Faithe and whiles mo faithes be made they beginne to come to that point that there be no Faithe at al. But the maner of the vtterance of your Faithe is strange to Christen eares who haue ben accustomed to heare Credo in Deum Credo in Iesum Christum Credo in Spiritum Sanctum I beleue in God I beleue in Iesus Christe I beleue in the Holy Ghoste That other forme of woordes whiche you vse soundeth not so Christianlike I beleue there is a God I beleue that Iesus Christe is the Sonne of the Father I bâ—liue that the Holy Ghoste is God Although this forme of woordes do expresse a right Faithe yet beinge sutche as maye be vttered by Deuils and hathe alwaies ben vttered by Heretikes theire Ministers the Auncient and Holy Fathers haue liked better the Olde forme and maner after whiche euery Christen man saithe I beleue in God I beleue in Iesus Christe I beleue in the Holy Ghoste For this importeth a signification of Faithe with hope and charitie that other of Faithe onely whiche the Deuils haue and tremble as S. Iames saithe wherein as in many other thinges these Defenders resemble them S. Augustine in sundrie places putting a differeÌ„ce betwen these two formes of wordes vpoÌ„s Iohn alleaging S. Paules wordes To one that beleueth in him who iustifieth the wicked his Faithe is imputed to rightuousnesse demaoÌ„deth what is it to beleue in him It is by his answeare Credendo amare credendo diligere credendo in eum ire eius membris incorporari With beleuinge to loue him with beleuinge to goe into him and to be incorporate in his members that is to be made a member of his Body As this Defender procedeth in declaringe the belefe of his Newe Englishe Churche he grateth mutche vppon the Article of Christes Ascension as the maner is of al Zwinglians to do For theire minde geueth them thereby they shal be able to bringe at leste many of the simpler sorte to their Sacramentarie Heresie and to thinke that the Body of Christe wherein he ascended into Heauen and suteth at the right hande of the Father is so absent froÌ„ Earthe as it may not be beleued to be here present in the Sacrament of the Aulter Thereto he alleagethe S. Augustine makinge him to saye that Christes Body wherein he rose againe must nedes be stil in one place In which treatise that Holy Father hathe not the worde Oportet that is must nedes as this Defender alleageth but this worde Potest that is maye as the bookes haue that be not corrupted by the mainteiners of that Heresie And where as he saithe Ad Dardanum alleaged by this defender though Christe hathe geuen Maiestie vnto his Body yet he hathe not taken awaye from it the Nature of a Body this is not to be stretched to Christes Body in the Sacrament where it is not after condition of Nature but by the almightie power of his worde And although he hathe not taken awaye from his Body the Nature of a very Body yet may it please him to do with his Body being God nolesse then man that whiche is besides and aboue the Nature of a Body So it pleased him to do when he said This is my Body And so it pleaseth him it be done whesoeuer the same Body is offered in the daily sacrifice of the Churche according to his coÌ„mandement and institution That Vigilius saithe Hovve Christe hathe lefte to be novv in Earthe 1. Ioan. 1. Christe hathe lefte vs touching his Humaine Nature but hathe not left vs as touching his Diuine Nature it is to be vnderstaÌ„ded of his visible shape in whiche he shewed his Humaine Nature wheÌ„ he walked here on Earthe when he was so coÌ„uersant with men sensibly that as S. Iohn writethe they heard him with theire eares
thereof in Open Councel in the presence of sundrie Bishoppes Non custodiunt Gregem Domini ses mactant deuorant They keepe not the Lordes Flocke but they kille it and deuoure it Againe he saithe Propterea relinquamus istos quia non sunt Pastores sed Traditores Therefore set vs leaue them For they are not Postours but Traitours And therefore God thus warneth vs in the like case Exite de medio horum hominum ne cum illis pereatis Goe foorthe from the middes of those Menne leste perishe al togeather The Apologie Cap. 3. Diuision 3. For al the Apostles as Cyprian saithe were of like power emong them selues and the rest were the same that Peter was M. Hardinge Power is double the one Ordinary the other by priuilege or Extraordinary Ordinary Power is that whiche contineweth in one and the same course for euer Accordinge to whiche Power Peter was Head of the Churche and his Successours after him Power by Priuilege or Extraordinary is that whiche is geuen besides the common course by waie of dispensation As where the other Apostles shoulde haue receiued Ordinarely theire Power from Peter as who had commission ouer al bothe Lambes and Sheepe amonge whome the Apostles had theire place Chrisie by special grace preuenteth ordinarie course and maketh them for the time and in their Persons equal with Peter in the office of Apostleship Thus concerninge ordinarie Power Peter is Head of the Apostles and by that reason they are subiecte vnto him as Sheepe vnto their Shepheard But by Priuilege true it is as S. Cyprian saithe They were of like power amonge them selues Nowe what oddes there is berwixt an Ordinarie auctoritie of iudginge geuen to any Officer for him selfe and his Successours in that Office for euer and a special Commission for life time onely so mutche is berwixte Peter and the reste of the Apostles The B. of Sarisburie S. Cyprians woordes be plaine Hoc erant vtique Coeteri Apostoli quod fuit Petrus pari consortio praediti Honoris Potestatis Sed exordium ab Vnitate proficiscitur vt Ecclesia vna monstretur The reste of the Apostles were the same that Peter was al endewed with one felowship bothe of Honour and of Power Yet the Beginninge is taken of One to shewe that the Churche is One But al these woordes â—e they neuer so plaine are soone shifted by a Prety Distinction sutche as neither S. Cyprian nor any other Learned Father or Doctour euer knewe Wée are taught here to vnderstande that there are twoo Powers The one Ordinarie the other Ertraordinarie By Ordinarie Power saithe M. Harindge that is the saie by Order and of Common Course Peter appointed al the reste of the Apostles and gaue them Authoritie And Christe also likewise gaue them Authoritie but by Extraordinarie Power that is to sate bistoes Order and out of Course Or to vtter the mater in plainer wise Peter gaue power to the Apostles by his Vsual Authoritie and by dowe fourme of Lawe But Christe gaue them Power as M. Hardinge saithe Onely for the time and by waie of Dispensation and bisides the Lawe And thus Peter is the Ordinarie Heade of the Apostles Christe is theire Head too how be it not in like sorte but Extraordinarie For as touchinge Order of gouernmente Peter is the Shephearde and the Apostles are the Sheepe Al other the Apostles holde theire Power as by Copie for terme of Life Peter onely holdeth the same in Fée Simple to him and to his Heires for euer And good Christian Reader least thou shouldest thinke I haue in scorne and willfully wreasted M. Hardinges woordes whiche otherwise might be vttered by him in some sober meaninge maye it please thée by these fewe to consider what certaine others of that side haue vttered and published touchinge the same Petrus de Palude saithe thus Dico â–ª quòd nullus Apostolorum praeter Perrum factus est à Christo Episcopus I saie that none of the Apostles sauinge onely Peter was made Bishop by Christe And againe Videretur in Nouo Testamento quòd alij Apostoli à Christo Nullam Potestatem Iurisdictionis receperunt per consequens relinguitur quòd Omnis Potestas Iurisdictionis quam habuerunt Apostoli Specialiter post Christi Ascensum fuit collata eis à Petro It woulde appeare that in the Newe Testament the reste of the Apostles receiued no manner Power of Jurisdiction at Christes haÌ„des and so consequently it foloweth that al the Power of Jurisdiction that the Apostles had specially after Christes Ascension was geuen vnto them by Peter Againe he imagineth God the Father thus to saie vnto Christe Constitues eos Principes non per te sed per tuum Vicarium Thou shalte make the Apostles gouernours ouer al the Earth not by thee selfe but by Peter thy Vicare And againe Paulus alij Apostoli à Petro non debuerunt praedicare in Ecclesia specialiter Petro commissa nisi de eius licentia Vnde à Christo habuerunt idoneitatem à Petro autem Authoritatem Paule and the other Apostles mighte not Preache in the Churche committed vnto Petâ—r but with Peters Licence For of Christe they had onely Habilitie but of Peter they receiued Authoritie In like manner writeth Pope Nicolas Petrum in Consortium Indiuiduae Trinitatis assumptum id quod ipse erat Dominus voluit nominari Our Lorde tooke Peter into the Felowship of the Holy Trinitie and would haue him called the same that he was him selfe By sutche Amplifications and outrage in speache it woulde appeare Christe were Peters Vicare and not Peter Vicare vnto Christe In this Sense and meaninge M. Hardinge séemeth to saie that by Ordinarie and common Course of Lawe the Apostles had al theire Power not from Christe but onely from Peter But here M. Hardinge vnwares falleth into a marueilous inconuenience For these thinges thus graunted it muste néedes folowe that duringe the time of Christes aboade in Earthe the Apostles had no manner Ordinarie Power at al neither to Preache nor to Baptize nor to Binde nor to Loose For Heruaeus a Doctour of M. Hardinges side saithe thus Sciendum quòd cùm Christus conuersabatur cum hominibus non fuit alius Papa praeter ipsum nec Petrus tunc habuit potestatem Papalem Wee muste vnderstande that while Christe was conuersante emongst menne in Earthe there was none other Pope but be alone Neither then had Peter the Popes Authoritie So likewise saithe Petrus de Palude Non decebat esse simul nisi Vnum Summum Pontificem Vnde Christo Ascensuro debuit Petrus fieri Episcopus Summus non anteà It was not meete there shoulde be more then one Highest Bishop at one time Therefore when Christe was ready to Ascende into Heaven it was conuenient to make Peter the Highest Bishop and not before For so longe time Christe coulde not geue his Apostles any Ordinarie Authoritie
Marriage For if there be Twoo Christes then one there Twoo Husbandes and Twoo Wiues Origen saithe Nunc Secundae Tertiae Quartae nuptiae repetuntur non ignoramus quòd tale coniugium eijciet nos de Regno Dei Nowe the Seconde and Thirde and Fourthe Marriage is receiued And wee knowe that sutche Marriage shal caste vs out of the kingedome of God By these fewe examples wée maie sée It was harde for these Holy Learned Fathers in so large Amplifications of Praisinge or Dispraisinge to holde measure Yet al those vehemente woordes and Amplifications notwithstandinge partely the same partely other the like Holy and Learned Fathers bothe vsed Marriage them selues in theire owne Personnes and also otherwise wrote and spake thereof with greate reuerence Tertullian as S. Hierome witnesseth was a Married Prieste Spiridion the Bishop of Cyprus sometime famouse in the Councel of Nice was married and had Children So was S. Hilarie the Bishop of Poitâ—rs as appeareth by his Epistle to his Daughter Abra. So was Gregorie S. Basiles brother the Bishop of Nyssa So was Gregorie the Bishop of Nazianzum Father vnto Gregorie Nazianzene as appeareth by Ruffinus Yet was he neuerthelesse a Faithful Seruante and a Stewarde of the Mysteries of God A man of Spiritual desires The God of Pharao the Piller and Buttresse of the Churche and the starre of the worlde For in sutche wise his owne Sonne Gregorie Nazianzene reporteth of him Sutche a one was he his Wife and Familie notwithstandinge So was Prosper of Aquitania the Bishop of Rhegium as it appeareth by his Epigramme written vnto his wife Mearum Comes irremota rerum So was the Holy Father Cheremon the Bishop of Nilus Who as Eusebius writeth was sente into bannishment with his Wife So Polycrates beinge likewise a Bishop sometime saide that seuen of his Fathers or Ancesters had benne Bishoppes The Greeke woorde is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ruffinus translateth it Patres Iustinianus the Emperour séemeth the more to estéeme Epiphanius the Bishop of Constantinople for that his Father and other his Ancesters had benne Priestes and Bishoppes Ignatius S. Iohn the Euangelistes Scholar saithe Peter and other the Apostles of Christe were married menne So writeth Clemens Alexandrinus So writeth Eusebius Origen saithe That S. Paule and his VVife were called to the Faithe bothe at one time S. Ambrose saithe Omnes Apostoli excepto Iohanne Paulo vxores habuerunt Al the Apostles had wiues onely Iohn and Paule excepted Clemens Alexandrinus saithe Perfecti Christiani Edunt Bibunt contrahunt Matrimonium They that be perfite Christian menne doo Eate and Drinke and contracte Matrimonie S. Hierome writinge againste Iouinian saithe thus Quasi non hodiè quoque plurimi Sacerdotes habeant Matrimonia As though nowe a daies verie many Priestes were not Married And therefore he saithe as he is alleged by Gratian Legant Episcopi Presbyteri qui Filios suos saecularibus literis erudiunt Let Bishoppes and Priestes reade these thinges that bringe vp their Children in worldly learninge and not in the Scriptures of God Pope Damasus sheweth vs that a greate number of Bishoppes of Rome were Priestes Sonnes As Pope Syluerius Pope Deusdedit Pope Adrianus 2 Pope Iohn 15 Pope Felix 3 Pope Hosius Pope Agapetus Pope Gelasius Pope Bonifacius Pope Iohn 10 Pope Theodorus And concludeth thus Complures etiam alij inueniuntur qui de Sacerdotibus nati Apostolicae Sedi Praefuerunt Many others biside there are founde that beinge Priestes Sonnes ruled the Apostolique See of Rome Pope Pius saithe A married man hauinge his vvife aliue maie be chosen Pope His woordes be these Cur enim disputant Doctòres an Electus in Papam vxori suae debituÌ„ soluere teneatur c. For wherefore doo the Canonistes moue this doubte VVhether a man being chosen Pope be bounde to yelde marriage duetie to his vvife onlesse a married man maie be chosen to that roume Polydorus Vergilius saithe that the restrainte of Priestes Marriage was firste attempted in Englande aboute the yéere of Our Lorde Neenehundred three score and tenne and that the same was afterwarde concluded in the Weaste Churche aboute the yeere of Our Lorde a thousande and a hundred and neuer before Fabian saithe that Bishoppes and Priestes liued a thousande yeeres togeather vvith theire VViues no lavve beinge to the contrarie These twoo Principles beinge thus laide the one of immoderate and extraordinarie spéeches of the Holy Fathers the other of the continual and Ordinarie Practise of the Churche wee maie nowe be the better hable to consider the Substance of M. Hardinges reasons Firste of al his Obiection of Vowes nothinge toucheth the Cleregie of Englande For it is knowen and Confessed that the Priestes of Englande were neuer Votaries Yet for further answeare wée graunte it is reason and conuenient that who so hath made a Vowe vnto God shoulde keepe his promise Cyrillus saithe Si Castitatem Promiserit seruare non poterit pronuntier Peccatum suum If he haue promised or Vowed Chastitie and cannot keepe it let him pronounce and confesse his Sinne. How be it touchinge Virginitie or Chastitie wée saie It standeth not in our Choise or Vowe but in the singulare gifte of God Christe him selfe saithe Al menne take not this Woorde but they vnto whome it is geeuen Iustinus Martyr saithe Multi castrauerunt se propter Regnum Coelorum Verùm hoc non cuius datum est Many haue ghelded themselues for the Kingedome of Heauen But this thinge is not geeuen to al menne S. Ambrose saithe Sola Virginitas est quae suaderi potest imperari non potest Onely Virginitie is a thinge that maie be Counselled but commaunded it maie not be So S. Hierome Vnde infert Dominus Qui potest capere capiat vt vnusquisque consideret vires suas vtrùm possit Virginalia pudicitiae praecepta implere Perse enim Castitas blande est quemlibea ad se alliciens Setd considerandae sunt vires vt qui potest capere capiat Our Lorde addeth He that can take let him take That euery man maie consider his owne strengthe whether he be hable to accomplishe the Lawes of Virginitie and Chastitie For Chastitie of it selfe is faire and pleasante and hable to alluere any man vnto it selfe But vvee muste vveighe our habilitie That he maie take it that can take it Hereof the Anciente Father Origen began to complaine so longe agoe in his time Non solùm quae docent non faciunt sed etiam crudeliter sine misericordia iniungunt alijs maiora virtute ipsorum non habentes rationem Virium vniuscuiusque vt qui prohibent nubere ab eo quod expedit ad immoderatam munditiem compellunt Not onely they doo not that they teache but also crueily and without mercie they commaunde others to doo that they be not hable not consideringe or weighinge eche mannes strengthe Sutche be they that forbidde menne to marrie and from that thinge that is
be contente sommetimes to spare you and where ye make manifeste lyes to vse a softer worde and terme them fittens But nowe if I tel you that you vse your accustomed Figure Pseudologia whiche is Lyinge in plaine Englishe I truste you wil beare with my plainenes amend your owne faulte and consider the Power of Truthe that causeth me to be so bolde with you This I am suer of that neither Sozomenus nor Gregorie Nazienzene nor Eusebius Li. 10. Cap. 5 as you haue caused your bookes both Latine and Englishe to be noted in the Margent where ye mistake Eusebius for Rufinus Nor Nazianzene either in Monodia as you note also in the Margent nor in the funeral Oration that he made of his Father hath any sutche sayeinge as ye reporte of them For howe could thei say that a Bishop serueth in his ministerie neuer the worse but rather the better and with more hablenesse to doo good for that he is Maried the Scripture beinge so plaine to the contrary VVhat were ye they were either so ignorante or so forgetful or so mutche inclined to promote your Carnal Doctrine of Priestes Mariages as to say so notwithstandinge that S. Paule writeth to the Corinthians Saithe he not of them that be Maried that sutche shal haue tribulation of the fleshe Sayeth he not He that is without a VVife careth for the thinges of our Lorde howe he may please God Of him that hath a VVife saieth he not that he careth forthe thinges that be the worldes how he may please his wife and is diuided Finally saieth he not I tel you this thing for your profite not to tangle you in a snare but for that whiche is honest and comely vnto you and that whiche maye geue you readines to praie to God without lette VVherefore recant for shame that fowle erroure that a Bishop serueth the better in his ministerie and is the more able to do good for that he is Maried Sutche men sutche Doctrine fleashly men fleashly Doctrine Nowe therefore see you not how great is your impudencie in that you lye your selfe and Father sutche a fowle lye vpon sozomenus and that light of the world in his time Gregorie Nazianzene The wordes of Sozomenus be these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to saie Spiridion was a Husbandman hauinge vvife and Children and yet for al that he vvas neuer the vvoorse about Goddes seruice Of this place we graunt ye maie saie with Sozomenus that Spiridion serued God neuer the vvoorie for that he was Maried But howe and whereof gather ye that he serued God the better and was more able to do good bicause of his Mariage Spiridion obteined that Priuiledge through especial Grace by his excedinge vertue whiche is graunted to fewe And the Priuileges of a fewe make not a Law for al in general ye knowe as Nazianzene saieth Furthermore if the woordes of Sozomenus that ye builde your carnal Doctrine vpon be wel examined ye shal finde that he maketh more against you then with you For signifieing that he had VVife and Children he addeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yet for al that he was neuer the woorse about Goddes seruice This reuocation or exception negatiué yet for al that c. implieth a confession affirmatiue of the contrarie Neither maketh the place of Gregorie Nazianzene any whit for you more then this of Sozomenus doth whose woordes be these after the trāslation of Raphael Volaterranus varyinge mutche frō the Greeke Hic Basilij Pater Basilius item appellatus etsi matrimonio se vinxit ita tamen in eo vixit vt nihil propterea ad Perfectam Virtutem ac Philosophiam consequendam impediretur Basiles Father who was named also Basile although he put him selfe in bondes of Matrimonie yet he liued so herein as he vvas letted no vvhit from the atteininge of perfite Vertue and Holy knovvledge VVere not Marriage a lette and hinderaunce to perfection requisite in a Bishop this Learned man coulde not rightly haue saide Ita tamen in eo vixit c. Yet for al that he liued so c. Right so it is easi to put him from the holde he taketh of Chrysostome by Chrysostome him selfe For least any man should thinke Whereas S. Paule saieth A Bishop oughte to be the Husbande of one VVife that the same order contineweth stil in the Churche thereto he saithe in his seconde Homilie De Patientia Iob Nō ea ratione quòd id nunc in Ecclesia obseruetur Oportet enim omni prorsus castitate Sacerdotem ornatum esse S. Paule saieth he required this not in consideration that the same be nowe obserued in the Churche For it behooueth a Bishop to be garnished with al manner a Chastitie The B. of Sarisburie Here commeth M. Hardinge in a lofte with Io Triumphe as hauinge beatten downe al the world vnder his féete And as beinge already in sure possession of the Victorie he crieth out Impudencies Levvde Lies fovvle Faultes and pretie Fittens And ful terribly chargeth vs like a Conqueroure to render our selues and to recante for shame This newe courrage is suddainely blowen vpon him for that he thinketh wee haue intruded vpon his office and as he saithe haue corrupted and falsified and Holy Fathers But it were a woorthy mater to knowe wherein Forsooth wée saie by the reporte of Sozomenus and Gregorius Nazianzenus that Spiridion and Gregorie Father vnto Nazianzene beinge bothe Married Bishoppes notwithstanding theire Marriage Vvere neuer the vvoorse hable to doo theire Ecclesiastical offices but rather the better Here M. Hardinge of him selfe and fréely confesseth these Holy Fathers were neuer the vvoorse hable to doo theire offices For so mutche the woordes of Sozomenus importe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But that they were the better hable to doo theire offices bicause of theire Wiues that he denieth vtterly and herein he saithe wée are corrupters and Falsifiers of the Fathers And thus the whole difference that is bitwéene M. Hardinge and vs touchinge this mater standeth onely in these twoo poore woordes Rather the better and Neuer the vvoorse Nowe gentle Reader that thou maiste be the better hable to iudge bitwéene vs I beséeche thee indifferently to weigh these woordes Gregorie Nazianzene hereof that is of the helpe that his Father beinge the Bishop of Nazianzum had by his Wife writeth thus Illa quae dara est Adamo c. Eua that was geuen to Adam for a Helper for as mutche as it was not good for Man to be alone in steede of a Helper became his Enimie It foloweth Meo autem Patri Mater mea data illi à Deo non tantùmm Adiutrix facta est id enim minùs esset mirum sed etiam Dux Princeps Verbo Factoque inducens illum ad res optimas Et alijs quidem in rebus quamuis optimum esset subditam esse Viro propter iura Coniugij tamen in Pietate non
it is a Bastarde Epistle and not written by S. Iames. Likewise S. Hierome saithe Epistola Iacobi ab alio quopiam sub eius nomine edita asseritur It is saide that the Epistle of S. Iames was set foorthe by somme other man vnder his name This therefore is no Newe fantasie but the Iudgemente of the Ancient Learned Fathers Neuerthelesse wee doo bothe receiue the same Epistle and also reade it in Oure Churches and allowe euery Clause and Sentence that therein is written M. Hardinge saithe If yee haue this Lighte of the Scriptures before your eies howe is it that yee agree no better emongest your selues And here he reckeneth vp by rote a many of names of his owne makinge Lutherans Zuinglians Arians Osiandrians Libertines Adiaphoristes Anabaptistes Caluinistes and Sathanistes In whiche his so pleasante fansie he maie haue leaue to sporte him selfe while he listeth God be thanked wée agrée thorowly togeather in the whole Substance of the Religion of Christe and altogeather with one harte and one Sprite doo glorifie God the Father of our Lorde Iesus Christe Certainely S. Augustine S. Hierome S. Chrysostome Epiphanius and Theophilus as it appeareth by theire writinges agreed no better togeather in theire time then wee doo nowe Yet had they and euery of them the Woorde of God and the same Woorde of God was a Light vnto their feete It was not for any greate stoare of better mater I trowe that M. Hardinge thus chargeth vs with so often changinge the Communion Booke For of more then of one Onely Change he cannot tel vs. And if there had benne lesse then that there had benne no change at al. And yet for that One change he him selfe in the meane season hath changed thrise But the Holy Communion Booke and the Order of the Holy Ministration standeth and by Goddes Mercie shal stand stil without any further Change How be it Gentle Reader if thou wilt knowe the often Alterations and Changes of the Masse reade I beseche thée Platyna and Polydore Vergil touchinge the same There shalte thou finde howe and by whome and vpon what occasion and in what processe of time al the partes of the Masse were peeced and sette togeather and that in the space of seuen hundred whole yéeres scarcely and with mutche adoo it was made vp at laste and brought to somme perfection Christes Commaundement of Hearinge the Churche is answeared before S. Augustine saithe Credimus Sanctam Ecclesiam non Credimus in Sanctam Ecclesiam VVee beleeue that there is a Holy Churche But wee Beleue not in the Holy Churche For the Churche is not God nor is hable of her selfe to make or alter any one Article of the Faithe The Prophete Esay saithe Ad Legem potiùs ad Testimonium Si non responderint secundum Verbum hoc non erit illis Lux Matutina To the Lawe rather and to the Testimonie If they answeare not accordinge to this VVoorde they shal haue no Morninge Light M. Hardinge saithe further If quietnesse of Conscience comme of the VVoorde of God onely then had Abel no more quietnesse of Conscience then wicked restlesse Cain Then should Paule the Eremite and Antonie and Hilarion and Pambus and other Holy menne liuinge in Wildernesse without Letters haue had no reste ne quiet at theire hartes And why so Bicause they had no Woorde written Who woulde thinke that M. Hardinge bearinge sutche a countenance of Diuinitie woulde thus goe aboute to deceiue him selfe with a pointe of Sophistrie Chrysostome saithe Deus Conditor Humani Generis ab initio per seipsum homibus loquebatur God the Creatour of Mankinde froÌ„ the beginninge spake vnto menne by him selfe in his owne personne And S. Paule saithe Deus olim multifarià m multisquemodis Patribê° locutus est In Old times God spake many vvaies and in sundrie sortes vnto the Fathers And doothe M. Hardinge thinke when God him selfe in his owne personne and presently spake vnto Abel that Abel bearde not then the Woorde of God Wée speake not so precisely and nicely of Goddes Woorde written in Paper For so it is a Creature Corruptible and shal consume and perishe as other Corruptible Creatures doo But the VVoorde of God whiche wée speake of endureth for euer S. Hierome saithe Quomodò Aeternae erunt Scripturae Diuinae si Mundus certo fine est terminandus Verum est quidem quòd Librorum pelliculae cum ipsis Literis abolendae sunt Sed quia subiungit DnÌ„s Verba verò mea non praeteribunt proculdubio quod illis apicibus pollicetur erit Aeternum Howe shal the Holy Scriptures he Euerlastinge seeinge the Worlde shal haue on ende True it is that the parchement or leaues of the Bookes with the letters and al shal be abolished But for as mutche as our Lorde addeth My Woordes shal neuer passe doubtelesse though the Papers and Letters perishe yet the thinge that is promised by the same letters shal laste for euer So Chrysostome saithe Paulus Praedicationem non Scripâ—am appellat Euangelium Preachinge not vvritten Paule calleth the Gospel That M. Hardinge addeth of Antonius and Paulus Hilarion other Eremites that they liued in Wildernesse vvithout Letters and therefore presumeth they liued vvithout the VVoorde of God it is very vnaduisedly spoken and vtterly vntrue For proufe whereof to name onely One in stéede of the reste S. Augustine saithe that Antonius the Eremite was notably Learned and perfite in the Scriptures His woordes be these Antonius sine vlla scientia Literarum Scripturas Diuinas memoriter audiendo tenuisse prudenter cogitando intellexisse praedicatur It is reported that Antonius without knowledge of Letter bothe Learned the Holy Scriptures and bare them vvel in minde by hearinge and also by Wisedome and studie vnderstoode them And whereas M. Hardinge woulde séeme to make sutche an accoumpte of Praier and Holinesse without knowledge S. Augustine saithe Lectio sine Meditatione arida est Meditatio sine Lectione erronea est Oratio sine Meditatione tepida est Readinge without Meditation or studie is drie and barren Meditation or studie vvithout Readinge is erroneous And Praier without Cogitation or studie is halfe colde and vnfruiteful Thus wée sée by S. Augustines Iudgement that the Force and Substance bothe of Praier and of Meditation dependeth of Readinge How be it what Comforte and peace of Conscience wée haue by Hearinge the Woorde of God S. Paule can tel vs somewhat better then M. Hardinge Thus he saithe Quaecunque Scripta sunt c. What so euer thinges are written they are written for our learninge that by Patience and Comforte of the Scriptures we maye haue hope Euen so saithe Christe him selfe O Father this is the Euerlastinge Life that they maye know thee the onely and very God and Iesus Christe whome thou haste sente But S. Paule saithe Keepe the Traditions whiche ye haue receiued either by Epistle or by VVoorde And S.
woordes Cibus iuxta id quod habet materiale This is Forges stuffe This is Homble and shameful corruption to deceiue the ignorante He that knâ—we not M. Hardinges modestie and manner of writinge woulde thinke these Tragical termes shoulde beare somme weight For sober menne seldome vse thus to crie without somme cause Touchinge these woordes Cibus Panis Materiale Materia if there be any thinge that maie mislike him it shal be laweful for him to refourme the same to vse either the one woorde or the other at his pleasure Wee stande onely vpon the Substance of mater and seeke no sutche wanton aduantages by shifte of woordes Neuerthelesse Origen him selfe as it appeareth was not so dangerous in the case For whereas M. Hardinge so sharply ouerlooketh vs for once vsinge this woorde Panis in steede of Cibus Origen him selfe vseth the same woorde Panis Seuen times togeather in the selfe same place without reproufe Like as S. Paule also fiue times in one place calleth it Panis And S. Cyril calleth the portions thereof fragmenta Panis peeces of Breade And yet were none of these euer condemned therefore as Corrupters and Falsifiers But I beséeche you M. Hardinge if this woorde Cibus Meate whiche Origen vseth and you séeme to allowe were not Breade what kinde of Meate then wil you cal it Pleashe Fishe or Fruite I trowe it was not You safe Origen meante thereby your Fourmes and Accidentes and Shevves of Breade Nowe verily this was but a quaisy Meate and I marueil that euer any wise man woulde cal it Meate Irenaeus saithe Of the same Meate is increased and consisteth the Substance of Our Fleashe And Rabanus saithe Sacramentum in alimentum Corporis redigitur The Sacramente whiche is the Breade is turned into Our Bodily nourishemente Touchinge the other fowle faulte M. Hardinge saithe his Accidentes and Qualities be thinges Material but the Mater it selfe he saithe they be not But where learned he this strange Doctrine What Diuine what Philosopher what Logician what Sophister what wise man euer taught him thus to saie Certainely Accidentes and Qualities be Accidentales Formae and in the Scholes are called thinges Formal whiche are as farre from thinges Material as Fire from Water Notwithstanding these menne haue power to make of Accidentes Substance Of Fourmes Maters Of thinges Formal thinges Material and of one contrarie to make another al this onely of them selues without any manner other Authoritie M. Hardinge saithe that the Meate whereof Origen speaketh is a Material for this is the Light and clearenesse of his Eloquence but not Materia and by this pretie distinction he thinketh the whole mater is fully discharged And emongste the ignorante that cannot iudge perhaps he maie seeme to saie somewhat But Origen him selfe that beste vnderstoode his owne meaninge calleth the same Meate in the same place by expresse and plaine woordes not onely a thinge Material but also the very Mater of Breade it selfe His woordes be these Nec Materia Panis sed super illum dictus sermo est qui prodest non indignè Domino comedenti It is not the Mater of the Breade but the woorde spoken ouer it that profiteth him that Eateth not vnwoorthily for the Lorde Nowe Iudge thou indifferently Gentle Reader how iust causes M. Hardinge had to moue these Tragedies Further he saithe It liked our filthy Sprite with vile woordes to bringe the Holy Mysteries into contempte and therein doo the Diuel great seruice O M. Hardinge some other speache would better become a man of your grauitie Sutche liquoure seldome floweth from the Sprite of God We neither encrease or diminishe nor any waie alter the woordes of Origen but laie them foorth plainely and simply as we finde them For thus he writeth Ille Cibus qui sanctificatur per VerbuÌ„ Dei per Obsecrationem iuxta id quod habet Materiale in Ventram abit in secessum eijcitur Coeterùm iuxta precationeÌ„ quae illi accessit pro portione Fidei fit vtilis The Meate that is Sanctified by the Woord of God and by Praier according to that Material parte that is in it passeth into the belly and so foorth into the Priuie c. If there be any Filthinesse or Villanie herein it is this Ancient Fathers whom ye ought not so vncourteously to reuile for Vncleanenesse of Sprite it is not ours Howe be it this is not Origens onely Iudgemente but the general and agréeable Doctrine of al others the Catholique Fathers And to allege one in stéede of many S. Augustine saithe as he is before alleged Si ad res ipsas quibus Sacramenta tractantur animum conferamus quis nesciat eas esse corruptibiles Si ad id quod per illas res agitur quis non videat non posse corrumpi If wee consider the thinges them selues wherein the Sacramentes be Ministred who knoweth not that they be thinges corruptible But if wee consider the thinge that is wrought thereby who seethe not that it cannot be corrupted The Holy Fathers speake not thus of Christes Body but of the Breade whiche is the Sacramente of Christes Body So saithe S. Ambrose Non iste Panis qui vadit in Corpus sed Panis Vitae Aeternae qui animae nostra Substantiam fulcit The Breade that I meane is not this Breade of the Sacramente that passeth into the Body but the Breade of Euerlastinge Life that maineteineth the Substance of the Soule Nowe if there were sutche filthinesse as you haue imagined in the Holy Learned Bishoppes and Doctours of the Churche for vtteringe these and other like woordes of the corruptible Creatures of Breade and Wine what cleane Sprite then is there in them that speake so filthily of Christes Body it selfe beinge nowe Vncorruptible and Glorious at the Right Hande of the Father Hereof I had occasion to speake sommewhat in my Former Replie Alexander of Hales saithe Quidam dicunt vbicunque ponantur Species siue in mundo loco siue in immundo siue in Ventre Muris ibi est Corpus Christi Somme saie where so euer the Fourmes or Accidentes be laide whether the place be cleane or vncleane yea though it be in the Mouses belly yet there is the Body of christe Againe he saithe Si Canis vel Porcus deglutiret Hostiam Consecratam integram non video quare Corpus Domini non simul traijceretur in ventrem Canis vel Porci If a Dogge or Hogge shoulde swallowe downe the Hoste Consecrate beinge whole I see no cause to the contrarie but the Body of Christe maie passe withal into the belly of the Dogge or of the Hogge Likewise your owne Clemens whom ye so often cal the Apostles Felowe writeth thus Ne Murium stercora inter fragmenta Dominicae Portionis appareant Let not Mise dounge be founde emong the fragmentes or peecces of the Lordes Portion Hée meaneth the Sacramente Your owne Catholique allowed Glose saith Corpus Christi potest euomi The Body
to doo If ye sette your selfe a woorke without Commission and renne foorthe when noman biddeth you then are ye your owne menne and of reason ought to paie your selues If your Masses as you saie were neuer sette to open sale wherefore then was this Decrée written in the Councel of Oxforde Venalitatem Missarum districtè inhibemus VVee streitly forbidde the Sale of Masses Thinke you that so many wise Fathers would forebidde that thinge the neuer was vsed In the late Conference holden at VVoormes the Bishop of Sidon beinge there presente durste not saie as you dare saie there was no sutche vnlawful sale but onely saide It vvas out of season to talke thereof His woordes be these Quid attinebat de Missis venalibus de Mercatu Indulgentiarum c. mentionem intempestinam inducere What was it to the purpose to speake of the Sellinge of Masses and Pardonnes out of season The Priestes ye saie of the Catholique Churche sel not the fruite and Merite of Christes Bloude No marueile For thei haue it not to sel But if ye had Christe him selfe ye would sette him to sale as other your Fathers haue donne before you Sutche a one was he of whom S. Gregorie writeth Iesum Christum Dominum nostrum Haeretico accepta Pecunia venundedit He tooke Monie and solde Iesus Christe our Lorde vnto an Heretique And when the Bishop of Rome selleth his Pardonnes what other thinge woulde he seeme to sel but onely the Fruites and Merites of the Bloude of Christe Ye saie further God forebidde wee shoulde suffer Idolaters to liue emongest vs. And yet your neare frendes haue thought ye haue not benne far from the mainteinance of Idolatrie Polydorus Vergilius intreatinge of the woorshippinge of Images saithe thus Eo insaniae deuentum est vt haec pars Pietatis parum differat ab Impietate They are so far proceded in madnesse that this parte of Holinesse is not far from vvickednesse And Ludouicus Viues saithe He seeth no greate difference bitwéene certaine Christians Woorshippinge their Images and the Olde Heathens adouringe their Idolles Ye saie The Carrieinge aboute of the Sacrament is right Holy deuotion pleasante in the sight of God and Christian People doubt not but God accepteth their good Hartes Euen so no doubte as when he saide sometime vnto the Iewes Quis requisiuit ista de manibus vestris Who required these thinges at your handes S. Augustine saithe Socratis sententia est Vnumquenque Deum sic coli oportere quomodo se ipse colendum esse praeceperit The Judgement of Socrates is this That euery God ought so to be woorshipped as he him selfe hath commaunded Againe he saithe Constat Fidem stultam non solùm minimè prodesse sed etiam obesse It is certaine that a foolishe Faithe not onely dothe no good but also hurteth Chrysostome saith Tales sunt Diabolo venaÌ„di artes qui praetextu Pietatis laqueos tegit Sutche sleightes of huntinge hath the Diuel Vnder the Colour of Holinesse he hideth his snares But as touchinge the solemnitte of carrieinge the Sacrament your owne Doctour Gabriel Biel coulde haue tolde you Christus noÌ„ dedit Discipulis Sacramentum vt ipsum honorificè conseruarent sed dedit in sui vsum dicens Accipite Manducate Christe gaue not the Socramenté to his Disciples to the ende thei shoulde keepe it vvith Honour But he gaue it to them for their vse saienge to them Take and Eate Likewise saithe Humbertus Christus non tantùm Benedixit Panem reseruauit frangenduÌ„ in crastinum nec fregit tantùm reposuit sed fractum statim distribuit Christe did not onely Blesse the Breade and reserue it to be broken the nexte daie nor did he onely Breake it and laie it vp but beinge broken streight vvaie he deliuered it Al this strange solemne Festiual guise Pope Vrbanus the fourthe learned not of Christe or Paule but onely by the Reuelation of Dame Eua the Ancharesse and by her good aduise founded the Newe Feaste of Corpus Christi and caused the Sacramente to be borne aboute in Procession But the Anciente woorthy Father Chrysostome saithe Discamus Christum ex ipsius voluntate honorare Nam qui honoratur eo maximè honore laetatur quem ipse vult non quem nos optamus Let vs learne to honour Christe after his ovvne vvil For he that is honoured deliteth moste in that honour that he him selfe vvoulde haue not in that honoure that wee can Faâ—sie Notwithstandinge when the Sacramental Breade is carried onely vpon a horse and the Pope him selfe is borne alofte in a Chaire of Golde vpon the shoulders of sixe or eight Noble menne I praie you whether of them hath greatter Honour For the reste The Pope saithe M. Hardinge is and olde Man he rideth in his Pontificalibus he is loden with Apparel The Pyxe is weighty The VVeather is hoate there is none other Creature to supplie his roome Therefore it is lately concluded in Louaine in greate solemne sadnesse that a Horse muste be had in to plaie the Popes parte and to carrie the Monstrance Here for as mutche as M. Hardinge hath purposely made mention of the Popes ridinge in his Pontificalibus and the Solemnitie and Pompe thereof is knowen to fewe it shal not be impertinente briefely to disclose the order thereof Thus therefore it is written in the Ceremoniarie of Rome Sic Papa equitat in Pontificalibus in aliquam Ciuitatem Cardinales descendunt ex equis accedunt reuerenter ad Papam osculantur illi pedem Episcopus Ciuitatis accedit ad Papam cum debitis reuerentijs offers illi Crucem osculandam quam Pontifex reuerenter cum Mitra tamen osculabitur Non enim commodé poterit ei abstrahi equiti ab equestribus Miracles Si tamen placuerit Mitram deponere non erit inconueniens Deinde Praelatus incipiat Antiphonam Ecce Sacerdos Magnus Thus the Popes Holinesse rideth into any Cittie in his Pontificalibus The Cardinalles lighte from their Horses and comme reuerently vnto the Pope and kisse his foote The Bishop of the Cittie commeth likewise to the Pope with dewe reuerence and offereth him the Crosse to kisse whiche the Pope shal kisse reuerently keepinge on his Miter notvvithstandinge For while be sitteth on horse backe his horsemenne cannot very easily take of his Miter and sette it on againe Howbeit if it shal like him to put of his Miter it shal be no greate inconuenience Afterwarde the Bishop shal beginne this Antheme Beholde the Greate Prieste And so he pricketh foorthe in his Pontificalibus The carrieinge out of the Arke of God into the fielde in the time of Eli the Highe Prieste boadeth no very good Argumente for the carrieinge of the Sacramente For at that time the Armie of Israel was ouerthrowen thertie thousande Souldiers were slaine and emongest them the twoo Sonnes of Eli The Arke was taken Eli him selfe fel backe from his Chaire and
your Late Chapter of Tridente saith Apparet quòd pro peccatis sub Nouo Testamento post acceptam Salutaris Hostiae in Baptismo efficaciam commissis non habemus pro Peccato Hostiam illam quam Christus obtulit pro Peccato Mundi pro delictis Baptismum Praecedentibus Non enim nisi semel ille Mortuus est Et ideò semel duntaxat hostia illa ad hunc effectum applicatur It appeareth that for the Sinnes committed vnder the Newe Testamente after that wee haue receiued in Baptisme the Power of the Healthful Sacrifice vvee haue nomore that sacrifice for Sinne vvhiche Christe once offered for the Sinne of the VVorlde and for sinnes committed before Baptisme For Christe neuer died but once And therefore that Sacrifice of Christe Crucified is applied vnto vs once onely to this effecte Hereby M. Hardinge ye maie sée that this Doctrine lacketh no defence emongest your Catholiques The summe and meaninge hereof is this That our Sinnes committed after Baptisme are not foregéeuen by the Death of Christe but Onely by the Sacrifice of the Masse Whiche thinge what it séemeth to you I cannot tel But vnto al Godly eares it seemeth an horrible greate blasphemie Here to speake of Praiers specially in so large a sorte it was far impertinente to your pourpose as beinge vtterly no parte of this question The Merites of Christes Deathe whereof wée entreate are conueied vnto vs by God and receiued by vs. God conueieth them to vs onely of his Mercie and wée receiue them Onely by Faithe But the waies whereby either to procure Goddes Mercie or to enkendle our Faithe are many and sundrie Goddes Mercie is procured sommetime by Praier sommetime by other Meanes But to bréede or encrease Faith in vs there are moe waies then can be reckened Somme menne are moued Onely by the Hearinge of Goddes Woorde Somme others by the beholdinge and weighinge of Goddes Miracles Iustinus the Martyr was firste alluered to the Faithe by the crueltie of the Tyrannes and by the Constancie and Patience of Goddes Sainctes S. Cyprian saith Tanta est vis Martyrij vt per illam credere etiam cogatur qui te vult occidere So greate is the Power of Martyrdome that thereby euen he is forced to beleeue that woulde kille thee S. Augustine saithe He was sturred vp to comme to Christe by readinge a Heathen Booke written by Cicero called Hortensius Thus he saithe Ille Liber mutauit affectum meum ad â—eipsum Domine mutauit Preces meas That Heathen Booke changed my minde and turned my praiers ô Lorde vnto thee Emonge other causes the Sacramentes serue specially to directe and to aide our Faithe For they are as S. Augustine calleth them Verba visibilia Visible VVoordes and Scales and Testimonies of the Gospel All this notwithstandinge wee saie It is neither the Woorke of the Prieste nor the Nature of the Sacramente as of it selfe that maketh vs partetakers of Christes Deathe but onely the Faithe of the Receiuer S. Augustine saithe Vnde est ista tanta Virtus Aquae vt Corpus tangat Cor abluat nisi faciente Verbo Non quia dicitur sed quia creditur From whence hathe the Water this greate power that it toucheth the Body and wassheth the Harte sauinge by the VVoorkinge of the VVoorde Not for that it is pronounced but for that it is beleeued So saithe Hesychius Gratia Dei comprehenditur Sola Fide The Grace of God of our parte is receiued by Onely Faithe So saithe Cyrillus Siclus Fidei nostrae Formam habet Si enim Fidem obtuleris taÌ„quam Pretium à Christo velut Ariete immaculato in hostiam dato accipies Remissionem Peccatorum The Sicle hath the Fourme of our Faithe For if thou offer vp thy Faithe as the Price thou shalt receiue Remission of thy Sinnes from Christe that vnspotted Ramme that was geeuen for a Sacrifice Where ye saie ye offer vp Christe the Sonne of Godde Really and Substantially vnto God the Father If ye speake in your dreame it is a very pleasante phantasie but if ye be awake and knowe what ye saie then is it a greate blasphemie as in my Former Replie it maie appeare more at large The Apologie Cap. 16. Diuision 1. And as for theire bragges they are woonte to make of theire Purgatorie though we know it is not a thing so very late risen emoÌ„gest them yet is it no better then a blockishe and an olde Wiues deuise M. Hardinge Purgatorie semeth not to vs a thinge that wee shoulde mutche bragge of no more then yeâ— wil bragge of Hel. VVe tremble at the remembrance of it rather then bragge of it VVel howe so euer it be wil ye nil ye we see ye be driuen to confesse the same to be no newe thinge In deede if you cal them Papistes among whom the Doctrine of praieing for the deade whereof necessarely foloweth the Doctrine of Purgatorie is deliuered taught and holden then are the Apostles who deliuered it by Tradition as Chrysostome and Damascene reporte Papistes Firste forasmutche as nothing that is defiled commeth into the Kingdome of Heauen and some departe out of this Life though in the Faithe of Christe and Children of the Euerlastinge Kingdome yet not throughly and perfitly cleane it remaineth that sutche after this Life before they come to the place of Euerlastinge ioye haue theire Purgation Furthermore the Apostle saithe Seeinge then we haue these promises derely beloued let vs cleanse our selues from al filthines of the Fleashe and Spirite makinge perfite our satisfaction in the feare of God VVho seeth not hereof to folowe that to many whiche be iustified somewhat of satisfaction and Holynes lacketh VVhiche if they be taken from hence before they atteine to the measure of Holynes requisite be they not then after this Life in state to be purged and cleansed The B. of Sarisburie Here are wée comme to the Paper VValles and Painted Fieres of Purgatorie For so it liked M. Harding not longe sithence pleasantly to sport at it in the Pulpites as a bugge méete onely to fraie Children Yet now vpon better aduise and déeper studie he tremblethe God wote and quaketh for feare to remember the tormentes that somme body hath sithence tolde him to be there Howe be it Let him not so mutche dismaie him selfe The Pope as he either firste made it or receiued it by hande from the Heathens and firste allowed it euen so hathe he the whole Iurisdiction and Power ouer it and commaundeth in and out at his pleasure Whether ye make bragges hereof or no I leaue it in question Certainely for this and other like causes One of your felowes saithe Papa potest quicquid Deus ipse potest The Pope can doo vvhat so euer God him selfe can doo An other saith Animae existentes in Purgatorio sunt de Iurisdictione Papae Papa si vellet posset totum
quarrel that ye pike to the Name and Surname is nothinge els but a childishe cauil For she was not called Iohane Englishe by the name of the Countrie for that she was an Englishe Wooman borne in Englande as you ful fondely imagine but onely by the Surname of her Father So are there many knowen this daie by the names of Scot Irishe Frenche VVelshe VVestfalinge Norman Gascoingne Brabante Holande and yet not borne in any of al these Countries but onely in Englande So Matthias Parisiensis as it is supposed notwithstandinge his name was borne in Bohemia Therefore whereas ye woulde haue the woordes vainely and without sense to be readde and pointed thus Iohannes Anglicus natione MoguÌ„tinus c. Iohn an Englishe man by nation of Moguntia c. ye plaie and toie and trifle vnseemely and mocke your Reader For the woordes are cleare and plaine and lie thus Iohannes Anglicus Natione Moguntinus c. Iohn English so Surnamed borne at Mens Further ye saie God would neuer haue so foresaken Peters Chaire as to suffer it to be polluted by a Wooman whiche is not of capacitie for Holy orders This gheasse M. Hardinge presumeth ouer far of Goddes Prouidence And therefore Antoninus the Archebishop of Florence when he had opened this wâ—ole Storie of Pope Iohane beinge astonned with the strangenesse and admiration of the mater could not refraine him selfe from crieinge out O altitudo Sapientiae Scientiae Dei. Quà m incredibilia sunt iudicia eius O the Deapthe of the VVisedome and knovvledge of God Hovve vncredible be his iudgementes In like manner the Prophete Esaie crieth oute Quomodò facta est Meretrix Ciuitas fidelis Hovve is that Faithful Cittie becomme an Haâ—â—ot And why might not Pope Iohane beinge a Wooman haue as good right and interest vnto the See of Rome as afterwarde had Pope Iohn 13. who being Pope had wicked companie with twoo of his owne Sisters or others whom for theire horrible vices and wickednesse Platyna calleth Monstra Portenta Monsters againste kinde and ilshapen creatures Luitprandus saithe as it is before reported Lateranense Palatium nunc est prostibulum Meretricum The Popes Palaice of Laterane in Rome is novve becomme a Stevve of vvhoores Al this notwithstandinge saithe Antoninus Nulli ex hoc Salutis praeiudicium fuit Quia nec Ecclesia tunc fuit sine Capite quod est Christus vnde percipit influxum Gratiae Noman had binderance of Saluation by meane hereof For although the Pope were a Wooman yet the Churche was not without a Heade For that Heade is Christe From whom shee receiueth influence of Grace Yea although Antichriste geate him selfe into the See of Rome yet shal the Churche of God neuerthelesse continewe stil Although in horrible confusion and vnder greate persecution Further ye saie To Athenes was she brought saithe the Fable And why For Learninge Very wel VVhereas at thâ—t time neither any Athenes stoode nor was there any place of Learninge there any lenger but al the Countrie of Attica became Barbarous as wee vnderstande by the writers of that time The Cittie of Athenes was then ouerthrowen ye saie and Learning there vtterly decaied And therefore al this is but a Fable And good reason it is that wée beléeue you for that youre Onuphrius hath so tolde you But for your credites sake M. Hardinge leste al menne espie your Vanitie tel vs by whom was that Noble so Populous and mighty Cittie of Athenes thus laide waste By what Kinge By what Captaine By what foraine nation At what time How longe agoe Hauing not one poore Authour to allege â–ª how could ye pretende the names of so many without blusshinge The Cittie of Athenes had then continewed welneare twelue hundred yéeres And for knowledge in Philosophie renowme of Learning was called the Eie and Vniuersitie of al Graecia Origen writeth of him selfe yâ— he was sommetime a Student in Athenes Chrysostome beinge eightéene yéeres olde for Learninges sake was sente to Athenes S. Basile and his Brother Gregorie afterwarde the Bishop of Nyssa were Studentes at Athenes togeather thirtéene yéeres Your owne Amphilochius whoe 's Authoritie ye maie not in any wise denie saithe thus of S. Basile Apprehendit Matrem Literarum Athenas He came to Athenes vvhiche is the Mother of Learninge Boethius of Rome planted him selfe in Athenes for Learninges sake about the yéere our Lorde 520. In the yéere of our Lorde 680. the Bishop of Athenes was presente at the Councel holden at Constantinople called Synodus Sexta After that in the yéere of our Lord 742. at the seconde Councel of Nice a greate number of yâ— Bishoppes of Graecia were presente in theire personnes al togeather Within fewe yéeres after whiche time folowed Pope Iohane in the yéere of our Lorde 853. Hitherto the whole Countrie and Churche of Graecia continewed in safetie and the Emperours of Christendome made theire coÌ„tinual aboade in those partes And haue you M. Hardinge so suddainely throwen downe al togeather bothe Churche Countrie Towne and Castle onely to keepe Pope Iohane from her Studie Ye saie The whole Countrie of Attica was then becomme Barbarous This tale is your owne hangeth onely vpon your owne credite Yet Platyna Sabellicus others moe that wrote this Storie and knewe what they wrote were not so Barbarous But Barbarous is he M. Harding that wil beléeue your simple woorde without warrante At that time ye saie the Cittie of Athenes vvas not standinge But Paulus Aemylius saith that longe after that time in the Reigne of Philip the Frenche Kinge Gottofredus one of the House of Tricasses was appointed made Dux Athenarum Princeps Achaiae The Duke of Athenes and the Prince of Achaia If there had benne then no Athenes standinge at that time as you telle vs how then could Gottofredus haue benne made Duke of Athenes If ye saye as ye maie doo mutche by your Coniectures that notwithstandinge the Cittie of Athenes were rased and made waste yet the dignitie or name of honoure remained stil yet wil the same Aemylius once againe reproue your Erroure For writinge afterwarde of certaine Pirates that had inuaded the Countrie of Graecia he saithe thus In terram Atticam delati Athenarum Ducem Brennae Nobilitatis virum occiderunt Vrbemque ceperunt Inuadinge the Countrie of Attica they tooke and slevve the Duke of Athenes one of the house of Brennus and tooke the Cittie These thinges happened as it is easy to recken welneare foure hundred and fiftie yéeres after the time of Pope Iohane Nowe therefore I besech you M. Hardinge consider indifferently with your selfe If there had benne no Cittie of Athenes then standinge howe coulde these Pirates then inuade and take the Cittie of Athenes Shal wee saie They leuied an armie and disquieted the Countrie and troubled them selues and came so far to catche a shadowe Thus hitherto it appeareth not but if Dame Iohane woulde haue gonne
and without shape ye seeme wilfully to auouche as your manner is a greate Vntruthe Verily Theodoricus Niemus the Popes Secretarie saithe Et adhuc vetus Statua Marmorea illic posita figuratiuè monstrat hoc factum Vnde Summi Pontifices dum ad Lateranum de Basilica Principis Apostolorum contra vadunt illud iter rectum non faciunt Imò per alias vias per indirectum transeunt illud aliquantulum prolongando Euen vnto this daie an olde Marble Image there erected vnder a Figure sheweth this mater Therefore that Popes when they passe froÌ„ S. Peters Churche to Laterane or backewarde they take not their iorney streight foorthe but passe vndirectly by other streetes makinge their waie some what the longer This therefore is not an olde Wiues dreame as you saie but the Iudgemente of sundrie the wiseste and beste learned in Rome who might beste knowe the matter As for the Chaire of Porphyrie stoane whiche otherwheres ye cal the Chaire of ease it is too vile to be answeared Sabellicus saithe Spectatur adhuc in Pontificia domo Marmorea Sella circa medium inanis qua Nouus Pontifex continuò ab eius Creatione residet Vt sedentis genitalia ab vltimo Diacono attrectentur But let Truthe be Falsehedde and let Stories be Fables Yet M. Hardinge it maie please you to remember that the same Fable was raised firste in Rome and from thence onely from no place els was published abroade into the worlde But let the Popes owne Secretaries and al the people there be deceiued and to shadowe the shame of that See let Rome it selfe be the Mother of lies Let noman know the certaine Truthe of maters but onely Onuphrius the Popes Paraste and M. Hardinge Yet neither woulde so many Chronicles haue recorded nor would the whole world so vniuersally haue beléeued these thinges of the Pope more then of any other Bishop had there not benne woonderful corruption of manners and dissolution of Life and open horrour and filthinesse in that onely See aboue al others How be it good Christian Reader that thou maiste wel and clearely vnderstande that our dealinge herein is plaine and simple and that wée haue not imagined these mates or any parcel thereof of our selues maie it please thée to reade Platyna in Iohanne 8. Sabellicus Enneadis 9. li. 1. Leonicus Chalcondyla a Greeke writer Li. 6. Marianus Scotus that liued aboute the yéere of our Lorde 1028. Sigibertus Gemblacensis that liued aboute the yeere of our Lorde 1100. Marâ—â—us Polonus the Popes Penitentiarie whome M. Hardinge so mutche defaceth that liued about the yéere of our Lorde 1320. Rauisius Textor in Officina Ca. Foeminae habitum virilem mentitae Antoninus the Archebishop of Florence par 2. ti 16. Volaterranus Nauclerus Carion Constantinus Phrygio Christianus Massaeus Matthaeus Palmerius Florentinus Supplementum Chronicorum Chronica Chronicarum Fasciculus temporum and others moe Of these somme liued foure hundred somme fiue hundred yéeres agoe and haue euer benne coumpted woorthy of somme Authoritie notwithstandinge for your Dame Iohanes sake you M. Hardinge beginne nowe to clippe their credite How be it what so euer they were certaine it is They were no Lutheranes Notwithstandinge somme of your owne Felowes of Louaine coulde haue taught you to haue dealte herein more discretely and not so precisely and peremptorily to haue denied the whole Storie specially beinge sente to you from your frendes in Rome and confirmed by so many And therefore one of your Louaniens would séeme handesomely to excuse shifte the mater by possibilitie of Nature For thus he saithe in effecte What if the Pope were Hermaphrodi as an Herkinalson that is to saie a man and a vvoman bothe in one Or if this healpe wil not serue he seemeth further to saie What if the Pope beinge firste a man vvere aftervvarde changed into a vvoman And thus for wante of better Diuinitie he forceth Ouides Metamorphoses to serue the turne If yée would haue taken this mannes aduise out of doubte with sutche a prety VVhat if ye might soone haue put vs out of countenance His woordes be these Neque ego hic quicquam dico de Hermaphroditis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de quibus veterum libri pleni sunt Et ne à nostri tempoâ—â—s memoria longiùs abeam non ignoro monumentis literarum esse traditum Mulierem quandam nomine Acmyliam Antonio Spensae Ciui Ebulano nuptam post duodecimuÌ„ à nuptijs annum in virum transijsse Legi etiam alteram Mulierem vbi puerum peperisset in marem fuisse mutatam I wil here saie nothinge of sutche personnes as be called Hermaphroditi and are bothe Man and VVoman al in one whereof in olde Writers wee finde mutche mention But not to goe further then to the remembrance of our owne time I knowe it is written that a certaine woman named Aemylia married vnto one Antonius Spensa a Citizen of Ebulum tenne yeeres after shee had benne married was turned into a man I haue likewise readde of an other woman that when she had benne brought abedde aftervvarde became a Man These notable Stories he allegeth to answeare the mater of Pope Iohane Thus he thinketh it a greate deale the safer waie to make the Pope an Herkinalson or by Miracle to turne him from a man into a vvoman then simply plainely to confesse that euer Dame Iohane was Pope in Rome If you had taken this same waie then al this storie had benne a Fable and a woman had benne a man and wée had vtterly benne confounded The Apologie Cap. 2. Diuision 1. But what neede we rehearse Concubines and Bawdes For that is now an ordinarie and a gaineful sinne in Rome For Harlottes sitte there nowe a daies not as they did in times paste without the Cittie walles and with their faces hid and couered but they dwel in Palaices Faire Houses thei stray aboute in Courte and market that with bare and open face as who would saie they maie not onely lawfully doo it but ought also to be praised for so dooinge What should we saie any more of this Their vicious abominable life is nowe thoroughly knowen to the whole worlde Bernarde writeth roundely truely of the Bishop of Romes house yea of the Bishop of Rome him selfe Thy Palaice saithe he taketh in good menne but it maketh none naughty persones thriue there and the good decaie And who so euer he were whiche wrote the Tripartite vvoorke annexed to the Councel of Larerane he saithe thus So excessiue at this daie is the riote asvvel in the Prelares and Bishoppes as also in the Clerkes and Priestes that it is horrible to be tolde But these thinges be not onely growen in vre and so by custome continuance of time wel allowed as al the reste of their dooinges in manner bee but they are nowe waxen olde and rotten ripe For who hath not hearde what a hainous acte Peter
that they be the hearers of the Lavve but the dooers of the Lavve vvhiche are iustified before God M. Hardinge Nay nay Syrs for that thinge ye crake so muche of be not to hastie to thanke your God VVhat peculiare God ye meane we knowe not That phrase your secretarie muche vseth as though ye had an other God beside him that is God of all Compare your selues with whom ye list your owne life and innocencie is so wel knowen as by reprouinge your vices and horrible sinnes no man lightly shal seme a slaunderer In deede if your continuall aduoutrie and Incest were laufull Matrimonie if your filthy yoke fellowes were your true wedded wiues if your robbinge and throwinge downe of Churches were almose and buildinge of places for praier to the encrease of Gods Honour if ignorant rashenesse were godly discretion if your woorde of the Lorde where Gods woorde if your pretensed Gospel were Christes true Gospel if your biblebable and railing were holsome Preachinge if yâ— Sprite of Sathan that is in you the same also beinge a lyinge Sprite in your mouthes coulde be meeke humble obedient and woulde tell Truthe finally if euill were good if darkenesse were light if sower were sweete if the fruites of your so naughty a tree were good we would also soothe you and vpholde your immoderate crakes VVee saie plainely of you at one woorde whiche we will to be a watche woorde for all Christen people to beware of you your Doctrine is Heresie your Life is iniquitie your endeuour tendeth to the subuersion of Soules The B. of Sarisburie It is no greate Crake M. Hardinge to géeue God thankes But what vncourteous dealinge is this of your parte Sir Defender and his Felovves muste comme to you learne to speake Notwithstandinge for ought that maie appeare yee are not yet very wel aduised howe to speake your selfe Nowe bicause wée saie vvee thanke our God our Secretarie hath made him selfe a Seueral God How be it you maie saie Our Lorde and thinke him not Catholique that wil saie otherwise and yet make you not your selues thereby any Seueral Lorde God geue you Grace ye be not seuered from the Lorde But wherefore it shoulde be more lawful for you to saie Our Lorde then for vs to saie Our God I thinke it a highe pointe of cunninge for you to open Thus ye woulde haue vs sommetimes to saie Our Lorde sometimes The Lorde sommetimes neither It were a skilful Cooke that knewe your diete Howe be it The Prophete Dauid saithe Deus noster refugium Vrtius Our God our Refuge and our Strengthe Singe Psalmes vnto Our God Our God is the God of Saluation Our God is in Heauen My God ô My God I wake earely vnto thee Thou arte My God I truste in thee My lotes are in thy handes S. Paule saithe I thanke My God alwaies I geeue thankes vnto My God Thus was it lawful then for the Apostles and Propehtes to speake without rebuke neither was there any M. Hardinge then so vncourteous to saie They made them selues a peculiar God S. Paule saithe Wee are iustified in the name of Iesus Christe our Lorde and in the Sprite of Our God S. Augustine saithe Contra istos Mirabiliarios cautum me fecit Deus Meus dicens In Nouissimis diebus surgent Falsi Prophetae My God hath willed me to beware of these Mungers of Miracles tellinge me that in the laste daies there shal rise vp False Prophetes Againe he saithe Deus Meus vbique praesens est Vbique totus nusquam inclusus My God is euerywhere presente euerywhere whole nowhere inclosed or shut vp Chrysostome saithe Christo meo testificabantur Venti Mare Bothe the Windes and the Sea bare witnesse to my Christe S. Hierome saithe Ego non Patrem non Matrem non Germanum aduersus Christum meum audiam I wil not heare neither Father nor Mother nor Brother against my Christe S. Cyprian saithe Hic est Deus noster id est non omnium sed Credentium Fidelium Deus This is Our God that is to saie not the God of al but the God of the Beleeuers and of the Faitheful Sedulius saithe Deus Naturâ omnium est Voluntate verò paucorum God by Nature is the God of al but by wil he is the God of Fewe But what shal wée neede many Doctours the case beinge so cleare You your selfe M. Hardinge in this selfe same Booke either of pourpose vpon somme better aduise or vnwares haue written the same Consider wel your owne woordes Thus ye saie There is no iniquitie in Our Lorde God Yet I trowe by these woordes ye make not to your selfe a peculiare God S. Paule saithe I liue in the Faithe of the Sonne of God whiche hath loued me and hath geeuen him selfe for my sake Whiche woordes S. Chrysostome writinge vpon the Genesis expoundeth thus Qui dilexit me c. Vt proprium vsurpas commune beneficium Profectò inquit Nam licet pro omni hominum genere Sacrificium oblatum sit tamen propter amorem in eum id quod factum est omnibus proprium mihi facio Ita Prophetis mos est facere dicere Deus Deus Meus quamuis totius Orbis sit Deus Sed peculiare hoc est amori vt ex communibus propria faciat Qui dilexit me Quid dicis An te dilexit solum Omnem inquit hominum Naturam dilexit Sed ego illi Gratias debeo quasi me Solum dilexisset tradidisset semetipsum pro me Solo. S. Paule saithe Christe hath loued me O Paule The benefite that is common to al thou vsest as peculiare to thee selfe Yea verily saithe S. Paule For al be it that Sacrifice were offered for al Mankinde yet for the loue that I beare towardes him the thinge that was donne to al I accoumpte as proper and seueral to mee selfe Alone Thus the manner of the Prophetes is to doo and to saie O God my God notwithstandinge be is the God of al the Worlde But this is the special and alonely office of Loue of thinges common to make thinges peculiare Thou saiste Christe hath Loued mee What saistet thou Hath Christe loued thee Onely and â—oman els No saithe Paule He hath loued al Mankinde But I ovve him thankes as if he had loued mee Alone and had geuen him selfe Onely for me Hencefoorthe M. Hardinge it maie please you to géeue vs leaue to speake as the Prophetes the Apostles the Holy Fathers and Doctours haue spoken before vs. The Apologie Cap. 4. Diuision 1. Bisides al these maters wherewith they charge vs they are woont also to adde this one thinge which thei enlarge with al kinde of spite that is that wee be menne of trouble that we plucke the Sworde and Scepter out of Kinges handes that we arme the people that we ouerthrowe iudgement places destroie the Lawes make hauoke of possessions seeke to
make the people Princes turne al thinges vpside downe and to be shorte that we woulde haue nothinge in good frame in a Common Wealthe Good Lorde how often haue they set on fiere Princes hartes with these woordes to the ende thei mighte quenche the lighte of the Gospel in the very firste appearinge of it that menne might beginne to hate y◠same ere euer they were able to knowe it and to the ende that euery Magistrate mighte thinke he sawe his deadly enimie as often as he sawe any of vs. Surely it shoulde excedingly greeue vs to be so malitiously accused of moste hainous Treasone onlesse we knewe that Christe him selfe the Apostles and a number of good Christian menne were in time paste blamed and reuiled in like sorte For although Christe taught they shoulde geeue vnto Cesar that whiche was Cesars yet was he charged with sedition and was accused to diuise some Conspiracie and to seeke waies to geate the Kingedome And thereupon they cried out with open mouthe againste him in the place of Iudgemente Yf thou let this man escape then thou arte not Cesars frende And though the Apostles did likewise euermore and stedfastly teache that Magistrates ought to be obeied y◠euery soule ought to be subiect to the Higher Powers not onely for feare of wrathe punishemente but euen for conscience sake yet bare they the name to disquiet the people and to stirre vp the multitude to rebelle After this sorte did Haman specially bringe y◠Natiō of the Iewes into the hatred of Kinge Assuerus bicause saide he they vvere a rebellious and stubborne People and despised the ordinaunces and commaundementes of Princes Wicked Kinge Achab saide to Elie the Prophete of God It is thou that troublest Israel Amasias the Prieste at Bethel laide a conspiracie to the Prophete Amos charge before Kinge Ieroboam saieinge See Amos hath made a conspiracie againste thee in the middest of the House of Israel To bee briefe Tertullian saithe This was the general accusation of al Christians whiles he liued that thei were Traitours that thei were Rebelles and the enimies of Mankinde Wherefore if now adaies the Truthe be likewise euil spoken of and beinge the same Truthe it was then if it be now like despitefully vsed as it was in times paste though it be a greuous and vnkinde dealinge yet can it not seeme vnto vs a newe or an vnwoonted matter M. Hardinge Howe farre ye haue attempted I meane the sectes of your Brotherhed in sundry Countries to wreaste the Swoorde out of Princes handes to transpose their Scepters at your pleasure and to alter states and signories though wee holde our peace the worlde Iudgeth the Bloudde of so many thousandes slaine speaketh Englande repenteth Scotlande mourneth Germanie roareth Fraunce bewaileth Sauoie weepeth all Christendome lamenteth VVere the hundred thousande Boures of Germanie consumed by the Swoorde of the Nobilitie there for their obedience The Duke of Saxonie and Lantgraue of Hesse were they ouerthrowen in fielde and taken captiue for standinge in Defence of their Soueraigne VVere so greate multitudes of people destroied at Munster for their loyaltie Your Sacramentarie Suitzers of Berna who robbed the quiet Olde Duke of Sauoye of his Townes and Countries from the farther side of the lake of Geneua vnto the Alpes did they this for mainetenance of his righte and to set him at reste with litle VVhat meante ye when ye laide your Heades togeather beinge at Geneua in Queene Maries daies the Faithfull Brothers of Englande and Scotlande and deuised a most Seditious and Traiterous Booke againste the monstrous regiment of VVomen The B. of Sarisburie Here M. Hardinge for wante of mater ye thought it good policie to furnishe your tale with stoare of woordes The VVorlde iudgeth Bloude speaketh Englande repenteth Scotlande mourneth Germanie roareth Fraunce bewaileth Sauoie weepeth Christendome lamenteth If ye had not wel studied your Copia Verborum ye coulde neuer haue benne halte so copious nor haue benne hable so many waies to vtter nothinge Yee might happily haue saide Your Cardinalles crie and your Pope roareth and your Frendes stande aluffe and teare their heare and saie as it is written in the Apocalyps Vae vae Babylon Ciuitas illa Magna Alas alas Babylon that Greate Cittie God be thanked The Kingedomes Princehoodes of the worlde stande nowe in as safe in as quiet and florishinge state as euer before Therefore this Tragical Rhetorique might better haue serued you somme other where The Boures of Germanie of whome ye speake for the greattest parte were Aduersaries vnto Doctour Luther and vnderstoode no parte of the Gospel but conspired togeather as they saide onely against the crueltie and tyrannie of their Lordes as they had donne twoo and twentie yéeres before in the same Countrie in the Conspiracie called Liga Sotularia fifteens yéeres before Doctour Luther beganne to Preache The parteners of whiche Conspiracie had for their watche woorde the name of Our Lady and in the honoure of her were bounde to saie fiue Aue Maries euery daie Certainely touchinge these Later Rebelles it is knowen that Luther sharpely and vehemently wrote againste them And they them selues beinge demaunded thereof vtterly denied bothe partetakinge also the knowledge of the Gospel The Princes of Germanie raised not theire Powers as ye saie againste the Emperoure Charles the fifthe but beinge wrongefully contrarie to the Lawe of Armes inuaded by him they were forced beinge frée Princes by the Lawe of Nature to drawe their swoorde in their owne Defence The Rebelles at Mounster were not Gospellers as yée seeme to meane but frantique Anabaptistes and Heretiques as yee be and therefore enimies vnto the Gospel The Lordes of Berna neuer were Subiectes to the Duke of Sauoie That they tooke certaine of his Castles in their Confines then did it rightly and by the Lawe of Armes beinge forced thereto by daiely inuasions robberies and not hable otherwise to liue in reaste But in deede the saide poore Duke was thorowly spoiled of his whole Dominion of the one halfe by his Brother in Lavve the Emperour Charles 5. of the other halfe by his Neuevve Francise the Frenche Kinge by the counsel of Pope Clemens 7. after their great enterviewe at Marsiles And thereof was diuised a prety Pasquil declaringe the miserable case of the poore Duke Diuiserunt sibi vestimenta mea super vestem meam miserunt sortem They haue diuided my apparel emongest them selues and they haue caste lotes for my Coate The Heades of Englande and Scotlande that as ye saie were laide togeather at Geneua touchinge the gouernemente of Wéemen beinge wel accoumpted were nothinge so many as ye woulde seeme to imagine For if there had benne but one lesse for ought that I haue hearde there had benne but one at al. Sutche hoate Amplifications it liketh you to make of so smal a number Wée wil defende noman in his erroure Let euery man
iura commisit Christe hath committed vnto Blessed Peter the Keiebearer of Euerlastinge life the righte bothe of the worldly and also of the Heauenly Empiere This is it that somme are so bolde to saie Papa totius Mundi obtinet Principatum The Pope hath the Princehoode of al the whole Worlde And that somme others haue saide Papa est Rex Regum Dominus Dominantium The Pope is Kinge of Kinges and Lorde of Lordes And that Pope Adrian saithe of him selfe as it is alleged before Imperator quod habet totum habet à nobis Ecce in potestate nostra est vt demus Imperium cui volumus What so euer the Emperoure hath he hath it of vs. It is in our power to bestowe the Empiere vpon whom wee liste This M. Hardinge is that Diuine Povver that as you saie is geuen to the Pope But as S. Iohn S. Augustine S. Chrysostome and S. Gregorie saie the selfe same Diuine Povver is geueÌ„ also to Antichriste And therefore it is wel noted in your owne Glose Papa stupor Mundi The Pope is the vvoondermente of the VVorlde that is to saie the Pope maketh al the worlde Fooles But if it séeme so greate a mater for a Pope to depose a Kinge I doubte not but ye maie wel remember that Emperours sommetimes haue deposed Popes The Emperoure Constantius an Arian I graunte but yet an Emperoure deposed Pope Liberius and afterwarde restoringe Liberius deposed Pope Foelix The Emperoure Otho the firste deposed Pope Iohn 13. The Emperoure Iustinian deposed twoo Popes in order firste Pope Syluerius and afterwarde Pope Vigilius And al this did they without leuieinge of armie without raisinge of power without disquiet or trouble of the people And a Doctoure of your owne seeminge fully to determine the mater by a Booke case saithe thus Imperator requisitus à Cardinalibus debet procedere contra Papam The Emperoure beinge required by the Cardinalles is bounde to procede to depriuation againste the Pope An other saithe thus Si quando Imperialis Legatus mitteretur à Principe vt Romanus Pontifex proficisceretur Constantinopolim ad Imperatorem omni neglecta occasione ibat etiamsi pro certo sciret se iturum in exilium If at any time the Emperours Embassadoure had benne sente from his Prince to wil the Pope to comme to Constantinople to the Emperoure al occasions set aparte he wente streight waie notwithstandinge he certainely knewe he shoulde be bannished Vrspergensis saithe Henricus Rex Italiam ingressus tres Papas indigne constitutos synodaliter deposuit Henry the Emperoure comminge into Italie deposed three Popes vnlawfully made by order of Synode Now M. Hardinge if you with your Rhetorical furniture maie crie oute O what a Diuine Povver had the Pope that thus coulde depose a Kinge why maie not wée likewise saie O what a Diuine Power had the Emperoure that thus could depose so many Popes But that ye maie the better see this woonderful Diuinitie and Heauenly povver wherewith ye would so faine enfeaffe the Pope a witnesse of your owne saith thus Quod dicitur Papam deposuisse Regem FrancoruÌ„ loco eius instituisse Pipinum Glosa ordinaria exponit Deposuit id est deponentibus consensit Non enim legitur quòd Papa Zacharias Regem Franciae deposuerit Where as it is saide that the Pope deposed the Frenche Kinge and placed Pipinus in his roume The Ordinarie Glose expoundeth it thus He deposed him that is to saie He consented to them that did depose him For wee reade not that Pope Zacharie in deede euer deposed the Frenche Kinge The truthe of the Storie is this For as mutche as Chilpericus the Kinge séemed voide of Princely grauitie and had geuen him selfe ouer to pleasure and wantonnesse and Pipinus his Lorde Marshal a man ful of Wisedome and actiuttie had the Gouernmente and burthen of al the Realme the Nobles of France hauinge agreed emongest them selues to depose the one and to set vp the other sente vnto Pope Zacharie as vnto a wise man to haue his answeare to this question VVhether vvere meeter to be Kinge He that carried onely the name and did nothinge Or he that bare the burthen of the vvhole The Pope was soone persuaded to geue sentence with Pipinus the Lorde Marshal againste the Kinge Whereupon the Kinge was shorne into an Abbie made a Moncke Pipinus auanced vnto the state gaue the Pope the Exarchate or Princehoode of Rauenna in parte of recompense of his good wil. Whether the kinge hauinge niene yéeres ruled his Realme were afterwarde depriued by right or by wronge I wil not reason Fasciculus Temporum saithe The kingedome was remoued from the right Heires The Line of Kinge Pipine endured and florished a longe while And that ye saie was no obscure argumente of Heauenly Approbation and Diuine Prouidence By sutche Approbation and Prouidence the Turke maie claime For he hath bothe longer continued and mutche more floorished and encreased his estate then euer did the house of Pipine But Cato was woonte to saie Multum est caliginis in rebus Diuinis There is greate darkenesse in Goddes maters Yet leste any man of ignorance happen herein to be deceiued this was the very true descente and floorishinge Fortune of Kinge Pipines race The Firste thereof was Charles the Greate In his time saithe Benuenutus Imolensis Laceratum est Imperium The state of the Empiere was torne in sunder The Seconde was Ludouicus Pius Againste him his owne Sonne Lotharius arose and caused him to be shorne as a Moncke and to be thruste into an Abbâ—e and his owne Mother the Empresse to be made a Nonne The Thirds was Lotharius He oppressed his owne Brethren by violence and afterwarde was deposed and made a Monke The Fourthe was Ludouicus 2 He was vnfortunate in al his dooinges and was shamefully conquered by his Brother The Fifthe was Ludouicus 3 Whom for his doughty déedes they commonly calle Ludouicus Nihili which is as mutche to saie as Levves Nobody The Sixth was Carolus 2. named Caluus as Benuenutus saithe Vir lepore timidior A man more feareful and more cowardely then a hare He was shortly slaine with poison The Seuenthe was Carolus 3 as Benuenutus saithe Vir deficiens animo Corpore A man wantinge bothe strength of Body and wisedome of Minde that is to saie bothe a Cowarde and a Foole. The Eighth was Arnulphus He was eaten vp with Life The Nienthe was Ludouicus 3. by the reporte of Benuenutus a man of no better Fortune then his Father In him that house had an ende This is that Noble Pipines race M. Hardinge that coulde not so stande and floorishe as you saie without special Heauenly Approbation and Diuine Prouidence M. Hardinge Concerninge that ye saie of Kinge Philip surnamed Le Bel if we maie beleue Paulus AEmylius the beste writer of the Frenche Chronicles the cause was suche betwene
presente vvhether he be Kinge or Emperoure holdeth his Stirope and afterwarde leadeth his Horse a litle waie forewarde by the Bridle But if there were tvvoo Kinges in presence the more Honorable of them shoulde holde the Bridle of the Rightside and the other of the leaste If there happen no Kinge to be presente then lette the woorthiest personnes leade his Horse But if the Pope woulde not ride but he borne on mennes shoulders in a Chaire then muste foure of the woorthiest Princes yea the Emperoure him selfe or any other mighty Monarche if he be presente beare the Chaire Pope and al a litle waie forewarde vpon theire shoulders Againe Imperator traditis Pomo Sceptro c. The Emperoure deliueringe ouer his Goulden Apple and his Sceptre to one of his menne commeth vnto the Popes Horse and in honoure of our Lorde Iesus Christe whole personne in Earthe the Pope heareth he holdeth the Stirope vntil theâ— Pope be mounted and afterwarde he taketh the Bridle and leadeth foorthe his Horse VVhile the Emperoure doothe these profitable offices the Pope ought modestly a litle to refuse the same and yet afterwarde with certaine good and gentle woordes takinge that honoure as donne to Christe and not vnto him selfe he holdeth him selfe contented Further it is appointed thus Caudam pluuialis portabit Nobilior Laicus qui erit in Curia etiamsi esset Imperator aut Rex The moste Noble Laie man that shal be in the Courte shal beare vp the traine of the Popes Cope yea though it be an Emperoure or a Kinge Againe Let the moste Noble Laic man whether he be Kinge or Emperoure bringe water to wasshe the Popes handes And while the Pope wassheth let al the Bishoppes and Laie menne kneele downe Againe Pontifice sedente c. While the Pope is yet sittinge at the Table the Noblest man within the Courte be he Emperoure be he Kinge shal be broughte to the Popes Credence to geue him Water Againe Primum ferculum portabit Nobilior Princeps siue Imperator sit siue Rex The firste disshe the Noblest Prince shal carrie vvhether he be Emperoure or Kinge Againe Rex in collatione portabit primum potum When the Pope is at Breakefaste the Kinge shal beare his firste Cuppe And againe Pocula portentur c. Let the Popes Cuppes be borne by the Noble menne or Oratours beinge presente and let the Clerke of the Ceremonies beginne with the woorthiest estate yea though he be Kinge or Emperoure Nowe I truste M. Hardinge of your courteste ye wil confesse that Sir Defender in these woordes hath not so impudently belied the Pope The Popes owne Booke of Ordinances and Ceremonies that directeth al orders saithe thus The Emperoure shal holde the Popes Stirope Let the Emperoure leade the Popes Horse The Emperoure muste beare the Popes Chaire on his shoulder The Emperoure shal beare vp the Popes traine Let the Emperoure bringe the Bason and Evver to the Pope The Emperoure shal geue the Pope vvater The Emperoure shal carrie the Popes Firste disshe The Emperoure shal carrie the Popes firste Cuppe For excuse hereof perhaps yée wil saie These were the Abuses of Olde times But nowe al sutche disorders are wel refourmed Therefore it maie please you to remember that the selfe same Ceremonies touchinge Kinges and Emperours dueties haue benne lately renewed and confirmed and published abroade into the worlde woorde by woorde as they were before without any manner alteration euen in the Popes owne Pontifical and that euen nowe newly printed at Venice in the yéere of Our Lorde a thousande fiue hundred thrée scoare and one whereby it maie appeare yee are ashamed of nothinge be it neuer so shameful What truthe therefore M. Hardinge is in your woorde Or with what countenance coulde ye so boldely saie That the Pope euer commaunded any sutche Seruice to be donne vnto him by the Emperoure yee can neuer shewe it by any indifferent and credible witnesse I doubte not but the Popes owne witnesse is vnto you of sufficiente credite and in his owne case it muste néedes to him selfe seeme indifferente Hereby it plainely appeareth that in al Offices and Seruices the Pope vseth the Emperoure as his man Therefore Auentinus reporteth these twoo verses written sometime of the Emperoure Lotharius the seconde Rex venit ad fores iurans per Vrbis honores Pòst homo fit Papac sumit quo dante Coronam The Kinge or Emperoure commeth to the gates and sweareth by the honoure of the Cittie And afterwarde becommeth the Popes Man at whose handes he receiueth the Crowne That Pipinus so mutche abased him selfe to Pope Steuin it is no marueile The Prouerbe is common One hande clavveth an other The Pope was auanced by Pipine and Pipine was likewise auanced by the Pope But hereof we haue spoken before Where ye saie The Emperoure Constantine the Greate vvas footeman to the Pope I am mutche ashamed of your vanitie that beinge a man of wisedome learninge ye should thus seeke to mocke yâ— worlde with Childishe Fables Ye allege Matthaeus Hieromonachus to proue a Fable by a Fable If yee woulde dasâ—e your Readers eies for that ye allege his woordes in Greeke vnderstande you that his peeuishe Greeke was taken out of your peeuishe Latine And yet is the same Greeke so fonde so ful of folie that ye were ashamed truely to turne it into Englishe For thus it standeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is In the woorship and feare of my Lorde Blessed Peter Ye durste not to make the Emperoure Constantine so rude to saie that Peter was his Lorde and therefore ye thought it better to corrupte and alter your Authours woordes Yet sutche vaine Fables and Trifles muste ye bringe in to put vs as ye saie quite oute of doubte But hereof wee shal saie more hereafter The Apologie Cap. 7. Diuision 4. Who hurled vnder his table Frauncise Dandalus the Duke of Venice Kinge of Creta Cypres faste bounde with chaines to feede of bones amonge his Dogges M. Hardinge VVere not this Defender passed all shame he woulde not make so many and so shamelesse lies Malice hath so farre blinded him that he seemeth not to see what becommeth a man Though he feare not to be accompted a lier yet he shoulde be lothe to be accompted an vnhonest man yea and specially a foole Let truthe and honestie goe for in deede there is litle in these felowes what foolishnesse is it a man to bringe all his doctrine and all his saieinges touchinge thinges that he would so fame be beleued into so great and certaine discredite by suche open and manifest lies The truthe hereof is this as I finde it witnessed in Sabellicus and in the chiefest Chronicles the Venettars haue writteÌ„ by a Noble ma of Venis named Petrus Iustinianus The Citie of Venus being interdicted of the Pope FrauÌ„cys Dandalus was sente by the Duke and Lordes of the Counceil there to sue for Absolution At that time was
he neither Kinge of Creta nor of Cypres nor Duke of Venis as it pleaseth this liinge Defender to write of him and that in the Defence of their Englishe Churche written to all the worlde Iohannes Superantius then was Duke and this Frauncys Dandalus was but a Priuate man for that time as others there were This Ambassadour Frauncys Dandalus findinge the Pope at his firste comminge not well inclined to graunte his petition as he wished the qualitie of the offence deseruinge the same to moue him to clemencie and pitie aduised with him selfe to plaie this Pagent He caused an yron chaine to be tied aboute his necke Therewith he came to the Pope as he sâ—te at dinner put him selfe to crepe on all foure and like a Dogge laide him downe vnder the Table so longe vntill the Popes displeasure beinge assuaged he obteined Pardone for his Countrie VVhereof they saie he had afterwarde the surname of Dogge geuen him as Iustinianus writeth VVho desireth to see the whole Storie he shal finde it well written by the saide Petrus Iustinianus Historiae rerum Venetarum libro quarto Nowe let vs see Syr Defender howe many lyes ye make in one sentence That Frauncys Dandalus was by the Pope hurled vnder his Table this is one lie That he was then Duke of Venis Kinge of Creta and Cipres there be two lies beside the Notable lie you seeme to be very ignorant of the state of Venis in that you make the Duke an Ambassadour who beinge once created Duke goeth not out of the Citie Neither is euer any of their state Kinge of Candy and Cipres For their state admitteth none to be a Kinge amonge them how be it at the time of Frauncys Dandalus Candy rebelled and Cipres was not yet come to be vnder the gouernement of the Venetians as you might haue learned in the eloquent Historie that Petrus Bembus wrote of Venis his Countrie That he was faste bounde with Chaines there be three Lies For he was not fast bounde onely he had caste a chaine aboute his owne necke whiche he mighte haue taken of at his pleasure That he was so throwen vnder the Table to gnawe boanes amonge the Popes Dogges there be foure lies And that the Pope had Dogges feedinge of boanes vnder his Table * I doubte not but it is other lie VVhether these fiue lies be not ynough for one litle sentence of three lines I reporte me to whosoeuer of your owne fellowes lieth for the best game I thinke verely this Defender if he be not very shamelesse wisheth he had a thicker bearde to hide his slike chekes from blusshinge Suche false causes must be defended by lyinge proctours If they belied stories onely and taught not also false Doctrine in the chiefe pointes of our Faith their lying were lesse hurtfull The B. of Sarisburie So many lies M. Hardinge and as ye saie so farre paste shame and sutche hote Tragedies and the cause no greatter What sturre woulde ye haue keapte if it had benne mater woorthy the hearinge what if the Authoure of the Apologie had benne ouerséene in the reporte of one yeere or twoo or in somme other like Circumstance the Substance of the Storie neuerthelesse stil reserued If yée had remembred somme of your owne often ouersightes ye coulde not for shame haue benne so terrible againste others For it appeareth wel by al that yee haue hitherto sente vs ouer your insighte in matters is not so deepe but yee maie often and fouly be deceiued You your selfe M. Hardinge bothe in this selfe same place and in this selfe same storie and in the reporte of one poore note haue committed foure foule and grosse errours with one breathe altogeather You your selfe I saie M. Hardinge I speake of none other but of your selfe If ye thinke the beames of your knowledge shine so cleare that it can neuer be ouercaste with clowde of erroure then I beseche you consider wel your Note specially marked in your Margine Thus ye directe vs to the Authour of your Storie Sabellicus Decadis 2. li. 1. 1220. In this one litle shorte note I saie ye haue sente vs foure errours For firste euery childe knoweth that Sabellicus neuer wrote Decades but onely Enneades And therefore if I were not better acquainted with your Learninge I might seeme to haue iuste cause to saie either yee neuer sawe Sabellicus Bookes or els yee neuer readde them I wil not here keepe an Audite as you doo nor saie as you saie This is one lie Further ye saie it is written in the Seconde Decade But Sabellicus the Authoure him selfe saith It is writteÌ„ in the nienth Enneade I wil not saie as you saie There be tvvoo Lies Againe you saie It is in the Firste Booke But Sabellicus him selfe saithe It is in the Seuenthe Booke Yet wil not I folowe you nor saie There be three Lies For a surplussage and more likelihoode of your tale ye note also the yeere of our Lorde 1220. with as good discretion as the reste For at that time neither Pope Clemens nor Francise Dandalus was yet borne For this thinge happened as it moste plainely appeareth by al stories aboute the yéere of our Lorde 1310. Al this notwithstandinge I wil not hunte so gréedily for aduantages nor saie as you saie There is the Foruthe Lie Neither wil I saie as you saie not withstandinge somme man perhaps might happen to saie it M. Hardinge the Defender hereof is either an Vnhoneste man or paste shame or a Lier or a foole These woordes of yours M. Hardinge are neither mannerly nor manly notwithstandinge they séeme wel to contente your pleasante humoure S. Hierome saithe Non aequè inimici audiunt amici Qui inimicus est etiam in scirpo nodum quaerit An Enimie and a Frende heare not bothe of one sorte An Enimie wil cauil and quarrel and seeke a knotte in a russhe The Substance of Goddes Religion standeth not in the reportinge of a storie S. Hierome saithe of sutche Captious quarrellers Audiant à me non periclitari Ecclesiarum statum si ego celeritate dictandi verba aliqua dimiserim Let them vnderstande that al be it I in haste of penninge haue let escape a woorde or twoo yet that shal not hazarde the state of the Churche of God But Francise Dandalus ye saie was not at that time Duke of Venice He him selfe tied the chaine aboute his owne necke He came of his owne accorde vpon al foure as if he had benne a Dogge and laie downe willingly vnder the Popes Table He laie not there to gnawe boanes He founde no Dogge there to lie with him Therefore ye saie this Defender is an Vnhoneste man paste al shame a Lier and a foole Sutche Cholerique Conclusions M. Hardinge maie wel beseeme a Doctoure of your Diuinitie Howe be it the faireste coloure ye can laie vpon the matter is this That the Embassadoure of
the Councel greater then yâ— Pope And your owne Panormitane saithe as it is alleged before Papa tenetur confiteri in illo actu Sacerdos est Maior illo The Pope is bound to make his Confession and in so dooinge the Prieste is aboue the Pope Againe he saithe Papa non potest cogere Sacerdotem vt reuelet CoÌ„fessionem quia in illo actu Sacerdos est Maior quà m Papa Children knowe that Faithe and Confession are Spiritual Causes and not Temporal Ye sée therefore M. Hardinge by the Iudgemente of your owne Doctoures that the Pope maie haue a Superioure euen in Spiritual causes Nowe let vs weighe the greate force of your Reason Thus you saie The Pope sitteth in Peters Chaire Ergo in Spiritual Causes he can haue no Superioure Who taught you thus to piece your Arguments What Childe what Sophister woulde so reason Who euer gaue sutche Power and Vertue to Peters Chaire In Temporal maters ye saie it maie be that in one age the Pope hath acknowledged the Emperoure as Lorde of that Prouince where he liued Graceously considered It was the Popes Courtesie Humilitie no doubte but not his duetie Now be it Aaron the Highe Bishop in Israel was contented to submit him selfe to Moses and of duetie to calle him Lorde Tertullian saith thus Colimus Imperatorem vt hominem à Deo secundum Solo Deo Minorem Sic enim Imperator Omnibus Maior est dum Solo vero Deo Minor est Wee honoure the Emperours Maiestie as a man nexte vnto God For so is the Emperoure greater then Al menne while he is leasse then onely the True God Origen saithe Petrus Iohannes nihil habebant quod Caesari redderent Dixit enim Petrus Aurum Argenium non habeo Qui hoc non habet nec Caesari habet quod reddat nec vnde Sublimioribus Potestatibus subiaceat Qui verò habet PecuniaÌ„ aut Possessiones aut aliquid in hoc saeculo audiat Omnis anima Potestatibus Sublimioribus subiaceat Peter and Iohn had nothing to geue vnto the Emperoure For Peter saide Golde and Siluer I haue none whiche who so hath not hath nothing to geeue to Caesar not wherein he shoulde be subiecte to the Higher Powers But who so euer hath either Monie or Landes or any thinge in this worlde let him heare what S. Paule saith Let euery soule submit it selfe to the Higher Powers And for proufe of the practise hereof Pope Leo thus submitteth him selfe humbly vnto Levves the Emperoure Nos si incomperenter aliquid egimus in Subditis iustae Legis tramitem non conseruauimus vestro admissorum nostroruÌ„ cuncta volumus emendare iudicio If wee haue donne any thinge disorderly and ouer our Subiectes haue not keapte the dewe trade and course of Lawe by your Maiesties Iudgemente vve vvil redresse al our faultes So likewise long before Pope Leo Pope Gregorie wrote vnto the Emperoure Mauritius Ecce per me Seruum vltimum suum vestrum respondebit Christus Sacerdotes meos manui tuae commisi c. Ego quidem vestrae iussioni subiectus Legem vestraÌ„ per diuersas terrarum partes traÌ„smitti feci Behold thus wil Christe answeare you by me beinge both his and your most humble Seruante I haue committed my Priestes vnto thy hand As for my parte I being subiecte vnto youre Maiesties Commaundemente haue caused your Order to be proclaimed through diuers partes of the worlde Againe he saithe Christus dominari Imperatorem non solùm Militibus sed etiam Sacerdotibus concessit Christe hath geuen power vnto the Emperoure to beare rule not onely ouer souldiers but also ouer Priestes Againe he saithe Et Imperatori obedientiam praebui pro Deo quod sensi minimè tacni I haue shewed my duetie towardes my Lorde the Emperoure and touchinge God I haue not conceled what I thought And this is it that S. Paule saithe â—et euery soule be subiecte to the Higher Powers Vpon whiche woordes S. Chrysostome saithe Etiamsi sis Apostolus etiamsi Euangelista etiamsi Propheta fiue quisquis taÌ„dem fueris Neque enim Pietatem subuertit ista Subiectio Thoughe thou be an Apostle though thou be an Euangelist though thou be a Prophete or what one so euer els thou be yet be thou subiecte to the Heigher Powers For this Subiection is no hinderance to Godlinesse But afterwarde the Popes beganne to looke alofte bothe to saie them selues also to cause others theire parasites to saie Romanus pontifex supra Reges in Temporalibus The Bishop of Rome is aboue Kinges euen in thinges Temporal Againe Papa totius orbis obtinet potestatem The Pope hath the power of al the worlde Againe Solus Papa est verus Dominus Temporalium Onely the Pope is the very true Lorde of Temporal thinges And againe Omnis potestes secularis immediatè data est Papae Al manner Temporal Povver is geuen immediately to the Pope Ye saie Pope Gregorie might cal the Emperoure Mauritius his Lorde not of deutie but either of Custome or of Courtesie Yet saie you further our holy Father Pope Pius the Fourth shal not now be bound to do the like Here I beseech you M. Hardinge What strange kinde of Spiritual Povver hath Pope Pius nowe gâ—tteÌ„ that was not before in Pope Gregorie what Learninge what Vertue what Woorthinesse what Holynesse What good reason caÌ„ ye allege wherefore Christe and his Apostles and al other Holy Fathers and Martyrs shoulde be Subiectâ— to the Prince and onely your late Popes and Cardinales shoulde stande so frèe Ye saie This Custome hath longe sithence benne discontinewed And in one age the Pope maie acknowledge the Emperour as the Lorde of the Land where he dwelleth and in an other age he maie be Lorde thereof him selfe That is to saie In one age the Pope maie be subiecte to the Emperoure and in an other age the Emperoure maie be subiecte to the Pope This is your whole and onely reason Thus wée see your obedience towardes your Prince goeth not by Goddes VVoorde but onely by Ages Therefore wée maie saie to you as S. Hilarie sommetime saide to yâ— Arian Heretiques Fides temporum est non Euangeliorum Your Faithe passeth by Ages and not by Gospels And yet it is written Veritas Domini manet in Aeternum The Truth of our Lorde endureth not for one age or other but for Euer It were a highe pointe of Learning for an Astronomer skilfully to Prognosticate betwéene yâ— Emperour and the Pope whether of them shoulde be Dominus Anni How be it here maie I wel and iustly answeare you with these woordes of S. Bernarde Omnis anima potestatibus sublimioribus subdita sit Si omnis vestra Quis vos excepit ab vniuersitate Si quis tentat Excipere conatur Decipere Noli illorum acquiescere consilijs qui cùm sint Christiani Christi tamen vel sequi facta vel
further Hoc valdè verisimile est Quoniam verissimum Regnum hoc habet vocabulum S. Gregorie saith He is Antichriste that shal claime to be called the Vniuersal Bishop and shal haue a Garde of Priestes to attende vpon him Againe Irenaeus saithe Antichristus cùm sit Seruus tamen adorari vult vt Deus Antichriste notwithstandinge he be but a slaue yet he wil be woorshipped as if he were God Ioachimus Abbas saithe Antichristus iampridem natus est Romae altiùs extolletur in Sede Apostolica Antichriste is longe sithence borne in Rome and yet shal be higher anaunced in the Apostolique See Thus is he described that shal sitte in the place of Christe and shal maineteine possession againste Christe But Christe shal comme vvith his holy Angels and shal destroie him vvith the breath of his mouthe That ye allege of the Priesthoode of Melchisedech serueth you here to smal pourpose Wee knowe that not the Pope but Christe alone is a Prieste for euer accordinge to the Order of Melchisedech S. Augustine saithe Ipse est Sacerdos noster in aeternum secundum Ordinem Melchisedech qui semetipsum obtulit holocaustum pro peccatis nostris eius Sacrificii Similitudinem celebrandam in suae Passionis Memoriam commendauit Christe is oure Prieste for euer after the Order of Melchisedech whiche hath offered vp him selfe a Sacrifice for oure sinnes and hath deliuered vnto vs a Similitude or Likenesse of that Sacrifice to be donne in remembraunce of his Passion Likewise againe he saithe Holocausti eius Imaginem ad Memoriam Passionis suae in Ecclesia celebrandam dedit vt esset Sacerdos in aeternum non secundum Ordinem Aaron sed secundum ordinem Melchisedech Christe hathe geuen an Image or Resemblaunce of that Sacrifice to bee keapte in the Churche in Remembraunce of his Passion that he might be a Prieste for euer not after the Order of Aaron but after the Order of Melchisedech Howe be it touchinge this whole mater I haue answeared more at large in my Former Replie The Apologie Cap. 9. Diuision 4. Wherefore like as it is written that Hercules in olde time was forced in striuing with Antaeus that huge Giant to lifte him quite vp from the Earth that was his Mother ere he coulde conquert him euen so muste our Aduersaries be heaued from their Mother that is from this vaine colour and shadowe of the Churche wherewith they so disguise and defende them selues otherwise they can not bee brought to yelde vnto the Woorde of God And therefore saithe Ieremie the Prophete Make not sutche great boaste that the Temple of the Lorde is with you This is but a vaine confidence these are but lies The Angel also saithe in the Apocalyps They saie they be Ievves but they bee the Synagog of Sathan And Christe said to the Phariseis when they vaunted them selues of the kinred and bloude of Abraham Ye are of your father the Diuel For you resemble not your Father Abrahā As mutche to saie as Ye are not the menne yee would so faine be called ye beguile the people with vaine titles and abuse the name of the Churche to the ouerthrowing of the Churche M. Hardinge Heaue at vs whiles ye wil and whiles ye may ye shal neuer remoue vs. In whiche stedfastnes we truste to stande by Gods grace to the last breath Heaue at vs with al the forces of your cunning of your malice of your flatterie of your policies and with what so euer ingens ye haue ye shal neuer be able to ouerthrowe the house of our consciences builded vpon the sure rocke Let the gourders of raine come downe from you and al other Heretikes let the floudes of worldly rages thrust let the windes of Sathans temptations blowe their worste this house shal not be ouerthrowen The B. of Sarisburie O M. Hardinge S. Paule saith vnto you Noli altum Sapere sed time Presume not of your selfe but stande in awe Sutche woordes woulde rather haue becommed them that said sommetime vnto the Prophete Hieremie Verbum quòd locutus es nobis in Nomine Domini non audiemus Sed faciendo faciemus omne verbum quòd egredietur de ore nostro Wee wil neuer heare the woorde that thou speakest vnto vs in the name of the Lorde But wee wil surely doo what so euer thing shal passe out of our owne mouthes Thus it is written of them that saide The Lorde shal not beare rule ouer nor maister vs. With like mildenesse of spirite the wilful Philosopher saide Non persuadebis etiamsi persuaseris Ye shal not make me beleue it no though I doo beleue it As Constancie in good thinges is a vertue so frowardnesse and wilfulnesse is a vice Vowe not thus youre owne destruction He that is fallen maie rise againe The Lorde is hable to raise you vp and to make you a vessel of his glorie Ye knowe not to what good pourpose God hath appointed you Speake not ouer mutche of the strength of your Mounte You knowe vpon howe light occasions it hath benne moued Folowe rather S. Paules counsel and with feare and tremblinge woorke youre owne Saluation The waie ye walke in is not youre owne Your harte is in the hande of God Suffer Goddes Truthe to preuaile And vnderstand that the kingedome of God is come vnto you The Apologie Cap. 10. Diuision 1. So that these mennes parte had ben first to haue clearely and truely proued that the Romishe Churche is the true and right instructed Churche of God and that the same as they doo order it at this daie doothe agree with the Primitiue Churche of Christe of the Apostles and of the Holy Fathers whiche wee doubte not but was in deede the True Catholique Churche M. Hardinge Ye would vs to proue that the Romaine Churche is the true Churche of God Ye graunt that once it was the true Churche of God And the Gospel sheweth that Christe praied for it in S. Peter who made his successours there VVhat followeth hereof but that it must needes abide as true as euer it was except Christes praier were not heard S. Paule likewise wttnesseth that the Romaine Faithe is preached in the vniuersal worlde geuing a manifest prophecie that the Romaine Faithe and the Catholique Faithe should be alone S. Cyprian calleth the agreing with the Bishop of Rome and communicating with him Catholicae Ecclesiae vnitatem c. The allowing and firme holding of the vnitie of the Catholique Churche And writing to Antonianus in the same booke he accompteth it for one thing to Communicate with Cornelius the B. of Rome and to Communicate with the Catholique Churche For you it is vaine to saie that it hath erred when the holy ghost hath signified that it can not erre The B. of Sarisburie I wil not saie Where were youre wittes M. Hardinge when yee wrote theise thinges But wel maie I saie where was your Logique As for Diuinitie
then the other Thus he saith Nunquid noÌ„ cùm se Antichristus veniens Deum dixerit friuolum valdâ— erit Sed ramen nimis perniciosum Si quantitatem vocis attendimus Duae sunt Syllabae si pondus iniquitatis Vniuersa pernicies When Antichriste shal comme and cal him selfe God shal it not be a very trifle Yet shal it be marueilous hurteful to the Churche If ye weigh the quantitie of the woorde it standeth in twoo Syllables If ye consider the weight of the wickednesse it is an Vniuersal destruction These are no Lies as it liketh you to calle them M. Harding They are very plaine woordes it is the vndoubted meaninge of S. Gregorie And therefore he calleth this claime of Vniuersal Povver a Superstitioâ—â—s a Profane an Vngodly a Wicked title a name of Hypocrisie a name of Blasphemie To auoide these Authorities beinge so pregnaÌ„t so cleare ye are faine to tansie sundrie prety shiftes sutche as neither Iohn nor Gregorie was euer hable to vnderstande Firste ye saie This Iohn the Bishop of Constantinople meante by this title vtterly to disgrade al Bishoppes and Patriarkes what so euer and to make him selfe the Onely Bishop of al the world It is a childish laboure to seeke a knotte in a russhe to imagine doubtes where the case is cleare It is certaine that the Bishop of Constantinople meante none other Vniuersal Authoritie then that now is claimed by the Pope Therefore it is thus noted in the Booke called Chronicon Eusebij Institntum fuit vt Romana Ecclesia Caput esset Ecclesiarum omnium cùm priùs Constantinopolitana id vsurpare tentasset Order was taken that the Churche of Rome should be the Head of al Churches whereas before the Churche of Constantinople had attempted to Vsurpe the same Whiche thinge is also noted by Matthias Palmerius of Florence that without any manner difference or change of woordes Sabellicus saithe Bonifaciusz egit ab initio administrationis suae cum Phoca vt Romana Ecclesia esset omniuÌ„ aliarum Caput Estque id aegrè nec sine multa contentione Apostolicae Sedi datum Graeci id ad se decus trahentes ibi Christianae Pietatis Arcem esse oportere aiebant vbi Imperij Bonifacius the thirde at the firste enitre into his office was an earneste suiter vnto the Emperoure Phocas that the Churche of Rome might be the Heade of al other Churches Whiche thinge hardely and with greate laboure was graunted to the Apostolique See of Rome The Grecians drawinge the same honoure vnto them selues saide It was necessarie the Heade of Christian Religion shoulde be there where as was the Heade of the Empiere whiche was at Constantinople Likewise writeth Vrspergensis At the requeste and suite of Pope Boniface Phocas the Emperoure appointed the See of the Apostolique Churche of Rome to be the Heade of al Churches For before that time the Churche of Constantinople wrote her selfe the First or Chiefe of al others By these it maie appeare M. Hardinge it was greate folie for you thus to caâ—â—â—l at the name For the Power and Iurisdiction then claimed by the Bishop of Constantinople and afterwarde vsurped by the Bishoppes of Rome â–ª was al one Therefore S. Gregorie saithe to Iohn the Bishop of Constantinople Tu quid Christo Vniuersalis Ecclesiae Capiti in Extremi Iudicij dicturus es examine qui Cuncta cius membra tibimet conaris Vniuersalis appellatione supponere What answeare wilte thou make at the trial of the Laste Judgement vnto Christe the Head of the Vniuersal Churche whiche thus by the name of Vniuersal Bishop seekeste to make al his Members subiecte vnto thee Euen the selfe same Vniuersal povver claimeth nowe the Bishop of Rome and séeketh to make al other Bishoppes through the world and the whole Vniuersal Churche of Christe thral and subiecte vnto him The Bishoppes of Constantinople felle sommetimes into Heresies were deceiued But Christe hath praied for Peter that his Faithe shoulde not faise Ergo saie you The Bishop of Rome can neuer possibly be deceiued O M. Hardinge let shame once force you to refraine these Vanities I doubte not but hereafter in place conuenient I shal be hable to shewe that there haue benne mee Heretiques placed in S. Peters Chaire eueÌ„ in the See of Rome then you are hable to finde in any one Sée within Europe Verily S. Gregories reason touching the danger Confusion of the Churche weigheth nomore againste the Bishop of Constantinople then againste the Bishop of Rome For thus he saithe If he that is called the Vniuersal Bishop happen to erre then needes must yâ— who le Vniuersal Churche fal togeather with him into Erroure And therefore if ye had perused the Councel of Basile ye shoulde haue founde this selfe same reason alleged there not againste the Bishop of Constantinople but against the Pride and Arrogancie of the Bishop of Rome The woordes be these Alioqui errante Pontifice sicut saepè contigit contingere potest toâ—a erraret Ecclesia Otherwise when so euer the Pope erreth as he hath often erred and maie erre againe the vvhole Churche should erre with him Thus wrote the Bishoppes and by your owne Iudgemente Catholike Bishoppes in the Councel of Basile yet had they not forgotten the Praier that Christe made for S. Peter And therefore Franciscus Zarabella a notable Canoniste and Cardinal of the Churche of Rome seeinge the greate enormities that grewe hereof saithe thus Papae faciunt quicquid libet etiam illicita sunt plusquam Deus Ex hoc infiniti sequuti sunt errores Quia papa occupauit omnia iura inferiorum Ecclesiarum ita vt inferiores Praelati fint pro nihilo Et nisi Deus succurrat statui Ecclesiae Vniuersalis Ecclesia periclitatur The Popes doo now what so euer they liste to doo yea although it be vnlawfultand are becomme more then God Hereof haue folowed infinite Erroures For the Pope hath inuaded and entred vpon al the right of the Inferioure Churches so that the inferiour Bishoppes maie goe for nought And onlesse God healpe the state of the Churche the Vniuersal Churche is in danger Thus hitherto M. Harding ye haue founde no lie Nowe where ye woulde seeme to saie Gregorie so reproued the Bishop of Constantinople that neuerthelesse he claimed yâ— same Title Vniuersal Authoritie to him selfe maie it therefore please you herein to stand to yâ— IudgemeÌ„t of S. Gregorie him selfe of whoÌ„ I recken ye doo not doubte but he vnderstood his owne meaninge Doubtelesse if ye had so diligentely considered S. Gregorie as ye beare vs in hande ye should haue found that touchinge any his owne right herein he Disclaimeth this Title refuseth it vtterly For so he writeth to yâ— Emperour Mauritius Nunquid ego in hac re pijssime Domine propriam causam defend O my moste Graceouse Lord doo I herein quarrel for myne owne right Againe he
Arke of Noe. The Heretique Dioscorus to geate somme credite to his Doctrine woulde séeme to bringe the descente thereof from al the Ancient Fathers of the Churche For thus he saide in the open Councel Ego testimonia habeo Sanctorum Patrum Athanasij Gregorij Cyrilli in multis locis Ego cum Patribus eijcior Ego defendo Patrum Dogmata Non trāsgredior in aliquo Et horum Testimonia non simpliciter neque transitoriè sed in Libris habeo I haue the witnesse of the Holy Fathers Athanasius Gregorius cyrillus in many places I am throwen foorth with the Fathers I defende the Fathers Doctrine I swarue not frō thē in any pointe I haue theire witnesse not barely nor by the waie but in theire Bookes So saide the Heretique Eutyches Ego legi Scripta Beati Cyrilli Sanctorum Patrum Sancti Athanasij I haue readde the Bookes of Cyrillus of the Holy Fathers and of Athanasius So saide the Heretique carosus Ego secundum expositionem trecentorum decem octo Patrum sic Credo sic Baptizatus sum Thus doo I beleue and thus was I Baptized according to the Exposition of the three hundred and eighteene Fathers in the Councel of Nice Thus y◠Arian Heretiques alleged the Authoritie of y◠Ancient Father Origen thus the Pelagian Heretiques alleged the Authoritie of S. Augustine As vpon occasion it hath benne saide before Euen with sutche truthe M. Hardinge are you woonte to blase the Armes of your Religion There is no toie so vaine or so fabulous but ye are hable by your conninge to bring it lineally either from Christe him selfe or from his Apostles or from one or other of the Ancient Fathers The Bishop of Sidon in y◠Late diete of the Empiere holden at Augusta auouched openly that ye had your whole Canon from the Apostles of Christe woord by woord euen as it is péeuishely written in your Masse Bookes Andreas Barbatius proueth the Antiquitie of y◠Cardinalles of Rome by these woordes written in the firste Booke of the Kinges Domini sunt Cardines Terrae Et posuit super eos Orbem The Corners of the Earth be the Lordes and vpon them he hath sette the world Abbate Panormitane saithe Cardinalatus est de Iure Diuino Quia Papa per Sacerdotes Leuiticos intelligit Cardinales The Cardinalship standeth by the Law of God For the Pope by the Leuitical Priestes vnderstandeth his Cardinalles Hosius séemeth to saie that Monkes haue theire beginning euen from the Apostles meaninge thereby as one of your Companions there doothe in fauoure I trowe of Religion that Christe him selfe vvas the Abbat For thus he saith Christus Dux exemplar vitae Monasticae Christe was the Captaine and samplar of Monkes life And yet the same man afterwarde as hauinge forgotten his former dreame vtterly displaceth Christe geueth the whole honoure hereof vnto Elias Elizaeus These be his woordes Elias Elizaeus Duces instituti Benedictini Elias and Elizaeus were y◠Captaines of S. Benettes order y◠is to saie thei were Blacke Monkes By like wisedome ye would séeme to fetche your Holy Water from S. Augustine This was sommetime a ioily good waie to winne credite specially whiles what so euer ye said y◠people was ready to geue you care So y◠olde Arcades saide in commendation of theire Antiquitie y◠thei were a daie or twoo elder then the Moone Saturnus beinge in Italie for y◠he was a stranger no man knew frō whēce he came therefore was called Filius Caeli was thought to come frō Heauen Romulus Alexander for that thei were borne in bastardie neuer knewe theire owne Fathers therefore to magnifie the nobilitie of theire bloude woulde be called the Children of the Goddes the one of Mars y◠other of Iuppitter With sutche Truthe and Fidelitie M. Hardinge your woonte is to painte out al the partes and members of your Doctrine For be it neuer so vaine or childishe or lately diuised yet ye beare vs in hande that your Predecessours receiued the same as you saie of theire Bishoppes and they of others theire Predecessours by order vntil they reache to your Augustine the Monke of Rome whom ye haue ful woorthily made a Sainte your Augustine yée saie receiued the same of Gregorie Gregorie of others before him and they al one of an other by continual ascente vnto S. Peter and Peter of Christe and Christe of God his Father No Heralde coulde lightly haue saide more in the mater I trowe ye woulde proue by this Ascente and Descente that God the Father made Holy VVater and said Masse In deede as wel herein as also in your emptie names of Augustine Hierome Chrysostome Ambrose Basile Cyprian Dionyse c. as I tolde you once before ye bringe vs onely a vaine shewe of painted boxes and nothinge in them For in al these Holy Fathers where finde you either your Priuate Masse or your halfe communion or your Accidentes without Subiecte or the reste of your like Vanities wherewith ye haue so longe time deceiued the worlde Leaue your dissimulation set aparte your Confectures and blinde gheasses and for your credites sake once shewe vs these thinges in the Ancient Holy Fathers and shew them plainely and in déede that wée maie thinke there is somme weight in your woorde But your owne Glose speakinge of the Ministration of the Holy Communion whiche now in your Churches in a manner is wholy abolisshed saith thus Hoc Antiquum est Nam hodiè videtur esse relictum This was the Olde order For as it seemeth nowe it is leafte Doctoure Tonstal saithe It was no Heresie to denie your Transubstantiation before your late Councel of Laterane Erasmus whoe 's iudgement I thinke ye wil not refuse saith thus In Synaxi Transubstantiationēe ser ò definiuit Ecclesia In the Holy Ministration it was longe ere the Churche determined the Article of Transubstantiation Al this notwithstandinge M. Hardinge ye blusshe not to saie that bothe these and al other your fantasies haue benne conueighed vnto you by moste certaine Succession from hand to hand from your Englishe Augustine from Gregorie from the Fathers from the Apostles from Christe and from the bosome of God him selfe The Apologie Cap. 1. Diuision 3. But howe if the thinges whiche these menne are so desirous to haue seeme Newe be founde of greatest Antiquitie Contrariwise howe if al the thinges wel nighe whiche they so greatly set out with the name of Antiquitie hauinge benne wel and throughly examined be at length found to be but Newe diuised of very late Soothely to saie no man that hath a true and right consideration woulde thinke the Iewes Lawes and Ceremonies to be Newe in deede for al Hammans accusation For they were grauen in very Aunciente Cables of greatest Antiquitie And although many did take Christe to haue swarued from Abraham and the Olde Fathers and to haue brought in a certaine Newe Religion in his owne name yet
woulde conclude thus The Pope was Head of the Churche Ergo he had Authoritie to calle Councelles Wee maie rather and mutche better turne youre tale backewarde and saie thus The Pope hadde no Authoritie to calle Councelles Ergo he vvas not Headde of the Churche The Apologie Cap. 6. Diuision 4. Whiche of the Auncient Fathers or Doctours euer saide The vvhole vvorlde is but your Diocese M. Hardinge He that saide to Peter fede my Lambes and fede my Shepe whiche Lambes and shepe al Christen menne be through the worlde The B. of Sarisburie The Canonistes that is to saie the Popes Pages of Honoure haue not doubted to infeaffe their Maister with the possession of al the worlde One saithe thus Dominus Papa est Ordinarius omnium hominum Oure Lorde the Pope is the Ordinarie or Bishop of al menne An other saithe Papa totius mundi obtinet Principatum The Pope hath the Princehoode of al the worlde An other saithe Papa est Episcopus totius Orbis The Pope is the Bishop of the whole worlde An other saithe Papa etiam cessante negligentia Praelatorum potest conferre beneficia totius Oribis Quia ipse est Ordinarius totius mundi Though there be no defaulte or negligence in any Bishop yet maie the Pope bestowe the benefices of al the worlde For that he is the Bishop of al the worlde Therefore when the Chiefe Deacon inuesteth or enrobethe the Pope at his Consecration he saithe vnto him Ego inuestio te de Papatu vt praesis Vrbi Orbi I do inueste thee with the Popedome that thou maiste rule bothe the Cittie and the worlde Of this infinite Ambition and inordinate tyrannie manie good menne haue often complained Franciscus Zarabella beinge him selfe a Cardinal of Rome saithe thus Ex hoc infiniti sequuti sunt errores Quia Papa occupauit omnia iura inferiorum Ecclesiarum Et nisi Deus succurrat statui Ecclesiarum Vniuersa Ecclesia periclitatur Hereof haue ensued infinite errours for that the Pope hathe inuaded the right of al inferiour Churches And onlesse God healpe the state of the Churches the Vniuersal Churche is in ieoperdie The learned Lady Anna Daughter vnto the Emperoure Alexius and Irene in her Storie that she wrote in Greeke emonge many other thinges to like pourpose writeth thus Papa est Dominus totius Mundi quemadmodum Latini quidem putant praedicant Est enim etiam haec pars quaedam illorum insolentiae The Pope is the Lorde of al the worlde as the Latines thinke and speake of him For this is a peece of theire Ambition This hath benne the late wanton Claime of the Popes Canonistes Otherwise the Ancient Learned Fathers haue euermore bounded and limited the Pope within his owne particular Iurisdiction Ruffinus saithe the Fathers in the Councel of Nice appointed the Pope to ouersee the Churches of his ovvne Suburbes Vt Romanus Episcopus Suburbicarum Ecclesiarum sollicitudinem gerat Athanasius saith Roma est Metropolis Romanae ditionis Rome is the Mother Churche not of al the vniuersal worlde but of the Romaine particulare Iurisdiction The Bishoppes in the Councel of Rome write thus to the Bishoppes of Illyricum Par est omnes qui sunt in Orbe Romano Episcopos conuenire It is conuemente that al the Bishoppes that be within the Iurisdiction of Rome shoulde accorde togeather S Hierome speakinge of the vsage and order of the Churche of Rome saithe thus Quid mihi profeis Vnius Vrbis Consuetudinem What allegeste thou me the Custome of one Cittie So mutche he abbridgeth the Popes Iurisdiction that he extendeth it not vnto the Listes endes of al the worlde but restreineth it only to the limites of one Cittie Likewise againe speakinge of the Bishop of Rome he saithe thus Non solùm Vnius Vrbis sed etiam totius Orbis errant Episcopi Then not onely the Bishop of One Towne whiche was the Bishop of Rome but also the Bishoppes of al the worlde are deceiued Thus therefore writeth Gennadius togeather with the Councel of Constantinople vnto the Bishop of Rome Curet Sanctitas tua Vniuersas tuas Custodias tibique subiectos Episcopos Let youre Holinesse see vnto not al the whole worlde but al your owne charge and sutche Bishoppes as he subiecte vnto you By these fewe we see the Bishop of Romes power was not Vniuersal or infinite ouer al the Churches and Kingedomes of the worlde but certaine and limited within his owne particulare Iurisdiction As for the reasons yee vse for proufe hereof I marueile ye would euer trouble the worlde with so Childishe folies Christe saide vnto Peter Feede my sheepe Ergo saie you the vvhole vvorlde is the Popes Diocese A good Sheepe woulde haue made a better Arguments The Apologie Cap. 6. Diuision 5. Whiche of the holy Ancient Fathers euer saide that al Bishoppes haue receiued of youre fulnesse M. Hardinge Besides others so hath S. Bernarde saide in his booke de consideratione ad Eugenium VVhere he saithe that he is called in plenitudinem potestatis into the fulnes of power The B. of Sarisburie There is no folie so vaine but by some shift maie be mainteined In your Glose M. Hardinge it is written thus Omnes subiecti sunt motioni Papae sunt in illo quasi Membra de Membro Al men are subiecte vnto the Popes wil and are in him as mēbers of a member An other saithe Ecclesia non habet Potestatem aliquam Iurisdictionis nisi à Petro The Churche hath no Power of Iurisdiction but onely from Peter And againe A Petro post Christum Spiritualis Gratia Potestas deriuatur Nexte after Christe Spiritual Grace and Power is deriued from Peter And therefore an other of your Doctours saithe Omnes Episcopi descendunt à Papa quasi Mēbra à Capite de eius Plenitudine omnes accipiunt Al Bishoppes are deriued from the Pope as Members from the Head and al they receiue of his fulnesse that is to saie Power of his Power and Grace of his Grace Al these vanities M. Hardinge thinketh maie be wel borne out by two bare woordes of S. Bernarde But S. Augustine many hundred yeeres before Bernarde was borne wrote thus Nos quidem accipere possumus hoc donum pro modulo nostro Fundere autem illud super alios non possumus Sed vt hoc fiat Deum super eos à quo hoc efficitur inuocamus In deede we maie receiue the gifte of God accordinge to our portion but to poure the same vpon others we are not able Notwithstanding in theire behalfe wee cal vpon God that is the worker hereof that he wil doo it The Apologie Cap. 6. Diuision 6. Whiche of al the Ancient Doctours euer saide that al Power is geuen to you as wel in Heauen as in Earthe M. Hardinge Al they whiche speake of the ministerial Power whereby vnder Christe the militant Churche by him is gouerned But
Constantinople enioieth nowe the prorogatiue of Rome the Elder Nicephorus saithe Romano Constantinopolitano Episcopo ex aequo paria sunt dignitatis praemia honorum iura The title of dignitie and right of honoure geeuen to the Bishop of Rome and the Bishop of Constantinople are one and equal So likewise it was determined by Decree in the Councel of Constantinople Definimus Sedi Constantinopolitanae paria Iura Priuilegia cum Sede Veteris Romae Wee decree that the See of Constantinople shal haue Rightes and Priuileges equal with the See of Olde Rome Therefore as it is saide before Gennadius togeather with the Councel of Constantinople wrote thus vnto the Bishop of Rome Cures Sanctitas tua Vniuersas tuas Custodias tibique Subiectos Episcopos Let your Holinesse see vnto al youre owne Cures and to the Bishoppes that be subiecte vnto you S. Cyprian Cyrillus Athanasius and others writing either of or vnto the Bishop of Rome cal him not their Lorde and Maister vnto whom of duetie they ought Obedience but their Brother and their Felovve Seruaunte Yea the Pope him selfe in some cases hathe rather offered his Obedience vnto other Bishoppes For thus writeth Pope Liberius vnto Athanasius the Bishop of Alexandria Quaeso vt huic confessioni subscribas vt ego securior efficiar tua mandata inhaesitanter obeam I beseche thee to subscribe to this Confession that I maie be out of doubte and maie doo youre Commaundementes vvithout grudginge Yet nowe the Bishop of Rome to mainteine his title by a Write of Right for as mutche as the foure principal Patriarkes of the worlde haue forsaken him appointeth out Foure of his ordinarie Chaplens and geeueth them the names of foure Patriarkes The first for Constantinople the seconde for Alexandria the thirde for Antioche the fourthe for Hierusalem And thus hauing these foure at Commaundemente in his pleasante fauâ—â—e he ruleth and gouerneth the whole worlde In sutche a solemne brauerie the greate Cham of Tartarie at this daie after he hath dined him selfe soundeth out a trumpet and geeueth al the kinges and Emperours of the worlde leaue to goe to dinner and in this imagination and ioilitie he continueth his claime to the possession of al the worlde euen by as good right and Title as doothe the Pope And when so euer the Pope him selfe in his owne personne openly and solemnely saithe his Masse he commaundeth the Gospel and Epistle to bee readde in Greeke Whereupon his owne Maister of Ceremonies saithe thus Hanc consuetudinem hinc ortam puto vt appareat Romanam Ecclesiam in se continere Vtramque Gentem Hereof I thinke this Custome firste proceeded that hereby it maie appeare that the Churche of Rome conteineth in it Bothe Nations Al this notwithstaÌ„ding Antoninus saithe Hoc Graeci non credunt For al this the Greekes beleue it not The obiections of Iustinian and of the Councel of Sardica are answeared in my Former Replie to M. Hardinge The Apologie Cap. 6. Diuision 11. Whiche of the Anciente Holy Fathers euer called you Lorde and God M. Hardinge None that wise is so speaketh absolutely neuerthelesse in some certaine sense S. Clement calleth euery Bishop Terrenum quendam Deum a certaine earthly God as it is written I haue saide ye are Gods c. The B. of Sarisburie So that yee make not the Pope an Absolute God ye thinke ye maie otherwise cal him God safely and without preiudice A proper shifte to mainteine a vaine man in the possession of his Godhed In sutche a pleasant imaginatioÌ„ Antiochus sommetime the king of Syria intituled him selfe by the name of God So the Emperoure Domitian vsed to assigne his Proclamations Dominus Deus vester Domitianus Youre Lorde God Domitian So the Emperoure Caligula called him selfe Deum optimum Maximum Iouem Latialem The Beste and moste mighty God and the greate God Iuppiter of Italie So Sapores the great king of Persia called him selfe Fratrem Solis Lunae The brother of the Sonne and the Moone So the peeuishe Physician Menecrates called him selfe Iuppiter So Nicostratus called him selfe Hercules So Nicagoras made him selfe a paire of whinges and would needes be called the God Mercurius So Manichaeus the Heretique called him selfe the Holy Ghoste So the Romaines in olde times erected vp an Image in the honour of Simon Magus the Sorcerer with this Inscription or Posee Simoni Sancto Deo In the honoure of Simon the Holy God By this youre so handesome Distinction M. Hardinge of God Absolute and God not Absolute I see not but euery of these might wel and safely haue maineteined his title without blame Certainely in this arrogante vanitie scarcely any of al these was euer comparable to the Pope Pope Nicolas saithe Constat Summum Pontificem à Pio Principe Constantino Deum appellatum It is wel knowen that the Pope of the godly Prince Constantine was called God Likewise the Pope was wel content to suffer one of his Parasites to saie vnto him in the late Councel of Laterane Tu es alter Deus in terris Thou arte an other God in Earthe Likewise Cardillus the Spaniard in Defence of the Popes Laâ—e Chapter at Trident oftentimes calleth the Popes late Chapter at Tridente oftentimes calleth the Pope TerrenuÌ„ Deum An Earthely God By the same style and right whereby Holophernes sometime saide Nobuchodonosor est Deus Terrae Nabuchodonosor is the God of the Earth Vpon the Popes owne Clementines yée shal finde the mater thus taken vp qualified with greate indifferencie and modestle and thus specially noted in the Margine Papa nec Deus est nec Homo And to leaue other his like blasphemoâ—â— fond styles in an other like Glose yée shal finde it written thus Credere Dominum Deum Nostrum Papam non potuisse statuere prout statuit Haereticum censeretur To beleeue that Our Lorde God the Pope might not decree as he decreed it were a mater of Heresie Here haue we founde by expresse plaine woordes euen in the Popes owne Authentical and allowed Booke Our Lorde God the Pope These thinges might seeme vncredible had not S. Paule foretolde vs that the Man of Sinne should sit in the Temple of God and shewe him selfe as if he were God S. Gregorie writinge of Antichriste saithe thus Cùm sit damnatus Homo nequaquam Spiritus Deum se esse mentitur Whereas he is a damned man and not a Spirite by lieinge he faineth him selfe to be God Anselmus saithe Simulabit se Religiosum vt sub specie decipiat Pietatis Imò se Deum esse dicet se Adorari faciet atque regna Coelorum promittet Antichriste shal faine him selfe to be Holy that he maie deceiue menne vnder the Coloure of Holinesse Yea and he shal cal him selfe God and shal cause him selfe to be woorshipped and shal promise the Kingdome
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
common weales The B. of Sarisburie Concerning the title of Supreme Head of the Churche wée néede not to searche for Scriptures to excuse it For firste wée diuised it not Secondly wée vse it not Thirdly our Princes at this presente claime it not Your Fathers M. Harding firste entitled that moste Noble and moste Woorthy Prince Kinge Henrie the Eighth with that Vnused and Strange Style as it maie wel be thought the rather to bringe him into the talke and sclaunder of the worlde Howe be it that the Prince is the Highest Iudge Gouernoure ouer al his Subiectes what so euer as wel Priestes as Laie menne without exception it is moste euidente by that hath benne already saide by that shal be saide hereafter by the whole course of the Scriptures and by the vndoubted practise of the Primitiue Churche Verily the Prince as it shal afterwarde better appeare had Bothe the Tables of the Lavve of God euermore committed to his charge as wel the Firste that perteineth to Religion as also the Seconde that perteineth to Ciuile Gouernemente But nowe M. Hardinge if a man would aske you by what VVoorde of God your Priestes and Bishoppes haue exempted them selues from the Iudgement and Gouernement of theire Princes Or by what VVoord of God the Princes hande is restreined more from his Cleregie then from other his Subiectes or by what VVoorde of God yee woulde stablishe Tvvoo Supreme Gouernoures in one Realme I marueile in what Scriptures yée woulde seeke to finde it Your owne Doctoures and Glosers saie as it is before alleged Quaeritur quis exemit Clericum de Iurisdictione Imperatoris cùm priùs esset illi Subiectus Dicit Laurentius quòd Papa de consensu Principis Question is moued who hath exempted the Prieste from the Iurisdiction of the Emperour whereas before he was his Subiecte Laurētius saith not the VVoorde of God but the Pope exempted him by the Consente of the Prince Further M. Hardinge we beséeche you by what VVoorde of God can your Pope claime him self to be the Heade of the Vniuersal Churche of God Where is it recorded Where is it written In what parte of the Testamente Newe or Olde In what Lavve In what Prophete In what Epistle In what Gospel Where is his Headship Where is his Vniuersal Povver If yée can finde it then maie yee shewe it If it cannot be founde then shoulde yée not saie it As for that you and other your Felowes haue alleged before for proufe hereof it is so childish so weake that I thinke yée cannot now comme againe with the same without blusshinge Touchinge the Right that wée saie belongeth vnto al Christian Princes it hath benne inuested and planted in them from the beginninge For to leaue other Authorities of the Scriptures Pope Eleutherius him selfe wrote thus vnto Lucius sommetime Kinge of this Realme of Englande Vos estis Vicarius Dei in Regno iuxta Prophetam Regium You are Goddes Vicare vvithin your ovvne Realme according to the Prophete Dauid Paule the Bishop of Apamea writeth thus vnto the Emperoure Iustinian in a cause mere Ecclesiastical touchinge Religion Transtulit ipsum Dominus vt Plenitudinem directionis vestrae custodiret Serenitati Our Lorde hath taken Pope Agapetus awaie that he might leaue the Fulnesse of order concerninge these Heretiques Dioscorus and Eutyches vnto your Maiestie Tertullian saith Colimus Imperatorem vt hominem à Deo Secundum Solo Deo Minorem Wee Woorship the Emperoure as a man nexte vnto God and inferioure onely vnto God And nothwithstanding the name of Heade of the Churche belonge peculiarely and onely vnto Christe as his onely Right and Enheritance for as the Churche is the Body so Christe is the Heade yet maie the same sommetimes also be applied in sober meaning and good sense not onely vnto Princes but also vnto others far inferiour vnto Princes Chrysostome saithe Videntur mihi istae mulieres Caput fuisse Ecclesiae quae illic erat It seemeth vnto mee that these vveemen vvere the Heade of the Churche that was at Philippi Likewise againe speaking of the Emperoure he saithe thus Laesus est qui non habet parem vllum super terram Summitas Caput omnium super terram hominum Wee haue offended him that in the Earthe hath no peere the Toppe and the Heade of al menne in the VVorlde If he were the Heade of al menne then was he the Heade not onely of Bishoppes and Cardinalles but also of the Pope him selfe Onlesse the Pope were no man To conclude our Princes néede nomore to claime their Lawful Authoritie and Emperial Righte by y◠Exāple of Nero whereof yée haue moued mutche vntimely and wanton talke then your Pope néedeth to claime his Vsurped Coloured Power by the Examples of Annas and Caiphas The Apologie Cap. 11. Diuision 2. For besides that a Christian Prince hath the charge of Bothe Tables committed to him by God to the ende he maie vnderstande that not Temporal maters onely but also Religious and Ecclesiastical Causes perteine to his office c. M. Hardinge You wil proue that Ecclesiastical causes perteine to a Kinges of fice because he hath the charge of bothe tables If you meane that a Kinge is bounde to kepe bothe tables of the lawe so is also euery priuate man And yet as no priuate man is supreme heade of the Churche by kepinge them so neither the Kinge is proued thereby the supreme heade If you meane that the Kinge ought to see others to kepe bothe tables of the lawe that maie he do either in appointinge temporal paines for the transgressours of them or in executinge the saide paines vpon the transgressours But as he cannot excommunicate any man for not apperinge when he is called so can he not iudge al causes of the lawe For if a man sinne onely in his harte as for example in murther or aduoutrie the Kinge cannot haue to do with him And yet the true supreme heade of the Church shal haue to do with him For that malicious and sinful thought shal neuer be foregeuen excepte the party come to be absolued of theire Successours to whom Christe saide whose sinnes ye forgeue ▪ they are forgeuen and whose sinnes ye reteine they are reteined To committe murder in harte is a sinne and it is reteined vntil it be forgeuen Neither can it be forgeuen vntil he that is Iudge by the keie of discretion perceiue that it is to be forgeuen VVhich he cannot know vntil it be confessed with a contrite hart by him who onely knoweth it and is bounde to tel it for absolutions sake If then there be a iudge who can see the lawe kepte in an higher pointe and beyond the reache of the King surely the King shal not be supreme head ▪ sith an other is more like to God then he A◠who is iudge of the inwarde conscience whereunto no Kinge reacheth but onely the minister of Christe ▪
your Popes Holinesse so entitled wee finde neuer Onlesse it be in somme certaine late Decrees and Gloses of his owne Al be it you of late haue mutche abated the Emperoures Honoure and haue made him onely the Popes man For thus yee saie Imperator Occidentis est Procurator siue Defensor Romanae Ecclesiae The Emperoure of the Weaste is the Proctoure or Stewarde of the Churche of Rome Yet Chrysostome saithe Imperator est Summitas Caput omnium super terram hominuÌ„ The Emperoure is the Toppe and Heade of al menne vpon the Earthe In the Councel of Chalcedon the Emperoure is called Dominus Vniuersi Mundi The Lorde of the Whole Worlde Perhaps ye wil saie The State of the Empiere is nowe empouerished And therefore the Emperoure hathe loste his Title Yet your owne Doctours Glosers coulde haue tolde you Iura communia dicunt quòd Imperator est Dominus Mundi NotwithstaÌ„ding the decaie of yâ— Empiere The Common Lawes saie that the Emperoure is the Lorde of the Worlde Rob. Holâ—ote speakinge of the Emperoure of Germanie saithe thus Hic est Rex Regum cui omnes subditae sunt Nationes Populi c. The Emperoure is the Kinge of Kinges vnto whom al Nations and Countries be in subiection The Romaines of late yeeres wrote thus vnto the Emperoure Conradus Excellentissimo Praeclarissimo Vrbis Oibis totius Oâ—mino c. Vnto the moste excellente and moste Noble Emperoure the Lorde bothe of the Cittie and also of al the whole Worlde Therefore M. Hardinge to moue this vaine quarrel without somme cause it was great folie Councelles ye saie In olde times were holden by Authoritie of the Pope For proufe whereof yee allege Socrates in the eight booke and the seconde Chapter But Woorde or Sentence yee allege none Howe be it it was a great ouersight to allege the Eighth Booke of Socrates whereas Socrates him selfe neuer wrote but Seuen and so far to ouerleape your Authoure Notwithstandinge this smal Erroure maie wel be dissembled emongest so many How be it touchinge the thing it selfe yee maie as easily finde it in the Eighth Booke of Socrates that neuer was written as els where For in deede emongeste al that euer he wrote this thinge certainely that you allege he wrote neuer The Apologie Cap. 12. Diuision 5. Ca. 13. Diui. 1. And although the modestie and mildenesse of the Emperoure Ferdinando be so greate that he can beare this wronge bicause peraduenture he vnderstandeth not wel the Popes packinge yet ought not the Pope of his holinesse to offer him that wronge nor to claime an other mans right as his owne But hereto somme wil replie The Emperoure in deede called Councelles at that time yee speake of bicause the Bishop of Rome was not yet growen so greate as he is nowe but yet the Emperour did not then sitte togeather with the Bishoppes in Councel or once bare any stroke with his Authoritie in theire consultations I answeare nay that it is not so For as witnesseth Theodorete the Emperoure Constantine sate not onely togeather with them in the councel at Nice but gaue also aduise to the Bishoppes howe it was best to trie out the mater by the Apostles and Prophetes vvritinges as appeareth by these his owne woordes In disputation saithe he of maters of Diuinitie vvee haue set before vs to folovve the Doctrine of the Holy Ghoste For the Euangelistes and the Apostles vvoorkes and the Prophetes saieinges shevve vs sufficiently vvhat opinioÌ„ vve ought to haue of the vvil of God M. Hardinge For the sittinge of Emperoures in Councelles you treate a common place not necessarie No man euer denied but Emperoures maie sitte in them we acknowledge two sortes of settinge one for the assessours an other for the Iudge No Emperoure euer sate as a Iudge in Councel but many both Emperoures in person and their Lieutenauntes for them haue sitten as being ready to assiste and defende that whiche the Bishoppes had Iudged and decreed VVhat maner a seate greate Constantine had in the firste Councel at Nice Eusebius in his life and Theodoritus doth declare After that al the Bishoppes were sette in their seates to the number of 318 in came the Emperoure last with a smal companie A lowe litle chaire beinge sette for him in the middest he would not sitte downe before the Bishoppes had reuerently signified so mutche vnto him and as Theodoritus writeth not before he had desired the Bishoppes to permitte him so to doo Nowe thinke you that the Supreme head of the Churche should haue comme in last and hane sitten beneath his subiectes and haue staied to sitte vntil thei had as it were geuen him leaue Neither consulted he with the Bishoppes but required them to consult of the maters thei came for as Theodorite witnesseth Neither spake he there so generally as you reporte nor framed his tale in that sorte as you faine vniuersally of the wil of God ‡ but of the Godhed saieinge that the bookes of the Gospels and of the Apostles and the Oracles of the Prophetes doo plainely teache vs what we ought to thinke of the Godhed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the coÌ„trouersie about whiche the Arians made so mutche adoo was touchinge the equalitie of Godhed in Christe and his consubstantialitie with God the Father And by those wordes and other whiche there he vttered he tooke not vpon him to define or Iudge but onely to exhorte them to agree together in one Faithe For amonge those Bishops certaine there were that fauoured the Heresie of Arius Suche examples you bringe for defence of your parte as make mutche against you Not that you delight in making a rodde for your selfe but bicause you haue no better and somwhat must you needes saie lest the stage you plaie your parte on shoulde stande stil The B. of Sarisburie Emperoures ye saie sate in Councelles as Assessours onely but not as Iudges That is to saie thei sate by the Bishoppes helde theirpeace tolde the clocke saide nothinge Yet youre Doctours saie Assessor Episcopi non potest esse Laicus The Assessoure of a Bishop maie not be a Laieman But touchinge the mater it selfe Eusebius that was alwaies neare aboute the Emperoure Constantine wrote his life and was presente at the Councel saithe thus Constantinus quasi Communis quidam Episcopus à Deo constitutus Ministrorum Dei Synodos conuocauit Nec dedignatus est adesse considere in medio illorum consorsque fieri ipsorum c. Constantine as if he had benne a Common Bishop appoited by God called togeather Councelles of Goddes Ministers and disdeigned not him selfe to sitte in the middes emongest them and to be partetaker of theire dooinges Againe Constantinus him selfe saithe thus Ego intereram Concilio tanquam vnus ex vobis I was presente at the Councel emongeste you as one of you Againe Eusebius saithe Vnus Vnicus