aske me Wherefore would ye haue al sutche other Authorities put away I answeare Bicause I would haue the Holy Churche to he proued not by the Doctrines of menne but by the VVoorde of God So saithe S. Augustine vnto other the Donatistes Auferantur de medio Chartae nostrae procedat in medium Codex Dei Audi Christum dicentem audi Veritatem loquentem Take a waie from emongst vs any our own Bookes Let the Booke of God comme emongste vs. Heare what Christe saithe Herken what the Truthe speaketh Againe he saithe Audi dicit Dominus Non dicit Donatus aut Rogatus aut Vincentius aut Hilarius aut Ambrosius aut Augustinus sed dicit Dominus Heare this The Lorde saithe Heare not this Donatus saithe Rogatus saithe Vincenius saithe Hilarius saithe Ambrose saithe Augustine saithe But herken to this The Lorde saithe In like fourme of woordes saithe S. Ambrose Nolo nobis credatur Scriptura recitetur Non ego dico à me In principio erat Verbum sed audio Non ego effingo sed lego I would not ye should beleeue vs But reade the Scriptures I saye not of mee selfe In the beginninge was the Woorde But I heare it I make it not but I reade it Likewise saithe Chrysostome Oro vos omnes vt relinquatis quid huic aut illi videatur de his à Scripturis haec omnia inquirite I beseeche you al weigh not what this man or that man thinketh but touching al these thinges searche the Scriptures Nowe where as it pleaseth M. Hardinge to telle vs of an Argumente Negatiue from Special to General and so to cal vs to the remembrance of our Logique pleaseth it him also to remeÌ„ber that the Argument that wee grounde of S. Augustines woordes holdeth not as it is here imagined froÌ„ Special to General but froÌ„ the imperfection and weakenesse of the wisedome of man to the stabilitie and certainetie of Goddes Holy Woorde And therefore the Olde Learned Father Origen saithe as it is alleged before Sensus nostri Enarrationes fine his testibus non habent fidem Our iudgementes and Expositions without these witnesses of the Scriptures haue no credite In like sorte S. Hierome Quamuis SaÌ„ctus sic aliquis post Apostolos quamuis disertus sit non habet Authoritatem After the Apostles of Christe notwithstandinge somme man be Holy notwithstandinge he be eloquente yet he wanteth Authoritie Therefore S. Augustine saithe Cedamus consenuamus Scripturae Sacrae quae nec falli potest nec fallere Let vs yeeld and consente to the Holy Scripture whiche can neither deceiue nor be deceiued For this cause M. Hardinge S. Augustine not onely in the mater that laye bitweene him and Pettlianus but also in al other maters what soeuer so often appealed from al Fathers and Councelles vnto the Scriptures The Apologie Cap. 9. Diuision 3. Likewise S. Hierome Al those thinges saithe he whiche without the Testimonie of the Scriptures are holden as deliuered from the Apostles be throughly smitten downe by the Swerde of Goddes Woorde M. Hardinge Ye would falne remoue vs from a good hold I see wel whiche is the Authoritie of the Holy Faâ—thers of Ancient Traditions and of the Vniuersal Churche Al these would ye to be of no force against Heretiques For ye knowe the Fathers and the Churche to be againste you and that so longe as they are beleued your Doctrine shal not be receiued as alwaies founde to be newe and of priuate deuâ—se If we were driuen from these ye doubt not but to matche vs wel yenough in the Scriptures And as ye would handle the mater I thinke so my selfe verely For when al Authoritie and iudgemente of the Fathers and of the Churche is shakeÌ„ quite of in any coÌ„trouersie by whome shal we be tried By the Scriptures ye saie But when bothe ye and we alleage Scriptures to a contrary purpose and when we vary about the sense of the Scriptures by whom then shal we be iudged Perhaps ye wil referre the iudgement of doubtful maters to the Holy Ghoste VVe refuse not tharbitrement and Vmpiership of the Holy Ghoste For the same hath ben promised by Christe to the Churche to remaine with the Churche for euer to teache what thinges so euer he saide to lead men into al Truthe And thus for iudgemente and trial of Truthe we shal be retourned to the Churche and to the Fathers by whom the Holy Ghoste speaketh vnto vs whose Authoritie and due estimation ye go aboute to remooue from vs. But let vs see what force ye bringe to driue vs from this holde Makinge your batterie against it what shoote ye of but VVinde and Paper Your Artillerie makethe a noâ— es but it geueth no blowe As in the laste allegation ye falsified the sense of S. Augustine so in this ye falsifie bothe the sense and woordes of S. Hierome The woordes as ye allege them seeme to be spoken against what so euer Tradition of the Apostles VVhiche woordes or any the like to sutche purpose were neuer vtered by any Catholike Doctour of the Churche mutche lesse by S. Hierome Looke ye againe and vewe better the place ye shal saye your selues that I finde the faulte of falsefyeinge in you not without cause S. Hierome in his Commentaries vpon those woordes of the Prophete Aggaeus Et vocaui siccicitatem super tâ—â—ram super Montes I haue called the drought to come vpon the Earthe and vpon the Hilles c. First she winge the literal sense accordingly as the Hebrew woorde there by him noted signifieth Siccitatem drought theÌ„ treatinge Mystically as the seuenty Interpreters haue turned that woorde into Romphaeam that is a swerde and vnderstandinge by the swerde the VVoorde of God thereof takethe occasion briefly to saie what this swerde doothe how it destroieth the negligent soule whiche is expounded to be drie earthe and howe it plaguethe Montaines that lifte vp them selues against the knowledge of God whereby he meanethe Heretikes Of whom he tellethe howe they flatter the deceiued peoples with theire Breade Wine and Oile by whiche he meaneth theire Heresies as it were with meates and drinkes and refection There Breade saithe he any man maie very aptly cal it the Bread of VVaylinge and theyr VVine the madnesse of Dragons and the madnesse of Serpentes incurable And theire Oile the promisinge of Heauenly thinges wherewith they doo as it were anointe theire Disciples and promise them rewardes of theire labours which the Prophete detesteth sayeinge the Oile of the sinner shal not anoint my head After this folowe the woordes of S. Hierome whiche ye haue falsified to the intent they might seeme to serue your false meaninge Sed alia quae absque Authoritate Testimonijs Scripturarum quasi Traditione Apostolica reperiunt atque coÌ„fingunt percutit gladius Dei But the Swerde of God strikethe also other thinges whiche the Heretiques for of theâ— he speaketh deuise and faine of theire owne
as S. Peter taught by report of S. Clement This sense and vnderstandinge of the Lawe had the Ministers of the Lawe to whome the Traditions of Moses and of the Elders came as it were by handes Nowe wee require you to admitte this Tradition that is to saye the Catholike sense and vnderstandinge of the Scriptures whiche hathe benne deliuered vnto vs by the Holy Fathers of al Ages and of al Countries where the Faithe hath benne receiued And then we wil calle you againe to be tried by the Scriptures This haue the Catholikes layde before you oftentimes and this doo we shewe you in this Confutation He that despiseth you despiseth mee saithe Christe of his Churche Ye despise the Catholike Churche and therefore ye despise Christe What neede so many questions Sirs Your hote Rhetorike sheweth more courage in woorde then Victorie in deede Ye calle vs foorthe to the Scriptures as it were to the fielde Ye strike vs downe with woordes before ye come to encounter To shewe your brauerie in the moâ—stre ye referre your controuersies vnto the Holy Scriptures ye reporte you vnto the woordes sealed by God himselfe but we the Catholikes as ye pretende sticke at it we be afraide of it we doubte of thâ— mater we feare the Iudgement of Holy Scriptures we preferre our owne dreames and colde inuentions VVel nowe that ye haue tolde your lusty tale heare our sober answeare Oftenâ— times the true Scriptures are stretched foorthe to serue euil and false purposes The Iewes went about by the Scriptures to prooue that Christe was not so muche as a Iâ—ophete For they saide Searche the Scriptures and see that a Prophete riseth not out of Galiley By the Scriptures they would needes shewe him woorthy to die We haue a Lawe quod they and by our Lawe he ought to die because he hath made him selfe the Sonne of God The Diuel by alleaginge Scripture would haue deceiued our Sauiour him selfe and saide vnto him Scriptum est It is written The Arians were ful of the Scriptures and by the same as S. Ambrose writeth went about to prooue that Christe the author of al goodnesse was not good It is written quoth they Nemo bonus nisi vnus Deus None is good but onely God Likewise the Macedonians the Nestorians the Eutychians Now in this case your selues dooinge the like what may wee doo better then honour the Scriptures and seeke for their right Sense and Vnderstandinge Scriptum est It is Scripture saith S. Ambrose to the allegation of the Arians I acknowlege but the letter hath not the errour woulde God the Arians interpretation had not Apices sine crimine sunt sensus in crimine The letters be without crime the sense is in crime From the vnderstanding commeth Heresie not from the Scripture the sense not the woorde becommeth to be a crime saith S. Hilary Sithens then al standeth in the sense let vs agree first vpon the sense and interpretation of the Scriptures and then if we be not as ready as ye come foorth when ye liste vpbraide vs hardely and say lustely as here ye doo why sticke they to doo it why are they afraide of it As for the true sense and interpretation of the Scriptures where shal wee finde it but as before wee saide in the Catholike Churche The Churche hauinge Christe remaininge with it al daies to the ende of the worlde hauinge by promise of Christe the Sprite of truethe remaininge in it for euer hauing by Goddes owne ancient promise bothe the woordes whiche the Father hath put in the mouthe of Christe and the Sprite whiche he putte in him whereby it may vnderstand the meaninge of Goddes woordes wee maie not now seeke for the true sense vnderstanding and interpretation of the Scriptures any where but in the Churche Your owne Doctour Iohn Caluine him selfe â–ª whom ye folowe and esteeme so mutche admonisheth very wel and saithe it is specially to be noted that out of the Churche there is no light of the sounde vnderstandinge of the Scriptures This ground beinge laide on whiche eche parte must stande and be tried in crowe no more againste vs boast your selues no more VVe feare not the iudgement of the Holy Scriptures Nay it is your selues that feare this iudgment For your owne conscience telleth you that on this ground ye are the weaker side Yf ye stande with vs on this grounde ye shal neuer be able to defende your Maister Iohn Caluines doctrine touchinge Baptisme whiche hâ—â—â—aketh to be of so litle force against the manifest Scripture Let euery one of you saithe S. Peter be Baptized in the name of Iesus Christe to Remission of Sinnes Keepinge this grounde ye shal be borne from your Doctrine touchinge Absolution denyinge the Prieste to haue power to absolue penitentes by his Priestly Auctoritie but by Preachinge the Gospel to them contrarie to the plaine Scripture VVhose Sinnes ye â—orgeue they are forgeuen to them VVhose ye retaine they are reteined Yf ye refuse not this grounde ye shal be forced to restore the Sacrament of extreme Vnction â–ª and the vse of Holy Oyle againe whiche ye haue abandoned For what haue ye to saye against the Scripture It any sicke amonge you Let him cause the Priestes of the Churche to come in to him anointinge him with Oile in the name of our Lorde Abâ—dinge in this grounde ye shal be driuen to forsake your Zwinglian doctrine whiche putteth Signes and Figures I onely in the Sacrament of the Aultar for the True and Real Body of Christe there 2 presente contrarie to the 3 cleare Scripture This is my Bodie Beinge on this grounde ye shal soone geue ouer the maintenance of the Doctrine of your special Faithe and of your Iustification by Faithe onely as beinge contrary to the plaine Scripture Man is iustified by woorkes and not by Faithe onely To conclude for to shewe in howe many pointes ye maye be confuted by euident Scriptures it were in maner infinite if ye wil admitte this for a good grounde as ye midste needes admitte then shal ye not mainteine the Presumptuous Doctrine of your certaintie of Grace and Saluation contrary to that S. Paule counselleth VVith feare and tremblinge woorke your Saluation The B. of Sarisburie Whereas wée make reasonable requestâ— that God maye be vmpéere in his owne cause and that al our controuersies maye be iudged and tried by the Holy Scriptures M. Hardinge thereto answeareth thus The Scripture standeth not in the Wordes but in the Sense and the same Sense is continued by Tradition in the Churche Otherwise he saithe the Iewes the Arians the Nestorians the Eutychians and al other Heretiques were alwaies hable to claime by the Scriptures To conclude he maketh vp a greate emptie heape of the force of Baptisme of Holy Oile of Extreme Unction of Absolution of Signes of Figures of Onely Faithe and as it liketh him to calle it of the Presumptuous
Papae Pecora campi id est homines viuentes in terra Pisces maris id est animas in Purgatorio Volueres Coeli id est animas Beatorum These woordes S. Paule applieth onely vnto Christe meaninge thereby that God hath auanced him aboue al Powers Dominions and that al thinges are subiecte vnto him But the Romaine Sense is far otherwise Thou haste made al thinges subiecte vnto him that is to saye to the Pope The Cattaile of the Fielde that is to saye Menne liuinge in the Earthe The Fishes of the Sea that is to saye the Soules in Purgatories The Birdes of the Heauens that is to saye the Soules of the Blessed in Heauen I leaue M. Hardinges owne peculiar Expositions Drinke ye al of this that is to saye as he geathereth in Conclusion Drinke ye not al of this It is the Substance that is to saye It is the Accidens By sutche prety Senses I wil not saie as S. Hierome saithe De Euangelio Christi facitis hominis Euangelium aut quod peius est Diaboli Of the Gospel of Christe ye make the Gospel of a Man or that is woorse the Gospel of the Diuel I wil not so saye But thus maye I saye with the Prophete Esal Ye make Lighte Darkenesse and Darkenesse Lighte Yet muste wée néedes beléeue vpon M. Hardinges Woorde that the Scripture without the Sense of the Churche of Rome is no Scripture And therefore Hasius saithe Si quis haâ—eat interpretationem Ecclesiae Romanae de loco aliquo Scripturae etiamsi nec sciat nec intelligat an quomodo ' cùm Scripturae verbis conueniat tamen habet ipsissimum Verbum Dei If a man haue the exposition of the Churche of Rome touchinge any place of the Scriptures although he neither knowe nor vnderstande whether and howe it agreeth with the woordes of the Scripture yet he hath the verie Woorde of God So saithe Rabbi Abraham Hispanus speakinge of the expositions of the Rabbines Licet videantur nobis verba nostra esse vera recta nobis tamen Veritas abijcienda est in terram quia Veritas cum illis est Not withstandingâ— our Expositions seeme to vs neuer so True and righte yet muste wee throwe our Truthe to the grounde For the Truthe in deede is with them Lyra likewise reporteth the common opinion the Iewes had of their Rabines Recipienduâ—r est quicquid hoc modo proponatur etiamsi dicant Dextrant esse Sinistram Wee muste needes receiue what so euer they laye vnto vs yea although they tel vs The Righte hande is the Lefte Nowe gentle Reader that thou maiste the better see the constancie and certainetie of these Senses and Expositions whereunto M. Hardinge laboureth so earnestly to haue thee bounde it maye please thee to consider these woordes of Nicolaus Cusanus sometime Cardinal in the Churche of Rome Non est mirum si Praxis Ecclesiae vno tempore interpreâ—atur Scripturam vno modo alio tempore alio modo Nam lntellectus currit cum Praxi Intellectus enim qui cum Praxi concurrit est Spiritus Viuificans Sequuntur ergo Scripturae Ecclesiam non è conuerso It is no marueile though the Practise of the Churche expounde the Scriptures at one time one waye and at an other time an other waie For the vnderstandinge or Sense of the Scriptures renneth with the practise and that sense so agreeinge with the practise is the quickeninge Sprite And therefore the Scriptures folowe the Churche but contrariewise the Churche foloweth not the Scriptures For sutche kindes of Expositions of the Scriptures S. Hilarie saide sometime vnto the Arians Fides ergo temporum magis est quà m Euangeliorum The Faithe therefore foloweth the time and not the Gospel This is the Sense of the Churche of Rome whereby onely M. Hardinge willeth vs to measure and to weighe the Woorde of God But the Ancient Father Origen saithe Sicut omne Aurum quodcunque fuerit extra Templum non est Sanctificatum sic omnis Sensus qui fuerit extra Diuinam Scripturam quamuis admirabilis videatur quibusdam non est Sanctus quia non continetur à Sensu Scripturae As what so euer Golde is without the Temple is not Sanctified so what so euer Sense is without the Holy Scripture although vnto some it seeme wounderful yet is it not Holy bicause it is not conteined in the Sense of the Scripture To conclude where as M. Hardinge saithe wee cannot vnderstande the Scriptures without Tradition the ancient Father Irenaeus saithe This is one special marke whereby wee maye knowe an Heretique These be his woordes Haeretici cùm arguuntur ex Scripturis in accusationem Scripturarum conuertuntur quasi non rectè habeant nec sint ex authoritate quòd variè fint dictae quòd ex his non possit inueniri Veritas ab illis qui Traditionem nesciunt Heretiques when they be reprooued by the Scriptures they falle to the accusinge of the Scriptures as though either they were not wel and perfite or wanted authoritie or were doubtefully vttered or that they that knowe not the Tradition were neuer hable by the Scriptures to finde out the Truthe The Apologie Cap. 10. Diuision 2. Menne saie that Sophocles the Tragical Poete when in his old daies he was by his owne Sonnes accused before the Iudges for a dotinge and sottishe man as one that fondely wasted his owne Substance and seemed to neede a gouernour to see vnto him to the intent he might cleere him self of the faulte he came into the place of Iudgemente and when he had rehearsed before them his Tragedie called Oedipus Colonaeus whiche he had written at the very time of his accusation marueilous exactely cunningly did aske the Iudges in his owne behalfe whether they thought any sottishe or dotinge man coulde doo the like peece of Woorke In like manner bicause these menne take vs to be madde and appeache vs for Heretiques as menne whiche haue nothinge to doo neither with Christe nor with the Churche of God wee haue iudged it should be to good purpose and not vnprofitable if wee doo openly and frankely set foorthe our Faithe wherein wee stande and shewe al that confidence whiche wee haue in Christe Iesu to the intent al menne maye see what is our iudgement of euery parte of Christian Religion maye resolue with them selues whether the Faithe whiche they shal see confirmed by the Woordes of Christe by the Writinges of the Apostles by the Testimonies of the Catholique Fathers and by the Examples of many ages be but a certaine rage of Furious and madde menne and a conspiracie of Heretiques This therefore is our beliefe M. Hardinge The comparison whiche ye make betweene your selues and Sophocles gladly we admitte Yet we acknowledge that as in many respectes ye are like so in some vnlike Sophocles was a Poet that is to saie a fainer and deuiser of thinges that be
Sacramente no more but a Token or Signe specially sith ye teache in your articles that Baptisme at the best is but a Signe and Seale of our newe birthe ye seme not to attribute to Baptisme so mutche as the Scripture dothe Neither is Baptisme onely a Signe or TokeÌ„ that sinnes be remitted but wee beleeue as the Catholique Churche according to the Scriptures teacheth that in and by Baptisme sinnes be fully and truely remitted and put awaie and that not through the Faithe onely of the geuer or receiuer or of any other though hereunto it be necessarie in thâ—se that be come to age of discretion but through the power and vertue of the Sacrament and Gods promise And therefore to whom it is geuen of them it is rightly saide that they be Baptized for remission of their sinnes The scriptures be plaine Firste Ezechiel speakinge of this Holy Sacrament saithe in the person of God I wilshed vpon you cleane water and ye shal be made cleane from al your defilinges and from your Idols wil I clense you Nexte S. Paule saithe That God hath saued vs by the wasshinge of Regeneration and of the renewing of the Holy Ghoste whom he hath powred vpon vs aboundantly by Iesus Christe our Sauiour That I maie adde to these manifest Scriptures the Auctoritie of a Learned Father not whereby to strengthen the truthe of them but to witnesse our right vnderstandinge of them S. Augustine Lib. 3. contra duas epist Pelagian Cap. 3. shewinge the sclaunder of the Pelagians againste the Catholikes saithe thus in theire Persone Againe they that is after theire meaninge the Catholikes auouche that Baptisme maketh not in deede newe menne againe that is to witte that it geueth not ful remission of sinnes c. Thereto eftsones answearinge S. Augustine saithe Mentiuntur iusidiantur tergiuersantur They lye they studye howe to deceiue they seeke shiftes wee saie not this And after certaine sentences retourninge to Baptisme he concludeth thus VVherefore Baptisme wassheth awaie al sinnes vtterly al of dedes wordes thoughtes be they Original or Actual be they done ignorantly or wittingly But it taketh not awaie the infirmitie whiche the regenerate resisteth c. VVhiche place doth not onely set foorthe the vertue of Baptisme but also destroieth the Doctrine of our New Gospellers that affirme concupiscence whiche remaineth after Baptisme to be verily sinne â–ª VVherein they erre manifestly againste the Scripture and sense of the Fathers The B. of Sarisburie Il wil is euer plenetiful of ili wordes M. Hardinge here maketh him selfe mutche mater without cause He teacheth our Newe Cleregie that Baptisme is not onely a Signe or a Token of Remission of sinnes He telleth vs of the Faithe of the Geeuer of the Faithe of the Receiuer Of the Povver of the Sacramente Of Concupiscence that it is no sinne And more I trowe he would haue saide if more had presently comme to minde Verily the poore Newe Cleregie speaketh not one woorde in al this whole place neither of Signe nor of Token nor of the Receiuer nor of the Geeuer nor of the Povver of the Sacrament nor of Concupiscence whether it be Sinne or not Sinne nor of any other like thinge Yet in yâ— ende he taketh S. Augustines vvoordes vvithout his meaninge and crieth againste vs They lie they studie to deceiue they seke shiftes And why so Certainely bicause wée saie Baptisme is a Sacrament of Remission of Sinnes And that the Children of the Faitheful for that they be borne in Sinne and perteine to the people of God ought therefore to be Baptized Other causes then these in any Our Woordes he can finde none True it is that the Sacramente dependeth not neither of the Minister nor of the Receiuer nor of any other For though they be al the Children of sinne yet is Baptisme the Sacramente of Remission of Sinne. S. Augustine saithe Securum me fecit Magister meus de quo spiritus eius dicit Hic est qui Baptizat Christe my Maister hath assured me of whom his owne Sprite saithe this is he that Baptizeth Neuerthelesse concerninge the Faithe of the Parentes and others the Holy Doctours haue sommetimes written otherwise S. Augustine saithe Satis piè recteque creditur Prodesse paruulo eorum Fidem à quibus Consecrandus offertur It is good and Godly to beleue that the Child is holpen by the Faithe of them by whom he is offered or brought vnto Baptisme Againe he saithe Accommodat illis Mater Ecclesia aliorum pedes vt veniant aliorum Cor vt credant Our Mother the Churche lendeth them other mennes fecte that they maie comme â–ª and other mennes hartes that they maie beleeue The like saieings might be alleged out of Iustinus Martyr S. Cyprian S. Hierome and others For thus they write Howe truely I wil not saie But theire woordes be plaine The Prophets Abacuc saithe Iustus ex Fide sua viuet The Juste man shal liue not by the Faithe of his Parentes but by his ovvne Faithe Of this Faith S. Hierome saith Qui plena Fide non suscipiunt Salutare Baptisma accipiunt quidem Aquam sed non accipiunt Spiritum They that receiue not Baptisme with perfite Faithe receiue the VVater But the Holy Ghoste they receiue not S. Augustine saithe Verus Baptismus constat non tam ablutione Corporis quà m Fide Cordis Sicut Apostolica Doctrina tradidit dicens Fide mundans Corda eorum Et alibi Saluos facit Baptisma non Carnis depositio sordiuÌ„ sed conscientiae bonae interrogatio in Deum per Resurrectionem Iesu Christi True Baptisme standeth not so mutche in wasshinge of the Body as in the Faithe of the harte As the Doctrine of the Apostles hathe tought vs saieinge By Faithe purifieinge theire hartes And in an other place Baptisme maketh vs safe not yâ— putting awaie of the filth of the Fleash but the examining of a good conscience before God by the Resurrection of Jesus Christe Likewise againe he saith Vnde ista tanta Virtus Aquae vt corpus tangat Cor abluat nisi faciente Verbo Non quia dicitur sed quia creditur VVhence is al this so greate Vertue or Power of the VVater that it toucheth the Body and wassheth the Harte but by the woorkinge of the VVoord Not for that it is spoken by the Minister but for that it is beleeued of the Faitheful Somme man wil saie Children or Infantes beléeue nothinge but are vtterly voide of Faithe S. Augustine answeareth Qui non crediderit condemnabitur Sicut eos renasci per Ministerium Baptizantium ita etiam eos credere per corda ora confitentium confitemur He that beleeueth not shal be damned VVee confesse that as they be borne againe by the Ministerie of the Baptizers so they beleue by the hartes and mouthes of the Confessours Againe he saithe Habent Fidem propter Fidei Sacramentum Theie haue Faithe bicause they haue
we keapte it and vnderstode it before ye were borne and before youre heresie was hearde of But a Deuil comminge from hel for who is authour of diuision but Satan hath caried you awaie into an other Gospel whereas in deede there is but one true Gospel And here let any indifferent man consider howe vprightly you alleage S. Paule You write that Paule warneth you not to geue eare to an Angel comming from heauen if he goe about to drawe you from any parte of this Doctrine Of whiche this Doctrine meane you Of this whiche you haue declared in this Apologie Did S. Paule euer reade youre A pologie Howe then pronounced he of it that sentence VVee meane saie you by this Doctrine the Doctrine of the Gospel If you meane so wee saie the same But wee tel you that S. Paule spake not of euery Gospel generally but of a certaine Gospel qualified For he saieth Si quis vobis euangelizauerit praerer id quod accepistis anathema sit If any man preache a Gospel vnto you besides that ye haue receiued be he accursed Heare you the Gospel S. Paule speaketh of It is not euery Gospel It is a Gospel preached and receiued If ye preache that Gospel whiche ye receiued we ioine handes with you But if ye preach a Gospel whiche ye haue receiued of no Apostle nor Apostoiique preacher and whiche was not hearde of in the earth when Luther ranne out of his Cloister and forsooke his Religion then be ye assured that ye are the menne who are holden for accursed of S. Paule The B. of Sarisburie Here M. Hardinge ye woulde faine scape awaie with a Childishe Cauil Paul ye saie speaketh of a Gospel qualified whereby ye meane a Gospel deliuered and receiued As if ye woulde saie The Gospel of Christe onlesse it be deliuered by you is no Gospel But S. Paule meante not the Doctrine deliuered from hande to hande or from Pope to Pope But the Doctrine deliuered and receiued in the Scriptures And in this sense he saithe of him selfe Quod accept à Domino Hoc tradidi vobis The thinge that I haue receiued of the Lorde the same haue I deliuered vnto you In like sorte he calleth him selfe an Apostle not of menne nor by menne but by Iesus Christe Howe be it what neede many wordes The case is cleare S. Augustine saithe plainely Paulus ait Si Angelus de Coelo vobis annuntiauerit praeterquam quod in Scripturis legalibus Euangelicis accepistis Anathema sit If an Angel from Heauen preache vnto you any other thinge then ye haue receiued not by Tradition or by deliuerie from youre Elders but in the Scriptures of the Lavve and of the Gospel accursed be he These wordes be plaine M. Hardinge and quite disgrace al your Gloses Hereto Chrysostome addeth further Non dixit Paulus Si contraria annuntiauerint aut totum Euangelium subuerterint verùm Si vel paulùm Euangelizauerint praeter Euangelium quod accepistis etiamsi quiduis labefactauerint Anathema sint S. Paule saithe not If they teache the contrarie or if they ouerthrowe the whole Gospel But he saithe if they preache any little smal thinge besides the Gospel that ye haue receiued or if they loose or shake downe any thinge whatsoeuer it bee accursed bee they These woordes M. Hardinge touche you very neare Ye haue altered the whole fourme of the Churche of God Therefore repente youre selues leste ye remaine stil within the daunger of the Curse S. Augustine saithe Sancta Scriptura nostae Doctrinae Regulam figit Ne audeamus plus sapere quà m oporteat sapere The Holy Scripture hath laide a rule vnto oure Doctrine that we dare not to vnderstand more then is meete for vs to vnderstand The Apologie Cap. 22. Diuision 3. For where these menne bid the Holy Scriptures away as doumbe and frutelesse procure vs to comme to God him selfe rather who speaketh in the Churche in theire Councelles that is to saie to beleue their fansies and opinions this waie of finding out the Truthe is very vncertaine and exceeding dangerous and in manner a fantastical madde waie by no meanes allowed of the Holy Fathers M. Hardinge VVhere they saie we passe but litle on the Scriptures as dumbe and vnprofitable therein they slaunder vs as in other thinges VVe do not so But we saie that as euery act of Parlament must be executed by a lawful Iudge so the holy Scriptures haue their execution by lauful Iudges who are the bishoppes and fathers and wel in other places as specially when they be laufully assembled in general councelles Now saie these men that way is very vncertaine dangerous in maner mad and not allowed of the fathers VVho euer heard men thought to haue their right wittes talke after so loose a sorte Did the fathers disproue the order of comming together in general councelles Or thought they the same to be a way for men to be the soner deceiued If so many maie be deceiued with moste diligent studie and mature iudgement conferring together howe mutche soner may one or two alone leadde by priuate phansie and self wil be caried away into errour At the Nicene councel came together 318 bishops At the first of Cōstantinople 150. at the Ephesme coūcel 200. At that of Chalcedō 630 Al these foure councelles sundry ancient fathers namely S. Gregorie estemed as the foure Gospels Yea but saith he I haue the word of God But what if 300. farre holier and better learned men saie he hath it not Let the reader be iudge saith he A meete iudge in suche a cause The Scholers maie reade but iudge of their maisters they maie not by Christes doctrine who said Non est discipulus supra magistrum the scholer is not aboue his maister VVhy not for al that saie you if the Holy Ghost inspire him Sir is it not to be thought God doth assist his Churche represented in sutche solemne assemblies of three hundred or moe fathers gouernours of Christen people rather then one man The B. of Sarisburie Whether ye cal the Scriptures of God a Dumbe thing or no I reporte me to that is saide before One of you calleth it Mortuum Atramentum Dead Inke An other saith Scriptura est res inanimis muta The Scripture is a dead and a dumbe thinge An other calleth the Scriptures Nigrum Euangelium The blacke Gospel Nowe if the Scriptures be Dead and Doumbe and can not speake then must it needes folowe they are vnprofitable Neither doo we despise the Authoritie of Councelles Good Councelles be graue and reuerende But thus we saie Councelles are often against Councelles And if wee make rekening of number the Arian Heretiques haue had moe Councelles then the Christians S. Hierome saithe Spiritus Sancti Doctrina est quae Canonicis literis prodita est Contra quam si quid statuant Concilia nefas duco That is the Doctrine of the Holy Goste
Maister 487. Tovvardes the ende of the vvorld the people shal flee to the Scriptures 716. 721. Scriptures sufficiete to debate al doubtes 58. 59. 61. 62. 64. 69. The Scriptures of God muste be expounded by the Sprite of God 65. Searche the Scriptures 72. To selle Christe 292. Simple erroure 46. 50. A Priest maie not be deposed for simple fornication 362. 363. 364. 365. Simple fornication vvhether it bee sinne or no. 361. The Iudge of Sinne. 140. â—53 The vvorde of God forgeueth Sinnes 158. Sinne forgeueÌ„ vvithout CousesnoÌ„ 155. The Pope cannot coÌ„mitte Simonie 560. 561. 562. 563. Vnchaste single life vvorse then aduoutrie 170. Filthines maintained vnder the color of single life 167. 168. The Prieste forgeueth not Sinne. 154. Sinnes forgeuen by hearinge the vvoorde of God 138. The frutes of single life 187. 188. 189. Singeâ—s 98. Spiritual eating of Christes Bodie 271 272. 274. 280. Stevves in Rome 369. 370. 371. 373. Stubbernenesse 46. 50. 590. Substance 251. â—ubstance by M. Hardinges Iudgement signifieth Accidentes 253. Succession 127. Succession not sufficient 132. Succession in Peters Chaire 727. The Succession of Popes 131. 132. Christe vvas able to shevve no succession 128. The Pope hath his holinesse by Succession 39. Certaintie of Succession Ibidem Summus Sacerdos 526. 527. Superstitious choise of meates 270. Superintendents 597. Sursum corda vsed in the time of the holy mysteries 275. T. Temple 328. Theophylacte ansvvered 239. He that entreth not by the vvoorde of God is a Theefe 102. The Popes tyrannie ouer Princes 732. Tyrannie and crueltie in the Popes 79 Freere Ticelles Proclamation 34. Traditions 195. Vaine Traditions fathered vpon the Apostles 66. Tradition is the sense of the Scripture 72. Traditions and Errours cutte of by Goddes vvoorde 67. TraditioÌ„s equal vvith Gods vvord 195. Traditions vsed for the vvoorde of God 196. 197. Traditions broken 195. Tradition against the Scripture 65. 66 Traditions abused 66. Transubstantiation nevve and doubtful 237 238. Tridentine CouÌ„cel referred al to the Pope 634. Truthe deuoureth falsehed 585. Truthe blinded vvith falsehed 7. The Truthe stil a stranger 9. Truth il entreated sclaundered 4. 5 Truthe vvil conquere 284. Truthe preuaileth 731. The sprite of Truthe in Annas and Caiphas 621. V. Valentinian the Emperoure refused to heare Ecclesiastical causes 667. Venial sinnes remitted other vvaies then by the bloud of Christe 151. The Pope changeth vice into vertue 564. Vigilantius 13. The Churche is the Popes Vineyard 608. The perpetual virginitie of our Lady 200. The vitious life of the Romaine Clergie 358. I vvil no more drinke of this frute of the Vine expounded 262. One vniuersal Bishop 99. 122. Vniuersal povver coÌ„mitted no more to Peter then to Paule 124. An Vniuersitie in Rome 377. The Popes vauntinge of his vniuersal povver 125. Pope Gregorie refuseth the name of Vniuersal Bishop 124. Reasons for the Vniuersalitie of the Pope 100. 101. Vnitie a token of the Truthe 352. The Vniuersal Churche dependeth on the Pope 452. The Vniuersal church maie faile 450 Vnitie amonge the vvicked 352. The Vnitie of the Churche reasteth not in one Christe but in one Pope 100. 466. 467. Pride it selfe desireth Vnitie 100. Ministers Vnlearned 602. The Romaine clergie Vnlearned 601. 602. A Vovve simple or solemne 499. Vovve annexed vnto holy orders 171. Volusianê° the Bishop of Carthage 366 VV. VVater vvas not water but bloud 246 VVatches 13. VVeemen changed into men 380. VVicked men commended 421. The VVicked eate not the Body of Christe 210. 241. 273. 349. 586. The VVicked receiue the Body of Christe in vvhat sense 210. VVilful stubbernenesse 435. VVitenberg 391. A poore husbandman bringinge the VVoorde of God ought to be beleeued before Pope or CouÌ„cel 611. The Authoritie of Gods VVoord 194 Z. Zele and griefe of minde against the enimies of God 3. FINIS 1. Timoth. 4. Roman 1. Confu fol. 334. a. Conful fol. 285. b. Confuta 324. b. Confut. 204. b. Confut. 306. b. Confut. fol 280. a. Et 305. b. Confu fol. 247. b Confu fol. 248. b. Confu fol. 178. b. Confut at Folio 178. b. Confutat Fol. 182. a. Confut. Fol. 182. b. M. Harding Fol. 340. b. M. Harding Fol. 318. b. Prouer. 8. Iohn 19. Roman 13. Dorman Fol. 15. Stanislaus Orâ—chouius in Châ—maera Fol. 97. M. Harding Fol. 298. a. Confuta 277. Confut. 328. a. Confuta 172. b. Reioind 314. Confut. 87. a. Confut. 269. b. Reioind 42. a. Confut. 43. a. Confut a. 269. a. 323. b. 334. a. 338. a. 348. b. Confu fol 175. a. 2. Cor. 6. Augu. in Psal 33 M. Hard. in his Answeare to the Chalenge Fol. â—08 b. Confut. 46. a. Confuta 312. b. Dorman Fol. 22. Dorman Fol. 24. Dorman in his Requeste Fol. 13. Confut. 47. a. Reioind Fol. 287. a. Reioind Fol. 287. a. 1. Corin. 6. Confut. 332. a. 2 Corin. 11. 2. Tim. 2. Matthae 24. 2. Tim. 2. Iohan. 10. Roman 8. Esai 30. M. Harding fol. 334. b. Alphons lib. 1. Cap. 4. Confu Fol. 16. b. Fol. 261. b. Reioind In 〈◊〉 Preface to 〈◊〉 Reader * iij * iiij a. * iiij b. ** ij a. Reioind In 〈◊〉 Preface to 〈◊〉 Iewel 〈◊〉 Confuâ— 212 〈◊〉 Reioind in 〈◊〉 Preface to 〈◊〉 Reader M Har. in his Answeare Artic. 15. Diui. 7. Hierony in Esaiam lib. 9. ca. 30. August De Tempore Sermon 145. August in quaeâ—ion Veter Testamen quaest 43. Hilar. in Psal 1. Tertull. in Apologetico Eccles 2. The deâ—enders likened to Esopes Asse The vvonte of all Herctiques Heretiques likened to Apes The name and reputation of the Churche chalenged by Heretiques In epist ad IubainuÌ„ de Haereticis baptizaÌ„dis De praescript haeret Contra Constantium August contra epist Parmen lib. 2. cap. 1. Bernard in caÌ„t Sermo 66. Apostolici VVhat meane Heretiques by chalenginge vnto them the name and estimation of the Churche 2. Cor. 11. The estimation and auctoritie of the Church Lucae 10. Matth. 18. 1. Tim. 3. Ephes 1. Oseae 2. Psalm 131. Gene. â— In comment in epist ad Tir. cap. 3. The vvonte of the Gospellers being excommunicate out of the Church 1. Timot. 3. Ephes 1. Iohan. 8. Hierem. 7. Hierem. 18. De Maior Obedi vnam Sanctam Dist 22. Omnes Leo Epist 83. Ad Palaestinos Cypri De Simplicitate praela Esaâ— 1. Matth. 3. Matthae 23. Iohan. 8. August Lib. 2. De Sermon Domâ— in monte Iohan. 5. Ephe. 1. 1. Timo. 3. Irenae Lib. 3. Cap. 11. August De vnita Eccle. Cap. 3. August in eodeÌ„ Cap. Chrysostom In Opere Imperfecto Homi. 49. Chrysostom in eadem Homilia Daniel 9. Matth. 24. Iohan. 3. Prouerb 26. Numer 22. a Augustinus Steuchus de Primatu b See the fifthe parte hereof the 6. Cap. and. 15. Diuision Tertull. in Apologetico Iohan. 8. Cornel. Tacitâ—â— Marion ex Tertul. Aelius è LactaÌ„s Euseb Li. 5. C. 11. Tertul. in Apologe Tertull. in Apolo Cap. 3. Suetonius TraÌ„quil in Nerone 1. Corinth 11. De Vtilita Credendi ad HonoratuÌ„ Lib. 1. Ca. 1. CoÌ„fess li. 5. ca. 6. Matth.
praetendunt Spiritum SanctuÌ„ They that speake of them selues falsely pretende the Holy Ghoste And againe Si quid praeter Euangelium sub titulo Spiritus obtrudatur ne credamus Quia sicut Christus Legis Prophetarum impletio est ita est Spiritus Euangelij If any thinge be brought vnto vs vnder the Name of the Holy Ghoste bisides the Gospel let vs not beleue it For as Christe is the fulfillinge of the Lawe and the Prophetes so is the Holy Ghoste the fulfillinge of the Gospel Nowe with what Sprite the Bishoppes of Rome haue expounded vnto vs the Holy Scriptures of God wée shal shewe it hereafter as fitter occasion shal require Here you saye wée haue corrupted bothe the woordes and the sense of S. Hierome That we haue taken Omnia in stéede of Alia And that you haue diuised and made nothinge of your selues that S. Hierome meante not heereby the Traditions of the Apostles but onely the fonde fantastes and dreames of the Heretiques called Tatians Of al these thinges wée must néedes confesse one thinge is true In déede wée tooke Omnia in stéede of Alia and so by ouersight gaue some occasion vnto the quareler Howe be it I doubt not but the indifferente gentle Reader wil soone pardonne that faulte It procéeded onely of negligence not of malice Notwithstandinge this wante maie easily be supplied by a sufficient Commentarie For Christe saith Omnis plantatio quam non plantauerit Pater meus Coelestis eradicabitur Euery plante that my heauenly Father hathe not planted shal be rooted out Here M. Hardinge ye may borrowe Omnia to healpe S. Hierome Or if this like you not S. Cyprian maye telle you Adulterum est Impium est Sacrilegum est quodcunque humano furore instituitur vt Dispositio Diuina violetur It is aduoùterous it is wicked it is abominable what so euer is ordered by the rashenesse of man that Goddes order shoulde be broken It is true S. Hierome speakethe not these woordes of the Traditions of the Apostles It is true Yet M. Hardinge he speakethe these woordes of sutche fantasies as were brought into the Churche of God and magnified vnder the name and colour of the Traditions of the Apostles So Eusebius saithe The Heretique Cherinthus brought vs in his owne Monstrous Diuises vnder the pretense of Reuelations as written by some greate Apostle Sutche M. Hardinge be your Inuentions wherewith ye haue of longe time deceiued the worlde One of your companions the Suffragane of Sidon at the late diete at Augusta in the presence of the whole Empiere doubted not to saie that your whole Canon woorde by worde euen as it is nowe vsed in your Masses came directly from the Apostles Your Hosius of Polonia saithe that the Apostles appointed your orders of Monkes An other of your side saithe Christus Dux Signifer Vitae Monasticae Christe was the Captaine and standerd bearer of Monkes life Imagininge I trowe that Christe was an Abbate And yet afterwarde the same Doctour either by some obliuion or els vpon somme better remembrance saithe thus Elias Elizaeus Dâ—ces Instituti Benedictini Elias and Elizaeus were the firste Captaines of S. Benettes Order And you M. Hardinge haue tolde vs often that ye haue your Priuate Masse your Halfe Communion and I knowe not what els al from the Apostles And al this ye prooue God wote by ful simple coniectures bicause Christe saithe to his Apostles I haue many thinges to saye vnto you but ye are not hable to beare them yet And bicause S. Paule saithe to the Corinthians I wil order the reste when I comme Hereby ye beare vs in hande that al your moste triflinge Vanities were brought vnto you by S. Paule euen from the thirde Heauens And although it were true that ye saie ye haue not diuised these thinges of of your selues but haue receiued them al from the Apostles and Holy Fathers whiche thinge your conscience knowethe to be moste vntrue yet notwithstanding the same thinges so receiued ye haue sithence fouly defaced with sundry your superstitions Ye haue made them necessarie to Saluation ye haue bounde the people to them no lesse then to the Lawe of God so haue ye made them snares of Christian consciences Although the thing it selfe came from the Fathers yet the abuse therof came from your selues and for the same ye haue taught the people to breake Goddes expresse commaundement Thus haue you blended Goddes heauenly wine with your puddle water Thus haue ye strained gnattes and swalowed camelles This is the very Leauen of the Scribes Phariseis whiche Christe calleth Hypocrisie Therfore al be it the thinge it selfe ye haue thus receiued in respecte of substance be al one yet now beinge thus abused in respecte of your Superstitions and deformities it is not one The Apostles and Holy Fathers vsed Oile yet they vsed it not as ye doo for the Saluation of Body and Soule Moses erected vp the Brasen Serpente in the wildernesse Yet not to be adoured with Godly honoure as it folowed afterwarde God commaunded the people to faste yet not with Hypocrisie as the wicked fasted And therefore God saithe vnto them Non est hoc leiunium quod ego elegi This is not the fastinge that I haue chosen God commaunded the people to kepe the Calendes and Newe Moones Yet not with sutche Superstition and Abuses as the people kepte them And therfore God saide vnto them Who required these thinges at your handes God commaunded sundrie Bathinges and Wasshinges yet vnto them that moste precisely vsed the same Christe saide VVoe be vnto you ye Scribes and Phariseis in vaine they woorship mee teachinge the Commaundementes and Doctrines of menne Yet you M. Hardinge haue infeaffed the Apostles of Christe not onely with the Substance of the thinges whiche ye saye ye haue receiued by Tradition but also with al your Abuses Superstitions Corruptions and Idolatries whiche ye haue diuised of your selues And therein ye wel resemble the Tatian Heretiques of whome onely ye saye S. Hierome speaketh But whether S. Hierome meante onely I knowe not what fantastical dreames of the Tatians as you imagine onely of your selfe without proufe in particulare naminge nothinge or els also al sutche Superstitious Vanities as wee haue often and iustly reprooued in you it maye soone appeare by these woordes immediately folowinge Omnem laborem manuum Ieiunia corum obseruationes varias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est humi dormitiones Al theire hande Labour and theire Fastinges and their Obseruations and Vsages and harde Sleepinge on the grounde These and sutche other like be the thinges whiche menne imagine came from the Apostles and are striken consumed with the Swerde of Goddes Woorde Thus M. Hardinge notwithstandinge your longe Glose biside the Texte séemeth to be the very meaninge of S. Hierome Yf ye wil yet force the contrarie and turne al from your selues to the Tatians as you
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
Hierome saithe Quid prodest Corporis pudicitia animo constuprato VVhen the Minde or Harte is defloured what auaileth the Chastitie of the Body S. Ambrose saithe Non imperari potest Virginitas sed optari Nam quae supra nos sunt in Voto magis sunt quà m in Magisterio Wee maie vvishe for Virginitie but commaunde it wee cannot For the thinges that be aboue vs and out of our power are rather of desire then of Commaundement Hereof Epiphanius maketh this Conclusion Vt ne confundantur apud homines occultè scortantur sub Solitudinis aut continentiae specie libidinem exercent Melius est itaque lapsum à cursu palà m sibi vxorem accipere secundum Leges Leste they should be shamed before menne they keepe Harlottes priuily and vnder the colour of Solitarie or Continent Life they practise theire filthy pleasure Better is it therefore for a man beinge fallen from his course openly to take vnto him selfe a vvife accordinge to the Lavve So saithe S. Hierome as I haue before alleged Huiusmodi Virginibus apertè dicendum est vt aut nubant si se non possunt continere aut contineant si nolunt nubere To sutche virgins wee muste saie plainely that either they Marrie if they cannot Conteine Or els that they Conteine if they wil not Marrie So saithe S. Bernard vnto his Sister Quod incautè vouisti ne impleas Impia est promissio quae scelere adimpletur That thou haste vnaduisedly Vowed see thou keepe it not It is a vvicked promisse that is perfourmed vvith vvickednesse To be shorte Iohannes Scotus saithe Si votum Continentiae est annexum Ordini Sacro solùm ex praecepto Ecclesiae sequitur quòd non simpliciter illegitimat ad contrahendum If the Vowe or promisse of Chastitie be annexed vnto Holy Orders Onely by force of the Constitution or Commaundement of the Churche then dooth it not of necessitie and fine force vnhable a man to contracte Matrimonie How be it hereof wée haue saide already so mutche as to a reasonable man maie seeme sufficient The Apologie Cap. 9. Diuision 1. Wee receiue and embrace al the Canonical Scriptures bothe of the Olde and Newe Testament geuinge thankes to our God who hath raised vp vnto vs that Light whiche wee might euer haue before our eies leaste either by the suttletie of man or by the snares of the Diuel wee should be carried awaie to errours and lies Also that these be the Heauenly Voices whereby God hath opened vnto vs his wil and that onely in them mannes harte can haue settled reste that in them be aboundantly and fully comprehended al thinges what so euer be needeful for our Healthe as Origene Augustine Chrysostome and Cyrillus haue taught That they be the very mighte and strength of God to attaine to Saluation That they be the Fundations of the Prophetes Apostles whereupon is builte the Churche of God That they be the very sure and infallible Rule whereby maie be tried whether the Churche doo swarue or erre and whereunto al Ecclesiastical Doctrine ought to be called to accoumpte and that against these Scriptures neither Lawe nor Ordinaunce nor any custome ought to be hearde no though Paule him selfe or an Angel from Heauen should comme teache the contrarie M. Hardinge But why doo yee not here plainely declare whiche be the Bookes of the Scriptures that ye allowe and whiche be they that ye reiecte In general ye saie that ye embrace al the Canonical Scriptures Yet if a man presse you with the place of the Machabees for Praier to be made for the Deade and with the woordes of S. Iames Epistle againste your Iustification of Faithe onely and likewise with certaine other places of the Scriptures whiche be accompted in the Canon of the Churche againste certaine other your false doctrines in this case your wonte is to denie those Scriptures to be Canonical Yet here ye beare the worlde in hande ye allowe al. VVould God there were in you either more truthe or lesse crafte VVel ye geue thankes to God for the Scriptures for that hauinge them before your eies ye are staied in Truthe assured that by the suttelty of man or snares of the Diuel ye be not caried awaie into Errours and Lies And is it so in deede I praie you syrs of what secte be ye or of whiche secte is eche one of you For I dare boldely saye and so the worlde seethe that yee agree not al in one If yee saie yee be Lutherans then muste I further demaunde of you of whiche sorte of Lutherans For that puddle runneth out by many sinckes Be yee Zuinglians Arians Osiandrines Libertines Adiaphoristes Anabaptistes Caluinistes or Sathanisâ—es VVhat Priuiledge haue ye before your felowes a matche beinge made betwene you I meane that newe Cleregie of Englande and the other sectes of our time c. If yee haue this lighte of the Scriptures before your eies how is it that ye agree not within your selues yea how is it that eche one of you oftentimes disagreeth with him selfe howe is it that so many times ye haue chaunged your Commâ—nion Booke the order of your Seruice your doctrine of the blessed Sacrament your Homilies c. VVho knoweth not how in the matter of the Sacrament your chiefe Capitaines haue shewed them selues inconstant and mutable and contrary to them selues I meane Cranmere Ridley Latimer and that greate Rabbin Peter Martyr him selfe As for the resâ— they be not woorthy to be named But what saie ye be these the Heauenly Voices whereby God hath opened vnto vs his wil Then howe dare yee to transgresse his wil declared in these Voices where ye reade expressely that he whiche heareth not the Churche is to be taken for no better then a Heathen and a Publicane As yee procede ye saye that onely in the Scriptures mans harte can haue setled reste and that in them be abundaÌ„tly and fully comprehended al thinges what so euer be needeful for our Saluation as Origen Augustine Chrysostome and Cyrillus haue taught Either you knowe not what you saie sir Defender nor the thinges of whiche you make affirmation as S. Paule saile of suche as ye are writinge to Timothe or you are fowly ouerseene If the harte of man haue setled rest in the Scriptures onely as you saye then in nothinge els but in the Scriptures By this you seeme to trouble and disqutet many hartes For if this be true then had good Abel no better reste in his harte then wicked restlesse Cain VVhen the Holy Booke of Scripture was loste whiche God restored by Esdras were there none in al that time whose hartes had setled reste VVhat foolishe and absurde doctrine is this VVhat if it had pleased God there had neuer benne letter written of the Olde or Newe Testament shoulde not Gods frendes haue founde his peace that passeth al sense as S. Paule saieth Had Paule Antony Hilarion
propriè in renatis Peccatum sit sed quia ex Peccato est ad Peccatum inclinat Si quis autem contrarium senserit Anathema sit The Concupiscence whiche the Apostle S. Paule sommetime calleth Sinne this Holy Councel declareth that the Cathosique Churche neuer vnderstoode it to be called sinne for that it is so in deede and in Proper manner of Speache in them that be Baptized but bicause it is of Sinne and enclineth vs vnto Sinne. And if any man thinke the Contrarie accused be he Thus wée see that by the Decrée of this woorthy Couente S. Ambrose and S. Augustine other Holy Fathers that haue written the same are al accursed As for that M. Hardinge here toucheth as an errour defended by certaine I knowe not by whom that Baptisme géeueth not ful Remission of Sinne he maiâ— commaunde it home againe to Lâ—uaine emongest his felowes and ieine it with other of his and theirâ— Vanities For it is no parte nor portion of our Doctrine Wée Confesse and haue euermore taught that in the Sacramente of Baptisme by the Deathe and Bloude of Christe is géeuen Remission of al manner Sinnes and that not in halfe or in parte or by waie of Imagination or by fansie but ful whole and Perfite of al togeather so that nowe as S. Paule saithe There is no damnation vnto them that be in Christe Jesu Nowe iudge thou indifferently gentle Reader what Sprite forced M. Hardinge thus terribly to crie oute They Lie they studie to deceiue they seeke shiftes c. The Apologie Cap. 12. Diuision 1. Wee saie that Eucharistia that is to saie the Supper of the Lorde is a Sacramente that is an euident Representation of the Body and Bloude of Christe wherein is sette as it were before our eies the Deathe of Christe and his Resurrection and what so euer he did whilest he was in his Mortal Body to th ende wee maie geene him thankes for his Deathe and for our deliueraunce And that by the often receiuinge of this Sacramente wee maie daily renewe the remembraunce thereof to thintente wee beinge fedde with the Body and Bloude of Christe maie be brought into the hope of the Resurrection and of Euerlastinge Life and maie moste assuredly beleeue that as our bodies be fedde with Breade and Wine so our Soules be fedde with the Body and Bloude of Christe M. Hardinge Amonge al these gay woordes we heare not so mutche as one Syllable vttered whereby we may vnderstande that ye beleue the Very Body of Christe to be in deede Presente in the blessed Sacrament of the Aulter Ye confesse the Eucharistia whiche commonly ye cal the Supper of the Lorde to be a Sacramente and al that to be none other then an euident token of the Body and Bloud of Christe As for that ye adde to make the matter seme sommewhat of the Deathe of Christe and his Resurrection and his actes done in fleshe VVhat reason or scripture haue ye that a peece of Bread and a Cuppe of VVine for in your belefe more make ye not of this Sacramente can set them as it were before our eies Dothe not rather a faire Painted table set foorth the actes of our Sauiour before our eies more liuely and more expressely And be we not moued therewith to geue God thankes for his greate benefites as wel as if we haue Breade and VVine on a table But I praie you sithens al is but Breade and VVine after your teachinge howe shal we by eatinge and drinkinge thereof be fedde with the Body and Bloude of Christe Againe can we by Breade and VVine be brought into hope of the Resurrection and Euer lastinge life as ye saie And howe shal we by Eatinge of Breade and Drinking of VVine be assured that Christes Body and Bloude doth in like manner feede our soules as Breade and VVine feedeth our bodies Though your imagination be neuer so stronge yet by eatinge of that whiche is Breade onely and Drinkinge of that whiche is VVine onely we see not how your soules can be fedde with the True Body and Bloude of Christe no more then ye be at your common meales Verily when al your tale is tolde ye seme to saie nothinge els touchinge the eatinge of our Lordes Body but that the Body of Christe remaineth in Heauen and that we muste sende vp our soules thither to eate it there by a certaine Imagination whiche ye cal faithe For this is your Maister Caluines Doctrine By this Doctrine al standeth vppon your faithe your faithe doth al alone And he that beleueth in Christe so as ye teache eateth his Body and Drinketh his Bloude For by your Gospel to eate the Body is nothinge els but to beleue in Christe If this be true then is your Supper superfluous For declaration of the Truthe herein it is to be considered that when we speake of this blessed Sacramente we meane specially the thinge receiued to be the very Real Body of Christe not onely a Signe or Token of his Body Yet we thinke it necessarie the Doctrine of the Fathers be clerely taught whiche is that here is a Sacramente and the thinge of the Sacramente The Forme of Breade and VVine whiche is sene is the Sacramente that is to saie a Signe of the Holy thinge For a Sacramente besides the outwarde shape whiche it representeth to the senses causeth an other thinge to come into knowledge The thinge of this Sacramente is of two sortes the one in tho same conteined and signified the other signified but not conteined The firste is the Body of Christe borne of the Virgine Mary and his Bloude shed for our Redemption the Seconde is the Vnitie of the Churche in these that be predestinate called iustified and glorified VVhiche Churche is Christes Body mystical So that here are three distincte thinges vnderstanded The one is a Sacramente onely the other a Sacramente and the thinge the thirde the thinge and not a Sacramente The firste is the visible shape or Forme of Breade and VVine the seconde is the proper and very Fleashe and Bloude of Christe the thirde his Mystical Body And as there be two thinges of this Sacrament so be there also two meanes or waies of eating The one Sacramental after whiche bothe good and euil eate the true Body of Christe they to saluation these to damnation The other spiritual after whiche the good only do eate These Defenders as al other the Sacrament aries speakinge of these distinct thinges indistinctly cause confusion and deceiue the vnlearned readers In sutche a sense and meaninge the place commonly alleged out of S. Augustine as also many other the like maye wel be vnderstanded without preiudice of the Truthe of Christes Body in the Sacrament Vt quid paras dentem Venttem Crede manducasti To what pourpose makest thou ready teeth and bely Beleue and thou hast eaten Nowe these Defenders harpingâ—â—â—nâ—ly vpon this one
of our parte Onely by Faithe ▪ yet S. Augustine saithe as it is saide before Habemus Christum in Presenti per Baptismatis Sacramentum Wee haue Christe Presently by the Sacramente of Baptisme Thus is Christe Presente vnto vs Of his parte Onely by his Grace Of our parte Onely by our Faithe By the Sacramentes Onely as by meane of outwarde Instrumentes to moue our senses This light and childishe errour as I haue saide before is called Ignoratio Elenchi and therefore séemeth to procede of Ignorance M. Hardinge should haue better examined the force of his Argumentes before he thus suddainely sente them abroade Touchinge the mater it selfe it is not the Bodily mouthe but Faithe alone that receiueth and embraceth Christes Body S. Augustine saithe Panis iste Interioris Hominis quaerit esuriem Qui credit in eum manducat This Breade requireth the hunger of the Inner Man He that beleeuth in him eateth his Body This is no tangling as you saie M. Hardinge It is the Auncient Catholique Doctrine of y◠Churche of God Wée be wel assured of it knowe certainely what wée saie But touching y◠certainetie of your Doctrine in this point I haue briefely touched it in my Former Replie so mutche as I then thought might séeme sufficiēte Somme of you hold y◠Christes Body passeth down into y◠stomake Somme y◠it entreth onely into the Mouthe goeth no further Somme others saie Quà m citò Species terūtur dentibus tam citò in Coelum rapitur Corpus Christi As soone as the Fourmes of the Breade be grated with the teeth streight waie the Body of Christe is caught vp into Heauen An other of you saithe A Mouse eateth the Body of Christe An other saithe Nay a Mouse cannot eate it Peter Lombarde the Grande Maister of al your Schoole is piteously confounded in the case and cannot imagine what to saie For after he had him selfe moued the question Quid igitur sumit Mus vel quid manducat What is it then that the Mouse receiueth or what eateth it He answeareth Deus nouit Novve God knovveth As for my parte I cannot tel Sutche be your Doctours M. Hardinge sutche is your Doctrine Therefore to conclude with your owne woordes it appeareth by your agréemente and your answeares ye vnderstande not the thinges ye speake of but both◠affirme and denie ye knowe not what M. Hardinge As ye procede foorth ye geue warninge to your Readers not to take you so as though ye held with transubstantiation And here ye speake thereof as best becommeth your scoffinge sprite callinge it a dreame of men of later times whereof they coulde neuer yet agree within them selues By whiche woordes your eloquence hath set foorth your spite and lieing at once For albeit the terme of transubstantiation be of no greater antiquitie then the Councel Laterane vnder Innocentius the thirde where it was by the Holy Ghoste and the Fathers there deuised as very fitte for opening of the Truthe impugned by the Berengarians yet is the Doctrine thereof no lesse Auncient then the Gospel it selfe For maugre the malice of the Deuil and of al the Sacramentaries the Olde Truthe shal preuaile by whiche we are taught that whiche was Breade by the Mystical blessinge to be made Christes Body and that whiche was wine to be made his Bloude as I haue other wheres sufficiently declared And the Churche hath alwaies hereupon perfitely accorded touchinge the Substance though certaine schoolemen in their Scholastical Disputations where oftentimes victorie is sought and Faith not impugned about discussion of somme schoole point haue without preiudice of our belefe disagreede The B. of Sarisburie As for the scoffes and spites and lies ye speake of M. Hardinge let him haue them that hath beste deserued them Then verily without greate wronge you cannot lose them Touching your New Fātasie of Transubstantiation whether it be a dreame or no whether the dreamers of it them selues were euer yet hable rightly to expoūd theire owne dreame it appeareth partely by your owne Confession Ye graunte the name and terme thereof was neuer knowen or hearde of in al the Worlde vntil your late Councel of Laterane holdē in Rome vnder Pope Innòcentius the thirde in the yeere of our Lorde a thousande two hundred and fiftéene in the time of Kinge Iohn the Kinge of England and neuer before So longe the Churche of God was hable wel to stande without your Transubstantiation And al be it ye tel vs notwithstandinge the newnesse of the name yet neuerthelesse the Doctrine thereof hath stil continewed in the Churche and hathe benne euermore receiued and confessed of al the Faitheful and that maugre the malice of the Diuel and of al the Sacramentaries it is as Ancient as the Gospel or as Christe him selfe Yet of y◠other side ye cōfesse plainely that for the space of twelue hundred yéeres and more Roman wiste by what name to calle it But for as mutche as you thinke it lawful for you to auouthe and affirme what you liste true or false without controlmente whereas ye saie this late Faithe of yours is as Auncient as the Gospel knowe you that somme of the beste learned of your owne side haue saide It is a nevve Pointe in Religion and therefore not so Auncient as you seeme to make it It is a doubteful Conclusion and therefore no Faithe at al. D. Tonstal thereof saithe thus De modo quo id fieret fortasse satius erat ▪ Curiosum quenque suae relinquere Coniecturae sicut liberū fuit ante Concilium Lateranum Of the manner and meane howe this might be whether by Transubstantiation or otherwise perhaps it had benne better to leaue euery man that woulde be Curious to his owne Coniecture as before the Councel of Laterane it vvas leafte at libertie You saie it is as Auncient as the Gospel D. Tonstal saith It is but new and came in twelue hundred yéeres and more after the Gospel You saie it is the Catholique Faith D. Tonstal saithe It is a Coniecture or a Gheasse whiche differeth not mutch from a dreame and that before the saide late Councel of Laterane noman vvas bounde to beleeue it And here it maie please you to consider indifferently with your selfe It it were leafte at Libertie as D. Tonstal saithe for any man either to receiue it or to refuse it as he thought good how could it then be the Catholique Faithe If it were the Catholique Faithe as you saie that maugre the malice of the Diuel howe then could it so many hundred yeeres be leafte at libertie Hereof ye saie ye haue written sufficiently otherwheres Al this I graunt your Bookes are knowen How be it if you woulde haue written nomore but Truethe ▪ ye might haue saued mutche time and spared somme paper But if it shal not mislike you once againe more aduisedly to viewe the same ye shal finde in the very Firste Diuision thereof thrée
it meaneth the Sacramente of how great a thinge it conteineth as yet ye haue not heard That then whiche ye sawe is Breade and Chalice whiche euen your eyes tel you But that whiche your Faithe requireth to be instructed of Breade is the Body of Christe the Chalice his Bloude If the Substance of Breade remained as before Consecration what neede had they to learne what it were For of them selues they might know we the thinges proponed to be Breade and VVine But S. Augustine ye saie calleth that they sawe Breade and VVine Yea Sir so it was so farre as theire eies tolde them But what their faithe ought to tel them he instructeth them saieinge Breade to witte is the Holy Body of Christe To this Construction muste wee stande by S. Augustine him selfe so set foorthe The B. of Sarisburie S. Augustines woordes are plaine yenough howe so euer it like you to shaowe them with your Gloses Thus he saithe Quod vidistis Panis est Calix quod vobis etiam Oculi vestri renuntiant The thinge that you sawe is the Breade and the Cuppe whiche thinge your eies doo reporte vnto you Where also maie be noted as by the waie that S. Augustine contrarie to your Doctrine M. Hardinge referreth the Iudgmente hereof to the reporte and trial of the senses And againe he saithe of him selfe in the like case Vereor ne ipsis sensibus nostris facere videamur iniuriam quando id loquendo suademus vbi omnes Vires officiumque Sermonis facillimè superat euidentia Veritatis I feare me wee shoulde doo wronge vnto our Senses if wee would goe about to proue that thinge by speakinge wherein the euidence of the Truthe it selfe passeth al dewtie and power of Speache How be it S. Augustine saithe further Quod autem Fides vestra postulat instruenda Panis est Corpus Christi Calix Sanguis This Obiection maie be answeared by that is saide before These twoo saieinges are bothe true Hesychius saithe Mysterium nostrum simul Panis Caro est Our Mysterie is bothe Breade and Fleashe It is Breade in Substance in deede It is also the Body of Christe not in Substance but in a Mysterie Your owne Glose saithe as it is before alleged Dicitur Corpus Christi sed impropriè Vt sit sensus Vocatur Corpus Christi id est Significat Corpus Christi It is called the Body of Christe but vnproperly or not in dowe and vsual fourme of speache The meaninge thereof maie be this It is called Christes Body that is to saie It Signifiethe Christes Body In a Sacramente wee muste beholde not onely the outwarde Elemente but also the thinge it selfe whereof it is a Sacramente S. Augustine saithe Si ad ipsas res visibiles quibus Sacramenta tractantur animum conferamus quis nesciat eas esse corruptibiles Si autem ad id quod per illas res agitur quis non videat non posse corrumpi If wee consider the visible Creatures wherein the Sacramentes are ministred who knoweth not they be thinges corruptible But if wee consider the thinge that is wrought thereby who seeth not It cannot be corrupted And in the same place before alleged S. Augustine fully expoundeth his owne meaninge in what sense the Breade maie be called the Body of Christe These be his woordes Christus leuauit Corpus suum in Coelum vnde venturus est vt iudicet viuos mortuos Ibi est modò sedens ad Dextram Patris Quomodò est Panis Corpus eius Et Calix vel quod habet Calix quomodò est Sanguis eius Ista Fratres ideò dicuntur Sacramenta quia in eis aliud videtur aliud intelligitur Christe hathe lifted vp his Body into Heauen from whence hee shal comme to iudge the quicke and the deade There is hee nowe sittinge at the Right Hande of the Father Hovve then is the Breade his Body And the Cuppe or that is in the Cuppe howe is it his Bloude His answeare is this O my Brethren these be called Sacramentes for that in them one thinge is seene and an other thinge is vnderstanded Thus therefore the thinge that wée sée with our Bodily eies is the very Nature and Substance of Breade but the thinge that wee see with our Faithe is the very Natural Body of Christe sittinge in Heauen and represented vnto vs in the Mysteries Nowe I beseeche thée good Christian Reader marke what Discante M. Hardinge plaieth vpon these woordes S. Augustine saithe Beleeue the Iudgemente of your eies M. Hardinge saithe Senses be deceiteful Beleeue not the Iudgemente of your eies S. Augustine saithe The thinge that you see is Breade M. Hardinge saithe It is not so it is no Breade So handsomely this Glose groweth to the Texte The Apologie Or that whiche Origen saithe The Breade whiche is Sanctified by the Woorde of GOD as touchinge the Material Substance thereof goeth into the Belly and is caste out into the priuie M. Hardinge In alleginge Origen Sir Defender ye plaie your accustomed false plaie corruptinge his sentence and falsifieinge his woordes For they be not as you recite them but thus Ille cibus qui sanctificatur per Verbum Dei pèrque obsecrationem iuxta id quod habet materiale in ventrem abit in secessum eijcitur That meate whiche is Consecrated by the VVoorde of God and by Praier accordinge to that Material whiche it hathe it goeth into the belly and is voided foorthe into the Priuie Here neither nameth he Breade as you doo to cause the people to thinke it is but very Breade but meate And that you haue in your Latine ▪ Quod quidem ad Materiam attinet whiche is by your Interpreter As touchinge the Material Substance thereof it is not Origens but your owne forged stuffe to deceiue the ignorante withal to th ende they might be moued by your false handlinge of that Doctour to beleeue the mater and Substance of very Breade to remaine He speakethe not of the mater of Breade but of that whiche is Material in this Sacramente meaninge the Accidentes or Qualities remaininge after Consecration whiche be Material but not the mater it selfe of Breade as Mater is taken for the one parte of a perfect Substance and the same Accidentes be voided foorthe as Origen had good cause by occasion of Christes woorde to declare you had none to recorde the same But it liked your filthy sprite withe vile woordes to bringe that Holy Mysterie and Blessed Sacramente into contempte VVherein ye do the Deuil Authour of al Herisies the greatest seruice that maie be deuised The B. of Sarisburie Heresies false plaie Falsehed Falsifieinge Vile vvoordes Filthy Spirites are nowe becomme M. Hardinges ordinarie and vsual Eloquence Here haue we corrupted as he saithe and belied Origen for that wee place this woorde Panis in steede of Cibus And for that wee saie Panis quod ad Materiam attinet in steede of these
Authoritie of the Scriptures be remoued that eche man maie be leadde by his owne fantasie what he liste either to allowe in the Holy Scriptures or to disallowe that is to saie that he submitte not him selfe touchinge his Faithe to the Authoritie of the Scriptures but that he make the Scriptures subiecte vnto him Not that he wil allowe any thing bicause it is written in that high Authoritie of the Scriptures but that he wil thinke it wel written bicause he alloweth it By meane hereof it commeth to passe that S. Hilarie writeth Qui quae scripta sunt negas quid superest nisi vt quae non scripta sunt probes For as muche as thou deniest the thinges that be written what remaineth there but that thou muste allowe the thinges that be not written Concerninge the Authoritie and Credite of Councelles wee shal haue cause to saie more hereafter But where ye require but a man of common sense to sitte as Iudge in this cause it appeareth that either ye remember not or els ye weighe not that ye immediately said before For in this selfe same Chapter ye saie The people maie not iudge of theire Bishoppes and that as ye tel vs by Christes own Doctrine For the Scholar is not aboue his Maister Yet now suddainely as hauinge foregotten youre owne woordes ye cal foorthe the Scholare yea and as it maie be thought one of the meanest of al youre Schole as a man onely endewed with common sense to sitte in Iudgement ouer his Maister Notwithstandinge God is no accepter of personnes Goddes Holy Sprite is not bounde to Councelles or Companies but breatheth freely where it listeth And therefore as youre owne Doctour Panormitane saithe in Cases of Religion the Iudgement of one Simple plaine man ought sommetimes to bee receiued before the Iudgemente of the Pope Here endeth the Fourth Parte The Fifthe Parte The Apologie Cap. 1. Diuision 1. BVt here I looke they wil saie though they haue not the Scriptures yet it maie chaunce they haue the Auncient Doctours and the Holy Fathers with them For this is a high bragge they haue euer made howe that al Antiquitie a Continual Consent of al ages dooth make on their side and that al our cases be but Newe and yester daies woorke and vntil these fewe late yeeres were neuer hearde of Questionlesse there can nothing be more spitefully spoken against the Religion of God then to accuse it of Noueltie as a mater lately founde out For as there can be no chaunge in God him selfe so ought there to be no chaunge in his Religion Yet neuerthelesse we wote not by what meanes but we haue euer seene it come so to passe from the firste beginninge that as often as God did geeue but somme light did open his Truthe vnto menne though the Truthe were not onely of greatest Antiquitie but also frō Euerlasting yet of wicked menne of the Aduersaries it was called Newfangled and of late diuised That vngraceous and bloudthirsty Haman when he sought to procure the kinge Assuerus displeasure against the Ievves this was his accusation to him Thou hast here saithe he a kinde of people that vseth certaine nevve Lavves of their ovvne but stifnecked and rebellious againste al thy Lavves When Paule also began firste to preache and expounde the Gospel at Athenes he was called a tidinges bringer of Nevve Goddes as mutche to saie as of a Nevve Religion For saide the Athenians maie wee not knowe of thee what Nevve Doctrine this is Celsus likewise when he of set pourpose wrote againste Christe to the ende he might more scornefully scoffe out the Gospel by the name of Noueltie VVhat saithe he hath God after so many ages novve at laste and so late bethought him selfe Eusebius also writeth that the Christian Religion from the beginning for very spite was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to saie Nevve and Strange After like sorte these menne condemne al our maters as Strange and Nevve but they wil haue their owne whatsoeuer they are to be praised as thinges of longe continuance M. Hardinge They had saide somme what if they had proued that the doctrine of Christe had benne called nowe by them who were the professours and folowers of it But nowe reportinge that the Gentils who knewe not God as A man as the Athenians as Celsus the Ethnike and suche the like called the right and true Religion of God newe they saie nothing to any purpose But let them shewe that before the comminge of Christe any suche Religion was allowed that was newe Or that sithens Christes incarnation amonge Christian menne what so euer Religion was not shunned and reiected as heretical whiche was newe Here are they domme And yet for shewe of learning in a matter not necessarie they bringe foorth their store and declare that the doctrine and Religion of truthe was newe to them whiche knewe not God nor Christe the sonne of God whiche no man denieth Thus al menne of any iudgement maie see how fondly they reason VVe tel them that al nevve doctrine nowe in the Churche of Christe is naught and they proue that infidels haue in the time of Moses lawe and at the first preachinge of the Gospel impugned Goddes euerlastinge truthe with the odious terme and reproche of newnes Newe doctrine was good to vs at our firste conuersion from infidelitie But since that we receiued the true faithe from S. Gregorie the Bishop of Rome who conuerted the Realme of Englande to the faithe by S Augustine his legate and others sent for that godly purpose worthely we shunne and abhorre al new Gospels new faithes new doctrines new religions The B. of Sarisburie The Truthe of God neither is furthered by the face of Antiquitie nor hindered by the opinion of Noueltie For oftentimes the thinge that in deede is Nevve is commended as Olde and the thinge that in dede is Olde is condemned as Nevve If Nevvnesse in Religion in al respectes and euery waie were il Christe would not haue resembled his Doctrine to Nevve VVine nor woulde he haue saide to his Disciples I geue you a Nevve Commaundemente Neither woulde he haue called the Cuppe of Thankesgeuinge The Nevve Testamente in his Bloude Arnobius saithe Religionis Authoritas non est tempore aestimanda sed numine nec quo die sed quid colere coeperis intueri conuenit Quod Verum est Serum non est The Authoritie of Religion muste be weighed by God and not by time It behoueth vs to consider not vpon what daie but what thinge wee beganne to worship The thinge that is true is neuer too late S. Augustine saithe Quod Anterius est inquiunt Ethnici falsum esse non potest Quasi Antiquitas Vetus Consuetudo praeiudicet Veritati The Heathens saie The Religion that was firste can not be false As though Antiquitie and Olde Custome coulde preuaile againste the Truethe Againe he saithe Nec dici
Sanctae synodo quae apud Nicaeam congregata est Constantinus the Emperoure beinge Presidente of the Holy Councel that was keapte at Nice These be not our woordes but the Popes registred euen in his owne Recordes Therefore I truste yee wil not refuse to geeue them credite But you saie The Emperoure determined and defined nothinge Yet the Emperoure him selfe contrarie to youre saieinge saithe thus Ego suscepi perfeci res salutiferas persuasus Verbo tuo O Lorde I tooke in hande and broughte to passe vvholesome thinges beinge persvvaded by thy VVorde And againe writinge hereof vnto the Bishoppes of sundrie Churches he saithe Ego vobiscum interfui tanquà m vnus ex vobis Non enim negauerim conseruum me vestrum esse Qua de re mihi maximè gratulor I was presente at the Councel with you as one of you For I cannot denie mee selfe to bee youre Felovve Seruante In whiche thinge I moste reioise Likewise againe he saithe Ego Nicaeam contraxi magnum numerum Episcoporum Cum quibus cùm essem vnus ex vobis Conseruus vester vehementer esse cuperem etiam ipse suscepi inquisitionem Veritatis I caused a greate companie of Bishoppes to come to Nice with whome togeather I tooke in hande the Examination of the Truthe beinge mee selfe one of you and mutche desieringe to be therein youre Felowe Seruante Likewise saithe Eusebius Imperator quasi Iuculentam facem accendens ne quae occultae Erroris reliquiae superessent oculo Regio circumspexit The Emperoure as hauing enkendled a greate flame lookte wel aboute with his Princely Eie that no priuie remnantes of erroure shoulde reaste behinde The Bishoppes in the same Nicene Councel beinge at variance emongeste them selues offered vp theire Bookes of accusation not vnto the Pope or to his Legates of whom they had then no greate regarde but vnto the Emperoure Neither did the Emperoure put ouer theire quarelles vnto the Popes Iudgemente but vnto the Iudgemente of God Againe the same Emperoure Constantine saithe If any Bishop vvickedly offende by the hande of Goddes seruante that is to saie by my hande he shal be pounished To be shorte Cardinal Cusanus saithe Sciendum est quòd in vniuersalibus octo Concilijs vbi Imperatores interfuerunt non Papa semper inuenio Imperatores Iudices suos cum Senatu Primatum habuisse officium Praesidentiae per interlocutiones ex consensu Synodi sine mādato conclusiones iudicia fecisse Et non reperitur instantia in octo Concilijs praeter quam in tertia Actione Concilij Chalcedonensis Wee muste knowe that in the Eight General Councelles where the Emperoures were present and not the Pope I euermore finde that the Emperoures and theire Iudges with the Senate had the Gouernemente and Office of Presidence by hearinge and conferring of maters and that they made Conclusions and Iudgementes with the consente of the Councel and without any further Commission And there is no manner instance or exception to be founde in the firste Eight Councelles sauinge onely in the thirde Action of the Councel of Chalcedon Here yee see plainely by the Authoritie of Cardinal Cusanus one of youre owne special Doctours that in the Eight firste General Councelles the Emperoure was Presidente and not the Pope Where as the Emperoure willed the Bishoppes to conclude theire maters by the Apostolical and Prophetical Scriptures He speaketh not saie you so generally as wee reporte him nor frameth his tale in that sorte as wee saine vniuersally of the vvil of God but of the Godhedde For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in your fansie signifieth onely the Substance and Nature of God and not Goddes VVil or his Religion Here M. Hardinge it were somme pointe of Learninge to knowe what skilful Greke Reader told you this tale Verily Cassiodorus in plaine wise trāslateth it thus Euangelici Apostolici libri erudiunt nos quid de Sacra Lege sapiamus The Bookes of the Euangelistes and Apostles teache vs what wee ought to thinke not onely of the Substance and Nature of God but also of the Holy Lavve Therefore Theodoretus addeth further these woordes Accipiamus Explicationes quaestionum nostrarum ex dictis Sancti Spiritus Let vs take the resolution of our questions out of the woordes of the Holy Ghoste And immediately before he saithe De rebus Diuinis disputantes praescripram habemus Doctrinam Sancti Spiritus In our Disputations not onely of the Godhedde but also of Godly maters wee haue laide before vs the Doctrine of the Holy Gospel In like sense S. Hilarie saithe Non est relictus hominum eloquijs de Dei rebus alius praeterquam Dei Sermo Omnia reliqua arcta conclusa impedita sunt obscura In maters touchinge God there is no speache leafte vnto menne but onely the woorde of God Al other Authorities be shorte and narrowe and darke and troublesome Beleue them not hencefoorth therefore M. Hardinge that tel you that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth onely the Substance and Nature of Goddes Diuinitie For as yee maie easily see your Glose is vaine and fighteth directely againste the Texte The Apologie Cap. 13. Diuision 2. The Emperoure Theodosius as saithe Socrates did not onely sitte amongest the Bishoppes but also ordered the whole argueinge of the cause and tare in peeces the Heretiques Bookes and allowed for good the Iudgemente of the Catholiques M. Hardinge It is wonder to see howe these menne abuse the Ecclesiastical histories VVhereas thei talke a litle before of the sitting of Emperours in general Councelles a man would thinke that now also Theodosius had benne saide to haue sitten among Bishoppes in some general Councel But there is no sutche mater Theodosius the Emperour conferred with Nectarius the Bishop of Constantinople howe al Christen men might be brought to an vnitie in Faithe And after that Nectarius had lerned of Sisinnius a greate Clerke the best way to be if al the heades of eche Heresie and Secte might be induced to be iudged by the olde Fathers and Doctours of the Churche the godly Emperoure hearing this aduise caused bothe the Heretikes and Catholiques also to write eche of them sutche thinges as eche of them had to saie for his Belefe And after praier made reading ouer al the writinges he reiected the Arians the Macedonians and the Eunomians ‡ embracing onely thier sentence who agreed vpon the Consubstantialitie of the sonne of God Here saie these Defenders Theodosius did not onely sitte amongest the Bishoppes but also ordered the whole arguing of the cause tearing the papers of the Heretikes and allowing the Iudgemente of the Catholiques To whiche obiection I make this answeare First that Theodosius here tooke counsel of Nectarius the Bishop and folowed it Secondely that he intended not to Iudge whether opinion of al the Sectes were truer but onely sought howe to ridde the Churche of cōtrouersies Otherwise
you haue eies to sée them are no smal Miracles S. Chrysostome saith The Conuersion of the vvorlde is a Miracle S. Augustine saithe Modò Caro Coeca non aperit oculos Miraculo Domini Et Cor Coecum aperit oculos Sermone Domini Nowe adaies the Blinde fleashe openeth not her eies by the Miracle of our Lorde Put the Blinde harte Openeth his eies at the VVoorde of our Lorde And againe Modò Aures Corporis surde◠non aperiuntur Sed quà m multi habent clausas Aures Cordis quae tamen Verbo Dei penetrante patescant Nowe adaies the deafe Eares of the Body be not opened yet many there are that haue the Eares of their harte shut vp whiche Eares not withstandinge are opened by entringe of the VVoorde of God Therefore wèe maie rightly saie to you with other woordes of S. Augustine Quisquis adhuc Prodigia vt credat inquirit Magnum est ipse prodigium qui mundo credente non credit Who so euer yet requireth Miracles to bringe him to the Faithe is him selfe a greate Miracle that the worlde beleeuinge remaineth stil in vnbeliefe Where as the Phariseis saide of Christe Lette him nowe comme downe from the Crosse and we wil beleue him S. Hierome saithe vnto them Etiamsi de Cruce descenderet similiter non crederetis Yea although he shoulde comme downe from the Crosse yet woulde ye not beleeue him But it were a worlde to beholde the Glorious Countenance of your Miracles Your Crosses can speake youre Idolles can goe your Images can lighte their owne Lampes your Holy VVater is hable to calme the Sea to chase awaie Mise and to make barren Wemen to conceiue If yée doubte hereof conferre with M. Cope one of your owne Louanian companie or with that Woorthy Prelate the Bishop of Verona your Holy Father Lipomanus I am ashamed to remember that you are not ashamed euen nowe in these daies to publishe in Writinge How be it sutche Religion sutche Miracles S. Hierome saithe Mendacium Antichristi Christi Veritas deuorabit The Truthe of Christe shal deucure and consume the Falsehedde of Antichriste The Apologie Cap. 16. Diuision 2. And as wee know bothe Christe him selfe al good menne heretofore haue donne we haue called home againe to the Original and firste Fundation that Religion whiche hathe benne fowly neglected and vtterly corrupted by these menne For wee thought it meete thence to take the Paterne of Refourminge Religion from whence the grounde of Religion was firste taken Bicause this one Reasone as saithe the moste Auncient Father Tertullian hathe greate force againste al Heresies Looke vvhat soeuer vvas firste that is trevve and vvhat soeuer is later that is corrupte Irenaeus oftentimes appealed to the Oldest Churches whiche had benne nearest to Christes time whiche it was harde to beleue had benne in erroure But why at this daie is not the same common regard consideration had Why returne wee not to the Paterne of the Olde Churches Why maie not we heare at this time amongest vs the same saieinge whiche was openly pronounced in times paste in the Councel at Nice by so many Bishoppes Catholique Fathers and no body once speakinge againste it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holde stil the Olde Customes M. Hardinge Ye saie muche in your owne commendation but lies be no proufes Ye haue not called Religion home againe to the Original and firste Fundation as ye saie but ye haue quite ouerthrowen all true Religion from the fundation As for your apishe noueltie ye haue taken the paterne thereof from Satan auctour of diuision the auncient ennemie of Christe and of his true religion VVee admitte the saieinge of Tertullian though it be not altogeather as ye alleage it that this reason hath greate force against all heresies VVhat so euer was firste that is true what so euer is latter that is corrupt Of the Blessed Sacramente Christe saide firste c. Ye woulde seeme to be faine that we folowed the aduise of Irenaeus VVe are contente with all our hartes And with Irenaeus we appeale to that tradition whiche is from the Apostles whiche as he saieth is kepte in the Churches by Priestes that succeded them VVith Irenaeus leauinge other Churches whose successions of Bishoppes it were a longe woorke to rehearse we require to haue recourse for triall of our Faithe to the Tradition of doctrine of the Romaine Churche whiche he termeth Greatest Oldest best knowen to al founded and set vp by the twoo moste glorious Apostles Peter and Paule VVe appeale to the Faithe of that Churche taught abrode in the world and by successions of Bishoppes brought downe vnto vs. For to this Churche saithe Irenaeus must all the Churche of Christe repaire where so euer it be for that it is the chiefe of all and for that the tradition of the true doctrine which the Apostles leaft behinde them is there faithfully kepte VVherefore if ye would after the councell of Irenaeus resorte to Rome for decision of the controuersies that be bet wixte you and vs and would them to be tried by that sense of doctrine which hath continewed by successions of Bishops euen from Peter to Pius the fourth now Pope and would stande to the auctoritie of that See Apostolike al strife were ended we should be at accorde But we haue litle hope ye will folowe this godly counsel of S. Irenaeus that blessed Martyr whose body your brethren the Huguenotes of Fraūce vilanously burned at Lions Anno Dom. 1562. after it had rested there thirten hundred yeeres and more The B. of Sarisburie The Preeminence that Irenaeus geueth to the Churche of Rome standeth in Consente and Vnitie and Agreemente of Doctrine not in Superioritie or Gouernmente ouer al the worlde For proufe whereof yee maie vnderstande that Irenaeus in the same place likewise specially noteth the Churche of Smyrna planted by Polycarpus the Churche of Ephesus planted by S. Iohn and generally sundrie other Greate Churches planted by menne of Apostolical Dignitie vnto whiche he willeth vs in like māner to repaire not onely to y◠Churche of Rome The Emperoure Theodsius willeth his Subiectes to conforme them selues in Doctrine not onely to the Romaine Bishop but also either to Nectarius the Bishop of Constantinople or to Timotheus the Bishop of Alexandria or to Pelagius the Bishop of Laodicea or to Diodorus the Bishop of Tharsus or to Amphilochius the Bishop of Iconium or to Optimus the Bishop of Antioche or to Helladius the Bishop of Caesarea or to Otreius the Bishop of Melite or to Gregorius the Bishop of Nice or to Terennius the Bishop of Scythia or to Marmarius the Bishop of Martianopolis Vnto al and euery of these notable greate Churches y◠Emperoure willeth al other inferioure Churches to repaire By sutche Examples the Fathers in the Councel of Chalcedon were contented to directe their Faithe For thus they brake out in a general shoote Omnes
707. Faithe eateth Christe beinge absente 220. 221. Christe present by Faithe 289. Fastinge vpon any certaine daies not apointed 197. 198. Fasting vvith fleashe 197. Faithe vvithout vvoorkes is no Faithe 321. Fond Faithe is no Faithe 293. By Faithe vvee eate Christe 289. Christes death applied by Faithe 298. By Faithe vvee are incorporate vnto Christe 241. 243. Church in fevve or many 327. 328 Shifte of Figures vsed by M. Hardinge 269. A Figure is not the thing it selfe 205. Flamines and Archiflamines 121. The florishing state of Kinge Pipinus life 406. Fornication in a Priest more tolerable then mariage 366. 367. Simple Fornication vvhether it be sinne or no sinne 360. Fornication vvinked at by the Popes Canons 362. The fourme of Baptisme 203. Fourme and Substance 98. 89. Formes and accideÌ„tes 205. 231. 232. A prieste maie not be deposed for Fornication 189. Franciscus Dandalâ—s 414. Free vvil hovv free hovv bonde 13â— Perfit fulfilling of the lavv 316. 317 The fulfilling of the Lavve possible or impossible 317. G. Gerson 454. Goddes Truthe mutable 438. The credite of Goddes VVoorde hangeth on the Pope 438. The Gospel encreased of smal beginninges 34. The Gospel of Christe reproued for noueltie 490. 491. 496. The fruites of the Gospel 51. The Gospel of Christe shal not stande 22. The Gospel of Christe sclaundeÌ„rously called grosse and fleashely 32. The encrease of the Gospel 38. The Gospel in Princes Courtes 34. 35. The Authoritie of Gratian. 28. Gratian often deceiued 226. The Greekes haue neither priuate Masse nor half coÌ„munion nor Purgatorie 578. 579. 580. Guilty of the Body Bloud c. 587. 588. H. The Halfe communion vveakely proued 480. 481. M. Harding abateth fiue hundred yeeres of his reckeninge 32. M. Harding misallegeth S. Augustine 141. M. Harding fondly applieth these vvoordes of Christe The sonne of man came not to destroie but to saue 254. 255. M. Harding misconstrueth S. Augustine 61. 62. M. Hardinge mistaketh Iosua for Osee 101. Heade of the Churche 94. Henry 4. and his qualities 419. A vvomaÌ„ Head of the Church 644 Heretiques alleged Scriptures 57. 58. 59. 60. 467. Heretiques suppresse the Scriptutes 481. The Definition of Heresie 46. The note of Herersie maie not be dissembled 45. Heretiques discredite the Scriptures 488. Heretiques allege the Doctoures and Fathers 495. Heretiques accuse the Scriptures 78. 474. Popes haue benne Heretiques 612. 614. 615. 616. 617. Heretiques confound al thinges bicause they cannot discerne the Creator from the Creature 295. Ruffinus an Heretique 672. Heretiques alleged Councelles and Fathers 57. Heresie in good parte 48. 49. Heretiques vvoulde be called Catholiques 433. Heretiques holde by Tradition 199. Heretiques clothed vvith the name of the Churche 2. Condemned of Heresi vpon light occasions 46. Godly menne accused of Heresi 631. Hieremie sette ouer Kingdomes and nations in vvhat sense 399 The Higheste Prieste 526. 527. Holy Orders 96. 97. Holy Orders vvithout offices 98. The Holy Ghost is God 90. Holy VVater 21. Hosius Iudgemente of the Scriptures 468. Hosius mistaken 472. Huldericus the Bishop of Augusta 186. Husbande of one vvife and the meaninge thereof 174. Hus and Hierome of Prage 48. I. S. Iames Epistle 193. The ignorance of the Cleregie in times paste 371. Images in Churches 505. Adouring of Images 503. Images painted in vvalles 502. The blasphemous Inuocation of our Lady called by M. Hard. a spiritual daliance 313. India conuerted 37. Innocentius 3. said he vvould either lose his Triple miter or els he vvoulde pulle themperour Philips Crovvnâ— Empeperial from his heade 398. Inuocation of Sainctes 311. Dame Iohane the Pope 374. Iohannes Casa 383. Iohannes Diazius slaine by the procurement of his Brother 383 Iohannes Camoâ—ensis 618. Goddes Iudgement folovveth the Iudgement of the Priest Reproued 154. The Prieste Iudge ouer sinne 152. The Iuste man trusteth not in his ovvne righteousnese 323. The lust man sinneth and deserueth euil 321. 322. Iustification by Faith onely 74. Iustinian the Emperour deposed ij Popes 690. 691. K. The vvoorde of God is the Keie 144. 152. The Popes Keie shutteth and openeth not 143. Many Priestes haue not the Keie of Knovvledge 136. Confusion of Keies 160. Peters Kaie greater then his fellovves 161. 162. 163. The Keie of Instruction and the Keie of Correction 149. Peters Keie equal vvith the reste 162. 163. Somme Priestes haue no Keie at al. 145. Knovvledge is not the principal Keie ibidem Kinges and Emperours hold the Popes stirope and leade his horse beare his traine and cariâ— his dishe 412. Kinges maie lavvfully deale in Ecclesiastical causes 636. 645. 647. 648. 654. 655. 656. 657. 658. 659. 660. 682. 683. 684. 688. Kinges not alvvaies anointed by Bishoppes 696. King Iohn of England poisoned 409. Kinges Fosterers and Queenes Nurses of the Churche 649. L. The Lamb laide vpon the Table in vvhat sense 282. 283. Laie men after a certaine sorte be Priestes 131. They mystical Latine tongue 517 The Lambe of God is slaine in the Holy Supper in vvhat sense 286. A Laie man maie remitte Sinnes 137. Lenten faste 198. Lenten fast Lenten meates 270 God causeth his light to shine out of barbarous and despised places 391. Liga Sotularia 388. Laghtes 13. Lightes tapers in Churches 20 M. Priestes haue Married 514. Marriage letteth not Praier 172. Good causes vvhy Priestes shoulde bee set at libertie touchinge Marriage 187. 188. 189. 190. Priestes Married vvithin holy orders 175. 176. Marriage hindereth 182. The restrainte of Marriage the doctrine of Deuâ—lles 182. 183. Bishoppes and Priestes Marâ—ied 166. 167. 184. Marriage hindreth not the Bishoppes dutie 177. The Apostles doctrine touchinge Marriage 184. 185. 186. Marriage Condemned 165. Seconde Marriage is Fornication in vvhat sense 174. 175. Not lavveful to breake Priestes marriage 185. Marriage contracted after a vovve is Lavveful 459. Priestes Marriage allovved 173. Seconde Marriage coÌ„demned 166 Marriage furthereth the Bishops dutie 178. 179. 180. Marriage forbidden not fornication 182. Al the Apostles Iohn excepted vvere Married 166. 184. Better to Marrie then to burne 184. Bishoppes tvvise Married 174. A Prieste maie Marrie 171. Monkes Married 176 Priestes Marriage not forbidden 185. 186. Christes deathe applied by the Masse vvithout Faithe 297. Matrimonie chaste and pure 513. Churche in many or fevve 38. 39. Matrimonie neither good nor il 178. The cares of Matrimonie ibideÌ„ The blessed Virgin Marie Idolatrously abused by Heretiques 312. Martyrdome standeth not in the deathe but in the cause 30. The Bookes of the Machabees 193 The Masse seuen hundred yeeres in furnishinge 194. Godly menne couÌ„ted madde 80. A Prieste beinge Married ought not therefore to be refused in the ministration 513. One Masse or Communion in one daie 524. The Emperoure appointed Metropolitanes 122. Truste in Merites 77. Mediatoure of Saluation Mediatour of intercession 311. Merite and Mercie 319. 321. Miracles 37. 294. 699. Miracles vvrought by fained Christians 700. The seruantes of Christe knovven by that they vvoorke no Miracles 699. Miracles vvrought by subtile menne or by the Diuel 294. VVhether
ad Catechumenos Paschasius De Coena Domini Tvvo Sacramentes Bessarion De Sacramento Eucharistiae Concil Triden Session 7. In Captiuitate Babylonica In Apologia Confessionis Augustinae Baptisme very sclenderly spokeÌ„ of by the Defenders Baptisme taught by our Nevve cleregie to be but a Signe and seale of our nevve birth * Vntruthe For vve saie noâ— so That in Baptisme sinnes be fully and truly forgeuen Cap. 36. Timot. 3. * This talke is needelesse and out of season * These vvoordes maie vvel perteine to M. Har. him selfe For vve sai not thus Pelagians belied the Catholikes as the Sacramentaries do also novve Vntruthe ioined vvith grosse ignorance M. Har. fouly mistaketh S. Augustines minde * Vntruthe fond and vaine Reade the Ansvveare Augustin in Iohan tracta 5. De Conse dist 4. Baptismus talis Iohan. 1. Augustin De Libero Arbitrio Li. 3. Ca. 22. Augustin De Verbis Apostolâ— Sermo â–ª 10. The Faith of the Infantes Hieronym in Ezechiel ca. 16. De Consecra Dist 4. Verus Actor 15. 1 petri 3. Augustin in Iohan. tracta â—0 Augustin Epist 205. Augustin Epist 23. In eadem Episto Catharinus contra Caietanum errore 87. 88. Augustin in Iohan. tracta 80. De Con. dis 4. Aliud est Augusti epist 23. The Povver of Baptisme August Epist 23. Iohan. 1. 1. Iohan. 1. Cyprian De Baptismo Christi Hieronym in Esaâ—am Cap. 4. Hierony ad Galat Cap. 3. Roman 7. Ambros Lib. 10. Epist 84. 1. Iohan. 1. August contra Iulian. li. 5. ca. 3. Augu in Iohan. Tracta 41. Concupiscence is Sinne. Albertus Pighiin Controuer de Peccato Originis Concil Trident. Session 5. Roman 8. * VVee vtter as many Syllables of Real PreseÌ„ce as Christe euer vttered The Lordes supper vvith the Defenders is an euident token of the Body and Bloude of Christe * Vntruthe ioined vvith sclauÌ„der and malice * Vntruthe sclaunderous as the Former Euen as vvel as by the VVater in Baptisme Faithe doth al. The Catholike Doctrine touchinge the Sacramente of th aulter * Vntruthe coÌ„trarie to the Ancient Fathers Reade the Ansvveare Vntruthe vvithout sense or sauoure No Catholique Father euer taught this peeuishe Doctrine * Vntruthe and one of M Harmystical dreames A threefold distinction to be considered in the Doctrine of this Sacramente Vntruth horrible and Heathenishe Indistinct speakinge of distinct thinges Faithe Eateth Al this is onely M. Hardinges discante VVee admit Figures for Figures and Truthe for Truthe Augu. in Iohan. Tracta 52 Augu. De Trinitate Li. 13. Ca. 1. Augustin in Psalm 75. Hieronym De 7. Ordinib Eccle De gradu 7. Ambros De Virginib Lib. 2. Faithe Eateth Euthymi in Iohan. Cap 9. Augu. Epist 117. Basilius De SaÌ„cto Baptismo Hieronym in 1. Cor. 15. Dionysius Ca. 2. Ambro. in Epist ad Rom. Cap. 6. Ignatius ad Trallianos De Conse Dist â— Tribus gradib in Glossa DiffereÌ„ce bitvvene c. August Epist 23. ad Bonifacium Articulo 21. De Conse dist 2. Non iste Rabanus Lib. 1. Cap. 31. Chryso in Matthae Homil. 11. August De Doctrina Christiana Lib. 3. Cap. 5. Deuoute lookers on doo Spiritually CoÌ„municate * Vntruthe For the Catholique Fathers CoÌ„demned them Vntruthe For S. Chrysostome calleth them impudentes improbos Ad â—phes Homil 3. A Vntruthe coldely auouched Reade the Ansvveare Calixtus alleaged for Anacletus The Defenders require more of the Catholikes then they performe them selues The place of Anacletâ— discussed B Vntruthes three togeather As shal appeare B Vntruthe three togeather As shal appeare The beste Disshe This CommauÌ„demeÌ„s of receiuing the CoÌ„munion geuen by Anacketâ— perteineth only to the Ministers of the Church in solemne Feastes * Vntruthe plaine and manifest Reade the Ansvveare * Vntruthe For in the Apostles Canons it is vvritten thus Quicunque Fideles ingrediuÌ„tur in EcclesiaÌ„ c. Canone 10. See the 9. Canon of the Apostles 1. Corinth 11. De Con. Dist 2. Non iste Hieronym ad Hedibiam Cyprian De Coena Domini Cyprian De Natiuitate Christi August in Psalmum 57. Priuate Masse Suidas Esai 29. Chrysost ad Ephes Homil. 3. Impudens Improbus Not Seldome Anacletus Calixtus De Con. Dist 1. Episcopus De Con. Dist 2. Peracta Artic. 4. Diui. 3. De Con. Dist 2. Peracta In Glossa Anacletus Calixtus Canon Apostol Canon 10. Canon Apost Can. 9. In Margine Concil Antiochen Can. 2. Concil Aquisgran Cap. 70. Clemens Epist 2. Ambros in 1. Corinth 1â— Chrysostom in 2. Thessal Homi. 4. Durandus in Rational Li. 4. Cap. 55. Hugo Cardina in Luc. Cap. 24. Iohan. Cochlae Contra Muscul De Sacrificio In. Clichthoueut in Canon Missae Dâ— Consec Dist Comperioâ—â—s CoÌ„munion vnder both kindes not coÌ„maunded expressely by Christe nor ordeined by the Apostles * Vntruthes three togeather boldely presumed †To prooue a Negatiue it is a folie But you shal neuer proue the Affirmatiue * Certainely yenough For in the same tvvoo Articles ye haue vttered threescore and foure greate Vntruthes An vnshamefaste and sclaunderouse lie â–ª ‡ Vntruthe so sensible and so grosse that a man maie feele it vvith his fingers * Vntruthe No Learned Father euer called the Sacramente his God or Maker Institution in Bothe Kindes De Miss Publica Proroganda Cassander 〈◊〉 Viraque Specie Pa. 29. Chrysost in 1. Corin. Homi. 27. Theophylact. 1. Corinth 11. Paschasius De Con. Dist 2. Quia Passus Nicola Cusanus Epist 2. ad Bohaemos August contra Epist Parmeniani Lib. 3 Cap. 2 Hilar. De Trinitaae Lib. 9. M. Hardinge Pag. 48. b. Leo Sermon 4. De Quadragesima De Coâ—s Dist 2. Comperimus Chrysostom ad Popul Antioch Homil. 61. In Epist ad Ephes Homul 3. August in IohaÌ„nem tract 59. Chrysost in Iohan Homil. 3. In Iohan. Ca. 6. De Sacr. Lib. 4. Cap. 4. Substance Accidentes In Dialogis 1. 2. In Sermon ad Infantes In Matth. Homil 15. VVhat is that vve cal holy and heauenly Mysteries * Vntruthe No Doctour or Father euer taught sutche vaine foâ— lies Matthae 26. Luc. 22. 1. Corinth 10. 1. Corinth 11. Cyprian in Oratio Dominicam Augustin De Fide ad Petrum Ca. 19. Cyrill in Iohan. Lib. 4. Cap. 24. In and By. The Defenders refuse to speake as the Church speaketh * Vntruthe For this phrase is vsed commonly of the Ancient Fathers as shal appeare Roman 6. Coloss 2. Hieronym De Corp. Sanguine Christi Augustin in Iohan tracta 50. Cyrill in Iohan. Lib. 11. Cap. 27. Hilarius De Trinit Lib. 8. August De Baptismo contra Donatist Lib. 3. Cap. 10. VVhat Presence of Christe in the Sacrament doo the Defenders acknovvledge Absente in Body * Vntruthes tvvo togeather For properly and in SubstaÌ„ce vvee receiue it not Reade the Ansvveare * Vntruthes tvvo togeather For properly and in SubstaÌ„ce vvee receiue it not Reade the Ansvveare The Body of Christe not receiued by Faithe onely ‡ VVe ansvveare It is a peeuishe question * Vntruthe For Christe meante no suche thing as appeareth by the Fathers ‡
ad Epis per Italiam Galliam Eusebi De vita Constan Orati 2. Cod. De SacrosaÌ„ Ecclesiis L. Iubemus §. ScieÌ„tes Cod. in Eod. titu 1. Decernimus Epist Eccle. Constantinop Ad Eccle. Pragen Concil Trident. Oratio Episcopi Bitontini In opere Triparti li. 2. ca. 1. In. 2. To. Concil ‡ Vntruthe As it shal plainely appeare * Vntruthe As large as manifeste ‡ Vntruthe For the Grecians neuer receiued these fantasies of Purgatorie O so merily this maÌ„ plaieth vvith his fansie Cicero De Oratore 2. Dist 17. Concil in Gloss Galenus The Greke Churche Liturgia Basilij Liturgia Chrysostomi Polydor. De Inuentoribus li. 8. cap. 1. Irenaeus li. 1. ca. â— Chrysost De Incomprehensi Dei natura Hom. 3. Leo. Epist 93. cap. 12. Leo Epist 97. cap. 3. August Epist 165 Priuate Masse in the Greke Churche Gregorius li. 4. Epist 32. Liturgia Iacobi Liturgia Chrysostomi Litur Basilij Georgius CassaÌ„der in Liturgijs Bessarion De Sacrament Eucharistiae Circa annum Domini 1450. Priuate Masse in the Greke Churche Matthi Illyricus in Testibus Veritatis pag. 5. Concil Ferrariâ— in Prooemio Petrus Vrbeuetanus in Vita Deusdedit Pap. DuraÌ„dus in Rationali li. 4. * Vntruth For God him selfe saithe Comme foorth from the middes of them O my people Apocal. 18. Daniel 6. 3. 1. Pet. 5. A hote kinde of Diuinitie Matthae 21. Iohan. 9. 12. 16. Iohan. Epist 3. Qui amat Primatum gerere Apocalyp 13. 24. Quae. 1. Ait 24. Quae. 3. Comperimus Rubri August Ad Clericos Hipponen Citatur 11. Quae. 3. Quid obest Augustin In Iohan. Tract 45. 1. Corinth 14. * Vntruthe For there is no better comparison then bitvvene Contraries Contraria iuxta se posita magis elucescunt ‡ Yenough no doubte and sufficiente For in the selfe same foure Articles M. Hard. hath vttered foure score and fourteen great vntruthes * Vnfruteful vaine distinctioÌ„s Reade the Ansvveare Comparison of churches Gregor Dialog li. 4. * This Booke is ful of Fables and Vanities and therefore not thought to bee S. Gregories Augustin Epist 162. ‡ S. Augustine is directely to the Contrarie See the Ansvveare * Our Price He meaneth the Sacramente of our Price 1. Corin. 11. Iohan. 3. Plini li. 18. CypriaÌ„ Ad CorneliuÌ„ li. 1. Epi. 3. Chrysostom In Matthae ca. 23. Tertul. De praescription Aelius Lampridius 1. Regum 5. Hieronym Ad AlgasiaÌ„ Quae. 11. Infidelles Dogges Mise August in IohaÌ„ tracta 26. Iohan. 6. Augusti Epist 162. Chrysostom Ad Haebr Homi. 16. De Con. Dis 2. Hoc est Augustin In Psalm 3. 1. Cor. 11. August Contra Cresco li. 1. ca. 23. August Contra Cresco li. 2 ca. 13. Tertullian De Baptismo Guilty of the Bodie and Bloude c. August De Tempore Sermo 20. Athana De Passione Cruce Domini Ezechiel 33. Luke 11. Concil Nicen. 2. Actio 6. Cyprian De Ablutione pedum August Ad Bonifaci Epist 50. August In IohaÌ„ tracta 26. Guiltie of the Bodie and Bloude c. August De Tempore Sermo 120. Ambros De Benediction Patriarch cap. 6. August In IohaÌ„ tracta 26. August â—odem loco * This is nothing but open mockerie ‡ Vntruthe too fonde for a child For there vvas neuer sutche order taken by the Gouernours of the Churche August Epist 48. August De Doctrina Christiana li. 2. ca. 5. August In Psal 105. The Scriptures in the vulgare tongues Chrysost in Iohan Homil. 1. Hieronym in Psalm 86. Theodoret. De corrigend Graecorum affectib Lib. 5. Articulo 15. * A mockerie For many heare not one Sermon in tvventie yeeres Apolog. Sacratis Matth. 11. Augusti Contra Iulian. Li. 5. Ca. 1 Chrysostom in Matth. Homil. 1. Augusti Episc 3. Cyrillus contra Iulian. Lib. 7. Augu. in Psal 131 Augu. In SeÌ„ten exceptis ex Augustino Pa. 1067. A vvoorthy Councel of fourtie Bishops sutche as they vvere In the time of Paulus 3 Augu. Epist 169. Esai 5. Dorman Pag. 15. Stanislaus Orichonius in Chimaera Ambros Lib. 5. Epist 33. Flattering of Princes Petr. De palude de potestat pp. 〈◊〉 40. Non nos on Glossa Extrauag Iohan 22. â—um inter in Glossa Hostien De traÌ„slaitone Praelais Quanto Hosiuscontra BrentuÌ„ Lib. 1. * Vntruthe staÌ„dinge in open and vvilful corruption Iacobus Andreae contra Hosium Pag 352. * Vaine folie For vvhat haue Humaine or Natural senses to doo vvith the sense of God To take Counsel of men ‡ The ExpositioÌ„s of the Fathers very seldome agree togeatâ— er Yet are they for the most parte contrarie to the Churche of Rome * The tradit 〈◊〉 novve vsed in the Romaine Churche are coâ—â—only coÌ„trarie to the TraditioÌ„s of the Anciente Learned Fathers Therefore this Rule is deceitetul Parte 5. Ca 10. Diui 2. Nic. Cusanus de Authoritate Ecclisiae c. Hierem 2. Tertullian in Apologetico Clemens AlexaÌ„drin in Oratione ad Genies Chryso in Epist ad Galat. Ca. 1. ‡ VVee preache againste your folies and fantasies not againste the Doctrine of the Churche * Vntruthe enclosed For they had Diuines a solemne Disputation vvas appointed at VVeasteminster in the preseÌ„ce of the States of the Realme But your Felovves fladde from it Parlamente * A notable great coÌ„panie There vvere onely fouretie poore Bishoppes and yet somme of the samevvere no Bishoppes Parlamente An. Dom. 1296. Anno 1273. In Prouisione de Martonae Ca. 9. Extra Qui Filj sint Legitimi Leges Canuti TrideÌ„tine councel Superintendentes Concil Trident. Sub Carolo Quinto Robert Coecus vide Concil Trident sub Paulo 3 Matthias Plac. Illyricus in Protest contra Concil Trident. Pagin 79. Io Sleâ—danus Li. 23. Anno. 1551. Conuentus quorundam Priuatus vtilitatis gratia institutâ—es Augustin De Ciuit Li. 19 Ca. 19. Augustin in Psalm 126. Chrysostom 1. ad Timoth. Hom 10. Hieronym Ad â—uagrium Anselm ad Philippen Ca. 1. Beda 1. Petri. 2. Petrus de Palude De Potest Colla. Apostolis Arti. 1. Thom. 2. 2. quae 184. Ar. 6. Al soares salued by the Councel of Tridente * Vntruthes open and vvithout same For example your Stevves your Courteghianes and Fornications vvere neuer touched Bernard in Cantica Sermo 33. Hulcote in Lib. Sapien. Lectio 23 Bernard in Conuers Pauli Bapt. Mantuan Fastor Lib. 4. Ad Leonem 10. Concil Trident. Nazian ad Procopium * Vntruthe For he speaketh of al manner of Councelles as vvel General as Prouincial His vvoordes be Prorsus decreui fugere Omnem Conuentum EpiscoporuÌ„ ‡ This is a lusty kinde of Diuinitie * Vntruthe For they are committed onely by the appointemente of the Prince Gregor Nazianzenus ad Procopium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The successe of councels Monkes and Abbates Sozomenus Hieronym Aduersus Luciferianos Tit. Liuius Maior pars vincit meliorem Oratio Synodica Legati Regis Franciae An. 1562. Copus Fol. 284. August Epist 81. August Epist 76 Erasm in Scholijs in Epistolam ad Rusticum Monachum ‡ S. Cyprians vvoordes be plaine Nihil sine
Father Athanasius Nos ista Hausimus à Magistris diuinitùs afflatis qui Sacros Libros euoluerunt These thinges haue we learned of our Maisters or Fathers inspired from Heauen whiche haue Readde and perused the Holy Scriptures For S. Augustine very wel saithe Secundum hos Libros de coeteris Literis vel Fidelium vel Infidelium liberè iudicamus Accordinge to those Bookes of the Scriptures wee iudge frankely of al other writinges whether they be of the Faitheful or of the Vnfaitheful Therefore S. Hierome saithe Omni studio legendae nobis sunt Scripturae in Lege Domini meditandum die ac nocte vt probati trapezitae sciamus quis numus probus sit quis adulterinus Wee muste Reade the Scriptures with al diligence and muste bee occupied in the Lawe of our Lorde bothe daie and nighte that wee maye become perfite exchangers and be hable rightly to discerne what Monie is lawful and what is Counterfaite S. Hilarie saithe Hoc proprium est Apostolicae Doctrinae Deum ex Lege ac Prophetis in Euangelijs praedicare This is the very order of the Apostles Doctrine in the Gospel to Preache God out of the Lawe and the Prophetes Otherwise touchinge the discourse of natural reason S. Ambrose saithe No Creature either in Earthe or in Heauen is hable to reache the deapthe of these thinges Thus he saithe Mens deficit Vox silet non mea tantùm sed Angelorum Supra potestates supra Angelos supra Cherubim supra Seraphim supra omnem sensum est The minde is astonned the voice faileth not onely mine but also of the Angelles It is aboue the powers aboue the Angelles aboue the Cherubius aboue the Seraphins and aboue al manner vnderstandinge And therefore he saithe as it is alleaged once before Nolo nobis credatur Scriptura recitetur Non ego dico à me In principio erat Verbum Sed audio I woulde not ye shoulde beleeue mee Lette the Scriptures be readde I saye not of mee selfe In the beginninge vvas the VVoorde but I heare it spoken And againe he saithe in the same Booke vnto the Emperour Gratian Facessat nostra Sententia Paulum interrogemus Let our Iudgemente stande aparte and let vs aske S. Paule the question But M. Hardinge saithe VVhoso euer maketh this argumente whiche in your VVoorde is implied The Scriptures are to be asked Ergo the Holy Fathers are not to be asked maketh a foolishe argumente It seemeth no greate pointe of Wisedome M. Hardinge to vpbraide others with folie without cause God encrease bothe you and vs in al wisedome and vnderstandinge in Christe Iesu How be it our Argumente howe so euer it hathe pleased you to fashon and to handle it as we meante it and made it had no sutche Folie Wherefore what so euer Folie is nowe come to it it is your owne it is not ours For wée denie not the Learned Fathers expositions and iudgementes in doubteful cases of the Scriptures Wée reade them our selues Wée folowe them Wée embrace them and as I saide before wée moste humbly thanke God for them But thus wée saie The same Fathers opinions and iudgementes for as mutche as they are sometimes disagréeable one from an other and sometimes implie contrarieties and contradictions therefore alone and of them selues without farther authoritie and guidinge of Goddes Woorde are not alwaies sufficient Warrantes to charge our Faithe And thus the Learned Catholique Fathers themselues haue euermore taught vs to esteeme and to weighe the Fathers The Ancient Father Origen saithe thus as it is reported before Ex Solis Scripturis examinationis nostrae discretio petenda est The discussinge of our Iudgemente muste be taken Onely of the Scriptures And againe Sensus nostri enarrationes sine Scripturis testibus non habent fidem Our Iudgementes and Expositions without witnesse of the Scriptures haue no credite Likewise S. Augustine Ego Solis Canonicis Scripturis debeo sine vlla recusatione consensum My consent without exception I owe not vnto any Father were he neuer so wel learned but Onely to the Holy Canonical Scriptures His reason is this Nam cùm Dominus â—acuerit quis nostrum dicat Illa vel illa sunt Aut si dicere audet vnde probat For where as the Lorde him selfe hath not spoken who of vs can saie It is this or that Or if he dare saie so howe can he prooue it And therefore he concludeth directly and in like woordes with S. Ambrose Ego vocem Pastoris inquiro Lege hoc mihi de Propheta Lege de Psalmo Recita de Lege Recita de Euangelio Recita de Apostolo I require the voice of the Shephearde Reade me this mater out of the Prophete Reade it mee out of the Psalmes Reade it out of the Lawe Reade it out of the Gospel Reade it out of the Apostles The Apologie Cap. 10. Diuision 1. Wherefore if wee he Heretiques and they as they woulde faine be called be Catholiques why doo they not as they see the Fathers whiche were Catholique men haue alwaies donne Why doo they not conuince and maister vs by the Diuine Scriptures Why doo they not calle vs againe to be tried by them Why doo they not laye before vs howe wee haue gonne awaye from Christe from the Prophetes from the Apostles and from the Holy Fathers Why sticke they to doo it Why are they afraide of it It is Goddes cause Why are they doubteful to commit it to the trial of Goddes Woorde Yf wee be Heretiques whiche referre al our controuersies vnto the Holy Scriptures reporte vs to the selfe same Woordes whiche wee knowe were sealed by God him selfe and in comparison of them sette litle by al other thinges what so euer maye be diuised by menne how shal wee saye to these folke I praye you what manner of men be they and howe is it meete to calle them whiche feare the iudgement of the Holy Scriptures that is to saie the Iudgement of God him selfe and doo preferre before them theire owne dreames and ful colde inuentions and to maintaine theire owne Traditions haue defaced and corrupted nowe these many hundred yeeres the ordinances of Christe and of the Apostles M. Hardinge VVe doo so For they condemned those that went against the Tradition of the Fathers and so doo wee The Scriptures consiste not in inke and paper but in the sense VVhiche sense the Holy Ghoste by Christes promise hath taught the Churche Epiphanius refutinge the Heretikes whiche named them selues Apostolikes saithe that the Scriptures haue neede of Speculation that is to witte to be wel studied and considered to the ende the force and power of euery argument maye be knowen It behoueth vs also saithe he to vse the Tradition For wee can not haue al thinges of the Holy Scripture Thus Epiphanius By Tradition without doubte he meaneth the sense and vnderstandinge receiued of the Fathers For that is the Keie of the VVoorde of God