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
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
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
consentientem diuinitùs adspiratis Scripturis Traditionibus Sanctorum Patrum Wee reioice togeather eche of vs in others behalfe for that the Faithe bothe of our Churches and also of yours is agreable bothe vnto the Heauenly inspired Scriptures and also to the Tradition and exposition of our Fathers Whiche woordes of Cyrillus beinge hearde and the consente of the Fathers being knowen the whole Councel for ioye made a shoote togeather Omnes ita credimus Papa Leo ita credit c. Thus wee al beleeue Pope Leo thus beleeuethe Thus beleeuethe Leo and Anatolius Thus Cyrillus beleeuethe This is the Faithe of our Fathers This is the Faithe of the Apostles Thus haue the Apostles taught Thus maye you sée M. Hardinge wée saye not to you as you doo to vs If you be Learned for thereof we haue no doubte God graunte ye maie directe your Learninge to his glorie but thus maye you see to what ende the Bishoppes in the Councelles ye speake of alleged the expositions of the Ancient Fathers and howe farre they weighed them vnder the Authoritie of the Scriptures In like sorte doo wée also this day allege against you the manifeste and vndoubted agreeable iudgementes of the moste Aunciente Learned Holy Fathers and thereby as by apapproued and faitheful witnesses wée disclose the infinite folies and errours of your Doctrine And séeinge you haue forsaken the felowship of the saide Holy Fathers as hereafter shal more â—ully appeare wée saye vnto you as Endoxius saide vnto the Heretique Abbate Eutyches in the Councel of Chalcedon Ye haue remoued your selues bothe from al Priestly Communion and also from the presence of Christe The Apologie Cap. 9. Diuision 2. S. Augustine when he disputed againste Petilian the Donatian Heretique Let not these woordes quod he be hearde betweene vs I saye or you saye Let vs rather speake in this wise Thus saithe the Lorde There let vs seeke the Churche there let vs boulte out the cause M. Hardinge Concerninge this place of S. Augustine it ought not to be stretched to al maters in general that be in question as though wee might not vse the Testimonies and Authorities of the Fathers againste Heretikes but it perteinethe onely to the quaestion in that booke De vnitate Ecclesiae treated of whiche is where the Churche is PetiliaÌ„ the Donatist and the Mainteiners of that Heresie coÌ„tended the Churche to be onely in Aphrike or at the furthest in Parte Donati amonge theÌ„ onely that helde with Donatus The same heresie went they about to proue by Scriptures But when S. Augustine sawe howe weake theire proufes were whiche they brought out of the Scriptures he prouoked them the better to ouerthrow them to come to the trial of the Scriptures And in deede where the Scriptures be manifeste for proufe of any matter what nede is there of Doctours But where the sense of the Scriptures is obscure and may be wrested by euil wittes to the maintenauÌ„ce of an Heresie there the expositions of the Fathers by al Olde VVriters haue ben taken of necessitie to supplie the Scriptures obscuritie and to declare the sense of the Churche whiche the Holy Ghost hathe proÌ„pted And in sutche cases S. Augustine himselfe vsethe the Testimonies of the Fathers not seldome namely against Iulian the Pelagian VVhere beside Scripture touchinge Original sinne he allegethe against the Pelagians a great number of Fathers and at length in one place speakinge of the Authoritie reuerence and credite he had them in he saithe thus Quod credunt credo c VVhat they beleue I beleue what they holde I holde what they teache I teache what they preache I preache From the special to the general negatiuely the argumente holdethe not ye knowe if ye haue not forgotten your Logike The B. of Sarisburie M. Hardinge as wel here as els where thinkethe it an easy mater with a bolde Asseueration to smoothe his vnlearned simple Reader specially sutche a one as hathe no eies to looke after him These woordes of S Augustine saithe he perteine onely vnto the mater he had then in hande and therefore maye not be forced to any other And here he remembrethe vs of a profounde pointe in Logique that a Negatiue CoÌ„clusion from the Special to the General cannot holde Here it were a mater woorthy the hearinge firste howe M. Hardinge coulde enter so déepely to knowe so mutche of S. Augustines meaninge next for as mutche as in respecte of him selfe he euermore fansiethe vs to be vnlearned howe he were hable to teache vs to knowe the same He assuerethe vs vpon his woorde that these woordes of S. Augustine muste néedes be pounded and restreined to that one onely mater maie not in any wise be stretched farther this he imagineth was S. Augustines meaninge Thus good Reader by M. Hardinges handlinge thou haste here a meaninge of S. Augustines that S. Augustine himselfe neuer meante For S. Augustine in the same mater and against the same Heretique Petilian although not in the same Booke writethe thus Siue de Christo siue de eius Ecclesia siue de quacunque re alia quae pertinet ad Fidem vitamque nostraÌ„ noÌ„ dicam Si Nos Sed si Angelus de Coelo nobis annuntiauerit praeterquà m quod in Scripturis Legalibus EuaÌ„gelicis accepistis Anathema sit VVhether it bee of Christe or of his Churche or of any thinge els what so euer perteininge either to our life or to our Faithe I wil not saie If I mee selfe but if an Angel from Heauen shal teache vs otherwise then wee haue receiued in the Bookes of the Lawe and in the Gospelles holde him accursed M. Hardinge saithe S. Augustine meante onely of one mater S. Augustine him selfe saithe he meante of al manner maters touchinge either Faithe or Life M. Hardinge saithe S. Augustine meante this onely of him selfe S. Augustine him selfe saithe be meante it of any other yea eueÌ„ of the Angels of God And shal wee thinke M. Hardinge knoweth S. Augustines meaninge and S. Augustine him selfe knewe it not Verily S. Augustine in an other case concerninge the Arians as I haue touched twise before likewise refuseth the Determinations of al Councelles and Fathers and standeth onely to the Scriptures Neither wil I saithe he â–ª allege againste thee the Councel of Nice nor shalt thou allege againste mée the Councel of Ariminum c. Neither dothe S. Augustine onely saye thus but also yeeldeth a reason why he saithe it These be his woordes Auferantur de medio quae aduersus nos inuicem non ex Diuinis Canonicis Libris sed aliundé recitamus Quaerer fortasse aliquis Cur vis ista auferri de medio Quia nolo humanis Documentis sed Diuinis Oraculis Ecclesiam Sanctam demoÌ„strari Haue away al those Authorities that either of vs allegeth against the other sauinge sutche onely as be taken out of the Heauenly Canonical Scriptures But perhaps somme man wil
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
Doctrine of the Certainetie of Saluation in euery of whiche thinges he saithe the Scriptures are cleare of his side and directly against vs. To answears al these pointes in particulare it would require an other Booke But briefely to touche so mutche onely as shal be néedeful First that the Substance of the Scriptures standeth in the right Sense and Meaninge and not onely in the naked and bare woordes it is true and generally graunted without exception and needeth no farther proufe S. Hierome saithe Non in Legendo sed in Intelligendo Scripturae consistunt The Scriptures stande not in the Readinge but in the Vnderstandinge And S. Hilarie Non Diuinorum dictorum sed intelligentiae nostrae à nobis ratio praestanda est Wee muste yeelde an accoumpte not of Goddes Diuine Woordes but of our owne Expositions But if that onely be the right Meaninge and Sense of the Scriptures that within these fewe late hundred yéeres is cropen into the Churche of Rome and if it be al Gospel what so euer it bée that arriueth from thence and if they be al Heretiques and Schismatiques and Despisers of Christe and of the Apostles and of the Uniuersal Churche that make staie at it or cānot receiue it then is the whole mater already concluded wée shal néede no more adoo Ye saie The Iewes the Arians the Nestorians and other Heretiques alleged the Scriptures Yea verily M. Hardinge and that euen with like Faithe and in like Sense and to like purpose as you allege them nowe as hereafter I truste it shal appeare By the waye for example hereof in this very place where you allege the woordes of the Pharise is auouchinge the Scriptures it maye please you to remember that either witingly or of some errour and ouersight ye haue manifestly corrupted the Scriptures For whereas you haue translated the place thus Searche the Scriptures the Phariseis saide nothinge els but Scrurare Vide Searche and see and spake not one woorde of the Scriptures And although the mater importe not mutche yet to charge you with your owne rule whiche muste needes be good against your selfe any smal faulte in Goddes Woorde must be counted greate In deede S. Chrysostome and S. Augustine séeme to supplie this woorde Scriptures although it were not in the Texte Touchinge the mater it selfe Nicolas Lyra saithe Hoe Verbum eorum simpliciter falsum est Quia si intelligatur de Prohetis generaliter aliqui fuerunt nati de Galilaea videlicet Elizaeus Tobias Debora Prophetissa fortè plures alij This woorde of the Phariseis is plainely false For if it be taken generally of al Prophetes then were there certaine of them borne in Galilei namely Elizaeus Tobias Debora and perchance others moe In sutche sorte M. Hardinge euen with like Faithe and credite you also haue vsed to allege the Scriptures But whereto driue you al this longe tale Wil you in the ende conclude thus The Iewes and Heretiques alleged the Scriptures Ergo Faitheful Christians maye not allege them Or thus Théeues haue sometimes armed them selues Ergo True menne maye not be armed Nay wée maye rather saye thus vnto you The Iewes and Heretiques alleged the Scriptures What accoumpte then maye wée make of you that flée and condemne and burne the Scriptures Certainely notwithstandinge the Phariseis and Heretiques wickedly misalleged the Scriptures as ye sometimes doo to scrue your purpose yet for al that Christe saide vnto them Scrutamini Scripturas Searche the Scriptures And as it is saide before the Catholique learned Fathers in al theire cases and controuersies appealed euermore to the Scriptures Where you saye The Scriptures are so cleare of your side ▪ and make so directly againste vs would God ye woulde in deede and vnfainedly stande to that trial Your fansies and folies woulde soone come to grounde Touchinge your greate heape of examples of the Sacramente of Baptisme defaced as you saye by M. Caluine of Absolution of Extreme Unction of Holy Oile of Signes of Figures of Onely Faithe of the certainetie of Saluation whiche you calle Presumptuous Firste of the Sacramente of Baptisme M. Caluine euery where writeth with al manner reuerence callinge it a Diuine and an Heauenly Mysterie and the Sacramente of our Redemption Wherein also sometimes he iustly reprooueth you for that ye haue so many waies so profanely and so vnreuerently abused the same Of Absolution wée shal haue occasion to saye more hereafter Touchinge your Oile in déede in shewe of woordes S. Iames séemeth to make somewhat for you Notwithstandinge neither doothe he calle it Holy Oile as ye doo neither doothe he calle it a Sacramente of the Churche nor doothe he saye as ye saie it should serue for the Saluation of Body and Soule nor doothe he teache you to salute it and to speake vnto it as to a liuely and reasonable Creature Aue Sanctum Oleum Alhaile Holy Oile nor with these woordes to minister it vnto the sicke Per hanc Sanctam Vnctionem suam pijssimā Misericordiam ignoscat tibi Deus By this Holy enointinge and his deere mercie God Pardonne thee To be shorte it was a miraculous gifte of Healinge lastinge onely as other like Miracles did for the time not a necessary Sacramente of the Churche to continewe for euer As for the Obiection of Signes and Figures for shortnesse of time I muste referre thée gentle Reader vnto my Former Replie to M. Harding The woordes of Christe whiche are thought to be so plaine the Anciente Learned Father Tertullian expoundeth thus Hoc est Corpus meum Hoc est Figura Corporis mei This is my Body that is to saye This is a Figure of my Body Likewise S. Augustine Non dubitauit Dominus dicere Hoc est Corpus meum cùm daret Signum Corporis sui Our Lorde doubted not to saye This is my Body when he gaue a Signe of his Body To rehearse al other like Ancient Authorities it were too longe O what triumphes would M. Hardinge make if none of al the Olde Learned Fathers coulde be founde that euer had called the Sacrament the Signe and Figure of Christes Body But as before he alleged an imagined Sense of the Scriptures without woordes so nowe he allegeth the woordes alone without sense He shoulde haue remembred better that S. Hierome saithe Ne putemus in Verbis Scripturarum esse Euangelium sed in Sensu Let vs not thinke the Gospel standeth in the VVoordes of the Scriptures but in the Meaninge Twoo other greate quarelles M. Hardinge moueth the one of Onely Faithe the other as he calleth it of the Presumptuous Certainetie of Saluation Wherein iudge thou vprightly good Christian Reader how iuste cause he hath to reprooue our Doctrine As for the firste hereof S. Paule saithe Iustificamur Gratis ex Gratia ipsius Wee be Iustified Freely of his Grace wee Iudge that a man is Iustified by Faithe without the VVorkes of the Lawe Wee knowe that a man
stringe of spiritual eatinge and shunninge the Faithe of the Catholike Churche touching the true presence of the Body and Violently wresting the Holy Scripture and Auncient Fathers to a contrary sense admittinge Figures for Truthe tropes for the letter shadowes for thinges plaie vs many a false lesson and teache horrible lies to the vtter subuersion of those that be lead by them The B. of Sarisburie Here is no mention saithe M. Hardinge of Real Presence and thereupon he plaieth vs many a proper Lesson Notwithstandinge here is as mutche mention made of Real Presence as either Christe or his Apostles euer made or in y◠Primutiue Catholique Churche of God was euer beléeued Farther he saithe VVhat reason or Scripture haue ye that a Peece of Breade and a Cuppe of VVine can sette the Death and Resurrection of Christe as it were before your eies Verily when al your tale is tolde ye seeme to saie nothinge els but that the Body of Christe remaineth in Heauen and that wee muste sende vp our soules thither to eate it there by a certaine imagination whiche ye cal Faithe Here ye doo greate wronge M. Hardinge to cal the Faithe of Christe an Imagination or as I trowe ye meane a fansie S. Paule saithe Fides est Substantia rerum sperandarum Faithe is not an Imagination but the Substance and grounde of the thinges that wee hope for If ye trauaile once againe to Rome being thus far instructed already ye wil easily learne the Lesson that one of your late Popes there as it is reported taught his Cardinalles O quantum nobis profuit illa Fabula de Christo That wée ought to sende vp our Faithe into Heauen and there to embrace the Body of Christe it is S. Augustines Doctrine it is not ours These be his woordes Dices Quomodò tenebo Christum Absentem Quomodò in Coelum manum mittam vt ibi sedentem teneam Fidem mitte tenuisti Parentes tui tenuerunt Carne tu tene Corde Thou wilt saie howe shal I holde Christe beeinge Absente Howe we shal I reache my hande into Heauen that I maye holde him sittinge there Sende vp thy Faithe and thou holdest him Thy Fathers the Iewes helde him in the fleashe Holde him thou in thy harte But for as mutche as H. hardinge thought it sufficient so pleasantly to passe ouer this mater with his Imaginations and fansies I thinke it therefore so mutche the more néedeful to shewe the iudgemente of the Auncient Learned Fathers in that behalfe First therefore S Augustine saithe Rerum Absentium Praesens est Fides rerum quae foris sunt intus est Fides rerum quae non videntur videtur Fides Of thinges that be Absente Faithe is Presente of thinges that be without Faithe is within and of thinges that be not seene Faithe is seene Againe be saithe Cùm non obliuiscimur munus Saluatoris nonne nobis quotidiè Christus immolatur Ex ipsis reliquijs cogitationis nostrae id est ex ipsa memoria Christus quotidiè nobis sic immolatur quasi quotidiè nos innouet When wee foregeate not the gifte of our Saueoure is not Christe offered vnto vs euery daye Of the very remanentes of our thoughtes that is to say of our very memorie Christe is so daily offered vnto vs as though he renewed vs euery daie And the more liuely to expresse this mater S. Hierome saith Tibi Conuiuium Christus est Cogitatio Christus est Gaudium Christus est Desiderium Christus est Lectio Christus est quies Christus est Christe is thy banket Christe is thy thought Christe is thy ioie Christe is thy desire Christe is thy readinge Christe is thy reate Likewise S. Ambrose In animis vestris quotidiè pro Redemptione Corporis Christus offertur In your mindes Christe is daily offered for the Redemption of the Body And to passe ouer others for that it pleaseth M. Hardinge to make himselfe sutche mirthe with Imaginations Euthymius a Gréeke Authour writing pourposely of this mater saith thus Non oportet simpliciter ea intueri sed aliud quiddam imaginari interioribus oculis ea perspicere tanouam Mysteria Wee maie not sooke barely vpon these thinges that is vpon the Breade and Wine but muste thereof imagine somme other mater and behold the same with our in vvarde Spiritual eies as it is meete to beholde Mysteries And leaste M. Hardinge shoulde saie This Imagination is vaine and fantastical as is the greatteste parte of his Religion S. Augustine saith Magis sunt illa quae intelligimus quà m ista quae cernimus The thinges that wee vnderstande or imagine by Faithe are more certaine then the thinges that wee see vvith our eies Neither maie you thinke M. Hardinge that these thinges beinge graunted the Ministration of the Holy Supper woulde be superfluous For these twoo Kindes of Eatinge muste euermore necessarily be ioined togeather And who so euer commeth to the Holy Table auaunceth not his Minde vnto Heauen there to feede vpon Christes Body at the Right hande of God he knoweth not the meaninge of these Mysteries but is voide of vnderstandinge as the Horse or the Mule and receiueth onely the bare Sacramentes to his Condemnation Therefore the Mystical Supper of Christe notwithstandinge this Doctrine is not superfluous But your Transubstantiation your Real Presence and a greate parte of this your idle talke is moste vaine and moste superfluous But ye saie Howe can Breade and VVine bringe vs to the hope of Resurrection or of Euerlasting Life and why maie not a man in like manner demaunde of you Haw can a fewe Droppes of colde VVater bringe vs to the hope of Resurrection If VVater maie doo it why maie not Breade and VVine likewise doo it Touchinge the VVater S. Basile saith Baptismus est Potentia Dei ad Resurrectionem Baptisme is the Povver of God to Resurrection Againe he saith Resurrectionis Gratiam in Die Resurrectionis recipiamus Vpon the Daie of Resurrection let vs receiue Baptisme whiche is the Grace of Resurrection S. Hierome saith Non solùm propter Remissionem Peccatorum Baptizamur sed etiam propter Resurrectionem Carnis nostrae Wee are Baptized not onely for Remission of Sinnes but also for the Resurrection of our Fleashe And therefore the Greekes calle Baptisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is the VVeede of immortalitie Here M. Hardinge it were somme pointe of skil to shewe vs howe so greate Power maie be in so litle VVater Howe be it it is not the VVater in déede that woorketh the force of Resurrection but the Bloude of Christe that is Signified by the VVater And therefore S. Ambrose saithe Baptismus Resurrectionis Pignus Imago est Baptisme is the Pleadge and Image of Resurrection Likewise Ignarius Credentes in Mortem eius per Baptisma Participes Resurrectionis eius efficimur Beleeuinge in the Death of Christe by Baptisme wee are made Partakers of
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.
be it I haue spoken hereof more at large in my Former Replie to M. Hardinge Neither make wée Christe as it liketh M. Hardinge to saye a Minister of Signes Figures Wée knowe that Christe is the Fulfillinge Perfection of the Lawe and that Grace and Truthe are wrought by him Yet neuerthelesse wée saye that the Sacramentes of the Newe Testamente are Signes and Figures The olde Father Tertullian expoundeth Christes Woordes in this sorte Hoc est Corpus meum Hoc est Figura Corporis mei This is my Body that is to saye This is a Figure of my Body S. Augustine saithe Christus adhibuit Iudam ad conuiuium in quo Corporis Sanguinis sui Figuram Discipulis suis commendauit tradidit Christe receiue Iudas vnto his Banket whereat he deliuered to his Disciples the Figure of his Body and Bloude And againe Non dubitauit Dominus dicere Hoc est Corpus meum cùm daret Signum Corporis sui Christe doubted not to saye This is my Body whereas he gaue a Token of his Body I leaue other Holy Fathers of like Woordes and sense welneare innumerable Yet were they neither Giantes nor Rebelles against God nor accursed Creatures If they had neuer vsed these Woordes nor called the Sacramente the Figure or Token of Christes Body then might M. Hardinge haue â—enne bolde to saye somewhat and to leade awate his Reader with a Tragical exclamation of Signes and Figures How be it he him selfe as I haue shewed in my Former Answeare in the exposition of these woordes of Christe This is my Body and other like Phrases incident vnto the same to auoide one vsual and common Figure is forcâ—d to shifte him selfe into thirtie other vnnecessarie childishe Figures as knowinge that not so mutche as his open Untruthes can wel stande without Figures The Apologie Cap. 2. Diuision 6. That wee despise al good deedes that wee vse no discipline of Vertue no Lawes no Customes that wee esteeme neither righte nor order nor equitie nor Iustice that wee geue the brydel to al naughtinesse and prouoke the people to al licentiousnesse and â—ust M. Hardinge Ye teache men to Faste for policie not for Religion And by your Statute of Wednesdaies faste who so euer shal write or saye that forebearinge of Fleas he is a Seruice of God otherwise then as other polytike lawes are they shal be punished as spreaders of false Newes are and ought to be VVhen ye Preache onely Faithe not to remoue the merite of woorkes before Baptisme as S. Paule meante it but also after Baptisme VVhen ye take awaye the Sacrament of confession and Absolution geue ye not the brydel to al naughtinesse Do not some of your Gospelling maides of London refuse to serue except they maye haue libertie to heare a Sermon before noone and a playe at after noone The B. of Sarisburie I thought M. Hardinge had knowen a difference bitwéene Fastinge and Abstinence or choise of meates True Fastinge is a Religiouse woorke ordeined to testifie our humilitie to make the Fleashe the more obedient vnto the Sprite that wée maye be the quicker to Praier to al good Woorkes But Abstinence from this or that meate with opinion of Holinesse Superstitious it maye easily make a man but Holy it can not S. Paule saithe Cibus nos non commendat Deo it is not meate that maketh vs acceptable vnto God Againe It is good to confirme the harte with Grace and not with meates Wherein they that haue walked haue founde no profite The meate serueth for the Belly and the Belly for the meate The Lorde wil destroye them bothe And againe The Kingedome of God is not Meate and Drinke Likewise Christe saithe The thinge that entreth into the mouthe defileth not the man Hereby it is easie to see that Fastinge is one thinge Abstinence from Fleashe is an other The Nazareis in the old Testamente absteined not from Fleashe yet they Fasted Elias was sedde with Fleashe Iohn the Baptiste eate the Fleash of Locustes yet they both Fasted Socrates saithe That many Christians in the Lente season did eate Fishe Byrdes many absteined vntil thrée of the clocke in the after noone then receiued al kindes of meate either Fishe or Fleashe without difference Likewise Epiphanius saithe Some eate al kindes of Birdes or Fowle absteininge onely froÌ„ the Fleashe of fower footed beastes And yet they kepte their Lente truely fasted as wel as any others Wherfore Abstinence from any one certaine kinde of meate is not of it self a woorke of Religion to please God but onely a mere positiue Policie S. Augustine saithe Non quaeto quo Vescaris sed quo Delecteris I demounde not what thou Eatest but wherein thou haste Pleasure And S. Hierome saithe of the Manicheis Ieiunant illi quidem Sed illorum leiunium est saturitate deterius They Foste in deede but theire Fastinge is woorse then if they filled theire Bellies Of onely Faithe and Confession wée shal speake hereafter The Apologie Cap. 2. Diuision 7. That wee labour and seeke to ouerthrowe the state of Monarchies and Kingdomes and to bringe al thinges vnder the rule of the rashe inconstante People and vnlearned multitude M. Hardinge Can Monarkes and Princes seeme to be mainteined by your sectes who teache the people to rebel for pretensed Religion Allow ye the Monarchie of the Romaine Empire Who so muche complaine in your Apologie that the Pope made Charlemaigne Emperour of the VVeste Hathe the Queene of Scotland cause to praise the procedinges of your Gospel through occasion whereof she ruleth not her subiectes but is rather ruled of her subiectes The B. of Sarisburie Here is an other greate Vntruthe emonge the reste For M. Hardinge right wel knoweth that wée neuer armed the people nor taught them to rebel for Religion against the Prince If any thinge haue at any time happened otherwise it was either some wilful rage or some fatal furie It was not our Counsel it was not our Doctrine Wée teache the people as S. Paule doothe to be subiecte to the higher powers not onely for feare but also for conscience Wée teache them that who so striketh with the Swerde by Priuate authoritie shal perish with the Swerd Yf the Prince happen to be wicked or cruel or burthenous wée teache them to saye with S. Ambrose Arma nostra sunt Preces Lachrymae Teares and Praiers be our Weapons Notwithstandinge what Rebellion hathe benne moued in Englande by some of your side in the late Raignes of Kinge Henrie the eight Kinge Edward the sixte in defence of your Religion ye maie wel remember The displacinge of the Emperour of Constantinople and the placinge of Charlemaigne the Frenche Kinge serueth M. Hardinge to smal purpose onlesse it be to disclose the Popes conspiracie against the Emperour Certainely as any man maye sensibly see it was the aduauncinge of the
Supreme aboue al other auctoritie in Earthe touchinge the gouernement of the Churche yet was it neuer saide ne thought by the Catholiques that al Religion depended onely thereon as your sclaunderous reporte beareth menne in hande The B. of Sarisburie Lanfrancus Euimondus Abbas Cluniacensis Thomas Waldensis Iohn Fisher and other your like Doctours M. Hardinge are ouer yonge al within the space of this laste fiue hundred yéeres far vnlike S. Augustine S. Hierome S. Ambrose S. Chrysostome and others the Ancient Learned Fathers Doctours of the Churche Neither is there any sufficient cause to the contrarie but that Berengarius Iohn Wicklefe Iohn Hus Doctour Luther Zwinglius Oecolampadius others either for Learninge or for Truthe or for Iudgement in the Scriptures or for Antiquitie maye wel safely be compared with them At the least I hope wée maye saie of them as S. Augustine once saide of the Doctours Fathers of his time Neque quorumliber Disputationes quamuis Catholicorum laudatorum hominum velut Scripturas Canonicas habere debemus vt nobis non liceat salua honorificentia quae illis debetur aliquid in eorum Scriptis improbare aut respuere si fortè inuenerimus quòd aliter selfserint quà m Veritas habet Neither weigh wee the writinges of al meane be they neuer so woorthy and Catholique as wee weighe the Canonical Scriptures but that sauinge the reuerence that is dewe vnto them we maye wislike and refuse somewhat in their writinges if we happen to finde that they haue thought otherwise then the Truthe maye beare Likewise the Councelles ye meane are very Newe therefore beare the lesse authoritie for that they be so many waies contrary to the Olde Hereof hereafter more at large Certainely there is none of your errours so grosse and palpable but by some of your late Councelles it hath benne confirmed Therefore wee maye iustly saie to you as S. Augustine sometime saide to Mariminus the Arian Heretique Nec ego Nicenam Synodum tibi nec tu mihi Ariminensem debes tanquam praeiudicaturus obijcere Scripturarum Authoritatibus res cum re causa cum causa ratio cuÌ„ ratione conceuer Neither maye I saye to thee the Councel of Nice nor maiste thou laye to mee the Councel of Ariminum either of vs thinkinge thereby to finde preuidice against the other But let vs laye mater to mater cause to cause and reason to reason by the Authoritie of the Scriptures Ye graunte there is more lighte and knowledge nowe then was before The greatter is either your faulte or your folie M. Hardinge that in the broade daye open Lighte so busily set foorthe the woorkes of darkenesse S. Chrysostome saithe Hic est multò impudentior Ex furibus enim leges eos grauiùs puniunt qui interdiu furantur He is very shamelesse that woorketh deceite in the open Lighte For of al Theeues the Lawe moste sharpely punisheth them that robbe in the daye time Therefore S. Cyprian saithe vnto you Ignosci poruit simpliciter erranti Post inspirationem verò reuelationem factam qui in eo quod errauerat perseuerat prudens sciens sine venia ignorantiae peccat Praesumptione enim atque obstinatione superatur He that is deceiued and erieth of simplicitie maye be pordoned But after that the Truthe is once reueled who so continueth neuerthelesse in his former errour witingly and willingly sinneth without pardonne of ignorance as beinge ouercome by presumption and wilfulnesse You saie not withstandinge al this greate Light wée talke of yet our liues are nothinge comparable to the liues of them that haue benne before vs. This M. Hardinge hathe euer benne an olde complainte in al ages as maye appeare by S. Cyprian S. Augustine and other Ancient Fathers It was a common Prouerbe in olde times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thinges a yéere paste are euermore better then thinges presente For euery thinge to vs séemeth the greatter as it séemeth nearest to touche our senses And bicause wée féele not our Fathers euilles therefore wée imagine they had no euil at al. The wise man saithe Ne dixeris quae causa est quòd priora tempora meliora fuerint quà m praesentia Stulta enim est huiusmodi interrogatio Neuer demaunde wherefore the times paste were better then the times presente For in deede it is a foolishe question But M. Hardinge wherefore doo you thus condemne our liues in respecte of our Fathers Certainely you must néedes confesse there are fewer blasphemies fewer Othes fewer breaches of Matrimonie fewer Stewes fewer Concubines fewer Fraies fewer Murthers emongst vs this daie then commonly were at any time emonge our Fathers How be it to let our Fathers passe if it shal please you to laye our liues to your liues although we acknowledge many our imperfections yet Goddes name be blessed wee haue no cause to flee the comparison The Popes woordes you saie were neuer taken for Gospel Yes M. Hardinge and somewhat also aboue the Gospel For proufe whereof it maye please you to remember the woordes of certaine your late Doctours Syluester Prieriâs late Maâ—sâ—ter of Pope Leoes Palaice writeth thus Indulgentiae authoritate Scripturae non innotuere nobis sed authoritate Ecclesiae Romanae Romanorumque Pontificum quae maior est Pardonnes are not warrented vnto vs by the authoritie of Goddes Woorde but by the authoritie of the Romaine Churche and of the Bishoppes of Rome whiche is more then Goddes VVoorde Yf this be not sufficient he addeth farther A doctrina Romanae Ecclesiae Romani Pontificis Sacra Scriptura robur authbritatem trahit The Hosy Scripture taketh strength and authoritie of the Doctrine of the Bishop and Churche of Rome Cardinal Cusanus entituleth his Booke De authoritate Ecclesiae Councilij supra contra Scripturam Of the Authoritie of the Churche and Councel aboue and against the Scripture Your greatest Doctour Albertus Pigghius saithe Apostoli quaedam conscripserunt non vt scripta illa praessene Fidei Religioni nostrae sed potius vt subessent The Apostles wrote certaine thinges not to the ende that sutche willinges shoulde he ouer our Faithe and Religion but rather that they shoulde be vnder Your Canonistes saie a Papa potest dispensare coÌ„ira ius Diuinum The Pope maye dispense against the Lawe of God Papa potest dispensare contra Ius Naturae The Pope maye dispense against the Lawe of Nature Papa potest dispensare contra Apostolum The Pope maye dispense against S. Pause the Apostle Papa porest dispensare contra Nouum Testamentum The Pope maye dispense againste the Newe Testamente Papa potest dispensare de omnibus praeceptis veteris Noui Testamenti The Pope maye dispense with al the CommauÌ„dementes bothe of the Olde and also of the Newe Testamente Hereof more hereafter as farther occasion shal be offered These be your owne Doctours woordes M. Hardinge they be truely reported they be
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
we maye gather of his woordes as he meaneth that a Prieste exerciseth not the right of any his owne proper power in remittinge sinnes so in the very place by you alleaged he saith the contrary to your Doctrine For the Right of loosinge and bindinge saieth he is graunted to Priestes onely and therefore the Churche chalengeth it rightly whiche hath true Priestes Lo he vseth the woorde of chalenge Againe in the same place he auoucheth that he whiche receiueth the Holy Ghoste whom Priestes receiue when they be Consecrated in the Sacrament of Order receiue also power to Loose and Binde Sinnes For prouse thereof he alleageth the Scripture Take ye the Holy Ghoste whole sinnes ye remitte they are remitted and whose sinnes ye reteine they are reteined And if you Defender were accustomed to make your humble ConfessioÌ„ and so to be assoiled you should heare some Ghostly Fathers saie to you after certaine other woordes Auctoritate mihi commissa ego te Absoluo c. The B. of Sarisburie In what sense the Prieste without hearinge Confessions maie be a Iudge wée haue sufficiently saide before Neither knowe I what fansie M. Hardinge can haue in so often rehearsal of one thinge With what woordes or coloure of Commission M. Hardinge can furnishe out his Authoritie it forceth not greately Verily without somme shew or countenance his credite would not holde In deede Hugo and Bernarde saie The Iudgemente of God foloweth the Iudgemente of man And Pope Iulius saithe Habet Sacrosancta Romana Ecclesia Potestatem singulari sibi Priuilegio Concessam Aperire Claudere ianuas Regni Coelestis quibus voluerit The Holy Churche of Rome hath Power grounted vnto her by Singulâ—re Priuilege to Open and to Shutte the gates of the Kingedome of Heauen to vvhom she listeth And Cardinal Cusanus saithe Haee Ligandi â—oluendi Potestas non minor est in Ecclesia quà m in Christo This Power of Bindinge and Loosing is no lesse in the Churche then it is in Christe But it is no greate wisedome to geue ouer mutche credite vnto them that so often haue deceiued vs. If theire Authoritie be so greate as they make it let them shewe the woordes of theire Commission The saieing of S. Ambrose is cleare and plaine Verbum Dei dimittit Peccata Sacerdos est Iudex Sacerdos quideÌ„ officium suum exhibet Sed nullius potestatis iura exercet The Woorde of God foregeeueth Sinnes The Prieste is the Judge The Prieste executeth his office But he exerciseth the right of no Povver And to this ende in an other place he allegeth the woordes of the Prophete Esai spoken in the person of God Ego sum ego sum qui deleo iniquitates tuas I am he I am he that put a waie thine iniquities And to laie more weight to S. Ambroses woordes S. Augustine saithe in like sense Officium Baptizandi Dominus concessit multis Potestatem verò Authoritatem in Baptismo remittendi peccata sibi Soli reseruauit Our Lorde hath graunted the office of Baptizinge vnto many but the Power and Authoritie in Baptisme to foregeeue Sinnes he hath reserued Onely to him selfe So saithe S. Ambrose Nostrum est onera remittere Illius est resuscitare Illius est educere de Sepulchro It is our parte to remoue the stone from the graue by Preachinge by Counsel and by Exhortation But it is the Lordes woorke to raise vp the deade It is the Lordes woorke to bring him from the pitte Likewise againe he saithe Neque Legatus neque nuntius sed ipse Dominus saluum fecit populum suum Solus remanet quia non potest hoc cuiquam hominum cum Christo esse commune vt peccata condonet Solius hoc munus est Christi qui tulit peccata mundi It is not the Embassadoure It is not the Messenger but the Lorde him selfe that hath saued his people The Lorde remaineth alone For noman can be partener vvith God in foregeeuinge of Sinnes This is Christes Onely office that hath taken awaie the sinnes of the World And yet is not the Priestes office voide of Power He hath Power and Commission to open the Wil of God and as S. Paule saith to speake vnto the people euen as in the Person of Christe So Tertullian saithe Dandi Baptismi ius habet Summus Sacerdos id est Episcopus The Chiefe Prieste that is to saie the Bishop hath Right and Power to geeue Baptisme But S. Augustine saithe Ministerium dedit seruis Potestatem sibi retinuit God gone the Ministerie of Remission of Sinnes vnto his Seruâ—untes But the Povver thereof he reteined to him selfe So when Christe sent out his Disciples to Preache the Gospel he gaue them Authoritie Power If M. Hardinge wil saie There is no Power or Authoritie in the Reading or Publishinge of Goddes Woorde his owne Doctour Hosius wil telle him that when the Bishop Ordereth a Reader euen after the manner of the Churche of Rome he saithe vnto him Habe Potestatem legendi Epistolas in Ecclesia Sancta Dei tam pro viuis quà m pro defunctis Haue thou Power to Reade the Epistles in the Holy Churche of God as wel for the quicke as for the Deade In deede this is a very special Power sutche as I trowe Christe and his Apostles neuer taught vs. Neither woulde I haue noted it in this place sauing that Hosius the profoundest Proctour of that side thought it a mater woorthe the notinge Sutche power therefore belongeth to Priestes and Ministers in the Churche of God But the Power of Geuinge Remission of Sinne belongeth to God alone and to none other If any man wil presume further S. Hierome saithe as it is alleged before He hath put on the proude looke of the Phariseis And saithe further that sutche Priestes and Bishoppes vnderstande not the Woordes of Christe For saithe he It is not the Iudgemente or Absolution of the Prieste but the Life of the Penitente that is regarded before God And therefore S. Augustine saith Inde nata sunt Schismata cùm homines dicunt Nos Sanctificamus immundos Nos Iustificamus impios nos petimus nos impetramus Hereof grow Schismes and Diuisions in the Churche when menne saie wee Sanctifie the vncleane wee Justifie the wicked wee desire wee obteine Howe he it here commeth in Richardus de Sancto Victore God wate with a ful colde distinction For thus he saithe Christus potuit Dimittere Peccara Nos vero ' non possumus Dimittere Peccata sed tantùm Remittere Peter Lombarde saithe mutche better Christus Sacerdotibus tribuit potestatem Ligandi Soluendi id est ostendendi hominibus Ligatos vel Solutos Christe hath geuen Power vnto Priestes to Binde and to Loose that is to saie to declare vnto menne whoe be Bounde whoe be Loose Sa saithe Bonauentura of the Priestes vnder the Lawe of Mases Mundare dicebantur quia mundatum ostendebant
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
Vides Aquam Cogita de virtute Dei quae latet in Aqua Cogita A quam esse plenam Ignis Diuini Thou seeste the Water Thinke thou of the Power of God that lieth in the VVater Thinke thou that the Water is ful of Heauenly Fier Yet I trowe ye wil not haue vs beléeue as an Article of our Faithe that this fire whereby is ment the Bloude of Christe is in déede and Really in the Water These and sutche other the like maie not alwaies be taken as phrases of Precise Truthe but rather as Amplifications or heates of speache the better to sturre vp and to enflame the mindes of the Hearers And in this sorte and sense to leaue other Authorities Hosius your owne Doctour saithe Opera nostra respersa sunt Sanguine Christi Our Woorkes be sprinkled vvith the Eloude of Christe So saith Pope Innocentius 3. Virtutes nostiae Crucis Christi Sanguine Purpurantur Our Vertues are died as redde as Purple in the Bloude of the Crosse of Christe Thus the Holy Fathers saie The Breade of the Holy Mysteries and the Water of Baptisme are ful of fiere Further Theophylacte saithe The Body of Christe is Eaten But the Godheade is not Eaten bicause it is vntoucheable and vncomprehensible vnto our senses Hereof you woulde séeme to reason thus If Faith wrought al this mater then might wee Eate God For by Faithe wée beléeue in God Firste touchinge the Eatinge of God God him selfe saith Gustate videre quòd suauis est Dominus Taste and see that the Lord is delectable S. Augustine saith Panis est Panis est Panis est Deus Pater Deus Filius Deus Spiritus Sanctus It is Breade It is Breade and it is Breade God the Father God the Sonne and God the Holy Ghoste Againe he saith Deus Panis intus est animae meae God is the Invvarde Breade of my Soule Therefore it is not so thorowly and vndoubtedly true that you saie the Nature of God cannot be Eaten Notwithstandinge for sparinge of woordes and time herein I wil refer you to my Former Replie There shal you finde this whole Obiection fully answeared You saie Theophylactes reason standeth thus God cannot be Eaten bicause be cannot be comprehended either vvith eies or vvith teethe But Christes Body maie be eaten Therefore it muste folowe in the Conclusion that with our eies vvee maie see it and with our teethe receiue it Here woulde I faine learne of you M. Hardinge when ye sawe Christes Body visibly in the Sacramēte with your eies or when ye pressed it with your téeth If your téeth can receiue it why saithe S. Augustine Quid paras Dentem Ventrem Why preparest thou thy Toothe and they Belly If your Bodily eie can sée it why saye you It is Inuisible If it be Inuisible howe is it séene If it be séene how is it Inuisible It appeareth that either Theophylacte the Maister or you the Scholare are deceiued or one of you vnderstandeth not the others meaninge Certainely as Christes Body is seene in the Sacramente so is it eaten in the Sacramente But it is not Really or Fleashely séene Therefore it is not Really or Fleashely Eaten To auoide errour herein it behooueth vs to vnderstande that To eate God is to haue the fruition of the Diuine Nature and to be Incorporate into God But the Maiestie of God so far surmounteth the capacitie of man that as he is in him selfe in Nature and Godhedde no mortal creature is hable to conceiue him but onely in the Face and sight of Iesus Christe the Sonne of God Therefore S. Paule saithe Christus est Splendor Gloriae Character Substantiae Dei Christe is the Brightnesse of the Glorie and the expresse Image of the Substance of God S. Augustine saithe Tu quomodò contingis Deum Quia Verbum Caro factum est habitauit in nobis Howe doest thou touche God He answeareth Bicause the Woorde became Fleashe and dwelte in vs. Againe he saithe Si Christus sic veniret vt Deus non agnosceretur If Christe came so as he is God noman coulde knovve him S. Gregorie saithe Dominus murus nobis non esset si forinsecùs non fuisset Intus nos non protegeret si exteriùs non appareret Our Lorde were no wal vnto vs if he had not benne in the Fourme of Man He coulde not inwardely defende vs if he had not outvvardely appeared So saithe Dionysius Si cupimus Communionem habere cum Deo oportet nos in Diuinissimam illius vitam quam egit in Carne intueri If wee desire to haue Communion with God wee muste beholde that heauenly life that he leadde in the Fleashe Thus as God is God in Maiestie and in him selfe wée vnderstande him not wee conceiue him not wee knovve him not That is to saie wee haue no fruition of him vvee eate him not Therefore S. Augustine saithe Iesum Christum secundum id quod erat Verbum apud Deum Paruuli non capiunt Quomodò ergo capiunt qui Lac capiunt Iesum Christum inquit hunc Crucifixum Suge quod pro te factus est cresces ad id quod est Litle ones vnderstande not Iesus Christe accordinge to that he was the Woorde with the Father How then doo they receiue him y◠receiue milke S. Paule saithe they receiue Iesus Christe Crucified Sucke that thinge that he vvas made for thee and thou shalt growe to that he is Thus in the Holy Mysteries there is represented vnto vs not the Diuine Nature of Christe whereby he is Equal to the Father But his Death and Humilitie whereby he abased him selfe and was made Equal vnto vs. This is the Spiritual Meate and Drinke and the onely feedinge of the Soule ◠Thereof S. Paule saithe As often as ye shal eate of this Breade and drinke of this Cuppe ye shal publishe not the Diuine Nature or Godhedde but the Lordes Deathe vntil he comme So saithe Hesychius Comedimus hunc Cibum sumentes eius memoriam Passionis Wee Eate this Foode receiuinge the memorie not of his glorie but of his Passion So saith S. Ambrose Quia Morte Domini liberati sumus huius rei memores in Edēdo Potando Carnem Sanguinem quae pro nobis oblata sunt significamus Bicause wee are deliuered by our Lordes Deathe beinge mindeful thereof in Eatinge and Drinkinge VVe Signifie or Represente the Fleashe and Bloude that vvere offered vp for vs. Thus in the Holy Mysteries wee Eate and Drinke the Sacramente of Christe Crucified in the Humilitie of his Fleashe But his Diuine Nature in Godhed and Maiestie cannot be Represented or expressed by any Sacramentes It was al vaine and loste laboure for you M. Hardinge so earnestly to proue that Christes Body quickeneth and geuéeth life Wee knowe it Wée Confesse it Wée féele it Christe him selfe saithe it I am the Breade of Life He that eateth
Creatures O M. Hardinge haue more reuerence to Goddes Woorde It is Holy It is it whereby you shal be Iudged Haue better regarde hencefoorthe to that ye write Christe him selfe saithe Filius Hominis non venit vt perdat Animas Hominum sed vt seruer The Sonne of Man came not to destroie the Soules of men but to Saue them Here in fauoure of your Accidentes ye haue leafte out the Soules of Menne whiche was the knot of the whole And so there muste needes appeare in you either grosse ignorance or wilful corruption M. Hardinge Seeinge then there is a change by al consent and certaine it is that the change is not in the Accidentes because wee see them remaine as they were before and God deceiueth not our lenses in their true and proper obiecte whiche is colour taste smel c. It musts needes be that the change be in substance whiche is to sense incomprehensible The B. of Sarisburie There is a change in the Bread saith M. Harding But not in the Accidentes thereof Ergo in the Substance In like order of reason he might haue saide It is not a Fearnbushe Ergo it is a Foxe Ye maie not looke M. Hardinge to steale thus awaie with so simple Sophismes This poore shifte emonge Children is called Petitio Principij Your Minor wherein standeth the whole doubte and whiche by somme Authoritie or shewe of reason one waie or other ye should haue proued true ye haue paste it steily ouer without any manner of prouse at al and presume it onely to be true And so the whole weight hereof standeth not by Truthe or Reason but hangeth onely by presumption For what Doctoure or Father euer tolde you or made you so certaine that in the Breade there is no change touching the Accidentes Ye saie your senses tel you that the Accidentes remaine stil as they were before And the same senses also tel you as S. Augustine saithe that the Substance of the Breade remaineth stil as it was before But wil you so suddainely forsake your olde Lesson Wil you nowe put this mater in Compromisse to your senses Howe often and how sadly haue you tolde vs that these be cases of Onely Faithe and that in the Iudgemente hereof bothe Sense and Reason muste be abandoned And haue you forgotten that Chrysostome saith Nihil sensibile tradituÌ„ nobis est à Christo Quaecùnque Christus tradidit insensibilia sunt There is no sensible thing deliuered vnto vs by Christe in these Mysteries And againe VVhat so euer thinges Christe hath geeuen vs they are vnsensible If they be thinges vtterly vnsensible how then can they be iudged by your senses Why comme ye not foorthe with the Learned Doctours and Catholique Fathers of whom ye saie ye haue sutche plentie If it be true as you saie that there is no change in Accidente why is it not proued If it be ralse why is it auouched Tel vs howe longe shal wee be bounde to your bare woorde Verily S. Augustine woulde haue tolde you that this change is in Accidente and not in Substance For thus he saith as it hathe benne often remembred Nisi Sacramenta Similitudinem quandam haberent earum rerum quarum Sacramenta sunt Omninò Sacramenta non essent Ex hac autem Similitudine plaerunque rerunt ipsaeum nomina accipiunt Onlesse Sacramentes had certaine likenesse of the thinges of whiche they be Sacramentes then in deede they were no Sacramentes And of this likenesse oftentimes they beare the names of the thinges them selues Againe he saithe Secundum quendam modum Sacramentura Corporis Christi Corpus Christi est The Sacrament of Christes Body after a certaine manner is Christes Body And againe Non dubitauit Dominus dicere Hoc est Corpus meum cùm daret Signum Corporis sui Our Lorde doubted not to saie This is my Body when he geue a token of his Body Likewise saithe Tertullian expounding openinge the meaning of Christes woordes Hoc est Corpus meum Hoc est Figura Corporis mei This is my Body that is to saie This is a Figure of my Body You knowe M. Hardinge that Modus Simile Dissimile Signum and Figura be in the Predicamente of Qualitie and therefore perteine to Accidente and not to Substance So Chrysosstome where as he amplifieth the Change of the Breade in the Sacramente of Thankesgeuinge he addeth inmediately withal Sic etiam in Baptismo Euen so is it that is to saie The like change there is in the VVater of Baptisme In these Mutations the Substance remaineth stil But the Respecte or Qualitie or Accidente is changed And this is it that S. Ambrose saide before Sunt quae erant in aliud mutantur In Substance they are the same they were before But in Accidente or Qualitie they are turned into an other thinge M. Hardinge And here wee putte you in minde of your falsefieinge of Theodorites woordes in that ye make him to saie in your Englishe The Mystical Signes to remaine in their former Substance Fourme and Kinde where he saithe not so but in theire former Substance Figure and Shape Ye knowe pardy there is greate difference betweene the Kinde of a thinge and his Shape The oftener ye vse that falsebed as ye vse it very often the more shal ye be espied to be false teachers and growe out of credite where truthe is loued The B. of Sarisburie If there be any falsehoode or faulte herein by your owne Confession it is the Interpreters and not the Authours You knowe wel Our contention is not of the Shape of Breade but of the Substance Theodoretus saith The Breade departeth not from his owne Nature but remaineth stil in the former Substance Figure and Fourme Sate you as Theodoretus saithe Confesse plainely as he doothe that the Substance of the Breade remaineth stil and with good leaue take the Shape vnto your selfe And yet I sée no greate cause why ye should so mightily crie out False Teachers Falsehed Falsifieinge for that the Interpreter hathe expounded this Latine woorde Forma by this Englishe woorde Kinde For as it is proued before by sundrie examples more at large in the Anciente Fathers these two woordes Forma and Natura are often vsed for one thinge Athanasius saithe Natura Essentia Genus Forma vnuÌ„ sunt Nature substance Kind and Forme be al one Certainely if the very Substance of the Breade should remaine as Theodoretus saithe and yet the Kinde of yâ— Breade should not remaine it were awoâ—nder For as there is no Kinde without Substance So is there no Substance without Kinde M. Hardinge The woordes whiche ye recite out of S. Augustines Sermon Ad Infantes we finde in Bedevpon the tenthe Chapter of the firste Epistle to the Corinthians The whole place is this This thinge which ye see in the Aulter of God ye haue sene it also in the night paste But what it was what
figure and fourme Then is it to be noted that Christe saide not I wil drinke nomore of the Fruite of the Vine But I wil not from hencefoorthe drinke of this generation of the Vine Of this I saie whereof now I haue dronken whiche is vnder the fourme of wine my Bloude whiche am the true Vine For whereas this Apologie saithe it is wel knowen that the fruite of the Vine is VVine and not Bloude it seemeth to declare that the Authours thereof are igâ—orant in the holy Scriptures where they might haue founde the fruite of some Vine to be called Blouâ—â— For Iucob saide to his sonne Iadas bearing the Figure of Christe He shal wasshe his robe in VVine and his cloke in the Bloude of a Grape Lo a Grape hathe his Bloude a Grape is the fruite of the Vine and therefore it is not wel knowen that the fruite of the Vine is not Bloude The Holy Ghoste did in these woordes of Iacob prophecie that Christe the true Vine should geue the Grape of his Body to be pressed vpon the Crosse from whence the VVine was shedde whiche is in our Chalice as Chrysostome also noteth And now is it no wonder if we expound yâ— woord Vine mystically O what strength Truthe hath howe plainely she dareth to shewe her face râ—tt nipping the Scriptures nor misenglishinge them nor dissemblinge any iote that may seeme to make againste hir The B. of Sarisburie Marke Gentle Reader howe mightily M. Hardinge wrastleth and what paines he takethe to drawe this place to his pourpose Firste he assureth vs for certaine that Christe spake these woordes Before the Consecration and that therefore they perteine nothinge to the Sacramente Neuerthelesse afterwarde he graunteth as he saithe of his free liberalitie that Christe spake the same woordes After the Consecration that they perteine specially to yâ— Sacramente And yet againe vpon further affiance and boldnesse of the cause he séemeth to saie It maie be that Christe spake the same woordes at bothe times that is as wel After the Consecration as Before Againe he saithe S. Lukes rehearsal is more likely then S. Mathewes For that S. Luke writeth eche thing in Order and S. Mathe we out of Order Againe One Cuppe is firste the Wine of the Olde Testamente and immediately after the same Cuppe is the Wine of the Newe Testamente Againe The Kingedome of God sommetime is the state of the Churche sommetime it is the state of Glorie Againe The Fruite of the Grape sommetime is very Natural Wine sommetime it is the very Bloude of Christe Notwithstandinge Steuin Gardiner saithe that neither the Natural Wine nor Christes very Bloude but the Accidentes and Fourmes are the Fruite of the Vine Yet againe he saithe Christe Dranke his owne very Bloude at the Supper and euen nowe him selfe Drinketh the same his owne Bloude in the kingedome of Heauen In the ende M. Hardinge after he hathe wel wandred and walked him selfe bothe Before and After In Order and out of Order This Waie and that Waie with the Olde Cuppe and with the Newe and hathe wel stated him selfe by coniectures and likelihoodes at the laste be bloweth vp the Trâ—umphe with a iolly corrage and crieth out O what strength Truthe hathe and howe plainely she dareth to she we her face Here by the waie a man might demaunde of M. Hardinge notwithstandinge the greate Confidence he pretendeth in his cause If Christe spake these woordes Before the Consecration of the very Natural Wine of the Grape and of the Ceremonial Cuppe of the Old Lawe howe dranke he then afterward of the same Natural Wine of the Grape after a Newe Sorte or howe was the same Natural Wine fulfilled in the Kingdome of God If Christ spake yâ— same woord After the Consecration the Substance of Wine by these mennes fantasie beinge vtterly abolished and nothinge there remaininge but onely the Accidentes howe was it then the Fruite or generation of the Vine But to leaue these vnfruiteful gheasses vntil M. Hardinge haue better agreed with him selfe vpon somme certainetie wee saie that the Cuppe of Blessinge whiche Christe calleth the Cuppe of the Newe Testamente not withstandinge it were made in a Mysterie the Sacramente of Christes Blonde â–ª yet in Nature and Substance was very Wine stil and as Christe him selfe â—â—lleth it the very Fruite and generation of the Grape as it was before The woordes of the Euangeliste S. Mathewe are very plâ—â—ne Hee tooke the Cuppe and when hee had geuen thankes hee gaue it them saieinge Drinke ye al of it For this is my â—loude of the Newe Testamente that is shedde for many â–ª for the Remission of Sinnes I saie vnto you that I wil not Drinke hencefâ—ourthe of this Fruite of the Vine vntil that daye when I shal Drinke it Newe with you in the Kingedome of my Father To auoide the manifeste truthe of this rehearsal M. Hardinge saithe S. Mathewe vttered one thinge for an other the Later for the Former the Cuppe Consecrate for the Cuppe Vnconsecrate and placed his maters out of order And by this poore shifte he thinketh the Storie of the Gospel is fully answeared But let vs see what the Learned Fathers haue iudged and written in this behalfe So shal the weight of these coniectural gheasses and the Face of M. Hardinges Truthe whiche he so mutche magnifieth without cause the better appeare Clemens Alexandrinus hereof writeth thus Quòd Vinum esset quod benedictuÌ„ est Christus ostendit dicens Discipulis Non bibam ex Fructu Vitis huius donec bibeâ—o ipsum vobiscum in Regno Patris mei That it vvas VVine that was Blessed at the Supper Christe him selfe shewed his Discipses saieinge I vvil nomore Drinke of the Fruite of this Vine vntil I shal Drinke it with you in the Kingedome of my Father What so euer it shal Please M. Hardinge to thinke of the sense hereof he muste needes confesse the woordes are very plaine Likewisâ— saithe S. Cyprian Dominus Sanguinem suum Vinum appellauit de botris acinis plurimis expressum atque in Vinum coactum The VVine pressed our of Clusters and manie Grapes and so made VVine Our Lorde called his Bloude S. Augustine saithe Et Vinum fuit in Redemptionis nostrae Mysterio cùm Dominus diceret Non bibam à modo de hoc genimine Vitis There vvas VVine in the Mysterie or â—acramente of Our Redemption when Our Lorde saide I vvil nomore Drinke hencefoorthe of this Fruite of the Vine Here note thou good Reader howe handsomely S. Augustine and M. Hardinge agree togeather S. Augustine saithe plainely it vvas the Sacramente M. Hardinge saithe plainely it vvas not the Sacramente S. Augustine saithe These vvoordes vvere spoken after the Consecration M. Hardinge findeth faulte with S. Mathewes order and saithe They vvere spoken before the Consecration S. Augustine folowing the plaine woordes of Christ saithe It vvas VVine
their meaninge Gregorie Nyssene S. Basiles Brother discréetely and learnedly openeth this whole mater Thus he writeth Cùm in habitudine loci alicuius vel negorij in loco existentis intelligibiliuÌ„ aliquod extiterit Abusiuè id ibi esse dicimus propter operationeÌ„ eius quae ibi est locum pro habitudine operatione accipientes Cùm enim dicere deberemus Ibi Operatur dicimus Ibi est When any Spiritual thing is in the consideratioÌ„ of somme place or els in consideratioÌ„ of somme mater being in a place Wee saie the same Spiritual thing is there by an Abuse or by an Extraordinarie vse of speache bicause of the effecte of that Spiritual thinge that there is vvrought taking the place in steede of Consideration of Workinge in the Place For where wee should saie There it VVoorketh thus wee saie There it is Euen so where as these Fathers should haue saide The Effectes or Graces yâ— wée haue by Christes Body are laid before vs vpon yâ— Table by Abuse of Speache they saie the Body of Christe is laid vpoÌ„ yâ— Table Likewise saith GratiaÌ„ QuidaÌ„ noÌ„ improbabiliter exponuÌ„t Carnis Sanguinis Veritatem Ipsam â—orundem efficientiam hoc est Remissionem Peccatorum Somme menne not without good reason by the Truthe of Christes Fleashe and Bloude vnderstande the Effecte or vvoorkinge of the same that is to saie the Remission of Sinnes And as these Fathers saie Christe is Laid vpon the Table euen so by like phrase of speache S. Gregorie saith Christe is killed vpon the Table Christus iterum in hoc Mysterio moritur Eius Caro in populi salutem patitur Christe dieth againe in this Mysterie His Fleashe suffereth for the Saluation of the people So saith Chrysostome Vt in Coelo coelatur Deus sic in Scripturis absconditur Non omnes intelligunt Deum Veritatis positum in Scripturis As God is couered in Heauen so is he couered in the Scriptures Al menne vnderstande not God that is laide in the Scriptures So saithe Athanasius Est etiam in Verbis Scripturarum Dominus Our Lorde is in the VVoordes of the Scriptures So saithe S. Hierome Supra nudam metuis humum ex esa ieiunijs membra collidere Sed Dominus tecum iacet Thou arte a fraide to laie thy body worne out with fasting vpon the bare ground Yet the Lord lieth vvith thee Againe Nudus atque esuriens ante fores nostras Christus in paupere moritur Christe naked and hungrie lieinge before our gate dieth in the poore And to leaue other like saieinges and sentences of the Ancient Fathers Pope Adrian saithe in your late Councel of Nice In Scripturis Sanctarum imaginum Agnus Praecursoris digito ostensus depingitur In the Scriptures of the Holy Images is painted the Lambe of God that John Baptiste shewed with his finger These saieinges muste be qualified with a gentle Exposition and maie not be rackte extréemely to the sounde and rigour of the Letter Chrysostome thus expoundeth these woordes of S. Paule to the Galathians Quibus Christus ante Oculos priùs depictus erat in vobis Crucifixus Atqui Christus non apud Galathas sed Hierosolymis fuit Crucifixus Quomodo igitur dicit in vobis Vt ostendat vim Fidei quae potest etiam procul dissita cernere indicans quòd illi oculis Fidei exactiùs cernerent quà m nonnulli qui praesentes adfuerant eaque quae gerebantur conspexerant Vnto whome Christe was painted out and Crucified emonge you before your Eies Yet was not Christe Crucified in Galathia but at Hierusalem How then saithe S. Paule vnto the Galathians Christe was Crucified emongst you His meaninge was to shewe the strengthe of Faithe vvhiche is hable to see thinges though thei be far avvaie and that they by the Eies of Faithe sawe the Deathe of Christe more plainely and perfitely then many that were presente at his Deathe and sawe those thinges that were donne Thus the Fathers in this Councel saide Christes Body is Laide foorthe vpon the Communion Table that is not vnto our bodily Eies or senses but vnto the eies of our Faithe I meane by waie of a Mysterie or Sacramente but not verily or in déede In this sense S. Augustine saithe vnto the people Vos estis in Mensa Vos estis in Calice You are laide vpon the Table you are in the Cuppe As the people is laide vpon the Table so is Christes Body laide vpon the Table And as the People is in the Cuppe so is Christes Bloude in the Cuppe The people is there by waie of a Mysterie euen so is Christes Body and Bloude there by waie of a Mysterie and none otherwise Thus M. Hardinge wée withdrawe not the people of God as ye vntruely saie from Christes Body to a péece of Breade But rather wée leade them as the Ancient Fathers euer did from the Creature of Breade to the Beholdinge Receiuinge and Eatinge of Christes very Body and Bloude In what sorte and sense Christe is nowe Vnbloudily Sacrificed by the Prieste for shortnesse sake gentle Reader I muste referre thée vnto my Former Replie to M. Hardinge How the Holy Mysteries be pledges of our Resurrection it hath partely bene saide before and partely shal be saide hereafter more at large How wée maie receiue the Body of Christe in deede and verily without either Transubstantiation or Real Presence I haue bothe touched before in this Treatie and also in my Former Replie Certainely S. Augustine saithe The Receiuinge of Christes Body in deede and the Receiuinge of the Sacramente are sundrie thinges Thus he writeth Ostendit Christus quid sit non Sacramentotenus sed re vera Corpus Christi Manducare eius Sanguinem Bibere Christe sheweth what it is to Eate his Body and to Drinke his Bloude not by vvaie of Sacramente but verily and in deede For the Eatinge of the Sacramente with Mouthe and Toothe is not the very True Eatinge of Christes Body but a token or Mysterie of the same S. Augustine saithe Qui Manducat Intus non Foris qui Manducat in Corde non qui premit Dente He that Eateth VVithin not he that Eateth VVithout He that Eateth Christes Body in his Harte not he that bruseth the Sacramente vvith his Toothe Who so by Faithe receiueth the Body of Christe receiueth it Substantially Really Verily and in déede and dwelleth in Christe and Christe in him Thus is Christes Body receiued as these Holy Fathers saie not to the fillinge or contentation of the Body but vnto the Holinesse and Sanctification of the minde Thus ye comme within vs M. Hardinge as ye saie and clospe with vs and ouerthrow vs by Learninge and wringe our weapon out of our handes and with the other ende thereof ye strike vs downe Me thinketh I heare one saie Denique metuebant Omnes iam me If some Gnato stoode by you I trowe wee shoulde haue a prety plaie But
not wel calle her the Holy Father In déede thus ye haue it prouidentely noted vpon your Decre talles Est quaedam Spiritualitas secundum statum quando est in statu Sanctissimo Spiritualissimo in hoc statu est Solus Summus Pontifex There is a certaine Spiritual Holinesse according to the state moste Holy and moste Spiritual and in this state is onely the Highest Bishop that is the Pope And a Special Statute of premunire in the Popes behalfe is written thus Papa de Homicidio vel Adulterio accusari non potest Vnde Sacrilegij instar esset disputare de facto suo Nam facta Papae excusantur vt Homicidia Samsonis Furta Hebraeorū Adulteria Iacob The Pope maie neuer be accused neither of Aduouterie nor of Murther Therefore it were as badde as Churcherobbinge to reason or moue mater of any his dooinges For what so euer he doo it is excused as are the Murthers committed by Samson the Robberies in Egypte by the Jewes and y◠Aduouteries of Iacob And againe In Papa si defint bona acquisita per meritum sufficiunt quae à loci praedecessore praestantut In the Pope if there want good deedes gotten by his own inerites yet the good deedes donne by S. Peter that was his Predecessoure in that place are sufficiente But S. Hierome saithe far otherwise Non Sanctorum Filij sunt qui tenent loca Sanctorum Sed qui exercent opera eorum They are not alwaies the children of Holy menne that fitte in the places of Holy menne but they that doo the woorkes of Holy menne Therefore I maie saie to you M. Harding as S. Augustine saith to Emeritus y◠Heretique Noli Frater noli obsecro nō te decet eisi aliquē fortè deceat si tamē quicquā deceat malos Emeritum certè non decet defendere Optatum Doo not my Brother doo not I praie you It be commeth you not Although happily it maie becomme somme other man If any thing maie becomme the wicked Yet verily it becommeth not Emeritus to defende Optatus in open wickenesse S. Hierome saith Si quis hominem qui Sanctus non est Sanctum esse crediderit Dei eum iunxerit socierari Christum violat cuius Corporis omnes membra sumus Qui dicit inquit Iustum Iniustum Iniustum Iustum abominabilis est vterque apud Deum Et rursus qui dicit Sanctum non esse Sanctum rursus non Sanctum esse Sanctum est abominabilis apud Deum Who so beleeuèth that man to be Holy that is not Holy and ioineth the same man to the felowship of God dooth villanie to Christe For al we are members of his Body It is written Bothe he that calleth a Iuste man Wicked and he that calleth a Wicked man Iuste are bothe abominable before God Likewise who so saith a Holy man is not Holy or An Vnholy man is Holy is abominable before God The Apologie Cap. 8. Diuision 2. 3. Yf we be counted Traitours whiche doo honoure our Princes which geue them al obedience as mutche as is due to them by Gods woorde and doo praie for them what kinde of men then bee these whiche haue not onely donne al the thinges before saide but also allowe the same for specially wel donne Doo they then either this waie instructe the people as wee doo to reuerence theire Magistrate or can thei with honestie appeach vs as seditious personnes breakers of the common quiete and despisers of Princes Maiestie Truely we neither put of the yoke of obedience from vs neither doo we disorder Realmes nor doo we set vp or pulle downe Kinges nor doo wee translate gouernementes nor geeue wee our Kinges poison to drinke nor yet holde foorth to them our feete to kisse nor opprobriously triumphe ouer thē nor leape into theire neckes with our feete This rather is our Profession this is our Doctrine that euery soule of what callinge so euer it bee bee it Monke bee it Preacher be it Prophete be it Apostle ought to be Subiecte to Kinges and Magistrates yea and that the Bishop of Rome him selfe onlesse he wil seeme greater then the Euangelistes then the Prophetes or the Apostles ought bothe to acknoweledge and to cal the Emperour his Lorde and Maister as the Olde Bishoppes of Rome who liued in times of more grace euer did Our common teachinge also is that we ought so to obeie Princes as menne sent of God and that who so withstandeth them withstandeth Goddes ordinance This is our Doctrine this is wel to be seene both in our Bookes and Preachinges and also in the manners and modeste behaueour of our people M. Hardinge The Doctrine of obedience apperteineth specially to subiectes The Bishop of Rome sittinge by due succession in the chaire of Peter in spiritual causes can haue no Superiour In temporal matters it maie be that in one age he hath acknowledged the Emperoure as the Lorde of that prouince where he liued as before Constantine al the Popes did liue in subiection and in an other age he maie be Lorde thereof him selfe Likewise S. Gregorie might cal Mauritius his Lorde either of courtesie or of custome and yet our Holy Father Pius the fourth shal not be bounde to do the like in consideration that the custome hath longe sence ben discontinewed Neither did S. Gregorie by that title of honour preiudicate vnto him selfe in any spiritual iurisdiction For that name notwithstandinge he gouerned the whole Churche and complained that Maximus was made Bishop of Salonae a Cittie in Illyrico without his Auctoritie not regarding that Mauritius the Emperoure was thought to haue willed it so to be donne And therefore he writeth to Constantia the Empresse that for as mutche as neither he nor his depute was made priuie to it that the thinge had benne donne whiche neuer was donne before by any of the Princes that were the Emperours Predecessours The B. of Sarisburie What néede you to speake so precisely and so nicely of your Causes Spiritual M. Harding Ye knowe that your Pope hath claimed and yet claimeth his Souerainetie not onely in Spiritual Causes but also in Tēporal as it shal appeare He wil saie ye are an il Proctoure and doo him wronge and goe aboute to abridge his right that wil so lightly exclude that thinge that he so gréedily wil haue included You saie The Pope can haue no Superioure in Spiritual Causes And yet by the Iudgement of sundrie your Doctours euen in Causes Spiritual the Councel is Superioure to the Pope and maie summone him and Iudge him and geeue Sentence againste him and depose him As hereafter it shal be declared more at large Thus is it noted of pourpose vpon your owne Decrees Cùm agitur de Fide tunc Synodus Maior est quà m Papa When the case is mooued in a mater of Faithe that is to saie in a cause Spiritual then is
then graunte you that whiche you denie The woordes whereof you gather this pretensed saieinge of Gregorie as I suppose be these If any man hath caught vnto himselfe that name of Vniuersall Bishop in that Churche of Constantinople then the whole Churche whiche God forbid fell from his state when he that is called Vniuersal fell Gregorie vnderstandeth by the name Vniuersall Bishop as him selfe declareth in many places suche a one as is a Bishop altogether and onely so as there be no other Bishop besides him Now if it were graunted that the Bishop of Constantinople were this one and onely Vniuersal Bishop this inconuenience would folowe that with the fall of that Vniuersall Bishop the Vniuersall Churche also fell For where the Churche is there be Bishoppes and where be Bishoppes there is the Churche and a Bishop Vniuersall by Gregorie is as muche as all Bishoppes That this beinge graunted the whole Churche is fallen from the Faithe thus he proueth For saithe he the Bishoppes of Constant inople haue fallen into the goulfe of great and detestable Heresies as Nestorius who thinkinge Christe to be two persones and beleuinge that God coulde not be made man ranne to a Iewishe Infidelitie and as Macedonius who denied the holy Ghost to be God VVherefore if the B. of Constantinople be the Vniuersall Bishop accordinge to the sense aforesaide then at the fall of him from the Faithe as when those two before named fell the Churche also falleth as then by this reason when they were Bishops it fell Thus reasoneth S. Gregorie in that Epistle to Mauritius But because to Gregorie it semeth very farre from reason and incredible that the Churche should fall from the Faithe and faile therefore he enucigheth againste Iohn the Bishop of Constantinople for chalenginge that name of Vniuersal Bishop and concludeth that the Bishop of that See in any wise can not so be But if the woorde Vnâ—uersall signifie a soueraintie of charge and Supremacie of Gouernement ouer the whole Churche whiche Christe committed to Peter and in Peter to his Successours the Bishoppes of Rome when he saide Feede my Shepe in this sense it is not impious nor erroneus nor contrary to the minde of S. Gregorie to call the Successour of Peter Christes vicare in Earth the Vniuersal Bishop that is to saie the highest of al and hauinge power ouer all other Bishoppes and Bishop of the Vniuersall Churche And as Christe gaue to S. Peter and his successours for the benefite of his Churche a Supreme auctoritie and power â–ª so for the same Churches sake for whose loue he deliuered him selfe to death by petition made to his Father he obteined for him and his successours the Priuilege of this supreme and moste excellente grace that their Faithe shoulde neuer faile In consideration of whiche singular Priuilege obteined by Christe and graunted to the see Apostolike and to none other Gregorie rebuketh Iohn the Bishop of CoÌ„stantinople so much as one that presumptuously vsurped that newe name of vniuersal Bishop against the statutes of the Gospel and against the Decrees of the Canons To conclude if either Gregorie or any other man shoulde saâ—e that the Churche dependeth vpon one man he mighte seeme to saie truthe meaninge rightly and that not alone nor without good Authoritie For suche a saieinge we finde vttered by S. Ierome The safetie of the Churche saithe he dependeth vpon the dignitie of the highest Priesie who if he haue not auctoritie peerlesse and aboue all other there will be so many Schismes in the Churche as there be Priestes VVhich peerlesse auctoritie aboue all other as S. Hierome in that place dothe attribute to ‡ to the Bishop of euery Dioces directly so consequently to Peters Successor to whom it was saide Feede my Sheepe For by what reason in eche Dioces it behoueth one Prieste to be highesâ—ouer other Priestes by the same and in like proportion nolesse it behoueth that in the whole Churche one Bishop be highest ouer other Bishoppes I meane for auoidinge Schismes The B. of Sarisburie Yf yée had better looked on your Bookes M. Hardinge ye woulde not haue benne so hasty in dealinge Lies Wée falsifie not that good Fathers Woordes but reporte them truely as wée finde them For thus he writeth in sundrie places of Iohn the Bishop of Constantinople that firste auanced him selfe aboue al his Brethren and required to be called the Vniuersal Bishop of al the worlde Vniuersa Ecclesia â statu suo corruit quando is qui appellatur Vniuersalis cadit The whole Vniuersal Churche falleth from her state when he falleth that is called the Vniuersal Bishop This is no Lie M. Hardinge Conferre the places yée shal finde the woordes as wee reporte them It standeth not neither with your profession nor with your modestie so vncourteously to vse your tongue We neither Lie our selues nor father Lies vpon the Doctoures God be thanked his cause is sutche as maie wel be maineteined without Lies But to put you further oute of doubte the sense of these woordes ye maie finde often vttered by S. Gregorie in other places Vnto Anastasius the Bishop of Antioche he writeth thus Vt de honoris vestri iniuria taceam si vnus Episcopus vocatur Vniuersalis vniuersa Ecclesia corruit si Vnus Vniuersus cadit To dissemble the iniurie donne to your Honoure if one Bishop be called Vniuersal then if that One Vniuersal Bishop fal the whole Vniuersal Churche goeth to grounde Againe he saithe in the same Epistle Vos eandem causam Nullam dicere non debetis Quia si hanc aequanimiter portamus Vniuersae Ecclesiae Fidem corrumpimus Ye maie not saie This is a mater of no importance For if wee patiently beare these thinges wee destroie the Faithe of the Vniuersal Churche Againe he saithe In isto Scelesto vocabulo consentire nihil aliud est quà m Fidem perdere To consente vnto this wicked Name is nothinge els but to lose the Faithe Againe Flens dico Gemens denuntio Quia cùm Sacerdotalis Ordo intus cecidit foris diu stare non poterit I speake it with teares I tel it with sighe of Harte For seeinge the Order of Priesthoode is fallen within it cannot nowe stande longe without Againe Diabolus ita validè in quibusdam Ecclesiae necessarijs Membris dentes figit vt nulli sit dubium quin nisi vnanimiter fauente Domino cunctorum prouida Pastorum turba concurrat omne quod absit citiùs ouile dilaniet The Diuel so strongely fasteneth his Teeth in the necessarie Members of the Churche that onlesse by Goddes Grace the prouident companie of al Bishoppes ioine togeather there is no doubte but he wil soone destroie the whole flocke whiche God forbid And againe he compareth the Pride of this name with the Pride of Antichriste and saithe that the one shal woorke the Confusion of the Churche no lesse
that meanes Heretiques fal into Erroure S Augustine saithe Omne Figuratè aut factum aut dictum hoc enuntiat quod Significat Euery thinge that is either donne or spoken in a Figure sheweth foorth the same thinge that it Signifieth S. Hierome saithe Ne puremus in Verbis Scripturarum esse Euangelium sed in Sensu Let vs not thinke that the Gospel standeth in the VVoordes of the Scripture but in the Meaninge Againe he saithe Cùm Seniores putentur in Ecclesijs Principes Sacerdotum Simplicem sequentes Literam occidunt Filium Dei Whereas thei be taken for the Elders of the Churche and the Chiefe of the Priestes folowinge the Plaine Letter as it is written and not regardinge the meaninge they kille the Sonne of God Let vs sée therefore in what sense the Holy Catholique Fathers haue in Olde times expounded these Woordes of Christe First Tertullian saithe thus Christus acceptum Panem distributum Discipulis Corpus suum illum fecit Hoc est Corpus meum hoc est Figura Corporis mei Christe taking the Breade and diuiding it to his Disciples made it his Body saieing This is my Body that is to saie This is a Figure of my Body S. Augustine saith Non dubitauit Dominus dicere Hoc est Corpus meum cùm daret Signum Corporis sui Our Lorde doubted not to saie This is my Body when he gaue a Token of his Body I leaue infinite other Authorities to like pourpose By these fewe we maie easily perceiue in what sense the Holy Fathers in Olde time vnderstoode these Wordes of Christe This is my Body Yet were thei neuer therefore condemned of Heresie nor thought to denie any parcel of the Scriptures S. Augustine saith Solet res quae Significat eius rei nomine quam Significat nūcupari Hinc est quod dictum est Petra erat Christus Non enim dicit Petra Significat Christum Sed tanquam hoc esset quoód vtique per Substantiam non erat sed per Significationē The thinge that Signifieth is Commonly called by the name of that thinge that it Signifieth Therefore is it that S. Paule saithe The Rocke vvas Christe For he saithe not The Rocke signified Christe but The Rocke is Christe As if the Rocke had benne Christe in deede whereas touchinge the Substance it was not so but so it was by Signification In this sorte is the Breade Christes Body not verily and in déede but as S. Augustine saithe after a certaine phrase or manner of speache And so is it noted euen in your owne Glose Vocatur Corpus Christi id est Significat Corpus Christi The Breade is called the Body of Christe that is to saie The Breade Signifieth the Body of Christe Thus wée denie not Christes Woordes M. Hardinge But we denie the fonde and fantastical senses that you haue imagined of Christes VVoordes Therefore where you allege these woordes as spoken by S. Augustine He is a burner of the Scriptures that consenteth not vnto the Scriptures Yée might haue remembred that the same S. Augustine likewise saithe Ille credatur Testamentum tradidisse flammis qui contra Voluntatem litigat Testatoris He is to be thought to haue deliuered the Testamente to the fire that quarrelleth as you doo againste the wil and meaninge of him that made the Testamente S. Gregorie saithe Facilè in verbis agnoscimus aliud esse quod intimant aliud quod sonant Tanto ' autem quisque notitiae illius Extraneus redditur quāto ' in Sola eius Superficie ligatur In wordes wee doo wel perceiue that there is one thing that they Signifie and an other thing that they sound And the more a man bindeth him selfe to the ovvtvvarde sight and shevve of the Letter the further of is he from the vnderstandinge of the same The obiection of difference that ye make bitwéene S. Iames and S. Paule S. Augustine saithe is made by thē y◠vnderstand neither S. Iames nor S. Paule The whole force thereof is answeared before It is easy to sée that S. Paule speaketh of one Kinde of VVoorkes and S. Iames of an other againe S. Paule of one kinde of Iustification and S. Iames of an other Therefore this difference is soone auoided Certainely wee denie neither S. Paule nor S. Iames nor thinke the one of them to be contrarie to the other Touchinge the Woordes of Christe that ye haue alleged out of S. Iohn it appeareth ye were in somme baste and therefore were faine to take that came firste to hande For I wil not saie M. Hardinge what Doctoure or Father but what drifte or discretion of Common sense euer taught you to reason thus Christe saithe He that Eateth of this Breade shal liue for euer Ergo The people muste receiue the Communion vnder One kinde Freere Eckius your Felow reasoneth with like discretion to like pourpose Geue vs saithe he our daily Breade Ergo VVee maie restraine the people from the Cuppe Perhaps ye wil saie The name of Breade belongeth to Eatinge onely and not to Drinkinge This maie be graunted wel without preiudice Notwithstandinge S. Cyprian doubted not to saie Manducauerunt Biberunt de eodem Pane They did bothe Eate and Drinke of one Breade And againe he saithe Manducamus Bibimus eius Sanguinem Wee Eate and Drinke his Bloude How be it in déede these woordes of Christe in the sixthe of S. Iohn belonge onely to the Spiritual Eatinge and drinkinge of Christes Body and Bloude that is wrought not by the Mouthe but onely by Faith and nothinge to the outward Ministration of the Sacramente Your owne Doctoure Nicolas Lyra saith Haec verba nihil directè pertinent ad Sacramentalem vel Corporalem Manducationem Nam hoc verbum dictum fuit antequam Sacramentum Eucharistiae esset institutum Ex illa igitur Litera de Sacramentali Communione non potest fieri Argumentum efficax These Woordes of Christe in the sixth Chapter of S. Iohn directely perteine nothing to the Sacramental or Corporal Eatinge For these woordes were spoken longe before the Sacramente was ordeined Therefore of this place there can be made no good sufficiente Argumente touching the Sacramental Communion You saie your proufe taken of these woordes is sufficient therewith ye deceiue the Ignorant Lyra saithe It is not sufficient Now let your indifferente Reader Iudge whether of you twoo is deceiued And whereas ye woulde seeme to saie Christe gaue no Commaundemente of Bothe kindes to be receiued of the people Euen so and with lyke truethe yee might also saie Christe gaue no Commaundemente no not of one kinde at al to be receiued of the people For there was no man present but onely the Apostles at the Institution as wel of the one kinde as of the other Therefore that the people maie claime any one parte of the Sacramente they haue it not of any right but onely of youre mere and
beleeue if by negligence ought fall downe In an other place writinge vpon the Centurions woordes spoken to Christe Matth. 8. VVhen saithe he thou takest that Holy meate and that vncorrupte deintie when thou enioiest that Breadde and Cuppe of Life thou Eatest and Drinkest the Body and Bloudde of our Lorde then our Lorde entreth vnder they roofe The B. of Sarisburie Wée laie not in the manglinge of this Anciente Father as mater of sufficient euidence but onely as a greate coniecture of your Corruption referringe the Iudgemente thereof vnto the Reader Certainely M. Hardinge wee haue good cause many waies to doubte your dealinge but in nothinge more then in the handlinge of the Fathers Ye remember how wickedly Pope Zosimus the better to coloure his Ambition longe sithence corrupted the Nicene Councel Neither can ye forgeate what trifles and fabulous Vanities yee haue lately sente vs abroade vnder the olde smooky names of Abdias Leontius Amphilochius Hippolytus and Clemens whom yée so solemnely cal the Apostles Felovve In these vncleanely conueiances to any wise man there can appeare no simple meaninge Notwithstandinge ye thought it good policie to deceiue the worlde by any shifte or shadowe of Anciente Fathers What Origen thought of the Woordes of Christe in the sixth Chapter of S. Iohn it is easy to coniecture by that he hath written otherwheres Vpon the Leuiticus he writeth thus Est in Euangelio Litera quae occidit Si enim secundum Literam sequaris illud quod dictum est Nisi Comederitis Carnem Filij Hominis c ea Litera occidit Euen in the Gospel there is a Letter that killeth For where as Christe saithe Onlesse ye eate the Fleashe of the Sonne of Man c if ye take the same accordinge to the Letter that Letter killeth This was Origens iudgemente of the Sacramente and the same in those daies was counted Catholique Ye replie Origen saithe When ye take the Body of our Lorde yee keepe it with al warinesse and reuerence that no parte thereof fal downe And againe When thou takest that Holy meate then our Lorde entreth vnder thy roofe Bothe these places in my Former Replie are fully answeared But what Catholique Doctrine M. Hardinge can ye pike out of these woordes What Transubstantiation What Real Presence What Accidentes vvithout Subiecte Ye wil saie Origen calleth the Sacramente Christes Body So doothe Christe him selfe so doothe Paule so doo al the Anciente Fathers bicause it is the sacramente of Christes Body Your owne Glose saithe as it hath benne often alleged Vocatur Corpus Christi id est Significat Corpus Christi It is called the Body of Christe that is to saie it Signifieth the Body of Christe But the people yée saie receiued it warily and with reuerence So doo they nowe euen in those Churches that you moste mislike withal He saithe further When thou receiuest that Holy Meate then our Lorde entreth vnder thy roofe And what greate mater thinke you to winne hereby Euen in the same place Origen saith Intrat etiam nunc Dominus sub rectum credentium duplici Figura vel more Euen nowe the Lorde entreth vnder the roufe of the Faitheful after twoo manners or sortes For when the Holy and Godly Bishoppes enter into your House euen then through them our Lorde entreth Wil ye conclude hereof that the Bishop is Transubstantiate into Christe Or that Christe is Really and Substantially dwellinge in him This is an Allegorie M. Hardinge or a Mystical kinde of Speache wherein as you knowe that Learned Father was mutche delited The Roofe that he meaneth is not Material but Spiritual that is to saie not the Body of Man but the Soule Like as also the Comminge or Entringe of Christe into the same is not Bodily but onely Spiritual So S. Augustine saithe Praedicant Christum cum annuntiando venire faciunt in exhausta fame viscera Filij esurientis They Preache Christe and by Preachinge cause him to comme into the Bowelles of the hungry childe wasted with Famine Likewise againe he saithe of the Centurion Tecto non recipiebat Christum Corde recipiebat quanto humilior tanto capacior tanto plenior He receiued not Christe into his house he receiued him into his Harte The more humble the more roome had he to receiue him and the fuller he was So saithe Chrysostome Qui vocant Dauid cum Cythara intus Christum per ipsum vocant They that cal in Dauid with his Harpe by meane of him cal in Christe Againe he saithe Christus aut suscipitur aut occiditur apud nos Si enim credimus verbis eius suscipimus eum generamus in nobis Christe either is receiued or slaine within vs. For if wee beleeue his VVoorde wee receiue him and begeate him within vs. In sutche sorte S. Hierome writeth vnto Paula Ad talem clemens ingreditur Iesus dicit Quid ploras Non est mortua puella sed dormit Into sutche a one Iesus entreth milde and gracious and saithe Why weepest thou Thy damesel is not Deade but lieth asleepe This manner of speache as I saide before is Spiritual or Mystical and maie not be taken accordinge to the outwarde sounde of the Letter So saithe S. Hierome Secundum Mysticos intellectus quotidiè Iesus ingreditur in Templum Patris Accordinge to the Mystical vnderstandinge Christe entreth dayly into the Temple of his Father In this sense Origen saithe Christe entreth into our House Whiche phrase writinge vpon S. Mathevve he expresseth in plainer manner Tradunt eijciunt ab anima sua Saluatorem Verbum Veritatis quod erat in eis They betraie and throwe foorth our Saueour from out of their Soulet as doo al Apostates and Renegates that denie the knowen Truthe of God and they betraie the VVoorde of Truthe that was within them The Apologie Cap. 3. Diuision 1. 2. It is a worlde to see how welfauouredly and how towardly touching Religion these men agree with the Fathers of whom they vse to vaunte they be their owne good The Olde Councel Eliberine made a Decree that nothinge that is honoured of the people should be painted in the Churches M. Hardinge The woordes of that prouincial Councel be these It is thought good that paintinges be not in the Chruche that what is woorshipped or Adored it be not painted on Walles This expresse prohition of paintinge and that nought be painted in Churche Walles that is woorshipped or Adored maie seeme bothe to presuppose a former vse of suche paintinges and also to allowe the other sorte of images VVhether it doo or no it forceth not greatly The seuenth general Councell assembled at Nice against the Imagebreakers hath not onely allowed the Deuoute vse of Images cōmonly vsed in the Churches of Christen people but also condēned al those that throwe them downe and maineteine y◠contrary opiniō Now we are taught that a prouinciall Councell ought to geue
Constantinople enioieth nowe the prorogatiue of Rome the Elder Nicephorus saithe Romano Constantinopolitano Episcopo ex aequo paria sunt dignitatis praemia honorum iura The title of dignitie and right of honoure geeuen to the Bishop of Rome and the Bishop of Constantinople are one and equal So likewise it was determined by Decree in the Councel of Constantinople Definimus Sedi Constantinopolitanae paria Iura Priuilegia cum Sede Veteris Romae Wee decree that the See of Constantinople shal haue Rightes and Priuileges equal with the See of Olde Rome Therefore as it is saide before Gennadius togeather with the Councel of Constantinople wrote thus vnto the Bishop of Rome Cures Sanctitas tua Vniuersas tuas Custodias tibique Subiectos Episcopos Let your Holinesse see vnto al youre owne Cures and to the Bishoppes that be subiecte vnto you S. Cyprian Cyrillus Athanasius and others writing either of or vnto the Bishop of Rome cal him not their Lorde and Maister vnto whom of duetie they ought Obedience but their Brother and their Felovve Seruaunte Yea the Pope him selfe in some cases hathe rather offered his Obedience vnto other Bishoppes For thus writeth Pope Liberius vnto Athanasius the Bishop of Alexandria Quaeso vt huic confessioni subscribas vt ego securior efficiar tua mandata inhaesitanter obeam I beseche thee to subscribe to this Confession that I maie be out of doubte and maie doo youre Commaundementes vvithout grudginge Yet nowe the Bishop of Rome to mainteine his title by a Write of Right for as mutche as the foure principal Patriarkes of the worlde haue forsaken him appointeth out Foure of his ordinarie Chaplens and geeueth them the names of foure Patriarkes The first for Constantinople the seconde for Alexandria the thirde for Antioche the fourthe for Hierusalem And thus hauing these foure at Commaundemente in his pleasante fauâ—â—e he ruleth and gouerneth the whole worlde In sutche a solemne brauerie the greate Cham of Tartarie at this daie after he hath dined him selfe soundeth out a trumpet and geeueth al the kinges and Emperours of the worlde leaue to goe to dinner and in this imagination and ioilitie he continueth his claime to the possession of al the worlde euen by as good right and Title as doothe the Pope And when so euer the Pope him selfe in his owne personne openly and solemnely saithe his Masse he commaundeth the Gospel and Epistle to bee readde in Greeke Whereupon his owne Maister of Ceremonies saithe thus Hanc consuetudinem hinc ortam puto vt appareat Romanam Ecclesiam in se continere Vtramque Gentem Hereof I thinke this Custome firste proceeded that hereby it maie appeare that the Churche of Rome conteineth in it Bothe Nations Al this notwithstaÌ„ding Antoninus saithe Hoc Graeci non credunt For al this the Greekes beleue it not The obiections of Iustinian and of the Councel of Sardica are answeared in my Former Replie to M. Hardinge The Apologie Cap. 6. Diuision 11. Whiche of the Anciente Holy Fathers euer called you Lorde and God M. Hardinge None that wise is so speaketh absolutely neuerthelesse in some certaine sense S. Clement calleth euery Bishop Terrenum quendam Deum a certaine earthly God as it is written I haue saide ye are Gods c. The B. of Sarisburie So that yee make not the Pope an Absolute God ye thinke ye maie otherwise cal him God safely and without preiudice A proper shifte to mainteine a vaine man in the possession of his Godhed In sutche a pleasant imaginatioÌ„ Antiochus sommetime the king of Syria intituled him selfe by the name of God So the Emperoure Domitian vsed to assigne his Proclamations Dominus Deus vester Domitianus Youre Lorde God Domitian So the Emperoure Caligula called him selfe Deum optimum Maximum Iouem Latialem The Beste and moste mighty God and the greate God Iuppiter of Italie So Sapores the great king of Persia called him selfe Fratrem Solis Lunae The brother of the Sonne and the Moone So the peeuishe Physician Menecrates called him selfe Iuppiter So Nicostratus called him selfe Hercules So Nicagoras made him selfe a paire of whinges and would needes be called the God Mercurius So Manichaeus the Heretique called him selfe the Holy Ghoste So the Romaines in olde times erected vp an Image in the honour of Simon Magus the Sorcerer with this Inscription or Posee Simoni Sancto Deo In the honoure of Simon the Holy God By this youre so handesome Distinction M. Hardinge of God Absolute and God not Absolute I see not but euery of these might wel and safely haue maineteined his title without blame Certainely in this arrogante vanitie scarcely any of al these was euer comparable to the Pope Pope Nicolas saithe Constat Summum Pontificem à Pio Principe Constantino Deum appellatum It is wel knowen that the Pope of the godly Prince Constantine was called God Likewise the Pope was wel content to suffer one of his Parasites to saie vnto him in the late Councel of Laterane Tu es alter Deus in terris Thou arte an other God in Earthe Likewise Cardillus the Spaniard in Defence of the Popes Laâ—e Chapter at Trident oftentimes calleth the Popes late Chapter at Tridente oftentimes calleth the Pope TerrenuÌ„ Deum An Earthely God By the same style and right whereby Holophernes sometime saide Nobuchodonosor est Deus Terrae Nabuchodonosor is the God of the Earth Vpon the Popes owne Clementines yée shal finde the mater thus taken vp qualified with greate indifferencie and modestle and thus specially noted in the Margine Papa nec Deus est nec Homo And to leaue other his like blasphemoâ—â— fond styles in an other like Glose yée shal finde it written thus Credere Dominum Deum Nostrum Papam non potuisse statuere prout statuit Haereticum censeretur To beleeue that Our Lorde God the Pope might not decree as he decreed it were a mater of Heresie Here haue we founde by expresse plaine woordes euen in the Popes owne Authentical and allowed Booke Our Lorde God the Pope These thinges might seeme vncredible had not S. Paule foretolde vs that the Man of Sinne should sit in the Temple of God and shewe him selfe as if he were God S. Gregorie writinge of Antichriste saithe thus Cùm sit damnatus Homo nequaquam Spiritus Deum se esse mentitur Whereas he is a damned man and not a Spirite by lieinge he faineth him selfe to be God Anselmus saithe Simulabit se Religiosum vt sub specie decipiat Pietatis Imò se Deum esse dicet se Adorari faciet atque regna Coelorum promittet Antichriste shal faine him selfe to be Holy that he maie deceiue menne vnder the Coloure of Holinesse Yea and he shal cal him selfe God and shal cause him selfe to be woorshipped and shal promise the Kingdome
nor willed vs to haue recourse to the Bishop of Rome more then to any other seueral Bishop Therefore M. Harding we muste recken this emongest the reste of your Vntruthes It is true that you saie A member diuided from the Body cannot liue But youre Conclusion is Vntrue like the rest For Rome is not the Body but onely a Member of the Body Rome is not the Tree but onely a Boughe Rome is not the Heade but onely a Springe And therefore seeinge it is nowe diuided from that Body seeinge it is broken from that Tree seeing it is cut of from that Heade it is no maruaile thoughe it be sterued thoughe it be wethered thoughe it be leafte drie without either Sprite or life As this daie it appeareth to the eies of al them that wil beholde it The Apologie Cap. 22. Diuision 2. For of very truthe we haue departed from him whom we sawe had blinded the whole worlde this many a hundred yeere From him who too farre presumpteously was woonte to saie he could not erre and what so euer he did no mortal man had power to condemne him neither Kinges nor Emperoures nor the whole Clergie nor yet al the people in the worlde togeather no thoughe he shoulde carrie away with him a thousande Soules into Hel From him who tooke vpon him power to commaunde not onely menne but euen the Angelles of God to goe to returne to leade Soules into Purgatorie to bringe them backe againe when he liste him selfe who Gregorie saithe without al doubte is the very forerenner and standerd bearer of Antichriste and hath vtterly forsaken the Catholique Faith From whom also these ringleaders of ours who now with might and maine resiste the Gospel and the truthe whiche thei knowe to be the truthe haue ere this departed euery one of their owne accorde good wil and would euen now also gladly departe from him againe if the note of inconstancie and shame their owne estimation among the people were not a let vnto them In conclusion wee haue departed from him to whom we were not bounde and who had nothinge to laie for him selfe but onely I knowe not what vertue or power of the place where he dwelleth and a continuance of Succession M. Hardinge As yee confesse youre departinge so woulde God yee vnderstoode youre gylte Those reuerent Fathers and Godly learned menne whose romes ye holde wrongfully whom it liked your interpreter to cal Ringleaders resiste not the Gospel but suffer persecution for the Gospel Your Gospel that is to saie your vile heresies and blaspemies worthely thei detesâ—e Your newe trouth that is to saie your false and wicked lies thei abhorre Neither euer departed they from any parte of the dutie of Catholique menne by their owne accorde and good wil as ye saie But wherein they slepte aside they were compelled by sutche feare as might happen to a right constant man I meane the terrour of death whiche as Aristotle saithe of al terrible thinges is most terrible Nowe bicause yet they finde the terroure of a gilty conscience more terrible then death of their persons thei entende by Gods grace assisting them neuer so to steppe aside againe but rather to suffer what so euer extremities VVhose bloude or the bloude of any of them if God to his honour shal at any time permitt mitte you to drawe whiche so mutche ye thirst sone after looke ye for the retourninge of the Israelites againe that texte beinge then fulfilled Complerae sunt iniquitates Amorrhaeorum VVere not thei wel assured of the trouthe moste certaine it is what so euer ye saie thei would not make so foolishe a bargaine as your selues doo as to buye vaine estimation among the people with the certaine losse of their soules The B. of Sarisburie Certaine of youre frendes whom yee cal Reuerende Fathers suffer imprisonement yee saie and persequution for the Gospel Notwithstandinge it is not so longe sithence the saide Reuerende Fathers were them selues the Burners and Persequutours of the Gospel Sutche complainte sommetime made Arius the wicked Heretique For thus he writeth I Arius that suffer persequution for the Truthe that euer preuaileth Ruffinus notwithstandinge he were a greate fauourer of the Origenian Heretiques yet he saide euen as you saie Nostra Fides persequutionis Haereticorum tempore cùm in Sancta Alexandrina Ecclesia degeremus in carceribus Exilijs quae pro fide inferebantur probata est While wee liued in the Holy Churche of Alexandria in the time of the persequution of Heretiques Our Faithe was proued in prisones and Banishementes whiche were laide vpon vs for the Faithes sake Vnto whom S. Hierome in his pleasante manner answeareth thus Miror qu'd non adiecerit Vinctus Iesu Christi Liberatus sum de ore Leonis Alexandriae ad bestias depugnaui Cursum Consummaui Fidem seruaui Superest mihi corona Iustitiae I maruaile mutche that he saide not further Ruffinus the Prisoner of Iesus Christe I was deliuered out of the Lions mouthe I was throwen amongeste wilde beastes at Alexandria I haue paste my Course I haue keapte the Faithe Nowe there remainethe for mee the Crovvne of Righteousnesse Thus the Woulfe when he is restreined from spoile and rauen maie likewise complaine of Persequution S. Hierome writinge vnto Apronius of the state of the Easte Churches where he then liued saithe thus Hîc quieta sunt omnia Etsi enim venena pectoris non amiserint tamen os impietatis non audent aperire Sed sunt sicut aspides surdae obturantes aures suas Al thinges here are quiete For al be it they haue not leafte the poison of theire bartes yet they dare not open theire wicked mouthes But they are as the deafe Serpentes shuttinge vp theire eares and wil heare nothinge The saide Reuerende Fathers that as nowe sitte so firmely of your side not longe agoe were wel contented bothe to mainetaine and to publisshe the contrarie as wel as you Howe be it al this you saie they did not of good wil but onely of feare and of sutche feare as maie happen vpon a constant man that is to saie of mere Hypocrisie and Dissimulation and by open flatteringe of theire Prince And thus to saue your Fathers from beinge Schismatiques yee are wel contente to make them Hypocrites Thus saie you But youre saide Reuerendes them selues woulde haue tolde you farre otherwise Doctour Gardiner of him selfe saith thus In the discussing and trial of the truthe I did not so easely contente me selfe But I so framed me selfe that as it had benne in askinge the iudgemente of al my senses onlesse I perceiued that I firste of al hearde them vvith mine eares smelled them vvith my nose savve them vvith mine eies and felte them vvith my handes I thought I had not seene yenough Againe he saithe This aduised consideration hathe pulled avvaie al scrupulous doubtes And by the vvoorkinge of Goddes Grace hathe conueighed and brought
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
Trident. Pag. 24 August de Vnitate Eccles ca. 10 Eodem Lib. ca. 7. Extra de Consangui Affin Non debet 1. Cor. 9. Hilar. Contra Arianos Auxentium CouÌ„celles General repealed by Prouincial Basil Epist 72. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil Epist 82. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Marc. 1. 1. Cor. 15. Epist Auxentij apud Hilarium Concil Aphrican Ca. 92. Sozom. li. 1. ca. 23 Concil Carthaginense 2. ca. 2. Socra li. 5. ca 17. Augu. De Ciuita li. 20. Cap. 26. Viues Alber. Pigghius in Hierarchi Historia Triparti Li. 9. ca. 13 The couÌ„cel of Frankforde Isidorus in Praefatione in Concilia In Concilio Aquileien Augusti De Baptismo contra Donatist Lib. 2. Cap. 3. Extra de Electi Electi potest significasti Abb. Hinemarus Remensis Cap. 20. Augu. Steuchus De Donatione Constan li. 1. ca. 6 Eckius de Imaginibus A councel General Auenâ—â—n Fol. 3 7. Regino Ado. Hincmar ca. 20. Citantur in Libro Caroli Magni Nouus Orbis Eol 324. The number of the Bishoppes at TrideÌ„te Concil Basilien Petrus Paluden Patriar Hierosolymitanus Ceremontar li. 1 Section 3. Flacius Illyricus In protestatione aduersus Conci Trident. Alphansus aduersus Haereses Lib. 1. Ca 4. Erasmus In Epistolam Hieronymi ad Eustochium Articul 22. Augustin contrae Cresconi Lib. 3. Cap. 79. Petrus De Palude De Potesta Papae Arti. 4. Hilarius in psal mum 126. * By this reckeninge it appeareth not that God euer orderned Popes or Carâ—â—alles to builde his Churche The buildinge of Goddes Churche 1. Corin. 3. Esai 8. Hilarius in Psalmum 126. Hieronym in Naum. Cap. 3. Ephes 5. ‡ Vntruthe For S. Hierome in the same place saithe Haec in Consummatione Mundi magis complentur c. Hucusque de Mundi ruina * Vntruthe For he speaketh oftentimes of her and saithe plainly that Rome is Babylon In Comment in Nahum Cap. 3. ‡ As though sithence the Birthe of Christe there neuer had beÌ„ne neither Niniue nor Babylon nor Ignorance nor Negligence in the Cleregie ‡ No doubte if there be credite sufficiente in this Commentarie In Nahum Cap. 3. * As though the Popes Clerkes vvere not Heretiques and Teachers of False Doctrine Psalm 151. Psalm 50. Luc. 10. Rome Niuiue Babylon Chrysost in Matthae Homil. 19. Hieronym Ad Pammach De optimo genere Interpretandi Tom. 2. In eadem Epist Hieronym in Michaeam Ca. 3. Hieronym in Sophoniam Ca. 2. Hierony in Matthae Ca. 24. Li. 4. Rome Babylon Gregor in Iob. Ca. 9. Li. 19. Ca. 29. Hieronym In Hieremi Lib. 1. Ca. 4. Hieronym in Naum. Ca. 3. Hieronym In Sopboniam Ca. 1. Hieronym In Catalogo Scriptor Eccle. in Marco August De Genesi contra Manichae Li. 2. Ca. 1. Augustin in Psalm 44. Primasius in Apocalyp Ca. 16. In idem Caput August De Ciuitate Dei Lib. 18. Ca. 22. Viues Ambrosius Ansbertus in Apacalyp Li. 6. The people shal flee to the scriptures Hieronym In Naum. Ca. 3. The true sense of S. Hieroms woordes Chrysostom In Gene. Homi. 36. Hierony In Esai lib. 12. ca 49. Psalm 23. Hieronym In Naum. Cap. 3. Hierony In Esai lib. 9. Cap. 30. Chrysostom In Matt. Homi 49. Gregori In Iob. ca. 29. li. 19. ca â–ª 9. 1. Reg. 11. Iohan. 8. Luke 22. * Vntruthe ioined vvith impudent flatterie extreme folie * Vntruthe ioined vvith impudent flatterie extreme folie * Vntruthe ioined vvith impudent flatterie extreme folie ‡ This place of S. Hierome is ansvveared before Par. 2. ca. 3. Diui. 5. * Peter vvas the Shepeheard and the Apostles the Sheepe A vaine vntruthe vvithout â—auoure Cyprian sâ—the Christus parem dedit Apostolis omnibus potestatem * Peter vvas the Shepeheard and the Apostles the Sheepe A vaine vntruthe vvithout â—auoure Cyprian sâ—the Christus parem dedit Apostolis omnibus potestatem ‡ The Pope succedeth in povver but notin Holinesse * Al this maie be called the SuccessioÌ„ of folie Sallustius in Ciceronem Nicola Cusanus de Authoritate Ecclesi c. Dis 19. Sic omnes in Glossa The Pope cannot Erre Par. 6. ca. 5. Di. 2. Alphonsus De Haeresib li. 1. ca. 4. Erasm in Annotationibus In 1. Corin. 7. Athana In Apologia Secunda Hieronymus ad Euagrium * Vntruthe For the Pope feedeth not ‡ And vvel proued Peters successoure Dis 40. Multi Dis 40. Non est facile Nicepho li. 13. cap. 28. Titus Liuius * VVee flee vvicked Companie as he did ‡ Vntruthe For vvhere did Christe euer sende vs to the B. of Rome * By this Rule the Pope is leaft voide of life for that he is diuided froÌ„ Christe that is the head * M. Hardinges Reuerende Fathers continued tvventie yeeres together in Hypocrifie * M. Hardinges Reuerende Fathers continued tvventie yeeres together in Hypocrifie Persequution Epiphanius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hieronym Aduersus Ruffinum lib. 2. Hiero. eodeÌ„ loco Hieronym Ad Apronium Stephan Gardi De vera ObedieÌ„ He examineth the mater vvith al his senses He is persvvaded by the vvoorkinge of Gods grace He is compelled by the povver of the Truthe Truthe preuaileth Doctor Bonner In praefatione in Veram Obedientiam He examineth the mater to the vttermoste Chrysostom In Oratio contra Iudaeos Ambrosius li. 5. Epist 29. Gregor In primum Regum cap. 4. li 3. ca. 5. Prouer. 21. Iosua 6. Persequution Theodoret. Eccle histor fol. 285. in Graeco 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Genesis 27. Athanasius Ad Solitariam vitaÌ„ agentes Augustin CoÌ„tra EpistolaÌ„ Fundamenti cap. 1. Abdias in Tetro * No doubt For the very cause hereof vvas Auarice and treacherie The Popes Exactions * But remember the Olde Verse Curia Romana non captat OueÌ„ sine lana August De Verbis Domini Secundum Matth. Sermo 19. Archidiacon De Haeresi Ver. Et quia tanta Fo. 15 Matthae 4. Citatur à Felino â–ª de Offic. potest iudicis delega Ex parte 1. Iohan â–ª De Parisijs de potestat Regia Papali Matthias Parisien in Iohanne Legatio Adriant Papae 6. Excusae VVittenbergae An. 1538. Anno. 1215. Anno. 1246. Eodem Anno. Anno. 1247. Anno eodem Eodem anno Matthaeê° VVestmonasteriensis Anno 1301. Anno. 1255. Iohan. Sarisburien Li. 6. Ca. 24. Lib. 5. Cap. 16. Acsi mittaturab Inferis Tesiphone vel Megèra Anno. 1247. Anno. 1257. Quod est horribile cogitatu D. Bonner in praefatione in Libeâ—l Stephani Gardineri de Vera Obedien Anno. 1240. Anno. 1215. VVilihelmus Malmesburien Anno. 1031. Anno. 1094. Ludouicus 9. Matth. 23. 2. Corin. 12. Lib. 6. Cap. 24. Felin De Offic. et Potest Iudicis delegati Ex parte 1. In sexto De Elect Electi potest Fundamenta In Gloss Codrus Vrceus Sermon 1. Cicero ad Attic. Lib. 2. Eudaeus in Pandectis Bernardus Clunâ—acen in Satyra In Sexto De Elect Electi Potestat Fundamenta In Margine In Epist ad Archiâ—pis Moguntinum Matth. 21. Actor 20. 1. qu. 1. Nunquam Diuinatio Matth. 10. 1. Tim. 6. Laurent Surius Carthusian In praefatione in Nauclerum M. Hardinge Reioinder Fol. 203. b. M. Hardinge Reioinder Fol. 115. b. M. Hard. Reioind fol. 163. b. 2. Corinth 9. 1. Corinth 15. M. Hard. Confuta 21â— a Et 259. a. and commonly in other places Socrates Extra Li. 5. M. Hard. Reioind fol. 281. a. Et fol. 88. a. M. Hard. in his Reioinder in the Preface to the Reader In the same Preface ij M. Hardinge Reioinder Fol. 210. a. Reioinder 219. a. M. Hardinge in his Answeare Fol. 29. a. Roioinder fol. 267. b. M. Hard. Confu fol. 162. b. Confu fol. 162. a M. Hard. Confu fol. 163. a. Confut. 251. a. deinceps 2. Corin. 4. M. Hard. Confut. fol. 117. a. Luke 22. M. Hard Confut. fol. 192. b. M. Hard. Confu Fol. 99. a. Confuta 318. b. Confuta 250. b. Confut. fol. 42. a. and so throughout the whole Booke Confut. fol. 5. a. 15. a. 38. a. 49. a. and so through the whole Reioinder 232. b 233. a.