that they be the hearers of the Lavve but the dooers of the Lavve vvhiche are iustified before God M. Hardinge Nay nay Syrs for that thinge ye crake so muche of be not to hastie to thanke your God VVhat peculiare God ye meane we knowe not That phrase your secretarie muche vseth as though ye had an other God beside him that is God of all Compare your selues with whom ye list your owne life and innocencie is so wel knowen as by reprouinge your vices and horrible sinnes no man lightly shal seme a slaunderer In deede if your continuall aduoutrie and Incest were laufull Matrimonie if your filthy yoke fellowes were your true wedded wiues if your robbinge and throwinge downe of Churches were almose and buildinge of places for praier to the encrease of Gods Honour if ignorant rashenesse were godly discretion if your woorde of the Lorde where Gods woorde if your pretensed Gospel were Christes true Gospel if your biblebable and railing were holsome Preachinge if yâ— Sprite of Sathan that is in you the same also beinge a lyinge Sprite in your mouthes coulde be meeke humble obedient and woulde tell Truthe finally if euill were good if darkenesse were light if sower were sweete if the fruites of your so naughty a tree were good we would also soothe you and vpholde your immoderate crakes VVee saie plainely of you at one woorde whiche we will to be a watche woorde for all Christen people to beware of you your Doctrine is Heresie your Life is iniquitie your endeuour tendeth to the subuersion of Soules The B. of Sarisburie It is no greate Crake M. Hardinge to géeue God thankes But what vncourteous dealinge is this of your parte Sir Defender and his Felovves muste comme to you learne to speake Notwithstandinge for ought that maie appeare yee are not yet very wel aduised howe to speake your selfe Nowe bicause wée saie vvee thanke our God our Secretarie hath made him selfe a Seueral God How be it you maie saie Our Lorde and thinke him not Catholique that wil saie otherwise and yet make you not your selues thereby any Seueral Lorde God geue you Grace ye be not seuered from the Lorde But wherefore it shoulde be more lawful for you to saie Our Lorde then for vs to saie Our God I thinke it a highe pointe of cunninge for you to open Thus ye woulde haue vs sommetimes to saie Our Lorde sometimes The Lorde sommetimes neither It were a skilful Cooke that knewe your diete Howe be it The Prophete Dauid saithe Deus noster refugium Vrtius Our God our Refuge and our Strengthe Singe Psalmes vnto Our God Our God is the God of Saluation Our God is in Heauen My God ô My God I wake earely vnto thee Thou arte My God I truste in thee My lotes are in thy handes S. Paule saithe I thanke My God alwaies I geeue thankes vnto My God Thus was it lawful then for the Apostles and Propehtes to speake without rebuke neither was there any M. Hardinge then so vncourteous to saie They made them selues a peculiar God S. Paule saithe Wee are iustified in the name of Iesus Christe our Lorde and in the Sprite of Our God S. Augustine saithe Contra istos Mirabiliarios cautum me fecit Deus Meus dicens In Nouissimis diebus surgent Falsi Prophetae My God hath willed me to beware of these Mungers of Miracles tellinge me that in the laste daies there shal rise vp False Prophetes Againe he saithe Deus Meus vbique praesens est Vbique totus nusquam inclusus My God is euerywhere presente euerywhere whole nowhere inclosed or shut vp Chrysostome saithe Christo meo testificabantur Venti Mare Bothe the Windes and the Sea bare witnesse to my Christe S. Hierome saithe Ego non Patrem non Matrem non Germanum aduersus Christum meum audiam I wil not heare neither Father nor Mother nor Brother against my Christe S. Cyprian saithe Hic est Deus noster id est non omnium sed Credentium Fidelium Deus This is Our God that is to saie not the God of al but the God of the Beleeuers and of the Faitheful Sedulius saithe Deus Naturâ omnium est Voluntate verò paucorum God by Nature is the God of al but by wil he is the God of Fewe But what shal wée neede many Doctours the case beinge so cleare You your selfe M. Hardinge in this selfe same Booke either of pourpose vpon somme better aduise or vnwares haue written the same Consider wel your owne woordes Thus ye saie There is no iniquitie in Our Lorde God Yet I trowe by these woordes ye make not to your selfe a peculiare God S. Paule saithe I liue in the Faithe of the Sonne of God whiche hath loued me and hath geeuen him selfe for my sake Whiche woordes S. Chrysostome writinge vpon the Genesis expoundeth thus Qui dilexit me c. Vt proprium vsurpas commune beneficium Profectò inquit Nam licet pro omni hominum genere Sacrificium oblatum sit tamen propter amorem in eum id quod factum est omnibus proprium mihi facio Ita Prophetis mos est facere dicere Deus Deus Meus quamuis totius Orbis sit Deus Sed peculiare hoc est amori vt ex communibus propria faciat Qui dilexit me Quid dicis An te dilexit solum Omnem inquit hominum Naturam dilexit Sed ego illi Gratias debeo quasi me Solum dilexisset tradidisset semetipsum pro me Solo. S. Paule saithe Christe hath loued me O Paule The benefite that is common to al thou vsest as peculiare to thee selfe Yea verily saithe S. Paule For al be it that Sacrifice were offered for al Mankinde yet for the loue that I beare towardes him the thinge that was donne to al I accoumpte as proper and seueral to mee selfe Alone Thus the manner of the Prophetes is to doo and to saie O God my God notwithstandinge be is the God of al the Worlde But this is the special and alonely office of Loue of thinges common to make thinges peculiare Thou saiste Christe hath Loued mee What saistet thou Hath Christe loued thee Onely and â—oman els No saithe Paule He hath loued al Mankinde But I ovve him thankes as if he had loued mee Alone and had geuen him selfe Onely for me Hencefoorthe M. Hardinge it maie please you to géeue vs leaue to speake as the Prophetes the Apostles the Holy Fathers and Doctours haue spoken before vs. The Apologie Cap. 4. Diuision 1. Bisides al these maters wherewith they charge vs they are woont also to adde this one thinge which thei enlarge with al kinde of spite that is that wee be menne of trouble that we plucke the Sworde and Scepter out of Kinges handes that we arme the people that we ouerthrowe iudgement places destroie the Lawes make hauoke of possessions seeke to
non debet cùm pauci sine illo vitio inueniantur It is commonly saide that a man maie not be deposed or depriued for Simple Fornication For as mutche as fewe Priestes be founde without that faulte Againe whereas the woordes of the Decree are these Nullus audiat Missam Presbyteâ— quem scit Concubinam indubitanter habere Let noman heare the Masse of that â—neste whom he vndoubtedly knoweth to keepe a Concubine The Close vpon the same saithe thus Hic Canon quandoque fuit latae Sententiae Sed hodiè non est This Decree in olde times stoode as a ruled case but now is it not so Ideo licet notoria sit Fornicatio tamen non est propter eam abstinendum ab officijs Presbyterorum And therefore although the Fornication be notoriously knowen yet maie wee not therefore refraine from the Seruice of the Prieste Hereunto very wel agréethe the Glose vpon Othoes Legantines Quid ergo si Sacerdos mueniatur coire cum muliere Respondeo Adhuc dicitur occultuÌ„ nec propter hoc debet cum vitare in publico nisi aliter Conuincatur What if a man find the Prieste in the mâ—uoure with a woman I answeare Al that notwithstandinge the faulte is prâ—â—e Neither maie a man therefore aouid yâ— Priestes Seruice onlesse he be otherwise coâ—â—cted And againe in the same Glose vpon these woordes Qui publicè detinet Concubinas it is noted thus Tu dic Publicè quando multitudini se patere non expauet Secùs ergo si secretè intra domum propriam vel alienam detineat hanc Concubinam Nam tunc poenam huius Constitutionis non incurret Dom us enim rem secretam non auÌ„t publicam denotat By this word Openly vnderstand thou If he be not afraide leste the world espie him Therefore it is otherwise if he keepe the same Concubine secretely whether it be in his owne house or in somme other mannes For then he is not vvithin the daunger of this Lavve For a house betokeneth a thinge to be Secrete and not open By this fauourable and gentle Construction onlesse the Prieste kéepe his woman openly in the Marketplace he is without al daunger of Lavves and Canons and wee maie not refraine to heare his Seruice It is no Sacrilege you saie but the Blessed and Holy Sacrifice Hereto I maie answeare with the woordes of S. Augustine Quae sunt Sacrilegia si illa erant Sacra Aut quae Inquinatio si illa Lauatio What is Sacrilege if this be a Sacrifice Or what is staininge if this be wasshinge Verily your owne Pope Hildebrande hereof writeth thus Imperamus vobis ne eorum Officia Orationes Cuâ—tus audiatis Quia Benedictio â—orum vertitur in Maledictionem Oratio in Peccatum Testante Domino per Propheram Maledicam Benedictionibus vestris Qui vero huic Saluberrimo praecepto obedire noluerint Idololatriae poenaÌ„ incurrent Wee commaunde you that you heare neither theire Offices nor thire Praiers nor theire Seruice For theire Blessinge is turned into Cursinge and theire Praier into Sinne As the Lorde him selfe witnesseth by the Prophete I wil curse your Blessinges saithe the Lorde And who so euer wil not obeie this wholesome Commaundemente he shal fal into the paine of Idolatrie Iudge yee nowe M. Hardinge whether this be Sacrilege as wée saie or as you saie a Blessed and an Holy Sacrifice The Apologie Cap. 3. Diuision 7. The Olde Canons of the Apostles commaunde that Bishop to be remoued from his Office whiche wil bothe supplie the place of a Ciuil Magistrate and also of an Ecclesiastical person These menne for al that bothe doo and wil needes serue bothe places Nay rather the one office whiche they ought chiefely to execute they once touche not and yet no body commaundeth them to be displaced M. Hardinge If we ought to sticke at any one certaine worldely busines whiche maie seme vnsemely for a Bishop or a Priest as too base for his dignitie and too much hinderance to his vocation vndoubtedly mariage is of that sorte VVhom maie we better credite for this case then S. Paule He that is without a wife saith he is careful for the thinges that be of our Lorde howe he maie please God But he that is coupled with a wife is careful about the thinges whiche are of the worlde and is diuided But with our fieashely Ministers this busines is not fleashely and worldly at al but altogeather spiritual bicause theire spirit is wholly occupied therein The B. of Sarisburie Christe thought so litle hinderance to be in Marriage towardes the Preaching of the Gospel that of his twelue Apostles he chose eleuen that were married So S. Ambrose saithe as it is alleged before Apostoli omnes exceptis Iohanne Paulo Vxores habuerunt Al the Apostles had Wines sauinge onely S. Iohn and S. Paule But ye saie VVith our fleashely Ministers â–ª this businesse is not fleashely but altogeather Spiritual bicause theire Sprite is wholy occupied therein It pitieth me M. Hardinge to see you so vainely to be stowe your Spiritual Cogitations Matrimonie is Goddes ordinance God neuer ordeined Man to liue in villanie and filthinesse S. Paule saithe Matrimonie is honourable in al menne as wel in Priestes as in others and the bedde vndefiled But Aduouterers and Fornicatours the Lorde him selfe vvil iudge And againe writinge vnto the Married people of Rome he saithe Vos non estis in Carne sed in Spiritu You are not in the Fleashe but in the Sprite They were Married and liued in the Lavves of Marriage Yet S. Paule saithe They were not in the Fleashe but in the Sprite S. Augustine saithe Sancta sunt etiam Corpora Coniugatorum Fidem sibi Domino seruantium The Bodies of married people keeping faith bothe to them selues did to the Lorde â—â—e Cleane and Holy Origen saith Non solum virgines aut Contineâ—tes offerunt Copora sua Hostiam Sanctam Not onely Virgins or others that liue in Single Life but also Married folkes offer vp theire Bodies a Holy Sacrifice Chrysostome saithe Sanctificationem Paulus vocat Pudicitiam Temperantiam Coniugalem The honeste Chastitie and Temperance that is bitweene Man and VVife S. Paule calleth Holinesse And againe Carent Culpa Nuptiae nec à Virtute quicquam prohibentâ— Marriage is voide of faulte and is no hinderance vnto vertue Hereof wée haue spoken before more at large But touchinge the Chaste life of your Spiritual Cleregie M. Hardinge as sundrie your owne frendes haue recorded and as the whole worlde is wel hable to iudge it is nothinge els but a Spiritual filthinesse The Apologie Cap. 3. Diuision 8. The Olde Councel of Gangra commaundeth that none shoulde make sutche difference bitweene an Vnmarried Prieste and a Married Prieste as to thinke the one more holy then the other for Single Lifes sake These menne put sutche a difference bitweene them that they streight waie thinke
nedes be true If we saie the same blame vs not Neither saie we that onely but also that ye are Heretikes VVhereby the measure of your iniquitie is increaced The same crime ye woulde impure vnto vs if ye wisie howe If ye haue no more to laie to our charge but that we haue foresaken the Grekes ye shal not be offended with the world if it geue vs the title name and estimation of Catholikes as heretofore For remember your selues we haue not forsaken he Grekes but the Greekes in some pointes haue forsaken vs. By the name of vs alwaies I vnderstande the Catholike Churche euen the Holy Romaine Churche whose faithe we professe and with whom we communicate And howe standeth it with your lerninge that we receiued the faithe first from the Grekes For where ye saie we haue forsaken the Primitiue Churche yea Christe himselfe and the Aposâ—les ye haue tolde vs this so often that now we take them to be but wordes of course and a common blaste of your railing sprite The Romaine Churche receiued the faithe from Ierusalem and not from Grece as the reste of the world did according to the Prophecie De SioÌ„ exibit lex c. As for the land of Britaine our natiue country if the faithe were firste brought hither by Ioseph of Arimathaea and his felowes as by old tradition we are told then was the Church here first planted by faithful Iewes and not by Grekes This beinge true we maruel what ye meane to charge vs with forsaking the Grekes specially where ye saie we firste receiued the faith from them â–ª VVhiche is no truer then that we receiued our Englishe language from them The B. of Sarisburie It were no shame for you M. Hardinge to confesse that the Churche of Rome firste receiued her Faithe from the Churches of Graecia Neither are they so vtterly voide of Learninge that haue saide the same Rather I marueile what Learninge can leade you to sate the contrarie S. Augustine saithe Terra Graecorum vnde vbique destinata est Fides The Land of Graecia from whence the Faithe into al places was sente abroade Againe he saithe Radix Orientalium Ecclesiarum vnde Euangelium in Aphricam venit The Roote of the Easte Churches from whence the Gospel came into Aphrica S. Chrysostome saithe vnto the people of Antioche Christianorum nomen â–ª velut ex quodam Fonte hinc incipiens omnem mundum inundauit The name of Christians beginninge firste from this Cittie of Antioche as from a Springe hath flowed ouer the whole worlde The Bishoppes of the Easte wrote thus vnto Iulius the Bishop of Rome Ad Ecclesiam RomanaÌ„ ab Oriente Praedicatores Dogmatis adueneruÌ„t The Preachers of Christian Doctrine came froÌ„ that Easte to the Churche of Rome Likewise S. Basile saith The Gospel of the Kingedome springing vp first in the Church of Graecia was froÌ„ thence published abroade into al the world Eusebius saithe Lucis virtus Sacrae Religionis Lex beneficio Dei quasi è sinu Orientis profecta cunctum simul Orbem Sacro Iubare illustrauit The power of the Light and the Lawe of Holy Religion by Goddes benefite springinge out as it were from the bosome of the Easte hath shined ouer the whole worlde togeather with a blessed beame The Emperoure Iustinian saithe Constantinopolis Religionis Fidei Mater perpetua Constantinople is the Euerlastinge Mother of Faithe and Religion And likewise againe Sacrosancta CoÌ„stantinopolitanae Ciuitatis Ecclesia Mater Pietatis nostrae Christianorum Orthodoxae Religionis omnium The moste Holy Churche of the Cittie of Constantinople the Mother of oure Holinesse and the Mother of al Christians of the Catholique Faithe In like sorte the Churche of Constantinople euen vntil this daie intituleth it selfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Churche of Constantinople the Mother and Maistresse of al that be Catholique To be shorte if ye wil not beleue any of these yet at leaste yee maie beleue your owne Felowes The Bishop of Bitonto in youre late Chapter at Trident vttered these woordes as it maie wel appeare with lusty courage Eia igitur Graecia Mater Nostra cui id torum debet quod habet Latina Ecclesia O therefore oure Mother Graecia vnto whom the Latine Churche or the Churche of Rome is beholden for al that euer she hath These thinges M. Hardinge beinge true wee marueile what shoulde moue you to denie that yee first receiued the Faithe from the Churche of Graecia Touchinge the mater it selfe it is written thus in youre owne Councelles Si Graeci per quandam Scissuram diuiduntur à Latinis ita Latini à Graecis Et ideo videtur quòd Si Graeci debent dici Schismatici propter huiusmodi Diuisionem eadem ratione Latini praetereà Graeci magis seruant Antiquas Consuetudines Apostolorum Discipulorum Christi in Barbis c. If the Grekes by a certaine Diuision be sundred from the Latines euen so be the Latines sundred from the Greekes And therefore it seemeth if the Greekes in respecte of this Diuision ought to be called Schismatiques that then the Latines also ought so to be called in like case Furthermore the Greekes doo more duely keepe the Olde Customes of the Apostles and of Christles Disciples touchinge Beardes c. then doo the Latines The Apologie Cap. 15. Diuision 1. For though those Greekes who this daie professe Religion and the name of Christe haue many thinges corrupted amongest them yet holde thei stil a great number of those thinges whiche they receiued from the Apostles They haue neither Priuate Masses nor mangled Sacramentes nor Purgatories nor Pardones And as for the titles of Highe Bishoppes and those glorious names they esteeme them so as whosoeuer he were that woulde take vpon him the same and woulde be called either Vniuersal Bishop or the Head of the Vniuersal Churche they make no doubte to cal sutche a one both a passinge proude man and a man that woorketh despite againste al the other Bishoppes his Brethren and a plaine Heretique M. Hardinge As ye haue oftentimes belied vs so nowe ye belie the poore Greekes So little are ye able to saie somewhat and therein to saie truthe For they haue Masse commonly without companie to communicate with the Prieste whiche ye cal Priuate Masse so is it al Greece ouer so is it in Asia in Syria in Assyria in Armenia and where so euer the Religion of Christe is professed As amonge the Greekes in Venis I my selfe and diuerse of oure countrie menne haue seene it commonly practized Like wise praie they al for the dead and thinke them to be relieued by the praiers oblations almose and deedes of charitie doone for them by the liuinge VVhiche minde and opinion implieth that faith whiche the Churche holdeth of purgatorie But though saie ye those Greekes haue many thinges corrupted yet holde they stil a greate number of those thinges whiche they
But the people had a Grace geeuen them to discerne Sprites and to iudge whom thei should receiue into the number of the Prophetes and whom as skilful exchangers they shoulde refuse Euen so nowe in the time of the Newe Testamente Many haue taken in hande to VVrite Gospels But the skilful exchangers and triers of Coines haue not allowed them So saithe S. Augustine Manichaei legunt Scripturas Apocryphas nescio à quibus Sutoribus Fabularum sub nomine Apostolorum scriptas The Manichees reade Secrete Hidden Scriptures written I knowe not by what Cobblers of Fables vnder the name of the Apostles So saithe Eusebius of the Gospel countrefeited vnder the name of S. Peter Nos Petrum reliquos Apostolos sicut Christum recipimus Sed Pseudepigrapha reijcimus Veluti gnari eorum sensus sententiae Scientes quòd talia non recipimus tradita ab Apostolis Wee receiue Peter and the reste of the Apostles as wee woulde receiue Christe him selfe But Countrefeite VVritinges vnder theire names wee refuse vttersy as hauinge vnderstandinge of their sense and meaninge knowinge wel that wee haue receiued no sutche thinges deliuered by the Apostles Thus had the Churche of God the Sprite of Wisedome whereby to discerne the True Scriptures from the False Yet male wée not geather hereof that the Authoritie of the Churche is ouer and aboue the Scriptures S. Augustine saith In istis temporalibus Legibus quamuis de illis homines iudicent cùm eas instituunt tamen cùm fuerint institutae firmatae non licebit ludici de illis iudicare sed secundum eas In these temporal or Worldly Iawes although menne be Iudges ouer thē while they be a making yet after the same Lawes be once made and established it is no senger lawful for the Iudge to Iudge of them Onely it is lawful to Iudge by them Likewise againe he saithe Spirituales siue qui praesunt siue qui obtemperant Spiritualiter iudicant non de cognitionibus Spiritualibus quae lucent in Firmamento id est de Scripturis Non enim oportet de tam sublimi Authoritate iudicare c. Homo enim licet Spiritualis factor ramen Legis esse debet non Iudex De illis dicitur Iudicare in quibus potestatem habet corrigendi Menne Spiritual whether thei ruse or be ruled Iudge accordinge to the Sprite But they Iudge not of the Spiritual knowledge that shineth in the Firmamente that is to saie of the Scriptures For it is not lawful for any man to be Iudge ouer so high Authoritie For be the man never so mutche Spiritual yet muste he be a Dooer and not a Iudge of the Lavve There a Man is saide to be a Iudge where he hath Power and Authoritie to correcte The Apologie Cap. 10. Diuision 1. Moreouer wee allowe the Sacramentes of the Churche that is to saie certaine Holy Signes Ceremonies whiche Christe woulde wee shoulde vse that by them he might sette before our eies the Mysteries of our Saluation and might more strongely confirme the Faithe whiche wee haue in his Bloude and might seale his Grace in our hartes And these Sacramentes togeather with Tertullian Origen Ambrose Augustine Hierome Chrysostome Basile Dionysius other Catholique Fathers wee doe calle Figures Signes Markes Badges Printes Copies Fourmes Seales Signettes Similitudes Paternes Representations Remembraunces and Memories And wee make no doubt togeather with the same Doctours to saie that these bee certaine Visible vvoordes Seales of Righteousnes and Tokens of Grace M. Hardinge VVith what face saie ye that ye allowe the Sacramentes of the Churche Haue ye not abandot ned almoste al the Sacramentes of the Churche Retaine ye any mo by name of the Sacramentes then two Baptisme and your Supper of the Lorde Of whiche the one after that Doctrine as it is by you taught and ministred auaileth nothinge but to your further condemnation The sounde and true Doctrine whiche the Catholike Churche holdeth and beleueth touching this point is this There be seuen Sacramentes in which vnder coouer of visible thinges the Power of God worketh mans helth They be these Baptisme Confirmation the Sacrament of the aulter Penaunce extreme Vnction Order VVedlocke And these so we cal Sacramentes as neuertheles we acknowledge the name of Sacrament may be extended to many other thinges That it be knowen what a Sacrament is this woorde Sacrament signifieth sommetime a holy thinge sometime the signe of a holy thinge instituted by God As it is taken for a signe only so is it found generally not only in the Newe Lawe but also in the Olde Lawe But in the Newe Lawe these signes after a Peculiar and Special manner be called Sacramentes whiche do not only signifie a holy thinge but also do sanctifie and make holy those to whō thei be adhibited being such as by institution of Christe conteine grace in them and Power to sanctifie VVhereof a Sacrament is by the best learned diuines defined to be a visible signe of inuisible grace so as it beare the image of it * and be cause of the same For the plaine vnderstāding of this Definition how a Sacrament beareth the forme signe or image of inuisible grace it appeareth euidently in Baptisme where washinge of the body sheweth the clensinge of the sowle Also in the Sacramente of the Aulter where the formes of Breade and VVine out wardly represent the spiritual nourishing of the soule The like appeareth in other Sacramentes Neither is it a New and straung Doctrine to say that the Sacramētes of the Gospel conteine grace in them for the Fathers teache the same not seldom Chrysostome expounding the Mysterie of the Poole called Bethesda in Hebrewe that was in Ierusalem saith that sicke folke were healed at the mouing of the water to the intent men might be brought to vnderstande the vertue of Baptisme For then was it comming to passe saith he that Baptisme shoulde be ful of power and grace S. Ambrose in his booke de Sacramentis speaking of Baptisme saith it is not euery water that healeth but that water healeth whiche hath the Grace of Christe Cyrillus vpon the foresaide Chapter of S. Iohn saith that in Baptisme it is not VVater simply that worketh but when as it hathe receiued the grace of the Holy Ghoste S. Augustine in a Sermon saith the VVater in Baptisme is enriched with a more gifte in maner then was the Virgine Mary For the saith he deserued Chastitie to her selfe this hath geuen to vs sanctifications She deserued that she sinned not this that it might purge sinnes It is saide vniuersally by S. Cyprian of al the Sacramentes that the fatte of Gods anointinge powereth fulnes of grace into the ministerial sanctifications whereby he meaneth the Sacramentes Yet we meane that they conteine grace and power to sanctifie after suche maner of speakinge as we saie of Potions and drinkes prepared for sicke Persons that thei
your Late Chapter of Tridente saith Apparet quòd pro peccatis sub Nouo Testamento post acceptam Salutaris Hostiae in Baptismo efficaciam commissis non habemus pro Peccato Hostiam illam quam Christus obtulit pro Peccato Mundi pro delictis Baptismum Praecedentibus Non enim nisi semel ille Mortuus est Et ideò semel duntaxat hostia illa ad hunc effectum applicatur It appeareth that for the Sinnes committed vnder the Newe Testamente after that wee haue receiued in Baptisme the Power of the Healthful Sacrifice vvee haue nomore that sacrifice for Sinne vvhiche Christe once offered for the Sinne of the VVorlde and for sinnes committed before Baptisme For Christe neuer died but once And therefore that Sacrifice of Christe Crucified is applied vnto vs once onely to this effecte Hereby M. Hardinge ye maie sée that this Doctrine lacketh no defence emongest your Catholiques The summe and meaninge hereof is this That our Sinnes committed after Baptisme are not foregéeuen by the Death of Christe but Onely by the Sacrifice of the Masse Whiche thinge what it séemeth to you I cannot tel But vnto al Godly eares it seemeth an horrible greate blasphemie Here to speake of Praiers specially in so large a sorte it was far impertinente to your pourpose as beinge vtterly no parte of this question The Merites of Christes Deathe whereof wée entreate are conueied vnto vs by God and receiued by vs. God conueieth them to vs onely of his Mercie and wée receiue them Onely by Faithe But the waies whereby either to procure Goddes Mercie or to enkendle our Faithe are many and sundrie Goddes Mercie is procured sommetime by Praier sommetime by other Meanes But to bréede or encrease Faith in vs there are moe waies then can be reckened Somme menne are moued Onely by the Hearinge of Goddes Woorde Somme others by the beholdinge and weighinge of Goddes Miracles Iustinus the Martyr was firste alluered to the Faithe by the crueltie of the Tyrannes and by the Constancie and Patience of Goddes Sainctes S. Cyprian saith Tanta est vis Martyrij vt per illam credere etiam cogatur qui te vult occidere So greate is the Power of Martyrdome that thereby euen he is forced to beleeue that woulde kille thee S. Augustine saithe He was sturred vp to comme to Christe by readinge a Heathen Booke written by Cicero called Hortensius Thus he saithe Ille Liber mutauit affectum meum ad â—eipsum Domine mutauit Preces meas That Heathen Booke changed my minde and turned my praiers ô Lorde vnto thee Emonge other causes the Sacramentes serue specially to directe and to aide our Faithe For they are as S. Augustine calleth them Verba visibilia Visible VVoordes and Scales and Testimonies of the Gospel All this notwithstandinge wee saie It is neither the Woorke of the Prieste nor the Nature of the Sacramente as of it selfe that maketh vs partetakers of Christes Deathe but onely the Faithe of the Receiuer S. Augustine saithe Vnde est ista tanta Virtus Aquae vt Corpus tangat Cor abluat nisi faciente Verbo Non quia dicitur sed quia creditur From whence hathe the Water this greate power that it toucheth the Body and wassheth the Harte sauinge by the VVoorkinge of the VVoorde Not for that it is pronounced but for that it is beleeued So saithe Hesychius Gratia Dei comprehenditur Sola Fide The Grace of God of our parte is receiued by Onely Faithe So saithe Cyrillus Siclus Fidei nostrae Formam habet Si enim Fidem obtuleris taÌ„quam Pretium à Christo velut Ariete immaculato in hostiam dato accipies Remissionem Peccatorum The Sicle hath the Fourme of our Faithe For if thou offer vp thy Faithe as the Price thou shalt receiue Remission of thy Sinnes from Christe that vnspotted Ramme that was geeuen for a Sacrifice Where ye saie ye offer vp Christe the Sonne of Godde Really and Substantially vnto God the Father If ye speake in your dreame it is a very pleasante phantasie but if ye be awake and knowe what ye saie then is it a greate blasphemie as in my Former Replie it maie appeare more at large The Apologie Cap. 16. Diuision 1. And as for theire bragges they are woonte to make of theire Purgatorie though we know it is not a thing so very late risen emoÌ„gest them yet is it no better then a blockishe and an olde Wiues deuise M. Hardinge Purgatorie semeth not to vs a thinge that wee shoulde mutche bragge of no more then yeâ— wil bragge of Hel. VVe tremble at the remembrance of it rather then bragge of it VVel howe so euer it be wil ye nil ye we see ye be driuen to confesse the same to be no newe thinge In deede if you cal them Papistes among whom the Doctrine of praieing for the deade whereof necessarely foloweth the Doctrine of Purgatorie is deliuered taught and holden then are the Apostles who deliuered it by Tradition as Chrysostome and Damascene reporte Papistes Firste forasmutche as nothing that is defiled commeth into the Kingdome of Heauen and some departe out of this Life though in the Faithe of Christe and Children of the Euerlastinge Kingdome yet not throughly and perfitly cleane it remaineth that sutche after this Life before they come to the place of Euerlastinge ioye haue theire Purgation Furthermore the Apostle saithe Seeinge then we haue these promises derely beloued let vs cleanse our selues from al filthines of the Fleashe and Spirite makinge perfite our satisfaction in the feare of God VVho seeth not hereof to folowe that to many whiche be iustified somewhat of satisfaction and Holynes lacketh VVhiche if they be taken from hence before they atteine to the measure of Holynes requisite be they not then after this Life in state to be purged and cleansed The B. of Sarisburie Here are wée comme to the Paper VValles and Painted Fieres of Purgatorie For so it liked M. Harding not longe sithence pleasantly to sport at it in the Pulpites as a bugge méete onely to fraie Children Yet now vpon better aduise and déeper studie he tremblethe God wote and quaketh for feare to remember the tormentes that somme body hath sithence tolde him to be there Howe be it Let him not so mutche dismaie him selfe The Pope as he either firste made it or receiued it by hande from the Heathens and firste allowed it euen so hathe he the whole Iurisdiction and Power ouer it and commaundeth in and out at his pleasure Whether ye make bragges hereof or no I leaue it in question Certainely for this and other like causes One of your felowes saithe Papa potest quicquid Deus ipse potest The Pope can doo vvhat so euer God him selfe can doo An other saith Animae existentes in Purgatorio sunt de Iurisdictione Papae Papa si vellet posset totum
they more holinesse in the thinges by you scoffed at them Elias did in his Mantell and letherne girdle wherewith he girded his loines then Iohn Baptist did in Eatinge of Locustes and wilde Honie in wearinge a garmente of Camelles heare and in girdinge him selfe aboute the loines with a skinne But I praie you Sirs who be ye if we woulde folowe your lightnes haue we not like matter of diuersitie in outwarde thinges to twite you withall but that your diuersitie is with breache of due order and Lawe and that of religious men is accordinge to order and rule If ye thinke diuersitie in thinges of their owne Nature indifferent as meates apparell shauinge c. woorthy to be reprehended and deduce from thence an argumente of mutuall dissension amonge your ministringe Cleregie is not likewise diuersitie founde Do not some amonge you weare square Cappes some rounde Cappes some butten Cappes some onely Hattes Doo not some weare side gownes hauinge large sleeues with Tippettes whiche is not wel liked of your secte some of more perfection Turkey gownes Gaberdeines Frockes or night gownes of the moste laye fashion for auoidinge of Superstition The thinge is indifferent and maye be yelded vnto saithe the one secte They be the Popes ragges and maie not be worne saith thother Secte And therefore they will rather be iustly put from that whiche iustely they cannot keepe then yelde one iote Neither her Maiesties commaundement nor their Metropolitans decree care they for They had rather seeme to the people whome they vse for their Clawebackes and to whose iudgement they stande or fall stoute Champions of their owne Gospell then meeke folowers of Christes Gospell Suche mighty Samsons suche constant Laurences your ioyly Gospell breedeth Some saie the Body of Christe in the Communion is torne and crusshed with Teethe some denie it Yea forsothe and bothe meane right well The hundred and thirtene Bishoppes assembled in Councell at Rome vnder Pope Nicolaus the seconde prescribed suche forme of Recantation to Berengarius the firste Auctor of the Sacramentarie Heresie openly there to pronounce acknowledge and with subscription to ratifie as he should confesse the very true Body of Christe not onely the Sacramente thereof sensibly and in veritie to be handled with the handes of the Priestes to be broken and crusshed with Teethe of the Faithefull By whiche woordes these Fathers minde was to expresse a veritie of Reall Presence a true Eatinge of Christes Body in deede and to exclude the onely spirituall eatinge so as the olde Fathers did Eate Christe in their Manna Neither is thus Doctrine dissonant from the Fathers specially froÌ„ Chrysostome who hath the like woordes Homilia 45. in Iohan. How so euer our Sauiour Christe consecrated with a certaine diuine power or with his Almightie Blessinge or with vtterance of woordes or with repetinge the same woordes what so euer the Pronoune Hoc pointeth or signifieth in the woordes of Consecration what so euer your Dogges and Mise haue Eaten or your selues haue troden vnder your wicked feete whether the Accidentes doo nourrishe or Substance retourne what narrow pointes so euer the schoolemen after tossinge of argumentes too and fro as their manner is haue agreed or disagreed vpon the matter is subtile and curious neither determined by definitiue sentence of the Churche in any Councell And therefore sith is conteineth no Article of our Faithe let vs not be offended with the whettinge and sharpeninge of their subtile wittes in matters neither to the Truthe of Gods woorde preiudiciall nor to the vnderstandinge and iudgement of any man hurtefull The B. of Sarisburie Touchinge your Nominalles Realles M. Hardinge if ye had benne so cunninge skilful as ye make your selfe ye would not haue sente vs backe to learne your Firste and Seconde Intentions emongest Children But that ye maie vnderstande your owne erroure and certainely see that these twoo Houses your Nominalles and your Realles haue heretofore keapt a sturre not onely in Logique but also in your Scholastical maters of Diuinitie without further searchinge of yâ— bottome thereof I praie you onely to consider these fewe Authorities Veselus sometime for his greate fame in Learninge named Lux Mundi writeth thus In Nominalibus si quid Fidei contrarium putarem hodiè remearem vel ad Formales vel ad Realles If I thought there were any thinge in the Nominalles contrarie to the Faith I would presently leaue them and goe either to the Formalles or to the Realles An other saithe Ex Sententiarijs alij Terminales aut Nominales esse volunt alij Reales Of the Doctours of the Scholastical Diuinitie somme wil be called Terminales or Nominales and somme Reales An other saithe Citiùs è Labyrinthis temet explices quà m ex inuolucris Realium Nominalium c. in quibus omnibus tantum est cruditionis vt putem Apostolis ipsis opus fore alio Spiritu si cogerentur istis de rebus cum hoc Nouo Theologorum genere conserere manus Ye maie sooner winde your selfe out of a Maze then out of the shiftes and Corners of these Realles and Nominalles c. in whom there is sutche abundance of Learninge yâ— I thinke the Apostles them selues should haue neede of an other Sprite if at any time they should be driuen to encounter with this Nevve kinde of Diuines Here M. Harding your Nominalles and Realles are called a Nevve kinde not of Logicians but of Diuines And if ye consider wel Vdalrichus Zasius ye shal finde that your saide Nominalles Realles haue intruded them selues not onely into Diuinitie but also into the Ciuile Lavve Therefore it was somewhat out of season to tel vs this tale of your Seconde and Firste Intentions Concerninge apparel ye saie ye sette not greate Holinesse neither in shooes nor in Sandales c. Whereby ye would séeme to geeue vs to vnderstande that ye sette somme Holinesse in these thinges although not Greate Neither doothe it appeare that the Phariseis euer made any greate accoumpte of Holinesse of their garmentes Yet notwithstandinge vnder the coloure and shadowe thereof they deceiued the people And therefore Christe saithe vnto them Woe be vnto you ye Scribes and Phariseis And vnto the people he saithe Beware of them that loue to goe in longe Roobes Of sutche menne Seneca saithe Personam habere malunt quà m faciem They wil rather weare a Visarde then a Natural face An other saithe Dolosi Hominis dolosae vestes Crafty man Crafty Cote But if noman euer reckened any Holinesse to be in your apparel wherefore then was this Decrée so longe agoe written in the Councel of Gangra Si quis Virorum putauerit Sancto proposito id est continentiae conuenire vt pallio vâ—atur tanquam ex eo Iustitiam habiturus c. Anathema sit If any man thinke it agreeable to his holy purpose of Continente life to weare a Cloke as
swaie of Authoritie doo wreaste the Scriptures which thing as camotensis saith is an vsual custome with the Popes Howe if he haue renounced the Faithe of christe becoÌ„me an Apostata as Lyranus saithe many Popes haue benne And yet for al this shal the Holy Ghoste with turninge of a hande knocke at his breaste and euen whether he wil or no yea and wholy againste his wil kindle him a light so as he maie not erre Shal he streight waie be the Headespring of al Right and shal al the treasures of Wisdome Vnderstanding be found in him as it were laide vp in stoare Or if these thinges be not in him can he geeue a right and apte iudgemente of so weighty maters Or if he be not hable to iudge woulde he haue that those maters shoulde be brought before him alone M. Hardinge To your howe ifs and what ifs I coulde sone make an answeare by the contrary And Sir how if the Pope haue sene al these thinges the Scriptures Fathers and Councels VVhat haue you then to saie Is not your tale then at an ende VVere your matter good and your selfe wise you woulde nor so commonly vse that weake kirde of reasoning But to a number of your how ifs and what ifs for the readers sake to put awaie al seruple I geue you this answeare Gods wisedome as the Scripture saithe disposeth al thinges sweetly and in one instant forseeth the ende and meanes that be necessary to the end If he promise any man life euerlasting withal he geueth him grace also to do good dedes whereby to obteine the same VVhom he hath glorified saith S. Paule theÌ„ he hath iustified and called So whereas he hath by force of his praier made to the Father promised to Peter and for the safetie of the Churche to euery Peters Successour that his faithe shal not faile and therfore hath willed him to confirme his brethren that is to remoue al doubtes and errours from them we are assured he wil geue him sutche witte diligence learninge and vnderstandinge as this firmnes and infallibilitie of faithe and confirminge of brethren requireth Shal we stande in doubte whether that happeneth in thinges supernatural whiche we see to be in thinges natural that who geueth the ende he geueth also thinges that perteine to the atteininge of the ende If God woulde promise vs abundance of corne for the nexte yeere to come what were more folish then to doubte and saie like to this Defender howe if and what if men wil not til the grounde nor so we any seede Doubtles if they so we they shal reepe if they sowe not neither shal they reepe But what VVe maie gather of the promise of God that we shal haue not onely faier and ceasonable wether wherby the fruites of the earth maie proue plentiful but also that the husbandmen shal emploie theire endeuour paines and labour For the abundance of corne so promised shal not be geuen but to sutch as til so we and truail Euen so wheras Christe hath promised to the Successours of Peter firmnes of Faithe to the Apostles and theire Successours the spirite of Truthe and likewise to Councels gathered in his name we muste perswade our selues that nothinge shal wante necessary for the controuersies touchinge faithe to be decided That you saie of Liberius the Pope is starke fâ—lse He neuer fauoured the Arians The moste ye can finde againste him is that he was compelled by the greate persecution of Constantius the Emperoure to subscribe to the Arians Neither is that by the Aunciente writers of the Ecclesiastical stories constantly affirmed but of the chiefe of them not spoken of where moste occasion was to signifie it if it had so ben of some denied of some mentioned not as true but as a false rumoure bruted abroade of him By whiche rumour it semeth S. Hierome was deceiued remaininge in the Easte farre from the places where the Truth might more certainely be knowen But were it true that he subscribed as Peter denied Christ yet beinge done for lacke of Charitie and not by erroure in faith wel might that facte be slaunderous to the Churche but it was not a decre made in fauour of the Arians neither to confirme that heresie That you reporte of Pope Iohn the 22. is likewise moste false The worste that Marsilius of Padua and VVilliam Ockam Heretikes wrote of him to flatter the Emperour Lidouicus of Bauaria is that he had taught openly whiche also is referred to the time before he was Pope that the soules of the iuste see not God vntil the daie of iudgemente That he had a wicked and a detestable opinion of the immortalitie of the soule there was no sutche his opinion but it is your false slaunder by whiche your wicked and detestable malice imagined to deface the Churche and specially the Auctoritie of the holy See Apostolike No storie of any estimation mentioneth that he was of that firste opinion after he came to be Pope much lesse that he gaue any definitiue sentence of such matter But contrariwise when as he prepared him selfe to goe to the definition of that question concerninge the seeinge of God whiche iuste soules haue before the daie of iudgement as Benedictus theleuenth in sua extrauagante saieth he was preuented by death so as he might not do it You belte Zosimus be corrupted not the Councel of Nice But signified to the Bishops of Aphrike assembled in Councel at Carthage the Truthe concerninge the Canons of the Nicene Councel The same maie be proued by Iulius the first by the Epistle of Athinasius and other Bishops of Egypt Thebats and Libya written to Marcus the Pope of the Original of the 72. Canons of the Nicene Councel that remained in safe custodie in the Churche of Rome subscribed with the handes of the Fathers that at the same Councel were present And what credite was to be geuen to the contrary informatioÌ„ of only twenty Canons that was retourned from the Bishops of Constantinople and Alexandria when Hereikes before had burned the Bookes where the whole number was conteined and lefte but those twenty that al Bookes nowe commonly haue If we shoulde alleage Camotensis and Lyre you woulde cal them the blacke garde and set litle by them First she we vs where they haue that you alleage out of them M Iuel alleageth that of Canotensis in an other place But where it is he kepeth it to him selfe and of him selfe it is likely it proceded For his dealinge is sutche as any false practise in respecte of him maie seme credible Albeit what worshipful Doctour ye meane by Camotensis I knowe not Peraduenture ye meane Carnotensis otherwise called Iuo I haue cause to gesse that so it should be And yet foure Bookes of sundry Printes bothe Englishe and Latine so haue If there be any sutche as I suppose there is not he is
Embassadoure that he is the Angel of the Lorde of Hostes from whose mouthe thou arte commounded to require the Lawe This thinge onely Christe would haue thee to consider Be it Iudas for as mutche as he is an Apostle let it not moue thee though he be a Theefe But Caiphas saide It is good that one man die for the people leste al the people perishe Ergo saie you Caiphas had the Sprite of God Alas M. Hardinge although you litle passe for your Diuinitie yet why haue you nomore regarde vnto your Logique Euery childe knoweth that this is a Paralogismus or a deceiteful kinde of reasoninge called Fallacia Accidentis And that yee maie the better espie your ouersight Like as yée saie Caiphas prophesied blindely him selfe not vnderstandinge what he saide Ergo he had the Holy Ghoste Euen so maie yée saie Balaams Asse reproued his maister and spake the Truthe as Caiphas did Ergo Balaams Asse had the Holy Ghoste S. Paule saithe No man can saie The Lorde Iesus but in the Sprite of God Hereof by your Logique yée maie reason thus The Diuel saide vnto Christe I knowe that thou arte Christe the Sonne of the Liuinge God Ergo the Diuel had the Sprite of God It pitieth me M. Hardinge to sée your folies Although Caiphas vnwares and against his wil by the enforcemente power of God at one onely time spake woordes of Truthe as did also Balaams Asse and the Diuel yet it foloweth not that wée should therefore at al times renne to Caiphas to séeke the Truthe S Augustine saithe Quando Deus voluit etiam mutum iumentum rationabiliter loquutum est Nec ideo ' admoniti sunt homines in deliberationibus suis etiam Asinina expectare Consilia VVhen it pleased God Balaams Asse beinge a doum be beaste was hable to speake as a man Yet are not menne therefore commaunded in al their Consultations and doubteful cases to seeke Counsel of an Asse As for the Lies Shames and Sclaunders yée would so liberally laie vpon vs it maie please you to take them fréely home againe If yée be ful freight and haue stoare sufficiente of your owne yet maie you diuide them emonge your poore Louanian Brethren It shal be a woorke of Supererogation For yewisse thei haue of their owne yenough already To conclude your whole drifte herein is to force your Reader to haue a good opinion of Annas Caiphas that condemned Christe to die the deathe for that as Hosius saithe they had the Sprite of Prophesie the Holy Ghoste and the Sprite of Truthe and therefore coulde not erre in their Iudgemente The Apologie Cap. 7. Diuision 1. But wil these menne I saie refourme vs the Churche beinge themselues bothe the Personnes guilty the Iudges to Wil they abate their owne Ambition and their Pride Wil they ouerthrowe their owne causes geeue sentence againste theÌ„ selues that they must leaue of to be vnlearned Bishoppes Slowbellies Heapers togeather of Benefices takers vpon them as Princes and Menne of warre Wil the Abbates the Popes deere darlinges iudge that Monke for a Theefe whiche laboureth not for his liuinge and that it is againste al lawe to suffer sutche a one to liue and to be founde either in Cittie or in Countrie al of other mennes charges Or els that a Monke ought to lie on the grounde to liue hardely with Hearbes and Peason to studie earnestly to Argue to Praie to Woorke with hande and fully to bende him selfe to come to the Ministerie of the Churche In faithe as soone wil yâ— Phariseis Scribes repaire againe the Temple of God and restore it vnto vs a House of Praier in steede of a Denne of Theeues M. Hardinge Ye leape with a lighte skippe from one thinge to an other neither dwell ye longe in any one pointe but in lieinge But ye saie they be bothe the persons giltie and the Iudges also Iudges doubtelesse they be For their vocation is lawfull ye cannot disproue it Guilty also they be we denie not but whereof Of fraile liuinge not of false teachinge for commonly they teache nothinge And where In the courte of conscience not in the courte of man Or if any of them be bothe before this councell and in this councell godly orders haue benne decreed for holesome reformation As for Monckes ye maie not looke nowe that either they gette their liuing onely by their hands labour or that they be bounde to the harde discipline which Monkes liued in for twelue hundred yeres paste Now be other daies other manners Suche great austeritie is to be wondred at and to be wisshed for But whether the Religious menne of our time be to be compelled thereto I leaue it to wise consideration If it maie be lawfull to direct vs in suche spirituall cases by an olde example of externe prudencie me thinketh the discretion of Iacobs answeare to his Brother Esau is woorth to be thought on VVhen â—sau courteously offered his brother Iacob recourninge from Mesopotamia with all his traine of householde and cattell to goe with him and keepe him companie the reste of the iourney that remained from the place of their firste meetinge Iacob full mildely saide Syr you know if it like your Lordship that I haue here with me tender babes ewes with lambe * and Kine with calfe If I ouerlabour them with faste goeinge my flockes will die all in a daie Maye it please your Lordship to goe before me your seruaunt I will folowe after the flocke fayer and softe so as I shal see my litle ones able to beare it Like wise if there be not a discrete moderation vsed but al Monckes be rigorously driuen to the ausieritie of life they liued in of olde time in this so greate loosenesse of maners specially the discipline of all religions beinge so farre slaked in comparison of the auncient seueritte it is to be feared wee shall rather see Cloisters foresaken whiche God graunte then a Godly reformation procured whiche wil neuer be In the ende of this Paragraphe ye shewe your selfe to despaire of our amendement God geue you grace so to doo for your partes as we maye haue good cause to hope better of you But whether we amende our faultes or other wise what pertaineth that to the â—â—stification of your newe Gospell and to the disproufe of the Catholike Faithe by vs defended You kâ—â—w it is no good argumente à moribus ad doctrinam VVho would not hisse you and trampe you out of schooles if ye made this fonde reason The Papisâ—es liues be fauliy Ergo their teachinge is false To this head all the reasons of your Apologie in effect maye be reduced and they holde Per locum topicum noui Euangelij à malis moribus Dothe not Christe him selfe confute all suche your feble reasons where he sateth The Scribes and Phariseis sitte in the chayre of Moses what so euer they saie to you doo ye but after their woorkes doo ye
wée maie saie of the Pope as Diphilus sommetime saide of Pompeius Nostra miseria Magnus es Baptista Mantuanus speakinge of the state of Rome saith thus Venalia nobis Templa Secerdotes Altaria Sacra Coronae Ignis Thura Preces Coelum est venale Deusâ—ue Bmongeste vs in Rome Churches Priestes Altars Masses Crovvnes Fire Incense Praiers and Heauen are set to sale Yee God him selfe emongeste vs maie be had for monie Budaeus saithe Sanctiones Pontificiae non moribus regendis vsui sunt sed propemodum dixerim Argentariae faciendae Authoritatem videntur accommodare The Popes Canons serue not nowe to guide mennes liues but if I maie so saie they serue rather to make a banke and to geate monie Bernarde of Clunice saithe thus Roma dat omnibus omnia dantibus Omnia Romae Cum Pretio Rome geueth al thinges to them that geue al thinges Al thinges at Rome wil passe for monie Euen in the Popes own Decretales yée shal finde it noted thus Roma est Caput Auaritiae Ideò omnia ibi venduntur Rome is the Heade of al Couetous treacherie And therefore al thinges there are set to sale Yea Thomas Becket him self whom a litle before yée called a Saincte when for his wilful disobedience and Treason committed againste his Prince he had for aide and succoure fledde to Rome and sawe that nothinge would be wrought there without monie thus he wrote he wrote thereof to the Bishop of Menze Mater Roma facta est Meretrix prostituta est pro mercede Rome our Mother is becomme an Harlot and for monie and meede laiethe her selfe to sale To be shorte yée knowe that our Fathers longe sithence were woonte to saie Curia Romana non captat Ouem sine lana The Courte of Rome wil not take the Sheepe without the fliese Therefore M. Hardinge your Poete concluded in good order and went not so farre bisides his Rules For monie is bothe the First and the Middle and the laste Acte of al your Fable Christe sommetime thruste sutche Buiers Sellers Brokers Scorsers out of the Temple But contrariwise yée haue receiued in Buiers and Sellers thruste out Christe and so haue turned the House of God into a Caue of Theeues S. Paule saith thus vnto the people of Ephesus Argentum Aurum nullius concupiui I haue desired nomans Gould or Syluer Vpon whiche woordes in the Glose it is noted thus Per hoc Lupi cognoscuntur qui talia concupiscunt Hereby they that desire sutche thinges are knowen for woulues S. Hierome saithe Quia Prophetae pecuniam accipiebant Prophetiae corum facta est Diuinatio For that the Prophetes felle to taking of monie therefore their Propheste was becomme a Soothe saieinge that is to same it was of the Diuel and not of God Thus M. Hardinge to conclude what so euer faulte yee can finde with the Defenders Poetrie Verily by the iudgement of your nearest frendes Monie was the beste paare of al your Fable The Recapitulation of the Apologie THus thou seest good Christian Reader It is no newe thinge though at this daie the Religion of Christe be enterteined with despites and checkes being but lately restoared and as it were comminge vp againe anewe for so mutche as the like hath chaunced bothe to Christe him selfe and to his Apostles yet neuerthelesse for feare thou maiste suffer thee self to be leadde amisse and to be seduced with those exclamations of our Aduersaries wee haue declared at large vnto thee the very whole manner of our Religion what our Faith is of God the Father of his onely Sonne Iesus Christe of the Holy Ghoste of the Churche of the Sacramentes of the Ministerie of the Scriptures of Ceremonies and of euery parte of Christian Beliefe Wee haue saide that wee abandon and deteste as plagues and poisons al those olde Heresies whiche either the sacred Scriptures or the Anciente Councelles haue vtterly condemned that wee cal home againe asmutche as in vs liethe the right Discipline of the Churche whiche our Aduersaries haue quite brought into a poore and weake case That we pounishe al licenceousnesse of life and vnrulinesse of manners by the olde and longe continued Lawes and with as mutche sharpenesse as is conueniente and liethe in our power That we mainteine stil the state of Kingedomes in the same condition and state of honoure wherein we found them without any diminishinge or alteration reseruinge vnto our Princes their Maiestie and worldly preeminence safe and without empairinge to our possible power That we haue so gotten our selues awaie from that Churche whiche they had made a denne of Theeues and wherein nothinge was in good frame or once like to the Churche of God and which by their owne confessions had erred many waies euen as Lot in times past gate him out of Sodome or Abraham out of Chaidee not vpon a desire of contention but by the warninge of God him selfe And that we haue searched out of the Holy Bible which we are sure cannot deceiue one sure fourme of Religion haue returned againe vnto the Primitiue Churche of the Anciente Fathers and Apostles that is to saie to the grounde and beginninge of thinges vnto the very â—undations and headspringes of Christes Churche And in very truthe we haue not tarried in this mater for the Authoritie or consente of the Tridentine Councel wherein we sawe nothinge donne vprightly nor by good order where also euery body was sworne to the maintenaunce of one man where Princes Embassadours were contemned where not one of our Diuines coulde be hearde and where partes takinge and Ambition was openly and earnestly procured and wrought but as the Holy Fathers in former time and as our Predecessours haue commonly donne wee haue restored our Churches by a Prouincial Conuocation and haue cleane shaken of as our duetie was the yoke and tyrannie of the Bishop of Rome to whom wee were not bounde who also had no manner of thing lyke neither to Christe nor to Peter nor to an Apostle nor yet like to any Bishop at al. Finally we saie that we agree amoÌ„gest our selues touchinge the whole Iudgement and chiefe substance of Christian Religion and with one mouthe and with one spirite doo woorship God and the Father of our Lorde Iesus Christe Wherefore O Christian and Godly Reader for so mutche as thou seeste the Reasons and Causes bothe why wee haue restoâ—red Religion and why we haue foresaken these menne thou oughtest not to marueile though we haue chosen to obeie our Maister Christe rather then menne S. Paule hath geuen vs warning that wee should not suffer our selues to be carried awaie with sutche sundrie learninges and to flee theire companies specially sutche as woulde sowe debate and varience cleane contrarie to the Doctrine whiche they had receiued of Christe and the Apostles Longe sithence haue these mennes craftes and treacheries decaied and vanished and fledde awaie at the sight and light of the