vs either what or whereof For ther is an holy adminstratioÌ„ of al the seueÌ„ sacrameÌ„ts aÌ„d in other things also which the church obserueth as halowiÌ„g of churches of paschal taper of palma of asshes aÌ„d in buâ—iyng of the dead But the decre is referred to the holy oblation or sacrifice the truth of which as ye wil not beleue so the very sâ—uÌ„d of the word ye caÌ„ not wel abide SecoÌ„dly th' emperor speketh not of som fruit as you say as though no ê“fit câ—me of th' oblation if the priest spake not aloud but of more deuotioÌ„ to be stirred therby GeuiÌ„g vs to vnderstaÌ„d that al is not lost though nothiÌ„g be hard but somwhat is won wheÌ„ the sense is more stirred Thirdly your surmise that we therfore speke with a holow voice lest the peple shuld vnderstaÌ„d vs is vnsensible For neither the clergy shuld lese any thiÌ„g if the people were learned Nor the people should vnderstaÌ„d much spake thei latin neuer so loud And heretiks wold vtter the secrets of our seruice were we neuer so warie And no charitable man will suspecte it of the whole Church that they enuie the peoples commoditie Then as for mumbling vp the Seruice the Catholikes doe in theyr most chiefest Churches sing and saie more distinctly and treatably then anie protestantes doe And I feare if Seruice were so songe in England as the Dominicans Augustines Franciscanes and Carthusians doe vse many of the moste feruente in sprite would complaine vppon the leisure and treatablenes that were taken in it Fourthely the Latine is no strange or barbarouse tongue as being the most coÌ„mon in this west parte of the world and one of the three principall and lerned tongues Pope Iulius doth euidently forbyd Apolog. that a Priest in ministring the Communion should dippe the bread in the cup. These men contrary to Pope Iulius decree diuide the bread and dyppe it in the wine He doth it so euidently Confut. 243. that it is not at all to be seen in his decree Shewe it that he forbiddeth the Priest to dippe the bread in the Cuppe as we vse in our mysteries and ye shal be honest meÌ„ But he speaketh De coÌ„sec distin 2. cuÌ„omne not of the maner of the Priestes vsing or receiuing the Sacrament but only of ministring of the hoste dipped in the blud vnto the peple which neither at this daie is allowed You must serue vs no more with suche soppes dipped in lies Pope Clement saieth Apolog. it is not lawfull for a Bishop to deale with both swords For if thou wilt haue both saith he thou shalt deceaue both thy selfe and those that obey thee Now a daies the Pope chalengeth both swordes and vseth them both Wherefore it ought to seeme lesse maruail if that haue folowed which ClemeÌ„t saieth that is that he hath deceaued both his owne selfe and those which haue geuen eare vnto him It is not laufull for you so desperatly to make lies Con. 245 For how is not this desperatly done to say that of any man which 〈◊〉 not be proued by him The Pope sayeth Si mundialibus curis fueris occupatus if thou be occupied in worldly cares And the Apologie maketh him to say 〈◊〉 vtrumque habere vis if thou wilt haue both swordes If Cura signify a sword and mundialis signifie two Or if Occupari curis be to occupi two swords then hath the Apologie geuen a greate blowe to the Papistes But whereas no such construction can be made it hath fought in this place not only without 〈◊〉 sworde but also without a scabberd because there is no such word in Pope ClemeÌ„t in which they maie put anie of the two swordes that they drawe out of his testimonie Nazianzen pronouÌ„ced openly yâ— he neuer had seen any good end of any couÌ„cel Apolog. He spake of the prouincial Councels And he spake also of his owne time Confut. 278. iâ— which heretikes did commonly deceaue priÌ„ces aÌ„d by force set vp their new deuices But he was not so vnwise as to mislike with Generall Councels or to geaue an example to the posteritie of extreme and vnreasonable disobedience In old time when the Church of God if we wil compare it with their Church was very wel gouerned Apolog. both elders DeacoÌ„s as saieth CypriaÌ„ certaine also of the common people were called vnto Councelles and made acquainted with ecclesiasticall matters What were these certain of the people whoÌ„ ye would proue by S. CypriaÌ„ to haue ben called to CouÌ„cels By this word certaine you signifie that there was an order takeÌ„ who should come who should not come And you make your Reader to coÌ„ceiue that out of the coÌ„mon people som were chosen which should be present at CouÌ„cels as though that had bene materiall in the Primitiue Church But S. CypriaÌ„ saith no such thing that any at al of the people Cypr. in Sententiis Con. CarthagineÌ„sis were called to the Councell but only this that when manie Byshopes at the first daye of September were assembled together at Crathage with their Priestes and Deacons the most part of the people were also present But who sent 〈◊〉 them Or who thought theyr presence necessary or how make you the presence of the most parte to be a calling oâ— certeine of the people By like reason you might say that in al causes where either a spiritual or temporal lorde is examined the people are called to the hearing of it because they are very prone to vnderstand newes and are not forbyddeâ—â— to stand by and here what is done in open Courte At the commyng of Christ Apolog. of God his worde of the ecclesiastical doctrine and of the ful destruction of Niniue and of that most beautiful harlotte then shal the people which heretofore had ben cast in a â—raunce vnder theyr masters be raised vp and shal make haste to goe to the mountaines of Scripture I note Confut. .331 in this testimony of S. Hierom your lieing spritâ— and sprity she spite For whereas he speaketh not of the Church of Rome but of the vniuersall state of the world which is signified by Niniue and whereas you care not what come of the world so that the church of Rome may be defaced of that which was but one in S. Hierome you haue made two things and turne that one which is altogeather of your owne making to the setting furth of your procedinges For S. Hierom speaketh of the destruction of Niniue In com in Nah. cap. 3 â–ª speciosissimae quondaÌ„ meritricis of Niniue which was once a most beautiful haâ—lot and you make him to speake of Niniue speciosissimae meretricis of Niniue aÌ„d the most beautiful harlot as though that Niniue were one thing and the beutiful harlot were an other Yet because this was not plaine enough for your purpose you geue S. Hierome the spirite of prophesie And verely you thinke he ment to foretell of
A BRIEFE SHEVV Of the false VVares packt together in the named Apology of the Churche of England By Iohn Rastell M. of Art and student of Diuinitie Qui nititur Mendacijs hic pascit ventos Idem Probâ—â—â— autem ipse sequitur aues volantes He that leaneth to lies feedeth the winds the selfe same foloweth the fleyng birdes LOVANII Apud Ioannem Foulerum Anno D. 1567. REgiâ—e Maiestatis Priuilegio concessum est Ioanni Rastello Sacrae Theologiae studioso vt librum inscriptum A briefe shewe of the false Ware c. per Typographum aliquem iuratum imprimere ac impunè distrahere liceat Datum Antuerpiae die 9. Iulij â–ª 1567. Subsig Prats To the Reader THE Church of EnglaÌ„d Gentle Reader was neuer so defended is nowe we heare say it is like to be For M. Iewel being the Scribe or Secretarie and the Superintendentes with others being coadiutors and gatherers what is it so litle that they so manie will not find out or what is it so much that he alone will not put in By likelyhoode then the Booke wil be greate marie whether it will be so good or no therein is the question For triall of which I haue gathered into certaine chapiters the chiefest maters as it seemed to me by which theyr charge might be set before them and to which the accompt that they can make might be considered whether it wil answer The first of which conteyneth the false and naughtie Argumentes of the englishe Apologie The secoâ—d The Absurdities thereof The third The lyes in tellinge of Stories The fourth the lyes vppon the Auncient Fathers The fifth the lyes vpon councels The sixthe the lyes vppon the Scriptures The seuenth the flatte lyes The eighth the Rhetorical lyes The nynth the Examples of facing a lye The 10. the Problematical lyes The 11. a blasphemous lye The 12. Contradictions The 13. False Interpretations These be the sommes of the debte which they are in to God and to the worlde which if they can discharge with arownd and true answer as it were a good and lauful paimeÌ„t â—â—ey may be the better trusted hereafter but because such Merchantes of this world are exâ—eeding crafty and false in theyr mysteries therefore GeÌ„â—le Reader before thou deale with the Grosse â—Booke weighe any of these smal peeces whiche I haue gathered for thee out of the confutation of the Apologie of theyr Church in EnglaÌ„d made by D. Harding and consider with the Ballance of Indifferencie whether this Aunswer of theyrs that is comming be able to make anie of them good or no. So shalt thou saue a greate deale of labour which els the reading and examining of the whole boke would cost thee and I shal thinke my labour wel bestowed which doth by any way bring thee a commoditie Fare wel From Louan Augusti 21. Liber hic de Mendacijs Apologiae falsò nominatae Ecclesiae Anglicanae lectus est approbatus à viris anglici idiomatis Theologiae peritissimis quibus tutò credeÌ„dum esse iudiâ—â— quamobrem etiam securè imprimi euulgari potest Cunerus Petri P. S. Petri Louanij 7. Iulij Anno. 1567. A BRIEF SHEVV OF CERTAIN NAVGHâ— tye and false Argumentes made in the Apologie of the Church of England The first Chapiter Truth doth redely find enemies and slaunderers Apolog. Maior We find enemies and slaunderers Minor Ergo we ought to beare it quietly Conclâ—â—ion if we be at this day tormeÌ„ted only because we teache the truth TO shew the faultes of this argument Confut. p. 6. 7. â— 9. by rules of logike it were an easie mater but it wold not be so easily vnderstanded of the common Reader For his sake therefore leauing the mode and figure of a logical answer I wil shew the Absurditie thereof in that it may be made to serue for the Catholiques also their Aduersaries For Truthe dooth redelye finde enemyes and slaunderers But the Catholikes at this day finde enemyes and slaunderers Ergo they haue the truth That the Catholikes haue presently their enemies and slauÌ„derers it may be proued by the whole Booke of Actes and monumeÌ„ts by M. Iewels SermoÌ„ and Replie by this very Apologie of the Church of EnglaÌ„d By al which it apereth how sharply the Protestants are set against the Catholikes and how litle regarde they haue what they write or report of them Ergo if thei which find enemys haue the truth wherefore then are so many Catholikes either in prison within the Realme either in hatred of their owne CouÌ„triemeÌ„ out of the Realme And if the hauing of enemies proueth not the parties that are hated to be of a good and sincere religion it coÌ„cludeth nothing for the ProtestaÌ„ts though they shew themselues to haue enemies Yea it maketh against them that by likelihod their doctrine should not be good and credible because they now the Professours of it haue all the fauoure that may be shewed in Englande The right forme of this argumeÌ„t wold be this Truth findeth Enemies We haue the truth Ergo we find enemies But now the second proposition can neuer be proued So many thousandes of our brethern haue in these last twenty yeares suffred most painful tormentes Apolog. Princes desirous to restarine the Gospel haue nothing preuailed The whole world now doth begyn to open their eyes to beholde the light Ergo our cause already is sufficiently declared and defended Death for a religion doth not make a Martyr Confut. .13 to the first As in exaÌ„ple of Seruetê° the Arrian whom Caluin procured to be burned at Geneua â–ª and of Ioan of Kent that filth And the Anabaptists which to this day suffer death willingly So they do make lawes against theues to the second and yet the gallowes are dayly occupied So do weeds arise and grow be the grouÌ„d or gardeÌ„ neuer so wel tilled Yet neither theues nor weeds mai crake of it that not withstaÌ„ding the lawes or diligeÌ„ce of meÌ„ thei coÌ„tinue stil aÌ„d maintein their race The more like it is that Antichrist is at hand For coÌ„cerning the Gospel of Christ it doth not begyn now to be knowen but euery day more and more it shuld wax more obscure toward th end of the world This Gospel therefore which to beholde the whole worlde now doth begyn to open their eyes cuÌ„meth so late that we must looke now for the wicked man to be reueled 2. Theâ— 2. and Charitie to wax cold and faith not to be fouÌ„d perchaunce vpon the earth Math. 24 Luc. 18. and not to haue any increase of faith hope or Charity to be brought into the world Oure religion is come at lenght euen to Kinges courtes and palaces Apologie Ergo God him selfe doth strongly fight in our quarel It came not thither Confut. 15. before it was sent for Neyther do you properly turne princes to your Religion but Princes turne all your preachinges and procedinges to serue their affections So was Peter Martir
at his first cuÌ„ming to England a Lutheran only but ê‘ceiuing afterwards the Superiour powers to fansie an other way he folowed also them with all the wit he had and became an open ZuiÌ„glian Again you do wel to resort to PriÌ„ces palacies for argument because in deede thence is your cheefest ayde and succour Let the Scripture saith S. Ambrose be asked the question Apolo let the apostles be asked let the Prophetes be asked Ergo we must vse no other force but only Scriptures It foloweth not Confuâ—tion 3. for after al them I may aske also what S. Ambrose himselfe thinketh vpon the Scripture Apostle or Prophete And wher as by many means one in order aboue an other a way is prepared to any knowledge the vsing of the chiefest must not exclude al the inferiour froÌ„ their places Again why hath M. Iewel stuffed his Reply with so many allegatioÌ„s of phrases of doctours and left it so void of expresse Scripture if no other force but of scriptures is to be vsed Christ is euer present Apolog. to assist his Churche Christ nedeth not any man to supply his roome No one mortal creature is able to coÌ„preheÌ„d in his mind al the parts of the world Ergo there neither is neither can be any one man which may haue the whole superioritie in the Church He is present in deede by his power Conf. 45. To the firste and truth and grace but to the external eye he is not preseÌ„t and sensible men require a sensible Gouernour Christ nedeth nothing To the. 2. yet for because of his wisdom aÌ„d mercy he coÌ„municateh his Office aÌ„d Glory with men aÌ„d doth not al thiÌ„gs iÌ„mediatly by himself although he be of suche almightines that he nedeth no helpe It is as false as God is true To the 3. For in dede the powers of the mind as the wil memory aÌ„d vnderstaÌ„ding are by nature of that making and capacitie that nothing vnder God himselfe can fully replenishe it Yet if one man alone were not hable by himself to coÌ„prehende in his mind al the parts of the world neuerthelesse by his officers he may doe it though the whole were as bigge againe as it is Last of al to stoppe your mouthes with feare whom reason doth not persuade ye may by these argumeÌ„ts pluck the Croune froÌ„ the heads of al Kings aÌ„d Princes For Gods prouideÌ„ce you may say is ouer the whole world And he nedeth no helper And no Prince is hable to coÌ„prehend in his mynd al parts of his Dominion how litle so euer it be The Bishop of Rome doth not his duty Apolo as he ought to doe Ergo we saye he ought not once to be called a Bishop or so much as an elder The persoÌ„ and the office which any ê‘son beareth are distinct things Confutâ—tion 5â— And the vocatioÌ„ of Bisshop or King is to be honorâ—d though the coÌ„ditioÌ„s of theÌ„ shuld be coÌ„teÌ„ptible for their lust and idlenes ScruaÌ„ts are coÌ„mauÌ„ded to obey their masters not only wheÌ„ they be good aÌ„d modest 1 Pet. 2. but also if they be froward And further what are you that iudge I wil not say an other maÌ„s seruaÌ„t but your own lauful head and Bishope And if yow refuse his Authoritie for your part why iudge you yet the Chiefe Bisshope of the Catholikes To be short if it shal be considered how greauous the Heretikes and Turkes aÌ„d vnruly Christians are to the Church of Christ and what hath ben done by Popes euen in our dayes for calling of a general CouÌ„cel and for defence of ChristendoÌ„ against the Infidels and for suppressing of euyll maners ther wil be litle occasion left to reproue the Pope for not doing his duty A wonderfull vncleanenesse of life maners hath followed vppon the lawe Apolog. which commauÌ„ded pristes to liue single Ergo mariage is holy honorable in all sorts stats of persoÌ„s it was no good lawe which did forbid priestes to mary This disproueth not the lawe Coufntation 78. but it betraieth the foule and corrupt inclinations of them for whome the lawe was made Without the Lawe synne was dead sayeth the Apostle And I had not knowen sayeth he what concupiscence had bene Rom. 7. except the law had sayd thou shalt not lust So is it in the actes of parlament which are wisely and profitably made for taking away the excesse and costlynes of apparel For Thou shalt weare no sylke sayth the lawe except thou mayst speÌ„d yerely by office or landes a certayne Somme And by this one wolde thinke that poore seruing men shoulde not spende so much in their apparel as before they did Lesse robbing then and filching must folowe and the common welth shall be quiet and rich But the euent declareth that it is bestowed now vpon the making of the cote that which is diminisshed in the sylke that shoulde go to the cote And superfluities are not diminished but increased and the mater of them is not taken away but the forme is altered Doe not therfore put any fault in an holy or gooâ— law if sinne â–ª by occasion therof should enâ—â—crease and multiply but reproueth the coneupiscence and lust of them which call not for the grace of God that they may be able to kepe the good law We affirme Apolog that Christ doth truely presently geue his owne selfe in his Sacramentes Ergo we meane not to abase the Lordes supper This doth not folow Conâ—ut 1â—9 For whereas the mind of Christ is that in the open house which he kepeth his owne pretious body should be geueÌ„ vnder form of bread and that so freely and bountifully that come who would either frind or foe he would not chaÌ„ge his word and gift for that mater although he wold haue a saying vnto theÌ„ that by their vnworthy receiuing did frustrat his gratious benefit he that in this case saith that Christ geueth hiÌ„ self truly really â–ª substaÌ„tially â–ª yea bodily aÌ„d corporally vnto theÌ„ that do receaue him by faith aÌ„d charity he speketh vndoutedly a great and a true word But if he adde that to theÌ„ that haue no faith aÌ„d charity he doth not geaue his true and real body he abuseth the excelleÌ„cy and worthines of the ê“uision that is made For the gift were not certain aÌ„d perfit aÌ„d coÌ„sisting of the geuers own power only aÌ„d goodnes if the faith of the receauer should either make it or marr it You therfore that caÌ„ speake excelleÌ„tly aÌ„d substaÌ„tially of the sacrameÌ„t do for al that abase Christs bouÌ„tefulnes because ye beleue not that absolutly without respecte had to any persons he geaueth himself truely in his SacrameÌ„ts but that he geueth him self truly aÌ„d presently only to the faithful receauer of hiÌ„ The Lawe of God is perfite Apol. and requireth of vs ful obedience Ergo we are able by no meanes to fulfill that Lawe in this wordely life The Answer is easie
ready to diminsh the numbre of Ceremonies that the greatest papist in the world would not aske more fauor in the questioÌ„ aÌ„d cause of theÌ„ First if the Scripture doth alow anie order or fashioÌ„ it is not vaine If the whole Church hath generally receiued ani it is not vaine If it be but a particular Ceremony of one couÌ„trie and be not agaiÌ„st the faith or good maners it is not vaine Yea if anie thing be in it which helpeth to amendement of life it is not vaine By so many waies and for so many causes a ceremony maie wel continue as ye shal finde in that verie epistle of S. Augustin Epi. 119. c. 18. 19. And had you the face so to alleage this holy Doctours complaining of ceremonies as though he would haue as few as you What Sacrament haue you about which ye doe occupie oile What thinke you of the fast of lent What of Alleluia betwixt Easter and Witsontide What vse haue you of any Octaues Cap. 7. 15. 18. Yet of these Ceremonies he maketh mentioÌ„ in the foresaied Epistle and reckoneth that they are to be vsed and regarded Gregory c. if the Church saieth he shall depend vppon one man Apolog. it will at once fal doune to the ground Ye belie him shamfully he hath no such words at al. Conf. 203 Yet the protestaÌ„t may think this impossible that you should haue no more regarde of your honestye Let him seeke then if he be learned and iudge by his owne senses whether any such proposition is ther to be found But is there not a like vnto it Ye as so like as Rome is to Constantinople or Gregorie S. Peters successour to Nestorius of Constantinople an heretike For if a man should seeke for his life to find in that epistle but some resemblance of that which the Apology reporteth he findeth no more but this which I shal declare for th'vnlerned sake Iohn Bishope of Constantinople affected the title of Vniuersal Bishope S. Gregorie then Pope of Rome coÌ„plaineth thereof to Mauritius the Emperour declaring good causes aÌ„d reasons why such presumptioÌ„ should not be suffred Emong other he maketh this argument Lib. 4. epist. 3â— Surely we haue knoweÌ„ manie Prelats of the Church of CoÌ„staÌ„tinople to haue falleÌ„ into the goulfe of heresie and to haue ben not only heretiks but archeheretikes also Nowe for example he nameth Nestorius and Macedonius then bringeth he in therevpon this conclusion If therefore in that church vndoubtedly of Constantinople anie pul vnto himself that name of Vniuersal Bishope ergo which hath ben the iudgement of all good men the whole church which God forbid falleth froÌ„ her state wheÌ„ he falleth which is called Vniuersall An excellent argument vndoubtedly For if the only or Vniuersall Bishope should be at CoÌ„staÌ„tinople that see hauing no priuilege of coÌ„tinuing stil in the right faith as appereth by the archeheretikes which sate ther and al the world being bound to obey the Vniuersal Bishope this one absurditie grauÌ„ted a thousand would folow and that one Bishoppe erring all the whole Church should go a straie Loe this is al that may seme to geue any occasioÌ„ of reporting that which the Apologie hath attributed to S. Gregorie And wher find we here that if the church depeÌ„d vpon one maÌ„ â–ª it must at once fal doune to the ground Wil they yet defend theyr lying Or dare they yet stil abuse the old fathers â—s the Church aÌ„d that Church al one in coÌ„cluding Is depeÌ„ding vpon one man and that man al a like The successor of S. Peter and Bishop in that chaire in which neuer yet was fouÌ„d any archeheretike to set furth naughty doctrin is he al one with a Bishope of ConstaÌ„tinople â–ª which neither succedeth any Apostle and hath bene a defender of heresies let vs see now therfore whether you wil coÌ„fesse your errour in mistaking S. Gregorie Or mainteine your impudencie in misusing of him The bishâ—ps sayth Bernard who now haue yâ— charge of Gods church Apolog. ar not teachers but deceauers they are not feders but begilers thei are not prelats but pilates These words spake Bernard of yâ— B. who nameth him self the highest Bishop of al of yâ— other Bishops likwise which then had the place of gouernement How then Confut. Did S. Bernard forsake al papistrie and abandon the Pope because of those faâ—ltes which he fouÌ„d If he did why taried he in his moÌ„kes cote vnto his death If he did not what vnwise meÌ„ be you to for sake the Church for euil maners sake But coÌ„sider further WhoÌ„ called he deceauers â–ª begâ—â—ers pilats Al the whole order of Bishopes and gouernoures of the Church froÌ„ the Pope dounward Or spake he of some certain only If he noted but some certain aÌ„d â—heÌ„ worthely those other some which were not infected might wel preserue the state of the Church in truth of maners and doctrine that ye need not to feare an vtter destruction 〈◊〉 it and so through wretched foly depart out of it If he spake generally of al then wil I coÌ„fesse that ye are not so much to be blamed for your departing from that Church nor for anie your applieyng of S. Bernardes Authorie to that purpose But because I am sure this is false therefore I charge you and blame you How proue I this I proue it by those very bookes in which as you saie the foresaid wordes against the Pope and Bishopes are For concerning Eugenius him selfe he saieth in the third boke after much complaint or reproufe made of the euil maners of the Court of Rome Haec ad te Berna de CoÌ„s lib â–ª 3 noÌ„ de te scribo I writ this vnto thee not of thee And immediatly he declareth by example how Eugenius refused bagges of monie which came out of Germany and condemned a greate riche bisshop by likelyhode notwithstaÌ„ding his mony And how he gaue of his own vnto an other poore bisshop to geue vnto the officers in the Court least the bisshop should seeme niggish and vncourteous if he should haue nothing rewarded them Now Doth it greaue thee to heare this And I ê™ S. Bernard doe tell it so muche the more gladly by how much thou hearest it the more greauously The Pope theâ— him selfe was none of those deceauers begilers or pilates whom you mention Furth then were al the Cardinalles and Bishops deceiuers c. No neither al they as you may reade it proued in the fourth boke of that worke by the exaÌ„ples of two great Legats The one was Cardinal Martine Cardinal Martin which being sent legate into Dacia a countrie ful of gold and siluer returned yet so poore that for lacke of mony and horses he coulde scarse reach vnto Florence The Bishope of which place gaue him an horse without mention making of any mater to be done for it Yet the legat aÌ„d Cardinal Martin was 〈◊〉 soner at Rome but the bishop of Florence
hys Prophetes often and ernestly commaundeth the King c. To wryte out the booke of the Lawe for hym selfe Ye bring this place to proue Conf. 303 that temporal Princes haue as much to doe with Religion as Bishoppes and Priestes For the Kinge saye you muste write out the Lawe Deut. 17. But whie leaue ye out that whiche foloweth accipiens exemplar takynge the Copie of the Priestes of the Trybe of Leuie By which woordes it is clearlie perceyued that it is not in the Kynges handes to meddle with Scriptures but as he receaueth them of his betters in that authoritie the Priestes King Ioas bridled the riot and arrogancie of the Priestes Apol. We finde no such wordes in the text Conf. 307 4. Reg. 12. Iosue receiued coÌ„maundements Apolo specially touching religion We haue readen the whole Chapiter Iosue 1. Confut. .305 and we find no suche specialities there but onelie that he shoulde passe ouer Iordane And diuide the lande of Promise and be of good cumforte and strength with other lyke woordes all to the Temporall Gouernement of the â—eople but of Religion Sacrifice Praying for the people expounding the Law c. no one sentence Yea rather as it appereth in the first setting of him in his office the scripture saieth expressly 〈◊〉 any thing be to be done for this Iosue Eleazar the Priest shal aske counsel 〈◊〉 the Lorde Nu 27. At his worde vndoubtedly at the Priests he shal goe furth and come in c. Which of the two then 〈◊〉 nerer to God aÌ„d worthier by his office He that speaketh himselfe with God or he that heareth God his word by any interpretatour He which geaueth the commaundement or he which must obey it Doe no more so with the scriptures aÌ„d if none shal let you to make your own sense vpon them yet neuer take so much vpon you to put in the text it self which is not of the Scripture And further consider whether this be not to adde and take awaie from the Scripture to make that of the plural nuÌ„ber which is of the singular only To suppresse those wordes which being put in doe dissolue the knoâ— of the question To put that in whiche is not at al in the text To alleage sayinges that can not be found And to misconstrue sentences that are founde And then when you haue considered all this conferre therewith that which ye finde in the Apocalipse of S. Iohn that If any man adde vnto these things Apo vl God shal lay vpon him the plagues that are written in this booke And if anie man diminishe of the wordes of the booke of this prophecy God shal take his part out of the booke of life and out of the holy Citie and from these things which are writteÌ„ in this booke The 7. Chapiter conteining the flat lyes of the Apologie There haue ben wittely procured by the Bishop of Rome certaine persons of eloquence enough Apolog. not vnlcarned neither which should put their helpe to his cause now almost desperate NAme the Pope which hath procured them Confut. 9 Name the Persone which haue ben procured and ye shal either confesse your faultes or stand gyltie for two lyes Proue also that he wylely procured ani meÌ„ to help his cause because this word wylely maketh your lye aÌ„d slauÌ„der more greeuous For either you meane that he did it in dâ—de and that he would not be sene to doe it either that he did it boldly and manifestly but yet vsed a witty and subtil meane vnto it ConcerniÌ„g the first he neded not to be ashamed to defend his cause He might boldly without reproch choose any of the lerned aÌ„d eloqueÌ„t Catholiks for that purpose For the faith which the whole Churche opeÌ„ly coÌ„fesseth â–ª what dishonesty at al is it to coÌ„maund aloud that the best lerned shuld declare it and by declaring of it coÌ„meÌ„d it that wheÌ„ iust cause is geueÌ„ of it it mai be knoweÌ„ for a truth sufficieÌ„tly pued ConcerniÌ„g the second it were a small part of policy to labour by a fancy to perswade the whole world in a falsitie Princes desirous to restrain the gospel sought many wayes Apolog. but preuailed nothing now almost the whole world doth begyn to opeÌ„ their eies to behold yâ— light What place hath your gospel in Spain Conf. 1â— What place in Italy What successe hath your gospel in France WheÌ„ Lady Marie was once proclaimed Queene how preuailed your preachiÌ„g Did ye not flee beyond sea into free Cities And why into those more thaÌ„ into ani other but because ye preuaile not with Princes but such as cal you to their fauour of whoÌ„ yet ther are so few and so weak in al ChristeÌ„dom that in the rekning they make a litle somme And now say you the whole world almost doth begyn to open their eyes A worshipful begining after xvâ— yearis But why say ye not without almost that al the whole world begiÌ„neth to opeÌ„ their eyes You haue a coÌ„science I trow in making a lye and therfore you add almost How much theÌ„ lacketh I pray you If Loâ—aÌ„ Paris Bonony Padua SalamaÌ„ca CoÌ„pluâ—uÌ„ and other great Vniuersities but smal â—ortioÌ„s of the whole if these were lightened by your gospel would ye put out your almost What meane ye by this almoste Perchance all is ouercomed with you sauing Rome itselfe and the small Cities about it Nay haue ye not greate and Princely states as of Florence Vrbine Genua Ferrara Millaine Venice Treuers Mentes Colone Salisburg and the Catholike Cantones And sundrie Countries as Bauarie Sauoy Burgundie Loraine Brabrant Flaunders Holland Artoys Henaut Friseland Guelderland Cleueland Prussia Carinthia And many Ilandes as Sicilia Corsica Sardinia Maltha and the ZelaÌ„ds And many kingdoms as Naples FraÌ„ce Spaine Pole Bohemie Hungary and Portugale and the Empire it selfe which see well enough how darke your gospel is But no matter for these small peeces What say you then to the new Indians which alone are greater than all whom we haue rekened If you lacke but them alone haue you all the world all most No This is so great a lye that â— might turne it backeward and say the whole world almost doth defie your Gospel All theyr trauayle hath in a manner come to naught Apolog. How say you to the late general CouÌ„cel Conf. 15 â–ª which had so woÌ„derful good successe and which is so executed in Rome it selfe that not only the Bishopes but Cardinals also are sent to theyr cures and goe obediently vnto them No bodye driuing it forwarde and without anie wordly helpe King Harry the eygth then is no body with you the Duke of Saxonie Lantgraue of Hesse King Edwarde the sixth the Villaines of Boheme the Hugonites of France c. Al these then are no body On the other syde our cause againste the wil of Emperours If Charles alone had not geuen more to clemencie which ouercommeth most of all noble personages
nor purgatories nor pardons An instance in anie one of these u sufficient to proue you a lyer And therefore to let passe Asia Syria Assyria and Armenia countries too far to goe vnto and see whether we say true or no In Venis at this day in the Greeke Church the priest receiueth alone at the altar which is by your interpretion to saie a priuate Masse and of this you mai be fully perswaded if because ye mistrust the Catholiks reporte which haue seen it you wil but aske of the Reuerent Father Shire or some of your owne Merchantes whiche haue trauailed thither or send some letter of yours by theyr frendeship to anie false ChristiaÌ„ and faithful brother ther to knowe whether you haue not spoken more than you are able to proue We turne yâ— scriptures into al toÌ„gues Apolog. they scante suffer them to be had abroad in anie tongue Haue ye turned them yet into welsh and Irishe Confut. but for lieing vpon yourselfe I leaue you to your selfe CoÌ„cerning the Catholikes if your saying be true who then maintaineth the Hebrue Readers of the old testament in Rome the expounding the same in latin in euerie Catholike Vniuersitie the open selling of Bibles Hebrue Greek and Latinâ— in al Printers shoppes the continual reading of Scriptures in Monasteryes not only in opeÌ„ Church and secrete Celle but eueÌ„ in the Refectories at diner and supper Who doe al this but Papistes Your lye therefore is verie notorious Peter verely whom the Pope hath oftence in hys mouth and more reuerently vseth to speake of Apolog. then he doth of Ihesu Christe dyd boldely stand against the holy Councell If ye loued Con. 274 either God or man so trulie and iustly as ye would be thought to doe it were impossible for you so suspitiousely to interprete the honour geauen to the Seruant to be a diminishing of the honor and reuerence due to his Master For the charitie of God the greater as it is in vs so it maketh vs to reioyse stil more and more the more that anie is praysed or remembred whom he fauoureth And to murmur grudge cast doune the heade or make a lippe at it when S. Peter or any other of the glorious and blessed in Heauen is dayly and reuerently spoken of what is it els but malitiously or blindelie to thinke that S. Peter hath alreadie honour inough or rather to much seruice done vnto him and that God him selfe is like to fare the worse if his Sainctes be continuallie magnified On the other side 1. Cor. â—â— concerning our neighbour Charitie being patient gentill not suspitious c. howe might a man full of spirite excepte it be of the hotte sprite of Hel iudge by a mans reuerent speaking of S. Peter that he would not speake so reuerentelie of Ihesus Christe Besides this ye whiche lyue in England and make suche reportes of the Pope whose abode is in Rome being neither of priuie chamber nor householde noâ— of the same Citie or Countrie with him howe can ye by anie likelyhode be other then false lyers in iudging so particularlie of his maâ—ers vntill ye bringe the Authonr of this your saying or light beleuers of tales when ye haue named the Authours Yet truly we do not despise councels Apolog. assemblies and conferences of Bishops and learned men neither haue we done that we haue done altogeather without Bishopes or without Councel The mater hath ben treated in open ParleameÌ„t with long consultation and before a notable Synode and Connocation Yeas Con. 275. altogether without Bishops and without a Councel For in that notable Parleament the first of our Soueraigne Lady that now is Quene in which that was don for you that was done ye could haue no Bishops in the plurall number to stand for you because ye had not so much as one in the Singular number Albeit afterward in dede one ye had and he being deceaued or ouercummed did beare with the procedinges more proprely then support them This is one Now as for the treating of the matter in open Parleament it was so open that your voices had no place in it This is an other Thirdly concerning the long consultation that was vsed the Parleament began after Christmas and without any greate arguing to or fro the maydenbill as it was called of the Princes Supremacie was readye to haue passed aboute the beginning of Lent Then stode one vp that spake against it with such libertie that he was examined vpon it and lost his owne libertie 30. dayes together and with such truth and grauitie that for so many daies after the matter also of the Supremacie was suppressed Yet about Easter for the worde head came in the word Gouernour And so was the Supremacye admitted when the Parleament so little thought of such a fetch that an earnest faâ—orer of the Gospel toke indignation at it and saied that if men were ashamed of the word it self head they should also refuse the Supremacie it selfe which was imported by it And cal you this a long consultation This is a third Last of all touching the notable Synod and coÌ„uocation it put vp to the ParleameÌ„t an expresse bil of informatioÌ„ against your procedinges So far of it was from helping you This is the fourth greate lye in this one little sentence of yours From which fowre if ye wil defende your selues by referring your meaning not to the first Parleament of the first yeare of Quene Elizabeth in which ye were Sirs out of office but vnto the other that folowed the Catholike Bishops now being safely kept in prison then as ye debate the poyse of your former 〈…〉 for al that ye doe augment 〈…〉 your foly For your mattâ—â—◠〈…〉 to passe for you in the first ParleameÌ„t in which none of you were pÌ„sent though the Parleament folowing had ben open the coÌ„sultation long the coÌ„uocation notable albeit this might be proued to be an open longe and notable lye yet note I praie you the folie and lie which in this sentence goe togeather For your maters being don to your hands in the first Parleament where no place was made for you it is a verie lye to saie We haue not done that we haue done altogeather without Bishoppes And the first Parleament seruing your purpose so fullie that ye needed not an other what wisedome was it to haue a longe consultation and notable Synode vppon that whiche was before concluded for you and by you was not to be remoued for all your notable conuocation Continuallie for the space of fyue hundred yeares Apolog. the Emperour alone appointed the Ecclesiastical assemblies Where beginne you to recken Con. 311. Three hundred yeares afâ—tr Christ there was no Emperour in the world openlie professing him selfe a Christian and yet Ecclesiasticall assemblies were apointed aÌ„d kepte in Hierusalem by the Apostles In Palestina when Victor was Pope At Rome by Fabian c. Then if ye will begyn at Constantin the first
by the name Apolog. of the highest Prelate the vniuersall Bishoppe or the head of the Churche S. Hierome ad Damasum Con. 247 The Councel of ChalcedoÌ„ â–ª and Victor de persequutione Vandalica these haue geauen the for sayd titles vnto the Bishoop of Rome Which of them euer sayd that both the swordes were committed to you Apolog. S. Bernard saiteth it lib. 4. de consideratione ad Eugenium Con. 247 Whiche of them euer sayed that you haue an Authority to cal Councels Apolog. There folowe a broune dosen moe of such which of them Con. 248 Which either nede no aunswer because the Catholik Church hath no suche Articles as you aske question of Or because it is not bound to answer euerie gentleman controllers busie questions although it be able either by expresse Authoritie or els by necessarie consequence to declare good and sufficieÌ„t cause and reason for euery thing that it aloweth But touching this present question Socrates Hist. Tripart lib. 4. ca. 9. doth plainely testifie against you What one error haue they amended From what kind of Idolatry haue they reclaimed the people Apolog. Here is a suspicioÌ„ reised of more thaÌ„ one error Con. 291. aÌ„d of more thaÌ„ one kind of Idolatry to be in the church and ther is no ê“batioÌ„ annexed to ê“ue that which is sayd But herein your bliÌ„dnes aÌ„d ignoraÌ„ce doth vtter it self that ye know not what is truth aÌ„d right worshippiÌ„g of God which obiect errors aÌ„d Idolatry to th'church of God in which church the techer of truth th' holy Ghost Ioan. 14â— is alwaies presideÌ„t and shal be vnto the worlds end Again if you coÌ„sider what hath ben don of late in general couÌ„cels aÌ„d what is don daily both by pÌ„ching aÌ„d writing against euil life and heresy you can not iustly find fault with the heades of the Churche as though they had no regard what the people did beleue and folowe Then further I say if you willo biect ignorance vnto the Catholykes that they knowe not what is true Religion then doth it remaine that you tel your owne mindes and answer theyr Confutations and Replies Before which tyme to insulte vpon them and to crowe out a lowde from what kinde of Idolatrie haue they reclaimed the people is to triumphe before the victorie and to goe merelie awaie with the sentence whiles the mater is a hearing yet in the consistorie But if you obiecte this crime to the Catholikes that they knowe wel inough what Idolatrie is and see the kindes of it and yet reclaime the people from no kind thereof this trulie is so heighnous and so vile a fault that ye shoulde haue euidentlie proued it before ye had so artificiallie concluded it For a plaine answere to whiche fowle suspition let any reasonable maÌ„ be iudge whether it be lykelie and possible that they which with great paines and daunger of bodie haue prouided verie Idolatours in deede to be conuerted vnto our faith would wittingly suffer an Idolatry to be at home before theyr eies aÌ„d yet not take a litle paine to opeÌ„ theyr mouth but once against it The FraÌ„ciscans and they of the societie of Ihesu haue and dâ—e take exceding greate paines about the barbarous people in the East and Weast India and with hazard of theyr temporal lyfe they venter to bring the Infidels to the knowledge of the life euerlasting Therefore surely it is bysides al reason and likelyhod that of so manie of the same order and profession as liue here in Europe emong vs no one should be fouÌ„d so honest so hardy or so faithful as to reclaime the people from theyr Idolatrie if anie were in them at all Why doe they so vncourteously or with such spite Apolog. leaue Princes out as though they were not either Christen meÌ„ or els could not iudge will not haue theÌ„ made acquainted with the cause of Christian Religion nor vnderstand the State of theyr owne Churches And why doe you so openly and so licentiously râ—yse a fowle suspition Con. 297 against the Cleargie where no cause is The teÌ„poral princes are solemly warned before of the general councel when soâ—uer it is to be kept Theyr Legats haue honorable and meete places for them in the Couâ—cel house that they may not be ignorant of that which is done in debating and examining the cause of religioÌ„ They be humbly and hartly thanked for theyr helpes and assistance and presence made in the cause of the Churche They be sent home with peace And say you that princes are so lefte out as though they were no Christen men whose Embassadours you maie vnderstand to be interteyned and vsed so honourably What ys the Pope Apolog. I praie you at this daye other than A Monarche Or A Prince Or what be the Cardinals who must be none other nowe but princes and Kinges Sonnes We neuer hearde anie wyse man call Con. 299 the Pope A Monarche But a Prince he is in deede either as the worde Prince maie signifie the Chiefe in all Priestelie function either as it signifieth a man so indued with Temporalties that he maie worthely be a Kinges felow But saie you what other is he than a Monarche or a Prince As who shoulde thinke that he sate imperiallie vnder his clothe of Estate and hearde Embassadours out of all quarters of the world and gaue kingdomes or toke them awaie at his pleasure and after such maters of weight dispatched then that he went to hunting hauking plaieing dauÌ„sing feasting c. as worldely Princes doe For such a thing do the coÌ„moÌ„ people imagine a Monarche or prince to be one that ruleth al and liueth in al pleasure That you therfore may be corrected of your lie aÌ„d the simple Reader of his error I say that the Pope is no Monarche at al. And I confesse boldly that he is a Prince by reason of the Temporall and greate IurisdictioÌ„ which he hath ouer S. Peters patrimonies but as Pius the fifthe that now liueth did answer agreably to his holines and wisdom Licet Princeps sum antiquius tamen Pastoris quà m principis nomen agnosco so to say the like in English I geue you to vnderstand that although the Pope be a prince yet he acknowledgeth and taketh the office of a Pastor to be the more former and principal with him than the Office of a Prince By this office then of a pastour he gouerneth and fâ—deth his flocke he sendeth non residents home to theyr cure he apointeth out Preachers and Bishopes for the new found lands he calleth CouÌ„cels endeth CouÌ„cels wheÌ„ it shal please him he goeth in visitatioÌ„ as this last yere he did through althe parish churches of Rome he excommunicateth such as wil not repent as he doth Courtesanes expelling them bodyly also out of the Citie he succoureth such as wil conuerte for which purpose his predecessor Pius the fourth of blessed memorie built a peculiar Cloister
for thee â—eter I haue praied that thy faith should not â—aile and thou being once turned confirme thy bretherne Againe to S. Peter he committeth his whole flocke saying Ioan 21. feede my lambes fede my sheepe To S. Peter then as the singularly chosen the promises are made and the priuileges are by praier obtained aÌ„d the charge by expresse worde is committed Nowe for confirmation of these wordes consider the effectes that haue folowed what heresie was euer mainteined by the See of Rome What question was there euer in the Church of Christ and not referred to that See and determined or pacified by it What See hath continued in al tempestes but onlie the See of Rome Who can shewe theyr succession from the Apostles but onlie the Bishopes of Rome What See is preferred in the writinges of holy Fathers but the See of Rome onlie That is the Chaire vnto which perfidiousnes can haue no accesse 〈…〉 That is the chaire of vnitie in which God hath put the doctrine of veritie 〈…〉 That is the Chaire in which euill men are constrayned to speake good thinges that the faith of the Christians may be out of doubt with them whiles it shall depend vpon the infallible promises of God and not vpon the deceiptful coniectures of men This Churche therefore being the Church which we cal Catholik in which the chiefe Master of the worke laied S. Peter as the first stone next to himselfe and in which there is a continual rew of Bishops one vpon an other to the meruelous strengthning and beautifieng of the whole building against which Church it is impossible that any wind or weather should so preuaile as it might ouerturne it for it is builded vpon a sure Rocke in which Church also there is the presence of the Holyghost sent of our Sauiour to teach it all truth and to tarie with it for euer these thinges being most euident and consequent what a blaspheâ—ouse lye is it to say that Christ hath told longe before that this Churche should erre For what other thiÌ„g is that to say but to blaspheme either the wisedoÌ„ of God as though he had not erected a church that should not erre or his power as though he could not bring it to passe or his Charitie as though he would not or his veritie as though he had not sayed poynting to S. Peter Math. 1â— vpon this Rock I wil build my Churcâ—e and againe I haue prayed for thee Peter Luc. 22. that thy Faith might not faile But for this tyme this is inough to note only the blasphemie he that wil see is more largely betraied and conuinced let him reade Doctor Saunders booke lately set furth of the Rocke of the Church The 12. Of the Contradictions Martin Luther Hulderycke Zuinglius Apolog. â—74 a being most excellent men euen sent of God to geue light to the worlde firste came vnto the knowledge of the Gospell ERgo before their tyme Confut. ther was a generall darknes in the world I wysse it is not so harde a matter to find out Gods Church Apolog. .24 for the Church of God is set vpoÌ„ an hill glistering place Ergo Luther and Zuinglius could not be the first that shoulde see the Church Confut. except either Christ had no Church at all in the world wheÌ„ Luther was borne or except a Citie set vpon an hil and for that purpose vndoubtedly sette that it might be sene should not yet be sene before Luther came in with his lanthorn We saye we haue no meede at all Apolog. 125. by our owne workes and dedes Ergo it booteth not to labour Confut. except it be for nothing God hath plucked vs out from the power of darknes Apolog. 225. to serue the liuing God to cut away all the remanents of synne and to worke out Saluation in feare and trembling Ergo that is not without some meede and rewarde Confut. by which we worke our saluation Our Aduersaries must be heaued froÌ„ their mother Apolog. 194. that is from this vaine coloure and shadow of the Church Ergo ye should vtterly dâ—spise the Church Confut. especially as it is now if yoâ—r aduersaries mother be of no substance but a vaine colour only To say truely Apolog. 192. we doe not despise the Chuâ—che of these men how so euer it be ordered by them now adayes â—rgo the Catholiks Church is no vaine colour of a Church Confut. seing that your selues dare not despise it 〈◊〉 popes had neuer hitherto leisure to 〈…〉 and earnesâ—â—â—e of those matters Apolog 19. 〈◊〉 some other cares do let them and â—iuers waies pul them Item â—61 they compt these thinges to be but coÌ„mon and trifling studies and nothing to appertaine to the Popes worthines Ergo being so carelesse Confut. they would neuer haue perceiued the case of their Religion nor procured men to defend it There haue ben wylily procured by yâ— Bishop of Rome Apolog. certaine persons of eloquence inough and not vnlearned neither which should put their helpe to this cause now almoste despaired of Item In deede they perceyued that their owne cause did euery where goe to wracke Ergo it appeareth Confut. that the Popes haue had care of the cause of Religion In this point that is lifting vp the Sacrament consisteth nowe all theyr Religion Apolog 250. Ergo al is not in salt Confut. water c. In these thinges they meane salt water Apolog. 255. Oyle spittle Palme they haue set all their Religion Ergo all is not in lifting vp the Sacrament Confut. What fault haue they once acknowledged and confessed Apolog. 209. Why burden ye then vs with not amending manifest and ofte confessed faultes Confut. Of so many Apolog 291. so manifest so often confessed by them and so euident errours what one haue they amended Why aske you then Confut. what faulte we haue once confessed For so much as we were most ascertened of God his will Apolog. 327. and compâ—ed it a wicked thing to be careful and ouercuÌ„bred about yâ— iudgments of mortal men Therefore ye should haue neuer called a Synode of mortal men Confut. Yet it foloweth Therefore we thought good to remedie our Churches by a prouincial Sinod Apolog. But what neded a remedy by a Synod Confut. if mortal mens iudgmentes are not to be cared for Our cause against the wil of Emperoures from the beginning Apolog. .15 against the willes of so many Kinges in spite of the Popes and almost maugre the head of al men hath taken encreace c. You neuer nede then Confu to aske leaue that your Gospel may procede if it be so victorious and triumâ—hant that maugre the head of al men almost it take encrease Let them geue the Ghospell free passage Apolog 133. let the trueth of Ihesu Christ geue his clere light
geare as the childes education or the womans silence which she ought to kepe at home but of the Trinitie Incarnation of Christ â–ª value of Sacramentes Iustification predestination c. Doe ye make S. Chrysostome so vnlike himselfe that ye woulâ— permitte a disputation of Diuinitie betwixte the man his wife and his boye Suche Scholes in deed kepte the Waldenses and as thoughe it had bene nothing worth except the world did know it Act. and Monuâ—eÌ„ts 673 they brought furth theyr yonge children so well instructed in Diuinity thaâ— they were able to appose and aunswer one the other in no triflyng questions But S. Chrysostomes meaning is altogeather otberwises and he would haue laiâ— men to read the Scriptures at home in maner of repeating not of readiÌ„g or making a lesson And that they shoulde remembre and call to mynde suche thinges as they had learned of the Bishope and not studie themselues vpon anie text at al as though they must be preachers Tâ— edifiel also themselues and others by folowing a good life not by seeking a newe conclusion of Doctrine How proue ye also that he speaketh of the whole Bible to be bought and readeÌ„ For the easie partes thereof maie be put into the peoples handes but the whole in no wise The Greeke texte also was not nor is not so corrupt as your englishe traÌ„slations And to be shorte the people are nowe more proude and bolde then at those daies they were For then with vnwasshed handes they were afraied to touche only the Scriptures and now they take vpon them to interprete them in shoppes alehowses waggons and feariebotes The auncient Fathers Apolog. Cyprian Epiphanius and Hierom say it is better for one who perchaunce hath made a vowe to leade a sole life and afterward liueth vnchastly and can not quench yâ— flames of â—uste to marie a wife and liue honestlie in wedlocke Concerning S. Cyprian Conf. 237 by his owne wordes I wil proue that ye misconstre him If they saieth he speaking of virgins in generall haue by faith and promise dedicated themselues vnto Christ Lib. 1. Epist. 11. let them coÌ„tinue honestly and chastly that no tales be made of theÌ„ And so beâ—ng strong and stedfast let them looke for the rewarde of virginitie But if they wil not or can not coÌ„tinue better it is that they mary than fal through their lustes and delightes into the fier This is the place and how doe ye now vnderstand it If ye refer it to virgins in general that is truly saied in dede â—ary it serueth not your purpose to proue by S. Cyprian that Nonnes maie marie If ye refer it to virgins alreadie professed thâ—â— doth the one parte of the sentence destroie the other and it is impossible thaâ— both should hang togeather For if according to your sense virgins after vowe made might laufulliâ— marie how standeth the former parteâ— the sentence defining that if they hauâ— dedicated themselues vnto Christ leâ— them continue And when this precept is to be obserued of virgins professed how can it folowe by anie reason that the selfe same ê‘sons should haue it so sodeÌ„ly grauÌ„ted vnto them That if they can not or wil not continue better it is to mary S. Cyprian therefore speaketh of such as are free to choose either this or that and not of such as are past choosing And againe if the place were vnderstanded as you say then might NoÌ„nes marie not onely when they can not quenche the flames of theyr luste but also if they wil not For if they can not or wil not saieth S. Cyprian better it is that they marie then fal through theyr lustes and delyghtes into the fiere But this is incredible that so good a man would geaue a licence so euil ergo you doe mistake S. Cyprian Concerning S. Hierome Ad DemetriadeÌ„â—e virginitate â—er â—anda whome in like maner ye haue abused his words are The name of certaine which behaue not themselues wel doth defame the purpose of holie virgins and of the heauenly and Angelicall companie Vnto whom which whom Vndoubtedly such as liued emong virgins not yet professing virginity but intending and purposing it only it must be plainly saied that either they mary if thei caÌ„ not coÌ„teine or coÌ„teine if they wil not mary Now that there is such a distinction of virgins to be made it appeareth most euidenly by S. Hieroms owne wordes not twentie lines before this place saying But let this perteine to those virgins which haue not yet chosen virginity and nede exhortation that they may knowe what it is that they ought to choose this is to virgins not yet professed but in the person of the professed it followeth OF VS the things which we haue chosen are to be kept Therfore ye knowe what followeth that ye haue abused S. Hierome because he permitteth not mariage to such as haue already made a vowe of virginitie Last of all as touching Epiphanius these be his words Epipha haereâ—â— .71 The holy Apostles of God haue leaft this tradition vnto vs that it is a syn to turne to mariage post decretaÌ„ virginitateÌ„ after virginitie decreed and determined And the Apostle writeth 1. Cor 7. If a virgin mary she hath not sinned How then agreeth this with that That is to say if this be true that a vrigin may mary how agreeth it with the TraditioÌ„ of the Apostles that It is a sinne for a virgin to turne to mariage Epiphanius answereth by expounding the Apostle in these words Illam dicit quae non est Deo dicata The Apostle in saying that if a virgin marie she doth not sinne speaketh of that virgin which ys not dedicated vnto God Ergo he is not contrary to the foresaied Tradition of the Apostles by which such virgins are forbidden to marie as haue vowed their virginitie Ergo to say further They which accoÌ„pt mariage to be vncleane as the Apostolici did against whom Epiphanius there writeth agree not with the Apostle And further they that saie a virgin maie marie after she hath made a vow as the compilers of the Apologie do falsly gather are coÌ„trary to the tradition of th' Aposples aÌ„d to Epiphanius most euideÌ„t resolutioÌ„ which I haue shortly declared By this it wil appere whether the auÌ„cient fathers be wel vsed of the Apology whereas S. Cyprian S. Hierom and Epiphaniê° whoÌ„ so closely they name for witnesses do so manifestly testify against theÌ„ that none must marie after they haue dedicated theyr virginitie vnto God The auncient Emperour IustiniaÌ„ coÌ„mauÌ„ded Apolog. that in the holy administratioÌ„ al thinges should be pronuÌ„ced with a clere loud treatable voice that the people might receiue some fruict therby These meÌ„ leste yâ— people should vnderstaÌ„d theÌ„ muÌ„ble vp al theyr seruice not only with a drouned holowe voice but also in a strange and barbarous tongue First you make the Emperor to speke of Con. 242 the holy administratioÌ„ not telling