The Piller and buttresse of the Churche is the Gospel and the Sprite of life S. Augustine saithe Sunt certi Libri Dominici quorum authoritari vtrique consentimus Ibi quaeramus Ecclesiam ibi discutiamus causam nostram There be certaine Bookes of our Lorde vnto the authoritie whereof eche parte agreethe There let vs seeke for the Churche thereby sette vs examine and trie our maters And againe Nolo humanis documentis sed Diuinis oraculis sanctam Ecclesiam demōstrari I wil ye shewe me the holy Churche not by decrees of menne but by the woorde of God Likewise saithe Chrysostome Nullo modo cognoscitur quae sit vera Ecclesia Christi nisi tantummodo ' per Scripturas It can no waye be knowen what is the Churche but onely by the Scriptures And againe Christus mandat vt volentes firmitatem accipere Verae Fidei ad nullam rem fugiant nisi ad Scripturas Alioqui si ad alia respexerint Scandalizabuntur peribunt non intelligentes quae sit vera Ecclesia Et per hoc incident in Abominationē Desolationis quae stat in Locis Sanctis Ecclesiae Christe commaundeth that who so wil haue the assurance of True Faithe seeke to nothinge els but vnto the Scriptures Otherwise if they looke to any thinge els they shal be offended and shal perishe not vnderstanding whiche is the True Churche And by meane here of they shal fal into the Abomination of Desolation whiche standeth in the Holy Places of the Churche By these Ancient learned Fathers it is plaine that the Churche of God is knowen by Godde◠Woorde onely none otherwise And therfore M. Hardinge you so carefully flée the same and condemne it for Heresie and often burne it leste thereby the deformities of youre Churche should be knowen For the il dooer fleeth the light Nowe where as it so wel liketh M. Hardinge to cal vs al Heretiques and for his pleasures sake to liken vs to Apes to Asses and to the Diuel notwithstanding we might safely returne the same whole from whence it came yet I thinke it not séemely nor greatly to purpose to answeare al suche intemperate humours Salomons aduise is good Answeare not folie with like folie Notwithstandinge the poore simple Asse vnto whome wée are compared was hable sometime to sée the Angel of God and to open his mouthe and to speake and to reproue the lewde attempte of Balaam the false Prophete What so euer accoumpt it pleaseth M. Hardinge to make of vs by the grace of God wée are that wée are Yf wée be hable to beare Christe with his Crosse it is sufficient But who they be that haue of longe time ietted so terribly vnder the Lions skinne and onely with a painted Visarde or emptie name of the Churche haue feared al the cattel of the fielde it is néedelesse to speake it the worlde now seeth it it can no longer be dissembled Euen he that lately bare him selfe as the Lion of the tribe of Iuda called him selfe Kinge of Kinges and said he had power ouer the Angels of God and amased the hartes of the simple with the terrour of his Lions pelte onely for that he sate in Peters Chaire is now reuefled and better knowen and estéemed as he is woorthy he may nowe iette vp and downe with more ease and lesse terrour And why so These poore Asses whome M. Hardinge so muche disdeigneth haue stripte of his counterfeite skinne that made him so hardy and haue caused him to appeare euen as he is The Apologie Cap. 1. Diuision 1. It hath bene an olde complainte euen from the first time of the Patriarkes and Prophetes and confirmed by the writinges and testimonies of euery age that the Truthe wandereth here and there as a straunger in the worlde dothe readily finde enimies and sclaunderers amongst those that knowe her not Albeit perchaunce this may seeme vnto some a thinge harde to be beleeued I meane to suche as haue scante wel and narowly taken heede thereunto specially seing al mankinde of natures very motion without a teacher doth coueite the Truthe of their owne accorde and seinge our Saueour Christe him self when he was on earth would be called the Truthe as by a name moste fitte to expresse al his diuine power Yet we whiche haue bene exercised in the holy Scriptures and whiche haue both reade seene what hath happened to al godly menne commonly at al times what to the Prophetes to the Apostles to the Holy Martyres and what to Christe him selfe with what rebukes reuilinges and despites they were continually vexed whiles they here liued that onely for the Truthes sake Wee I saye doo see that this is not onely no newe thinge or harde to be beleued but that it is a thinge already receiued and commonly vsed from age to age Nay truely this might seeme muche rather a merueile and beyonde al beliefe if the Diuel who is the Father of lies enimie to al Truthe would now vpon a suddaine chaunge his nature and hope that Truthe might otherwise be suppressed then by belieinge it Or that he would beginn◠to establish his owne kingdome by vsinge nowe any other practises then the same whiche he hath euer vsed from the beginninge For since any mans remembrance we can skante finde one time either when Religion did first growe or when it was setled or when it did afreshe springe vp againe wherein Truthe Innocencie were not by al vnwoorthy meanes most despitefully intreated Doubtlesse the Diuel wel seeth that so longe as truthe is in good safetie him selfe cannot be safe nor yet maintaine his owne estate For letting passe the auncient Patriarkes Prophetes who as we haue said had no parte of their life free from cōtumelies sclaunders We knowe there were certaine in times paste whiche saide and commonly Preached that the olde auncient Iewes of whome we make no doubte but they were the woorshippers of the onely true God did worship either a Sowe or an Asse in Goddes steede and that al the same Religion was nothinge els but sacrilege and a plaine contempt of al godlines We know also that the Sonne of God our Saueour Iesus Christe when he taught the Truth was coumpted a Sorcerer an Enchaunter a Samaritane Beelzebub a deceiur of the People a Drunkarde a Glutton Againe who woteth not what woordes were spoken against S. Paule the moste earnest and vehement Preacher maintainer of the Truthe Sometime that he was a seditious and busie man a raiser of tumultes a causer of rebellion sometime againe that he was an Heretique sometime that he was mad sometime that onely vpon strife and stomake he was bothe a blasphemer of Gods lawe and a despiser of the Fathers ordinances Further who knoweth not how S. Steuin after he had throughly and sincerely embraced the truthe and beganne frankly stoutly to preache and set forth the same as
he ought to doo was immediately called to answeare for his life as one that had wickedly vttered disdainful and haynous woordes against the Lawe against Moyses against the Temple and against God Or who is ignorant that in times past there were some whiche reproued the holy Scriptures of falsehed sayinge they conteined thinges bothe contrary and quite one against an other and howe that the Apostles of Christe did seuerally disagree betwixt them selues and that S. Paule did varie from them al And not to make rehersal of al for that were an endles labour who knoweth not after what sorte our Fathers were railed vpon in times paste whiche first began to acknowledge and professe the name of Christe how they made priuate conspiracies deuised secrete Counsels against the common wealth and to that ende made early and priuie meetinges in the darke killed yonge Babes fedde them selues with mens fleashe and like sauage and brute beastes did drinke their Bloude In conclusion how that after they had put out the candels they cōmitted Adulterie betwene them selues without regarde wrought incest one with an other that Brethern laie with their Sisters Sonnes with their Mothers without any reuerence of nature or kinne without shame without difference and that they were wicked men without al care of Religion and without any opinion of God being the very enimies of mankinde vnwoorthy to be suffered in the worlde and vnwoorthy of life Al these thinges were spoken in those daies against the people of God against Christe Iesus against Paule against Steuin and against al them whosoeuer they were whiche at the firste beginninge imbraced the truthe of the Gospel were contented to be called by the name of Christians whiche was then an hateful name amonge the common people And although the thinges whiche they saide were not true yet the Diuel thought it should be sufficient for him if at the least he coulde bringe it so to passe as they might be beleued for true and that the Christians might be brought into a common hatred of euery bodie and haue their death and destruction sought of al sortes Herevpon Kinges Princes beinge ledde then by suche persuasions killed al the Prophetes of God lettinge none escape Esay with a sawe Ieremie with stones Daniel with Lions Amos with an iron barre Paule with the swerde and Christe vpon the Crosse and cōdemned al Christians to imprisonmentes to tormentes to the pikes to be throwne downe headlong frō rockes and steepe places to be cast to wilde beastes and to be burnt and made great fiers of theyr quicke bodies for the onely purpose to giue light by night for a very scorne and mockynge stocke and did compte them no better then the vilest filthe the ofscouringes and laughinge games of the whole worlde Thus as ye see haue the Authours and professours of the truthe euer bene entreated M. Hardinge Who would not thinke these defenders were true men that in the beginninge of their Apologie speake so muche of the truthe Yet who knoweth not that oftentimes euil meaninge is hidde vnder good woordes Who hath not hearde that filthy queanes in time and place vse the honest talke of chaste matrones The theefe commendeth iuste dealinges and many times shewithe a stomake against false harlottes noman more Amonge al none pretende truthe in wordes so muche as Heretiques I feare me saithe S. Paule lest as the Serpente beguiled Eue by his sutteltie so your wittes be corrupted and fallen away from that plainenes Whiche is in Christe The Apostle feared because of the craftie Iewes who the rather to deceiue mingled scriptures with their owne traditions and truthe with fals head So bringeth the Heretique his hearer to errour in faithe by coloure and pretence of truthe They are muche like to the Manicheis who promised their hearers to discusse and set forthe the truthe moste euidently vnto them and to deliuer them from all maner of errours By whiche faire promises S. Augustine was allured to be a diligent scholar of theirs for the space of nine yeres Christe gaue vs a lesson howe to discerne them By their fruites ye shall knowe them saithe he And nowe to you Sirs Euen in the beginninge and as I may saie in the foreheade of your Apologie whiles I examine it diligently I finde two foule faultes the one in your Rhetorike the other in your Logike By whiche two faultes bothe the vns kil of your secretarie and the weakenes of your mater maie be espied as the Asse I spake of right nowe was by his two eares staringe out vnder the Lions skinne Your diuinitie is nothinge els in grosse but a lumpe of lies errours and Heresies First touching your Rhetorike emongst many faultie proemes one of the woorst is that which is suche as the aduersary may vse whiche by them is called Exordium commune that is to wite suche a beginninge as will serue the defendant no lesse then the Plaintife or contrariwise Of that sorte is the beginninge of your Apologie For declaringe at large that truthe hath euer beene persecuted what saithe it therein the faultes amended that we may not saie the same That ship-maister is accoumpted very bad who at the settinge out of the hauen driueth the Ship on the rockes Alleaginge Tertullian to healpe your cause ye iniurie the Doctor by alteringe his wordes Ye were not wise by falsifiyng the first sentence so muche to impaire your credite Tertullian saith not that truthe readily findeth enimies and sclaunderers amongst those that knowe her not but that truthe sone findeth enimies inter extraneos amongst aliantes and strangers Now the Christian Catholikes whom ye call Papistes be not in respecte of the truthe aliantes and strangers For your selues in sundry places of your Booke reproue them for resistinge the truthe whiche they knowe You haue geuen Tertullian a newe liuerie with your owne badge and haue made exchaunge of Extraneos with Ignotos Tertullian meante by aliantes no other then Infidels and Paynimes emonge whom Christen people then liued and were daily persecuted But after the Gospel had benne sounded abrode by the Apostles and their successours through al the earth after that the Emperours them selues and all the people euery where had receiued the faithe then was the truthe no more a wanderer strangers or Pilgrime in the earthe The Bishop of Sarisburie Touchinge this comparison of whoores and Théeues and other like M. Hardinges vngentle spéeches as I haue before protested I wil saye nothinge He is very doumbe and can speake but litle that cannot speake it It is true M. Hardinge that you saie Most Lyers oftentimes pretende most Truthe as if there were none other example maye soone appeare by the whole tenour and substance of your Bookes The Diuel him selfe the better to founde his Lyes beareth him selfe oftentimes as the Angel of Truthe But the example that ye bringe of the Iewes who as you saie the rather to deceiue mingled Scripture
Donatistes Hanc formam ne ab ipsis quidem Iudaeis persecutoribus accepistis Illi enim persequuti sunt Carnem ambulantis in terra Vos Euangelium sedentis in Coelo Ye learned not this fourme of persequution no not of the Iewes For they persequuted the Fleashe of Christe walkinge in the Earthe You persequute the Gospel of Christe sittinge in Heauen Robert Holcote emonge other his doubtes moueth this question An Amor sit odium VVhether Loue be hatred or no. Yf he were nowe aliue sawe your dealinge and the kindnesse of your Loue I beleue he woulde put the mater out of question saye vndoubtedly your Loue is hatred it is no Loue. So Moses saithe Ismael plaied or sported with Isaac But S Paule saithe The same plaieinge and sportinge was persecution For thus he writeth He that was after the Fleashe persequuted him was after the Sprite I doubte not but you thinke of your parte it is wel donne For so Christe saithe VVho so euer shal Murder you shal thinke be offereth a Sacrifice vnto God And your selues haue sette to this note in greate Letters in the Margine of your Decrees Iudaei mortaliter peccassent si ChristuÌ„ noÌ„ Crucifixissent The Iewes had Sinned deadly if they had not hinged Christe vpon the Crosse Benedictus Deus qui non dedit nos in captionem Dentibus eorum Blessed be God that hath not geuen vs to be a Praie vnto their Teeth To al the reste it is sufficient for M. Hardinge to saye They be Blasphemous Heresies wicked Actes Lutheres Heresies and villanies Robbinge of Churches Breaches of Vowes Pleasâ—ely pleasures Abandoninge of the Holy Sacramentes Malices Sclaunders and Lies And bisides these thinges in effecte he answeareth nothinge Nowe to answeare nothinge with some thinge it were woorthe nothinge The Apologie Cap. 3. Diuision 5. Nowe therefore if it be leeful for these folkes to be eloquent and finetongued in speakinge euil surely it becommeth not vs in our cause beinge so very good to be doumbe in answearinge truely For menne to bee carelesse what is spoken by them and theite owne mater be it neuer do falsely and sclaunderousely spoken especialy when it is sutche that the Maiestie of God and the cause of Religion maye thereby be dammaged is the parte doubtlesse of dissolute and retchelesse persons and of them whiche wickedly winke at the iniuries donne vnto the Name of God For although other wronges ye oftentimes greate maye be borne and dissembled of a milde and Christian man yet he that goeth smoothely awaye and dissembleth the mater when he is noted of Heresie Ruffinus was woont to denie that man to be a Christian Wee therefore wil doo the same thinge whiche al Lawes whiche natures owne voice doothe commaunde to be donne and whiche Christe him selfe did in like case when he was checked and reuiled to the inâ—â—â—t wee maye put of from vs these mennes sclaunderous accusations and maye defende soberly and truely our owne cause and innocencie M. Hardinge Yee haue not proued the Truthe to be of your side nor euer shal be able to proue mainteininge the Doctrine of the Lutheras Zwinglians and Caluinistes as ye doo Nowe al dependeth of that pointe And bicause yee haue not the Truthe what so euer ye saye it is soone confuted and what so euer ye bringe it is to no purpose The B. of Sarisburie This is the very issue of the case Whether the Doctrine that wée professe be the Truethe or no. Whiche thinge through Goddes Grace by this our conference in parte maye appare I beseeche God the Authour of al Truthe and the Father of Light so to open our hartes that the thinge that is the Truthe in déede maye appeare to vs to be the Truthe The Apologie Cap. 4. Diuision 2. For Christe verily when the Phariseis charged him with Sorcery as one that had some familiare Sprites and wrought many thinges by theire helpe I saide he haue not the Diuel but doo glorifie my Father but it is you that haue dishonoured me and put me to rebuke and shame And S. Paule when Festus the Lieutenaunt scorned him as a mad man I saide he moste deer Festus am not mad as thou thinkest but I speake the Woordes of Truth sobrenesse And the ancient Christians when they were sclaundered to the people for mankillers for Adulterers for committers of incest for disturbers of the common Weales and did perceiue that by sutche sclaunderous accusations the Religion whiche they professed mighte be brought in question namely if they should seeme to holde their peace in manner confesse the faulte lest this might hinder the free course of the Gospel they made Orations they put vp Supplications and made meanes to Emperours and Princes that they mighte defende them selues and theire Felowes in open Audience M. Hardinge When ye prooue that ye haue the Truthe then maye ye be admitted in your Defence to alleage the example of Christe of S. Paule and of the firste Christians But nowe wee tel you beinge as you are these examples serue you to no purpose And for ought ye haue saide â—itherto the Anabaptistes Libertines Zwenkfeldians Nestorians Eunomians Arians and al other pestiferous Heretikes might saye the same aswel as ye Christe was charged of the Iewes with vsinge the power of impure Sprites blasphemously Paule was scorned of Festus as a mad man without cause the Ancient Christians were accused by the Infidels of hainous crimes falsely But ye are accused of Heresies and sundrie Impieties by Godly VVise and Faithful men vpon Zeale by good aduise and truely And as for those Auncient Christians when they made Apologies or Orations in the Defence of the Christen Faithe they did it so as became Christen men plainely and openly Either they offered them to the Emperours with thei owne handes or put to their names and signified to whome they gaue the same As S. Hilary deliuered a Booke in Defence of the Catholique Faithe against the Arians to Constantius Melito and Apollinaris wrote their Apologies to the Emperours S. Iustine the Philosopher and Martyr gaue his firste Apologie for the Christians to the Senate of the Romaines the seconde to Autonius Pius Emperour Tertullian to the Romaines S. Apollonius the Romaine Senatour and Martyr did Reade his Booke openly in the Senate house whiche he had made in Defence of the Christian Faithe But yee doo your thinges that ought to be done openly in Hucker Mucker Ye set foorth your Apologie in the name of the Churche of Englande before any meane parte of the Churche were priuie to it and so as though either ye were ashamed of it or afraide to abide by it The inscription of it is directed neither to Pope nor Emperour nor to any Prince nor to the Churche nor to the general Councel then beinge when ye wrote it as it was moste conuenient There is no mans name set to it It is Printed without Priuilege of the Prince contrary
to Lawe in that behalfe made allowed neither by Parlament nor by Proclamation nor agreed vpon by the Cleregie in Publike and lawful Synode This packinge becommeth you it becommeth not the vpright Professours of the Truthe Wherefore your vnlawful Booke as it is so it maye be called an Inuectiue or rather a Famous Libel and sclaunderous VVrite as that whiche seemeth to haue benne made in a corner and cast abroade in the streetes the Authours whereof the Ciuil Lawe punis heth sharpely The B. of Sarisburie Howe far foorth these examples maye serue vs wée remit the iudgement thereof to the discrete Christian Reader It is not yenough thus to crie out Impieties and Heresies M. Hardinges bare Woorde in this behalfe is not sufficient to warrant an euidence Certainely emonge other greate comfortes that wee haue in Goddes mercies this is one and not the leaste that touchinge the Innocencie and right of out cause wée maye saye to you as Christe saide to the Phariseis Wee haue not the Diuel but wee glorifie our Father Or as S. Paule saide vnto Festus Wee are not madde M. Hardinge as ye reporte of vs but wee viter vnto you the Woordes of Truthe and sobrietie But this is a piteous faulte The names of al the Bishoppes Deanes Acchedeacons Personnes Vicares and Curates of England are not sette to our Apologie It is directed neither to the Emperour nor to the Pope nor to the Councel Neither is it Printed with Priuilege of the Prince This laste clause is a manifest Vntruthe and maye easily be reproued by the Printer Hereof ye conclude It is a sclaunderous Libel and was written vnder a Hedge and as you saye in Hucker Mucker Firste were it graunted that al ye saye of Hilarie Melito Iustinus Tertullian and Apollonius were true Yet muste it néedes folowe that al Bookes that are not Subscribed with the Authours names were written in a corner Firste to beginne with the Scriptures tel vs M. Hardinge who wrote the Bookes of Genesis of Exodus of Leuiticus of Numeri of DeuteronomiuÌ„ of Ioâ—ue of the Iudges of the Kinges of the Chronicles of Iob c. Who inrote these Bookes I saye Who authorized them Who Subscribed his name Who set to his Sâ—ale The Booke of Wisedome by some is Fathered vpon Philo by some vpoÌ„ Salomon The Epistle vnto the Hebrewes some saye was written by S. Paule Some by Clemens Some by Barnabas Some by some other so are wee vncertaine of the Authours name S. Marke S. Luke S. Iohn neuer once named them selues in their Gospels The Apostles Crede the Canons of the Apostles by what names are they Subscribed Howe are they authorized To what Pope to what Emperour were they offered To leaue others the Auncient Doctours of the Churche whiche as you knowe are often misnamed Ambrose for Augustine Gréeke for Latine Newe for Olde your Doctour of Doctours the fairest flower and croppe of your garlande Gratianus is so wel knowen by his name that wise menne can not wel tel What name to geue him Erasmus saithe of him thus Quisquis fuit siue Gratianus siue Crassianus What so euer name wee may geue him be it Gratianus or Crassianus And againe he saithe Eruditi negant illam Gratiani nescio cuius congeriem vlla vnquam Publica Ecclesiae authoritate fuisse comprobatam The learned saye that Gratians Collection or heape of maters was neuer allowed by any Publique Authoritie of the Churche And againe Non constat vllis argumentis quis fuerit Gratianus quo tempore opus suum exhibuerit cuius Pontificis cuius Concilij fuerit Authoritate comprobatum It cannot appeare by any tokens of recorde neither what this Gratian was nor at what time he offered vp his Booke nor what Councel nor what Pope allowed it Who subscribed the late Councel of Colaine Who subscribed the Booke not longe sithence sette abroade vnder the name of the Churche of Colaine and named Antididagma To be shorte who subscribed your owne late Booke intituled the Apologie of Priuate Masse Where were they written Where were they Subscribed By what authoritie and vnder what names were they allowed I wil saye nothinge of your late Famouse Volume bearinge the name of Marcus Antonius Constantius This Booke as you see hathe three greate names Notwithstandinge the Authour him selfe had but twoo and yet not one of al these three What M. Hardinge would you make your Brethren beleue that al these be but sclaunderous Writes diuised onely in Hucker Mucker and vnder a Hedge The Decree the Apostles made in the fiftenthe Chapter of the Actes it appeareth not it was so curiously subscribed with al theire names The Protestation of the Bohemiens in the Councel of Basile the Confession of the Churches of Geneua Heluetia for ought that I knowe haue no sutche Publique Subscriptions Neither is it necessarie nor commonly vsed to ioyne Priuate mennes names to Publique maters neither in so mightie ample a Realme vpon al incident occasions is it so easy to be donne Briefely our Apologie is coÌ„firmed by as many names as the highe Courte of Parlamente of England is confirmed Neither was the same conceiued in so darke a corner as M. Hardinge imagineth For it was afterwarde imprinted in Latine at Parise and hathe henne fithence Translated into the Frenche the Italian the Duche and the Spanishe tongues and hathe benne sente and borne abroade into France Flaunders Germanie Spaine Poole Hungarie Denmarke Sueucland Scotland Italie Naples and Rome it selfe to the iudgemente and trial of the whole Churche of God Yea it was Readde and sharply considered in your late Couente at Trident greate threates made there that it should be answeared and the mater by twoo Notable learned Bishoppes taken in hande the one a Spaniarde the other an Italian Which twoo notwithstandinge these fiue whole yéeres haue yet donne nothinge nor I belèeue intende any thinge to doo In deede certaine of your Brethren haue benne often gnawinge at it but sutche as care nothinge nor is cared what they write But if names be so necessarie wee haue the names of the whole Cleregie of Englande to confirme the Faithe of our Doctrine and your name M. Hardinge as you can wel remember emongst the reste onlesse as ye haue already denied your Faithe so ye wil nowe also denie your name To conclude it is greatter modestie to publishe our owne Booke without Name then as you doo to publishe other mennes Bookes in your owne Names For in deede M. Hardinge the Bookes ye lende so thicke ouer are not yours Ye are but Translatours ye are no Authours Yf euery birde shoulde fetche againe his owne Feathers alas your poore Chickens woulde die for colde But you saye Wee offered not our Booke to the Pope No neither ought wée so to doo He is not our Bishop He is not our Iudge Wee maye saye vnto him as the Emperour Constantius saide sometime to Pope Liberius Quoia es tu paâ—s Orbis
of our parte Onely by Faithe ▪ yet S. Augustine saithe as it is saide before Habemus Christum in Presenti per Baptismatis Sacramentum Wee haue Christe Presently by the Sacramente of Baptisme Thus is Christe Presente vnto vs Of his parte Onely by his Grace Of our parte Onely by our Faithe By the Sacramentes Onely as by meane of outwarde Instrumentes to moue our senses This light and childishe errour as I haue saide before is called Ignoratio Elenchi and therefore séemeth to procede of Ignorance M. Hardinge should haue better examined the force of his Argumentes before he thus suddainely sente them abroade Touchinge the mater it selfe it is not the Bodily mouthe but Faithe alone that receiueth and embraceth Christes Body S. Augustine saithe Panis iste Interioris Hominis quaerit esuriem Qui credit in eum manducat This Breade requireth the hunger of the Inner Man He that beleeuth in him eateth his Body This is no tangling as you saie M. Hardinge It is the Auncient Catholique Doctrine of y◠Churche of God Wée be wel assured of it knowe certainely what wée saie But touching y◠certainetie of your Doctrine in this point I haue briefely touched it in my Former Replie so mutche as I then thought might séeme sufficiēte Somme of you hold y◠Christes Body passeth down into y◠stomake Somme y◠it entreth onely into the Mouthe goeth no further Somme others saie Quà m citò Species terūtur dentibus tam citò in Coelum rapitur Corpus Christi As soone as the Fourmes of the Breade be grated with the teeth streight waie the Body of Christe is caught vp into Heauen An other of you saithe A Mouse eateth the Body of Christe An other saithe Nay a Mouse cannot eate it Peter Lombarde the Grande Maister of al your Schoole is piteously confounded in the case and cannot imagine what to saie For after he had him selfe moued the question Quid igitur sumit Mus vel quid manducat What is it then that the Mouse receiueth or what eateth it He answeareth Deus nouit Novve God knovveth As for my parte I cannot tel Sutche be your Doctours M. Hardinge sutche is your Doctrine Therefore to conclude with your owne woordes it appeareth by your agréemente and your answeares ye vnderstande not the thinges ye speake of but both◠affirme and denie ye knowe not what M. Hardinge As ye procede foorth ye geue warninge to your Readers not to take you so as though ye held with transubstantiation And here ye speake thereof as best becommeth your scoffinge sprite callinge it a dreame of men of later times whereof they coulde neuer yet agree within them selues By whiche woordes your eloquence hath set foorth your spite and lieing at once For albeit the terme of transubstantiation be of no greater antiquitie then the Councel Laterane vnder Innocentius the thirde where it was by the Holy Ghoste and the Fathers there deuised as very fitte for opening of the Truthe impugned by the Berengarians yet is the Doctrine thereof no lesse Auncient then the Gospel it selfe For maugre the malice of the Deuil and of al the Sacramentaries the Olde Truthe shal preuaile by whiche we are taught that whiche was Breade by the Mystical blessinge to be made Christes Body and that whiche was wine to be made his Bloude as I haue other wheres sufficiently declared And the Churche hath alwaies hereupon perfitely accorded touchinge the Substance though certaine schoolemen in their Scholastical Disputations where oftentimes victorie is sought and Faith not impugned about discussion of somme schoole point haue without preiudice of our belefe disagreede The B. of Sarisburie As for the scoffes and spites and lies ye speake of M. Hardinge let him haue them that hath beste deserued them Then verily without greate wronge you cannot lose them Touching your New Fātasie of Transubstantiation whether it be a dreame or no whether the dreamers of it them selues were euer yet hable rightly to expoūd theire owne dreame it appeareth partely by your owne Confession Ye graunte the name and terme thereof was neuer knowen or hearde of in al the Worlde vntil your late Councel of Laterane holdē in Rome vnder Pope Innòcentius the thirde in the yeere of our Lorde a thousande two hundred and fiftéene in the time of Kinge Iohn the Kinge of England and neuer before So longe the Churche of God was hable wel to stande without your Transubstantiation And al be it ye tel vs notwithstandinge the newnesse of the name yet neuerthelesse the Doctrine thereof hath stil continewed in the Churche and hathe benne euermore receiued and confessed of al the Faitheful and that maugre the malice of the Diuel and of al the Sacramentaries it is as Ancient as the Gospel or as Christe him selfe Yet of y◠other side ye cōfesse plainely that for the space of twelue hundred yéeres and more Roman wiste by what name to calle it But for as mutche as you thinke it lawful for you to auouthe and affirme what you liste true or false without controlmente whereas ye saie this late Faithe of yours is as Auncient as the Gospel knowe you that somme of the beste learned of your owne side haue saide It is a nevve Pointe in Religion and therefore not so Auncient as you seeme to make it It is a doubteful Conclusion and therefore no Faithe at al. D. Tonstal thereof saithe thus De modo quo id fieret fortasse satius erat ▪ Curiosum quenque suae relinquere Coniecturae sicut liberū fuit ante Concilium Lateranum Of the manner and meane howe this might be whether by Transubstantiation or otherwise perhaps it had benne better to leaue euery man that woulde be Curious to his owne Coniecture as before the Councel of Laterane it vvas leafte at libertie You saie it is as Auncient as the Gospel D. Tonstal saith It is but new and came in twelue hundred yéeres and more after the Gospel You saie it is the Catholique Faith D. Tonstal saithe It is a Coniecture or a Gheasse whiche differeth not mutch from a dreame and that before the saide late Councel of Laterane noman vvas bounde to beleeue it And here it maie please you to consider indifferently with your selfe It it were leafte at Libertie as D. Tonstal saithe for any man either to receiue it or to refuse it as he thought good how could it then be the Catholique Faithe If it were the Catholique Faithe as you saie that maugre the malice of the Diuel howe then could it so many hundred yeeres be leafte at libertie Hereof ye saie ye haue written sufficiently otherwheres Al this I graunt your Bookes are knowen How be it if you woulde haue written nomore but Truethe ▪ ye might haue saued mutche time and spared somme paper But if it shal not mislike you once againe more aduisedly to viewe the same ye shal finde in the very Firste Diuision thereof thrée
stil the Substance of Breade and Nature of VVine The Substance and Nature of Breade are not changed The selfe same Breade as touchinge the Material Substance goeth into the bely and is caste out into the priuie Or that Christe the Apostles Holy Fathers praied not in that tongue whiche the people might vnderstande Or that Christe hath not perfourmed al thinges by that one offeringe whiche he once offered vpon the Crosse Or that the same Sacrifice was Vnperfite so that now we haue neede of an other M. Hardinge VVhat crake ye of a good parte of the VVorlde The greater is the number of those ye haue seduced the more greeuous shal be your iudgement There be not yet many yeeres paste that ye boasted of your poore small flocke alludinge to the fewnesse of the Flocke that liued with Christe in Fleashe and made their fewnesse an argumente of the sincere Truthe But nowe that through your euil teachinge the worlde groweth more to be dissolute and wicked ye boast of your number This is certaine touchinge groundes of truthe the Churche erreth not as that whiche enioyeth Christes promise and your Congregation teachinge the contrary muste therefore be taken for the Children of the Father of Lies Though tenne or twenty Masses were not saide in one daie by Christe the Apostles or Fathers as ye scoffe when the Faithe was firste Preached and fewe beleued no Churches whiche here not without prophane malice ye name Temples yet beinge builie this is no sufficient reason why we maie not nowe where the Faithe is generally receiued haue sundry Masses in one Churche in one daie Ye make muche a doo about bothe Kindes and to aggrauate the matter ye vse the odious terme of bannishinge the people from the Cuppe VVe teache the people for good causes to be contente with one Kinde doinge them to vnderstande they receiue the whole Body of Christe Fleashe and Bloude no lesse then if they receiued Bothe Kindes The Sacriledge whiche Gelasius speaketh of consisteth in diuidinge Christe and the same he imputeth to the Manichees as I haue an other where declared And therefore as that toucheth not vs who doo not diuide Christe but in the Sacramente geue to the people whole Christe so it sheweth you to be either sclaunderous or ignorant As for the tongue of the Churche Seruice how so euer Christe the Apostles and Holy Fathers praied the vse of the Latine tongue vsed in the Seruice of the Latine Churche is not by any reason or Auctoritie ye can bringe yet so farre disproued that the Churche ought to condemne the order from the beginninge receiued and hitherto continewed The B. of Sarisburie Wée make no crakes of our numbers M. Hardinge but humbly géeue God thankes that maugre al your practises and policies hath published and proclaimed the name of his Sonne in euery place through the worlde The foorth and force thereof greeueth you nowe as it did others your Fathers before you that cried out in an agonie What shal wee doo Al the worlde renneth after him Of them S. Cyril saithe Quicquid Christo credentium accesserit sibi detractum putant As many Faitheful Beleeuers as are gotten to Christe so many they thinke are loste from the selues Notwithstandinge the Truthe of God hangeth neither of many nor of fewe Liberius the Bishop of Rome saide sometime to the Arian Emperour Constantius Non si ego solus sum idcircò minor est ratio Fidei Although I be alone yet the accoumpte of Faithe is therefore no white the lesse Christe compareth the Kingedome of God vnto a peece of Leauen whiche beinge litle in quantitie the woman taketh and laiethe in a greate Lumpe of dough vntil the whole be al Leauened Chrysostome saithe Nemo paucitatem vestram deploret Magna enim est virtus Praedicationis Et quod semel fermentatum est rursus fermentum ad coetera efficitur Let noman bewaile the smal number of you For greate is the Vertue of Preachinge And who so is once Leauened is him selfe made Leauen to Leauen others It is noted in the Glose vpon the Clementines Veritas pedetentim cognoscitur Truthe is knowen by Litle and by Litle And S. Ambrose Constat Diluuium eodem numero quo cumulatum est esse diminutum It is knowen that the â—loudde in the time of Noe as it grewe by degrees so by degrees it abated Origen saithe Ego concitabo eos in non Gentem Nos sumus non Gens qui pauci ex ista Ciuitate credimus alij ex alia Et nusquam Gens integra ab initio credulitatis videtur assumpta I shal prouoke them by them that are no people VVee are they that were no people that Beleeue in Christe a fewe in this Cittie and a fewe in an other And neuer was there any Nation that was taken whole at the first beginninge of the Faithe The meaninge hereof is this that God calleth menne not al togeather but nowe a fewe nowe moe as vnto his secrete wisedome séemeth beste So is it writen in the late Councel of Basile Spiritus Sanctus non illuminat omnes eodem tempore Sed vbi vult quando vult spirat The Holy Ghoste doothe not geeue light to al menne at one time but breatheth where it wil and when it wil. This is the Counsel and the hande of God M. Hardinge Wée maie saie vnto you as Tertullian saide sometime vnto the Heathens Exquisitior quaeque crudelitas vestra illecebra est magis Sectae Plures efficimur quoties meâ—imur à vobis Semen est Sanguis Christianorum Your earnest crueltie is an entisemente and a prouocation vnto this Secte As often as ye recken vs ye finde vs moe and moe The Seede hereof is Christian Bloude Arnobius saide sometime vnto the enimies of the Crosse of Christe Nonne haec saltem fidem vobis faciunt argumenta credendi quâ—d iam per omnes terras in tam breui tempore paruo immensa nominis huius SacrameÌ„ta diffusa sunt At the leaste doo not these proufes make you beleeue that ye see the greate Secretes of this Name of Christe are powred abroade in so shorte space through al Countries Fighte not againste God M. Hardinge There is no Wisedome there is no Counsel againste the Lorde This is certaine ye saie touchinge the groundes of Faithe the Churche erreth not Whether your Churche haue erred or no and in what groundes it shal better appeare hereafter Truely S. Bernarde saithe of your Churche euen of your Churche of Rome Intestina insanabilis facta est plaga Ecclesiae The wounde of the Churche is within the bowelles and paste recouerie And againe Haec sunt infoelicissima tempora quae praeuidit Apostolus in quibus homines sanam Doctrinam non sustinent These be the vnhappy daies that the Apostle sawe before when Menne cannot abide sounde Doctrine This was S.
Behold by the Varietie wee vnderstande the Diuersitie of Tongues and by the Apparel wee vnderstande the Vnitie of y◠Churche Againe he saith Distant inter se Linguae Sed Linguarum distantiae non sunt schismata Tongues are diuided one from an other But the Diuision of Tongues is no Schisme or Diuision in Religion The Apologie Cap. 3. Diuision 10. The olde Councel at Carthage commaunded that nothing should be read in Christes Congregation but the Canonical Scriptures these menne reade sutche thinges in their Churches as them selues knowe for a Truthe to be starke Lies and fonde Fables M. Hardinge A man were better I assure thee good Reader to make two newe Bookes then to correcte one so ful of lies and falsefied places as this Apologie is This olde Councel of Carthage is newely falsefied by our new Cleregie The wordes of the Councel are these Palcuit vt praeter scripturas Canonicas nihil in Ecclesia legatur sub nomine Diuinarum Scripturatum It hath semed good vnto vs that besides the Canonical Scriptures nothinge be read in the Churche vnder the name of the holy Scriptures They leauinge out these foure woordes sub nomine Diuinarum Scripturarum Vnder the name of Diuine Scriptures woulde beare men in hande the Councel willed nothinge to be read in the Churche besides the holy Scriptures Are not these trusty men to whom ye may committe the charge of your soules for your faith and saluation It foloweth in the same decree Liceat etiam Legi passiones Martyrum cùm anniuersarij dies celebrantur Let it be lawful also for the Martyrdomes of Martyrs to be read when theire yerely festes are kept And yet dare they not onely to saie nothing must be read besides the Scriptures but also to alleage that very place for that special lie whiche saithe the contrary Looke in the Booke thy selfe good reader and see how falsely they handle so holy matters An other lie is when they saie we reade those thinges in the Churche whiche our selues knowe to be starke lies and funde fables VVhen they cannot them selues shewe that we haue any sutche it is a vaine lieing rhetorike to saie we doubt not of it or knowe it our selues for a truthe I wonder not if they blushe not in belieng vs who haue belied so many Scriptures Councels and fathers The B. of Sarisburie It standeth wel with your Truthe M. Hardinge so often to charge vs with Lies Falsehedde I truste it wil appeare ye had no great cause to keepe so great reuel vpon so poore a Conqueste In deede these woordes be not founde in the thirde Councel of Carthage Yet are they founde in the Councel of Hippo whiche is the Abbridgemente of the thirde Councel of Carthage as it appeareth by the Title of the same Concilij Hipponensis Abbreuiationes factae in concilio carthaginensi Tertio The woordes of the Councel of Hippo and for so mutche also of the thirde Councel of Carthage be these Scripturae Canonicae in Ecclesia legendae quae sunt praeter quas alia non legantur The Scriptures Canonical whiche are to read in the Churche and besides whiche nothinge els maie be read Here haue you M. Hardinge the plaine woordes of the Councel of Hippo abberidged out of the thirde Councel of Carthage That nothinge maie be read in the Churche but onely the Canonical Scriptures Iudge you therefore howe iuste cause ye had so vnaduisedly for I vate not to saie so vnlearnedly to charge the Apologie with Lies and Falsehedde Hereto maie wée adde the like Decrée of the Councel holden at Laodicea Sabbatjs Euangelia cum alijs Scripturis legenda esse censemus Wee agree that the Gospel with others Scriptures be read vpon the Saboth daie If these woordes séeme not sufficiente it foloweth further in the same Councel Non oportet Libros qui sunt extra Canonem legere nisi solos Canonicos Veteris Noui Testamenti We maie not reade any Bookes that be without the Canon but onely the Canonical Bookes of the Olde and Nevve Testamente To like effecte Chrysostome saith Ideò Christus meusas nummulariorum euertit Significans quòd in Templo Dei nō debent esse nummi nisi Spirituales id est qui Dei imaginem habent Therefore Christe ouerthrewe the Exchangers bakes Meaninge thereby that there maie be no Come in the Churche but onely Spiritual that is to saie that beareth the Image of God Againe he saithe Lectorum officium erat in Ecclesia Sacra Legere ex Scriptis vel Prophetarum vel Apostolorum It was the Readers office to pronounce holy thinges vnto the people out of either the Apostles or Prophetes Erasmus saithe Apparet non nisi Apostolicas Literas olim Legi solitas in Templis aut certè Vitorum Apostolicae Authoritatis It appeareth that in olde time nothinge was vsed to be read in the Churches but onely the Apostles Writinges or at leaste the Writinges of sutche others as were of Apostolical Authoritie Likewise saithe Abbas Ansigisus reportinge the Ecclesiastical Decrees of the Frenche Kinges Levves Charles In Templis tantùm Canonici Libri id est Sacrae Literae legantur Let there he read in the Churches onely the Canonical Bookes that is to saie the Holy Scriptures An other lie Ye saie is this when they saie wee reade those thinges in the Churche whiche our selues knowe to be starke lies and fonde Fables For trial hereof wee shal not néede to trauaile far Your owne Bookes and Legendes are prouse sufficiente Erasmus thereof saithe thus Hodiè quorumlibet somnia imò mulietcularum Deliramenta leguntur inter diuinas Scripturas Nowe a daies euery fooles Dreames yea very wee mennes doctinge fansies are read with the Holy Scriptures Likewise saithe Polydore Vergil Multorum Diuorum vitas recitant tametsi parùm ad Fidem Scriptas They reade many Sainctes Liues although not written accordinge to Truthe Ludouicus Viues writtinge of your Legenda Aurea whiche was the Mother of al your deuoute Ecclesiastical stories or Fables saithe thus Nescio cur Aurea dici debeat cùm scripta sit ab homine ferrei oris plumbei Cordis plenissima sit impudentissimis Mendacijs I see no cause why it shoulde be called the Goulden Legende seeinge it was written by a man of an iron face and a ledden harte and is freight ful of most shamelesse lies If ye knewe not these thinges M. Hardinge your frendes wil thinke ye knowe nothinge Sutche Truthes yée reade and publishe deuoutly and solemnely in your Churches Yet maie wée neither saie nor thinke yée mocke the people The Apologie Cap. 4. Diuision 1. But if there be any that thinke these aboue rehersed Authorities be but weake and selender bicause thei were decreed by Emperours certaine petite Bishoppes and not by so ful perfite Councelles takinge pleasure rather in the Authoritie and name of the Pope let
could plucke malice from your blasphemous harte 292. b. VVith sutche spitefulnesse of vvoordes as the Diuel hathe enrspired theÌ„ vvithal Con. 342. b. It spiteth you and the Diuel 279. a. Raile and reuel vvhile yee vvil 254. a. Yee raue and crie out 177. b. The findes of Hel vvere not yet let loose that begate Lutherians and Caluinistes Confu 183. b. The Diuel comminge from Helle hathe carried you avvaie 225. b. In youre hartes the Diuel hath made his shop 132. a. Yee shal be bounde hande and foote vvith the cordes of the Diuels clevve 292. a. The Diuel possesseth you and rideth you 255. a. The Sprite of the Diuel is vvithin you 255. Yee boile in rancoure and malice 269. b. Stampe and rage Sturdy dogge eloquence 42. b. Stinte your barking R. pre The Diuel reigneth in your hartes 87. b. Maugre the malice of the diuel and of al the Sacramentaries 95. b. Your Malice seemeth to passe the malice of the Diuel Re. prefa Yee barke vvith vvoordes more vile then the barkinge of a dogge Re. Raile vntil youre tongues burne in your headdes in Helle fire 112. a. Barke vntil your bellies breake yee Helhoundes of Zvvinglius and Luthers litâ—oure 178. b. VVithout al vvitte and modestie Con. 170. b. Cunerus petri de Brouwershaâ—en Pastor S. Petri Louanij indignus approbauit An. 1565. 10. Aprilis M. Hardinge in his Preface to M. Ievvel before the Reioinder Vvee spare your woorshippes and put you in minde of your outrage with more Courteous language Againe I seeme to menne of right good discretion rather to offende of lenitie and softenesse And many doo wishe I had tempered mine inke with sharper ingredience ¶ Thus mutche onely out of the Heape For to laie foorthe al it were to make an other Booke One demaunded this Question of Zoilus the Railet Why takeste thou sutche pleasure in speakinge il Zoilus made answeare Bicause whereas I woulde rather doo it I am not hable Scoffes and Scornes M. Hardinge hereof thus reproueth his Aduersarie Your scorneful scoffes Re. prefa Your Lothesome scoffes Re. prefa Your scoffinge Sprite Confu 19. Yourir kesome cuttes Re. prefa Your arte of scoffinge Re. prefa Your scoffinge heade 284. a. Yee sauce your vvordes vvith scoffes 29. 76. Yee plaie Hickscorner Re. prefa Yee plaie the Vise in an Enterlude Re. pre Your boieishe and Childishe disposition 314. b. Your hoieishe scoffes 300. a. Your boieishe mockeries 149. a. Your bitter tvvitinges ibidem M. Hardinge of him selfe Sutche grace in writinge I neither vse nor couete nor haue I it nor if I had it shoulde I thinke it meete to vse The Truthe of God would not be sette foorthe with scoffes VVhose desire to vnderstande the Truthe is colde the same is to be tuarred vp rather with graue and earneste exhortations then with scornes and mockes Reioind In the Preface to the Reader M. Hardinges perfourmance of the same His Ministerlike talke vvith somme fadde Hypocrifie Re. prefa His EuaÌ„gelical meekenesse Ful coldely and demurely he promiseth Re. 18. b. His solemne Praier protestantelike Re. 18. b. His Rhetorical persuasions in pulpite vvith holy holdinge vp of handes and casting vp of eies to Heauen Re. prefa His Ministringe vvoordes Re. 235. His pulpite buzzing R. pre His holy Companions 170. b This blessed Brotherhoode Confu 1â— b. Yee speake like a liberal geÌ„tleman Con. 284. a. This gaie Rhetorician Redioind prefa This ioily felovve 9. a. This ioily Defender 53. b. This vvoorthy Captaine Re. 31. b. This substantial Doctoure Cuckovvlike His glorious Sermon prefa His vvorthy courage R. pre He proueth it like a Clerk 115 VVel and Clerkely reasoned forsoothe 219. a. His foresaide vvoorshipful reasons 276. a. His Clerkely provves 149. b Like propre geÌ„tlemen 140. a Thei haue tried them selues like proper menne 139 b. Luther your Radix lesse Con. 42. b. Caluine your Patriarke â—0 a Your greate Rabbine Peter Martyr Con. 82. a. Novve come in these reuerende Fathers of our nevve Clergie Re. 155. a. Our ministring Clergi 146. a Our ministring Prelates 63. a Our nevve Gospel Prelates Our M. Iohn of Sarisburie 251. b. Hovve saie yovve Sir Minister Bishop 56. b. The confusion of your Goliathship Re. prefa Yee speake mutche of your Ministershippes goodnesse 170. b. This is false sauing your Ministerships Con. 347. b. Your Superintendenteshippes 256. b. Your Maisterships Re. pre Your Masshippes 247. a. M. Hardinge Confuta fol. 209. b. Thus wee comme within you Defenders as it were and claspinge with you wring your weapon out of your hande and with the other ende of it strike you downe As it is not harde to vs by learninge to ouerthrowe you c. A Viewe of Vntruthes Wherewith M. Hardinge thus chargeth his Aduersarie Aristotle beinge once asked what a common Lier gained by his Lieinge answeared thus That when he telleth Truthe noman wil beleeue him Confuta 159. a. Who seeth not and almoste feeleth your Lies 176. When wil yee foresake the Schoole of Lieinge 179. a. Yee are good in the arte of Lieinge 218. b. Yee haue sworne to belie al the world 245. a Wee haue taken you tardie in so many and so manifeste Lies 159. a. Beinge disposed to Lie he woulde Lie for a vantage 157. b. Lie so longe as yee liste 150. a. Al menne doo espie your Lieinge 150. b. A sumpe of Lies 5. a. Carteloades of Lies 175. A man for his Life cannot finde one leafe in it without many Lies 219. Lieinge to this felowe is Accidens Inseparabile 273. b. Make of it what yee wil. A lie is a lie 155. b. The number of Vntruthes vttered of M. Jewelles parte noted and Confuted by others and by mee amounteth to a thousande and odde M. Hardinge in the Preface to the Reader before his Reioinder The B. of Sarisburie Here good Christian Reader I haue thought it needefull for thy better satisfaction to géeue thee a shorte viewe of these so horrible so shameful Vntruthes that by a sewe thou maiste be hable to iudge the better of the reste A Vievve of Vntruthes Reioinder Fol. 1. The B. of Sarisburie Here appereth smal hope that M. Hardinge wil deale plainely in the reste that thus maketh his firste entrie with * a Cauil M. Hardinge 1. Vntruthe For it is no Cauil The B. of Sarisburie Whereas the * mater is knowen agreed vpon it is great â—olie to pike a quarrel vnto the woorde The mater is what is meante by priuate Masse M. Hardinge 2. Vntruthe It is not knowen nor agreed vpon The B. of Sarisburie Euery Masse saithe M. Hardinge is * common none Priuate M. Hardinge 3. Vntruthe I saie not so but with addition whiche maketh certaine limitation The B. of Sarisburie If there be * no Priuate Masse at al then was there no priuate Masse in the primitiue Church whiche was my firste assertion M. Hardinge 4. Vntruth It is not saide There is no Priuate Masse at al. For there is Priuate Masse as Priuate is taken in an
he hath better remembred him selfe that the saide Oza was not a Kinge but onely a Prophete And yet yewis a childe could haue tolde him that the same Oza was neither King nor Prophete but onely a Leuite Let him looke better on his bookes and he shal finde it Howe be it I woulde not that either M. Hardinge or M. Dorman shoulde thinke that therefore they are here charged with ignorance Errours wil créepe bitwéene theire fingers be thei neuer so watcheful In the heate and drifte of writinge when the minde is wholy occupied and fully bente to the substance of the cause it is an easy mater by somme confusion one waie or other to disorder a woorde or to displace a number as to write either 9. for 6. or 24. for 42. or somme other like whiche errour though it be light in dooing yet in the reckeninge oftentimes is very greate To leaue other Examples M. Hardinge him selfe in his Confutation of the Apologie in stéede of the 22. of Luke hathe printed the 2. of Luke Likewise in his Reioinder in stéede of these woordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath printed and sente vs quite the contrarie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In one Booke of the Newe Testamente set out at Colaine in stéede of these woordes Neque Scortatores Regnum Dei possidebunt yée shal finde it by erroure printed thus Neque Sacerdotes Regnum Dei possidebunt To be shorte M. Hardinge in this selfe same Booke in stéede of these woordes Lulled a sleepe by erroure hath printed Lulled a sheepe If al sutche childishe aduantages shoulde be taken then coulde no writer escape vncontrolled Thus good Christian Reader by the shorte Viewe of these fewe Vntruthes for so it pleaseth these menne to calle them thou maiste the better weigh the value and substanceâ—â— of the 〈◊〉 Tedious Repetitions M. Hardinges often rehearsal and doubling of one thing hath forced mee sommetime to doo the like Whiche thing good Reader if vnto thee it shal séeme ouer wearisome I praie thee to consider the occasion thereof My meaninge was onely to doo thee good To the Christian Reader IT pitieth mee in thy behalfe good Christian Reader to sée they conscience thus assaulted this daie with so contrarie Doctrines of Religion and specially if thou haue a zele to folowe and séeste not what and wouldeste faine please Eod and knoweste not howe nor findeste thée selfe sufficiently armed with Goddes Holy Sprite nor hable either to discerue thy meate from poison or to vnwinde thée selfe out of the snares For Satan transfourmeth him selfe into an Angel of Light The wicked is more watcheful and vehemente then the Godly and Falsehed is oftentimes painted and vewtified and shineth more glorious then the Truthe These be the thinges that as S. Paule saithe woorke the subuersion of the Hearers and by meane whereof as Christe saithe if it were possible the very Bsecte of God shoulde be deceiued Howe be it God knoweth his owne and no Power can pusse them out of his hande God is hable to woorke comforte out of confusion and to force his light to shine out of darkenesse Al thinges woorke vnto good vnto them that be in Christe Iesu Be Falsehed neuer so freashely coloured yet in the ende the Truthe wil conquere Notwithstandinge God in these daies hath so amazed the Aduersaries of his Gospel and hath caused them so openly and so grossely to laie abroade their folies to the sight and face of al the world that noman nowe be he neuer so ignorante can thinke he maie iustely be excused They deale not nowe so suttelly as other Heretiques in old times were woont to doo thei hide not the lothsomenesse of their errours they cloke not them selues in Shéepeskinnes they dissemble nothinge they excuse nothing but without either shame of man or feare of God they rake vp those thinges that before were buried that themselues had forsaken the wise had abhorred the worlde had lothed It had benne more policie for them to haue yeelded in sommewhat and to haue staied in the reste So there might haue appeared somme plainenesie in theire dealinges But this is Goddes iuste iudgemente that they that wilfully withstande the Truthe shoulde be geeuen ouer to mainteine Lies as beeinge the Children of Vntruthe Children that wil not heare the Lawe of God For trial whereof I beseeche thée good Reader aduisedly to peruse these fewe notes truely taken out of M. Hardinges late Confutation Iudge thereof as thou shalt sée cause Let no affection or fantasie cause thinges to séeme otherwise then they be The twoo principal GrouÌ„des of this whole Booke are these First That the Pope although he maie erre by personal errour in his owne Priuate Iudgement as a man and as a particulare Doctour in his owne opinion yet as he is Pope as he is the Successour of Peter as he is the Vicare of Christe in Earthe and as he is the Shepheard of the Vniuersal Churche in Publique Judgement in deliberation and Definitiue Sentence he neuer erreth nor neuer erred nor neuer can erre As if he woulde saie The Pope walkinge in his Galerie is one man and fittinge in Consistorie or in Iudgemente is an other Whiche thinge to holde Alphonsus de Castro saithe it is mere folie Yet is this M. Hardinges chiefest or rather as I might in manner saie his onely grounde The Seconde is this The Churche of Rome is the whole and onely Catholique Churche of God and who so euer is not obediente vnto the same muste be iudged an â—â—leretique These twoo groundes beinge once wel and surely laied he maie builde at pleasure what him listeth As for the Pope the better to countenance his estate he saithe that Peter receiued thee I beséeche thee to consider with what indifferente Iudgement M. Harding woulde haue thée to passe bitwéene vs. Firste he saithe What should wee seeke for Truthe Let vs onely beholde the custome of the Churche Againe What Argumentes what Assegations what shewe of disproufe so euer he bringe againste these thinges wee ought to make smal accoumpte thereof Againe I would blesse mee selfe from him as from the Minister of Satan and as from the Disciple of Antichriste and as from Goddes open and professed enimie Againe M. Iewelles Replie and other like Hereticol Bookes are vnlawful to be readde by order of the Churche without special licence and are vtterly forebidden to be readde or keapte vnder paine of Excommunication And againe As for the Replie none other waie wil serue but to throwe al into the fire Of the other side touching the VVoorde of God with most terrible woordes he fraieth thée from it and biddeth thee to consider of other thinges and to behold I knowe not what Yee prostitute the Scriptures he saith as Baudes doo their Harlottes to the Vngodly Vnlearned Rascal people Againe Prentises Light Personnes and the rifferaffe of the people And againe The Vnlearned people were keapte from the
aquam Petra praebente potati sunt They were vnder the Clowde and were drenched vvith Christe the Rocke geeuinge them water Likewise saithe Leo Mysteria pro temporum ratione variata sunt quum Fides qua viuimus nulla fuerit aetate diuersa The Sacramentes are astered accordinge to the diuersitie of the times But the Faithe vvhereby vvee liue in al ages vvas euer one Likewise S. Augustine Sacramenta illa fuerunt in Signis diuersa in rebus quae significabantur paria These thinges were Sacramentes in the outvvarde tokens diuerse but in the thinges tokened al one vvith ours M. Hardinge wil replie S. Augustine saithe Sacramenta Noui Testamenti dant Salutem The Sacramentes of the New Testament geeue Saluation But who can better expounde S. Augustines meaninge then S. Augustine him selfe He addeth immediately Cùm ergo iam teneas promissa quid quaeris promittentia Saluatorem Hoc dico teneas promissa non quòd iam acceperimus Viram aeternam Sed quòdiam Christus Venerit qui per Prophetas praenuntiabatur Wherefore seeinge thou haste the Promisses of the comminge of Christe already perfourmed what seekest thou the thinges that Promised the Saueoure I saie Thou haste the Promisses already perfourmed not for that wee haue alreadie receiued euerlastinge life but for that Christe is alreadie comme that was promised by the Prophetes Therefore when S. Augustine saithe Our Sacramentes geue Saluation his meaninge is this Our Sacramentes teache vs that Saluation is already comme into the World Thus S. Augustine saithe in an other place Illa fuerunt Promissiones rerum complendarum haec sunt indicia completarum The Sacramentes of the Olde Lawe were Promisses of sutche thinges as should afterv vard be accomplisshed Our Sacramentes of the Newe Lawe are takens that the same Promisses be already accomplisshed Thus the Holy Fathers saie The Sacramentes of the Newe Lawe vvorke Saluation bicause they teache vs that our Saluation is already wrought So Bonauentura saithe of the Sacramentes of the Olde Testamente Mundare dicebantur id est mundatum ostendebant They were saide to make a man cleane bicause they shevved or signified that a man vvas made cleane The Apologie Cap. 11. Diuision 1. And wee doo expressely pronounce that in the Lordes Supper there is Truely geuen vnto the Beleuinge the Body and Bloud of our Lorde the Fleashe of the Sonne of God whiche quickeneth our Soules the Meate that commeth from aboue y◠foode of Immortalitie or Grace Truth Life And the same Supper to be the communton of the Body and Bloud of Christe by the partaking whereof wee be reuiued streghtened and fedde vnto Immortalitie and whereby wee are Ioined Vnited Incorporate vnto Christe that wee maie abide in him and he in vs. M. Hardinge VVhat ye proncunce of this high Sacrament the wise and careful tenderers of their soules wil be right ware thereof Of you and suche as ye be because your Doctrine is but of a corner of the worlde in respect of the Vniuersal Churche hathe geuen vs a watche woorde Nolite credere beleeue them not In your the Lordes supper celebrated by the Ministers of your owne creation there is not geeuen the Body and Bloud of our Lorde neither to the beleuing nor to the vnbeleuinge For at the celebration of your schismatical supper no * consecration being done * nor Faithe of the Churche * not right intention had * nor Christes institution obserued what deliuer ye to your communicantes but * a peece of Breade and a * sippe of VVine Neither is it * your wil it be more or better At the supper of Our Lorde ministred in the Catholike Churche by Priestes rightly consecrated and as it hath ben accustomed in Christes Churche there is the true and whole Body of our Lorde and saueour geeuen and receiued be the receiuers beleuinge or not beleuinge For when Christe gaue this Sacrament to his Disciples at his last supper after that he had consecrated the same saieing take ye eate ye this is my Body Iudas the traitour as the * Fathers teache receiued his true Body nolesse then Peter Andrewe Iohn or Iames did though they to their saluation he to his damnation Now it is to be noted how this Defender in this long sentence affecteth a certaine holy as it were and solemne eloquence and vseth a religious amplification of Woordes to set foorth the sacrament as though he had a reuerent and a godly opinion of it whereas in dede he taketh it but for a poore signe or token as their Doctoure Zuinglius dothe But suche is their crafte to purchase them credite among the people Thus offer they to the vnlearned their faire cuppes ful of venym anointinge the brimmes with Honye of sweete and Holy woordes the rather to poison them Suche complainte maketh the graue Father S. Hilary againste the Arians of his time Ingerunt nobis primū nomina Veritaùs vt virus falsitatis introeat Bonum in Ore est vt de corde malum subeat Firste saithe he they thrust me foorthe woordes of truthe that the venym of falsehed mate enter in Good is in their mouthe that out from the harte maie euil proceede And among al these woordes hee meaneth the Arians confession of their faithe I heare no where by them saide Deum dei filium God the sonne of God Right so among al these faire woordes concerning the Sacramente we heare neuer a whit saide of the real presence of Christes Body Epiphanius noteth the like crafte in Arius and so doth S. Augustine in the Pelagians Nestorius likewise spake honorably in many places of Christe and his Mother But now here would he cal her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the Mother of God The Iewes also as we finde in the Gospell called our sauiour Iesus the Carpenters sonne confessed Mary to be his Mother Iames Ioseph Simon and Iude his brothers and that his sisters were among them by whom his Kinnes folke are to be vnderstanded but the sonne of God they would not acknowledge him nor in that degree honour him Better then to those Iewes can I not compare these Defenders who speake honorably of our Lordes Body and Bloud in their supper but that his Body is really that it is verely in the Sacrament of the aulter that wil not the Deuill who raigneth in their hartes suffer theire mouthes to vtter The B. of Sarisburie M. Hardinge telleth vs wée deliuer vnto the Faitheful nothing els but a péece of Breade and a slppe of Wine that wée haue neither Intention nor Consecration that our faire Cuppes be ful of Venime That our Supper is Schismatical that our Eloquence is Hypocritical that our Doctrine is Heretical that wée are like to the Pelagians to the Nestorians to the Arians and to the levves and that the Diuel raigneth in our hartes If the Truthe of God were euermore ioined with vaine speache then might M.
stringe of spiritual eatinge and shunninge the Faithe of the Catholike Churche touching the true presence of the Body and Violently wresting the Holy Scripture and Auncient Fathers to a contrary sense admittinge Figures for Truthe tropes for the letter shadowes for thinges plaie vs many a false lesson and teache horrible lies to the vtter subuersion of those that be lead by them The B. of Sarisburie Here is no mention saithe M. Hardinge of Real Presence and thereupon he plaieth vs many a proper Lesson Notwithstandinge here is as mutche mention made of Real Presence as either Christe or his Apostles euer made or in y◠Primutiue Catholique Churche of God was euer beléeued Farther he saithe VVhat reason or Scripture haue ye that a Peece of Breade and a Cuppe of VVine can sette the Death and Resurrection of Christe as it were before your eies Verily when al your tale is tolde ye seeme to saie nothinge els but that the Body of Christe remaineth in Heauen and that wee muste sende vp our soules thither to eate it there by a certaine imagination whiche ye cal Faithe Here ye doo greate wronge M. Hardinge to cal the Faithe of Christe an Imagination or as I trowe ye meane a fansie S. Paule saithe Fides est Substantia rerum sperandarum Faithe is not an Imagination but the Substance and grounde of the thinges that wee hope for If ye trauaile once againe to Rome being thus far instructed already ye wil easily learne the Lesson that one of your late Popes there as it is reported taught his Cardinalles O quantum nobis profuit illa Fabula de Christo That wée ought to sende vp our Faithe into Heauen and there to embrace the Body of Christe it is S. Augustines Doctrine it is not ours These be his woordes Dices Quomodò tenebo Christum Absentem Quomodò in Coelum manum mittam vt ibi sedentem teneam Fidem mitte tenuisti Parentes tui tenuerunt Carne tu tene Corde Thou wilt saie howe shal I holde Christe beeinge Absente Howe we shal I reache my hande into Heauen that I maye holde him sittinge there Sende vp thy Faithe and thou holdest him Thy Fathers the Iewes helde him in the fleashe Holde him thou in thy harte But for as mutche as H. hardinge thought it sufficient so pleasantly to passe ouer this mater with his Imaginations and fansies I thinke it therefore so mutche the more néedeful to shewe the iudgemente of the Auncient Learned Fathers in that behalfe First therefore S Augustine saithe Rerum Absentium Praesens est Fides rerum quae foris sunt intus est Fides rerum quae non videntur videtur Fides Of thinges that be Absente Faithe is Presente of thinges that be without Faithe is within and of thinges that be not seene Faithe is seene Againe be saithe Cùm non obliuiscimur munus Saluatoris nonne nobis quotidiè Christus immolatur Ex ipsis reliquijs cogitationis nostrae id est ex ipsa memoria Christus quotidiè nobis sic immolatur quasi quotidiè nos innouet When wee foregeate not the gifte of our Saueoure is not Christe offered vnto vs euery daye Of the very remanentes of our thoughtes that is to say of our very memorie Christe is so daily offered vnto vs as though he renewed vs euery daie And the more liuely to expresse this mater S. Hierome saith Tibi Conuiuium Christus est Cogitatio Christus est Gaudium Christus est Desiderium Christus est Lectio Christus est quies Christus est Christe is thy banket Christe is thy thought Christe is thy ioie Christe is thy desire Christe is thy readinge Christe is thy reate Likewise S. Ambrose In animis vestris quotidiè pro Redemptione Corporis Christus offertur In your mindes Christe is daily offered for the Redemption of the Body And to passe ouer others for that it pleaseth M. Hardinge to make himselfe sutche mirthe with Imaginations Euthymius a Gréeke Authour writing pourposely of this mater saith thus Non oportet simpliciter ea intueri sed aliud quiddam imaginari interioribus oculis ea perspicere tanouam Mysteria Wee maie not sooke barely vpon these thinges that is vpon the Breade and Wine but muste thereof imagine somme other mater and behold the same with our in vvarde Spiritual eies as it is meete to beholde Mysteries And leaste M. Hardinge shoulde saie This Imagination is vaine and fantastical as is the greatteste parte of his Religion S. Augustine saith Magis sunt illa quae intelligimus quà m ista quae cernimus The thinges that wee vnderstande or imagine by Faithe are more certaine then the thinges that wee see vvith our eies Neither maie you thinke M. Hardinge that these thinges beinge graunted the Ministration of the Holy Supper woulde be superfluous For these twoo Kindes of Eatinge muste euermore necessarily be ioined togeather And who so euer commeth to the Holy Table auaunceth not his Minde vnto Heauen there to feede vpon Christes Body at the Right hande of God he knoweth not the meaninge of these Mysteries but is voide of vnderstandinge as the Horse or the Mule and receiueth onely the bare Sacramentes to his Condemnation Therefore the Mystical Supper of Christe notwithstandinge this Doctrine is not superfluous But your Transubstantiation your Real Presence and a greate parte of this your idle talke is moste vaine and moste superfluous But ye saie Howe can Breade and VVine bringe vs to the hope of Resurrection or of Euerlasting Life and why maie not a man in like manner demaunde of you Haw can a fewe Droppes of colde VVater bringe vs to the hope of Resurrection If VVater maie doo it why maie not Breade and VVine likewise doo it Touchinge the VVater S. Basile saith Baptismus est Potentia Dei ad Resurrectionem Baptisme is the Povver of God to Resurrection Againe he saith Resurrectionis Gratiam in Die Resurrectionis recipiamus Vpon the Daie of Resurrection let vs receiue Baptisme whiche is the Grace of Resurrection S. Hierome saith Non solùm propter Remissionem Peccatorum Baptizamur sed etiam propter Resurrectionem Carnis nostrae Wee are Baptized not onely for Remission of Sinnes but also for the Resurrection of our Fleashe And therefore the Greekes calle Baptisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is the VVeede of immortalitie Here M. Hardinge it were somme pointe of skil to shewe vs howe so greate Power maie be in so litle VVater Howe be it it is not the VVater in déede that woorketh the force of Resurrection but the Bloude of Christe that is Signified by the VVater And therefore S. Ambrose saithe Baptismus Resurrectionis Pignus Imago est Baptisme is the Pleadge and Image of Resurrection Likewise Ignarius Credentes in Mortem eius per Baptisma Participes Resurrectionis eius efficimur Beleeuinge in the Death of Christe by Baptisme wee are made Partakers of
thinge of an other Substance If ye haue an Authour why comme you without him If it be onely of your selfe why should wée beléeue you If Aliud signifie onely a Substance and nothinge els why doothe S. Augustine saie as it is before alleged Sacramenta sunt Signa terum Aliud existentia aliud Significantia Why saithe S. Augustine againe Aliud est Sacramentum Aliud Virtus Sacramenti Why saithe S. Ambrose Aliud est Elementum Aliud Consecratio For by your Diuinitie the Sacramente the Fourme the Consecration be Accidentes onely and maie not be taken for the Substance Verily for ought that I can learne Aliud is nothinge els but Res alia an other thinge whether it be the Substance or the Accidente For I thinke ye haue no◠forgotten the Olde rule Vnumquodque in suo genere est quid Wée saie The Nature and Substance of the Breade Wine is not clearely changed or cōsumed into Nothinge as many haue dreamed in these later daies Here M. Hardinge commeth roughly in as his manner is and saithe ye belie vs vvee saie not so God forebid Thus he crieth out before he be striken Salomon saithe Impius fugit nemine persequente The gilty fleeth before he be chased For notwithstandinge there be multitudes of folies in his Doctrine yet with this folie wée charge him not But whether any of his Felowes haue so saide or no I reporte me to his Maister Peter Lombarde His woordes be these Quid ergo fit de Substantia Panis Vini Illi dicunt vel in praeiacentem materiam resolui vel in nihilum redigi What then becommeth of the Substance of the Breade and VVine They saie either that it is resolued into the mater that was before or els that it is consumed into nothinge Mary God forebid saithe M. Hardinge So coye and careful he is for his holy Fourmes and his kingedome of Accidentes He saithe The whole Substance of the Breade is cleane abolished not one parte thereof remaininge yet maie it not be turned into nothinge And as if the mater were wel woorthe somewhat be assureth the same sadly with a greate detestation God forebid Hereof somethinge might be saide if it were any thinge woorthe the hearinge But good Reader thou shalt lose nothinge by the silence For I assure thée verily it is woorthe nothinge Yet M. Hardinge firste geueth vs his courteous menti and afterwarde in his familiar manner chargeth vs by plaine termes with a lie and suddainely crieth out as he saith beyonde the modestie of his natural disposition What is Iuggsinge what is Lieinge what is Falsehedde what is Falsifieinge what is wickednesse of Falsaries if this be not I might saie O Sirs Holde the man Good Christian Reader in al these Whattes thou wilte happily thinke there should be somewhat Now be it in déede it is but a pangue of M. Hardinges Rhetorique leste thou shouldest thinke that hauinge spente so many waste woordes in the ende he had saide nothinge But what is the mater M. Hardinge What moueth you to make this piteous outcrie For soothe bicause wée saie The Breade and VVine remaine the same they were before But these be S. Ambroses owne woordes they be not ours wée make them not wée change them not but reporte them simply as wée finde them As they were written in Latine by the Authour these they are Panis Vinum sunt quae erant in aliud mutantur The Breade and VVine are the same that they vvere and are changed into an other thinge Therefore it appeareth al these Exclamations of vvhat is lugglinge vvhat is Lieinge c. perteine vnto S. Ambrose the Authoure hereof and not vnto vs. Nowe for so mutche as it hath pleased M. Hardinge so earnestly to calle vs foorthe to construe him these vvoordes I beséeche thée good Reader marke wel what Constructions he and his Felowes haue imagined fansied vpon the same Firste of al Lanfrancus the chiefest Champion of that side thought it the wisest waie vtterly to denie these woordes and to saie They were neuer written by S. Ambrose For thus he stormeth against Berengarius O mentem amentem O hominem impudenter mentientem O puniendam temeritatem Ambrosium accire testem praesumis quòd Panis Vinum Altaris per Consecrationem non definant esse quoderant sed commutentur in aliud quod non erant Et quidem si de Sacramentis seu de coeteris de quibus Ambrosius scripsit omnes reuoluat Libros quos Ecclesia in vsu nunc habet tale quid ab Ambrosio dictum taliterque expositum nusquam repetire valebit O madde minde O impudent Lier O rashenesse woorthy of pounishement Darest thou to allege S. Ambrose for a witnesse that the Breade and Wine of the Aultar leaue not by Consecration to be that they were before but are changed into an other thinge that they were not Nowe truely if he peruse al the Bookes that S. Ambrose hath written either of the Sacramentes or of other maters I meane sutche Bookes as the Churche hath no we in vse he shal neuer finde any thinge so vvritten by S. Ambrose and so expounded But M Hardinge thought he might not wel thus doo without empeachement of his modestie For the very same woordes are to be founde extante apparent in euery Booke Therefore allowinge the woordes he thought it beste to folowe his Maister Peter à Soto and to delaie qualifie the same with some Construction Thus therefore he saithe Sunt quae erant in aliud mutantur Doothe it not folowe by good Logike Mutata sunt ergo sunt They be changed Ergo they be In Louaine perhaps In other Vniuersities I doubte whether it haue hitherto benne allowed or no. For by this Logique where as S. Hierome saithe Superbia mutata est in Humilitatem M. Hardinge maie conclude as he doothe nowe Superbia mutata est Ergo est Pride is changed into Humilitie Ergo Pride is or remaineth stil And whereas S. Paule saithe Commutauerunt Veritatem Dei in mendacium By this Logique M. Hardinge maie saie Mutata est Ergo est The Truthe of God is changed into a Lie Ergo It is Goddes Truthe stil notwithstandinge And to take further viewe of M. Hardinges Construction thus he saithe Panis Vinum sunt quae erant id est qualia erant The Breade and VVine be in Substance the same that they were that is to saie They be in qualities or Accidentes as they were They are changed in Aliud into an other thinge that is Into an other Substance Thei are Changed that is Thei are Transubstantiate They be that is They be not That they vvere that is that they vvere not Thus Substance is Accidens Accidens is Substance Beinge is not Beinge Not Beinge is Beinge Remaininge is not Remaininge Changinge is not Changinge And the same thinge is not the same With sutche prety Constructions M. Hardinge can teache vs
that they wil construe ought to the beste nor yet so honeste of nature or courteous that thei wil looke backe vpon them selues weigh our liues by theire owne Yf so be wee liste to searche this matter from the bottome we know that in the very Apostles times there were Christians through whom the name of the Lorde was blasphemed and euil spoken of emonge the Gentiles Constantius the Emperoure bewaileth as it is written in Sozomenus that many waxed woorse after they had fallen to the Religion of Christe And Cyprian in a lamentable oration setteth out the corrupt manners of his time The vvholsome Discipline saithe he vvhiche the Apostles leafte vnto vs hath idlenesse and longe reste novv vtterly marred euery one studied to encrease his liuely hode And cleane forgeatinge either vvhat they had donne before vvhiles thei vvere vnder the Apostles or vvhat thei ought continually to doo hauinge receiued the Faithe thei earnestly laboured to make greate theire ovvne vvealth vvith an vnsatiable desire of coueâ—ousnesse There is no deuoute Religion saith hee in Priestes no sounde Faithe in Ministers no charitie shevved in good vvoorkes no fourme of Godlinesse in theire conditions menne are becoÌ„me effeminate and vveemens bevvtie is countrefeited And without recitinge of many moe writers Gregorie NaziaÌ„zene speaketh thus of the pitieful state of his owne time VVee saith he are in hatred emonge the Heathen for our ovvne vices sake vve are also becomme novve a vvoonder not onely to Angels and menne but euen to al the vngodly In this case was the Churche of God when the Gospel firste beganne to shine and when the furie of Tyrannes was not as yet cooled nor the swerde taken of from the Christians neckes Surely it is no new thinge that menne bee but menne although thei bee called by the name of Christians M. Hardinge Loe a greeuous and a heauy case that the worlde calleth you wicked and vngodly menne Twis they be to blame for it And so be they that cal them theeues whiche come to be promoted to Tiborne â—â—r God knoweth litle haue you deserued so to be called c. The B. of Sarisburie Al this with the reste is onely Hicke Scorners eloquence not woorthy of answeare Here endeth the Thirde Parte The Fourth Parte The Apologie Cap. 1. Diuision 1. BVT wil these men I praie you thinke nothing at al of them selues whiles they accuse vs so maliciously And hauinge leasure to beholde so farre of to see what is donne bothe in Germanie and in Englande haue they either foregotten or can they not see what is donne at Rome Or wil thei accuse vs theire owne life beinge sutch as no man is hable to make mention thereof but with shame Our pourpose here is not to take in hande at this presente to bringe to lighte and open to the worlde those thinges which were meete rather to be hidde and buried with the woorkers of them It beseemeth neither our Religion nor our modestie nor our shamefastenesse But yet he whiche geeueth commaundemente that he shoulde be called the Vicare of Christe and the Heade of the Churche who also heareth that sutche thinges be donne in Rome who seeth them who suffereth them for wee wil goe no further maie easily consider with him selfe what manner of thinges they be Let him in Goddes Name cal to minde and let him remembre that they be of his owne Canonistes whiche haue taught the people that Fornication bitweene single folke is no sinne as though they had fette that Doctrine from Mitio in Terence whose wordes be It is no sinne beleeue me for a yonge man to haunte harlottes Let him remembre they be of his owne whiche haue decreed that a Prieste oughte not to be put out of his cure for Fornication Let him remembre also how Cardinal Campegius Albertus Pighius and others many moe of his owne haue taughte that the Prieste whiche keepeth a Concubine dooth liue more holily and chastely then he whiche hath a wife in Matrimonie I truste he hathe not yet forgotten that there be many thousandes of common harlottes in Rome and that he him self dooth geather yeerely of the same harlottes aboute thirtie thousande Ducates by the waie of an annual pension Neither can he foregeate that he him selfe dooth mainteine openly brothel houses and by a moste filthy lucre dooth filthily and lewdly serue his owne luste Were al thinges then pure and holy in Rome when Iohane a VVoman rather of perfite age then of perfite life was Pope there and bare her selfe as the Heade of the Churche And after that for twoo whole yeres in that holy See she had plaide the naughty packe at laste going in Procession aboute the Cittie in the sight of al her Cardinals and Bishoppes fel in trauaile openly in the stretes M. Hardinge Firste who seeth not what a notorius lye they make in the preface and entrie to the matter Saie they not they take not vpon them at this time to bringe to light and to the shewe of the world those doinges whiche ought rather togeather with the Auctours of them to be buried And that so to doo theire Religion theire shamefastnes theire blusshinge dooth not beare it VVhat is a lie if this be not Doo they not in deede that they denie in woorde Yea saie they not that thinge whiche they affirme they saie not The B. of Sarisburie I doubte not good Reader but perusinge these fewe folowinge thou shalte plainely sée that the Authours of this Apologie spake not al that they might wel haue spoken But if thou happen to reade Dante 's Petrarcha Boccase Mantuan Valla and others like thou wilte certainely saie that euen now beinge thus chalenged and called foorth and required to speake yet wée haue rather geeuen an inklinge hereof then opened the particulare secretes of the mater For thereof S. Bernarde saithe thus Quae in occulto fiunt ab Episcopis turpe est vel dicere It is shame to vtter the thinges that Bishoppes doo in theire secretes And therefore he saithe further euen as did the writer of the Apologie Melius itaque arbitror super hoc dissimulate Touchinge sutche matters I thinke it better to dissemble Franciscus Petrarcha calleth Rome the VVhoore of Babylon the Mother of al Idolatrie and Fornication and saithe that al shame and reuerence is quite departed thence Baptista Mantuanus saithe Viuere qui Sanctè cupitis discedite Roma Omnia cùm liceant non licet esse bonum Al ye that woulde liue godly be packinge from Rome For there al thinges els are lawful but to be good it is not lawful And againe as it is alleaged once before Sanctus ager scurris venerabilis Ara Cynaedis Seruit honorandae Diuûm Ganymedibus Aedes Hereby M. Hardinge ye maie easily sée that wée of pourpose dissembled and couered your shame and spake mutche lesse and far otherwise of you then wée might haue spoken Erasmus writing of S. Augustines dealinge againste the Manichees saith thus
presente vvhether he be Kinge or Emperoure holdeth his Stirope and afterwarde leadeth his Horse a litle waie forewarde by the Bridle But if there were tvvoo Kinges in presence the more Honorable of them shoulde holde the Bridle of the Rightside and the other of the leaste If there happen no Kinge to be presente then lette the woorthiest personnes leade his Horse But if the Pope woulde not ride but he borne on mennes shoulders in a Chaire then muste foure of the woorthiest Princes yea the Emperoure him selfe or any other mighty Monarche if he be presente beare the Chaire Pope and al a litle waie forewarde vpon theire shoulders Againe Imperator traditis Pomo Sceptro c. The Emperoure deliueringe ouer his Goulden Apple and his Sceptre to one of his menne commeth vnto the Popes Horse and in honoure of our Lorde Iesus Christe whole personne in Earthe the Pope heareth he holdeth the Stirope vntil theâ— Pope be mounted and afterwarde he taketh the Bridle and leadeth foorthe his Horse VVhile the Emperoure doothe these profitable offices the Pope ought modestly a litle to refuse the same and yet afterwarde with certaine good and gentle woordes takinge that honoure as donne to Christe and not vnto him selfe he holdeth him selfe contented Further it is appointed thus Caudam pluuialis portabit Nobilior Laicus qui erit in Curia etiamsi esset Imperator aut Rex The moste Noble Laie man that shal be in the Courte shal beare vp the traine of the Popes Cope yea though it be an Emperoure or a Kinge Againe Let the moste Noble Laic man whether he be Kinge or Emperoure bringe water to wasshe the Popes handes And while the Pope wassheth let al the Bishoppes and Laie menne kneele downe Againe Pontifice sedente c. While the Pope is yet sittinge at the Table the Noblest man within the Courte be he Emperoure be he Kinge shal be broughte to the Popes Credence to geue him Water Againe Primum ferculum portabit Nobilior Princeps siue Imperator sit siue Rex The firste disshe the Noblest Prince shal carrie vvhether he be Emperoure or Kinge Againe Rex in collatione portabit primum potum When the Pope is at Breakefaste the Kinge shal beare his firste Cuppe And againe Pocula portentur c. Let the Popes Cuppes be borne by the Noble menne or Oratours beinge presente and let the Clerke of the Ceremonies beginne with the woorthiest estate yea though he be Kinge or Emperoure Nowe I truste M. Hardinge of your courteste ye wil confesse that Sir Defender in these woordes hath not so impudently belied the Pope The Popes owne Booke of Ordinances and Ceremonies that directeth al orders saithe thus The Emperoure shal holde the Popes Stirope Let the Emperoure leade the Popes Horse The Emperoure muste beare the Popes Chaire on his shoulder The Emperoure shal beare vp the Popes traine Let the Emperoure bringe the Bason and Evver to the Pope The Emperoure shal geue the Pope vvater The Emperoure shal carrie the Popes Firste disshe The Emperoure shal carrie the Popes firste Cuppe For excuse hereof perhaps yée wil saie These were the Abuses of Olde times But nowe al sutche disorders are wel refourmed Therefore it maie please you to remember that the selfe same Ceremonies touchinge Kinges and Emperours dueties haue benne lately renewed and confirmed and published abroade into the worlde woorde by woorde as they were before without any manner alteration euen in the Popes owne Pontifical and that euen nowe newly printed at Venice in the yéere of Our Lorde a thousande fiue hundred thrée scoare and one whereby it maie appeare yee are ashamed of nothinge be it neuer so shameful What truthe therefore M. Hardinge is in your woorde Or with what countenance coulde ye so boldely saie That the Pope euer commaunded any sutche Seruice to be donne vnto him by the Emperoure yee can neuer shewe it by any indifferent and credible witnesse I doubte not but the Popes owne witnesse is vnto you of sufficiente credite and in his owne case it muste néedes to him selfe seeme indifferente Hereby it plainely appeareth that in al Offices and Seruices the Pope vseth the Emperoure as his man Therefore Auentinus reporteth these twoo verses written sometime of the Emperoure Lotharius the seconde Rex venit ad fores iurans per Vrbis honores Pòst homo fit Papac sumit quo dante Coronam The Kinge or Emperoure commeth to the gates and sweareth by the honoure of the Cittie And afterwarde becommeth the Popes Man at whose handes he receiueth the Crowne That Pipinus so mutche abased him selfe to Pope Steuin it is no marueile The Prouerbe is common One hande clavveth an other The Pope was auanced by Pipine and Pipine was likewise auanced by the Pope But hereof we haue spoken before Where ye saie The Emperoure Constantine the Greate vvas footeman to the Pope I am mutche ashamed of your vanitie that beinge a man of wisedome learninge ye should thus seeke to mocke yâ— worlde with Childishe Fables Ye allege Matthaeus Hieromonachus to proue a Fable by a Fable If yee woulde dasâ—e your Readers eies for that ye allege his woordes in Greeke vnderstande you that his peeuishe Greeke was taken out of your peeuishe Latine And yet is the same Greeke so fonde so ful of folie that ye were ashamed truely to turne it into Englishe For thus it standeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is In the woorship and feare of my Lorde Blessed Peter Ye durste not to make the Emperoure Constantine so rude to saie that Peter was his Lorde and therefore ye thought it better to corrupte and alter your Authours woordes Yet sutche vaine Fables and Trifles muste ye bringe in to put vs as ye saie quite oute of doubte But hereof wee shal saie more hereafter The Apologie Cap. 7. Diuision 4. Who hurled vnder his table Frauncise Dandalus the Duke of Venice Kinge of Creta Cypres faste bounde with chaines to feede of bones amonge his Dogges M. Hardinge VVere not this Defender passed all shame he woulde not make so many and so shamelesse lies Malice hath so farre blinded him that he seemeth not to see what becommeth a man Though he feare not to be accompted a lier yet he shoulde be lothe to be accompted an vnhonest man yea and specially a foole Let truthe and honestie goe for in deede there is litle in these felowes what foolishnesse is it a man to bringe all his doctrine and all his saieinges touchinge thinges that he would so fame be beleued into so great and certaine discredite by suche open and manifest lies The truthe hereof is this as I finde it witnessed in Sabellicus and in the chiefest Chronicles the Venettars haue writteÌ„ by a Noble ma of Venis named Petrus Iustinianus The Citie of Venus being interdicted of the Pope FrauÌ„cys Dandalus was sente by the Duke and Lordes of the Counceil there to sue for Absolution At that time was
our belefe no we preached and receiued in the Catholike Church ‡ neither shoulde be altered ‡ nor coulde be bettered ‡ For it is the same he taught him selfe And that we doubt not of it accordinge to his promise he hath sente the holy Ghoste to enforme the Churche of al truthe Remember you not who saide I am God and am not changed againe that the worde of God remaineth for euer This beinge true it is euident that we haue the sound and weighty wheate whiche no persecution of tyraunces and blasies of heretikes no contagion of euil manners for these fiften hundred yeeres could either blowe from the floore of our Lordes berne the Churche or corrupt VVe haue accordinge to the Apostles counsel kepte that hath ben committed vnto vs. VVe haue enioyed the fountaine of the water of life Ye charge vs soare that we haue plucked awaie from the people the holy communion the worde of God the true worshippinge of God the right vse of Sacramentes and praier VVho so euer taketh these fiue awaie wherein chiefly standeth our saluation the same is Antichrist VVere not that ye haue already done so mutche for vs as the worlde maie take you for impudente liers we would not quietly beare so greauous a matter But nowe that ye haue tried your selues so false of your worde we litle esteme it your railinge is no slaunder Lastly concerninge praier what hath ben ordeined by our holy forefathers of al ages directed with the sprite of God for the maintenance and encrease of it to Gods honoure al that in fewe yeres by the instincte of Sathan to promote his Kingedome ye haue vtterly abolished and by wicked violence brought the people from deuotion to a carelesse idlenesse from speaking to God with hartes and lippes to ‡ a spiritual dummesse from praiers ‡ to chapters from holy thinkinge to ‡ vnprofitable harkeninge Ye can not abyde salte water oyle palme the crosse incense c. no maruel No more can not the deuil who possesseth you and rideth you and after his owne wil driueth you from truthe from Christen Religion and from al Godlines VVere it so that your sprite coulde a waie with those thinges then were it not agreeing with his sprite Vntil ye geue place to the spirit of God who maie driue out of you the spiritie of Sathan we looke to heare no better tidinges of you The B. of Sarisburie Ye were sommewhat angrie M. Hardinge when ye thus besturred your selfe It pitieth me in your behalfe Christe and his Apostles yée saie neuer ruled the Churche in better order then it is nowe ruled by the Pope and his Cardinalles Euen so might they haue saide that had turned the House of God into a Caue of Theeues One of your frendes saith Apostolorū temporibus rudis adhuc erat Ecclesia In the time of the Apostles the Churche as yet was rude and Barbarous and out of order And being afterward reproued for his blasphemous speache he answeared lewdly in his pleasance Rudis indigestaqueue moles Others of you saie Christus in Coelo praesidet Papa in Terris residet Christe ruleth in Heauen the Pope in Earthe An other saithe Omnes Sanctiones Sedis Apostolicae sic accipiendae sunt tanquam ipsius Diuina voce Petri firmatae Al the Lawes of the Apostolique see of Rome muste so be taken as if they were confirmed by the Diuine voice of Peter him selfe An other saith Sicut ostium regitur Cardine ita Ecclesia Romana regitur Consilio Cardinalium As the doore is ruled by the hooke so is the Churche of Rome ruled by the Counsel of Cardinalles Therefore the Pope him selfe saithe thus vnto them Vos eritis Senatores vrbis Regum similes veri Mundi Cardines super quos militantis ostium Ecclesiae voluendum regendum est Ye shal be the Senatours of my Cittie and like vnto Kinges the very bookes and staies of the worlde vpon whom the very doore of y◠Churche Militante muste be turned and ruled Sutche are they whom S. Hierome imagineth thus to saie Non est Vir in domo Non est Christus Corporaliter in Ecclesia Surgens enim à mortuis Ascendit in Coelum nobisque Ministerium gubernandae Ecclesiae suam videlicet Domum reliquit My Husbande is not at home That is to saie Christe is not nowe Corporally in the Churche For beinge risen from the deade he is Ascended into Heauen and hath leafte vnto vs the gouernmente of his Churche that is the whole orderinge of his House True it is as you saie God is one and is not Changed And his Woorde endureth for euer But the Change is in you and not in God Goddes Woorde is the Woorde of Life your Woorde is the Woorde of Vanitie God the Father hath not planted it Therefore it shal be plucked vp by the rootes God saithe by the Prophete Malachie The lippes of the Prieste shal keepe knowledge and the people shal require the Lawe at his mouthe For he is the Angel of the Lorde of Hostes Vos autem recessistis de Via c. But you are gonne backe from the VVaie you haue offended many a one in the Lavve you haue broken the Couenante of Leui saith the Lord of Hostes And therefore haue I made you to be despised Yee haue changed the moste parte of the Apostles Doctrine And of al that euer they ordeined yée haue in a manner leafte nothinge standinge S. Bernarde saithe of your owne Churche of Rome A planta pedis vsque ad verticem Capitis non est sanitas vlla From the sole of the foote vnto the Crowne of the heade there is not one whole place And yet ye beare vs strongely in hande that Christe and his Apostles neuer ruled the Churche in better order then it is nowe ruled by the Pope and his Cardinalles Al the reste of your emptie talke is answeared sufficiently before Yet one pange of your Eloquence I maie not in any wise leaue vntouched Thus ye saie By the instincte of Satan ye haue brought the people from deuotion to carelesse idlenesse from speakinge to God with hartes and lippes to a spiritual doumbenesse from Praiers to Chapters from Holy thinking to vnprofitable hearkeninge If I were not wel acquainted with your speache M. Hardinge I could not thinke ye would so vnaduisedly bestowe your woordes I doubte not but euen hereby it shal soone appeare whether of vs hath wilfully broken the Apostles Orders refused the Godly Examples of the Holy Primitiue Churche of God Yee telle vs that the Readinge of the Scriptures vnto the people in the Churche of God is a Spiritual doumbenesse and a thinge vnprofitable as onely diuised of our selues and that as you saie by the instincte of Sathan and neuer before either knowen or vsed by any Catholique Learned Father Yet the Aunciente Father Origen saithe Iudaicarum Historiarum Libri traditi sunt ab Apostolis Legendi in
his sentence whereunto all the reste almost gaue their consente It is expedient for vs that one man die for the people and not that all the Nation perishe the Euangeliste thereto added his verdite sayinge This he saide not of him selfe but whereas he was highe Bishop of that yere he Prophecied Therefore let this be the true conclusion of the whole matter The actes of that councell were wicked the sentence was true and good Nowe Hosius treateth this matter so learnedly and so substantially as you can not truely take any aduantage of his woordes to reprehende him He stateth him selfe vpon the Scripture a good grounde to stande vpon VVhiche Scripture referreth doubt full and harde questions to the Priestes of the Leuiticall order Of whome it is saide Indicabunt tibi Iudicij Veritatē They shal shewe vnto thee the Truth of Iudgement In this iudgement saieth Hosius though it were neuer so wicked yet was the truthe of iudgement How that might be there he proueth it to Brentius by moste manifest argumentes VVhere ye impute to Hosius to haue saide that the same plainely was a iuste decree whereby they pronounced that Christe was woorthy to die that is your slaunderous lie not Hosius saieinge * For he saieth the cleane contrary and that sundry times that it was a wicked Councell and moste vniuste decree God forebidde any Christen man should saie that Christe was woorthy to die He saithe it might haue benne truely pronounced by Caiphas that he was gilty of deathe And there he sheweth how very religiously and wisely admonishinge the reader that he was moste innocent and deserued not to die And thus Syr you may see we take not parte with Annas and Caiphas as you raile and yet be able God be thanked to defende our true cause and declare you to the worlde to be false teachers Therefore belie vs no more The B. of Sarisburie Good Christian Reader this whole mater concerneth onely the credite and certainetie of General Councelles Sotus and Hosius saie what so euer is determined in Councel must be taken as the vndoubted Iudgemente and VVoorde of God Hereunto the Godly Learned Father Iohannes Brentius replieth thus Councelles sommetimes haue erred and haue vtterly wanted the Sprite of God as it maie appeare by that in a Councel the Sonne of God was condemned and iudged to die the deathe Hosius answeareth When Annas and Caiphas sate as Presidentes in the Coūcel and Christe y◠Sonne of God was by them condēned to die yet neuerthelesse y◠same Coūcel had the assistance of the Holy Ghoste and the vndoubted Sprite of Truthe For speakinge of the same Councel he saithe thus Vides Brenti quemadmodum non defuerit Sacerdotio Leuitico Spiritus Propheticus Spiritus Sanctus Spiritus Veritatis Yee see frende Brentius how that the Leuitical Priesthoode that pronounced sentence of deathe against Christe wanted not the Sprite of Prophesie the Holy Ghoste the Sprite of Truthe Againe he saithe Ex quo tempore Primus Parēs noster de vento ligno gustauit factus est Mortis Reus Christus Dei c. Nec falsum fuit illud quod dixerunt Nos legem habemus secundum Legem hanc debet mori From the tune that oure Firste Father tasted of the forebidden fruite Christe the Sonne of God became guilty of deathe Neither was it false that the Iewes saide VVee haue a Lavve and accordinge to that Lavve he ought to die With this Sprite I trowe he was inspired that wrote this Marginal Note vpon your Decrees Iudaei mortaliter peccassent nisi Christum Crucifixissent The levves had committed mortal sinne if they had not nailed Christe vnto the Crosse Againe Hosius saithe Nulla esse potest tanta Pontificum improbitas quae impedire queat quo ' minùs vera sit illa Dei Promissio Qui indicabunt tibi Iudicij Veritatem Be the wickednesse of Bishoppes neuer so greate it can neuer hinder but that this promisse of God shal euer be true The Bishoppes shal shevve thee the truthe of Iudgemente This therefore M. Hardinge is your Doctoures meaninge It is sufficiente that Bishoppes onely méete in Councel God wil supplie al the reste What so euer they determine the Holy Ghoste wil assist them they cannot erre Al this is as true as that Hosius your Doctoure saithe Annas and Caiphas coulde not erre in pronouncinge Sentence of deathe againste Christe But for excuse hereof sommewhat to salue a festry mater yée tel vs a longe tedious tale without heade or foote that your Reader maie thinke yée saie somewhat ye crie out alowde Shamelesse railinge Heretiques VVee belie Hosius vvee belie Sotus Our false dealinge our shamelesse lieinge vvee are impudente and continevve in lieinge These M. Hardinge be the proufes and groundes of your Doctrine and the moste sauerie and fairest Floures in your garlande The substance of your tale is this The Actes of the Councel where Christe was condemned were lewde and wicked But the Sentence of deathe pronounced by the Bishoppes against Christe was iuste and true And thus by your dalliance in darke woordes and by your blinde Distinction bitweene Acte and Sentence yée seeke shiftes to mocke the worlde Yée shoulde plainely haue tolde vs what were these Sentences and what were these Actes and what greate difference yee canne espie bitweene Acte and Sentence or when euer yee hearde of Sentence in Iudgemente without Acte or of perfite Acte without Sentence or howe the Sentence of the Iudge maie be true if the Acte be false or how the Acte maie be righte if the Sentence be wronge For your credites sake leaue these toies M. Hardinge Yee haue vsed them ouer longe They are too childishe for a childe they becomme not your grauitie they deceiue the simple In deede I can easily beleeue that neither Sotus nor Hosius was euer so wicked to saie that Christe vvas rightly and vvorthily donne to deathe How be it he that saithe The sentence of deathe pronounced in Councel againste Christe vvas iuste and true seemeth in deede to saie no lesse The very case and course of your Doctrine vndoubtedly forced them thus to saie For if al Coūcelles be good and Holy without exception then muste that also be a good and a Holy Councel that was assembled againste God and againste his Christe Hosius your Doctours to make the mater plaine saithe thus Iudásne sit an Petrus an Paulus Deus attendi not vult Sed solùm hoc quo'd sedet in Cathedra Petri quo'd Apostolus quo'd Christi Legatus quo'd Angelus est Domini exercituum de cuius ore Legem requirere iussus es Hoc solùm spectari vult Si Iudas est quandoquidem Apostolus est nihil te moueat quo'd Fur est God wil neuer haue thee consider whether the Pope be a Iudas or a Peter or a Paule It is sufficiente onely that he sitteth in Peters Chaire that he is an Apostle that he is christes
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