worlde VVhereas ye speake to Christian menne to those that be Baptized to suche as haue Faithe Yet ye tel them they maie woorke as mutche as they wil but al in vaine c. Ergo then although a liuely Faithe cannot be idle and somme true Faithe is liuely yet in an other sense there is a true Faithe whiche is not liuely but idle VVhiche true Faithe shal become liuely and haue great aide in woorkes if it wel learne to leaue idlenesse and practise that in will and harte whiche it beleeueth in vnderstandinge But whereas these Defenders woulde no helpe or aide to be in Christian mennes woorkes that Heresie maie not so escape Christe beinge demaunded of one what good he shoulde doo to obteine Euerlastinge life saide If thou wilte enter into Life keepe the Commaundementes To keepe the Commaundementes is a woorke to enter into Life is somme helpe to a man Therefore it is falsely spoken that in our woorkes there is no helpe for vs. Againe Christe saithe VVho so euer forsaketh his house or brothers or sisters or father or mother or wife or children or landes for my sake be shal receiue an hundred folde and shal inherite Life Euerlastinge S. Paule saithe God wil render to euery man accordinge to his woorke To those that seeke for glorie and honour and incorruption accordinge to the sufferance of good woorkes he wil render Life Euerlastinge The B. of Sarisburie Here ye trifle M. Hardinge although not mutche bisides your common woonte yet sommewhat aboue your ordinarie Our Doctrine herein is grounded vpon these woordes of Christe When ye haue donne al saie that ye be vnprofitable â–ª Seruauntes and therefore haue deserued nothinge In deede of late yeeres this hath ben the General Doctrine of your Scholes Vita Aeterna est Merces debita pro nostris Meritis Vita Aeterna nisi esset Merces debita esset incerta Quia debitum certum est Misericordia incerta Euerlastinge Life is a rewarde dewe for our deseruinges If Euerlastinge Life were not a dewe rewarde it were vncertaine For dewe debte is certaine Mercie or sauoure is Vncertaine Thus haue you vtterly drowned the Grace of God and the Saluation that we haue onely in Iesu Christe and haue turned the most Comfortable Doctrine of the Gospel into a doungeon of Desperation Then saie you Lette the Labourers Prouerbe take place I had rather plate for nothinge then woorke for nothinge Verily M. Hardinge when other reason coulde not serue you it was reason your Labourers idle reason shoulde take place Howe be it if ye wil doo nothinge at Goddes requeste of good wil without rewarde but muste be hyered onely for your Penny then maie your Labourer be he neuer so simple easily tel you ye are not the Childe of God but onely a Hyrelinge and a Labourer For the Natural louinge Childe wil Obey his Father not for rewarde but of loue onely bicause hee is his Father Gregorie Nazianzene saithe Si Seruus es time plagas Si mercenarius tantum specta Mercedem At si supra hos es etiam Filius reuerere tanquam Patrem tuuÌ„ Bene facito quia pulchrum est obsequi Patri Et quamuis nihil aliud futurum sit tamen vel hoc ipsum erit Merces tua fecisse quod gratum esset Patri If thou be a bonde Slaue then feare the whippe If thou be a Hyrelinge then looke onely for thy rewarde But ouer and bisides these If thou be a Natural Childe then reuerence GOD as thy Father Doo vvel bicause it is good to Obey thy Father Yea and although thou shalt haue nothinge els yet euen this shal be thy revvarde that thou haste benne Obediente to thy Father S. Hilarie saithe Nos si semel ieiunamus satisfecisse nos arbitramur Si aliquid ex horreo domesticarum facultatum inopi damus implenisse nos iustitiam credimus c. Sed Propheta totum à Deo sperat totum à Misericordia eius expectat If wee faste once wee thinke wee haue satisfied If out of the barnes of Our housholde stoare wee geeue sommewhat to the Poore wee beleeue wee haue fulfilled the measure of Righteousenesse But the Prophete hopeth al of God and trusteth al of his Mercie Christe saithe to his Disciples Let your Light so shine before menne not that ye maie be rewarded but that they maie see your good woorkes and glorifie yur Father whiche is in Heauen S. Augustine saithe Minùs diligit te qui diligit aliud praeter te O God he the lesse loueth thee that loueth any other thinge bisides thee Likewise S. Basile saithe Qui non fidit suis rectè factis nec expectat ex operibus iustificari SolaÌ„ habet spem salutis Misericordias Dei He that trusteth not to his ovvne good deedes nor hopeth to be iustified by his vvoorkes hathe the Onely hope of his Saluation the Mercies of God Further ye saie A true Faithe maie be idle and vtterly without woorkes therefore ye thinke it not true that wee saie A true Faithe is Liuely and can in no wise be idle Here perhaps ye wil set Faithe vpon the Laste and Racke her to a larger â—ise For so Latomus one of your Felowes saithe that Socrates and Plato and other Heathen Philosophers had as good vnderstandinge and Faithe in Christe as had Abraham And Andradius an other of your Felowes saithe that the Heathen and Infidel Philosophers had the Righteousnesse of Faithe and Euerlasting Life His wordes be these Philosophi qui ab inani Deorum multitudine abhorruerunt c. illos tu illa Fide Deique cognitione destitutos dices per quam scilicet impius iustificatur ex qua iustus viuit The Philosophers that abhorred and shunned the vaine multitude of Goddes c. wilte thou saie they lacked that Faithe and that knovvledge of God whereby the wicked is iustified and whereby the Righteouse liueth An other or your neare Felowes saith Petrus non Fidem Christi sed ChristuÌ„ Salua Fide negauit Peter denied not the Faithe of Christe but he denied Christe his Faithe neuerthelesse beinge safe If ye cal this True Faithe M. Hardinge that maie be founde in Heathens and Infidels and maie wel and safely stande with the abiuringe of Christe then without question your True Faithe maie be without good woorkes But S. Paule whose woordes wee ought rather to credite saithe farre otherwise He that hathe no regarde to his owne specially sutche as bee of his housholde hathe denied the Faithe and is woorse then an Infidel Againe he saithe They saie they knowe God but by theire woorkes they denie God S. Iohn saithe VVho so saithe hee knoweth God and keepeth not his Commaundementes is a lyer and the Truthe is not in him S. Iames saithe Faithe without woorkes is deade And the Diuel beleeueth and tremblethe for feare But a Deade Faithe is nomore a True perfite Faithe then a Deade
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
Habitu victu instructu sensu ipso denique sermone Proauis renuÌ„tiastis Laudatis semper Antiquitatem nouè de die viuitis Per quod ostenditur dum à bonis Maiorum institutis deceditis ea vos retinere custodire quae non debuistis cùm quae debuistis non custoditis Where is your Religion where is the reuerence dewe to your forefathers You haue forsaken them in your apparel in your diet in your order in your meaning and in your speeche Ye change your life daily yet ye praise Antiquitie Whereby it appeareth while ye seaue the good orders of your Elders that yee keepe the thinges yee should not keepe seeinge ye keepe not the thinges ye should keepe The Apologie Cap. 2. Diuision 10. And that this mater should not seeme to be donne but vpon priuie sclaunder and to be tossed to and fro in a corner onely to spite vs there haue benne besides wilily procured by the Bishop of Rome certaine persons of eloquence yenough and not vnlearned neither whiche should put theire healpe to this cause nowe almost despaired of and shoulde polishe and set foorthe the same bothe in bookes and withe longe tales to the ende that when the mater was trimly and eloquently handled ignorant and vnskilful persons might suspecte there was somme greate thinge in it In deede they perceiued that theire owne cause did euery where goe to wracke that their steightes were now espied and lesse esteemed and that theire healpes did dayly faile them and that theire mater stoode altogeather in greate neede of a cunninge spokesman M. Hardinge VVee cannot despaire of this cause onlesse wee would forsake our Faithe as ye haue For beleuinge Christe whiche our faithe leadeth vs vnto wee cannot mistruste the continuance of this cause Heauen and Earthe shal passe but my woordes shal not passe saithe Truthe it selfe And his woordes tel vs that he wil be with his Churche al daies to the worlds ende And that he hath besought his Father to geue to it the Sprite of Truthe to remaine with it for euer Then be wee moste assured of this cause VVee tel you therefore it standeth and shal stande by Christes presence and by the Holy Ghostes assistance to the ende Your cause yet standeth not but wauereth and tottereth as that whiche S. Paule termeth a puffe of doctrine and doubtlesse shortely fall it shall as all Heresies haue fallen The authours and professours of them be dead and rotten in Helfire with weepinge and grintinge of teeth The like iudgement lookeye and your folowers to haue if ye repent not and reuoke your Heresies by time The B. of Sarisburie Wee cannot despaire saithe M. Hardinge of the continuance of our cause For Heauen and Earthe shal passe but Christes VVoorde shal not passe He wil be with vs al daies to the worlds ende c. These Woordes M. Hardinge be true and certaine and therefore our hope is the firmer Christe hath promised that the Sprite of Truthe shal remaine for euer but not in the Pope and his Cardinalles For thereof he made no promise Nay rather the Prophete Esai saithe The Sprite of God shal rest vpon the poore and méeke harted that trembleth at the Woorde of the Lorde The Churche of God shal stande stil yea though Rome were possessed with Antichriste It is true that Christe saithe Euery plante whiche my Heauenly Father hath not planted shal be rooted vp Vpon whiche woordes S. Hilarie saithe Significat Traditionem hominum cruendam esse cuius fauore transgressi sunt Praecepta Legis He meaneth that the Tradition of man for whiche Traditions sake they haue broken the Lawe of God shal be taken vp by the rootes Heauen and Earthe shal passe and your fantastes and diuises M. Hardinge shal passe the Lorde hath spoken it But the Woorde of God and his Churche shal endure for euer But M. Hardinges Almanake saithe Our Doctrine shal fal and that very shortly Herein I professe I haue no skil Goddes wil be donne It is his cause what so euer shal happen his name be blessed for euer In like sorte the Heathens in olde times as S. Augustine saithe vaunted them selues against the Faithe of Christe Ad certum tempus sunt Christiani postea peribunt redibunt Idola redibit quod erat anteà Verùm tu cùm expectas miser Infidelis vt transtant Christiani transis ipse sine Christianis These Christians are but for a while â—al they shal and that shortly Then shal our Idols come againe and it shal be as it was before But O thou miserable Infidel while thou lookest that the Christians should passe thou possest awaie thee selfe without the Christians Againe be saithe Ecce veniet tempus vt finiantur non sint Christiani Sicut coeperunt ad aliquo tempore ita vsque ad certum tempus erunt Sed cùm ista dicunt sine fine moriuntur permanet Ecclesia praedicans brachium Domini omni generationi venturae They saie behold the daie wil come when al these Christians shal haue an ende As they had a time to beginne so shal they haue a time to continewe But while they make these crakes they them selues die without ende But the Churche contineweth stil praisinge the almighty arme of God to euery generation that is to come But ye saie The Authours and Professours of our Doctrine be damned in Hel fiere and crie Peccaui This is a very terrible kinde of talke But it is a rashe parte for you M. Harding so suddainely to skip into Goddes Chaire and there to pronounce your Sentence Definitiue like a Iudge But God wil iudge of your iudgemente S. Augustine saithe Alia est sella terrena aliud Tribunal Coelorum Ab inferiori Sententia accipitur à superiori Corona The earthly Chaier is one thinge the Iudgemente seate in Heauen is an other From the one wee receiue Sentence from the other we receiue a Crowne O M. Hardinge God graunte you maie once crie Peccaui lest the time come that ye shal crie out as it is written in the Booke of Wisedome These are they whom wee sometime had in derision and in a parable of reproche VVee fooles thoughte theire life madnesse and theire ende without honoure But nowe are they coumpted emonge the Children of God and theire portion is emonge the Sainctes The Apologie Cap. 3. Diuision 2. Nowe as for those thinges whiche by them haue benne laide againste vs in parte they be manifestly false condemned so by theire owne iudgementes which spake them partly againe though they be as false too in deede yet beare they a certaine shewe and coolour of truthe so as the Reader if he take not good heede maie easily be tripped and brought into errour by them specially when theire fine and cunninge tale is added thereunto And parte of them be of sutche sorte as we ought not to shunne them as crimes or faultes but to acknowledge and confesse them as
sic accipiendū est vt putemus non esse Sanctam Corpore Christianam Coniugem Castam Omnibus quippe Fidelibus dictum est Nescitis quoniam Corpora vestra templum sunt Spiritus Sancti Sancta sunt etiam Corpora Coniugatorum fidem sibi Domino seruantium Whereas S. Paule saithe Shee that is Vnmarried thinketh of the thinges that perteine vnto the Lorde that shee maie be Holy bothe in Body and in Sprite it maie not so be taken as though wee should thinke a Christian wife liuinge Chastely with her Husbande is not Holy in Body For it is generally saide vnto al Faitheful Knowe ye not that your Bodies be the Temple of the Holy Ghoste Therefore if the Man and VVife keepe their Faithe bothe bitweene them selues and to the Lorde their Bodies are Holy But These Euangelical Vowbreakers saithe M. Hardinge pretende Paphnutius to be their Proctoure Whether he be Our Proctoure or no it forceth not greately Notwithstandinge it is plaine He was then the Onely Proctoure for the Truthe and that againste the General Consente of al the whole Councel bisides And although he were but One man alone yet the whole Councel gaue place vnto him Sozomenus saithe Synodus laudauit sententiam Paphnutij nihil ex hac parte sanciuit Sed hoc in vniuscuiusque Voluntate sine vlla Necessitate reliquit The Councel commended Paphnutius iudgement and touchinge this mater of Marriage made no Decree at al but leafte it to eche mannes owne Wil without any force of Necessitie Of Our side thus mutche Paphnutius saithe Marriage is Honorable And the Companie of Man and Wife is not filthinesse as these menne séeme to saie but Cleanenesse and Chastitie But M. Hardinge if the same Holy Father Paphnutius weighe so mutche of your side as you pretende wherefore then dothe One of your Companions of Louaine so lightly so disdainefully controlle that whole Storie with the vtter discredite and condemnation of the Writers For thus hath he not doubted to publishe his iudgemente therein to al the worlde Mihi nescio quomodo in dubium venit fides huius Historiae de Paphnutio Sunt enim quae suspicionem important eam esse Arianorum aut Impudicorum hominum Commentum Tota enim haec res à Socrate pendet Sozomeno quorum alter Nouatianus fuit alter Theodorum Mopsuestensem à quinta Synodo damnatum magnis laudibus extulit I knowe not howe this Storie of Paphnutius seemeth to mee to be of doubteful credite For there be maters that make mee to suspecte that it is but a vaine forged tale either of the Arian Heretiques or of somme other filthy personnes The whole mater hangeth of Socrates and Sozomenus Of whiche twoo the one was a Nouatian Heretique The other highly commendeth Theodorus of Mopsuesta beinge condemned by the Fifthe Councel Thus your Felowes make this whole Storie to be but a vaine Fable and the Authours and Writers thereof Socrates and Sozomenus to be Heretiques Nouatians Arians Vnhoneste and Shamelesse personnes And therefore I trowe ye wil not saie they are your Proctours Wereas S. Chrysostome saithe Marriage is so reuerende a thinge that a man maie therewith ascende into the Holy Throne and be made a Bishop notwithstandinge he haue a wife and that S. Paule suffereth not them that haue twise married to atteine sutche a roume By these woordes saithe M. Hardinge Chrysostome condemneth the impure Bigamie of Our Holy Gospellers Againe he saithe If this Defender presse vs with Chrysostome wee answeare that although Chrysostome graunte that a Married man maie ascende to the Holy seate yet he saithe not that a man maie descende from that Holy seate to the Bridebedde For wee denie vtterly that any man after that he hath receiued Holy Orders maie marrie Neither can it be shewed that the Marriage of sutche was euer accoumpted lawful in the Catholique Churche I doubte not good Reader but it shal easily appeare that M. Hardinge in either of these twoo partes was fowly deceiued For firste Chrysostome as it is plaine by his woordes whiche M. Hardinge in his translation hath pourposely falsified expoundeth these Woordes of S. Paule The Husbande of One vvife not of a man that neuer had but one wife in al his time but of a man that hath but one wife at one time If M. Hardinge shal thinke this Exposition to be strange and vnlikely let him remember that Chrysostome him selfe thereof writeth thus Vnius Vxoris virum Non hoc veluti sanciens dicit quasi non liceat absque Vxore Episcopum fieri sed eius rei modum constituens Iudaeis quippe licitum erat etiam Secundo Matrimonio iungi Duas itidem Simul habere Vxores The Husbande of One VVife S. Paule writeth not this as makinge a Lawe as if it were not lawful for a man to be made a Bishop without a wife but he appointeth an order in that behalfe For it was lawful for the Jewes to be coupled in the Seconde Matrimonie and to haue Tvvoo vviues at one time In like sorte saithe S. Hierome Quidam de hoc loco ita sentiunt Iudaicae inquiunt Consuetudinis fuit vel binas vxores habere vel plures Et hoc nunc volunt esse Praeceptum ne is qui Episcopus eligendus est vno tempore Duas Pariter Vxores habeat Touchinge this place somme men thinke thus By the Custome of the Jewes it was lawful for a man to haue Tvvo vviues or moe at once And this they take to be the Apostles Commaundement that he that is to be chosen a Bishop haue not Tvvoo vviues or moe togeather at one time Againe he saithe Diaconi sint Vnius vxoris viri Non vt si non habuerint ducant Sed ne Duas habeant Let the Deacons be the Husbandes of One vvife not that they should needes marrie a wife if they haue none but that they shoulde not haue Tvvoo vviues togeather Likewise saithe Cardinal Caietane Apostolus Episcopis permittit Vnam Vxorem Coeteris plures The Apostle suffreth a Bishop to haue One VVife Others he suffreth to haue Moe And to this pourpose Isidorus séemeth to saie Castimoniam non Violati Corporis perpetuò obseruare studeant aut certè Vnius Matrimonij vinculo foederentur Let them studie to keepe and continewe the Chastitie of their Body vndefiled or els let them be coupled with the bande of One Marriage Of sutche a one Pope Leo wrote sometime vnto the Bishops of Mauritania Sicut ad nos relatum est Duarum simul est Maritus Vxorum As wee are enfourmed he is at one time the Husbande of Tvvoo vviues And therefore he addeth his iudgemente of him Priuandum honore decernimus Wee thinke him meete to be depriued of his promotion Of this kinde of Seconde Marriage Chrysostome speaketh I meane of hauinge two Wiues aliue togeather And not of marrieinge the Seconde wife after the death of the
Vides Aquam Cogita de virtute Dei quae latet in Aqua Cogita A quam esse plenam Ignis Diuini Thou seeste the Water Thinke thou of the Power of God that lieth in the VVater Thinke thou that the Water is ful of Heauenly Fier Yet I trowe ye wil not haue vs beléeue as an Article of our Faithe that this fire whereby is ment the Bloude of Christe is in déede and Really in the Water These and sutche other the like maie not alwaies be taken as phrases of Precise Truthe but rather as Amplifications or heates of speache the better to sturre vp and to enflame the mindes of the Hearers And in this sorte and sense to leaue other Authorities Hosius your owne Doctour saithe Opera nostra respersa sunt Sanguine Christi Our Woorkes be sprinkled vvith the Eloude of Christe So saith Pope Innocentius 3. Virtutes nostiae Crucis Christi Sanguine Purpurantur Our Vertues are died as redde as Purple in the Bloude of the Crosse of Christe Thus the Holy Fathers saie The Breade of the Holy Mysteries and the Water of Baptisme are ful of fiere Further Theophylacte saithe The Body of Christe is Eaten But the Godheade is not Eaten bicause it is vntoucheable and vncomprehensible vnto our senses Hereof you woulde séeme to reason thus If Faith wrought al this mater then might wee Eate God For by Faithe wée beléeue in God Firste touchinge the Eatinge of God God him selfe saith Gustate videre quòd suauis est Dominus Taste and see that the Lord is delectable S. Augustine saith Panis est Panis est Panis est Deus Pater Deus Filius Deus Spiritus Sanctus It is Breade It is Breade and it is Breade God the Father God the Sonne and God the Holy Ghoste Againe he saith Deus Panis intus est animae meae God is the Invvarde Breade of my Soule Therefore it is not so thorowly and vndoubtedly true that you saie the Nature of God cannot be Eaten Notwithstandinge for sparinge of woordes and time herein I wil refer you to my Former Replie There shal you finde this whole Obiection fully answeared You saie Theophylactes reason standeth thus God cannot be Eaten bicause be cannot be comprehended either vvith eies or vvith teethe But Christes Body maie be eaten Therefore it muste folowe in the Conclusion that with our eies vvee maie see it and with our teethe receiue it Here woulde I faine learne of you M. Hardinge when ye sawe Christes Body visibly in the Sacramēte with your eies or when ye pressed it with your téeth If your téeth can receiue it why saithe S. Augustine Quid paras Dentem Ventrem Why preparest thou thy Toothe and they Belly If your Bodily eie can sée it why saye you It is Inuisible If it be Inuisible howe is it séene If it be séene how is it Inuisible It appeareth that either Theophylacte the Maister or you the Scholare are deceiued or one of you vnderstandeth not the others meaninge Certainely as Christes Body is seene in the Sacramente so is it eaten in the Sacramente But it is not Really or Fleashely séene Therefore it is not Really or Fleashely Eaten To auoide errour herein it behooueth vs to vnderstande that To eate God is to haue the fruition of the Diuine Nature and to be Incorporate into God But the Maiestie of God so far surmounteth the capacitie of man that as he is in him selfe in Nature and Godhedde no mortal creature is hable to conceiue him but onely in the Face and sight of Iesus Christe the Sonne of God Therefore S. Paule saithe Christus est Splendor Gloriae Character Substantiae Dei Christe is the Brightnesse of the Glorie and the expresse Image of the Substance of God S. Augustine saithe Tu quomodò contingis Deum Quia Verbum Caro factum est habitauit in nobis Howe doest thou touche God He answeareth Bicause the Woorde became Fleashe and dwelte in vs. Againe he saithe Si Christus sic veniret vt Deus non agnosceretur If Christe came so as he is God noman coulde knovve him S. Gregorie saithe Dominus murus nobis non esset si forinsecùs non fuisset Intus nos non protegeret si exteriùs non appareret Our Lorde were no wal vnto vs if he had not benne in the Fourme of Man He coulde not inwardely defende vs if he had not outvvardely appeared So saithe Dionysius Si cupimus Communionem habere cum Deo oportet nos in Diuinissimam illius vitam quam egit in Carne intueri If wee desire to haue Communion with God wee muste beholde that heauenly life that he leadde in the Fleashe Thus as God is God in Maiestie and in him selfe wée vnderstande him not wee conceiue him not wee knovve him not That is to saie wee haue no fruition of him vvee eate him not Therefore S. Augustine saithe Iesum Christum secundum id quod erat Verbum apud Deum Paruuli non capiunt Quomodò ergo capiunt qui Lac capiunt Iesum Christum inquit hunc Crucifixum Suge quod pro te factus est cresces ad id quod est Litle ones vnderstande not Iesus Christe accordinge to that he was the Woorde with the Father How then doo they receiue him y◠receiue milke S. Paule saithe they receiue Iesus Christe Crucified Sucke that thinge that he vvas made for thee and thou shalt growe to that he is Thus in the Holy Mysteries there is represented vnto vs not the Diuine Nature of Christe whereby he is Equal to the Father But his Death and Humilitie whereby he abased him selfe and was made Equal vnto vs. This is the Spiritual Meate and Drinke and the onely feedinge of the Soule ◠Thereof S. Paule saithe As often as ye shal eate of this Breade and drinke of this Cuppe ye shal publishe not the Diuine Nature or Godhedde but the Lordes Deathe vntil he comme So saithe Hesychius Comedimus hunc Cibum sumentes eius memoriam Passionis Wee Eate this Foode receiuinge the memorie not of his glorie but of his Passion So saith S. Ambrose Quia Morte Domini liberati sumus huius rei memores in Edēdo Potando Carnem Sanguinem quae pro nobis oblata sunt significamus Bicause wee are deliuered by our Lordes Deathe beinge mindeful thereof in Eatinge and Drinkinge VVe Signifie or Represente the Fleashe and Bloude that vvere offered vp for vs. Thus in the Holy Mysteries wee Eate and Drinke the Sacramente of Christe Crucified in the Humilitie of his Fleashe But his Diuine Nature in Godhed and Maiestie cannot be Represented or expressed by any Sacramentes It was al vaine and loste laboure for you M. Hardinge so earnestly to proue that Christes Body quickeneth and geuéeth life Wee knowe it Wée Confesse it Wée féele it Christe him selfe saithe it I am the Breade of Life He that eateth
Authoritie of the Scriptures be remoued that eche man maie be leadde by his owne fantasie what he liste either to allowe in the Holy Scriptures or to disallowe that is to saie that he submitte not him selfe touchinge his Faithe to the Authoritie of the Scriptures but that he make the Scriptures subiecte vnto him Not that he wil allowe any thing bicause it is written in that high Authoritie of the Scriptures but that he wil thinke it wel written bicause he alloweth it By meane hereof it commeth to passe that S. Hilarie writeth Qui quae scripta sunt negas quid superest nisi vt quae non scripta sunt probes For as muche as thou deniest the thinges that be written what remaineth there but that thou muste allowe the thinges that be not written Concerninge the Authoritie and Credite of Councelles wee shal haue cause to saie more hereafter But where ye require but a man of common sense to sitte as Iudge in this cause it appeareth that either ye remember not or els ye weighe not that ye immediately said before For in this selfe same Chapter ye saie The people maie not iudge of theire Bishoppes and that as ye tel vs by Christes own Doctrine For the Scholar is not aboue his Maister Yet now suddainely as hauinge foregotten youre owne woordes ye cal foorthe the Scholare yea and as it maie be thought one of the meanest of al youre Schole as a man onely endewed with common sense to sitte in Iudgement ouer his Maister Notwithstandinge God is no accepter of personnes Goddes Holy Sprite is not bounde to Councelles or Companies but breatheth freely where it listeth And therefore as youre owne Doctour Panormitane saithe in Cases of Religion the Iudgement of one Simple plaine man ought sommetimes to bee receiued before the Iudgemente of the Pope Here endeth the Fourth Parte The Fifthe Parte The Apologie Cap. 1. Diuision 1. BVt here I looke they wil saie though they haue not the Scriptures yet it maie chaunce they haue the Auncient Doctours and the Holy Fathers with them For this is a high bragge they haue euer made howe that al Antiquitie a Continual Consent of al ages dooth make on their side and that al our cases be but Newe and yester daies woorke and vntil these fewe late yeeres were neuer hearde of Questionlesse there can nothing be more spitefully spoken against the Religion of God then to accuse it of Noueltie as a mater lately founde out For as there can be no chaunge in God him selfe so ought there to be no chaunge in his Religion Yet neuerthelesse we wote not by what meanes but we haue euer seene it come so to passe from the firste beginninge that as often as God did geeue but somme light did open his Truthe vnto menne though the Truthe were not onely of greatest Antiquitie but also frō Euerlasting yet of wicked menne of the Aduersaries it was called Newfangled and of late diuised That vngraceous and bloudthirsty Haman when he sought to procure the kinge Assuerus displeasure against the Ievves this was his accusation to him Thou hast here saithe he a kinde of people that vseth certaine nevve Lavves of their ovvne but stifnecked and rebellious againste al thy Lavves When Paule also began firste to preache and expounde the Gospel at Athenes he was called a tidinges bringer of Nevve Goddes as mutche to saie as of a Nevve Religion For saide the Athenians maie wee not knowe of thee what Nevve Doctrine this is Celsus likewise when he of set pourpose wrote againste Christe to the ende he might more scornefully scoffe out the Gospel by the name of Noueltie VVhat saithe he hath God after so many ages novve at laste and so late bethought him selfe Eusebius also writeth that the Christian Religion from the beginning for very spite was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to saie Nevve and Strange After like sorte these menne condemne al our maters as Strange and Nevve but they wil haue their owne whatsoeuer they are to be praised as thinges of longe continuance M. Hardinge They had saide somme what if they had proued that the doctrine of Christe had benne called nowe by them who were the professours and folowers of it But nowe reportinge that the Gentils who knewe not God as A man as the Athenians as Celsus the Ethnike and suche the like called the right and true Religion of God newe they saie nothing to any purpose But let them shewe that before the comminge of Christe any suche Religion was allowed that was newe Or that sithens Christes incarnation amonge Christian menne what so euer Religion was not shunned and reiected as heretical whiche was newe Here are they domme And yet for shewe of learning in a matter not necessarie they bringe foorth their store and declare that the doctrine and Religion of truthe was newe to them whiche knewe not God nor Christe the sonne of God whiche no man denieth Thus al menne of any iudgement maie see how fondly they reason VVe tel them that al nevve doctrine nowe in the Churche of Christe is naught and they proue that infidels haue in the time of Moses lawe and at the first preachinge of the Gospel impugned Goddes euerlastinge truthe with the odious terme and reproche of newnes Newe doctrine was good to vs at our firste conuersion from infidelitie But since that we receiued the true faithe from S. Gregorie the Bishop of Rome who conuerted the Realme of Englande to the faithe by S Augustine his legate and others sent for that godly purpose worthely we shunne and abhorre al new Gospels new faithes new doctrines new religions The B. of Sarisburie The Truthe of God neither is furthered by the face of Antiquitie nor hindered by the opinion of Noueltie For oftentimes the thinge that in deede is Nevve is commended as Olde and the thinge that in dede is Olde is condemned as Nevve If Nevvnesse in Religion in al respectes and euery waie were il Christe would not haue resembled his Doctrine to Nevve VVine nor woulde he haue saide to his Disciples I geue you a Nevve Commaundemente Neither woulde he haue called the Cuppe of Thankesgeuinge The Nevve Testamente in his Bloude Arnobius saithe Religionis Authoritas non est tempore aestimanda sed numine nec quo die sed quid colere coeperis intueri conuenit Quod Verum est Serum non est The Authoritie of Religion muste be weighed by God and not by time It behoueth vs to consider not vpon what daie but what thinge wee beganne to worship The thinge that is true is neuer too late S. Augustine saithe Quod Anterius est inquiunt Ethnici falsum esse non potest Quasi Antiquitas Vetus Consuetudo praeiudicet Veritati The Heathens saie The Religion that was firste can not be false As though Antiquitie and Olde Custome coulde preuaile againste the Truethe Againe he saithe Nec dici
Deus instituit Constantinum Ministrum suum Doctorem Pietatis omnibus terris The One and Onely God hath appointed Constantine to be his Minister and the Doctoure of true Godlinesse vnto al Nations And Theodoretus saithe Laudatissimus Rex Apostolicas curas suscipiebat animo suo At Pontifices nō solùm non ae dificare Ecclesiam sed etiā illus fundamenta labefactare conabantur The good Emperoure hadde Apostolique Cares in his harte But the Bishoppes did not onely not builde vp the Churche of God but also ouerthrew the fundations of the same And againe Eusebius saithe Constantinus erat Vocalissimus Dei praeco quasi Seruator ac Medicus animarum Constantine the Emperoure was a moste Cleare Preacher of God and as it were the Saueoure and Physicion of Soules In this sorte Nicephorus writeth vnto the Emperoure Emmanuel Palaeologus Tu es Dux Professionis Fidei nostrae c. Youre Maiestie is the Captaine of the Profession of our Faithe youre Maiestie hath restored the Catholique and vniuersal Churche Your Maiestie hath refourmed the Temple of God from Marchantes and Exchaungers of the Heauenly Doctrine and from Heretiques by the woorde of Truthe Yee saie When the Bishoppes were sette in came the Emperoure laste with a smal companie Whereof yee would haue vs to geather y◠he came onely as somme inferioure personne and not as a Iudge Howe be it Theodoretus saithe Constantinus iussit Episcopos ingredi Constantine Commaunded the Bishoppes to goe in And Eusebius saithe Sedit tota Synodus reuerenter vt par fuit cum silentio expectans aduentum Principis The whole Councel sate in reuerent and comely order quietely and in silence lookinge for the Princes comminge This is no good proufe M. Hardinge that the Emperoure in the Councel was inferioure to the Bishoppes Nay the Bishoppes were commaunded to take their places to sitte in silence and to waite for the Emperoures comminge as his Subiectes Againe he saithe Signo quo aduentus Imperatoris indicatus est dato omnibus exuergentibus ipse deinde ingressus est medius tanquà m aliquis Dei coelestis Angelus When the watche woorde was geuen that the Emperoure was comme the Bishoppes stoode vp from their places and his Maiestie past along through the middes of them as if he had benne an Angel of God But the Emperoure yee saie sate vpon a litle lowe stoole and therein shewed him selfe inferioure to the Bishops Yea M. Hardinge but Eusebius saithe that the same litle lowe stoole was made of whole beaten gould And therein I trowe he was sommewhat aboue the Bishoppes Yee saie he sate alowe and in the middes of the Bishoppes and hereof yee conclude he was theire Inferioure So Iulius Caesar notwithstandinge he were the Emperoure of Rome yet when he came into the College of Poetes he was wel contented to be placed in the lowest roume And yet was he not therefore thiere Inferioure But touching the Emperoure Constantines place in the Councel Eusebius saithe thus Accessit ad summum gradum ordinum He went vp to the highest rising of al the benches Sozomenus saithe Imperator peruenit ad Caput Concilij sedit in Throno quodam quem ipse sibi fecerat Erat autem Thronus ille Maximus alios omnes superans The Emperoure went vp to the headde or highest place of the Councel and sate downe in a Throne of estate that he had prepared for him selfe But this Throne was very greate and farre passed al the rest In the meane season the Popes Legate sate as it is saide before neither in the First place nor in the Seconde nor in the Thirde but in the Fourthe Hereby it seemeth to appeare plainely that Constantinus the Emperoure had his place in the Councel aboue the Bishoppes Notwithstandinge sithence that time the Pope hathe determined it muste nowe be otherwise His order is this as it hath benne alleaged before Sedes Imperatoris parabitur c. The Emperoures Seate shal be prepared nexte vnto the Popes Seate and shal haue twoo steppes ioined vnto the same but neither so broade nor so longe as bee the Popes It shal be apparelled with clothe of golde but Canopie euer the heade it shal haue none Howe be it this thinge is specially to be marked that the place whereupon the Emperoure sittethe maie be no higher then the place where the Pope setteth his Feete Thus wee see the Emperoure is allowed to sitte at the Popes foote stoole but in any case to mounte no higher The Emperoure yee saie stoode stil no doubte with Cappe in hande and durste not sitte downe without leaue And thereby testified him selfe to be Inferioure to the Bishoppes These colde Conclusions wil hardely serue For Traianus beinge the Emperoure of Rome was contented him selfe to stande afoote and for honours sake commaunded the Consulles to sitte downe Yet was he not therefore Inferioure in dignitie to the Consulles Helena the Empresse apparelled her selfe like a Seruante and ministred vnto the Holy Virgines and gaue them water to theire handes as if in deede she had benne theire Seruaunte yet was shee not therefore Inferioure vnto the Virgines The same Emperoure Constantine at the time of the Sermons stoode vpright and woulde not sitte for the reuerence that he bare to the VVoorde of God Yet was he not Inferioure to the Preacher This was that good Emperoures modestie and Humilitie M. Hardinge but not his dewtie It were wisedome for Princes to take heede they committe not ouermutche to youre handes For what so euer they once yeelde of meere Courtesie streight waie ye claime it as youre owne Howe be it touchinge the Emperoures Sittinge in the Councel it was farre otherwise then you reporte it Sozomenus saithe Imperator resedit in Throno qui illi paratus fuerat Synodus iussa est sedere The Emperoure sate downe in his Chaire of estate prouided for him and then the Councel was Commaunded to sitte downe Hereby it appeareth the Emperoure needed not the Bishoppes leaue but rather gaue leaue to the Bishoppes No doubte that Godly and Milde Prince beeinge in that Reuerende assemblie bare him selfe with mutche Reuerence And therfore Eusebius saithe He sate not downe before the Bishoppes had beckened vnto him But he addeth withal Post Imperatorem idem fecerunt omnes Not before but After that the Emperoure was sette they sate downe al togeather Now M. Hardinge if he that sate Firste in the Councel were the Heade of the Churche as you seeme to saie then maie I reason thus The Pope or his Legate in that Councel sate not First Ergo the Pope then was not Heade of the Churche Againe The Emperoure in that Councel sate Firste Ergo by youre owne Conclusion the Emperoure was the Heade of the Churche Certainely the Pope him selfe saithe plainely The Emperoure Constantine vvas the President or Ruler of the Nicene Councel His woordes be theise Constantinus Praesidens
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
Reading of the Scriptures by the special prouidence of God that pretious stoanes should not be throwen before Swine In sutche regarde these menne haue as wel the Holy Scriptures as also the People of God The scriptures they resemble to common Harlottes and the vileste creatures of the stewes The people of God they calle Vngodly Rascalles Rifferaffe and Filthy Svvine Thus he suffereth thée not to reade either my poore Booke whereof thou shouldest Iudge or the Holy VVoorde of God whereby thou mightest he hable to Iudge but onely biddeth thée to folowe him and to saie as he saithe and al is safe Thus firste he blindeth thine eies and then willeth thee to looke aboute and to condemne the thinge thou neuer kneweste So saithe S. Hierome Isti tantam sibi assumunt Authoritatem vt siue dextra doceant siue sinistra id est siue bona siue mala nolint Discipulos ratione discutere sed se praecessores sequi These menne take so mutche vpon them selues that whether they teache with the Right hande or with the Lefte that is to saie whether they teache good thinges or badde they wil not haue theire Hearers or Learners to enquire causes wherefore they shoulde doo this or that but onely to folowe them beeing theire Leaders But beware I beséeche thée good Christian Reader A simple eie is soone beguiled It is very course Woolle that wil take no coloure It is a desperate cause that with woordes and eloquence maie not be smoothed Be not deceiued Remember of what maters and with what Aduersaries thou haste to deale With feace and reuerence be careful of thine owne Saluation Laie downe al affection and fauoure of parties Iudge iustely of that shal be alleged Onlesse thou knowe thou canste not Iudge Onlesse thou heare bothe sides thou canste not knowe If thou like ought knowe why thou likeste it A wise man in eche thinge wil searche the cause He that cannot iudge golde by sounde or insight yet maie trie it by the poise If thou canste not weigh these maters for want of Learninge yet so sensible and so grosse they are thou maiste féele them with thy fingers Thou maiste soone finde a difference bitwéene Golde and Brasse bitweene Iacob and Esau bitwéene a Face and a Visarde bitweene a fuile Body and an emptie Shadowe Saie not Thou arte settled in thy Beliefe before thou know it Vaine Faith is no Faithe S. Augustines counsel is good Beleeu nomore of Christe then Christ hath willed thee to beleeue Nemo de Christo credat nisi quod de se credi voluit Christus Likewise he saithe Fides stulta non prodest sed obest Fonde Faith is hurtful and dooth no good S. Hilarie saithe Non minus est Deum fingere quà m negare To diuise fansies of God it is as horrible as to saie There is no God The Anciente Father Tertullian speakinge of the Enimies of the Crosse of Christe that disdeigned to submitte theire willes to the wil of God saithe thus Amant ignorare cùm alij gaudeant cognouisse Malunt nescire quod iam oderunt Adeo ' quod nesciunt praeiudicant id esse quod si scirent odisse non possent They desire to be ignorante whereas other folkes desire to knowe They woulde not knowe the Truthe bicause they hate it What so euer it be they imagine it to be the same thinge that they hate But if they knewe it in deede thei coulde not hate it Let Reason leade thee let Authoritie moue thée let Truthe enforce thée The VViseman saithe Who so feareth the Lorde wil not be wilful againste his Woorde God of his mercie confounde al Errours géeue the Victorie to his Truthe and Glorie to his Holy name Amen From London 27. Octobris 1567. ⧠AN ANSWEARE TO A CERtaine Booke lately set foorth by M. Hardinge and entituled A Confutation of the Apologie of the Churche of Englande The Title of the Apologie AN Apologie or answeare in defence of the Churche of Englande with a briefe and plaine declaration of the true Religion professed and vsed in the same The Confutation by M. Hardinge Whereas these defenders take vpon them the name of the Churche of Englande settinge forth thereby a face of auctoritie they do muche like the Asse that Esope telleth of whiche to make the beastes afrayed had put on him a Lions skinne and therewith ietted abroade terribly For as the Lions skinne was but lapped about him and grewe not to his bodie so they beinge in deede no liuely members nor parte of the Churche couer them selues vnder the title and name of the Churche the rather to begyle the simple And verely herein they folowe the wonte of all Heretikes For neuer was there any secte of Heretikes hitherto whiche hath not claimed to be accōpted and called the Church For whiche cause of certaine auncient Fathers they haue bene likened to Apes whose propertie is though they be Apes yet to counterfeit men and to court to seeme men Nouatianus at saithe S. Cyprian after the manner of Apes woulde chalenge to him selfe the auctoritie of the Catholike Churche And where as himselfe was not in the Churche but contrariwise a rebell against the Churche tooke vpon him to affirme that al other were Heretikes and presumed tovpholde the Churche was on his side Irenaeus and Tertullian who were before him write that Heretikes made so much adoo to perswade that the Churche was amonge them selues onely that they feared not to call the right beleuinge and Catholike Churche Hereticall and Schismaticall S. Hilary declaringe how patiently he demeaned himselfe towardes the Arians his enemies by whome he was bannisshed writeth that in fiue yeares space whiles he liued in bannishment he neuer spake nor wrote euill woorde against them whiche falsely said them selues to be the Churche of Christe and were the Synagoge of Antichrist The Donatisles against whome S. Augustine wrote muche saide that the Christianitie was quite loste and gone out of so many nations that be in the worlde and remained onely in Aphrike and that the Churche was onely there In S. Bernardes time also the Heretikes who would be called Apostolikes as they of our time call themselues Gospellers saide that they were the Churche But what meane all Heretikes maye we iudge by couetinge so muche to be seene that whiche they are not Forsooth they meane none other thinge then their Father the Deuill meaneth when he goeth about to begile man For then what dothe he vseth he not this policie to chaunge his owggly hewe and put himselfe in goodly shape of an Angell of light For he is not vnwittinge that if he shewed himselfe in his owne forme suche as he is that euery one woulde flie from him and none lightly woulde be deceiued by him Heretikes doo the like Although they hate the Churche neuer so deadly yet to haue the more oportunitie to hurte it pretende themselues
to be of the Churche For they be not ignorant howe greate the auctoritie of the Churche is Of whose gouernours Christe saied he that heareth you heareth me and he that despiseth you despiseth me And againe Tell the Churche They consider in what credite the Churche is with all Christen people howe they staye themselues by it as beinge the pillour and grounde of the truthe howe they Loue her euen as their common Mother howe they honour it as the Body and fulnes of Christe as the spouse of Christe through Faithe accordinge to that is written I will despouse thee to me in faithe As the true Syon whiche our Lorde hath chosen to be his habitation and his restinge place for euer As the safe Arke to keepe vs from drowninge in the dangerous Seas of this worlde out of whiche nolesse then once out of the Arke of Noe is nosaluation Againe they know the Churche must needes be greatly esteemed amonge all the godly for the singular promiser Christe hath made to it that he would be with it all daies to the ende of the worlde That he would pray to his father for the holy Ghost to be giuen to it the spirite of truthe to remaine withit for euer But as Heretikes impugne the lawe by the woordes of the lawe 〈◊〉 S. Ambrose saithe so to ouer throwe the Churche they presume to take vnto them the name of the Churche But what doo 〈◊〉 when they are vrged and wroonge when by force of argumentes they are straighted and as it were driuen to the walle when it is plainely proued to their face whiche is sone done that they be not in nor of the Churche specially beinge of Heresie openly denounced and by iust Excommunication cutte of from the Churche In this case the practise of the Gospellers is vtterly to sette the Churche as taught and with a hote raging spirite to defie it and to saye that themselues be the Catholike Churche and that the Catholikes be the Papisticall Churche the Churche of Antichrist the where of 〈◊〉 a deune of Theeues and I can not tell what The Answeare by the Bishop of Sarisburie TO answeare M. Hardinge to euery parcel of his Booke beinge so longe it would be too tedious Wherefore leauinge many his impertinent speaches other vnnecessarie and waste woordes whiche sundrie his frendes thinke he might better haue spared I wil touche onely so mutche thereof as shal beare somme shewe of substance may any way seeme woorthy to be answeared Firste touchynge the Churche of God we beleue and confesse al that M. Hardinge hath here saide or otherwise can be saide It is the Piller of the Truthe the Body the Fulnesse and Spouse of Christe Al these woordes are vndoubtedly true and certaine And therefore M. Hardinge you are the more blamewoorthy that of the House of God beyng so glorious haue made a caue of Théeues haue turned the beutie of Sion into the confusion of Babylon True it is that Heretiques haue euermore apparelled them selues with the name of the Churche as Antichriste also shal procure him selfe credite vnder the name of Christe Thus did your Fathers M. Harding loÌ„ge agoe They saide then euen as you say now We are the Children of Abraham we are the Euheretours of Goddes promises we haue the Temple of God the Temple of God The Lawe shal neuer passe froÌ„ the Prieste nor counsel from the wise nor the woorde from the prophete Thus coutinuinge wilfully in the open breache of Goddes commaundement neuerthelesse they chearished them selues then as you doo nowe onely with the bare title of the Churche in whose name what so euer credit ye can any wise winne your meaninge is skilfully to conueigh the same ouer wholy to the Churche of Rome as if that Churche onely were the Churche of God without that there were no hope of Saluation And therefore you defende and holde for trueth that your Churche hath authoritie aboue Goddes Woorde And Pope Nicolas saithe Who so denieth the Priuilege and Supremacie of the See of Rome hath renounced the Faithe and is an Heretique And thus as Leo saithe Ecclesiae nomine armamini contra Ecclesiam dimicatis Ye arme your selues with the name of the Churche and yet ye fight against the Churche Likewise saithe S. Cyprian Diabolus excogitauit nouam fraudem vt sub ipso nominis Christiani titulo fallat incautos The Diuel hath diuised a new kinde of policie vnder the very title of the name of Christe to deceiue the simple Nowe concerninge that hote raginge Sprite wherewith M. Hardinge saithe the Gospellers deste the Churche and set it at naught verily I thinke it a harde matter for any Gospeller be he neuer so hote in suche kinde of eloquence to matche M. Hardinge Neither yet maye he wel condemne al suche as in the like cases haue bene hote earnest Esay the Prophete saithe O ye Princes of Sodome and ye people of Gomorrha Iohn the Baptist saithe to the Scribes and Phariseis O ye Serpentes ye generation of Vipers and Adders Christe saithe vnto them Woe be vnto you ye Scribes and Phariseis ye hypocrites Ye are of your Father the Diuel In these eramples wée sée the Sprite of God can sometimes be hote and earnest against the deceiuers of the people and the professed enimies of the Crosse of Christe Neither did either Esay the Prophete or Iohn the Baptiste or Christe desie the Churche of God and set it at naught as M. Hardinge imagineth of vs but rather by these seruent speaches vttered the vehement zele and iuste griefe they had conceiued against them that vnder the name of the Churche abused Goddes people and defaced the Churche For they are not al Heretiques M. Hardinge that this daie espie your grosse and palpable errours and mourne to God for reformation S. Augustine saithe Non debet Ouis pellem suam deponere quâ—d Lupi aliquando se ea contegant It is no reason the Sheepe should therefore leaue of his fliese for that he seeth the Woulfe sometime in the same apparel Likewise it is no reason that wée should therfore geue ouer the right and enheritance wée haue in the Churche of God for that you by intrusion and vniuste meanes haue intituled your selues vnto the same It behooueth vs rather to searche the Scriptures as Christe hath aduised vs thereby to assure our selues of the Churche of God For by this trial onely and by none other it maye be knowen Therfore S. Paule calleth the Churche the Spouse of Christe for that she ought in al thinges to geue eare to the voice of the Bridegrooms Likewise he calleth the Churche the Piller of the Truthe for that shée staieth her selfe onely by the Woorde of God Without whiche Woorde yâ— Churche were it neuer so bewtiful should be no Churche The Ancient Father Irenaeus saithe Columna firmamentum Ecclesiae est Euangelium Spritus vitae
with their owne Traditions and Truthe with Falsehed maketh moste plainely against your selfe For you knowe that this is the general compiainte of al the Godly this daye throughout the whole Churche of God that you haue mingled your Leade with the Lordes Goulde and haue filled the Lordes Haruest ful of your Darnel that you haue broken Goddes manifest cōmaundementes to vpholde mainteine your owne Traditions That you haue damned vp the Springes of the Water of Life haue broken vp puddles of your owne suche as be hable to holde no water That for your dreames sake you haue caused the people to forgeat the name of God haue ledde them from that simplicitie that is in Christ Iesu This is the mingling of Traditions with the Scriptures of God I marueile ye coulde so fréely vtter so muche and so directly against your selfe As for the example of the Manicheis it was vtterly impertinent and from the purpose Yet Good Reader that thou maiste vnderstande what manner of Heretiques theise Manicheis were and what errours they defended first thy forebade lawful mariage and allowed fornication as M. Hardinges Catholiques doo nowe So saith S. Augustine of them Nuptiarum aditus intercludunt promiscu◠conuenire hortantur Secondly they receiued ministred the Holy Mysteries vnder one kinde contrary to the general order of the Catholique Churche And so doeth M. Harding now Thirdly they yelded more credite to their owne diuises then to Goddes Holy woorde And where as the Scriptures were plaine against them they saide euen as M. Hardinge saithe the Scriptures were falsified and ful of errours Fourthly they abstained from fleashe and yet in their faste they had vsed al manner delicate and strange fruites with sundrie sortes of Spices in greate abundance They absteined from Wine yet vsed other liquours more deintie and pretious then any Wine and thereof dranke while their bellies would holde S. Augustines woordes thereof be these Distenti et crepantes I leaue the rest Nowe iudge thou gentle Reader whether partie séemeth best to resemble the Manichets But whereas he thus vpbraideth vs By their fruites ye shal knowe them Verily whiles the Bishop of Rome euen in the Cittie of Rome mainteineth his houses of Ribaudrie and open Stewes and M. Hardinge is ready hable by his eloquence and Diuinitie to defende the same they haue no iuste cause greatly to boaste them selues of their fruites Howe be it it maye be thought Christ gaue vs this lesson not thereby to trie the true Doctrine from the false but a true professour from an Hypocrite Otherwise our liues muste be tried by the Gospel not the Gospel by our liues Nowe let vs examine that Horrible Heresie that M. Hardinge hathe espied in the Rules of Rhetorique by whiche saithe he the Secretaries vnskil is betraied euen in the foreheade of our Booke This entrie saithe M. Hardinge touchinge the complainte of Truthe is so indifferent and common to bothe the parties that either maie vse it as wel as other Whiche kinde of beginninge saithe he is called Exordium commune and by the learned in Rhetorique is misliked as faultie First of al M. Hardinge this séemeth to me a strange kinde of beginninge in so déepe a disputation of Diuinitie to make your first quarrel vnto Rhetorique Bilike for lacke of better Entrie ye thought it good to rushe in as you might In déede either of vs maie séeme to stande in defence of Truthe I denie it not For as we haue the substance and Truthe it selfe so are you contente to claime the name And so far forthe Truthe is common to vs bothe So the wicked Heathens Celsus Antiphon notwithstandinge they published their Bookes against the Truthe yet they entituled the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Booke of Truthe S. Hierome saithe Mendacium semper imitatur Veritatem Falshed euermore beareth a shewe of Truthe In this sorte Truthe is common to either partie Origen saithe Veritas Christus simulata Veritas Antichristus Christ is the Truth it selfe Antichrist is the Truth countrefeite Al this notwithstandinge Christ refused not to vse the same kinde of entrie that M. Hardinge so muche mistiketh but saide vnto the Phariseis Ye seeke to minder me a man that haue tolde you the Truthe And S. Paule to the Romaines saithe They haue turned the Truthe of God into falshed The like might I saie of Tertullian Cyprian and other Fathers Yet I trowe M. Hardinge wil not therfore reproue either Christ or Paule or Tertullian or Cyprian nor saie they vsed suche a Beginninge as their aduersaries might haue vsed as wel as they and had forgotten their Rules of Rhetorique Lothe I am so longe to stande in so light a mater But I marueile mutche that M. Harding being so great an Artificer in so smal cases had no better eie to his owne Entrie For if in writing the Defence of Truthe it be a faulte in Rhetorique to beginne with the il intreatinge cōplainte of Truthe what then may we thinke it to be in the Defence of manifest knowen errour to beginne as M. Hardinge dooth with Whoores with Théeues with Apes with Asses with Children of the Diuel and with many other like vnséemely scoffes and scornes What Rhetorique what Eloquence what Arte what Skil is this What Oratour euer vsed it what Rhetorician what Sophiste Gréeke or Latine euer taught it Verily this was sometime accoūpted an old rule in Rhetorique which it séemeth M. Hardinge had quite forgotten Scurrilis Oratori dicacitas magnoperé fugienda est This Secretaries Beginninge by M. Hardinges owne confession is sutche as either partie indifferently might wel haue vsed But M. Hardinges Beginninge is sutche as neither partie with any modestie might haue vsed M. Hardinge also might haue remembred that the skilful in Rhetorique as they mislike Exordium Commune so they also mislike Commune Argumentum that is a Reason or Proufe so Common that it may indifferently serue bothe parties Whiche kinde of proufes if M. Hardinge woulde haue wéeded out of his Bookes he should haue lefte very litle to trouble the Printer Where he saithe in grosse that our Apologie is nothing els but a lumpe of Lyes the Truthe therof I trust shal appeare by this Treatie In the meane season good Christian Reader it may please thée to consider that M. Hardinges mouth is no iuste measure in this behalfe For some men thinke it wil oftentimes vtter vntruthe without measure But he saithe we haue falsified Tertullians meaninge placinge this woorde Ignotos in stéede of Extraneos and so at our pleasure makinge exchange of woordes and geuinge the olde Father a newe Liuerie and thereby empairinge our whole credite A greate outcrie in so smal a matter This greate exchange of woordes is nothinge so haynous as it is pretended For bothe Ignotus is Extraneus and Extraneus also in Tertullians meaninge is Ignotus And M. Hardinge wel
knoweth that Tertullian speaketh namely and onely of suche Aliens and Strangers as knewe not the Truthe of God Whether of these two woordes it shal like him to leaue vs the sense is al one it forceth nothing If he wil néedes refuse this woorde Ignotus so that he receiue the other woorde Extraneus and graunte that he and his felowes be Strangers to Goddes Truthe it shal be sufficiente Howe be it he addeth farther that they of his side are nowe no Strangers but knowe God as his deare frendes and kinsfolke Euen so saide the Phariseis of them selues Nunquid nos Coeci sumus What be we blinde too But Christe answeared them Yf ye were blinde then had ye no sinne Now ye say that ye see Therefor your sinne remaineth stil And againe I am come to Iudgemente into the worlde that they that see maie be made blinde And againe The Children of the kingdome shal be throwen foorthe into vtter darknesse Yet further M. Hardinge saithe After that the Gospel had benne sounded abroade by the Apostles and theire Successours then was the Truthe nomore a Stranger or a Pilgrime in Earth Whereby he woulde closely conclude that his Churche of Rome can neuer erre But this is too vaine a Paradise For Daniel speakinge of the later daies saithe Veritus prosternetur in â—erra The Truthe shal be ouerthrowen in the Earthe Chrysostome saithe Abornihatio Desolationis stabit in Sanctis Locis Ecclesiae The Abomination of desolation shal stande in the Holy places of the Churche S. Augustine saithe Vsque ad huius sâ—eculi finem inter persecutiones mundi consolationes Dei peregtinando procurrit Ecclesia Vntil the worldes ende the Churche goeth foreward as it were in a Pilgrimage bytweene the persecutions of the worlde and the comfortes of God And againe Tota Ciuitas Dei peregrinatur in terris The whole Cittie of God which is the Churche is a Stranger and a Pilgrime in the Earthe Verily as longe as Satan the Prince of darkenesse is Prince of this world so longe the Truthe of God passeth in this world as a Stranger and beinge emonge Strangers as Tertullian saithe easily findeth enimies is it intreated He saithe further Caeterum vnum hoc gestit ne ignorata damnetur This onely thinge Truthe desireth that noman condemne her before he knowe her The Apologie Cap. 2. Diuision 1. Wherfore we ought to beare it the more quietly whiche haue taken vpon vs to professe the Gospel of Christe if we for the same cause be handled after the same sorte and if we as our Forefathers were longe agoe be likewise at this daye tormented and baited with raylinges with spiteful dealinges and with lies and that for no desert of our owne but onely bicause we teache acknowledge the Truthe M. Hardinge O blessed folowers of the Patriarkes Prophetes Apostles Martires and Christe him selfe that suffer so much persecution in your innocencie hauinge deserued nothinge at all and onely bicause ye acknowledge and teache the Truthe But Sirs by your leaue how foloweth this VVherfore of your former common place so largely treated This is your fowle faulte whiche you make in your Logike Howe proue ye this argument The Truthe is persecuted and the professours of the Truthe haue euer bene euill treated wherefore wee ought to beare it quietly beinge likewise handled for the same cause c. If you make this argument whiche ye seeme priuely to make leauinge out the Minor The professours of the Truthe be persecuted for the Truthes sake wee be professours of the Truthe Therefore we suffer persecution for the Truthes sake Yf ye saye thus we embarre you from your Conclusion by deniynge your Minor whiche ye can neuer proue And if ye reason thus whiche waye also ye seeme to vse The professours of the Truthe suffer persecution VVee suffer persecution Ergo wee are professours of the Truthe VVe graunt your Minor is true but your argument is naught So might all Heretikes saye and by that argument proue them selues right beleuers VVherefore vntil ye proue that ye succede the Patriarkes Prophetes Apostles Martyrs and Christe himselfe in professinge the Truthe boast not as ye doo of your Forefathers For not they whome ye name in your Proeme but Hus VViklese Peter Bruse Berengarius VValdenses Albingenses Donatistes Aëâ—ians Manichees and suche the like Heretikes iustly condemned of the Churche were your Forefathers The B. of Sarisburie M. Hardinge pretendeth Logique and endeth in Sophistrie The argument wée make wherewith he playeth so pleasantly is founded vpon these woordes of Christe The Scholare is not aboue his Maister nor the Seruant aboue his Lorde If they haue persecuted me they wil persecute you Al these thinges shal they doo vnto you for my names sake bicause they knowe neither my Father nor me The Minor is this wée succede the Apostles and Martyrs and are the professours of the Truthe Whiche Minor by M. Hardinges iudgement we can neuer proue But Goddes holy name be blessed for euer The greatest parte of Christendome this daye seeth this Minor is true and that bothe we are the professours of Goddes knowen Truthe and you the professours of manifest salsehed Touchinge the Donatistes and Manichees and al other like condemned Heretiques and Heresies we vtterly abhorre them euen as the gates of Hel. As for Iohn Wicklese Iohn Husse Valdo and the reste for ought wée knowe I beleue settinge malice aside for ought you know they were godly menne Theire greatest Heresie was this that they complained of the dissolute and vitious liues of the Cleregie of woorshippinge of Images offeined Miracles of the tyraÌ„nical pride of the Pope of Monkes Freeres Partans Pilgrimages and Purgatorie and other like deceiuinge and mockinge of the people and that they wisshed a reformation of the Churche Wée succede not them nor beare theire names Wée succede him whose woorde wée professe whose woorde M. Hardinge they of your side haue so often condemned and vnder a colour of false Translation haue burnte for Heresie Hereof we fourme our argument in this sorte Christe the Sonne of God was persecuted carried as a Lauuye vnto the Slauterhouse for speakyng the Truthe Therefore it behooueth vs for the same cause sufferinge the like to take it with patieuce So saithe S. Peter Christe died for vs leauing vs an example that we should folowe his steppes If wee suffer patiently for dooinge wel this thinge is thankes woorthy before God So the holy Father and Martyr Ignatius comforted him selfe when he was in the middes of his tormentes laÌ„ incipio esse Discipulus Christi Now beginne I to be Christes Disciple So Tertullian Quid debeo nisi sanguinem quem pro me fudit Filius Dei What thinge owe I els but the Bloude whiche the Sonne of God hath shedde for me The like comforte in like cases Christe geueth to his Disciples Reioice ye saithe he and he gladde for your rewarde is greate in Heauen For
thinges wel done vpon very good reason For shortely to saie the truthe these folke falsely accuse and sclaunder al our dooinges yea the same thinges which they them selues cannot denie but to be rightly and orderly donne and for malice doo so misconstrue and depraue al our saienges and dooings as though it were impossible that any thinge could be rightly spoken or donne by vs. They should more plainely sincerely haue gonne to woorke if they would haue dealte truely But nowe they neither truely nor sincerely nor yet Christianly but darkely and craftily charge and batter vs with lies and doe abuse the blindenesse and fondenesse of the people togeather with the ignorance of Princes to cause vs to be hated and the Truthe to be suppressed This lo ye is the power of darkenesse and of men whiche leane more to the amased wonderinge of the rude multitude and to darkenesse then they doo to Truthe Light and as S. Hierome saithe doo openly gainsaie the Truthe closinge vp theire eies and wil not see for the nonce But we geue thankes to the most good and mighty God that sutche is our cause where against when they would fainest they were hable to vtter no despite but the same whiche might as wel be wreasted against the Holy Fathers against the Prophetes against the Apostles against Peter against Paule and against Christe him selfe M. Hardinge The Catholikes doo not burden you with ought wherein by their owne iudgementes they condemne themselues as ye sclaunder them not onely here but oftentimes in your Booke For if they iudged otherwise they would not wittingly do against their iudgemente That is the special propertie of an Heretike whom S. Paule hiddeth al men to a voide knowinge that he that is suche is peruerted and seemeth euen condemned by his owne iudgement They shewe bothe your blasphemous Heresies and your wicked actes Luther ye knowe powred out his Heresies and villanies c. Your robbinge of Churches persecutinge of men for standinge sâ—edfastly in the faithe of the Holy forefathers your incestuous mariages of Monkes Friers and Nonnes your breache of solemne vowes for fleashly pleasure your prophaninge and abandoninge of Holy Sacramentes your contempt of auncient and godly ordinaunces and discipline of the Churche and suche other thinges of like estimation For in deede the catholikes doo persecute you if suche deserued entreatinge of euill persons maye be called persecution and al good folk besides wee grâ—â—te and shal so doe so longe as they love the Truthe and keepe them in the vnitie of the Churche Yet with no other minde doo they persecuâ—e you then Sara did Agar then Christ the Iewes whom he whipt out of the Temple then â—eter did Sâ—nom Magus The B. of Sarisburie Yewis M. Hardinge it might please you to remember that Bartholomaeus Latomus a Doctour of your side confesseth in writinge to al the worlde yâ— our request touchinge the Holy Ministration vnder Bothe Kindes accordinge to Christes first Institution is iuste and reasonable That Gerardus Lorichius an other of your owne side saithe Sunt Pseâ—docatholici qui Reformationem Ecclesiae quoquo modo remorari non verentur They be false Catholiques and this M. Hardinge he speaketh of you beinge one of your owne they be False Catholiques that hinder the Reformation of the Churche by al meanes they be hable He saithe you be false Catholiques far contrary to the common opinion and concludeth in the ende that the wilful mainteinance and sequel of your Doctrine in this pointe is as he calleth it Haeresis Blasphemia pestilens execrabilis An Heresie and a Blayhemie against God Pestilent and Cursed That others of your â—de confesse that this your vse of Ministration vnder one kinde whiche nowe ye cal Catholique began first not of Christe or his Apostles or any Ancient Learned Father but onely of the errour or as he better termeth it of the simple Deuotion of the People That Albertus Pighius the stoutest gallante of al your Campe graunteth there haue benne and be many Abuses in your Passe notwithstandinge ye haue tolde vs far otherwise That Pope Pius oftentimes graunted and vsed commonly to saie He sawe great causes why Priestes shoulde be restoared to the libertie of Mariage That Pope Adrian by his Legate Cheregatus confessed openly at Norenherg in the General Diet of al the Princes of Germanie that al the il of the Churche came firste à culmine Pontificio From the toppe Castle of the Pope And to be short M. Hardinge it might haue pleased you to remember that your selfe in your first Booke in the Defence of your Priuate Passe haue written thus Mary I denie not but that it were more commendable and more Godly on the Churches Parte if many well disposed and examined woulde be partakers of the blessed Sacramente with the Prieste Al these thinges M. Hardinge be they â—ses or Abuses Reasonable or Vnreasonable Right or Wronge Better or woorse Be they neuer so wicked neuer so Blasphemous neuer so cursed yet be they stoutly defended stil and no hope offered of amendement With what Conscience of your parte he onely sâ—eth that sâ—eth the Conscience You graunte ye persecute your brethren where ye haue the Swerd and maye persecute but as Sara did Agar as Christe did the Iewes and not otherwise Verily M. Hardinge that Christe or Sara were persecutours I haue not greatly heard But I remember Chrysostome saithe thus Nunquid Ouis Lupum persequitur aliquando Non sed Lupus ouem Sic enim Caim persecutus est Abel non Abel Caim Sic Ismael persecutus est Isaac non Isaac Ismael Sic Iudaei Christum non Christus Iudaeos Haeretici Christianos non Christiani Haeresicos Ergo ex fructibus corum cognoscetis eos What doothe the Sheepe perscute the Woulfe at any time No but the Woulfe doothe persecute the Sheepe For so Caim persecuted Abel not Abel Caim So Ismael persecuted Isaac not Isaac Ismael So the Iewes persecuted Christe not Christe the Iewes So the Heretiques persequute the Christians not the Christiaus the Heretiques 〈◊〉 ye shal knowe them by their fruites S. Augustine saithe Non eo modo persecutionem passi sunt Pseudoprophetae ab Elia quomodo ipse Elias à Rege nequissimo Neither were the Palse Prophetes so persecuted by Elias as Elias was persecuted by the wicked Kinge Surely Chrysostome saithe Quem videris in sanguine persequutionis gaudentem Lupus est Whome so euer ye see â—eioicinge in the Bloudde of persequution he is the VVoulfe But yée pretende greate good wil and saye Ye persecute and murder your Brethren for Loue as Christe persequuted the Iewes So I trowe Aristophancs saithe Philippides tooke a cudgel and beatte his Father and al for loue How be it M. Hardinge neither are you armed as Christe was armed nor was Christe armed as you are armed I must saye to you as S. Augustine saithe vnto the Heretiques the
in Scotlande nor in Denmarke nor in Sueden nor in any place els where the Gospel of Christe is clearely preached But it hathe benne your greate Policie theise many late yeres when ye murdered the Sainctes of God firste to roote out theire Tongues for feare of speakinge and then afterward to telle the people they were Anabaptistes or Arians or what ye lifted Withe sutche policie Nero sometime that Bloudy Tiranne burnte the Christians in heapes togeather and made open Proclamations that they were Traitours and Rebelles and had â—ired the Cittie of Rome It pleaseth you for lacke of other Euasion to cal the Storie of Martyrs a Dungbiâ— of Lies But theise Lies shal remaine in Recorde for euer to testifie and to condemne your Bloudy dooinges Ye haue imprisoned your Brethren ye haue stripte them naked ye haue scourged them with Roddes ye haue burnte theire handes and armes withe flaminge Torches ye haue famished them ye haue drowned them ye haue burnte them ye haue sommoned them beinge deade to appeare before you out of theire graues ye haue ripte vp theire buried Carkesses ye haue burnte them ye haue throwen them out into the Dunghil ye tooke a poore Babe falling from his Mothers Wombe and in most cruel and Barbarous manner threw him into the fiere Al theise thinges M. Hardinge are true they are no Lies The eyes and consciences of many thousandes can witnesse your dooinges The Bloud of innocent Abel criethe to God from the earthe and vndoubtedly he wil require it at your handes Chrysostome saithe as it is alleged before Quem videris in Sanguine persecutionis gaudentem is Lupus est Who so euer hathe pleasure in the Bloude of persecution the same is a Wolfe Ye slewe your Brethren so cruelly not for Murder or Robberie or any other gréeuous crime they had committed but onely for that they trusted in the Liuinge God Howe be it wée maye saye withe the Old Father Tertullian Crudelitas vestra nostra gloria est Your crueltie is our glorie Whereas wée auouche the Power and Authoritie of Goddes Holy Woorde for that the more it is trodden downe the more it growethe and for that the Kinges and Princes of this world with al theire puissance and policie were neuer hable to roote it out youre answeare is that this reason may serue théeues as wel as vs. To dissemble youre odious comparisons howe lightly so euer it shal please you to weigh this reason yet youre Forefathers the Phariseis in olde time séemed to make some accoumpte of it For thus they murmured and misliked emong them selues Videtis nos nihil proficere Ecce Mundus totus post eum abijt Ye see wee can doo no good Loe the whole world for al that wée can dòo is gone after him Tertullian likewise saithe Exquisitior quaeque crudelitas vestra illecebra magis est Sectae Plures efficimur quoties metimur a vobis Semen est Sanguis Christianorum The greattest crueltie that ye can diuise is an entisement to our Secte Howe many of vs so euer ye murder when ye come to the viewe ye finde vs moe and moe The seede of this encrease is Christian Bloud So S. Augustine Ligabantur includebantur caedebantur torquebantur vrebantur multiplicabantur They were fettred they were imprisoned they were beaten they were rackte they were burnte and yet they multiplied S. Cyprian saithe Sacerdos Dei Euangelium tenens Christi praecepta custodiens occidi potest vinci non potest The Priest of God holdinge the Testamente in his hande killed he maye be but ouercome he can not be So likewise Nazianzene Morte viuit vulnere nascitur depastum augetur By deathe it liuethe by woundinge it springethe by diminishinge it encreasethe Thus theise Holy Fathers when they sawe the Gospel of Christe increased and grewe by persecution contrary to al iudgement of reason and worldly policie they were enforced contrary to M. Hardinges iudgemente therein to acknowledge the mighty power and hande of God and an vndoubted Testimonie of the Truthe Iustinus a Godly Learned Father and Martyr saithe thus of him selfe Cùm auditem Christianos publicè traduci exagicati ab omnibus videreÌ„ autem eos ad mortem ad omnia quae ad terrorem excogitari possent esse intrepidos cogitabam nullo modo posse fieri vt illi in aliquo scelere viuerent VVhen I béeinge an Heathen and one of Platoes Scholars heard that the Christians were accused and reuised of al menne and yet sawe them to goe to theire deathe and to al manner terrible and cruel tormentes quietly and without feare I thought with mee selfe it was non possible that sutche menne should liue in any wickednes The like writethe Sozomenus of the Christians in the Primitiue Churche Nec adulatione victi nec minis perterriti magnum omnibus argumentum dabant sese de maximis praemiis in certamen descendere The Christians neither relentinge by faire meanes nor shrinkinge for threates made it wel appeare to euery man that it was for some greate rewarde they suffred sutche trouble Theise learned Fathers therefore sawe that M. Hardinge could not sée the encreasinge of the Gospel throughe deathe and persecution maugre the might of worldly Princes is an euident token of the Truthe The Prophete Dauid saithe The Princes came and consulted togeather againste God and againste his Christe But he that dwelle the in heauen wil laughe them to scorne There is no wisedome there is no policie there is no counsel against the Lorde Further you saye Our Gospel is grosse and the people dulle and sensual and geuen to theire belly and beastly pleasure and therefore the apter and readier to receiue the same O M. Hardinge what a desperate cause is this that cannot stande without sutche manifeste blasphemie of the Gospel of Christe and dispiteful reproche of Goddes people Certainely S. Paule saithe The Gospel is the power of God vnto Saluation And the Prophete Dauid saithe The people is Christes enheritance What hathe the people so mutche offended you that you should either in this place so scornefully and so reprochefully reporte of them or in your former Booke so disdeingfully cal them Swiene and Dogges Yet is it not so longe sithence your selfe were an earnest professour of the same Gospel were it neuer so grosse Where was then your finenesse and sharpnesse of witte Where was your belly Where was the reste You should not so soone haue forgotten your owne selfe Surely M. Hardinge neither wil the sensual man drowned in filthy and beastly pleasures take vp his Crosse and folowe Christe and yelde his necke to your swearde or his body to your fieâ—e neither is it a grosse or sensual Gospel that wil leade him to the same You saye it standethe not withe Goddes promisse to forsake his Churche a thousande yeeres It is mutche for you M. Hardinge openly to breake Goddes commaundementes to defile his Holy
that is a good Light answeare Euen in sutche Light sorte Iulianus the Apostata wrote sometime vnto the Christian Bishoppes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I haue readde your reasons I know them wel yenough and therefore I haue condemned them But the same Christian Bishoppes answeared him againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It may be ye haue readde our reasons but ye vnderstoode them not For if ye vnderstoode them ye would not condemne them As S. Paule also likewise saithe Nam si cognouissent nunquam DominuÌ„ Gloriae crucifixissent Yf they had knowen they would neuer haue Crucified the Lord of Glorie But vnto many of your side M. Hardinge I feare me wée may ouer truely say as S. Hilarie saithe vnto the Arian Heretiques Verè Deum nesciunt atque vtinam nâ—scirent Cum procliuiori enim venia ignorarent In deede they know not God and would God they knâ—w him not Then theire ignorance were the easier to be pardoned You saie There is no Disputation to be had with Heretiques Yet your Fathers in the Councel of Basile and your Frendes in the last Councel of Trident I wil not say had Disputations but certainely yelded and gaue place vnto the Bohemiens vnto sutche others as you cal Heretiques But ye haue reason ye can foresée your best aduantage It were the readiest way to disclose your shame You neuer yet cà me to Disputation but some of your companie shranke away from you As I before haue reported out of Tertullian Veritas nihil veretur nisi abscondi Truthe feareth nothing but lest shee be hid If the God of Israel come into the Temple the Idole of Dagon must needes fal downe The Apologie Cap. 6. Diuision 1. But bicause he hath already so noted vs openly lest by holdinge our peace we should seeme to graunt a fault and specially bicause we can by no meanes haue audience in the Publike assemblie of the General Councel wherin he would no creature should haue power to geue his voice or to declare his opinion excepte he were sworne and straightly bounde to mainteine his Authoritie For we haue had good experience hereof in the last Conference at the Councel of Irident where the Embassadours Diuines of the Princes of Germanie and of the free Cities were quite shut out from theire companie Neither can we yet forgeate how Iulius the thirde aboue tenne yeres past prouided warely by his write that none of our fort shoul be suffered to speake in the Councel excepte that there were some man peraduenture that would recante chaunge his opinion For this cause chiefly we thought it good to yelde vp an accoumpte of our Faith in writtinge truely and openly to make answeare to those thinges wherewith we haue ben openly charged to the end the worlde maye see the partes fundations of that Doctrine in the behalfe wherof so many good men haue litle regarded theire owne liues And that al men may vnderstand what manner of people they be what opinion they haue of God of Religion whom the Bishop of Rome before they were called to tel theire tale hath condemned for Heretiques without any good consideration without any example and vtterly without Lawe or right onely bicause he heard tel that they did dissente from him and his in some pointe of Religion M. Hardinge Ye alleage t'woo causes The first is lest by holding your peace ye should seeme to graunte a fault The second which ye make more specialie because by no meanes ye could haue audience in the late general Councel Your second cause is false as hereafter it shal be shewed Your first is naught as that which sheweth youre pride vaine glorie and pertinacie VVel ye do but as Heretikes before you haue euer done It must not be looked for at your handes that ye acknowlege any fault For that were Humilitie which vertue al Heretikes be farre from c. To geue a voice or suffrage and vtter Sentence definitiue it perteineth onely to Bishops Now ye be no Bishops but some of you mere laie men and most of you Apostates VVhether the Ambassadours and Diuines of the Princes of Getmanie and of the free Citties there were at any time vpon any consideration of their misliked demeanour or for any other iust cause restrained from the companie of the Fathers in the late general Councel at Trenâ— Againe whether Pope Iulius the third prouided by any write that none of your sort should be suffred to speake in the Councel the cause of recantation excepted what ye say touching this mater because ye say it without proufe We haue found you in so many other pointes of greater importance so farre to steppe aside from truth that for this we cannot beleue you But that your selues by no meanes could haue audience in the Councel at Trent and that the Ambassadours and Diuines of the Princes and free Citties of Germanie were from thence quite shutte out how true that is I reporte me to the three safe conductes whiche the three Popes vnder whom that Councel was holden graunted forth and confirmed in that behalfe VVherfore belie the councel nomore complaining that ye coulde not there haue audience and be heard Ye yeld vp an accoumpt of your faithe in writing ye say But to whom doe ye yeld it vp and by whom is it yelded from whom commeth the same Do ye acknowlege no lauful â—udge no lauful consiliorie in the whole world Committe ye your whole mater to the temeritie of the people VVhy haue ye not set your names to the Booke that conteineth the profession of your faithe and of your whole conscience The B. of Sarisburie Here M. Hardinge thought it answeare sufficient to vpbraide vs with suspicion of Untruthe How be it I haue no doubte but both the Truthe and the Untruthe by the particulares wil soone appeare First that al Bishoppes hauing voice Definitiue and interest in Councelles are solemnely sworne in al theire Decrées Canons to vphold the Authoritie of the Pope he thought it the wisest way to dissemble it For it had ben great wante of modestie to denie it The fourme of the othe recorded in the Popes owne Decretalles is this Ego N. c. Papaâ—um Romanae Ecclesiae regulas Sanctorum Patrum adiutor no ad defendendum retinenduÌ„ saluo ordine meo contra omnes homines IN. sweare that I wil be an helper to defende and mainteine the Papacie of the Churche of Rome and the Rules of the Holy Fathers the Popes mine owne order saueds against ol men aliue But these Rules Priuileges of the Holy Fathers the Popes are these That the Pope is aboue al General CouÌ„celles That his bare wil must be holden as a lawe That what so euer he doo noman may say vnto him why doo you thus That his iudgement is more certaine then the iudgement of al the worlde That if the whole world
calleth Periculosum Haeresis Decretum A dangerous Decree of Heresie Nowe touchinge simple errour and wilful defence S. Hilary saithe Illis in eo quod nesciunt potest adhuc in tuto esse salus si credant Tibi verò iam omnia ad salutem clausa sunt qui negas quod iam ignorare no◠potes They for so mutche as they knowe not the Truthe maye haue theire saluation in safetie if afterwarde they beleeue But al hope of health is shut from thee for as mutche as thou deniest that thinge that thou canste not chuse but knowe To conclude vnto you M. Hardinge who oftentimes of smal errours oftentimes of vndoubted knowen Truthes ▪ without regard of Definition haue fansied great horrible Heresies Alphonsus de Castro a Doctour of your owne saith thus Idcirco sit vt hi qui tam leuiter de Haeresi pronunciant non expendentes de qua re loquātur saepe sua ipsorū sagitta feriantur incidantque in eam foueam quam alijs parabant Nam velle humanas Scripturas in Diuinarum ordinem connumerare hoc veriùs ego dixerim Haeresim quod faciunt hi qui humanis Scriptis diffentire impium autumant perinde ac Diuinis There fore it happeneth that they that so rashly pronounce and cal euery thing Heresie not considering wherof they speake be often striken with their own dart and fal into the same pit that them selues haue digged for others For this would I rather cal Heresie to accoumpt men◠writinges emonges the Scriptures of God So doo they that thinke it a wicked mater to dissent from the writinges of man nolesse then if it were the Judgement of God The Apologie Cap. 7. Diuision 3. But this was euer an olde and solemne propertie with them their forefathers if any did complaine of their errours and faultes and desired to haue true Religion restored streight waie to condemne sutche for Heretiques as men new fangled and factious Christe for no other cause was called a Samaritane but onely for that he was thought to haue fallen to a certaine new Religion and to be the authour of a new secte And Paule the Apostle of Christe was called before the Iudges to make answeare to a mater of Heresie and therefore he saide Accordinge to this way whiche they cal Heresie I doo worship the God of my Fathers beleeuinge althinges whiche be written in the Lawe and in the Prophetes M. Hardinge Yf ye meane Hus Hierome of Prague Wickle◠Almaricke Abailard the Apostolikes Peterbrusians Berengarians Waldenses Albingenses Imagebreakers or suche like which euer founde faulte with the Churche in their time and cried for a restoringe of Religion as though it had ben quite lost and would them selues haue the glory of it by bringing in their Heresie in place of the Catholique Doctrine vnder the name of Goddes woorde whiche hath alwaies ben the propertie of al Heretikes if I say ye meane these or any of these we also cal them Heretikes and for such wee condemne them But Sirs ye forget your selues fouly How agreeth this with that ye saie hereafter oftentimes that the Light of the Truthe was quite put out and that Luther and Zuinglius first brough the Gospel abroade into the worlde VVere it true that Christe was called a Samaritane for the cause ye assigne thereof what conclude ye VVe see where about ye go Ye woulde seeme to ioine with Christ with Paule and with the first Christians But truely they refuse your companie But we tel you Christ was the true Samaritane in deede that is to say the Keeper as he that is Keeper of mankinde and therefore he shunned not the name Yet was he not a Samaritane as the Iewes ment Paule likewise who was not as ye say to speake properly called before the Iudges to make ausweare to a mater of Heresie being accused to Felix by Tertullus that he was of the secte or Heresie of the Nazarens so were the Christians first called did not onely not denie but openly confessed that according to that way or state of life which the Iewes called a secte or Heresie he worshipped God For it is to be considered that in those times the name of Heresie was not so infamous as it may be iudged by the place of the Actes cap. 5. onlesse somewhat be added whereby it may be vnderstanded to be taken in rate of a vice as 1. Cor. 11. Galat. 5. So the woorde was then indifferent and might be taken in good part or euil part Tertullian vseth it in good part where speaking of the Christians he calleth them Sectam a Secte into which Latine woord the Greeke woorde Heresis is turned Now these examples of Christ Paule and the first Christians serue not your defence Christ was called of the Iewes a Samaritane vnwoorthely after the sense of their thought Ye are called Heretikes woorthely Paule burdened with the name of Heresie for as muche as thereby was signified the kinde of life of those that beleeued in Christ the woorde being indifferent was honoured rather then reutled And Tertullian calleth the Christian people a Secte as he might without blemishe or note of any euil Your case is not like For ye are charged with Heresie as it is taken in the worst part The B. of Sarisburie O howe many waste woordes hath M. Hardinge to spare Here once againe he comneth in with Hus Hierome of Prage Wicklefe Almarik Abailard Apostolikes Peterbrusians Berengarians Waldenses Albingenses Image-breakers to fraye his simple reader with a terrour of strange names Wée saie Luther and Zuinglius were the first Publishers of the Gospel and yet againe we saie the same Luther and Zuinglius were not the firste Wée haue forgotten our selues fouly Wée write contradiction against our selues Wée would séeme to toine with Christe and Paule but truely they refuse our companie And so foorthe I knowe not what verily M. Hardinge wée neuer saied Luther and Zuinglius were the firste Publishers of the Gospel Yf wée should so saie wée should reporte vntruthe as you doo often Christe and his Apostles were the firste These woorthy and Learned Fathers Luther and Zuinglius and other like Godly and zelous men were appointed of God not to erecte a newe Churche but to reforme the olde whereof you had made a Caue of Théeues to kendle againe the Light that you had quenched and to heare witnesse to the Truthe of GOD. You saie Christ and Paule wil none of our companie as if you were priuie of theire counsel But perhappes M. Hardinge this is Clauis errans and therefore can neither open nor shutte Or as S. Hierome saithe Pars aliqua supercilij Pharisaici some parte of the high lookes of the Phariseis Christe him selfe hath saide Who so loueth me wil keepe my woorde and my Father loueth him And my Father and I wil come to him and dwel with him S. Peter saithe Who so trusteth in him shal not
be confounded Of Abailard and Almarik and certaine other your strange names wée haue no skil They are none of ours Of Iohn Hus Hierome of Prage and Berengarius and other like vertuous Learned men wée haue no cause to be ashamed Theire Doctrine standeth stil and encreaseth daily bicause it is of God But as for yours bicause it is onely of your selues therefore it falleth daily and is now forsaken the worlde through You saie that the simple namè of Secte or Heresie wherewith S. Paule was charged was not so infamous or odious in those daies and that Tertullian called the Religion of Christe a Secte or Heresie without any manner blemmishe or note of euil It was néedelesse for M. Harding to auouche Vntruthe so earnestly without cause I graunte the name of Heresie or Secte emonge the Philosophers was not infamous Cicero saithe Cato in ea Haeresi est quae nullum sequitur florem Orationis But in case of Religion it was euermore emongst al men taken in il parte and condemned and coumpted odious Touchinge S. Paule in howe good parte the Iewes called him Heretique it may easily appeare by these woordes of Tertullus his accuser Inuenimus hunc virum pestilentem mouentem seditionem omnibus Iudaeis per vniuersum orbem ac Principem Sectae Nazaraeorum We haue founde this man to be a Pestilent and a wicked felowe mouinge sedition emonge the Jewes throughout the whole worlde and a Captaine of the Heresie of the Nazareines In sutche good parte they saide vnto Christe Arte thou greater then was our Father Abraham Thou arte a false Prophete and deceiuest the People Thou arte a Samaritane and hast the Diuel The like good parte Christ promised afore hande to his Disciples They shal caste you out of theire Synagoges Ye shal be hated of al men for my names sake In sutche good parte and meaninge was S. Paule called an Heretique And so M. Hardinge bisides others your owne Doctour Nicolaus Lyra would soone haue tolde you But muche more I marueile ye should so vnaduisedly saye that Tertullian called the Christian people a Secte or Heresie in good parte and as you saye without any blemishe or note of euil For the same Tertullian in the same Apologie saithe the Heathens commonly called the Christians Incestos Homicidas Infanticidas Sacrilegos Pessimos Nocentissimos Publicum odium Hostes humani generis Omnium Scelerum reos Deorum Imporatorum Legum Morum Naturae totius inimicos Aduouterours against kinde Mankillers killers of Children Churcherobbers moste wicked moste husteful the publique hatred the enemies of Mankinde guiltie of al kinde of wickednesse Enimies against the Goddes against the Emperours against the Lawes against good order against Nature it selfe Where so euer they sawe them they made an outcrie vpon them Christianos ad Leonem Non licet esse Christianos Haue these Christians to the Lion It is not lawful these Christians shoulde liue So S. Augustine saithe Factum est vulgi Prouerbium Pluuia defecit cause Christianorum It is nowe become a common Prouerbe emonge the people our raine faileth vs bicause of these Christians So Eusebius saithe the Religion of Christe was called Impiorum Christianorum Haeresis The Heresie of the Godlesse Christians These woordes M. Hardinge I trowe were neuer vttered without al manner blemishe and note of euil S. Hierome saithe Quod magis mirum sit etiam illud de Actibus Apostolorum videtur esse relegendum Fidem nostram in Christum Ecclesiasticā Disciplinā iam tunc à peruersis hominibus Haeresim nuncupatam And that wee maye the more marueile wee maye once againe reade this place of the Actes of the Apostles where we finde that the Christian Faithe and Ecclesiastical Discipline was euen then of wicked menne called on Heresie Euen as rightly M. Hardinge and vpon as good groundes you haue againe this daye condemned the same Gospel of Christe and in ans good parte meaninge haue called it Heresie But wée maye truely and simply saye with S. Paule Accordinge to this Secte whiche you calle Heresie wee woorship the God of our Fathers whiche is the Father of our Lorde Iesus Christe The Apologie Cap. 8. Diuision 1. But the more sore and outragious a crime Heresie is the more it ought to be proued by plaine stronge argumentes especially in this time when menne beginne to geue lesse credite to theire woordes to make more diligent searche of their Doctrine then thei were wonte to doo For the people of God are otherwise instructed nowe then they were in times paste when al the Bishoppes of Romes Saieinges were allowed for Gospel and when al Religion did depende onely vpon theire Authoritie Nowe a dayes the Holy Scripture is abroade the writinges of the Apostles and Prophetes are in Printe whereby al Truthe and Catholique Doctrine maye be prooued and al Heresie maye be disproued and confuted M. Hardinge VVhere ye require your Heresie for so muche as it is so hainous a crime by plaine and stronge are gumentes to be prooued it is not vnfoowen how sufficiently and substantially that is perfoormed already by men of excellent learninge as wel of this age as of times paste VVas not Berengarius the first Author of your Sacramentarie Heresie by most plaine and stronge argumentes confuted of Lanfrancus B. of Canturbury and Guinundus B. of Auersa VVere not the Peterbrusians so whose Heresie ye holde against the Blessed Sacrifice of the Masse of the learned Abbot Petrus Cluniaccensis VVas not VVicklef so of Thomas VValden a learned man of Englande hathe not Luther and Oeclampadius benne so confuted in our time of that Holy and learned Father Bishop Fisher But whatshal I speake of particular men were they newer so excellent by whome they haue benne confuted sithe by Publike sentence of the Churche they haue bene condemned bothe in General and Prouincial Councels Therefore we thinke it not noede no we againe to prooue your doctrine so sufficiently condemnèd to be Heresie That the people be no we otherwise instructed then they were in times paste we confesse But whether better nowe then in our Forefathers dayes they that can consider the liues of them no we and of them that were then maye easily Indge The saieinges of the Bishop of Rome were neuer allowed for the Gospel His priuate sayinges and common talke might be erroneous notesse then other mennes But what he saith by waie of iudgement and sentence definitiue in doubteful pointes touchinge Religion suche saieinges of Peters successour for whome Christe prayed that his Faithe might not faile and who was commaunded by Christe to strengthen his Brethren we take for Truthe and the same obediently receiue So the Fathers assembled in Councel at Chalcedon receiued and agreed to the sayinge and writinge of Pope Leo nolesse then if Peter the Apostle and firste Bishop of Rome him selfe had spoken The Popes auctoritie we acknowledge
M. Hardinge here moueth and the whole contention of the Arians Epiphanius writethe thus Nomen Substantiae simpliciter nudè in veteri Noua Scriptura non proponitur Sententia autem eius nominis vbique ocâ—urrié This woorde Substance plainely and nakedly is not founde neither in the Olde not in the Newe Testamente But the sense and meaninge of that woorde is founde euerywhere In this conference and Iudgemente of the Holy Scriptures wée néede oftentimes the discretion and wisedome of Learned Fathers Yet notwithstandinge maye wée not géeue them herein greater crediâ—e then is conuenient or then they them selues if it were offered would receiue Wée maye reuerently saye of them as Seneca in the like case sommetime saide Non sunt Domini sed Duces nostri They are our Leaders but not our Lordes They are not the Truthe of God it selfe but onely witnesses vnto the Truthe Therfore S. Augustine saithe Alios Scriptores ita lego vt quanâ—alibet Sanctitate Doctrinaque praepolleant non ideò verum putem quòd ipsi ita senserint sed quòd id mihi vel per alios Authores Canonicos vel probabili ratione persuadere potuerint Other writers or Fathers bisides the Holy Scriptures I reade in this sorte that be theire Learninge or Holinesse neuer so greate I wil not thinke it true bicause they haue thought so but bicause they are hable to persuade me so either by other Canonical writers or els by some likely reason Likewise againe he saithe Hoc genus literatum noÌ„ cum credendi necessitate sed cum iudicandi libertate legendum est This kinde of writinges of the Holy Doctours and Fathers must be readde not with necessitie to beleeue eche thinge but with libertie to iudge of eche thinge And to that ende he saithe Ne Catholicis quidem Episcopis consentiendum est sicubi fortè falluntur vt contra Canonicas Dei Scripturas sentiant Wee maie not consente vnto the Bishoppes notwithstandinge they be Catholique if they iudge contrarie to the Holy Canonical Scriptures In this authoritie and credite wée haue and ought to haue the Holy Fathers Nowe let vs sée whethér the Bishoppes and others in these Councelles confuted these Heretiques as wée saye by the Scriptures or els as M. Hardinge séemethe to saye for wante or weakenesse of the Scriptures vsed therein the Authoritie of the Fathers Firste the Emperour Constantinus in the Councel of Nice instructinge the Bishoppes there howe they might beste debate theire quarrelles and ende al striues saithe thus vnto them Euangelicae Apostolicae Literae Veterum Prophetarum Oracula perspicuè nos instituunt quid oporteat sapere de voluntare sensu Dei. Ponentes ergo contentionem ex diuinitùs inspiraris oraculis quaeramus solutionem eorum quae proponuntur The Euangelistes and Apostles Writinges and the saieinges of the Olde Prophetes doo clearely instructe vs what iudgemente wee ought to haue of the meaninge and wil of God Therefore saieinge a fide al contention out of those Heauenly Oracles let vs seeke for the assoilinge of our questions Socrates also touchinge the same Councel of Nice saithe thus of the Arian Heretiques Explicantes Sacrosanctas Scripturas saepe illos euertimus By openinge and expoundinge the Holy Scriptures oftentimes wee ouerthrewe them Likewise S. Augustine disputinge againste the same Arians refusethe as I haue saide before bothe Councelles and Fathers and appealethe onely to the Scriptures Nec ego Nicenam Synodum tibi nec tu mihi Ariminensem debes obijcere Scripturarum Authoritatibus res cum re causa cum causa ratio cum ratione concertet Neither wil I allege the Councel of Nice against you nor shal you allege the Councel of Ariminum againste me By the Authoritie of the Scriptures let vs weigh mater with mater cause with cause reason with reason Touchinge the Councel holden at Constantinople against Macedonius and the Diuinitie of the Holy Ghoste Athanasius saithe Ne interroges sed solùm ex Sacris literis condiscas Sufficiunt enim documenta quae in illis reperias Neuer mooue question hereof but onely learne of the Holy Scriptures For the onely proufes that ye shal there finde are sufficient to warrant the Godhed of the Holy Ghoste So likewise saithe Euagrius of the other twoo Councelles of Ephesus and Chalcedon Ex Euangelicis Apostolicis de Domino vocibus scimus Viros illos Diuinos constituisse Wee knowe that these Godly Fathers concluded this mater by suche woordes as the Euangelistes and Apostles haue vttered of our Lorde Therefore the Auncient Father Origen saithe Vide quà m propè periculis illi sint qui negliguÌ„t exerceri in Diuinis Literis ex quibus Solis examinationis huiusmodi agnoscenda discretio est Consider in what daunger they be that haue no care to reade the Holy Scriptures For by the same Scriptures Onely the iudgement of this trial must be allowed Euen so saithe Chrysostome Etiamsi in ipsis Veris Ecclesijs quae Dei sunt dixerint Christum apparuisse nolite eis credere dicentibus ista de me Non enim digna est Diuinitatis meae haec notitia OsteÌ„dens per haec quòd ab ipsis saepè Veris Ecclesijs excunt seductores Proptereà ne ipsis quidem credendum est nisi ea vel dicant vel faciant quae conuenientia sint Scripturis Yea if they saie that Christe hathe appeared in the very true Churches of God yet beleeue them not For this is no woorthy or sufficient knoweledge of my Godhed By this he sheweth that out of the very true Churches oftentimes come foor the deceiuers Therefore wee maie not beleeue no not them that speake vnto vs in the name of the Churche onlesse they speake and doo suche thinges as are agreeable to the Scriptures In like manner againe saithe Origen Necesse nobis est in restimonium vocare Sancras Scripturas Sensus quippe nostri enarrationes sine ijs restibus non habent fidem Wee muste needes calle to witnesse the Holy Scriptures For our iudgementes and expositions without those witnesses carrie no credit And to leaue al other like authorities that might he alleged for shorte conclusion S. Augustine saithe Solis Canonicis Scripturis sine vlla recusatione coÌ„sensum debeo I owe my consente without gaine saieinge not vnto the Doctours or Fathers but Onely vnto the Canonical Scriptures But the Bishoppes in those Councelles saithe M. Hardinge brought foorthe and folowed the expositions of the Auncient Learned Fathers And wherefore might they not What man euer taught or saide the contrarie Yet notwithstandinge they alleged them not as the fundations or groundes but onely as approued and faitheful witnesses of the Truthe Whiche thinge if M. Hardinge happily wil denie maie easily appeare by the woordes of Cyrillus pronounced and published openly in the Councel of Chalcedon Gratulamur nobis mutuò quòd nostrae vestrae Ecclesiae Fidem habent
aske me Wherefore would ye haue al sutche other Authorities put away I answeare Bicause I would haue the Holy Churche to he proued not by the Doctrines of menne but by the VVoorde of God So saithe S. Augustine vnto other the Donatistes Auferantur de medio Chartae nostrae procedat in medium Codex Dei Audi Christum dicentem audi Veritatem loquentem Take a waie from emongst vs any our own Bookes Let the Booke of God comme emongste vs. Heare what Christe saithe Herken what the Truthe speaketh Againe he saithe Audi dicit Dominus Non dicit Donatus aut Rogatus aut Vincentius aut Hilarius aut Ambrosius aut Augustinus sed dicit Dominus Heare this The Lorde saithe Heare not this Donatus saithe Rogatus saithe Vincenius saithe Hilarius saithe Ambrose saithe Augustine saithe But herken to this The Lorde saithe In like fourme of woordes saithe S. Ambrose Nolo nobis credatur Scriptura recitetur Non ego dico à me In principio erat Verbum sed audio Non ego effingo sed lego I would not ye should beleeue vs But reade the Scriptures I saye not of mee selfe In the beginninge was the Woorde But I heare it I make it not but I reade it Likewise saithe Chrysostome Oro vos omnes vt relinquatis quid huic aut illi videatur de his à Scripturis haec omnia inquirite I beseeche you al weigh not what this man or that man thinketh but touching al these thinges searche the Scriptures Nowe where as it pleaseth M. Hardinge to telle vs of an Argumente Negatiue from Special to General and so to cal vs to the remembrance of our Logique pleaseth it him also to remeÌ„ber that the Argument that wee grounde of S. Augustines woordes holdeth not as it is here imagined froÌ„ Special to General but froÌ„ the imperfection and weakenesse of the wisedome of man to the stabilitie and certainetie of Goddes Holy Woorde And therefore the Olde Learned Father Origen saithe as it is alleged before Sensus nostri Enarrationes fine his testibus non habent fidem Our iudgementes and Expositions without these witnesses of the Scriptures haue no credite In like sorte S. Hierome Quamuis SaÌ„ctus sic aliquis post Apostolos quamuis disertus sit non habet Authoritatem After the Apostles of Christe notwithstandinge somme man be Holy notwithstandinge he be eloquente yet he wanteth Authoritie Therefore S. Augustine saithe Cedamus consenuamus Scripturae Sacrae quae nec falli potest nec fallere Let vs yeeld and consente to the Holy Scripture whiche can neither deceiue nor be deceiued For this cause M. Hardinge S. Augustine not onely in the mater that laye bitweene him and Pettlianus but also in al other maters what soeuer so often appealed from al Fathers and Councelles vnto the Scriptures The Apologie Cap. 9. Diuision 3. Likewise S. Hierome Al those thinges saithe he whiche without the Testimonie of the Scriptures are holden as deliuered from the Apostles be throughly smitten downe by the Swerde of Goddes Woorde M. Hardinge Ye would falne remoue vs from a good hold I see wel whiche is the Authoritie of the Holy Faâ—thers of Ancient Traditions and of the Vniuersal Churche Al these would ye to be of no force against Heretiques For ye knowe the Fathers and the Churche to be againste you and that so longe as they are beleued your Doctrine shal not be receiued as alwaies founde to be newe and of priuate deuâ—se If we were driuen from these ye doubt not but to matche vs wel yenough in the Scriptures And as ye would handle the mater I thinke so my selfe verely For when al Authoritie and iudgemente of the Fathers and of the Churche is shakeÌ„ quite of in any coÌ„trouersie by whome shal we be tried By the Scriptures ye saie But when bothe ye and we alleage Scriptures to a contrary purpose and when we vary about the sense of the Scriptures by whom then shal we be iudged Perhaps ye wil referre the iudgement of doubtful maters to the Holy Ghoste VVe refuse not tharbitrement and Vmpiership of the Holy Ghoste For the same hath ben promised by Christe to the Churche to remaine with the Churche for euer to teache what thinges so euer he saide to lead men into al Truthe And thus for iudgemente and trial of Truthe we shal be retourned to the Churche and to the Fathers by whom the Holy Ghoste speaketh vnto vs whose Authoritie and due estimation ye go aboute to remooue from vs. But let vs see what force ye bringe to driue vs from this holde Makinge your batterie against it what shoote ye of but VVinde and Paper Your Artillerie makethe a noâ— es but it geueth no blowe As in the laste allegation ye falsified the sense of S. Augustine so in this ye falsifie bothe the sense and woordes of S. Hierome The woordes as ye allege them seeme to be spoken against what so euer Tradition of the Apostles VVhiche woordes or any the like to sutche purpose were neuer vtered by any Catholike Doctour of the Churche mutche lesse by S. Hierome Looke ye againe and vewe better the place ye shal saye your selues that I finde the faulte of falsefyeinge in you not without cause S. Hierome in his Commentaries vpon those woordes of the Prophete Aggaeus Et vocaui siccicitatem super tâ—â—ram super Montes I haue called the drought to come vpon the Earthe and vpon the Hilles c. First she winge the literal sense accordingly as the Hebrew woorde there by him noted signifieth Siccitatem drought theÌ„ treatinge Mystically as the seuenty Interpreters haue turned that woorde into Romphaeam that is a swerde and vnderstandinge by the swerde the VVoorde of God thereof takethe occasion briefly to saie what this swerde doothe how it destroieth the negligent soule whiche is expounded to be drie earthe and howe it plaguethe Montaines that lifte vp them selues against the knowledge of God whereby he meanethe Heretikes Of whom he tellethe howe they flatter the deceiued peoples with theire Breade Wine and Oile by whiche he meaneth theire Heresies as it were with meates and drinkes and refection There Breade saithe he any man maie very aptly cal it the Bread of VVaylinge and theyr VVine the madnesse of Dragons and the madnesse of Serpentes incurable And theire Oile the promisinge of Heauenly thinges wherewith they doo as it were anointe theire Disciples and promise them rewardes of theire labours which the Prophete detesteth sayeinge the Oile of the sinner shal not anoint my head After this folowe the woordes of S. Hierome whiche ye haue falsified to the intent they might seeme to serue your false meaninge Sed alia quae absque Authoritate Testimonijs Scripturarum quasi Traditione Apostolica reperiunt atque coÌ„fingunt percutit gladius Dei But the Swerde of God strikethe also other thinges whiche the Heretiques for of theâ— he speaketh deuise and faine of theire owne
of Iudgemente without feare But to leaue the Ancient Fathers of olde time and to put the mater quite out of doubte One Antonius Marinarius in the late Councel of Tridente in open audience saide thus Si Coelum ruat si Terra euanescat si Orbis illabatur praeceps ego in eum erectus ero Si Angelus de Coelo aliud mihi persuadere contendat dicam illi Anathema O Foelicem Christiani pectoris fiduciam Yf the Heauen shoulde fal yf the Earthe shoulde vanishe yf the whole worlde shoulde come downe headlonge yet woulde I stande preste and bolde before God Yf an Angel from Heauen woulde tel mee otherwise I would accurse him O the Blessed truste and certainetie of a Christian Harte Certainely M. Hardinge it were a very Presumptuous parte to saye that these Fathers Greekes Latines Newe Olde your owne and ours were al Presumptuous Yf it be so Presumptuous a mater to put affiance in the Merites of Christe what is it then to put affiance in our owne Merites S. Paule hath taught vs to saye God forebidde that I shoulde glorie but onely in the Crosse of Christe S. Basile saithe Qui non fidit suis Meritis nec expectat ex Operibus Iustificati VnaÌ„ Solam spem habet salutis suae Misericordias Domini Who so trusteth not in his owne Merites nor looketh to be Iustified by his owne Woorkes hath his onely hope of Saluation in the Mercies of our Lorde So saithe Iob in al his miseries Etiamfi me occiderit sperabo in eum Veruntamen vias meas in conspectu eius arguam Although he kisse mee yet wil I put my trust in him Notwithstandinge I wil reprooue my waies before his sighte So yâ— Prophete Dauid In thee O Lorde haue I trusted I wil neuer be confouÌ„ded This is no Presumption but a patiente and an humble waitinge for the Redemption of the Children of God It is moste true that S. Paule saithe Wee must woorke our owne Saluation with feare and tremblinge But this feare riseth in consideration of our owne weakenesse and vnwoorthinesse not of any distruste or doubte in Goddes mercie But rather the lesse cause wée finde to truste in our selues the more cause wée haue to truste in God Therefore S. Augustine saithe Praesume non de Operatione tua sed de Christi Gratia Gratia enim saluati estis inquit Apostolus Non ergo hic Arrogantia est sed Fides Praedicare quod acceperis non est Superbia sed Deuotio Presume thou not of thine owne woorkinge but of the Grace of Christe For the Apostle saithe Ye are saued by Grace Heere therefore is not Presumption but Faithe To proclaime that thou haste receiued it is no Pride it is Deuotion Againe he saithe Non mea Praesumptione sed ipsius Promissione in iudicium non venio It is not of my Presumption but of his Promisse that I shal not comme into Iudgemente S. Basile saithe Paulus Gloriatur de contemptione Iustitiae suae Paule presumeth and boasteth of the contempte of his owne Righteousnesse So saithe S. Ambrose Non gloriabor quia iustus sum sed quia redemptus sum gloriabor Non quia vacuus sum à peccatis sed quia mihi remissa sunt peccara Non gloriabor quia profui neque quia profuit mihi quisquam sed quia pro me Aduocatus apud Patrem Christus est sed quia pro me Christi Sanguis effusus est I wil not glorie for that I am a iuste man But for that I am redeemed thâ—refore wil I glorie Not for that I am voide of sinne but for that my Sinnes be forgeeuen mee I wil not glorie for that I haue donne good to any man nor for that any man hath donne good to wee but for that Christe is my Aduocate with the Father and for that Christes Bloudde was shead for mee Therefore S. Augustine saithe Quid retribuam Domino quo'd recolit haec memoria mea anima mea non meruit inde VVhat shal I reâ—der vnto our Lorde for that I calle to remembrance al these my sinnes and yet my Soule thereof is not afraide To be shorte thus saithe S. Bernarde Vbi tura firmaque infirmis securitas requies nisi in vulneribus Saluatoris Tantâ— illic securior habâ—to quantâ— ille potentior est ad saluandum c. Peccaui peccatum grande turbatur conscientia sed non perturbabitur quoniam vulnerum Domini recordabor Nempe vulneratus est propter iniquitates nostras What safe teaste or surâ—tie can the weake Scule finde but in the wâ—â—â—des of our Saueour As he is mightier to saue so dwel I there with more safetie c. I haue committed a greate Since My conscience is troubled Yet shal it not bee shaken downe bicause I wil remember my Lordes woundes For he was wounded for our Sinnes Thus M. Hardinge to be assured of our Saluation S. Augustine saithe it is no arrogante stoutenesse It is our Faithe It is no Pride It is Deuotion It is no Presumption It is Goddes Promisse But your whole Doctine of the truste in Mennes Merites leadeth directly to Desperation And therefore S. Cyprian saithe wel of you Asserunt Noctem pro Die Interitum pro Salute Desperationem sub obtent Spei Perfidiani sub praetexâ—u Fidel Antichristum sub vocabulo Christi They teachâ— vs Nighte in steede of Daie Dei struction in tleede of Healthe Desperation vnder the coloure of Hope Infidelitie vnder the pretense of Faithe Antichriste vnder the name of Christe Nowe a litle to viewe the groundes of M. Hardinges longe discourse whereas he so often and so earnestly telleth vs of the Sense of the Scriptures as if wee had Scriptures without Sense his meaninge thereby is onely to leade vs awaye to the Sense of the Churche of Rome Whiche Sense Albertus Pigghius saithe Is the Infallible and Inflexible Rule of Truthe Echius saithe Scriptura nisi Ecclesiae Authoritate non est Authentica The Scriptures of God are not Authentical or of credite but onely by the warrante and Authoritie of yâ— Churche And Hosius in like manner Apostoli cùm Symbolum traderem nunquam dixerunt Credo Sancta Biblia aut Sanctum Euangelium sed dixerunt Credo Sanctam Ecclesiam The Apostles when they deliuered the Crede they neuer saide I beleeue the Holy Bible or the Holy Gospel but they saide I beleeue the Holy Churche Thus nowe the mater is sure yenough for euer Wee haue neither Scriptures nor Sense of Scriptures but onely from Rome I wil not here reporte the vnsauerie Senses that they haue imagined of the Scriptures One example or twoo for a taste maye be sufficient Pope Boniface saithe thus Ecce duo Gladij hâ—c Beholde here are twoo Swerdes That is to saye The Pope hath the power bothe of the Spiritual Swerde and of the Temporal An other saithe Omnia subiecisti sub pedibus eius id est
not true but fabulous Ye also are fainers and deuisers of nouelties and folowers of Newe deuises that be false Sophocles was a Tragicall Poet ye are Tragical Diuines A Tragedie setteth foorthe thouerthrowes of Kingdomes Murder of Noble Personages and other greate troubles and endethe in woful lamentations Your Gospel inuadeth Christes Heauenly Kingdome the Churche it murdereth soules bought with a moste deere price it causethe a hellishe garbotle in mennes consciences in the ende it bringethe to euerlastinge weepinge and gnasshinge of teethe VVe take you not to be madde VVould God ye were not woorse then madde VVere ye madde ye should be tied vp Els were ye suffered to goo abroad for feare folke would flie from you And then should ye doo little hurte Nowe whiles ye offer venemous kisses with sugered lippes whiles ye couer woluishe crueltie vnder Lambes Skinnes whiles ye hurte vnder preteÌ„ce of benefite wounde vnder colour of a medicine begyle vnstable Soules with resemblance of Truth neither stinte ye to woorke mischiefe nor others can beware of you The B. of Sarisburie O M. Hardinge Sophocles him selfe if he were aliue were not hable with al his eloquence to expresse the Tragical dealinges of your Companie Your whole life and Religion is nothinge els but a Tragedie You haue ripte vp the graues and digged out the deade and practised your crueltie vpon the poore innocente cackesses Your Pope Stephanus tooke vp Formosus his predecessours Body chopte of his forefingers cut of his heade and threwe out the naked carkesse into Tiber. Your Pope Iohn the twelfth cut of one of his Cardinales right hand and an others nose Your Pope Vrbanus the sixth thrust fiue of his Cardinales aliue into sackes and threwe them into the sea Your Pope Hildebrande poisoned sixe other Popes his predecessours to make him selfe roome to the Holy Seate They are so skilful there in these feates that noman can telle neither what to flie nor what to take nor whom to doubte nor whom to truste They haue conueighed theire poison I wil not saie into theire meates or drinkes for that is ouer grosse Common but euen into theire Masse Bookes into the Sacramente into the Chalice Camotensis one of theire owne side saithe wel of them Sine Sanguinis effusione noÌ„ ingrediuntur in Sancta Sanctorum VVithout sheaddinge of Bloude they enter not into that Holy place the Holy of Holies Howe be it what spende I these woordes It is not possible to saye al that maie be said They haue inflamed Warres they haue raised the Subiectes against theire Princes They haue armed the Sonne against the Father They haue ouerthrowen Ciâ—ties and Countries They haue deposed Kinges They haue sette theire feete on Emperours neckes These maters M. Hardinge be Tragical in déede And herein standeth theÌ„ whole practise and Policie of your Churche of Rome Where you thinke your selfe a sober man in that you can so easily calle vs madde and woorse then madde you maye remember that this kinde of eloquence emoÌ„gst you is Anciente and Catholique and maie wel stande with your Religion For so the False Prophete Semeias saide that Hieremte the Prophete of God raued and was starke madde So the wicked saide vnto Iehu of Elizeus the Prophete What hath this madde Bedlem Body to doo with thee Euen so they sayde of Christe That he was madde and spake in furie be knewe not what S. Augustine saithe of S. Paule Incidit in istorum sacrilegam dicacitateÌ„ ab eis qui sanari nolunt vocatur insanus S. Paule is fallen into theire cursed raisinge and of them that wil neuer be made sober is called a madde man So saithe the Auncient Father Origen of Celsus the wicked Heathen Videamus igitur nos qui iuxta hunc insanimus Let vs therefore confider hereof that in this mannes iudgemente are starke madde But M. Hardinge wherein are wee so madde or what tokens of madnesse haue wee shewed Can noman either speake the Truthe or disclose your errours without madnesse But I trowe it is euen as S. Hierome saide sometime Delirabat scilicet qui in ruo Regno contra tuam sententiam loquebatur He raued and was madde no doubte that within thy Dominion spake any thinge against thy minde So saithe Leo Insarris Magistris Veritas scandalum est Coecis Doctoribus fit caligo quod lumen est Vnto Frantique Maisters the Truthe is a sclaunder and vnto Blinde Doctours the light is becomme Darkenesse So saithe S. Augustine of kinge Dauid Insanire videbatur Sed Regi Achis insanire videbatur id est stultis ignorantibus Dauid seemed madde But vnto Kinge Achis be seemed madde that is to saye vnto fooles and idiotes As for our parte wée remember what answeare S. Paule made vnto Festus in the like case O good Festus I am not madde but I vtter vnto thee the woordes of Truthe and Sobrietie Therefore we may comforte our selues as the Vertuous Gentlewoman Paula did when she was likewise supposed to be madde Nos stulti propter Christum Sed stultum Dei sapientius est hominibus wee are iudged fooles and madde folkes for Christes sake But the foolishenesse of God is wiser their menne But M. Hardinge S. Cyprian wil telle you thus Haec est Frater Vera dementia non cogitare nec scire quòd mendacia non diu fallant noctem tam diu esse quà m diu illuce scat dies O my Brother this is madnesse in deede not to thinke or knowe that your Lies cannot longe deceiue vs and that it is Night no longer but vntil the Daye springe This in deede is very madnesse And therefore Chrysostome saithe Qui in manifestam foueam cadit non negligens dicitur sed insanus Who so falleth into a pitte that liethe wide open is not saide to bee negligente but starke madde The ende of the firste parte The Seconde parte The Apologie the first Chapter Diuision 1. WEe beleeue that there is one certaine Nature and Diuine Power whiche wee calle God and that the same is diuided into Three equal Persons into the Father into the Sonne and into the Holy Ghoste and that they al be of one power of one Maiestie of one Eternitie of one Godhed and of one Substance And although these Three Persons be so diuided that neither the Father is the Sonne nor the Sonne is the Holy Ghost or the Father yet neuerthelesse wee beleeue that there is but one very God And that the smne one God hathe created Heauen and Earthe and al thinges conteined vnder Heauen Wee beleeue that Iesus Christe the onely Sonne of the Eternal Father as longe before it was determined before al beginninges when the fulnesse of time was coÌ„me did take of that Blessed Pure Virgine bothe fleashe and al the Nature of Man that he might declare to the worlde the secrete and hid Wil of his Father whiche wil had benne laide vp from before al Ages and
they saw him with theire eies they behelde him and touched him withe theire handes As touchinge his Humaine Nature in this sensible wise Christe hathe left vs after whiche S. Augustine saithe Iam non inuenis Christum loqui in Terra Nowe thou findest not Christe to speake on the Earthe This maner of Christes Humaine Nature beinge taken from vs withstandeth not but that we may haue the substance of his natural Body and Bloud present in the blessed Sacrament in a mysterie by the Almighty power of his word whiche Faithe these defenders trauatle to impugne And as God would the Penneman of this Apologie bringeth vn wares as it semethe for confirmation of his Sacramentarie Doctrine that out of â—ulgeÌ„tius whiche ouerthroweth al that he weÌ„t about to builde against the real presence That Father as he is by him alleaged saithe Christum cùm absit à nobis per FormaÌ„ Serui tamen semper esse nobiscum per FormaÌ„ Dei That whereas Christe is absent from vs accordinge to the Forme of a seruant yet he is euer present with vs accordinge to the Forme of God VVhereby he meaneth that Christe is nomore here amonge men as he was before his deathe in Forme and shape of man in sutche wise as we see men liue on the Earthe VVhiche woordes bicause they seme to dasshe theire whole purpose the Prelates of this newe Englishe Churche haue altered the sense of them by shifting in this worde Manhed in stede of the Forme or shape of a seruant whiche the Latine hathe and this worde Godhed in stede of the Forme of God The B. of Sarisburie I marueile M. Hardinge that ye can publishe so manifeste Vntruthe without blusshinge Ye saie that before these fewe late yeeres there was but one Fourme of Faithe throughout the world Yet beinge learned hauinge trauailed through the Auncient Writers you muste néedes haue séene the Apostles Creede the Nicâ—ne Créede S. Basiles Créede Damasus Créede S. Hieromes Créede S. CypriaÌ„s or Rufines Créede Gregories Créede the Créede called Quicunque vult written as some thinke by Athanasius as some others by Eusebius Vercellensis the Créede conteined in the Hymne called Te Deum whether it were written by S. Augustine or by S. Ambrose euery of these vnder seueral and sundrie fourmes You knowe that in diuers of the Oldest Councelles as occasion was offered so somewhat was either added to the Creede or diminished or altered as it may appeare by Eusebius Socrates Theodoretus Sozomenus Euagrius Nicephorus and others You know that S. Augustine vnto Laurentius S. Hierome vnto Cyrilius S. Ambrose vnto the Emperour Gratianus and others moe in declaration of the Christian Faithe haue not alwaies vsed one precise fourme of Woordes and that the Emperoure Constantine maketh open Protestation of his Faithe as it is recorded in your Countrefeite Donation in Sense Substance agréeing with al others that were Catholique but in Woordes far disagréeinge from al others and peculiar onely to him selfe To be shorte you knowe that betwéene your Masse Créede the peoples Common Créede as touching the Woordes there was greate difference It were too longe to rehearse al. Neither was it necessarie to say so mutche sauinge onely to shewe the manifeste vanitie of your talke To expresse one Substance of Faithe in sundrie Fourmes of Woordes I neuer heard it was forbidden sauinge onely nowe at the laste by this late Decrée of M. Hardinge Where you saie the whole people before these fewe late yéeres had one Faithe ye shoulde rather haue saide they were al taught by you in a straunge vnknowen Tongue to pronounce as they could a strange vnknoweÌ„ Fourme of Faithe For God knowethe they vnderstoode not one woorde what they saide nor scarcely one Article of theire Beléeue S. Hilarie saithe of the people deceiued by the Arians as these haue benne by you Credunt quod non credunt Intelligunt quod non intelligunt They Beleeue that whiche thei Beleeue not they Vnderstande that whiche they Vnderstand not Cardinal Ascanius had a Popiniay that was taught to say distinctly al the Articles of the Creede from the beginninge to the ende Yet I trowe ye wil not say the same Popiniay Beléeued in God or vnderstoode the Christian Faithe For Faithe is in the Harte not in the Tonge S. Augustine saithe Fieri potest vt integra quis teneat Verba Symboli tamen non rectè credat It is possible that a man may pronounce the whole woordes of the Creede and yet not haue the right Faithe In deede S. Hilarie of whom ye speake woorthily reproued the Arian He retiques for that they had altered the whole Faithe of Christe not onely in Woorâ—es but also in Substance But wee hauinge published sundrie Confessions of our Religion as the Multitudes of your Abuses and Errours offered occasioÌ„ and that in sundrie Countries and Kingdomes in sutche distance of places and diuersitie of Speaches yet notwithstanding in the Substance groundes of the Truthe haue euermore ioined togeather and neuer altered Where wee saie Wée beleeue there is one God M. Hardinge answeareth He cannot wel allow this Fourme of Speache Wee should rather haue said saithe he wee beléeue In God Were not this Controller so importune sutche simple petite quarcelles should not be answeared I could neuer haue thought it had ben so great a sinne to Beleeue that God is God Verily M Hardinge if euery of yâ—ur Popes and Cardinalles had beléeued so mutche I trow Cornelius the Bishop of Bitoâ—to in your late Councel at Tridente woulde not so bitterly and in so open sorte haue cried out of them Vtinam non à Fide ad InfidelitateÌ„ à Deo ad Epicurum velut prorsus vnanimes declinassent dicentes in corde Impio ore impudico Non est Deus Would God they were not gonne as it were with one consent from the Faithe to Infidelitie from God to Epicure saieing with wicked hâ—rte and shamelesse mouthe There is no God If no Catholique Writer had euer vsed this selfe same Fourme of speache before then might M. Hardinges quarrel seeme to haue some reasonable ground But bothe S. Paule and also many other Catholique Fathers haue often vsed it S. Paule saithe Accedentem ad Deum oportet Credere Deum esse He that commeth to God must beleeue that there is a God And Hermes S Paules Scholar commonly called Pastor Nuntius Ante omnia crede Vnum Deum esse qui condidit omnia Before al other thinges beleeue that there is One God that hathe made al. Origen saithe Primùm credendus est Deus qui omnia creauit Firste wâ—e must beleeue there is a God that hathe created al thinges S. Hilarie saithe In absoluto nobis facilis est Acternitas Iesum Christum à mortuis suscitatum Credere Our euerlastinge life is ready and casi to beleeue that Iesus Christe is risen againe from the deade Likewise Charles the Greate in the Créede published in his name
False sleight False Dise False Plaie and al False Yet Christe saithe of him selfe I am the Truthe God geue you grace to credite him For the errour of quotation in the margin wherin you spende so many woordes it maye please you to knowe that I neither was the Printer nor coulde be presente at the Printinge For the reste if there can be any one pointe of Falsehed founde in me touchinge the allegation of this Councel of Carthage I wil not refuse to stande charged with the whole But if euery of these horrible Falseheddes be found an euident and plaine Truthe then it maye please you to take home al these prety Titles to your selfe againe as in euery of these woordes so often doubled and so heapte togeather hauing your selfe committed a seueral Falsehedde And herein for trial of your courteous dealinge I am contente your selfe shal fit and be the Iudge For notwithstanding it be thought of many that ye dissemble déepely and wil not bestowe your voice to saie the Truthe Yet I doubte not but in this mater if ye haue eles ye maye easily looke vp and sée the Truthe You saye Sir Defender hathe falsely alleged the Councel of Carthage And why so For that he saithe The Councel Decréed by expresse woordes that the Bishop of Rome should not be called the Vniuersal Bishop This you saie is Forged and Falsified and is no parte of that Councel For indifferent trial bothe of the Truthe and of the Falsehed herein I beseche you beholde the very woordes of the Councel euen as thei are alleged by your own Doctour Gratiā These thei are Primae Sedis Episcopus non appelletur Princeps Sacerdotum vel Summus Sacerdos vel aliquid huiusmodi Sed tantùm Primae Sedis Episcopus Vniuersalis autem nec etiam Romanus Pontifex appelletur Let not the Bishop of any of the Firste Sees be called the Prince of Priestes Or the Highest Prieste or by any other like name but Onely the Bishop of the Firste see But let not the Bishop of Rome him selfe be called the Vniuersal Bishop And in the Glose thereupon it is noted thus In hac Distinctione dicitur quod Papa non debet dici Vniuersalis In this Distinction it is saide that the Pope ought not to be called the Vniuersal Bishop Nowe M. Hardinge compare our woordes and the Councelles wordes bothe togeather Wée saie none otherwise but as the Councel saithe The Bishop of Rome him selfe ought not to be called the Vniuersal Bishop Herein wée doo neither adde nor minishe but reporte the woordes playnely as wée finde them If you had lookte better on your Booke and would haue tried this mater as you saye by your Learninge ye might wel haue reserued these Vnciuile reproches of Falsehedde to your selfe and haue spared your Crieinge of Shame vpon this Defender Touchinge that you so pleasantly cheare your selfe with these woordes You doo as like to M. Iewel as if you were his Fathers Sonne ▪ I muste answeare you as S. Augustine sometime did the Heretique Cresconius Serua potius Puerilia Pueris Keepe sutche Childishe toies to plaie with your Children God make vs bothe like vnto our Father that is in Heauen Where you saie of your selfe onely without farther witnesse that this Title is the Popes Auncient right euer géeuen to him by al the world I doubte not but the vntruthe hereof by my Former Replie touching the same maie soone appeare Certainely when the same Title was offered to S. Gregorie he refused it vtterly as none of his In déede this Councel of Carthage notwithstanding the Title of Highest Bishop was sometimes geuen not onely to the Bishop of Rome other Patriarkes but also vnto al other Bishoppes M. Hardinges owne Amphilochius calleth S. Bastle Principem Sacerdotum The Prince or Chiefe of Bishoppes Rufinus calleth Athanasius Pontificem Maximum The Highest Bishop Nazianzenus calleth the same Athanasius Archisacerdotem Sacerdotum The Chiefe Bishop of Bishoppes Lactantius calleth euery Bishoprike Summum Sacerdotiū Likewise S. Hierome saith Ecclesiae Salus in Summi Sacerdotis dignitate pendet The safetie of the Churche standeth in the dignitie of the Highest Priest By whiche Highest Prieste M. Hardinge him selfe saithe is meante euery seueral Bishop within his owne Diocese S. Augustine saithe Quid est Episcopus nisi Primus Presbyter hoc est Summus Sacerdos What is a Bishop but the First or Chiefe Prieste that is to saie the Highest Prieste Therefore wée may safely spare the Pope this Title of Highest Bishop not as Peculiar to him alone as M. Hardinge imagineth but as Common and General to al Bishoppes Al that ye haue here alleged of the Iurisdiction of the Flamines is a mere fantasie ▪ grounded onely vpō an vnsauery Fable of Anacletus and Clemens Neither are you hable to finde either these names Archiflamines or Protoflamines whiche here are imagined in any Ancient allowed Writer or any sutche Vniuersal Iurisdiction to them belonginge The Firste or Principal or Mother Sees were limited not by the Flamines but by the Prince So it is written in the Councel of Chalcedon Quascunque Ciuitates per Literas Regias Metropolitico nomine honorarunt VVhat Citties so euer by the Princes Charter they honoured with the name of the Mother See And therefore the Emperour Theodosius vpon displeasure conceiued tooke that Name of Honoure from the Cittie of Antioche mindinge it shoulde be so called nomore And for that cause was the Cittie of Rome chosen emongest others to be a Primate or a Principal Mother Sée not for that either Christe or Peter had so appointed as M. Hardinge telleth vs but for that it was the moste Noble Cittie and of greattest renoume in al the world The woordes be plaine Sedi Veteris Romae Patres meritò dederunt Primatum Quòd illa Ciuitas aliis Imperaret The Fathers woorthily gaue the Chiefetie to the See of the Olde Rome Bicause that Cittie had the Princehood ouer others Nowe concerninge this Decrée of the Councel of Carthage it touched as wel the Bishop of Rome as other Primates And therefore Pope Adriane afterward alleging and corrupting the same added thereto this special Prouiso for him selfe Nullus Archiepiscoporum nisi qui Primas Sedes renent appelletur Primas aut Princeps Sacerdotum aut Summus Sacerdos aut aliquid huiusmodi c. Salua semper in omnibus Authoritate Beati Petri Apostoli Let no Archebishop sauinge sutche as heue the Principal or Firste Sees he called either the Primate or the Prince of Priestes or the Highest Prieste or by any other like name c. Sauinge alwaies and in al thinges the Authoritie of Blessed S. Peter the Apostle The Apologie Cap. 4. Diuision 3. And therefore sithence the Bishop of Rome wil nowe a daies so be called chalengeth vnto him selfe an Authoritie that is none of his bisides that he dothe plainely contrarie to the Ancient Councelles and contrarie to the Olde
nor Deacons this daie in the Churche of Englande he might the more easily claime the whole right vnto himselfe And in déede if it were certaine that the Religion and Truthe of God passeth euermore orderly by Succession and none otherwise then were Succession whereof he hath tolde vs so longe a tale a very good substantial Argumente of the Truthe But Christe saithe In Cathedra Mosi sedent Scribae Pharisaei By order of Succession the Scribes and Phariseis sitte in Moses Chaire Annas and Caâ—pâ—as touchinge Succession were as wel Bishoppes as Aaron Eleazar Of Succession S. Paule saithe to the Faithful at Ephesus Scio quâ—d post discessum meum intrabunt Lupirapaces Ex Vobis ipsis exurgent viri peruersa loquentes I knowe that after my departure hence Râ—ueninge Woulues shal enter and Succede me And out of your selues there shal by Succession springe vp menne speakinge peruersely Therefore S. Hierome saithe Non Sanctorum filij sunt qui tenent loca Sanctorum They be not alwaies the Children of Holy Menne that by Succession haue the places of Holy Menne Notwithstandinge the Pope him selfe wil saie as it is before alleged In Papa si desint bona acquisita per merirum sufficiunt quae à Loci Praedecessore Praestantur If the Pope wante good thinges gotten by his owne merites the good thinges whiche he hath by Succession of Peter his Predecessour are sufficient And the Glose thereupon Petrus fecit Papas Haeredes bouitatis suae Peter made the Popes Heires of his goodnesse by Succession And againe Papa Sanctitatem recipit à Cathedra The Pope receiueth his Holinesse by Succession of his Chaire Sutche affiance sometime had the Scribes and Phariseis in their Succession Therefore they saide VVee are the Children of Abraham Vnto vs hath God made his promises Arte thou greatter then our Father Abraham As for Christe wee knowe not from whence he came or what he can shewe for his Succession And when Christe beganne to refourme their Abuses and Errours they saide vnto him By what Power dooest thou these thinges And who gaue thee this Authoritie where is thy Succession Vpon whiche woordes Beda saithe Intelligi volunt Diaboli esse quod faciâ— They woulde haue the People vnderstande for that he had no solemne Succession that al that he did was of the Diuel And Cyrillus frameth their woordes in this sorte Tu Ortus ex Iuda commissos nobis fasces vsurpas Thou beinge of the Tribe of Juda and therefore hauinge no right by Succession vnto the Priesthoode takest vpon thee the office that is committed vnto vs. Likewise Chrysostome imagineth the Phariseis thus to saie Tu de Sacerdotali Familia natus non es Senatus tibi hoc non coucessit Caesar non donauit Thou arte not of the house of Priestes The Councel hath not graunted it thee The Emperour hath not geeuen it thee Thus to maineteine them selues in credite for that they had Succession and continuance from Aaron and sate in Moses Chaire they kepte Christe quite out of possession and saide vnto him then euen as M. Hardinge saithe nowe vnto vs Who euer taught vs these thinges before thee What ordinarie Succession and Vocation haste thou What Bishop admitted thee Who confirmed thee Who allowed thee Therefore good Christian Reader lette not these M. Hardinges greate woordes mutche abasshe thee The Scribes and Phariseis in the like cases vsed the like language longe agoe Touchinge the Churche of Rome I wil saie nomore for this presente but onely that was spoken openly by Cornelius the Bishop of Bitonto in the late Councel of Tridente Vtinam non à Religione ad Superstitionem à Fide ad Infidelitatem à Christo ad Antichristum velut prorsus Vnanimes declinassent VVoulde God they were not al gonne by consente togeather from Religion to Superstition from Faithe to Jufidelitie from Christe to Antichriste These fewe woordes consideringe either the speaker or the place where they were spoken maye seeme sufficient They are gonne from Faithe to Infidelitie from Christe to Antichriste And yet al other thinges failinge they muste holde onely by Succession and onely bicause they sitte in Moses Chaire they muste claime the possession of the whole This is the right and vertue of their Succession The woordes of Tertullian M. Hardinge whiche you haue here alleged were spoken of certaine your Ancient Fathers that had raised vp a Newe Religion of them selues as you haue also donne without either Woorde of God or example of the Apostles and Holy Fathers And therefore he saithe not vnto vs but vnto you and sutche as you be Edant Origines Ecclesiarum suarum Lette them shewe foorthe the Originalles of theire Churches Euen so wée saie vnto you shewe vs the Originalles of your Doctrine Shewe vs any one of the Apostles of Christe or of the Learned Catholique Doctours of the Churche that euer saide your Priuate Masse Shewe one at the leaste either Greeke or Latine S. Augustine saithe of so many Bishoppes of Rome there coulde not one be founde that had benne a Donatiste Euen so in like sorte saie wée to you of al the same Bishoppes of Rome there cannot one be founde that euer agreed with M. Hardinge in saieinge Masse Or if there were any sutche shewe vs his name with other Circumstances when and where and who were witnesses of the dooinge Shewe vs your Originalles M. Hardinge Confesse the Truthe Deceiue vs no lenger It is a newe Diuise ye haue it onely of your selues and not by Succession from the Apostles But wherefore telleth vs M. Hardinge this longe tale of Succession Haue these menne their owne Succession in so safe Recorde Who was then the Bishop of Rome nexte by Succession vnto Peter Who was the Seconde Who the Thirde Who the Fourthe Irenaeus reckeneth them togeather in this order Petrus Linus Anacletus Clemens Epiphanius thus Petrus Linus Cletus Clemens Optatus thus Petrus Linus Clemens Anacletus Clemens saithe that he him selfe was nexte vnto Peter And then muste the reckeninge goe thus Petrus Clemens Linus Anacletus Hereby it is cleare that of the foure firste Bishoppes of Rome M. Hardinge cannot certainely telle vs who in order Succeded other And thus talkinge so mutche of Succession they are not wel hable to blase their owne Succession I might farther saie that Peters See Apostolike was ouer the Iewes and not at Rome ouer the Heathene For so S. Paule saithe Mihi concreditum est Euangelium Praepuiij sicut Petro Circumcisionis Qui potens erat Petro in Apostolatu Circumcisionis Potens erat in me inter Gentes The Gospel of the Vncircumcision was committed vnto me as the Gospel of the Circumcision vnto Peter God that was mighty in Peter in the Apostleship of the Circumcision was mighty in me emonge the Heathens Therfore if the Pope this daie wil claime onely by Peters Title and require nomore then Peter had then muste he séeke
de sua Fide viuit And wee beinge Laiemenne are wee not Priestes It is written Christe hath made vs bothe a Kingedome and Priestes vnto God his Father The Authoritie of the Churche and the Honour by the Assemblie or Councel of Order Sanctified of God hath made a difference bitwene the Laie and the Cleregie Where as there is no Assemblie of Ecclesiastical Order the Prieste beinge there alone without the companie of other Priestes doothe bothe Minister the Oblation and also Baptize Yea and be there but Three togeather and though they be Latemenne yet is there a Churche For euery man liueth of his owne Faithe Againe ye demaunde of me what Bishoppe of Sacisburie euer sithence Augostines time maineteined this Doctrine I might likewise and by as good Authoritie demaunde of you what Bishop of Rome euer before the same Englishe Augustines time maineteined your Doctrine Or as I saide before what Bishop of Rome euer before that time either saide or knewe your Priuate Masse Touchinge the Bishoppes of Sarisburie you your selfe haue already named twoo Bishop Shaxton and Bishop Capon bothe Learned and graue Fathers and bothe Preachers and professours of the Gospel For the reste of the Bishops that were before them what Faithe they helde and what they either liked or misliked by their writinges or Sermons it dothe not greately appeare I truste they helde the Fundation and liued and died in the Faithe of Christe If they had liued in these daies and seene that you see they would not haue benne partakers of your wilfulnesse To be shorte wée succede the Bishoppes that haue benne before our daies Wee are Elected Consecrate Confirmed and Admitted as they were If they were deceiued in any thinge wee succede them in place but not in errour They were our Predecessours but not the Rules and Standardes of our Faithe Or rather to sette aparte al comparison of Personnes the Doctrine of Christe this daie M. Hardinge Succedeth your Doctrine as the Daie Succedeth the Nighte as the Lighte Succedeth Darkenesse and as the Truthe Succedeth Errour Nowe for as mutche as ye haue thought it so good to examine the Petite degree of the Bishoppes of Sarisburie I truste ye wil not thinke it il if I alâ—tle touche the like in the Bishoppes of Rome that wée maye thereby be the better hable to sée some of the branches of your Succession Therefore shortly to saie you knowe that Pope Marcellinus committed Idolatrie that Pope Syluester 2. was a Coniurer and gaue him selfe whole Body and Soule vnto the Diuel and by the Diuels procuremente was made Pope That Pope Zosimus for ambition and claime of gouernmente corrupted the Holy Councel of Nice That Pope Liberius was an Arian Heretique That Pope Leo as appeareth by the Legende was likewise an Arian That Pope Coelestinus was a Nestorian Heretique Pope Honorius was a Monothelite Heretique Pope Iohn 22. was reprooued by Gerson and the Schole of Parise for an Heretique Petrarcha saithe Rome is a Sanctuarie of al Heresies Lyra saithe that many Popes haue fallen into Heresies you know that Pope Hildebrande as he was charged by the Councel of Brixia was an Aduouterer a Churcherobber a Periured man a Mankiller a Sorcerer and a Renegate of the Faithe That Platina calleth the Popes sometimes in scorne Pontificulos Litle Petite Popes sometimes Monstra Portenta Monsters and Vnnatural and il shapen Creatures Pope Adrian the fourthe was woonte to saie Succedimus non Petro in pascendo sed Romulo in Parricidio VVee Succede not Peter in Feedinge but Romulus in Killinge And to leaue Dame Iohane the woman Pope with many others moe of like Vertue and Holinesse as hauinge no pleasure in this rehersal And for as mutche as M. Hardinge began this mater with Sarisburie to ende it with the same Iohannes Sarisburiensis saithe In Romana Ecclesia sedent Scribae Pharisaei In the Churche of Rome by Succession sitte the Scribes and the Phariseis This is M. Hardinges holy Succession Though Faithe faile yet Succession muste holde For vnto sutche Succession God hath bounde the Holy Ghoste For lacke of this Succession for that in our Sees in the Churches of Englande wée finde not so many Idolaters Necromancers Heretiques Aduouterours Church-robbers Periured Personnes Mankillers Renegates Monsters Scribes and Pharisies as wée maie easily finde in the Churche of Rome therefore I trowe M. Hardinge saithe wée haue no Succession wée are no Bishoppes wée haue no Churche at al. But S. Paule saithe Faithe commeth not by Succession but by hearinge and hearinge commeth not of Legacie or Enheritance from Bishop to Bishop but of the Woorde of God They are not alwaies Godly that Succede the Godly Manasses succeded Ezechias and Hieroboam succeded Dauid By Succession the Turke this daie possesseth and holdeth the foure greate Patriarkal Sées of the Churche Constantinople Alexandria Antioche and Hierusalem By Succession Christe saithe Desolation shal fitte in the Holy place and Antichriste shal presse into the roume of Christe It is not sufficient to claime Succession of place It behooueth vs rather to haue regarde to the Succession of Doctrine S. Bernarde saithe Quid prodest si Canonice eligantur non Canonicè viuant What auaileth it if they be chosen in Order and liue out of Ordere So saithe S. Augustine Ipsum Characterem multi Lupi Lupis imprimunt The outwarde marke or right of a Bishop manie geue to Woulues and he Woulues them selues Therefore the Ancient Father Irenaeus geueth vs this good Councel Eis qui sunt in Ecclesia Presbyteris obaudire oportet qui Successionem habent ab Apostolis qui cum Episcopatus Successione Charisma Veritatis certum secundum beneplacitum Patris acceperunt It becommeth vs to obeie those Priestes in the Churche whiche haue their Succession from yâ— Apostles and togeather with the Succession of their Bishoprikes accordinge to yâ— good wil of God the Father haue receiued the vndoubted gifte of the Truthe S. Cyprian beinge likewise charged for dissentinge from his predecessours answeareth thus Si quis de Antecessoribus meis non hoc obseruauit tenuit quod nos Dominus exemplo Magisterio suo docuit potest simplicitati eius venia concedi Nobis verâ— ignoici non potest qui nunc à Domino admoniti instructi sumus If any of my Predecessours haue not obserued and kepte the same that our Lorde hath taught vs bothe by his example and also by his Commaundemente his simplicitie maie be pardoned But wee if wée doo the like can hope for no pardonne beinge nowe admonished and instructed of our Lorde Compare the vse and order of our Churches M. Hardinge with the Primitiue Churche of God and ye shal easily see the right of our Succession S. Cyprian saithe Si Canalis aquae quae copiose prius laâ—gâ—â—â—r profluâ—baâ— subitâ— deficiat noÌ„ne adfonteÌ„ pergitur c. Hoc nuÌ„c facere oporteâ— Dei Sacerdotes Praecepta Diuina
calleth the Power of God vnto Saluation and Verbum Reconciliationis The VVorde whereby wee be Reconciled vnto God And for this cause Chrysostome saithe as it is alleged by M. Hardinge that the Prieste hathe the same Power that Christe had For that he Preacheth the same Woorde of God that Christe Preached And in this sense Christe saithe vnto his Disciples As my Liuinge Father sente me euen so and with like Commission doo I sende you Otherwise the Power of Christe farre surmounteth and passeth al Creatures not onely in Earthe but also in Heauen Christe him selfe thereof saithe thus Al thinges are deliuered to me of my Father And the Prophete Esai saithe Ponam Clauem Domus Dauid super humerum eius Aperiet nemo Claudet Claudet nemo Aperiet I wil set the Keie of the House of Dauid vpon his shoulder Hee shal Open and noman shal Shutte Hee shal Shutte and noman shal Open. Of this Doctrine saithe M. Hardinge foloweth a greate inconuenience For then saithe he the Power of the Keies consisteth not so mutche in the Minister as in the Sinner that heareth and beléeueth This inconuenience is nothinge so greate as it is pretended The errour hereof standeth in the Equiuocation or doubtful taking of one Woorde For one thing maie be in an other sundrie waies As Remission of Sinnes maie be in the Prieste as in the Messenger In the Woorde of God as in the Instrument In the Penitente partie as in the Receiuer The offeringe hereof is in the Minister but the effecte and force is in the Sinner Therefore S. Luke saithe God Opened the Harte of the Silck woman that she should geue Eare vnto the woordes that were spoken by S. Paule And Christe saithe VVho so euer shal Beleeue and be Baptized shal be saued but he that beleeueth not shal be damned Likewise Peter Lombarde him selfe saithe Ex his apertè ostenditur quo'd Deus ipse Poenitentem soluit quando intus illuminat inspirando veram Cordis Contritionem Hereby it plainely appeareth that God him selfe Looseth the Penitente when by geeuinge him in warde lighte hee inspireth into him the true Contrition of the Harte And therefore Clemens Alexandrinus saithe Fides nostra est Clauis Regni Coelorum Our Faithe is the Keie of the Kingedome of Heauen And S. Augustine likewise saithe Cor Clausum habent quia Clauem Fidei non habent They haue theire hartes shutte bicause they lacke the Keie of Faithe Againe he saithe Suscitari mortuus nisi intâ—is clamante Domino non potest The deade man cannot be raised againe onlesse the Lorde Crie within him And to comme neare to the pourpose Gratian him selfe saithe Voluntas Sacerdotis nec prodesse nec obesse potest sed meritum benedictionem poscentis The wil of the Prieste can neither further nor hinder but the Merite of him that desireth Absolution Touchinge the Obiection of Frantique Personnes and maddemenne in what sorte and howe farre Absolution taketh place in them for as mutche as it is an extraordinarie case I thinke it neither needeful nor easy to define In deede a question is moued by Pope Innocentius the thirde whether and in what sorte a man either in his maddenesse or in his sleepe maye be Baptized And S. Augustine seemeth to witnesse that Children sommetime were Baptized in theire Mothers Wombe Likewise he writeth of a fréende of his owne Cùm iaceret sine sensu in dolore laetali desperaretur Baptizatus est nesciens Whereas hee laye in a Traunse without sense in deadly paine and was despaired of hee was Baptized and knewe not of it Bonauentura addeth somme force vnto the mater and demaundeth this question An aliquis possit absolui inuitus VVhether a man maie be Absolued againste his wil or no. But concerninge the Absolution of madde menne in the time of theire phrenesie It seemeth this was bothe the meaninge of Leo and the Godly discretion of the Churche at that time that if a man standinge Excommunicate had happened to be berefte of his senses and beinge in that case had benne likely to departe this life vpon proufe of his former repentance he should be restoared that he might departe in peace as a Member of the Churche of God The practise hereof wée finde in the Councel of Carthage by these woordes Si is qui Poenitentiam in infirmitate petit in Phrenesim versus fuerit dent testimonium qui eum audiuerunt accipiat Poenitentiam If he that desired reconciliation by Penaunce in his sicknesse afterward fal Madde let them that hearde him beare witnesse with him and so let him receiue Penance This was onely a publike Testimonie vnto the Churche that the partie Excommunicate was repentante before when his minde was quiet And what thinge els M. Hardinge can geather hereof I cannot tel Certainely in this Order and manner they restoared not onely Madde menne but also deade menne vnto the Churche For so it is noted vpon the Decrées Ex quo cùm per eum non stabat el communicare debemus Et ita est absoluendus post mortem VVherefore seeinge there was no lacke in his parte wee ought to Communicate with him And so he muste be Absolued after his deathe The woordes that S. Augustine often vseth vnto Beginners or Entrers of the Faithe called Catechumeni are vttred rather for terrour of others then for rigoure of Truthe as shal appeare For otherwheres he writeth thus Catechumeni secundum quendam modum per Signum Christi sanctificantur The Catechumeni or Beginners after their sorte are sanctified by the Signe of Christe Againe he saith to them Non dum renati estis sed per Crucis Signum in vtero Sanctae Matris Ecclesiae iam concepti estis Ye are not yet borne a newe but by the Signe of the Crosse ye are already conceiued in the VVombe of the Holy Churche your Mother Therefore hauinge thus once entred into the Faithe of Christe although they happened afterwarde to departe this life without Baptisme yet the Churche oftentimes thought it good to Iudge wel of them S. Ambrose doubted not but the Emperour Valentinian departed hence in Goddes fauoure And yet was the same Emperoure but a Beginner and a Nouice in the Faithe and departed hence without Baptisme M. Hardinge saithe further Onlesse the Penitente make particulare rehearsal of al his sinnes the Prieste or Minister can be no Iudge Where vnto I adde also further Notwithstandinge any rehearsal that maye be made yet can the Prieste neuer be but a doubteful Iudge S. Augustine saithe Quid ergo mihi est cum Hominibus vt audiant Confessiones meas quasi sanaturi sint Omnes Languores meos Vnde sciunt cùm à meipso de meipso audiunt an verum dicam Quandoquidem nemo scit Hominum quid agatur in Homine nisi Spiritus Hominis qui est in Homine VVhat haue I to
Kingedome of God but rather Shutte it The Apologie Cap. 7. Diuision 1. And touchinge the Keies wherewith they maie either Shutte or Open the Kingdome of Heauen wee with Chrysostome saye They be the Knowledge of the Scriptures with Tertullian we saie They be the Interpretation of the Lawe and with Eusebius wee cal them the Woorde of GOD. M. Hardinge The let where by the whole Nature of man is shutte out of Heauen by the sinne of our Firste Parent is taken a wait by the Passion of Christe But because before that benefite be receiued Heauen yet remaineth shutte bothe for sinne Originall contracted and sinne actual committed wee haue neede of the Sacramentes and Keies of the Churche The Holy Fathers for good considerations grounded vpon Scripture haue diuided the Keies into the Keie of Order and the Keie of Iurisdiction And either of them into the Keie of Knowledge whiche they call also the Keie of Discretion and into the Keie of Power To these Defenders wee saie that they confounde the Keies and seme not to knowe what the Keies are Verely these be not onely the knowledge of the Scriptures nor the Interpretation of the lawe nor the VVorde of God although these also doo open or shute the Kingedome of Heauen in their kinde as Chrysostome Tertullian and Eusebius maye well saye and not onely these but also Miracles and Plagues and all other thinges whiche prepare the will or vnderstandinge of man whereby hee maye receiue the benefite of those moste principall Keies that nowe wee speake of The B. of Sarisburie Gentle Reader for the better vnderstandinge hereof it may please thée to consider that the Woorde of God according to the sundrie effectes and properties thereof hath sundrie names For example For that it encreaseth and multiplieth it is called Seede For that it cutteth the Harte and diuideth the Fleash from the Sprite it is called a Swerde For that it taketh and encloseth vs and bringeth vs togeather it is called a Nette For that it wassheth vs cleane it is called Water For that it Enflameth vs it is called Fire For that it Féedeth vs it is called Breade And euen so for that it openeth and geueth vs an entrie into the House it is called the Keie This House is the Kingedome of Heauen Christe is the Doore the Woorde of GOD is the Keie For thus saieinge M. Hardinge telleth vs Wee confounde maters and séeme not to knowe what wée saie Notwithstandinge herein we imagine nothinge of our owne but onely reporte the very Woordes and Sentences of the Ancient Learned Catholique Fathers Tertullian saithe Quam Clauem habebant Legis Doctores nisi Interpretationem Legis What Keie had the Doctours of the Lawe sauinge the Exposition of the Lawe S. Hierome saithe Duces Ecclesiae habent Claues Scientiae vt aperiant Scripturas creditis sibi Populis Vnde praecipitur vt Magistri aperiant Discipuli ingrediantur The Captaines of the Churche haue the Keies of Knowledge to open the Scriptures vnto the People to them committed Therefore Commaundement is geuen that the Maisters should open and the Scholars shoulde enter S. Ambrose saithe Remittuntur peccata per Dei Verbum cuius Leuites est Interpres Sinnes be forgeuen by the Woord of God the Expounder whereof is the Priest Thus these and other like Ancient Fathers haue opened the meaninge of these Keies And yet were they neuer therfore condemned of ignorance as menne y◠wiste not what they saide Certainely Chrysostome saithe Clauis est Scientia Scripturarum per quam aperitur Ianua Veritatis The Keie is the knowledge of the Scriptures whereby is opened the gate of the Truthe And S. Augustine saithe Clauis est dicenda qua ad Fidem pectorum dura reserantur That ought to be called the Keie where with the hardnesse of mennes hartes is opened vnto Faithe Here hath M. Hardinge wel multiplied and encreased his Keies and hathe brought vs foorthe a whole bunche of them altogeather The Keies of Orders The Keies of Iurisdiction The Keies of Discretion The Keies of Power The keies moste Principal and the Keies not so principal And thus hath he keies of Order without Iurisdiction and keies of Iurisdiction without Order keies of Discretion without Power keies of Power without Discretion And al these prety shiftes of keies hath he diuised to auoide Confusion and to make vp his tale as if the Popes Crosse Keies were not sufficient Plagues and Miracles and I knowe not what thinge els are brought foorthe vnto vs in the likenesse of Keies And this distinction and limitation of Keies saithe he hath vpon good considerations benne diuised by the Holy Fathers And yet of al these Holy Fathers for modesties sake he nameth none What answeare were it beste to make to sutche Vanities In deede when the right Keie of Knowledge was loste and gonne it was time to diuise some other pretie Pikelockes to woorke the feate Bonauentura hereof writeth thus as it is partely alleged before Omnes ferè Sacerdotes ita sunt simplices idiotae post susceptionem Sacerdotij sicut anté Dicendum ergo quòd Scientia non est Clauis Principalis nec per se sed prout iuncta est Authoritati Ligandi vel soluendi Et haec Clauis non est de Esse Ordinis sed de bene esse Al Priestes for the moste parte are as simple and as iude after the receiuinge of Priesthoode as they were before Therefore we must saie that Knowledge is not the Principal Keie not any Keie at al of it selfe but as it is ioined with the Authoritie of Bindinge or Loosinge And this Keie of Knowledge is not of the Substance of the Order of Priesthoode but of the better beinge of the same And therefore to encrease M. Hardinges number of Keies he saithe Quidam habent Scientiam Clauium quidam Clauiculam quidam nullam Somme haue the Knowledge of the Keies somme a pretie litle Keie somme no Keie at al. In this case it were good for M. Hardinge to resolue his Reader when the Prieste hath nothinge els but a Pretie litle Keie or no Keie at al what Authoritie he hath either to Open or to Shutte M. Hardinge replieth farther VVee haue Remission of Sinnes in the Ministration of the Sacramentes Therefore wee haue it not onely by the hearinge of the VVoorde of God This Obiection touched and partely answeared a litle before S. Augustine calleth the Sacramentes Verba Visibilia Woordes Visible for that in them as in liuely Images the Deathe of Christe is sensibly sette before our eies For the woorde of God is the Substance and Life of al Sacramentes and without the same Sacramentes what so euer are no Sacramentes And therefore S. Augustine saithe as it is alleged before Quare non ait vos mundi estis propter Baptismum quo lot◠estis Sed ait propter Verbum quod locutus sum vobis Nisi quia in Aqua
as ◠commaunded by Christe and the Apostles commended to vs by the ◠Fathers of the Primitiue Churche by al ◠learned Doctours and general vse of the ◠who le Churche And if the expresse terme of Secrete or auricular Cōfession be Seldome mētioned in the Auncient Fathers as that of Publike Confession is often times as in the Nicene Councel and in sundry other places that is nothinge repugnant to the Doctrine of the Catholike Churche The B. of Sarisburie Al this greate shewe of Authorities of Fathers and Doctours M. Hardinge him selfe in the ende dischargeth easily with one Woorde For notwithstandinge al that be coulde beste diuise to saie herein his Conclusion at the laste is this The Expresse Terme of Secrete or Auriculare Confession is Seldome mentioned in the Ancient Fathers Seldome he saithe as if it were sometimes vsed although but Seldome But if he had leafte Seldome and saide Neuer I trowe his tale had benne the truer For the reste wée saie as before Wée make no Confusion of the Keies Our Doctrine is plaine that there be twoo Keies in the Churche of God The one of Instruction the other of Correction Whereof the one woorketh inwardly the other outwardly The one before God the other before the Congregation And yet either of these standeth wholy in the Woorde of God And therefore S. Paule saithe Omnis Scriptura Diuinitùs inspirata vtilis est ad Doctrinā ad Redargutionem ad Correctionem ad Institutionem c Al Scriptures inspired from God are profitable To teache the Truthe To reprooue Falsehedde To correcte the Wicked To Nourtoure and infourme the Godly Of the Former of these Keies S. Paule saithe Beleeue in the Lorde Iesus and thou shalt be safe with al thy House Of the other he saith The Weapons of our warfare are not Fleashely but mighty through God to throwe downe holdes castinge downe euery Highe thinge that is builded vp againste the knowledge of God and to bringe al vnderstandinge captiue to the Obedience of Christe This Doctrine séemeth to be simple and plaine and without Confusion Touchinge M. Caluine it is great wronge vntruely to reporte so Reuerende a Father and so Woorthie an Ornamente of the Churche of God If you had euer knowen the order of the Churche of Geneua had séene foure thousande people or moe receiuinge the Holy Mysteries togeather at one Communion ye coulde not without your great shame wante of modestie thus vntruely haue published to the worlde that by M. Caluines doctrine the Sacramentes of Christe are Superfluous Certainely to leaue al that he hath otherwise spoken of the Sacramentes in general Of the Sacramente of Christes laste Supper he writeth thus Magnum Consolationis ac suauitatis fructum ex hoc Sacramento colligere possunt piae animae quòd illîc Testimonium habeant Christum sic nobis adunatum esse sic nos illi vicissim insertos adeoque in vnum Corpus cum ipso coaluisse vt quicquid ipsius est nostrum vocare liceat The Godly mindes maye take greate fruite of pleasure and Comforte of this Sacramente for that therein they haue a witnesse that Christe is so made one with vs and wee so graffed into him and are so growen bothe into one Bodie that what so euer is his wee maie nowe calle it ours But he saithe The Supper is a token of remēbrance to lifte vp or to healpe our infirmitie For if otherwise we were mindeful yenough of Christes Deathe this healpe were Superfluous O M. Hardinge howe farre maie malice beare a man Bicause M. Caluine saithe Wée are weake and haue néede of out warde Sacramentes to quicken the dulnesse of our Senses saithe he therefore that the Sacramentes be Superfluous If he had likewise saide Our bodies be weake and haue néede to be refreashed with Meate and Drinke would ye geather thereof that Meate and Drinke are Superfluous Nay contrariewise he concludeth Wee haue neede of Sacramentes Therefore Sacramentes be needeful and the greatter our weakenesse is the more néede haue wée of sutche remedies His woordes emongst many others of like sense be these Sic est exigua nostra Fides vt nisi vndique fulciatur atque omnibus modis sustentetur statim concutiatur fluctuet vacillet So smal is our Faithe that onlesse it be borne vp of euery side and by al meanes be mainteined it shaketh it wauereth and is like to falle If this be so dangerous a Doctrine as you telle vs why then are the Ancient Catholique Fathers suffered to holde and maineteine the same Dionysius whome you so often calle S. Paules Scholar writeth thus Nos imaginibus sensibilibus quantum fieri potest ad Diuinas adducimur Contemplationes Wee as mutche as maie be by Sensible Images or Sacramentes are brought vnto Diuine Contemplations Likewise S. Augustine saithe Sacramenta propter Carnales Visibilia instituta sunt vt ab illis quae oculis cernuntur ad illa quae intelliguntur Sacramentorum gradibus transferamur Visible Sacramentes are ordeined for Carnal Menne that by the steppes of Sacramentes we maie be leadde from the thinges that wee see with eie vnto the thinges that wee vnderstande So saithe S. Cyprian Fidei nostrae infirmitas Symboli argumento edocta est c. The weakenesse of our Faithe is taught by the vnderstandinge of the Sacramente c. So S. Chrysostome Si incorporei essemus nuda incorporea nobis haec ipsa daret Nunc quia Corporibus insertas habemus animas sub visibilibus spiritualia tradit If wee were Bodilesse God woulde geue vs these thinges bare and Bodilesse But for as mutche as wee haue Soules fastened vnto our Bodies therefore God geueth vs thinges Spiritual vnder thinges Visible Againe he saithe Rectis Fidelibus Scripturae non sunt Necessariae dicente Apostolo Lex iustis non est posita To the Godly and Faithful the Scriptures are not Necessarie For so the Apostle saithe There is no Lawe prouided for the Iuste And againe Oportuerat quidem nos nihil indigere auxilio Literarum sed tam nudam in omnibus vitam exhibere vt Librorum vice Gratia Spiritus vteremur It behooued vs to haue no neede of the Scriptures but in al thinges to shewe our Liues so pure and cleane that in steede of Bookes wee mighte vse the Grace of the Holy Ghoste In like manner S. Hierome saithe Cùm meruerimus esse cum Christo similes Angelis fuerimus tunc Librorum Doctrina cessabit When wee shal obteine to be with Christe and shal be like vnto the Angels then the Doctrine of Bookes shal geue place Nowe tel vs M. Hardinge muste wee hereof conclude as you doo y◠these Holy Fathers S. Cyprian S. Augustine S. Hierome S. Chrysostome helde false perillous Doctrines with wicked temeritie woulde abandonne bothe Scriptures and Sacramentes as thinges not Necessarie Certainely for ful resolution hereof M. Caluine him selfe saithe thus
thus S. Hierome writeth of the Power of the Keies and of the vse of Confession Istum locum Episcopi â–ª Presbyteri non intelligentes aliquid sibi de Pharisaeorum assumunt Supercilio vt vel damnent innocentes vel soluere se noxios arbitrentur cùm apud Deum non sententia Sacerdotum sed reorum vita quaeratur This place the Bishoppes and Priestes not vnderstandinge take vnto them somme parte of the Proude looke of the Phariseis thinkinge them selues hable either to Condemne the innocente or to Absolue the guiltie VVhereas in deede it is not the Absolution of the Prieste but the life of the Sinner that is VVeighed before God These woordes M. Hardinge woulde not thus haue benne dissembled if ye had meante simple dealinge S. Hierome saithe plainely that your Bishoppes and Priestes vnderstande not the vse of the Keies That ye haue taken vpon you somme parte of the Proude lookes of the Phariseis And that it is not the Absolution of the Prieste but the life of the partie that is accepted before God In the ende he concludeth thus Alligat vel soluit Episcopus vel Presbyter non eos qui insontes sunt vel noxij Sed pro officio suo cùm Peccatorum audierit varietates scit qui ligandus sit qui soluendus The Bishop or Prieste neither Bindeth the innocente nor Loosethe the guiltie but accordinge to his office when he hathe heard the diuersitie of sinnes as in Publique offences he knoweth who ought to be Bounde who ought to be Loosed In like sorte writeth Peter Lombarde Dominus tribuit Sacerdotibus potestatem Ligandi Soluendi id est ostendendi hominibus Ligatos vel Solutos God hath geuen to Priestes Power to Binde and to Loose that is to saie to declare vnto menne that the Penitentes be either Bounde or Loosed Al this notwithstandinge al be it M. Hardinge were hable to proue that the Fathers had sommewhere made mention of Confession in Secrete yet should not that greately either further his pourpose or hinder ours For Abuses and Errours remoued and specially the Prieste beinge Learned as wee haue saide before wée mislike no manner Confession whether it be Priuate or Publike For as wée thinke it not vnlawful to make open Confession before many so wée thinke it not vnlawful Abuses alwaies excepted to make the like Confession in Priuate either before a fewe or before one alone And as the Holy Fathers vpon good considerations were forced to remoue the vse of Open Confession euen so wée saye that vpon like good Considerations Priuate Confession also maye be remoued Onely this wée saie that Christe when he sente his Disciples into the Worlde and gaue them Authoritie to Binde and to Loose made no manner mention of any sutche Hearinge of Confessions but Onely bade them goe and Preache the Gospel Hilarie Bernarde and Huge as ye haue alleged them séeme to saye that the Iudgemente of Man goethe before the Iudgemente of God Other the like or rather more vehemente speaches ye might haue founde in Chrysostome Coelum accipit Authoritatem ludicandi à Terra Index seder in Terris Dominus sequitur Seruum Heauen taketh Authoritie of Iudgemente from the Earthe In Earthe sitteth the Iudge The Lorde followeth the Seruante These and sutche other the like extraordinarie speaches with good Construction maie be comfortable to the afflicted minde But as one saide sommetime they muste be receiued with a Graine of Salte For otherwise of them selues they be vnsauerie For S. Hierome saithe as I haue alleged before Apud Deum non sententia Sacerdotis sed reorum vita quaeritur It is not the Sentence or Absolution of the Prieste but the life of the Penitente that is accepted before God And againe Tunc vera est sententia Praesidentis quando Aeterni sequitur sententiam Iudicis Then the Iudgemente of the Presidente or Prieste is true not when it goeth before but when it folowethe the Iudgement of the Euerlastinge Iudge And Gratian him selfe saithe Non Sacerdotali Iudicio sed largitate Diuinae Gratiae Peccator emundatur The Sinner is made Cleane not by Iudgemente of the Prieste but by the abundance of the Heauenly Grace But Nazianzene as he is here alleged saide vnto the Emperour Ouis nostra es Thou arte Oure Sheepe No marueile He meante that the Emperoure was One of the Flocke and Folde of Christe So S. Ambrose saide sometime vnto the Emperoure Valentinian Quid honorificentius quà m vt Ecclesiae Filius dicatur Imperator Imperator enim bonus intra Ecclesiam non supra Ecclesiam est What thinge is there more honourable then for the Emperour to be called a Childe of the Churche For a good â—mperour is Within the Churche but not Aboue the Churche S. Chrysostome saithe Deus ipse subiecit Caput Principis manui Sacerdotis God him selfe hathe set the Heade of the Prince vnder the Hande of the Prieste For as touchinge Faithe and the Obedience of the Gospel the Highest Prince is but a Subiecte Al this proueth wel the Authoritie and Dignitie of Goddes Woorde but it maketh nothinge for Confession To conclude M. Hardinge saithe It hath benne persuaded that the recitinge and rehearsal of al sinnes before the Prieste is necessarie to SaluatioÌ„ and that a General Confession is in no wise sufficient And againe he saithe True Faithe acknowledgeth that Confession is to be made of al Sinnes as Commaunded by Christe and his Apostles Commended vnto vs by the Fathers of the Primitiue Churche and by al Learned Doctours and General vse of the whole Churche Good Reader Thou wouldest thinke that emongest so many greate Woordes there were somme Truthe and that M. Hardinge of his modestie and for his Credites sake would not speake so boldly without somme ground But I beseche thee Consider these fewe and thereby Iudge indifferently of the reste Chrysostome saithe Non dico vt Confitearis Conseruo tuo peccata tua Dicito Deo qui curet ea I wil thee not to Confesse thy Sinnes vnto the Prieste that is thy felowe seruante Confesse them vnto God that maie heale them Againe Cogitatione tua fiat delictorum exquisitio Sine teste sit hoc Iudicium Solus Deus te Consitentem videat Examine thy Sinnes in thy harte within thee Let this Iudgemente be vvithout vvitnesse Let God onely see thee makinge thy Confession Beatus Rhenanus a man of greate readinge and singulare Iudgemente hereof writeth thus Tertullianus de Clancularia ista Confessione admissorum nihil loquitur Neque eam vsquam olim Praeceptam legimus Tertullian of this Priuie Confession of Sinnes saithe nothinge Neither doo wee reade that the same Kinde of Priuie Confession in Olde times vvas euer Commaunded M. Hardinge saith It vvas Commaunded Rhenanus saith It vvas not Commaunded If Rhenanus woordes be true as they be in deede their are M. Hardinges woordes most vntrue Likewise it is noted in the very Glose vpon M. Hardinges
owne Decrées Fortè tunc tempore Ambrosij non erat facta Institutio Confessionis quae modò est Perhaps then in the time of S. Ambrose whiche was foure huÌ„dred yéres after Christe the manner of Confession that now is vsed was not appointed And Gratian saith Antequam Sacerdoti Ora nostra ostendamus id est Peccata nostra Confiteamur à Lepra peccati mundamur Before wee open our mouthe vnto the Prieste that is to saie before vvee make Confession of our Sinnes the Leprosie of our Sinne is made cleane Theodorus saithe Quidam Deo solummodò confiteri debere peccata dicunt vt Graeci Somme saie wee ought to Confesse our Sinnes onely vnto God as doo the Grecians Peter Lombarde the Chiefe Founder of M. Hardinges Diuinitie saithe thus Sanè dici potest quòd sine Confessione Oris solutione Poenae exterioris Peccata delentur per Contritionem humilitatem Cordis Wee maie safely saye that vvithout Confession of the Mouthe and Absolution of the out warde paine Sinnes be foregeeuen by the Contrition and humilitie of the Harte Briefely Gratian hauinge thorowly debated the mater of bothe sides that is to saie bothe for Confession and againste Confession in the ende concludeth thus as it is saide before Cui harum sententiarum potiùs adhaerendum sit Lectoris Iudicio reseruatur Vtráque enim sententia fautores habet Sapientes Religiosos Viros Whether of these saieinges it is beste to folowe it is leafte to the Iudgemente of the Reader For either Saieinge is mainteined and fauoured both by vvise and by Godly Menne And whereas M. Hardinge saithe Confession of al Sinnes is Commaunded by Christe and his Apostles his owne Glose vpon his owne Decrees openly reproueth his erroure and teacheth him the contrarie The woordes be these Meliùs dicitur Confessionem institutam fuisse à quadam Vniuersalis Ecclesiae Traditione potiùs quà m ex Noui vel Veteris Testamenti Authoritate It is better saide that Confession was appointed by somme Tradition of the Vniuersal Churche then by any Authoritie or Commâ—undemente of the Newe or Olde Testamente Nowe good Christian Reader I beseche thee examine alitle the Truthe of M. Hardinges tale Firste he saithe The Recitinge and Rehearsal of al Sinnes before the Prieste is Necessarie to Saluation Chrysostome answeareth Let God Onely heare thy Confession There is one Vntruthe M. Hardinge saithe General Confession is not sufficiente Peter Lombarde answeareth Sine Confessione Oris c. VVithout any Confession made by mouthe our Sinnes maie be foregeeuen There are twoo Vntruthes M. Hardinge saith Confession of al Sinnes is commaunded by Christe and his Apostles His owne Glose saithe It is Onely a Tradition of the Churche commaunded neither in the Olde Testamente nor in the Newe There are thrée Vntruthes M. Hardinge saithe It was commended vnto vs by the * Doctours and Fathers of the * Primitiue Churche Rhenanus saithe Wée reade not that this kinde of Priuie Confession in the Olde times vvas euer Commaunded And his owne Glose saithe In the time of S. Ambrose whiche was foure hundred yéeres after Christe perhaps it was not vsed There are Foure Fiue Vntruthes M. Harding saithe It hathe euer ben allovved by al the Learned Doctours His owne Gratian answeareth him The Contrarie hath benne mainteined and fauoured bothe bi VVise and by Godly Fathers There are sixe Vntruthes To be shorte M. Hardinge saithe It hathe benne Commended vnto vs by the General vse of the vvhole Churche Theodorus answeareth him The vvhole Churche of Grecia vseth it not There are Seuen apparente and greate Vntruthes disclosed by M. Hardinges owne Doctours He coulde not haue comprised so mutche Vntruthe in so narrowe roome without somme studie Erasmus a man of greate Iudgemente saithe thus Apparet tempore Hieronymi nondum Institutam fuisse Secrètam admissorum Confessionem quam posted Ecclesia salubriter instituit si modò rectè vtantur ea Sacerdotes Laici Verùm in hoc labuntur Theologi quidam parùm attenti quòd quae Veteres scribunt de hurusmodi Publica Generali Confessione ea trahunt ad hanc Occultam longè diuersi generis It appeareth that in the time of S. Hierome whiche was foure hundred yéeres after Christe Secrete Confession of Sinnes vvas not yet ordeyned Whiche notwithstandinge was afterwarde wholesomely and profitably appointed by the Churche so that it be wel vsed as wel by the Priestes as by the People But herein certaine Diuines not consideringe aduisedly what they saie are mutche deceiued for what so euer the Auncient Fathers write of General and Open Confession they wreaste and drawe the same to this Priuie and Secrete kinde whiche is far of an other sorte Here M. Hardinge Erasmus telleth you yée are fowly deceiued and sheweth you also the cause of your erroure for that as he saithe ye consider not aduisedly what ye either reade or write but where so euer ye heare this worde Confession ye imagine streight waie It muste needes be your owne Auriculare Confession and can be none other Laste of al ye graunte The expresse Terme of Auriculare or Secrete Confession is seldome mentioned in the Aunciente Fathers Here M Hardinge wanteth somme parte of your simplicitie If ye would haue your Reader to beleeue you ye shoulde haue alleged certaine of the Auncient Fathers One at the leaste if ye coulde haue founde so many that had at any time vsed the expresse terme of Auriculare or Secrete Confession Otherwise it had benne the better and plainer waie to haue Confessed expressely that the same expresse terme is neuer vsed in any one of al the Ancient Fathers Howe be it if Auriculare or Secrete Confession had then benne vsed it coulde neuer so longe haue lackte a name The Apologie Cap. 7. Diuision 3. Wee saie that the Prieste in deede is a Iudge in this case but yet hath no manner of Right to chalenge an Authoritie or Power as saithe Ambrose M. Hardinge VVhereas ye make preachinge of the Gospel to be the Keies howe cal ye the Prieste Iudge in this case Preache ye neuer so mutche the conscience of man beinge so secrete a thinge as it is howe can ye iudge who in wardly and throughly repenteth and who repenteth not And though one repente and be sory and haue remorse of his former life though he looke vnto the light of the Gospel as ye say and beleue in Christe what then howe can ye iudge of sutche a Persone Do ye knowe his harte by lokinge in his face The Prieste dewly vsinge the Keie of knowledge and discretion doth the office of a Iudge and as he seethe cause either Looseth or Bindeth As touchinge the Priestes Authoritie or Power which to chalenge he hath no right for so your Interpreter maketh you to speake and impute it to S. Ambrose we denie that S. Ambrose saieth euen very so â–ª But â–ª as
Children ouersee theire house and geue no occasion to the aduersarie to speake il If these woordes of S. Paule muste déedes be taken of Vowes and none otherwise why doo you so violently contrarie to S. Paules commaundemente either force or suffer yonge Maides and girles to receiue these Vowes Why doo ye not staie them vntil they be striken in age that they maie be thréescore yeeres Olde before they Vowe It is no reason ye should in one place claime by one Woorde and breake so many You saie The Vowe of Chastitie is annexed vnto Holy Orders by the Ancient Constitution of the Churche and by the Apostles of Christe For trial of your truthe herein I beséeche you to consider these sewe in stéede of many Your owne allowed and principal Doctour Gratian saithe thus Copula Sacerdotalis vel consanguineorum nec Legali nec Euangelica nec Apostolica authoritate prohibetur Priestes marriage is not forebidden by any Authoritie either of the Lavve of Moses or of the Gospel or of the Apostles Clemens Alexandrinus saithe Omnes Apostoli Epistolae quae moderationem docent continentiam cùm de Matrimonio de Liberorum procreatione de domus administratione innumerabilia praecepta contineant nunquam tamen honestum moderatumque Matrimonium prohibuerunt Al the Epistles of the Apostle whiche teache sobrietie and continente life whereas they conteine innumerable Preceptes touchinge Matrimonie bringinge vp of Children and gouernemente of House yet they neuer forebade Honeste and sober Marriage Carâ—inal Caictanus saithe Nec ratione nec authoritate probari potest quòd absolutè loquendo Sacerdos peccet contrahendo Matrimonium Nam nec Ordo in quantum Ordo nec Ordo in quantum Sacer est impeditiuus Matrimonij Siquidem Sacerdotium non dirimit Matrimonium contractum siue antè siue pòst seclusis omnibus Legibus Ecclesiasticis stando tantùm ijs quae habemus à Christo Apostolis It cannot be proued neither by reason nor by Authoritie speakinge absolutely that a Prieste sinneth in marrieinge a wife For neither the Order of Priesthoode in that it is Order nor the same Order in that it is Holy is any hinderance to Matrimonie For Priesthoode breaketh not Marriage whether it be contracted before Priesthoode or aftervvarde settinge al Ecclisiastical Lawes aparte and standinge onely vnto those thinges that vvee haue of Christe and his Apostles Abbate Panormitane saithe Continentia non est de Substantia Ordinis nec de Iure Diuino Single life is not of the substance of the Order of Priesthoode nor of the Lavve of God Likewise Antoninus saithe Episcopatus ex Natura sua non habet opponi ad Matrimonium The office or Degree of a Bishop of the Substance of Nature of it selfe is not contrarie to Matrimonie Hereby ye maie easily sée M. Hardinge howe true it is that you saie The Vowe of Chastitie is annexed to Holy Orders and that by the Apostles Ancient Constitution But this Order you saie was taken for that hauinge the vse of Wedlocke wée cannot Praie And to that ende ye allege the Authoritie of S. Paule Where also ye might haue alleged the names and saieinges of sundrie Fathers Origen saithe The Holy Ghoste in time of Copulation forsaketh a man yea although he were the Prophete of God An other saithe Virginitas Sola potest animas hominum praesentare Deo Onely Virginitie is hable to presente the Soule of man vnto God S. Hierome saith Quotiescunque vxori debitum reddo orare non possum As often as I doo my duetie to my wife I cannot Praie And to this pourpose Pope Siricius vndiscretely fondely abuseth the Holy Woorde of God Thus he saithe Qui in Carne sunt Deo placere non possunt They that be in the Pleashe cannot please God These woordes séeme very harde sounde mutche to the derogation of Goddes Ordinance And therefore Ignatius S. Iohns Scholare saithe Si quis Legitimam Commixtionem Filiorum procreationem Corruptionem Coinquinationem vocat ille habet cohabitatorem Daemonem Apostatam If any man calle lawful Copulation and Begeattinge of Children Corruption and Filthinesse he hath the Diuel that felle from God dvvellinge vvithin him In like manner saie the Learned godly Bishoppes in the Councel of Gangra Si quis discernit Presbyterum Coniugatum tanquam occasione nuptiarum quòd offerre non debeat ab eius Oblatione abstinet Anathema sit If any man make difference of a Married Prieste as if he maie not Minister the Oblation or Holy Communion bicause of his Marriage and absteineth from his Oblation accursed be he Likewise it is written in the Councel of Constantinople Si quis praesumpserit contra Apostolicos Canones aliquos Presbyterorum DiaconoruÌ„ priuare à Contactu Communione legalis vxoris suae Deponatur Similiter Presbyter aut Diaconus qui Religionis causa Vxorem suam expellit excommunicetur If any man contrarie to the Apostles Canons presume to remooue either Prieste or Deacon from the vse and Companie of his lavvful vvife let him be depriued And in like manner let the prieste or Deacon be excommunicate that putteth avvaie his vvife vnder the colour of Religion As touchinge the place of S. Paule Defraude not your selues One an Other Onlesse it be of consente for a season that ye maie attende vnto Fastinge and Praier He speaketh not this of that kinde of Praier that is commonly daiely vsed of al the Faitheful as wel Married as Vnmarried but onely of the General Solemne Praier of the whole Congregation whiche then as in time of Persecution and feare of enimies was keapte onely in the night and al the whole multitude of the Faitheful was charged to be presente at the same At whiche times it was necessarie that bothe the man and the wife should leaue the one the others companie and resorte to Praier So it is written in the Prophete Ioel Blowe vp the Trumpe in Sion Proclaime a solemne Faste Cal togeather a Congregation of the People Let the Breedegroome leaue his bedde Let the Spouse comme from her Chamber Let the Priestes the Ministers of God weepe bitweene the Entire and the Aultar And let them saie O Lorde spare thy people and geue not ouer thine Enheritance vnto Confusion Of the like kinde of General and Solemne Praier Tertullian saithe thus Quis Solennibus Paschae abnoctantem Vxorem securus sustinebit What man beinge an Heathen can without mistruste suffer his Wife beinge a Christian Woman to be awaie from him at the Solemnitie of the Easter Praier Of sutche Solemne and Seldome méetinges S. Paule speaketh and not of the Daiely Vsual and Common Praiers of al Christians Otherwise touchinge the Puritie and Holinesse of Married people S. Augustine saithe Quòd Paulus ait Quae innupta est cogitat ea quae sunt DnÌ„i vt sit sancta Corpore Spiritu non
verebatur Seipsam illi Magistram exhibere My Mother beinge geeuen to my Father of God became not onely his Helper for that had benne no great woonder but also was his Leader and Captaine bothe by VVoorde and by deede traiinge him vnto the beste And albeit in other thinges it were beste for her to be subiecte vnto her husbande for the Right of Marriage yet in Religion and Godlinesse shee doubted not to becomme his Maistresse These woordes M. Hardinge be plaine and cleare and without fitton Gregarie Nazianzene saithe that his owne Mother was vnto his Father the Bishop of Nazianzum a a Helper and a Directour bothe by VVoorde and deede to leade him to the beste and that in al other thinges beinge his Inferiour yet in ReligioÌ„ and Godlinesse shee vvas his Maistresse And yet must al these woordes so open to plaine so cleare be drowned with your simple distinction of Rather the better and neuer the vvoorse Maie wee not now allow you with fauour to take al these that ye cal Fittons Lies Corruptions and Falsifieinges home againe vnto your selfe If yowe neuer readde these thinges before it is no greate marueile Yowe muste remember Al Trueth maie not be measured by your Readinge In déede Marriage as also al other like outwarde thinges of it selfe is neither good nor il but as it is vsed S. Paule saithe If the Virgine marrie shee finneth not He that Marrieth out his Virgine finneth not Therefore Gregorie Nazianzene saith Neutrum horum nec Matrimonium nec Coelebs vita prorsus aut Deo nos Mundóue conciliat aut à Deo aut à Mundo alienat vt alterum natura sua omninò fugiendum sit alterum absolutè laudandum Antmus est qui Virginitati Nuptijs rectè imperat Neither of theise twoo nor Matrimonie nor Single life doothe either ioine vs to God or to the World or withdrawe vs from God or from the world that the One ought to be refused and the other absolutely and of it selfe ought to be praised It is the Minde that ruleth boothe Marriage and Virginitie I graunte there be moe occasions of let and hinderance in Matrimonie then in Virginitie specially in times of Persecution The natural affection of Wife and Children often mollifieth and melteth the harte and causeth a man to looke backewarde S. Ambrose saithe Bona Vincula nuptiatum Sed tamen Vincula Etsi vincula tamen Vincula Charitatis Bonum Coniugium Sed tameÌ„ à Iugo tractum Good are the Bandes of Matrimonie Yet are they Bandes And although they be Bandes yet are thei Bandes of Charitie Coniugium VVedlocke is good yet it taketh his name of the Yoke This is that tribulation of the Fleashe that S. Paule speaketh of And al be it these Cares withdrawe and oppresse the Mynde as I haue saide and oftentimes be greate lettes to Godly pourposes yet as it wel appeareth by these examples of Gregorie Nazianzene and Spiridion in a Godly man they hinder nothinge Neither was this any sutche Singulare Priuilege as M. Hardinge imagineth graunted onely to these two Bishoppes Gregorie and Spiriâ—ion to none other S. Chrysostome saithe generally of al menne Quamuis Nuptiae plurimum difficultatis in se habeant ita tamen assumi possunt vt perfectiori Vitae impedimento non sint Notwithstandinge Marriage haue mutche trouble in it selfe yet maie it so be taken and vsed that it shal be no hinderance to perfite life Againe he saithe Ne excuses te propter Nuptias Dominus tuus Nuptijs interfuit Nuptias cohonestauit Et tu Nuptias arguis Et dicis Nuptias esse impedimentum ad Pietatem Nullum enim ad Pietatem est obstaculum Vis cognoscere quòd nihil obsit habere Vxorem Liberos Moses nónne Vxorem habuit Liberos Vide Petrum Columnam Ecclesiae quòd ipse Vxorem habuit Ne accuses Nuptias Excuse not thee selfe by thy Marriage Thy Lorde was at the Marriage Feaste and honoured Marriage with his Presence And yet doost thou blame Marriage And saiste thou that Marriage is an hinderance vnto Godlinesse I telle thee Marriage is no manner hinderance vnto Godlinesse Wilt thou know that it hindreth not to haue VVife and Children Had not Moses Wife and Children Beholde Peter a Piller of the Churche He had a VVife Therefore finde no faulte vvith Marriage Againe writinge vpon these Wordes of the Prophete Esai Vidi DominuÌ„ c. He saithe thus Quis ista loâ—uitur Esaias ille spectator Coelestium Seraphim qui cum Coniugio commercium habuit nec tamen extinxit Gratiam Who speaketh these VVoordes Esaias the Beholder of the Coelestial Seraphims who notwithstandinge he had companie vvith his VVife yet he quenched not the Grace of God Againe Filium habebat Vxorem vt intelligas non esse malas Nuptias sed malam esse Scortationem Esai had a Sonne and a VVife that thou maiste vnderstande that Marriage is not il but that Pornication is il And againe Num obsiabat Matrimonium Adiutrix tibi data est Vxor non Insidiatrix VVhat Did Marriage hinder thee No. Thy VVife is geeuen thee to be thy healper and not to deceiue thee Likewise saithe S. Augustine Sanctissimus Samuel filios genuìt non tamen â—ustitiae suae merita minuit Zacharias Sacerdos Vir lustus in senectute sua genuit filium Qua ergo ratione accusatur quod minimè obesse probatur Moste Holy Samuel begate Children and yet nothinge abated the Merites of his righteousnesse Zacharios the Prieste in his Olde age begate a Childe VVherefore then is that thinge accused that is proued to doo no manner hurte Nicephorus writinge of Gregorie S. Basiles Brother the Bishop of Nyssa saithe thus Quamuis haberet Coniugem alijs tamen in rebus non cessit Fratri Although he had a VVife yet in other thinges he was Nothinge Inferiour to S. Basile his Brother S. Augustine saithe as he is alleged before Sancta sunt etiam Corpora Coniugatorum Fidem sibi Domino seruantium VVhere as Married people keepe theire Faithe bothe to them selues and to God theire Bodies be Holy Likewise Nazianzene Etiam illa quae nupsit de ijs quae sunt Mariti de ijs quae sunt Domini Solicita est vt sit Sancta Corpore Spiritu Euâ—n shee that is Married is careful bothe for the thinges that perteine to her Husbande and also for the thinges that perteine to God that shee maie be Holy bothe in Body and Sprite Likewise S. Ambrose Videmus Virgines de Saeculo cogitare Matrimonio iunctos Dominicis studere operibus Wee see bothe Virgins careful for the world and Married menne Careful for the vvoorkes of the Lord. There be troubles in Marriage It cannot be denied But so be there also troubles in Single Life Specially to them that feare the Iudgementes of God and haue not the gifte of Chastitie But Chrysostome saith
Man doothe moste abhorre vvith the pretense of this saieinge in the Gospel where as our Lorde saithe thus I haue many thinges to saie vnto you but as nowe ye are not hable to beare them Euen so saithe Tertullian Eadem dementia confitentur Apostolos quidem nihil ignorasse nec diuersa inter se praedicasse Sed non omnia volunt illos omnibus reuelasse Sed quaedam Palà m Vniuersis quaedam secretò Paucis demandasse By a like kinde of Madnesse they Confesse that the Apostles in deede were ignorante of no thinge nor taught any contrarie Doctrine emonge themselues But they saie The Apostles reucied not al thinges to al menne but shewed certaine thinges openly and to al and other certaine thinges secretely and vnto a fevve By sutche right helde sommetime the greate Heretique Arius For euen so saide he then as M. Hardinge saithe nowe Ex Electis Dei secundum Fidem Peritis Dei Rectigradis oui Sanctum Dei Spiritum acceperunt ego ita didici These thinges haue I learned not of y◠Scriptures but of the Chosen of God according to Faithe of the skilful in Godly vnderstandinge of them that walkte vprightly and had receiued the Sprite of God that is to sale by Tradition So Epiphanius saithe The Heretiques called Caiani auouched al theire solies and Heresies not by the Scriptures but by Tradition as they saide from S. Paule and tooke vpon them to knowe al those Secrete woordes that S. Paule had hearde in the Thirde Heauen If M. Hardinge maie haue leaue to handle the same weapons I doubte not but he wil soone be hable to proue that bothe his Holy Breade his Holy VVater and what so euer shal please him els came by Tradition directly from the Apostles and from Christe him selfe But S. Paule when he saide I vvil comme and take order he meante not to diuise any other Scripture or Newe Verities that they had not knowen before but onely to appointe them in what place at what time in what order and with what other Circumstances the Holy Ministration and other like Ecclesiastical Offices should be vsed As for these fantasies that M. Hardinge and his felowes haue imagined S. Augustine saithe cùm Christus ipse tacuerit quis nostrum dicat Ista vel illa sunt Aut si dicere audeat vnde probat Quis enim est tam vanus aut tam temeratius qui cùm dixerit etiam vera quibas voluerit quae voluerit fine vllo Testimonio Diuino affirmet ea esse quae tunc Dominus dicere noluit For as mutche as Christe him selfe hath not reuesed these thinges whiche of vs wil saie they be these or these Or if he so saie hovve can he proue it For who is there either so vaine or so rashe who notwithstanding he speake the Truthe to whom he listeth and what he listeth wil affirme vvithout any Testimonie of the Scriptures that these be the thinges that the Lorde then vvould not Open Sutche thinges they be S. Hierome saithe are cutte of with the Swerde that is to saie with the Woorde of God M. Hardinge saithe these expresse Woordes Persona Ingenitus Homousios are not found in the Scriptures So saide the Arian Heretiques too as wel as he But what foreeth that Epiphanius saith Nomen Substantiae non ponitur nudè nec in Veteri nec in Nouo Testamento Sensus autem eius Nominis vbique est This very woorde Substantia is not plainely expressed neither in the Newe nor in the Olde Temente But the sense and meaninge of that VVoorde is eueryvvhere So saith Anthanasius Tametfi haec voces in Scriptura non reperiuntur tamen habent earn Sententiam quam Scripturae volunt Notwithstanding these woordes be not founde expressed in the Scripture yet haue they the same sense and meaninge that the scripture willeth Touchinge the Perpetual Virginitie of that Blessed Virgine the Mother of Christe whiche M. Hardinge saithe cannot be proued by any Scriptures Gennadius writeth thus Heluidij prauitatem arguens Hieronymus Libellum Documentis Scripturarum Sufficienter factum aduersus cum edidu S. Hierome repreuinge the wilful lewdnesse of the Heretique Heluidius denieinge the Perpetual Virginitie of Christes Mother sette foorth a Booke against him furnished vvith sufficiēte Testimomonies of the Scriptures Gennadius saithe the Perpetual Virginitie of Our Lady is proued sufficiently by the Scriptures M. Hardinge onely to mainteine his quarrel saith It cannot be proued by any Scriptures but standeth onely by Tradition S. Hierome him selfe in so vaine a contention moued by an Heretique thought it sufficient to answeare thus Mariam nupsisse post partum non credimus quia non legimus Wee beleeue not that Marie was Married againe after her Childebearinge bicause vvee reade it not Here M. Hardinge thinketh to oppresse vs with the Olde Heretiques Ordinarie question Hovve knovve you saith he that the Scriptures be the Scriptures Hovv knovve you that the Gospel of Thomas Bartholomewe and Nicodeme are no Scriptures Thus they laboure to pulle al credite from the Woorde of God and sende vs onely to theire Traditions Of God and his Woorde they would euermore haue vs to stande in doubte but of the Pope and his Woorde they say in any wise wée male not doubte Hosius a special Proctoure of that side saithe Quod Ecclesia docet id est Expressum Verbum Dei What so euer the Churche teacheth he meaneth the Churche of Rome that is the very Expresse VVoorde of God A man might wel demaunde the like question of M. Hardinge Hovv knovv you that the Sonne is the Sonne Or that the Moene is the Moene Or hovve knovve you that the Churche is the Churche Or that the Congregation of the Wicked is not the Churche Sutche idle questions the Olde Heretiques the Manichées demaunded of S. augustine But S. Augustine answeared them Si quaeratis à nob is vnde nos sciamus Apostolorum esse istas literas breuiter vobis respondemus Inde nos scire vnde vos scitis illas literas esse Manichaei If you demaunde of vs hovve vvee knovve that these be the Apostles writinges wee make you this shorte answeare Euen so wee knowe that Oure writinges are of the Apostles as you knowe that your writinges are of the Heretique Manichee But for further answeare I recken M. Hardinge cannot be ignorant that the Gospel of Thomas Bartholomevve Nicodeme and sutche others were neuer written by them whoe 's names they beare but were wickedly and falsely countrefeited vnder their names by sundrie Heretiques S. Ambrose saithe Erant Pseudopropherae c. Erat autem populi gratia discernere Spiritus vt cogno scerer quos referre deberet in numerum Propherarum quos autem quasi bonus Nummularius reprobare Sic nunc in Nouo Testamento multi Euāgelia scribere conati sunt quae boni Nummularij non probauerunt There were False Prophetes c.
conteine health to the workinge whereof they be effectual And as it is saide of the Sacramentes that thei conteine grace so is it likewise saide that through theire vertue whiche thei haue by Gods institution thei do not only signifie as by these Defenders Doctrine that semeth to be theire special office but also with signification worke and cause as an instrumental cause the effecte of that whiche they signifie After whiche maner God hath geuen to the Sacramentes of the Newe Testamente that thei worke the thinge signified through vertue geuen them by Gods ordinance to special effectes of grace The B. of Sarisburie Of the number of the Sacramentes wée shal haue more conueniente time to speake hereafter There gentle Reader I trust thou shalt sée M. Hardinges great question easily answeared with what face wée saye wée allowe the Sacramentes of the Churche In the meane season it maie please thée to weigh these woordes of Cardinal Bessarion the Bishop of Tusculum one of M. Hardinges especial Catholique Doctours Haec Duo Sola Sacramenta in Euangelijs manifestè tradita legimus These onely tvvo Sacramentes wee reade to be deliuered vs plainely in the Gospel Here Bessarion nameth not Seuen Sacramentes as M. Harding dooth but onely Tvvo Certainely wée refuse no Sacramente that euer was either ordeined by Christe or vsed and practised by the Apostles Your Lordes Supper saithe M. Hardinge auaileth you nothing but to your further Condēnation So must it néedes be bicause M. Harding saith it shal so be These Tragical terrours are fit onely to frale children In the Date of the Lorde eche mannes woorke shal appeare The simpleste of our people vnderstandeth the Nature Meaning of the Holy Mysterie of Our Lordes Supper therfore they receiue y◠same togeather to theire greate consolation But in Your Lady Masse the simple people vnderstandeth nothing heareth nothing sauing a fewe vnseemely Ceremonies seeth nothing And therfore they so seldome Communicate that onely of custome without any zele or comforte of conscience as hauinge no sense or feeling in al these dooinges Origē saith Nisi Circuncisionis reddatur ratio nutus est Opus mutum Pascha aliae Solenuitates nutus magis sunt quà m Veritas vsque hodiè Populus Israel surdus mutus est Onlesse the reasons or causes of Circumcisiō be opened Circumcision is but a gesture and a doumbe kinde of vvoorke The Easter Feaste and other like Solemnities are rather Ceremonies then the Truthe it selfe Euen stil vntil this daie the people of Israel is deafe and doumbe S. Ambrose saithe Indignus est Domino qui aliter Mysterium celebrat quà m à Christo traditum est Non enim potest deuotus esse qui aliter praesumit quà m datum est ab Authore He is vnwoorthy of the Lorde that Ministreth this Sacramente othervvise then Christe deliuered it For he cannot be deuoute that presumeth to vse it othervvise then it was firste deliuered from Christe the Authoure These wordes séeme sommewhat to touche M. Hardinge and his Companie But here he is contented to allowe vs the very Sacramente and true vse of Baptisme and that vailable and of force for the Remission of Sinnes Whereby vnaduisedly and vnwares he confesseth that wee haue the very True Catholique Churche of God For S. Augustine saithe truely Baptismus Ecclesiae potest esse extra Ecclesiam munus autem Beatae vitae non nisi intra Ecclesiam inuenitur The Baptisme of the Churche maie be without the Churche but the gifte of Blessed life is not founde but vvithin the Churche But why he alloweth vs this Sacramente rather then the other it were a harde mater to discusse Neither may we iustly require reason of him that speaketh so mutche without reason Perhaps he wil sate Baptisme is but a light Sacramente maie be ministred by any Laie Personne euen by an olde Woman or by a gyrle so that shée speake Latine and vnderstande not what shée saie For otherwise I trowe her dooinge maie not stande for good Certainely whereas M. Hardinge speaketh of the dewe Fourme of Woordes according to Christes Institution his owne Doctours telle vs and auouche it for greate Truthe that if the Prieste saie thus Ego te Baptizo in nomine Patris Filij Spiritus Sancti Diaboli That is I. Baptize thee in the name of the Father and of the Sonne and of the Holy Ghoste and of the Diuel Or if he saie thus as one ignorante Prieste sommetime saide Ego te Baptizo in nomine Patria Filia Spirita Sancta yet the Fourme of Baptisme is very good But one greate faulte M. Hardinge findeth in our dooinges for that wée haue leafte out a greate many Holie rites his Chrisme his Oile his Salte his Spittle and sutche other like thinges and for that wée minister this Sacramente plainely simply as Christe commaunded This obiection beinge of no greater weight may easily discharge it selfe therefore maie passe wel without farther answeare M. Hardinge saithe there be Seuen Sacramentes whiche as he saithe doo not onely signifie a Holy thinge but also doo Sanctifie and make holy those to whō they be adhibited being sutche as by Institution of Christe conteine Grace in them and power to sanctifie Here to leaus the reste it might be demaunded howe can Matrimonie Sanctifie a Man make him Holy or by what Institution of Christe conteineth it Grace in it selfe and Power to Sanctific Or if it cannot Sanctifie nor haue sutche Grace howe then can it be called a Sacramente I graunt the Ancient Learned Fathers entreating of the Sacramentes haue often vsed vehement and greate woordes It is written in the Councel of Nice Vides Aquam Considera Vim Diuinam quae in Aquis Latet Puta Aquam esse plenā Ignis Diuini Seest thou the Water Consider the diuine Povver that lieth Hidde in the Water Imagin that the Water is ful of Heauenly Fiere So S. Ambrose Spiritus Sanctus descendit Aquam consecrat Adest Praesentia Trinitatis The Holy Ghoste commeth downe and haloweth the Water There is the Presence of the Trinitie So saith Tertullian In Baptismo tingimur Passione Christi In Baptisme wee are vvasshed vvith the Passion of Christe So saith Chrysostome as M. Hardinge hath here alleged him Baptisme is ful of Povver and Grace So saith S. Cyprian so saie others Al these and other like vehemente speaches M. Harding mitigateth and qualifieth in this wise VVee meane saith he that Sacramentes conteine Grace after sutche manner of speakinge as wee saie Potions and drinkes conteine healthe That is to saie Sacramentes verily and in déede conteine not the Grace of God For drinkes and Potions verily and in déede conteine not the health of the Patiente In this manner of speache the Children of the Prophetes saide to Elizaeus the Prophete Mors in olla Vir Dei O thou man of God Death
is in the Potte So Salomon saithe Death and Life are in the handes of the tongue So Christe saithe vnto the Phariseis Searche the Scritures for in them you thinke to haue euerlastinge Life Therefore one M. Hardinges Schoole Doctous saithe In Sacramentis Ecclesiae specialis Virtus Passionis Christi continetur sicut Virtus agentis in instrumento The special Grace of the Passion of Christe is conteined in the Sacramentes of the Churche as the Power of the woorkes is conteined in the instrumente wherewith he woorketh But in déede it is the Soule of man and not the Creature of Breade or Water that receiueth the Grace of God Wee haue néede of Goddes Grace These corruptible elementes néede it not Without Faith of our Parte Sacramentes be not onely vnprofitable to vs but also hurtful S. Chrysostame saith Vbi est Virtus Euangelij In Figuris literarum an in intellectu sensuū VVhere is the Povver of the Gospel In the Fourmes of the letters or els in the vnderstandinge of the meaninge Likewise Bonauentura saithe Nullo modo dicendum est quòd Gratia continetur in ipsis Sacramentis essentialiter tanquam Aqua in Vase vel Medicina in Pyxide Imò hoc intelligere est erroneum Sed dicuntur continere Gratiam quia eam signicant VVee maye not in any wise saié that the Grace of God is conteined substantially and verily in the Sacramentes as VVater is conteined in the Vessel or a Medicine in the Boxe For so to saie it were enoneous But wee saie the Sacramentes conteine the Grace of God bicause thei signifie the Grace of God Againe he saith Gratia est in anima non in Signis visibilibus The Grace of God is not in the visible Signes but in the Soule And againe he saithe Ad illud quod obijcitur quòd remissio Peceatorum Latet in Baptismo dicendum est quòd hoc intelligiturede latentia Signati in Signo quod quidem habet vlteriorem rationem quà m rationem Significandi non tamen essentialiter continendi in se sed quia ipsum quod Signat continetur in anima To the Obiection that is made that the Romission of Sinnes is Hidde in Baptisme wee muste answeare thus that it must be taken of the thinge Signified hidde in the Signe VVhiche thinge neuerthelesse hath a farther meaninge then to Signifie yet not to conteine the Remission of Sinnes verily and Substantially in it selfe but that the Grace that is Signified thereby is conteined in the Soule The Mystical signification that M. Harding hath imagined of his Shevves and Accidentes that the Fourmes of Breade and Wine outwardely represente the Spiritual nourishinge of the Soule is vaine and fantastical without the witnesse of any Anciente Doctour or Father confirmed onely by the Authoritie of him selfe For what manner of féedinge is there is these Accidentes and Holy Fourmes Or how can that thinge that féedeth not the Body represente vnto vs the Spiritual féedinge of the Soule The mater is plaine yenough of it selfe and néedeth no cauil The Signification and Substance of the Sacrament is to shewe vs how wee are fedde with the Body of Christe that is that like as Material Breade feedeth our Body so the Body of Christe nailed on the Crosse embraced and eaten by Faithe feedeth the Soule The like Representation is also made in the Sacramente of Baptisme that as our Body is wasshed cleane withe Water so our Soule is wasshed cleane with Christes Bloude Therefore S. Augustine saithe Nisi Sacramenta similitudinem quandam earum rerum quarum sacramenta sunt haberent omninò Sacramenta non essent Yf Sacramentes had not a certaine likenesse and representation of the thinges wherof they be Sacramentes then in deede they were no Sacramentes This Representation Rabanus Maurus expoundeth thus Quia Panis Corpora confirmat ideò ille congruenter Corpus Christi nuncupatur Et quia vinum Sanguinem operatur in Carne ideò refertur ad Sanguinem Bicause not the Accidentes or Fourmes of Breade but Breade it selfe confirmeth the Body therefore it is conueniently called the Body of Christe And bicause Wine woorketh bloude in the fleashe therefore it hath relation vnto the Bloude So likewise saithe Druthmarus Vinum laetificat Sanguinem auget ideò non inconuenienter Sanguis Christi per hoc figuratur not the Accidentes or Fourmes of Wine but VVine it selfe reioiceth the harte and increaseth bloude And therefore the Bloude of Christe conueniently is thereby signified M. Hardinge for that he cannot vtterly denie it the mater beinge so plaine is therefore contented to graunte that the Sacrament is the Figure of Christes Body But to helpe out and to shifte the mater he hath diuised sutche a strange kinde of Figure as seldome hathe benne hearde before Notwithstandinge the Holy Learned Fathers speake plainely and simply and vse no kinde of sutche Gloses S. Hierome saithe Ad Tropicam intelligentiam sermo referatur Quando dico Tropicam docco verum non esse quod dicitur sed allegoriae nubilo figuratum Let that sateinge be expounded by a Figure When I saie a Figure I saie the thing that is spoken is not true in deede but Figured vnder the clowde of an Allegorie Likewise Chrysostome saithe Audisti fuisse Figuram Ne ergo mirare neque omnia require in typo Neque enim typus esset si omnia quae Veritati accidunt haberentur Ye haue hearde that it was a Figure Therefore maiueise not and beinge a Figure require not al thinges to agree For otherwise it were no Figure So likewise S. Augustine saithe in Principio cauendum est ne Figuratam locutionem ad literam accipias Ad hoc enim pertinet quod ait Apostolus Litera occidit Cùm enim Figuratè dictum sic accipitur tanquam proriè dictum sit Carnaliter sapitur neque ulla mors animae congruentiùs appellatur Firste of al thou muste take heede that thou take not a Figuratiue Speache accordinge to the Letter For that is it whereof S. Paule saithe The Letter Killeth For when the thinge that is spoken vnder a Figure is so taken as if it vvere plainely spoken there is a Fleashly vnderstandinge Neither is there any thinge that maie better be called the deathe of the Soule Al this and mutche more to like purpose thou maiste finde in my Former Replie to M. Hardinge An other fantasie M. Hardinge hathe that the Sacramentes of the Nevve Lavve woorke the thinge it selfe that they signifie through Vertue as he saith geuen vnto them by Goddes ordinance to special effectes of Grace This as I saide is but a fantasie For the Sacramentes of the Olde Lavve and of the Nevve in Truthe and Substance are al one S. Paule saithe Omnes eundem cibum Comederunt The Fathers in the Olde Lawe did al eate the same meare that is to saie the same Christe that wée eate S. Hilarie saithe Sub nube fuerunt Christo
Petiliani speakinge of the place of the Psalme Sicut vnguentum in capite whiche the Heretike had alleaged saithe thus In hoc vnguento c. In this oinctement his will is to interpret the Sacramente of Chrisme he meaneth the Sacramente of Confirmation whiche in the kinde of visible signes is Holy as Baptisme is Lo S. Augustine calleth cofirmation a Sacramente S. Eusebius Pope namethe it a Sacramente in his third epistle written to al the Bisâ—hoppes of Tuscia and Campania Manus impositionis Sacramentum c. The Sacramente of imposition of Handes saithe he is to be kepte with greate reuerence whiche cannot be performed but by the high Priestes he vnderstandeth Bishoppes Melchiades nexte to Syluester before the Nicene Councel speakinge muche of Confirmation amonge other thinges saithe thus Duo haec Sacramenta Baptismi confirmationis separanda non sunt These twoo Sacramentes of Baptisme and Confirmation maye not be sundered Though these twoo Bishoppes were Popes yet they deserue credit forasmuche as they liued before that corruption crept into the Churche after your accoumpte and died Holy Martyrs That Penaunce is a Sacramente and so accoumpted amonge the Fathers it is so euident that who doubteth of it maie seeme not to haue perused their writinges S. Augustine in enchiridio ad Laurentium speakinge of Baptisme and Penaunce calleth bothe Salutaria Sacramenta healthful Sacramentes S. Ambrose signifieth him selfe to be of the same minde in his firste Booke de Poentientia Cap. 6. 7. and in the second Booke Cap. 2. though without puttinge thexpresse name of Sacramente But in the third Chapter of that Booke he putteth the name of Sacramente expressely Touchinge Order that is a Sacramente also by verdite of S. Augustine whom ye alleage for you Let vs heare what he saithe In his seconde Booke contra epist Parmentani Cap. 13. these be his wordes where he speaketh of Baptisme and of the Power to Baptize whiche is geuen in the Sacramente of Order Vtrunque euim Sacramentum est quadam consecratione vtiunque homini datur illud cum Baptizatur istud cum ordinatur Ideo in Catholica non licet vtrunque iterari Either of them is a Sacramente and with a certaine Consecration either is geuen to man the one when he is Baptized the other when he taketh Orders Therefore in the Catholike Churche it is not lawful either of them to be taken twise For the Sacramente of wedlocke besides other good and sufficient proufes that it is a Sacramente wee haue sundrie testimonies out of S. Augustine and other Doctours In the Churche saithe S. Augustine not onely the bande of mariage but also the Sacramente is so commended that it is not lauful for the husbande to deliuer his VVife to another He calleth wedlocke a Sacramente in many places of his workes De bono coniugali Cap. 7. 18. and in the. 24. Chapter of that Booke hee saithe Haec omnia bona sunt propter quae nuptiae bonae sunt Proles Fides SacramentuÌ„ All these thinges be good for whiche mariage is good issue Faithe the Sacramente Of extreme Vnction who doubteth whether it be a Sacramente let him reade the Epistle of Innocentrus the Firste ad Decentium Eugubinum Episcopum Cap. 8. where moste planely treatinge of it he nameth it a Sacramente Chrysostome interpreteth the place of S. Iames epistle for this Sacramente And so dothe Bede alleaging the place of S. Iames the sixth of Marke the Auctoritie of Innocentius and the custome of the Churche Seinge then we haue founde the seuen sacramentes expressely mentioned in the Fathers accordinge to the teaching of the Catholique Churche whereas ye teache men to beleeue there be but two and pretend that the Fathers spake of nomo I truste from henceforthe they wil take better aduise how they beleue your bare VVoorde without al prouse and with certaine danger of their soules forsake the Doctrine of the Churche whiche is the sure Pillour and ground of truthe as S. Paule saithe In this greate pointe Beza and ye of that side bee manifestly founde lyers The B. of Sarisburie To spende woordes without cause is affliction of the Sprite and losse of time M. Hardinge here bestoweth mutche laboure and allegeth many Doctours to winne that thinge that he might easily haue obteined without any sutche adoo For gentle Reader lefte that thou be deceiued and thinke there is somme weight in this heape of feathers wee wil graunt without force and freely that the Holy Catholique Fathers haue made mention not onely of Seuen as M. Hardinge here accoumpteth them but also of Seuenteene sundrie Sacramentes Tertullian calleth the Helue wherewith Elizaeus recouered the Axe out of the water Sacramentum Ligni the Sacramente of VVoode And the whole state of the Christian Faithe he calleth Religionis Christianae Sacramentum The Sacramente of Christian Religion S. Augustine in many places hathe Sacramentum Crucis The Sacrament of the Crosse Thus he saithe In hac Crucis Figura continetur Sacramentum In this Figure or Fourme of the Crosse there is conteined a Sacrament So saith Leo Crux Christi quae saluandis est impensa Fidelibus Sacramentum est exemplum The Crosse of Christe whiche was geuen to saue the Faitheful is bothe a Sacramente and also a Samplar S. Hierome saithe E latere Christi Baptismi atque Martyrij pariter Sacramente funduntur Out of Christes side the Sacramentes of Baptisme and Martyrdome are powred foorthe bothe togeather Leo calleth the promisse of Virginitie Sacramentum Quid eos manebit qui corruperine foedera Diuini Sacramenti VVhat shal becomme of them that haue broken the Couenante of the Heauenly Sacramente The Breade that was geuen vnto the Nouices or Beginners in the Faithe called Catechumeni before they were Baptized of S. Augustine is called a Sacramente S. Hilarie in sundrie places saith Sacramentum Orationis Sacramentum Esuritionis Sacramentum Scripturarum Sacramentum Fletus Sacramentum Sitis The Sacramente of Praier The Sacramente of Fastinge The Sacramente of the Scriptures The Sacramente of VVeepinge The Sacramente of Thirste S. Bernarde calleth the wasshinge of the Apostles foete a Sacramente Ablutio Pedum Sacramentum est quotidianorum peccatorum The VVasshinge of feet is the Sacramente of daily Sinnes Thus many and many moe Sacramentes it had benne easy for M. Hardinge to haue founde in the Catholique Learned Fathers Yet I trowe he wil not saie that either the Helue of an Axe or the whole Religion of Christe or a Crosse printed in the foreheade or Martyrdome or the Scriptures or a Vowe of Virginitie or the Breade geuen to the Catechumeni or Praier or Fastinge of Wéepinge or Thirste or Wasshinge of féete are the necessarie seuen Sacramentes of the Churche How be it wée wil not greately striue for the name It appeareth hereby that many thinges that in deede and by special propertie be no Sacramentes maie
neuerthelesse passe vnder the general name of a Sacramente But thus wee saie It cannot be proued neither by the Scriptures nor by the Ancient Learned Fathers that this Number is so specially appointed and Consecrate to this pourpose or that there be neither moe nor lesse Sacramentes in the Churche but onely Seuen As for the Reasones that they of M. Hardinges side haue brought vs for proufe hereof they are too Childishe to be remembred For thus they saie The Booke in the Apocalyps hathe Seuen Seales The Seuen Angels there haue Seuen trumpettes Christe hath in his right hande Seuen starres Christ vvalketh in the middes of Seuen golden Candlesticks Zacharie savve Seuen eies vpon a stone There vvere Seuen Candlestickes in the Tabernacle Ergo saie they there muste needes be iuste Seuen Sacramentes in the Churche of God But vnto euery necessarie Sacramente of the Churche twoo thinges specially are required that is a Sensible outwarde Elemente and the Woorde of Institution And without either of these there is no Sacramente Therefore S. Augustine saithe Accedat Verbum ad Elementum fit Sacramentum Ioine the Woorde of Christes Institution vnto the sensible Creature or outwarde Elemente and thereof is made a Sacramente The Element or Creature in Baptisme is Water the Elementes or Creatures in Our Lordes Supper are Breade Wine The woordes of Institution are common and knowen The other fiue Sacramentes want either the Woorde or the Elemente or bothe togeather As for example Matrimonie Order and Penance haue the Woorde of God but they haue no outwarde Creature or Elemente Extreme Vnction and Confirmation haue neither VVoorde nor Elemente Therefore these fiue later in proper vse of speache are not taken for Sacramentes of the Churche For thus Alexander of Hales saithe Sacramentum Confirmationis vt est Sacramentum neque Dominus instituit neque Apostoli Sed postea institutum est in Concilio Meldensi The Sacramente of Confirmation as it is a Sacramente was not ordeined either by Christe or by the Apostles but afterwarde in the Councel of Melda So likewise Durandus saithe Matrimonium strictè proprié loquendo non est Sacramentum Matrimonie in dewe and proper kinde of speache is no Sacramente Nowe to that wée make accoumpte onely of Tvvo Sacramentes as instituted by Christe wherewith M. Hardinge findeth him selfe so mutche offended it maie please him to vnderstande that the Anciente Learned Fathers Irenaeus Iustinus Martyr Tertullian S. Ambrose Cyrillus Alexandrinus and others hauinge occasion to intreate of pourpose and specially hereof speake onely of Tvvo Sacramentes Baptisme and Our Lordes Supper and name none other S. Cyprian saithe Tunc demùm planè sanctificari esse Filij Dei possunt si vtroque Sacramento nascantur Then maie they be throughly Sanctified and become the Children of God if they be newe borne by both the Sacramentes S. Augustine saith Quaedam Pauca pro multis eademque factu facillima intellectu augustissima obseruatione castissima ipse Dominus Apostolica tradidit disciplina sicuti est Baptismi Sacramentum Celebratio Corporis Sanguinis Domini Our Lorde and his Apostles haue deliuered vnto vs a fevve Sacramentes in steede of many and the same in dooing moste easy in signification moste excellent in obseruation most reuerende as is the Sacrament of Baptisme and the Celebration of the Body and Bloude of Our Lorde Againe speakinge of Baptisme and the Supper he saithe thus Haec sunt Ecclesiae Gemina Sacramenta These be the Tvvoo Sacramentes of the Churche Paschasius saithe Sunt Sacramenta Christi in Ecclesia Catholica Baptismus Corpus Sanguis Domini These be the Sacramentes of Christe in the Catholique Churche Baptisme and the Body and Bloud of our Lorde To be short Cardinal Bessarion saithe Haec Duo Sola Sacramenta in Euangelijs manifestè tradita legimus Wee reade that these Onely tvvoo Sacramentes were deliuered to vs plainly in the Scriptures Here hath M. Hardinge in expresse woordes Bothe the Sacramentes and the tvvo sacramentes and the Onely tvvo Sacramentes of the Churche Iudge thou nowe therefore good Christian Reader what truthe thou maiste recken to be in him that saithe Beza and they of this side are manifestly founde liers Al these thinges notwithstanding the late pretensed Councel of Tridente with moste horrible threates and great Curses concludeth the contrarie Si quis dixerit Sacramenta Nouae Legis non fuisse omnia à Iesu Christo Domino nostro instituta aut esse Plura vel pauciora quà m septem aut etiam aliquod horum non esse veré propriè Sacramentum Anathema sit If any man shal saie that the Sacramentes of the Newe Lawe were not al ordeined of Our Lorde Jesus Christe or that there be fevver or moe then seuen or that any one of the same verily and in proper vse of speache is not a Sacramente accursed be he But ye saie Luther and the Germaines admitte three Sacramentes Baptisme the Lordes Supper and Penance And Philip Melancthon afterwarde founde out the fourthe O M. Hardinge what is it that thus enflameth your tongue to speake Vntruthe Yf it had pleased you to haue séene it Luther Melancthon plainely expressed theire owne meaninge and vtterly remoued al manner occasion of sutche cauilles Luther writeth thus Propriè ea visum est vocare Sacramenta quae annexis Signis promissa sunt Coetera quia Signis alligata non sunt nuda promissa sum Quò fit ut si rigidè loqui velimus tantùm duo sint in Ecclesia Dei Sacramenta Baptismus Panis cùm in his Solis institutum diuinitùs signum promissionem Remissionis Peccatorum videamus In Proper speache those wee cal Sacramentes whiche are promissed with signes annexed The reste that haue no Signes are bare promisses Wherefore speakinge hereof precisely and strictely there are Onely tvvo Sacramentes in the Churche of God Baptisme and the Breade for as mutche as in these Onely we finde bothe the Signe ordeined by God and also the Promisse of Remission of Sinnes Likewise Melancthon saithe He can wel cal Order a Sacrament so that it be knowen from Baptisme and the Supper whiche in Proper speache and verily be called Sacramentes The Apologie Cap. 11. Diuision 3. Wee saie that Baptisme is a Sacramente of the Remission of Sinnes of that wasshing which we haue in the Bloud of Christe and that no person whiche wil professe Christes name ought to be restreined or keapte backe therfrom no not the very Babes of Christians forsomutche as they be borne in sinne and doo perteine vnto the people of God M. Hardinge As ye acknowldege fewe Sacramentes so ye speake of them very slenderly Baptisme ye saie is a Sacramente of the remission of sinnes and of that wasshinge whiche wee haue in the Bloude of Christe Now whereas ye meane as within fewe lines ye declare by the name of a
Sacramente no more but a Token or Signe specially sith ye teache in your articles that Baptisme at the best is but a Signe and Seale of our newe birthe ye seme not to attribute to Baptisme so mutche as the Scripture dothe Neither is Baptisme onely a Signe or TokeÌ„ that sinnes be remitted but wee beleeue as the Catholique Churche according to the Scriptures teacheth that in and by Baptisme sinnes be fully and truely remitted and put awaie and that not through the Faithe onely of the geuer or receiuer or of any other though hereunto it be necessarie in thâ—se that be come to age of discretion but through the power and vertue of the Sacrament and Gods promise And therefore to whom it is geuen of them it is rightly saide that they be Baptized for remission of their sinnes The scriptures be plaine Firste Ezechiel speakinge of this Holy Sacrament saithe in the person of God I wilshed vpon you cleane water and ye shal be made cleane from al your defilinges and from your Idols wil I clense you Nexte S. Paule saithe That God hath saued vs by the wasshinge of Regeneration and of the renewing of the Holy Ghoste whom he hath powred vpon vs aboundantly by Iesus Christe our Sauiour That I maie adde to these manifest Scriptures the Auctoritie of a Learned Father not whereby to strengthen the truthe of them but to witnesse our right vnderstandinge of them S. Augustine Lib. 3. contra duas epist Pelagian Cap. 3. shewinge the sclaunder of the Pelagians againste the Catholikes saithe thus in theire Persone Againe they that is after theire meaninge the Catholikes auouche that Baptisme maketh not in deede newe menne againe that is to witte that it geueth not ful remission of sinnes c. Thereto eftsones answearinge S. Augustine saithe Mentiuntur iusidiantur tergiuersantur They lye they studye howe to deceiue they seeke shiftes wee saie not this And after certaine sentences retourninge to Baptisme he concludeth thus VVherefore Baptisme wassheth awaie al sinnes vtterly al of dedes wordes thoughtes be they Original or Actual be they done ignorantly or wittingly But it taketh not awaie the infirmitie whiche the regenerate resisteth c. VVhiche place doth not onely set foorthe the vertue of Baptisme but also destroieth the Doctrine of our New Gospellers that affirme concupiscence whiche remaineth after Baptisme to be verily sinne â–ª VVherein they erre manifestly againste the Scripture and sense of the Fathers The B. of Sarisburie Il wil is euer plenetiful of ili wordes M. Hardinge here maketh him selfe mutche mater without cause He teacheth our Newe Cleregie that Baptisme is not onely a Signe or a Token of Remission of sinnes He telleth vs of the Faithe of the Geeuer of the Faithe of the Receiuer Of the Povver of the Sacramente Of Concupiscence that it is no sinne And more I trowe he would haue saide if more had presently comme to minde Verily the poore Newe Cleregie speaketh not one woorde in al this whole place neither of Signe nor of Token nor of the Receiuer nor of the Geeuer nor of the Povver of the Sacrament nor of Concupiscence whether it be Sinne or not Sinne nor of any other like thinge Yet in yâ— ende he taketh S. Augustines vvoordes vvithout his meaninge and crieth againste vs They lie they studie to deceiue they seke shiftes And why so Certainely bicause wée saie Baptisme is a Sacrament of Remission of Sinnes And that the Children of the Faitheful for that they be borne in Sinne and perteine to the people of God ought therefore to be Baptized Other causes then these in any Our Woordes he can finde none True it is that the Sacramente dependeth not neither of the Minister nor of the Receiuer nor of any other For though they be al the Children of sinne yet is Baptisme the Sacramente of Remission of Sinne. S. Augustine saithe Securum me fecit Magister meus de quo spiritus eius dicit Hic est qui Baptizat Christe my Maister hath assured me of whom his owne Sprite saithe this is he that Baptizeth Neuerthelesse concerninge the Faithe of the Parentes and others the Holy Doctours haue sommetimes written otherwise S. Augustine saithe Satis piè recteque creditur Prodesse paruulo eorum Fidem à quibus Consecrandus offertur It is good and Godly to beleue that the Child is holpen by the Faithe of them by whom he is offered or brought vnto Baptisme Againe he saithe Accommodat illis Mater Ecclesia aliorum pedes vt veniant aliorum Cor vt credant Our Mother the Churche lendeth them other mennes fecte that they maie comme â–ª and other mennes hartes that they maie beleeue The like saieings might be alleged out of Iustinus Martyr S. Cyprian S. Hierome and others For thus they write Howe truely I wil not saie But theire woordes be plaine The Prophets Abacuc saithe Iustus ex Fide sua viuet The Juste man shal liue not by the Faithe of his Parentes but by his ovvne Faithe Of this Faith S. Hierome saith Qui plena Fide non suscipiunt Salutare Baptisma accipiunt quidem Aquam sed non accipiunt Spiritum They that receiue not Baptisme with perfite Faithe receiue the VVater But the Holy Ghoste they receiue not S. Augustine saithe Verus Baptismus constat non tam ablutione Corporis quà m Fide Cordis Sicut Apostolica Doctrina tradidit dicens Fide mundans Corda eorum Et alibi Saluos facit Baptisma non Carnis depositio sordiuÌ„ sed conscientiae bonae interrogatio in Deum per Resurrectionem Iesu Christi True Baptisme standeth not so mutche in wasshinge of the Body as in the Faithe of the harte As the Doctrine of the Apostles hathe tought vs saieinge By Faithe purifieinge theire hartes And in an other place Baptisme maketh vs safe not yâ— putting awaie of the filth of the Fleash but the examining of a good conscience before God by the Resurrection of Jesus Christe Likewise againe he saith Vnde ista tanta Virtus Aquae vt corpus tangat Cor abluat nisi faciente Verbo Non quia dicitur sed quia creditur VVhence is al this so greate Vertue or Power of the VVater that it toucheth the Body and wassheth the Harte but by the woorkinge of the VVoord Not for that it is spoken by the Minister but for that it is beleeued of the Faitheful Somme man wil saie Children or Infantes beléeue nothinge but are vtterly voide of Faithe S. Augustine answeareth Qui non crediderit condemnabitur Sicut eos renasci per Ministerium Baptizantium ita etiam eos credere per corda ora confitentium confitemur He that beleeueth not shal be damned VVee confesse that as they be borne againe by the Ministerie of the Baptizers so they beleue by the hartes and mouthes of the Confessours Againe he saithe Habent Fidem propter Fidei Sacramentum Theie haue Faithe bicause they haue
Baptisme whiche is the Sacrament of Faithe For he saithe Quemadmodum Sacramentum Corporis Christi secundum quendam modum Corpus Christi est ita Sacramentum Fidei Fides est As the Sacramente of Christes Body not verily and in deede but after a certaine manner of speeche is Christes Body So Baptisme is Faithe bicause it is the Sacrament of Faithe Therfore Cardinal Caietane is woorthily blamed by Catharinus in that he saith An Infante for that he wanteth instruction in Faithe therefore hathe not perfite Baptisme Touchinge the Vertue or Power of this Sacramente if M. Hardinge meanâ— thereby the outwarde Elemente of the Water he knoweth or maye easily know It is a common resolution emongest al his owne Schole Doctours Gratia Dei non est alligata Sacramentis The Grace of God is not tied to any Sacramentes The meaning thereof is that God is hable to woorke Saluation bothe with them and without them S. Augustine saithe as it is before alleged Iam vos mundi estis propter sermonem quem locutus sum vobis Quare non ait Mundi estis propter Baptismum quo loti estis Nisi quia etiam in Aqua Verbum mundat Detrahe Verbum quid est Aqua nisi Aqua Nowe are ye cleane bicause of the VVoorde that I haue spoken to you But why saithe he not Nowe Ye are cleane bicause of the Baptisme wherwith ye are wasshed sauing yâ— bicause in the VVater it is the VVoord that maketh cleane â–ª Take awaie the VVoorde and vvhat is the VVater more then VVater Therefore he saithe Aqua exhibet forinsecùs Sacramentum Gratiae The VVater geueeth vs outvvardly the Sacramente of Grace Notwithstandinge wee muste consider that the Learned Fathers in theire treaties of the Sacramentes sommetime vse the outwarde Signe in stéede of the thinge it selfe that is signified sommetime they vse the thinge Signified in stéede of the Signe As for example Sommetimes they name Christes Bloude in stéede of the VVater Sommetime they name the VVater in steede of Christes Bloude This Figure is called Metonymia that is to saie an exchange of names and is mutche vsed emongst the Learned specially speakinge of the Sacramentes S. Augustine vsinge the VVater in place of the Bloude of Christe that is Signified by the Water saithe thus Soluit vinculum culpae reconciliat bonum naturae regenerat hominem in Vno Christo It breaketh the bande of Sinne It reconcileth the goodnesse of Nature It dooth renewe a man in One Christe Notwithstanding in déede and in precise manner of speache Saluation muste be sought in Christe alone and not in any outwarde Signes Christe is that Lambe of God that taketh awaie the Sinnes of the Worlde The Bloude of Christe maketh vs cleane from al our Sinnes S. Cyprian saithe Remiâ—io peccatorum â—iue per Baptismum siue per alia Sacramenta donetur Propriè Spiritus Sancti est ipsi soli huius efficientiae Priuilegium maneâ— Verborum solennitas Sacri inuocatio Nominis Signa Apostolicis Institutionibus attribura Visibile celebraÌ„t Sacramentum Rem verò ipsam Spiritius Sanctus format efficit The Remission of Sinne whether it be geeuen by Baptisme or by any other Sacramente is in deede of the Holy Ghoste and to the same Holy Ghoste onely the Priuilege of this woorke dooth appertaine The solemnitie of the Woordes and the inuocation of Goddes Holy Name and the outwarde Signes appointed to the Ministerie of the Priestes by the Institution of the Apostles wooorke the Visible outwarde Sacramente But touchinge the substance thereof whiche is the Remission of Sinnes it is the Holy Ghoste that woorketh it Likewise saithe S. Hierome Homo Aquam tantùm tribuit Deus autem dat Spiritum Sanctum quo sordes abluuntur The Minister being a man geeueth onely the VVater but God geeueth the Holy Ghoste whereby the Sinnes be washte awaie And againe Si quis Corporeum quod oculis Carnis aspicitur Aquae tantùm accipit lauacrum non est indutus Dominum Iesum Christum If any man haue receiued onely the Bodily vvasshinge of VVater that is outwardly seene with the eie he hath not put on our Lorde Jesus Christe Concerninge Concupiscence remaininge in the faitheful after Baptisme whether it be Sinne or no Sinne there was no greate cause why M. Hardinge shoulde in this place moue question sauinge that as he hath hitherto denied that Falshedde is Falshedde so he woulde nowe denie that Sinne is Sinne. Vndoubtedly S. Paule féelinge the same Concupiscence in him selfe is forced to moorne and to crie out I see an other Lawe in my members fightinge againste the Lawe of my minde and leadinge me Prisoner to the Lavve of sinne And againe O Wretched man that I am who shal deliuer me from this Body of Deathe Therefore S. Ambrose saithe Non iuuenitur in vllo hominum tanta concordia vt Legi Mentis Lex quae Membris est insita non repugnet Propter quod ex omnium Sanctorum Persona accipitur quod Iohannes Apostolus ait Si dixerimus quòd peccaâ—um non habemus nos ipsos seducimus Veritas in nobis non est There is not found in any man sutche concorde bitweene the Fleashe and the Sprite but that the Lawe of Concupiscence whiche is planted in the Members fighteth against the Lawe of the Minde And for that cause the woordes of S. John the Apostle are taken as spoken in the Persone of al Sainctes If wee saie wee haue no Sinne wee deceiue our selues and there is no Truthe in vs. And to leaue al others S. Augustine saithe in moste plaine wise Concupiscentia Carnis aduersus quam bonus Concupiscit Spiritus Peccatum est Poena Peccati Causa Peccati The Concupiscence of the Fleashe against whiche the good Sprite lusteth is bothe Sinne and the Paine of sinne and the Cause of sinne And againe he saithe Quà mdiu viuis necesse est Peccatum esse in membris ruis As longe as thou liuest there muste needes be Sinne in thy members If M. Hardinge saie wee wreaste and racke S. Augustine and take his woordes otherwise then he meante Albertus Pighius his owne Principal Doctour wil control him Thus he writeth Augustinus tradit hanc ipsam Concupiscentiam Corpori nostro inspersam atque innatam in nondum renatis verè propriè Peccatum esse quae ignoscatur quidem sed non tollatur in Baptismo S. Augustine teacheth vs that this same Concupiscence planted in our Body in them that be not regenerate by Baptisme Verily and in plaine manner of speache is Sinne and that the same Concupiscence is foregeeuen in Baptisme but is not vtterly taken avvaie Yet the late blessed Chapter of Tridente in spite of S. Augustine hathe published the Contrarie Hanc Concupiscentiam quam Apostolus aliquando appellat Peccatum Sancta Synodus declarat Ecclesiam Catholicam nunquam intellexisse quòd verè
propriè in renatis Peccatum sit sed quia ex Peccato est ad Peccatum inclinat Si quis autem contrarium senserit Anathema sit The Concupiscence whiche the Apostle S. Paule sommetime calleth Sinne this Holy Councel declareth that the Cathosique Churche neuer vnderstoode it to be called sinne for that it is so in deede and in Proper manner of Speache in them that be Baptized but bicause it is of Sinne and enclineth vs vnto Sinne. And if any man thinke the Contrarie accused be he Thus wée see that by the Decrée of this woorthy Couente S. Ambrose and S. Augustine other Holy Fathers that haue written the same are al accursed As for that M. Hardinge here toucheth as an errour defended by certaine I knowe not by whom that Baptisme géeueth not ful Remission of Sinne he maiâ— commaunde it home againe to Lâ—uaine emongest his felowes and ieine it with other of his and theirâ— Vanities For it is no parte nor portion of our Doctrine Wée Confesse and haue euermore taught that in the Sacramente of Baptisme by the Deathe and Bloude of Christe is géeuen Remission of al manner Sinnes and that not in halfe or in parte or by waie of Imagination or by fansie but ful whole and Perfite of al togeather so that nowe as S. Paule saithe There is no damnation vnto them that be in Christe Jesu Nowe iudge thou indifferently gentle Reader what Sprite forced M. Hardinge thus terribly to crie oute They Lie they studie to deceiue they seeke shiftes c. The Apologie Cap. 12. Diuision 1. Wee saie that Eucharistia that is to saie the Supper of the Lorde is a Sacramente that is an euident Representation of the Body and Bloude of Christe wherein is sette as it were before our eies the Deathe of Christe and his Resurrection and what so euer he did whilest he was in his Mortal Body to th ende wee maie geene him thankes for his Deathe and for our deliueraunce And that by the often receiuinge of this Sacramente wee maie daily renewe the remembraunce thereof to thintente wee beinge fedde with the Body and Bloude of Christe maie be brought into the hope of the Resurrection and of Euerlastinge Life and maie moste assuredly beleeue that as our bodies be fedde with Breade and Wine so our Soules be fedde with the Body and Bloude of Christe M. Hardinge Amonge al these gay woordes we heare not so mutche as one Syllable vttered whereby we may vnderstande that ye beleue the Very Body of Christe to be in deede Presente in the blessed Sacrament of the Aulter Ye confesse the Eucharistia whiche commonly ye cal the Supper of the Lorde to be a Sacramente and al that to be none other then an euident token of the Body and Bloud of Christe As for that ye adde to make the matter seme sommewhat of the Deathe of Christe and his Resurrection and his actes done in fleshe VVhat reason or scripture haue ye that a peece of Bread and a Cuppe of VVine for in your belefe more make ye not of this Sacramente can set them as it were before our eies Dothe not rather a faire Painted table set foorth the actes of our Sauiour before our eies more liuely and more expressely And be we not moued therewith to geue God thankes for his greate benefites as wel as if we haue Breade and VVine on a table But I praie you sithens al is but Breade and VVine after your teachinge howe shal we by eatinge and drinkinge thereof be fedde with the Body and Bloude of Christe Againe can we by Breade and VVine be brought into hope of the Resurrection and Euer lastinge life as ye saie And howe shal we by Eatinge of Breade and Drinking of VVine be assured that Christes Body and Bloude doth in like manner feede our soules as Breade and VVine feedeth our bodies Though your imagination be neuer so stronge yet by eatinge of that whiche is Breade onely and Drinkinge of that whiche is VVine onely we see not how your soules can be fedde with the True Body and Bloude of Christe no more then ye be at your common meales Verily when al your tale is tolde ye seme to saie nothinge els touchinge the eatinge of our Lordes Body but that the Body of Christe remaineth in Heauen and that we muste sende vp our soules thither to eate it there by a certaine Imagination whiche ye cal faithe For this is your Maister Caluines Doctrine By this Doctrine al standeth vppon your faithe your faithe doth al alone And he that beleueth in Christe so as ye teache eateth his Body and Drinketh his Bloude For by your Gospel to eate the Body is nothinge els but to beleue in Christe If this be true then is your Supper superfluous For declaration of the Truthe herein it is to be considered that when we speake of this blessed Sacramente we meane specially the thinge receiued to be the very Real Body of Christe not onely a Signe or Token of his Body Yet we thinke it necessarie the Doctrine of the Fathers be clerely taught whiche is that here is a Sacramente and the thinge of the Sacramente The Forme of Breade and VVine whiche is sene is the Sacramente that is to saie a Signe of the Holy thinge For a Sacramente besides the outwarde shape whiche it representeth to the senses causeth an other thinge to come into knowledge The thinge of this Sacramente is of two sortes the one in tho same conteined and signified the other signified but not conteined The firste is the Body of Christe borne of the Virgine Mary and his Bloude shed for our Redemption the Seconde is the Vnitie of the Churche in these that be predestinate called iustified and glorified VVhiche Churche is Christes Body mystical So that here are three distincte thinges vnderstanded The one is a Sacramente onely the other a Sacramente and the thinge the thirde the thinge and not a Sacramente The firste is the visible shape or Forme of Breade and VVine the seconde is the proper and very Fleashe and Bloude of Christe the thirde his Mystical Body And as there be two thinges of this Sacrament so be there also two meanes or waies of eating The one Sacramental after whiche bothe good and euil eate the true Body of Christe they to saluation these to damnation The other spiritual after whiche the good only do eate These Defenders as al other the Sacrament aries speakinge of these distinct thinges indistinctly cause confusion and deceiue the vnlearned readers In sutche a sense and meaninge the place commonly alleged out of S. Augustine as also many other the like maye wel be vnderstanded without preiudice of the Truthe of Christes Body in the Sacrament Vt quid paras dentem Venttem Crede manducasti To what pourpose makest thou ready teeth and bely Beleue and thou hast eaten Nowe these Defenders harpingâ—â—â—nâ—ly vpon this one
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
rather haue benne demaunded of S. Augustine and of other Learned Doctours and Ancient Fathers of the Churche How coulde S. Augustine saie Quid paras dentem ventrem Crede Manducasti What preparest thou thy toothe and thy Belly Beleeue and thou haste eaten How coulde Tertullian saie Christus auditu deuorandus est intellectu ruminandus est Fide digerendus est Christe muste be deuoured by Hearinge chevved by vnderstandinge digested by Faithe How coulde Origen saie sanguis Tesamenti infusus est in Corda nostra The Bloude of the Testamente is povvred into our hartes Howe coulde S. Cyprian saie Esus huius Carnis est quaedam auiditas quoddam defiderium manendi in Christo Quod est esca Carni hoc est Animae Fides Non dentes ad mordendum acuimus sed Fide sincera Panem Sanctum frangimus The Eatinge of this Fleashe is a certaine greedinesse and a certaine desire to tarrie in Christe That meate is vnto our Fleashe the same is Faithe vnto our Soules Wee sharpen not out teeth to bite withal But vvith pure Faithe vvee breake this Holy Breade To be shorte howe could S. Augustine saie Credere in Christum hoc est manducare Panem Viuum To Beleeue in Christe that is the Eatinge of the Breade of Life And againe Nolite parare fauces sed Cor Prepare not your mouthes to Eate of this Breade but prepare your Hartes To these other like Ancient Catholique Fathers M. Hardinge should haue saide How can ye make good that by Faithe we receiue Christes Body and Bloude Thus they witnesse thus they write thus they saie and therefore onlesse M. Hardinge can finde vntruthe in theire woordes they make it good But to force onwarde his mater he saithe Properly and truely to speake howe can wee Eate Christes Body by Faithe Here it might haue pleased M. Hardinge to remember that these phrases To Eate Christe To Drinke Christe To Digeste Christe To be Fedde vvith Christe To dvvelle in Christe To be cladde vvith Christe To be grafte in Christe and other the like are not plaine ordinarie vsual and Common Speaches but Mystically and Couertly vttered vnder a Figure thereby to géeue vs to vnderstande that Christe is our Spiritual Meate our Spiritual Drinke our Spiritual Sustenance our Spiritual house our Spiritual robe and our Spiritual stocke Therefore S. Augustine saithe Nisi manducaueritis Carnem Filij Hominis Sanguinem biberitis non habebitis Vitam in vobis Facinus vel Flagitium videtur iubere Figura ergo est Praecipiens Passioni Domini esse communicandum suauiter atque vtiliter recondendum in memoria quòd pro nobis Caro eius Crucifixa vulnerata sit Onlesse ye eate the Fleashe of the Sonne of Man and Drinke his Bloude ye shal haue no life in you He seemeth by these woordes to commaunde vs to doo an horrible wickednesse For it is an horrible mater to eate Mannes Fleashe or to drinke Mannes Bloude Therefore this is a Figure or manner of speache commaundinge vs to be partakers of Christes Passion and comfortably to laie vp in our minde that his Fleashe was Crucified and wounded for our sakes So saith Gratian ▪ touching the same Quidam nō improbabiliter exponunt Carnis Sanguinis Veritatem ipsam earundem rerum efficientiam id est Remissionem Peccatorum Touchinge these woordes The Truthe of Christes Fleashe and Bloude somme menne not vnaptely vnderstande thereby the effecte and force of Christes Fleashe and Bloude that is to saie The Remission of our Sinnes And so S. Augustine saithe Lauerunt Stolas suas in Sanguine Agni hoc est in Gratia Dei per Christum They washte theire cotes in the Bloude of the Lambe that is to saie in the Grace of God through Christe This Grace flowinge from Christes Body vpon the Crosse and geuen to the Faithful in the Ministration of the Holy Mysteries oftentimes beareth the name of Christes Body and is the grounde and Substance of the Sacrament And who so euer is Partetaker of this Grace is also Partetaker of Christes Body Therefore S. Augustine saith Cùm essent omnibus Communia Sacramenta non Communis erat omnibus Gratia quae est Virtus Sacramentorum Whereas the Sacramentes were common to al yet the Grace thereof was not common to al. And that is the Povver and strength of the Sacramentes Likewise S. Ambrose In similitudinem quidem accipis Sacramentum Sed Verae Naturae Gratiam Virtutemque consequeris Yee take the Sacramente in Representation or Remembrance But ye obteine thereby the Grace and Povver of Christes Very Nature Here M. Harding once againe moueth a very néedelesse question VVee demaunde saithe he whether wee receiue the same Body of Christe by Faithe onely without our Body or with the office of our Body Any childe might soone be hable to assoile this reddle Rabanus Maurus saithe as it is alleged before Sacramentum ore percipitur Virtute verò Sacramenti interior homo satiatur The Sacramente is receiued with the bodily mouth but vvithe the vertue of the Sacramente whiche is the Body of Christe the Inner man that is not the Body but the Soule is filled So saithe Augustine Cùm videbitis Filium Hominis alcendentem vbi erat priùs certè vel tunc videbitis quia non eo modo quo putatis erogat Corpus suum certè vel tunc intelligetis quia Gratia eius non consumitur morsibus When ye shal see the Sonne of Man Ascendinge thither where he was before then at the leaste ye shal see that he geeueth not his Body in sutche sorte as you imagine Then shal you vnderstande that his Grace is not consumed vvith bitte of mouthe Againe he saithe Qui manducat intus non foris qui manducat in corde non qui premit dente He that eateth the Christes Body in vvardly not that eateth the Sacramente outvvardly He that eateth the Body of Christe it selfe in his harte not that presseth the Sacramente vvith his toothe M. Hardinge argueth farther Christes Body is so receiued as it is Presente But it is presente by Bread and VVine ye saie Ergo it is receiued by Bread and VVine To conclude if by Bread and VVine then not by Faithe onely If M. Hardinge had better considered the Rules of his Olde Sophistrie he might soone haue séene the wantes and deformities of theis reason Emongest children it is called Ignoratio Elenchi Whiche is the Simplest Fallax of al the reste It is true that of our parte it is not either our hande or our mouthe but Faith onely that receiueth the Body of Christe but the same Body of Christe is offered and represented vnto our Faithe by meane of the Sacramentes Wée speake of sutche Instrumentes of Receiuinge as are of our selfe and be within vs M. Hardinge answeareth of the Sacramentes that be external Instrumentes and are wholy without vs. So in Baptisme notwithstandinge wée haue Christe Presente
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
theire Forged Quodammodò corrupted the sounde and Catholique Doctrine of the Churche Woulde ye rather for the better facinge and colouringe of your Doctrine wée shoulde strike oute this Forged Quodammodò and amende it thus Qui manducat me Reipsa Miscetur mihi transelementatur in me Woulde ye haue vs to beléeue that wee are wholy and thorowly changed into Christes Body and that wée are made very Christe God and Man the same that was borne of the Virgine and nailed to the Crosse and that not Quodammodò after a sorte or by somme peculiare phrase of speache but Substantially Really Verily and in déede I recken your Doctrine is not fully so fonde S. Paule saithe Sumus alter alterius Membra VVee are Members one of an other Cyrillus saithe Nos inter nos vnimur Corporaliter Wee are Corporally vnited togeather emonge our selues S. Chrysostome saithe Si quis exuat impudicarum mulierum animas videbit malum Daemonem illis admixtum If a man wil open the Soules of Vnchaste or Filthy Wemen he shal see the Diuel tempered togeather and mingled with them And thinke you M. Hardinge that these and other like speaches of the Holy Fathers cannot stande without your Transubstantiation and Real Presence Or that the Godly be Substantially and in déede in theire Bodies ioined togeather Or that the Vngodly be verily vnited and mingled with the Diuel You might rather haue remembred that touchinge this vnspeakeable Vnitie bitwéene Christe and the Faitheful that is to saie bitwéene the Heade and the Body S. Cyprian writeth thus Nostra Christi Coniunctio nec miscet Personas nec vnit Substantias sed affectus consociat confoederat voluntates The Coniunction that is bitweene vs and Christe neither mingleth Personnes nor vniteth Substances but ioineth affections and knitteth vvilles Likewise saithe S. Cyril Initium fundamentum in Sanctificatione Christus est Per Fidem scilicet non aliter Hoc enim modo in nobis habitat The Beginninge and Fundation of our Holinesse is Christe By Faithe I meane and none othervvise For in this sorte Christe dwelleth in vs. Likewise Lyra one of your owns late Doctours In quantum per Sacramentum Eucharistiae unimur Deo viuimus Spiritualiter Nostra autem vnio apud ipsum est per Fidem Dilectionem So far foorth as wee are vnited vnto God by the Sacramente of Thankesgeeuinge wee liue Spiritually But the Vnion that is bitvveene him and vs is by Faithe and loue And expoundinge these woordes of S. Paule Qui adhaeret Deo vnus Spiritus est He that eleueth vnto God is one Sprite with God He saithe Vnus non secundum rem sed secundum affectionem One Sprite with God not One in deede or accordinge to the Truthe but One in Loue or accordinge to affection And yet somme what farther to remoue you from your fantaste of your Real Presence S. Chrysostome saithe as he is alleged before Dominum ipsum amplecteris cum illo commisceris subuectus Coniungeris Corpori illi quod sursum sedet in Coelis Thou embraceste the Lorde him selfe thou arte tempered with him and beinge carried vp by Faithe and affection thou arte ioined with that Body that fitteth in Heauen In like sense saithe Leo Christus ineffabili modi coepit esse Diuinitate Praesentior qui factus est Humanitate loginquior Christe by vnspeakable meanes beganne to be the neare to vs by his Diuinitie the further he is made from vs by his Humanitie I doubte not M. Harding but ye maye easily sée that hitherto your Real Presence is but weakely proued M. Hardinge Againe we maruel with what face ye dare allege Theophylacte for you who in moste euident woordes ouerthroweth your figuratiue tropical and energical Doctrine touchinge this blessed Sacramente For he saith vppon this sixthe Chapter of S. Iohn Marke wel that the Breade whiche is eaten of vs in the Mysteries is not onely a certaine Figure of our Lordes Fleash but the Fleash it selfe of our Lorde For he saide not the Breade that I shal geue is the Figure of Fleashe but it is my Fleashe For the Breade is with secrete woordes through the Mystical blessinge and comminge vppon of the Holy Ghoste changed into the Fleashe of our Lorde The B. of Sarisburie Theophylacte saithe The Breade is not onely a certaine Figure of our Lordes Fleashe but the Fleashe it selfe of our Lorde This Obiection in my Former Replie is many where 's answeared Wée graunte The Breade is not a bare or a naked Figure but by waie of Sacramente or Mysterie it is the Body of Christe it selfe So the Water of Baptisme is not an emptie Figure of the Bloude of Christe but it is Christes Bloude it selfe bicause it is the Sacramente of Christes Bloude And therefore S. Bernarde saithe Lauemur in Sanguine eius Let vs be wasshed not in Water but in the Bloude of Christe S. Augustine geueth this general Rule as I haue often reported In Sacramentis videndum est non quid sint sed quid Significent In Sacramentes wee muste consider not vvhat thei be in substāce nature but vvhat thei Signifie Tertullian saith Christus acceptum Panem Discipulis suis distributum Corpus suum illum Fecit dicēdo Hoc est Corpus meum hoc est Figura Corporis mei Christe hauing taken the Breade and hauinge deliuered the same to his Disciples Made it his Body saieinge This is my Body That it to saie This is a Figure of my Body And to appointe a corruptible Creature to this vse and to make it an effectual instrumente of sutche high and Hidden Mysteries it is not the Woorke of any mortal man but the onely Power and woorkinge of the Holy Ghoste as it shal farther appeare in the nexte Clause in mine answeare to the woordes of S. Ambrose beda saithe thus Panis Vini Creatura in Sacramentum Carnis Sāguinis Christi ineffabili Spiritus sanctificatione transfertur The Creature of Breade and Wine by the vnspeakeable Sanctification of the Holy Ghoste is changed not into the very Real Body and Bloude but into the Sacramente of the Body and Bloude of Christe M. Hardinge Neither Maketh S. Ambrose whiche also ye bringe in any better for you VVoulde God ye woulde admitte him for Vmpeere in this pointe Verily in the booke and chapter that ye referre vs vnto he disputeth as it were of pourpose againste you as though he foresawe the time when the Churche shoulde be troubled with the Heresie of Sacramentaries Tu fortè dicis c. Perhappes thou sayest My Breade is common But this Breade is Breade before the woordes of the Sacramentes so soone as consecration commeth of Breade is made the Fleashe of Christe Let vs then auouche this howe that whiche is Breade maye be the Body of Christe By Consecration Then with what woordes and speaches is consecration made Euen with those of our
Reader marke wel these Woordes The storie is cleare It was in deede onely a Cuppe of Water and nothinge els Yet Chrysostome saith It vvas Bloude It vvas no VVater In those dayes it was no daunger thus to saie The people was instructed and wel acquainted with this phrase or manner of speache and knewe the meaninge They were taught that the Rocke the Oile and the Manna in the Wildernesse were onely Sacramentes of Christe and that notwithstandinge they were called by thy name of Christe yet in déede and in Substance they were not Christe Therefore I maye answeare M. Hardinge herein as S. Augustine sommetime answeared the Pelagian Heretiques Vobis Pelagianis nondum litigantibus securiùs loquebantur Patres de his Articulis Before that you Pelagians beganne to quarrel the Fathers and Doctours spake without feare and freely of these Articles Athanasius saithe of the Arian Heretiques Incorporalia Corporaliter excipientes quae probè dicta erant interpretationibus deprauauerunt Takinge Spiritual thinges in a Corporal or Fleashely meaninge as doothe M. Hardinge and other his felowes by theire interpretations they haue depraued the thinges that were rightly spoken S. Ambrose saithe of the Breads and the Wine Sunt quae erant in aliud mutantur They remaine the same that they vvere and are changed into an other thinge Nowe is the filde woonne M. Hardinge bloweth a Maigne Triumphe Here saithe he Sir Defender Construe me these VVoordes Soothely good Reader I distruste not greately but this poore Defender might easily Construe these VVordes were he neuer so simple a clerke The Natural Creatures of the Breade and Wine in the Supper of our Lord saith S. Ambrose remaine stil in Substance as they were before yet are they changed into an other thinge that is to saie they are made the Sacramente of the Body and Bloude of Christe whiche before they were not Notwithstandinge this shorte Construction beinge cleare and plaine maye séeme sufficient yet for that M. Hardinge so déepely apposeth vs and willeth vs to Construe him these VVordes wée wil bothe Construe and Pars them too for his pleasure Therefore to warrante our former Construction S. Augustine saithe thus Accedat Verbum ad Elementum fit Sacramentum Let the VVorde be added to the Elemente or outwarde Creature and it is made a Sacramente that is to saie an other thinge Againe he saithe Sacramenta sunt Signa rerum Aliud existentia Aliud Significantia Sacramentes are Signes or Tokens of thinges beinge by Substance One thinge and Signifieinge an other thinge So saithe Chrysostome of the Water of Baptisme Cùm hoc Elementum acceperit Spiritum Sanctum fit Sacramentum Et iam non erit Aqua Potationis sed Sanctificationis Non erit Aqua communis sed Refectionis When this Creature of Water hath receiued the Holy Ghoste it is made a Sacramente and nowe it is not Water to drinke but water to Sanctifie Not common Water but Water to Refreshe Thus the Elemente or outwarde Creature bothe remaineth and is changed It remaineth in proper plaine kinde of speache It is changed vnproperly that is to saie by the waie of a Sacramente or a Mysterie So M. Hardinges owne Glose saithe vpon the Decrées Coeleste Sacramentum dicitur Corpus Christi sed Impropriè Vnde dicitur Suo modo Non rei veritate sed Significante Mysterio vt sit sensus Vocatur Corpus Christi id est Significat Corpus Christi The Heauenly Sacramente is called the Body of Christe but vnproperly that is to saie not in plaine and simple manner of speache Therefore S. Augustine saithe It is so called after a sorte that is not in truthe of mater but by a Mysterie signifieinge that the sense maie be this It is called the Body of Christe that is to saie It signifieth the Body of Christe So saithe S. Augustine De Signis differens hoc dico Ne quis in eis attendat quòd sunt sed potiùs quòd Signa sunt id est quòd Significant Intreatinge of Signes or Sacramentes thus I saie Lette noman consider in them that thei be in Substance but rather that they be Signes that is to saie that thei Signifie somme other thinge In this sense meaninge S. Augustine saithe againe Dominus ait Ipse Iohannes est Elias Iohannes autem ipse ait Ego non sum Elias Rectè ergo Iohannes propriè respondit Nam Dominus Figuratè Our Lorde saide of Iohn the Baptiste This is Elias But Iohn him selfe saithe I am not Elias Therefore Iohn answeared wel in plaine manner of vvoordes For our Lorde spake in a Figure Thus in sundrie sortes of speache Iohn is Elias and the same Iohn is not Elian and bothe are true But what better expositoure of S. Ambrose can we finde then S. Ambrose him selfe I truste M. Hardinge wil not saie that so Holy a Father was a falsifier and a lier specially in declaringe his owne minde Thus therefore he saithe Ante Benedictionem Verborum Coelestium alia species nominatur post Consecrationem Corpus Christi Significatur In comedendo potando Carnem Sanguinem quae pro nobis oblata sunt Significamus In Similitudinem accipis Sacramentum Est Figura Corporis Sanguinis Domini Similitudinem pretiosi Sanguinis bibis Before the Blessinge of the Heauenly woordes it is called an other Kinde After the woordes of Consecration the Body of Christe is Signified In Eatinge and Drinkinge wee Signifie the Body and Bloude that were offered for vs. Thou receiuest the Sacramente for a Similitude or for a likenesse It is a Figure of the Body and Bloude of our Lorde Thou drinkest the likenesse of the pretious Bloude Thus like fourme of woordes the same S. Ambrose vseth of the Sacramente of Baptisme Vidisti Aquam Sed non omnis Aqua sanat Sed Aqua sanat quae habet Gratiam Dei. Aliud est Elementum Aliud Consecratio Haste thou seene the VVater But of VVater healeth not But that VVater healeth that hath the Grace of God The Elemente or Creature of Water One thinge and the Consecration is an other thinge Thus the Breade remaineth and thus it is changed It remaineth in Substance but it is changed in Mysterie But M. Hardinge heauily presseth these Woordes Mutantur in Aliud that is saithe he into a thinge of an other Substance For by this phrase is signified a Substantial changinge whiche aptely is called Transubstantiation I will not here vse your courteous eloquence M. Hardinge nor saie vnto you as you saie to others I praie you good Sir but thus I saie I praie you M. Hardinge who gaue you this rule who taught you this Lesson De Coelo est an ex Hominibus Came it from Heauen or is it of Menne Haue the Holy Fathers thus taught you or is it onely you owne fantasie What Grammar What Logique What Philosophie What Diuinitie euer tolde you that Aliud euermore signifieth a
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
it meaneth the Sacramente of how great a thinge it conteineth as yet ye haue not heard That then whiche ye sawe is Breade and Chalice whiche euen your eyes tel you But that whiche your Faithe requireth to be instructed of Breade is the Body of Christe the Chalice his Bloude If the Substance of Breade remained as before Consecration what neede had they to learne what it were For of them selues they might know we the thinges proponed to be Breade and VVine But S. Augustine ye saie calleth that they sawe Breade and VVine Yea Sir so it was so farre as theire eies tolde them But what their faithe ought to tel them he instructeth them saieinge Breade to witte is the Holy Body of Christe To this Construction muste wee stande by S. Augustine him selfe so set foorthe The B. of Sarisburie S. Augustines woordes are plaine yenough howe so euer it like you to shaowe them with your Gloses Thus he saithe Quod vidistis Panis est Calix quod vobis etiam Oculi vestri renuntiant The thinge that you sawe is the Breade and the Cuppe whiche thinge your eies doo reporte vnto you Where also maie be noted as by the waie that S. Augustine contrarie to your Doctrine M. Hardinge referreth the Iudgmente hereof to the reporte and trial of the senses And againe he saithe of him selfe in the like case Vereor ne ipsis sensibus nostris facere videamur iniuriam quando id loquendo suademus vbi omnes Vires officiumque Sermonis facillimè superat euidentia Veritatis I feare me wee shoulde doo wronge vnto our Senses if wee would goe about to proue that thinge by speakinge wherein the euidence of the Truthe it selfe passeth al dewtie and power of Speache How be it S. Augustine saithe further Quod autem Fides vestra postulat instruenda Panis est Corpus Christi Calix Sanguis This Obiection maie be answeared by that is saide before These twoo saieinges are bothe true Hesychius saithe Mysterium nostrum simul Panis Caro est Our Mysterie is bothe Breade and Fleashe It is Breade in Substance in deede It is also the Body of Christe not in Substance but in a Mysterie Your owne Glose saithe as it is before alleged Dicitur Corpus Christi sed impropriè Vt sit sensus Vocatur Corpus Christi id est Significat Corpus Christi It is called the Body of Christe but vnproperly or not in dowe and vsual fourme of speache The meaninge thereof maie be this It is called Christes Body that is to saie It Signifiethe Christes Body In a Sacramente wee muste beholde not onely the outwarde Elemente but also the thinge it selfe whereof it is a Sacramente S. Augustine saithe Si ad ipsas res visibiles quibus Sacramenta tractantur animum conferamus quis nesciat eas esse corruptibiles Si autem ad id quod per illas res agitur quis non videat non posse corrumpi If wee consider the visible Creatures wherein the Sacramentes are ministred who knoweth not they be thinges corruptible But if wee consider the thinge that is wrought thereby who seeth not It cannot be corrupted And in the same place before alleged S. Augustine fully expoundeth his owne meaninge in what sense the Breade maie be called the Body of Christe These be his woordes Christus leuauit Corpus suum in Coelum vnde venturus est vt iudicet viuos mortuos Ibi est modò sedens ad Dextram Patris Quomodò est Panis Corpus eius Et Calix vel quod habet Calix quomodò est Sanguis eius Ista Fratres ideò dicuntur Sacramenta quia in eis aliud videtur aliud intelligitur Christe hathe lifted vp his Body into Heauen from whence hee shal comme to iudge the quicke and the deade There is hee nowe sittinge at the Right Hande of the Father Hovve then is the Breade his Body And the Cuppe or that is in the Cuppe howe is it his Bloude His answeare is this O my Brethren these be called Sacramentes for that in them one thinge is seene and an other thinge is vnderstanded Thus therefore the thinge that wée sée with our Bodily eies is the very Nature and Substance of Breade but the thinge that wee see with our Faithe is the very Natural Body of Christe sittinge in Heauen and represented vnto vs in the Mysteries Nowe I beseeche thée good Christian Reader marke what Discante M. Hardinge plaieth vpon these woordes S. Augustine saithe Beleeue the Iudgemente of your eies M. Hardinge saithe Senses be deceiteful Beleeue not the Iudgemente of your eies S. Augustine saithe The thinge that you see is Breade M. Hardinge saithe It is not so it is no Breade So handsomely this Glose groweth to the Texte The Apologie Or that whiche Origen saithe The Breade whiche is Sanctified by the Woorde of GOD as touchinge the Material Substance thereof goeth into the Belly and is caste out into the priuie M. Hardinge In alleginge Origen Sir Defender ye plaie your accustomed false plaie corruptinge his sentence and falsifieinge his woordes For they be not as you recite them but thus Ille cibus qui sanctificatur per Verbum Dei pèrque obsecrationem iuxta id quod habet materiale in ventrem abit in secessum eijcitur That meate whiche is Consecrated by the VVoorde of God and by Praier accordinge to that Material whiche it hathe it goeth into the belly and is voided foorthe into the Priuie Here neither nameth he Breade as you doo to cause the people to thinke it is but very Breade but meate And that you haue in your Latine ▪ Quod quidem ad Materiam attinet whiche is by your Interpreter As touchinge the Material Substance thereof it is not Origens but your owne forged stuffe to deceiue the ignorante withal to th ende they might be moued by your false handlinge of that Doctour to beleeue the mater and Substance of very Breade to remaine He speakethe not of the mater of Breade but of that whiche is Material in this Sacramente meaninge the Accidentes or Qualities remaininge after Consecration whiche be Material but not the mater it selfe of Breade as Mater is taken for the one parte of a perfect Substance and the same Accidentes be voided foorthe as Origen had good cause by occasion of Christes woorde to declare you had none to recorde the same But it liked your filthy sprite withe vile woordes to bringe that Holy Mysterie and Blessed Sacramente into contempte VVherein ye do the Deuil Authour of al Herisies the greatest seruice that maie be deuised The B. of Sarisburie Heresies false plaie Falsehed Falsifieinge Vile vvoordes Filthy Spirites are nowe becomme M. Hardinges ordinarie and vsual Eloquence Here haue we corrupted as he saithe and belied Origen for that wee place this woorde Panis in steede of Cibus And for that wee saie Panis quod ad Materiam attinet in steede of these
figure and fourme Then is it to be noted that Christe saide not I wil drinke nomore of the Fruite of the Vine But I wil not from hencefoorthe drinke of this generation of the Vine Of this I saie whereof now I haue dronken whiche is vnder the fourme of wine my Bloude whiche am the true Vine For whereas this Apologie saithe it is wel knowen that the fruite of the Vine is VVine and not Bloude it seemeth to declare that the Authours thereof are igâ—orant in the holy Scriptures where they might haue founde the fruite of some Vine to be called Blouâ—â— For Iucob saide to his sonne Iadas bearing the Figure of Christe He shal wasshe his robe in VVine and his cloke in the Bloude of a Grape Lo a Grape hathe his Bloude a Grape is the fruite of the Vine and therefore it is not wel knowen that the fruite of the Vine is not Bloude The Holy Ghoste did in these woordes of Iacob prophecie that Christe the true Vine should geue the Grape of his Body to be pressed vpon the Crosse from whence the VVine was shedde whiche is in our Chalice as Chrysostome also noteth And now is it no wonder if we expound yâ— woord Vine mystically O what strength Truthe hath howe plainely she dareth to shewe her face râ—tt nipping the Scriptures nor misenglishinge them nor dissemblinge any iote that may seeme to make againste hir The B. of Sarisburie Marke Gentle Reader howe mightily M. Hardinge wrastleth and what paines he takethe to drawe this place to his pourpose Firste he assureth vs for certaine that Christe spake these woordes Before the Consecration and that therefore they perteine nothinge to the Sacramente Neuerthelesse afterwarde he graunteth as he saithe of his free liberalitie that Christe spake the same woordes After the Consecration that they perteine specially to yâ— Sacramente And yet againe vpon further affiance and boldnesse of the cause he séemeth to saie It maie be that Christe spake the same woordes at bothe times that is as wel After the Consecration as Before Againe he saithe S. Lukes rehearsal is more likely then S. Mathewes For that S. Luke writeth eche thing in Order and S. Mathe we out of Order Againe One Cuppe is firste the Wine of the Olde Testamente and immediately after the same Cuppe is the Wine of the Newe Testamente Againe The Kingedome of God sommetime is the state of the Churche sommetime it is the state of Glorie Againe The Fruite of the Grape sommetime is very Natural Wine sommetime it is the very Bloude of Christe Notwithstandinge Steuin Gardiner saithe that neither the Natural Wine nor Christes very Bloude but the Accidentes and Fourmes are the Fruite of the Vine Yet againe he saithe Christe Dranke his owne very Bloude at the Supper and euen nowe him selfe Drinketh the same his owne Bloude in the kingedome of Heauen In the ende M. Hardinge after he hathe wel wandred and walked him selfe bothe Before and After In Order and out of Order This Waie and that Waie with the Olde Cuppe and with the Newe and hathe wel stated him selfe by coniectures and likelihoodes at the laste be bloweth vp the Trâ—umphe with a iolly corrage and crieth out O what strength Truthe hathe and howe plainely she dareth to she we her face Here by the waie a man might demaunde of M. Hardinge notwithstandinge the greate Confidence he pretendeth in his cause If Christe spake these woordes Before the Consecration of the very Natural Wine of the Grape and of the Ceremonial Cuppe of the Old Lawe howe dranke he then afterward of the same Natural Wine of the Grape after a Newe Sorte or howe was the same Natural Wine fulfilled in the Kingdome of God If Christ spake yâ— same woord After the Consecration the Substance of Wine by these mennes fantasie beinge vtterly abolished and nothinge there remaininge but onely the Accidentes howe was it then the Fruite or generation of the Vine But to leaue these vnfruiteful gheasses vntil M. Hardinge haue better agreed with him selfe vpon somme certainetie wee saie that the Cuppe of Blessinge whiche Christe calleth the Cuppe of the Newe Testamente not withstandinge it were made in a Mysterie the Sacramente of Christes Blonde â–ª yet in Nature and Substance was very Wine stil and as Christe him selfe â—â—lleth it the very Fruite and generation of the Grape as it was before The woordes of the Euangeliste S. Mathewe are very plâ—â—ne Hee tooke the Cuppe and when hee had geuen thankes hee gaue it them saieinge Drinke ye al of it For this is my â—loude of the Newe Testamente that is shedde for many â–ª for the Remission of Sinnes I saie vnto you that I wil not Drinke hencefâ—ourthe of this Fruite of the Vine vntil that daye when I shal Drinke it Newe with you in the Kingedome of my Father To auoide the manifeste truthe of this rehearsal M. Hardinge saithe S. Mathewe vttered one thinge for an other the Later for the Former the Cuppe Consecrate for the Cuppe Vnconsecrate and placed his maters out of order And by this poore shifte he thinketh the Storie of the Gospel is fully answeared But let vs see what the Learned Fathers haue iudged and written in this behalfe So shal the weight of these coniectural gheasses and the Face of M. Hardinges Truthe whiche he so mutche magnifieth without cause the better appeare Clemens Alexandrinus hereof writeth thus Quòd Vinum esset quod benedictuÌ„ est Christus ostendit dicens Discipulis Non bibam ex Fructu Vitis huius donec bibeâ—o ipsum vobiscum in Regno Patris mei That it vvas VVine that was Blessed at the Supper Christe him selfe shewed his Discipses saieinge I vvil nomore Drinke of the Fruite of this Vine vntil I shal Drinke it with you in the Kingedome of my Father What so euer it shal Please M. Hardinge to thinke of the sense hereof he muste needes confesse the woordes are very plaine Likewisâ— saithe S. Cyprian Dominus Sanguinem suum Vinum appellauit de botris acinis plurimis expressum atque in Vinum coactum The VVine pressed our of Clusters and manie Grapes and so made VVine Our Lorde called his Bloude S. Augustine saithe Et Vinum fuit in Redemptionis nostrae Mysterio cùm Dominus diceret Non bibam à modo de hoc genimine Vitis There vvas VVine in the Mysterie or â—acramente of Our Redemption when Our Lorde saide I vvil nomore Drinke hencefoorthe of this Fruite of the Vine Here note thou good Reader howe handsomely S. Augustine and M. Hardinge agree togeather S. Augustine saithe plainely it vvas the Sacramente M. Hardinge saithe plainely it vvas not the Sacramente S. Augustine saithe These vvoordes vvere spoken after the Consecration M. Hardinge findeth faulte with S. Mathewes order and saithe They vvere spoken before the Consecration S. Augustine folowing the plaine woordes of Christ saithe It vvas VVine
M. Hardinge folowinge his owne woordes againste bothe S. Augustine and Christe too saithe vndoubtedly It vvas no VVine Againe S. Augustine saithe Dominus per Vini Sacramentum commendat Sanguinem suum Quid enim aliud Nouum Vinum nisi Immortalitatem renouandorum Corporum intelligere debemus Our Lorde by the Sacramente not of Fourmes or Accidentes but of VVine commendeth vnto vs his Bloude For what other thinge maie wee vnderstande the Nevve VVine to be but the Immortalitie of our Bodyes that shal be reuewed S. Chrysostome saithe Cùm Dominus hoc Mysterium traderer Vinum tradidit Etiam post Resurrectionem sine Mysterijs in simplici mensa Vino vsus est Ex genimine ait Vitis quae certè Vinum non Aquam producit Our Lorde when he deliuered this Mysterie deliuered not Accidentes but VVine And after his Resurrection being at a plaine table without the Mysteries he vsed VVine For so he saithe Of the fruite of the Vine VVhiche vine surely beareth not VVater but VVine M. Hardinge saithe Who so euer expoundeth these woordes as spoken of yâ— Mysteries belieth bothe the Holy Fathers and Christe him selfe S. Chrysostome expoundeth the same woordes as spoken of the Mysteries and to that pâ—urpose applieth the woordes of Christe Therfore by M. Hardinges Conclusion he belieth bothe the Holy Fathers and Christe him selfe In like manner S. Hierome saithe Christus in Typo Sanguinis sui non obtulit Aquam sed Vinum Christe in the Signification of his Bloude offered not Water but Wine By these fewe I truste it maie easily appeare to the indifferent Reader howe iuste cause M. Hardinge had thus to proclaime and publishe the Face as he saithe of his Truthe and with sutche courrage and countenance to crie out that wée haue wilfully corrupted the woordes of Christe M. Hardinge saithe further These Defenders adde of their owne heades It is VVel knovven that the Fruite of the Vine is VVine and not Bloude I thoughte M. Hardinge would not haue piked so simple a quarrel to these woordes of whose heade so euer they had benne added For I trowe he hathe but seldome hearde or seene that a Natural Vine hath borne Natural Bloude Now be it these woordes proceded not altogeather of our owne heades S. Chrysostome also of his heade vttered the same For thus he writeth Ex genimine Vitis quae certâ— Vinum producit not Aquam Of the Fruite of the Vine whiche Vine verily bringeth foorthe not VVater but VVine S. Cyprian saithe Inuenimus Vinum fuisse quod Dominus Sanguinem suum dixit Wee finde it was VVine that our Lorde called his Bloude And Dionysius Lyra and other like Doctours of M. Hardinges owne side saye De hoc genimine Vitis id est de Vini quod generatur in Vinea Of this Fruite of the Vine that is to saie Of the VVine that groweth of the Vine Againe M. Hardinge saithe It is to be noted that Christe saide not I wil drinke nomore of the Fruite of the Vine But I wil not from hencefoorthe drinke of this Generation of the Vine as if there were somme maruilous greate difference bitweene these twoo woordes Fruite and Generation And this thinge hee saith is wel woorthy to be noted Verily the difference bitwene these two woordes is as greate as is the difference bitwéene Ensis and Gladius or Liber Codex bitweene which woordes sound onely excepted it is harde to discerne whether is other M. Hardinge saithe It is to be noted that Christe saide not I wil drinke nomore of the Fruite of the Vine Yet S. Hilarie saithe Bibentes ex Vitis istius Fructu Drinkinge of the Fruite of this Vine If these woordes as beinge doubtefully spoken maie be shifted into some other sense Yet Clemens Alexandrinus as he is before alleged as he is translated by Gentianus Heruetus saithe plainely Non bibam de hoc Fructu Vitis I wil nomore Drinke of this Fruite of the Vine And S. Cyprian somewhat in plainer wise saithe Non Bibam ex ista Creatura Vitis I wil nomore Drinke of this Creature of the Vine Therefore I thinke M. Hardinge him selfe wil saie This note was not greately woorthe the notinge Yet farther he saith These Defenders seeme to be Ignorante of the Holy Scriptures VVhere they might haue founde the Fruite of somme Vine to be called Bloude For Iacob saide of Christe He shal washe his Robe in VVine and his Cloke in the Bloude of a Grape It is a harde shifte M. Hardinge so suddainely to conueie the mater from ordinarie vse of speache vnto an Allegorie Wée speake of a Natural grovvinge Vine whiche wée saie beareth not Bloude but onely Wine But as touchinge that ye saie Christe is called a Vine in the Holy Scriptures it is onely an Allegorie or a Figure of speache For although Christe for cèrtaine properties maie be resembled vnto a Vine â–ª yet is he not therefore verily in déede a Natural grovvinge Vine Therefore it was greate violence thus to force yewoordes of the Scriptures to this purpose Otherwise by the like phrase of speache one saithe Lachryma est quidam Animae Sanguis A teare is a certaine Bloude of the Soule And S. Augustine saith Vident SanguineÌ„ CorpoiuÌ„ Animarum Sanguinem non vident They see the Bloude of the Bodies but the Bloude of the Soules thei see not An other called Wine Terrae Sanguinem the Bloude of the Earthe Yet maie not M. Hardinge saie that either the Soule of Man or the moulde of the Earthe in déede hath Natural Real very Bloude These be onely certaine Figures Fourmes of speache But Christe when he saide I wil nomore Drinke of this fruite of the Vine Spake plainely simply without Figure And therefore Chrysostome saith as it is alleged before Ex genimine Vitis quae certè Vinum producit non Aquam Of the Fruite of the Vine whiche Vine verily bringeth foorthe not Water but Wine But Chrysostome saithe The Wine that was shedde from Christes Body that is to saie the Bloude of Christe is in the Cuppe This is true as in a Mysterie or by a Figure of speache bicause Christes Bloude is represented in the Cuppe Otherwise if wée speake simply plainely and without Figure Chrysostome saith In vasis Sanctificatis non est ipsum Corpus Christi sed Mysterium Corporis eius continetur In the Sanctified vessels there is not the very Body of Christe in deede but a Mysterie of that Body is therein conteined The Apologie Cap. 14. Diuision 1. And in speakinge thus wee meane not to abase the Lordes Supper or to teache that it is but a colde Ceremonie onely nothinge to be wrought therin as many falsely sclaunder vs we teache For we affirme that Christe dooth truely presently geeue him self wholy in his Sacramentes In Baptisme that we maie put him on in his Supper that wee maie Eate him by Faithe Sprite
the Apostles into Heauen For the abundante Grace of the Holy Ghoste is powred out and hath turned the vvhole VVorlde into Heauen not by changinge of Nature but by correctinge the vvil of Man Likewise againe he saithe Apostoli in Terra constituti in Coelo conuersabantur Et quid dico in Coelo Altiores erant Coelo etiam alâ—o Coelo Et ad ipsum Dominum peruenerunt The Apostles dwellinge in the Earthe had their conuersation in Heauen But what saie I In Heauen They were higher then Heauen yea then the Seconde Heauen and came euen vnto the Lorde him selfe Againe he saithe Dauid Terram in Coelum vertit Homines facit Angelos Dauid turneth the Earthe into Heauen and of Menne he maketh Angels Againe he saithe in this selfe same place by M. Hardinge alleged Vt Terra nobis Coelum sit facit hoc Mysterium Ascende igitur ad Coeli Portas diligenter attende Imò non Coeli sed Coeli Coelorum tunc quod dicimus intueberis This Mysterie couseth that vnto vs the Earthe is Heauen Ascende vp therefore vnto the Gates of Heauen and marke diligently Naie I saie not Vnto the Gates of Heauen but Vnto the Gates of the Heauen of Heauens And so shalt thou see the thinges that I tel thee Nowe iudge thou good Christian Reader how true it is and howe agréeable with S. Chrysostomes Doctrine that M. Hardinge saithe Muste wee flee so highe that we looke not to finde this Body in Earthe Can wee not Eate this Body excepte wee flee vp into Heauen Can wee not comme by it but there Can wee not Eate him but there Yes forsoothe VVee neede not goe out of the Earthe for the mater Verily Chrysostome when he saithe Wée receiue the Sonne of God maketh mention neither of Transubstantiation nor of Real and Fleashely Presence nor of Eatinge with Mouthe or Teethe But onely sendeth vs to the force and woorkinge of Faithe and Sprite whereby onely and by no waie els wée receiue and Eate in déede and Verily the Body of Christe The Apologie Cap. 14. Diuision 6. And S. Augustine saithe How shal I holde him beinge Absent Howe shal I reache my hande vp to Heauen to laie holde vpon him sittinge there He answeareth Reache thither thy Faithe and then thou haste laide holde on him M. Hardinge Vpon these woordes of S. Iohn The Bishoppes and Phariseis gaue Commaundement that if any knewe where Iesus were he shoulde shewe it that they mighte apprehende him S. Augustine expoundinge the same in a contrary sense saithe Let vs nowe shewe the Iewes where Christe is woulde God they woulde heare and laie holde on him VVhere he speaketh not of receiuinge Christe so as we receiue him in the Sacramente but of receiuinge him by Faithe Onely And there he wisheth and exhorteth the Iewes to come to the Faithe and teacheth them how they maie profitably laye holde on Christe whome their Forefathers laide holde on with violent handes to their damnation Let them come to the Churche saithe he let them heare where Christe is and laie holde on him After certaine woordes he maketh this obiection to him selfe VVel the Iewe answereth me howe shal I holde him that is Absent Howe shal I reache vp my hande to Heauen that I maie laie holde on him whiche sitteth there Reache thither thy Faithe saithe Augustine and then thou haste laide holde on him Then foloweth in the same line that whiche plainely declareth all this to be meante of layinge holde of Christe by Faithe not by receiuinge the Communion Parentes tui tenuerunt carne tu tene corde Thy Forefathers thou Iewe tooke holde on Christe in Fleashe take thou holde on him in thy Harte There he sheweth howe Christe maye be holden though concerninge the visible and sensible presence of his Body he be in Heauen at the Right hande of the Father All this and what so euer is saide there vpon the Texte before recited implieth not so muche as any colour of argument againste the Truthe of Christes very Body in this moste Blessed Sacramente And thus all your allegations and reasons concerninge this mater besufficiently answeared The B. of Sarisburie It is true that M. Hardinge saithe S. Augustine in this place speaketh nothinge of purpose and specially of the Sacramente Certainely it had benne great vanitie for him to wil his Hearers to séeke for the Sacramente in Heauen aboue But he speaketh of the embracinge and holdinge the very Body of Christe beinge nowe in Heauen Whiche thinge is wrought onely by Faithe and none otherwise Whether it be in the Sacramente or without the Sacramente Infinite sentences haue benne vttered by the Holy Fathers to like purpose S. Augustine saithe Accedite ad eum illuminamini Quid est Accedite nisi Credite Comme vnto him and receiue the Light What is Comme vnto him but Beleeue in him Againe Ambulando non laborabitis Ibi enim Acceditis vbi Creditis Your walkinge shal not be paineful to you For there ye Comme to him where ye Beleeue in him Againe he saithe Exijt de Manibus eorum Non enim apprehendere eum potuerunt quia Manus Fidei non habuerunt Christe departed out of their handes For they coulde not laie holde on him bicause they had not the Handes of Faithe Againe Christus non rectè tangitur id est non rectè in eum Creditur Christe is not vvel touched that is to saie Christe is not wel Beleeued Likewise againe he saith Sunt in Corde Spirituales Manus There be certaine Spiritual Handes in the Harte And therefore S. Ambrose saithe Stephanus in Terris positus Christum tangit in Coelo Steuin beinge in the Earthe by Faithe toucheth Christe beinge in Heauen But as S. Augustine so often saithe wée Embrace Holde Christe by Faithe so is not M. Hardinge able to shewe that he euer once saide Wée Holde Christe with Mouthe or Teethe or receiue him downe into Our Bellies And therefore S. Ambrose saithe Non Corporali tactu Christum sed Fide Tangimus VVee touche not Christe by Bodily touchinge but vvee touche him by Faithe And againe Fide Christus Tangitur Fide Christus videtur Non Corpore Tangitur non Oculis comprehenditur By Faithe Christe is touched By Faithe Christe is seene He is not touched with our Bodies He is not holden with our Eies Likewise S. Augustine saithe Dominus consolatur nos qui ipsum iam in Coelo sedentem Manu contrectare non possumus Sed Fide contingere possumus The Lorde Comforteth vs that cannot novve Touche him vvith Hande sittinge in Heauen 〈◊〉 by Faithe vvee maie touche him Nowe for as mutche as M. Hardinge saithe S. Augustine in this place maketh no mention of the receiuinge of Christes Body in the Sacramente it shal not be from the purpose to consider what he hath written otherwheres touchinge the same Thus he saithe
Purgatorium euacuare The Soules being in Purgatorie are in the Popes Peculiare and vnder the Popes Iurisdiction and the Pope if it might stande with his pleasure were hable to make gaole deliuerie and to auoide al Purgatorie And to this pourpose The Pope him selfe Commaundeth and Chargeth the Angels of God to fetche foorthe from thence whom so euer and howe many so euer he wil haue deliuered as hereafter in a place more conuenient it shal better appeare If these séeme to be no bragges then let them hardly be called by somme other name that maie seeme to please you better Ye take good holde in that wée Confesse This Imagination of Purgatorie is no Newe fansie Howe be it your aduantage herein is not so greate There haue benne errours and great errours from the beginninge S. Augustine saith Origenes ipsum Diabolum atque Angelos eius post grauiora pro Meritis diuturniora supplicia ex illis Cruciatibus eruendos atque sociandos Sanctis Angelis credidit The Ancient Learned Father Origen beleued that the Diuel him selfe and his Angels after greate and long pounishement suffered for theire wickednesse shal be deliuered from theire tormentes and shal be placed in Heauen with the Holy Angels of God Origen him selfe saith There were somme that thought that Christe should goe down into Helle and there be Crucified againe to saue them that by his Preachinge and Former Death could not be saued Againe the same Origen saith of him selfe Ego puto quòd post ResurrectioneÌ„ ex mortuis indigebimus Sacramento cluente nos â–ª atque Purgante I thinke that after vvee shal rise againe from the Deade wee shal haue neede of the Sacramente of Baptisme to washe vs and to Purge vs cleane S. Augustine saithe Quidam nullas Poenas nisi Purgatorias volunt esse post Mortem Somme menne wil haue no pounishemente to bee after Deathe but onely the paines of Purgatorie Euen in Paules time there were somme that being aliue were Baptized for the deade And by the Councel of Carthage it appeareth there were somme that vsed to thruste the Sacramente into the Mouthe of the Deade Body meaninge thereby as it maie be thought to procure somme relife for the Soule The woordes be these Placuit vt Corporibus defunctorum Eucharistia non detur Dictum est enim à Domino Accipite Edite Cadauera autem nec accipere possunt nec Edere Wee thinke it good that the Sacramente be not geuen to the Bodies of the Deade For our Lorde saithe Take and Eate But Deade Bodies can neither Take nor Eate These were Ancient Errours in olde time as it is easy to be séene As for the fantasie of Purgatorie it sprange firste from the Heathens and was receiued emongest them in that time of darkenesse long before the comming of Christe as it maie plainely appeare by Plato Vergile in whom ye shal finde described at large the whole Common Weale and al the Orders and Degrées of Purgatorie S. Augustine saithe The Olde Heathen Romaines had a Sacrifice whiche they called Sacrum Purgatorium A Purgatorie Sacrifice You saie If they be Papistes that Defende Purgatorie then muste Christes Apostles néedes be Papistes For they haue taught vs Purgatorie not by any woorde that euer they wrote but by Tradition This is as true as that S. Peter saide Masse in Rome with a Golden Cope and a Triple Crovvne Onlesse perhaps somme man wil thinke where as S. Paule saith Homines Priuati Veritate existimantes quaestum esse pietatem They be menne voide of Truthe thinkinge that theire gaine is Godlinesse Or where as S. Peter saithe Per auaritiam fictis sermonibus negoâ—iabuntur de vobis Through couetousnesse by fained talke they shal make sale of you that by these woordes they gaue vs Warninge of the very Fourme â–ª and Doctrine of your Purgatorie For better Authorities then these be I recken ye can lightly finde none As for Praier for the Deade whiche ye saie ye haue receiued by Tradition from the Apostles notwithstandinge it were graunted to be true yet dooth it not euermore importe Purgatorie For Chrysostome and Basile in theire Liturgies make theire Publike and solemne Prater in this sorte Offerimus tibi rationalem hunc cultuÌ„ pro in Fide requiesceÌ„tibus Maioribus Patribus Patriarchis Prophetis Apostolis Praeconibus Euangelistis Martyribus Confessoribus c. Praecipuè verò pro Sanctissima immaculata super omnes benedicta Domina nostra Deipara semper Virgine Maria Wee offer O Lorde vnto thee this reasonable seruice for them that reaste in Faithe Our Elders Our Fathers The Patriarkes the Prophetes the Apostles the Preachers the Euangelistes the Martyrs the Confessours c. Specially for the moste Holy without spotte blessed aboue al our Lady Goddes Mother and euer Virgine Marie S. Cyprian saithe in like manner Sacrificamus pro Martyribus VVee make Sacrifice for the Martyrs Yet I trowe ye wil not conclude hereof that the Patriarkes Prophetes Apostles Preachers Euangelistes Martyrs Confessours and the Blessed Virgine Marie were al in Purgatorie Otherwise ye woulde mutche enlarge the Popes Dominion Of the other side in your Masses for the Deade ye haue vsed to praie thus Libera eos à Tartaro è profundo Lacu ex Ore Leonis Deliuer them O Lorde not from Purgatorie but from Hel from that deepe Doungeon from the Lions Mouthe I trowe ye are not so mutche thral vnto the Pope that ye wil turne the Lions Mouthe the Deepe Doungeon and al the worlde and Helle it selfe into Purgatorie Thus ye sée M. Hardinge by your owne Doctrine ye maie praie for the Deade and yet be neuer the neare of your Purgatorie But to healpe forewarde the mater at the leaste by somme Natural reason ye saie thus For as mutche as nothinge that is defiled commeth into the Kingdome of Heauen and somme departe oute of this Life though in the Faithe of Christe and Children of the Euerlastinge Kingdome yet not throughly and perfitely cleane it remaineth that sutche after this Life before they comme to the Place of Euerlastinge toie haue theire Purgation To warrante your Minor in this Argumente ye bringe in the woordes of S. Paule as rightly and as wel to pourpose as your manner otherwise is commonly to handle the Scriptures Though our outwarde man be corrupted and weakened whiche woordes S. Ambrose expoundeth thus By Oppression by Stripes by Hunger by Thirste by Colde by Nakednesse Yet our Soule is renewed and made stronger daie by daie And againe Let vs cleanse our selues from al filthinesse of Fleashe and Sprite Ergo saie ye VVe must confesse by force of theise VVoordes that there muste needes be a place wherein to Purge vs cleane after this Life Here maie wée a litle put you in remembrance by the waie If wée cleanse our selues accordinge to these woordes of S. Paule from al manner filthinesse bothe of Fleashe and of Sprite I
is not hable to assure him selfe Touchinge the certainetie of this Doctrine to alleage one or twoo places out of many S. Augustine writeth thus Tale aliquid etiam post hanc Vitam fieri incredibile non est vtrùm ita sit quaeri potest Somme sutch thing he meaneth the Fire of Purgatorie to be after this Life it is not incredible And vvhether it be so or no It maie be a question Againe Quòd Spiritus Defunctorum c. ignem transitoriae Tribulationis inueniant non redarguo quia Forsitan Verum est That the Sprites of the Deade finde a Fire of transitorie Tribulation I reproue it not For Perhaps it is true Againe Siue ergo in hac Vita tantùm homines ista patiuntur siue etiam post hanc vitam talia quaedam iudicia subsequuntur non abhorret Quantum Arbitror à ratione Veritatis iste intellectus huius sententiae Therefore whether menne suffer sutch thinges onely in this Life Or els somme sutche Iudgementes folowe euen after this Life As mutche as I thinke the vnderstandinge of this sentence disagreeth not from the order of the Truthe And againe he saithe Quis sit iste modus quae sint ista Peccata quae ita impediant peruentionem ad Regnum Dei vt tamen Sanctorum amicorum meritis imperrent indulgentiam difficillimum est inuenire Periculosissimum definire Ego certè vsque ad hoc tempus cùm inde â—atagerem ad eorum indaginem peruenire non potui VVhat meane this is and what Sinnes these be whiche so lette a man from comming vnto the Kingdome of God that thei maie notwithstanding obteine Pardonne by the Merites of Holy frendes is it very harde to finde and very dangerous to determine Certainely I mee selfe notwithstandinge greate studie and trauaile taken in that behalfe coulde neuer attaine to the knovvledge of it By these it is plaine that S. Augustine stoode in doubte hereof whether there be any sutche Purgatorie Fire or no. Therefore vndoubtedly he tooke it neither for an Article of the Christian Faith for thereof it had not benne lawful for him to doubte nor for any Tradition of the Apostles Ye saie S. Augustine neuer doubted whether there were any sutche Place of Purgatorie or sutche Fire or no But onely whether the tormentes there doo satisâ—ie the Iustice of God for Sinne or no and whether the same tormentes doo by degrees diminishe the Venial Sinnes and Seculare Affections whiche the Parties carried with them or no. Notwithstandinge what shoulde any question be raised hereof Plato and Vergile and other Heathen writers from whom this Doctrine first flowed abroade woulde soone haue put you quite out of doubte Vergile hereof emongest others saithe thus Quin supremo cum lumine vita reliquit Non tamen omne malum miseris nec funditus omnes Corporeae excedunt pestes Penitusâ—ue necesse est Multa diu concreta modis inolescere miris Ergo exercentur poenis veterumâ—ue malorum Supplicia expendunt Aliae panduntur inanes Suspensae ad ventos alijs sub gurgite vasto Infectum eluitur scelus aut exuritur igni But reade you S. Aâ—gustine M. Hardinge you I saie that to vse your owne woordes are so profoundely seene in al the Doctours that ye maie boldely despise al others what so euer Reade I saie S. Augustine examine better the Places and weigh the woordes And ye shal finde that he neuer neither mentioneth nor toucheth any of these your prety fantasies but saithe plainely vvhether it be so or no it maie be a question I reproue it not For perhaps it is true And are ye so Profoundely seene in al the Doctoures Scriptures M. Harding that ye thinke there is either Fire or Water or any other Creature wherewith to satisfie the Iustice of God againste Sinne sauinge onely the Bloude of the Lambe of God that taketh awaie the Sinne of the Worlde Or thinke you that S. Augustine woulde turne vs from the Satisfaction of Christe and sende vs to séeke for any other Certainely S. Augustine him selfe saithe Valeat mihi ad Perfectionem liberationis tantùm Pretium Sanguinis Domini mei Let Onely the Price of the Bloude of my Lorde auaile me to the Perfection of my deliuerie Againe he saithe Quando aliquis se conuerterit ad Deum Prorsus illi omnia dimittuntur Nemo sit sollicitus quòd aliquid ei non dimittatur When so euer any man turneth him selfe vnto God al thinges vtterly are foregeeuen him Let noman be doubteful leste any thinge happily be not foregeeuen Chrysostome imagineth God thus to saie of a sinner Vnum tantùm requiro vt confiteatur peccata ab eis desistat Nec vltrà infero Poenam peccatis This thinge onely saithe God I require of a Sinner that he coÌ„fesse his Sinnes vnto me and leaue the same Aftervvard I laie nomore pounishemente vpon his Sinnes Likewise againe he saithe Ego Fideiubeo Si quis nostrum recedat a Peccatis ex animo verè Promittat Deo se ad illa non rediturum nihil Deum requisiturum ad Satisfactionem I wil stande bounde in Goddes behalfe If any of vs foresake his Sinnes with al his harte and make true promisse vnto God that he wil nomore returne vnto them that then God shal require nothinge els vnto Satisfaction He that knoweth not thus mutche hath no greate cause to vaunte him selfe of his profound knowledge in the Doctours But it Gods Iustice againste your sinne be fully satisfied by the Bloude of Christe If the Onely price of our Lordes Bloude haue vvrought the perfection of your deliuerie If there remaine nothinge vnforegeeuen If God require no further pounishemente What shoulde you seeke for other Satisfaction in your painted Fires and smokes of Purgatorie To conclude ye saie thus In effecte S. Augustines question is whether the Fire of Purgatorie be not double O M. Hardinge it ye were simple and meante simply ye woulde not so vainely double the pointe I beseche you what double Fire of Purgatorie meante S. Augustine Or where was he euer so double in dealinge By your double Diuinitie and Profounde knowledge in the Doctoures ye haue at the laste skilfully founde out a Double Purgatorie Fire and a Double Purgatorie Howe be it as you are nowe troubled about the Fire of your Purgatorie so were somme others of your frendes not long sithence as mutche troubled aboute the VVater Sir Thomas Moore saide and helde for certaine that in al Purgatorie there is no VVater no not one droppe And that he saide he would proue by the wordes of the Prophete Zacharie Eduxisti vinctos tuos de lacu in quo non erat Aqua Thou haste deliuered thy Prisoners out of the Doungeon wherein there is no VVater Of the other side Roffensis saith Yes there is in Purgatorie good stoare of VVater And that he saith he can
petere debeamus The Pelagians thinke them selues Cunninge menne when they saie God vvoulde not commaunde that thinge that he knovveth a man is not hable to doo And who is there that knoweth not this But therefore God Commaundeth vs to doo somme thinges that vvee are not hable to doo that wee maie vnderstande what wee ought to craue of him S. Hierome saithe vnto one of the same Pelagians Facilia esse dicis Dei mandata tamen nullum proferre potes qui vniuersa compleuerit Ye saie Goddes Commaundementes be easy And yet ye are hable to shewe vs noman that euer fulfilled them al togeather Therefore againe he saithe vnto them Noli ponere in Coelum os tuum vt per Esse Esse posse stultorum auribus illudas Quis enim tibi concedit posse hominem facere quod nullus vnquam hominum potuerit Sette not thy face againste Heauen to mocke fooles eares with these woordes Be and Can be For who wil graunte you that a man can doo that thinge that noman euer vvas hable to doo Likewise S. Augustine saithe Dixi fieri posse vt sit homo sine peccato si Voluntas ei non desit ope Diuina adiuuante Sed tamen Praeter Vnum in quo omnes uiuificabuntur neminem vel fuisse vel fore in quo hîc viuente esset ista Perfectio I saide It is possible that a man maie bee vvithout Sinne if he wante not wil the Power of God assistinge him And yet I saide that bisides Onely Christe in whom al menne shal be quickened to Life there vvas neuer man nor neuer shal be who beinge in this life shal haue this Perfection S. Augustine saithe Noman can atteine to this Perfection and he speaketh of the Perfection that is required not of Angels but of Menne Ye wil saie as the Pelagians did wherefore then doothe Christe saie Be ye Perfite Wherefore doothe S. Paule saie As many of vs as be Perfite c. Hereto S. Hierome answeareth thus Quid ergo sapimus imo quid sapere debemus qui Perfecti non sumus Imperfectos nos esse Confiteri nondum comprehendisse nec dun acccepisse Haec est hominis vera Sapientia imperfectum esse se nosse Atque vt ita loquar Cunctorum in Carne Iustorum Imperfecta Perfectio est VVhat then doo wee thinke or what ought wee to thinke that be not Perfite Wee ought to Confesse that vvee are Vnperfite and that wee haue not yet gotten nor taken that Perfection that is required This is the true wisedome of a Man to knowe him selfe to be Vnperfite And as I might saie the Perfection of al Iuste menne liuinge in the Pleashe is Vnperfite Againe he saithe Iusti appellantur non quòd omni Vitio careant sed quòd Maiori parte Virtutum commendentur They are called Juste menne not for that they be voide of al manner Sinne but for that they are furnisshed with the greatter parte of Vertues So likewise saithe S. Augustine Virtus quae nunc est in homine Iusto hactenus Perfecta nominatur vt ad eius Perfectionem pertineat etiam ipsius Imperfectionis in Veritate agnitio in humilitate Confessio The Vertue that is nowe in a iuste man so farre foorthe is called Perfite that it perteineth to the Perfection thereof bothe in truthe to knovve and in humilitie to Confesse that it is Vnperfite Againe he saithe Omnia mandata facta deputantur quando quicquid non fit ignoscitur Al the Commaundementes of God are accoumpted to be donne when that thinge that is not downe is forgeeuen To conclude he saithe Multùm in hac vita ille profecit qui quà m longè sit à Perfectione Iustitiae proficiendo cognouit He hathe mutche profited in this life that by his profitinge hathe learned howe farre he is from the Perfection of Righteousenesse Yet neuerthelesse wee maie truely vse S. Hieromes woordes vttered in the defence and right of this same cause Haec dicentes non adulamur vitijs sed Authoriratem sequimur Scripturarum quòd nullus homo sit absque Peccato Sed conclusit Deus omnia sub Peccato vt Omnium misereatur Notwithstandinge we saie thus yet wee flatter not Vices but wee folowe the Authoritie of the Scriptures that there is nothinge vvithout Sinne. But God hathe shutte vp al thinges vnder Sinne that he maie haue Mercie of Al. Againe he saithe Perspicuum est omnem hominem quamuis ad Perfectionem venerit tamen indigere Misericordia Dei plenam Perfectionem ex Gratia non ex Merito possidere It is moste certaine that euery man yea although hee be growen to Perfection yet needeth the Mercie of God and that he enioieth ful Perfection not of his ovvne Deseruinge but of Grace Euen so S. Augustine saithe Ipsa Iustitia nostra tanta est in hac vita vt potius peccatorum Remissione constet quà m Perfectione Virtutum Our very Righteousenesse it selfe is so greete in this Life that it standeth rather in Forgeeuenesse of Our Sinnes then in Perfection of Righteousenesse The Apologie Cap. 20. Diuision 1. Bisides though wee saie wee haue no meede at al by our owne woorkes and deedes but appointe al the meanes of Our Saluation to be in Christe alone yet saie we not that for this cause menne ought to liue loosely and dissolutely nor that it is yenough for a Christian to be Baptized onely and to Beleeue as though there were nothinge els required at his hande For True Faithe is liuely and can in no wise be idle Thus therefore teache wee the people that God hathe called vs not to folowe riot and wantonnesse but as S. Paule saithe vnto good vvoorkes to vvalke in them That we are deliuered from the Povver of Darkenesse to the end that vvee shoulde serue the Liuinge God to cutte awaie al the remnauntes of Sinne and to vvoorke Our Saluation in feare and tremblinge that it maie appeare that the Sprite of Sanctification is in Our Bodies and that Christe him selfe dwelleth in Our Hartes M. Hardinge VVith what face can these Defenders affirme that they teache the people to walke in good woorkes whereas beginninge the treatise of woorkes in this presente Apologie they saie that wee haue no helpe or aide in our woorkes and deedes For so their Latine woorde Praesidium doothe signifie whiche in the Englishe is tourned into Meede VVhat Maisters is this the waie to make menne woorke wel to tel them before hande that their woorkes be nothing worth and that they helpe them neuer a whitte VVhy then let the Labourers Prouerbe take place I had rather plaie for nothinge then woorke for nothinge Is there any Labourer so madde as to woorke for nothinge Firste ye tell the Labourers that there is no helpe for them in their woorkes and then ye crie vnto them to laboure yea forsoothe as harde as thei liste Is not this to mocke God and the
them to goe courrageously and boldely to theire Deathe and to suffer al sutche thinges as were thought moste terrible I thought it a thinge impossible that sutche menne shoulde liue wickedly or in Wantonnesse So likewise writeth Sozomenus touchinge the same The Christians beinge spoiled of theire goodes and regardinge nothinge that they hadde beinge hâ—nged on gibbettâ—s and suffering al manner tormentes so without care or sense as if theire bodies had not benne theire owne neither allured with flatterie nor amazed with threates they gaue al menne hereby to vnderstande that they suffered these thinges not of Wantonnesse but for somme greate rewarde The Prophete Dauid saithe In quo corriget adolescens viam suam In custodiendo Sermones tuos Whereby shal a yonge man not grow to be a Fleashely wanton but amende his life and correcte his waie He answeareth O Lorde by the keepinge of thy woordes Therefore wée maie iustly saie to you as Cyrillus saide sommetime to Iulianus the Renegate in like case Etiam pueri in Sacris Literis enutriti statim fiunt religiosissimi etiamsi minùs eloquentes Euen our Children beeing brought vp in the Holy Scriptures streight waie becomme moste Godly although not so eloquente or welspoken If there be any sutche Fleashe vvoormes and VVantons this daie they be not the Gospellers whiche woorde so mutche offendeth you they be of you and of yours M. Hardinge that is not the professours but the Mockers wilful despisers of the Gospel Ye saie CoÌ„fession should be made vnto the Prieste By whom Onely ye saie God hath promised forgeuenesse of Sinne. I beseche you where finde you this Promisse Shewe the woordes Allege the Place Regarde your Credite Otherwise ye wil be noted of Vntruthe Where did God or Christe euer saie Forgeeuenesse of Sinne is geeuen onely by the Prieste If it be so in déede then why doothe Chrysostome saie Nunc necessarium non est Praesentibus Testibus confiteri Solus Deus te confitentem videat Nowe it is not needeful to make Confession in the Presence of vvitnesses Let God Onely See thee makinge thy Confession Why dooth S. Hierome saie Apud Deum non Sententia Sacerdotum sed reorum vita quaeritur It is not the Sentence or Absolution of the Prieste but the Life of the Sinner that is regarded before God How be it hereof wée haue sufficiently saide before Luther ye saie Firste procured that menne should acknowledge no One Head and Iudge Whom as by your reporte S. Cyprian saithe they might obeie as the Vicare of Christe Of this One Heade One Iudge neither Christe nor his Apostles euer told vs. S. Cyprian as it is saide before saithe thus Christus Parem dedit Apostolis omnibus potestatem Christe gaue vnto al his Apostles Equal Povver And S. Chrysostome saithe Quicunque desiderat Primatum in Terra inueniet in Caelo confusionem VVho so euer seeketh the Primacie in Earthe he in Heauen shal finde Confusion The place of S. Cyprian touching One Heade and One Iudge is wel alleged by you M. Hardinge but il applied It is true that S. Cyprian saithe The People ought to obeie One Iudge or One Heade as the Vicare of Christe But that by the same One Heade or Iudge he meante either the Byshop of Rome or any one other certaine seueral Bishop it is moste vntrue S. Cyprians meanynge is as I haue otherwhere more largely declared that in euery Diocese the People ought to knowe One Bishop as Head and Iudge and him to obeie as the Vicare of Christ One Head or Iudge I saie in euery Diocese not One Vniuersal Heade ouer al the Worlde For proufe whereof M. Harding reade S. Cyprians Epistle vnto Florentinus Pupianus and ye shal finde that he vseth the selfe same woordes of him selfe and not of the Pope I doubte not but ye wil mutche marueile and mislike your owne errour His woordes be these Vnde Schismata Haereses obortae sunt oriuntur nisi dum Episcopus qui Vnus est Ecclesiae praeest Superba quorundam praesumptione contemnitur Where hence haue Schismes and Heresies spronge vp or wherehence doo they springe onlesse it be that the Bishop whiche is One and â—uleth the Churche by the prowde presumption of certaine is despised Here S. Cyprian calleth him selfe that One Bishop and that One Heade and Iudge of the Churche Yet was he onely the Bishop of Carthage in Aphrica and not the Pope or Bishop of Rome Hereof I haue spoken more at large in my Former Replie Touching the Pope wherein he maie be knowen for Christes Vicare it were harde to saie Onlesse it be for that where so euer the Pope is presente there Christe is awaie Chrysostome saithe Qui vanam gloriam non desiderat ille debet Christi Vicarius factus Christi Iustitiam praedicare He that desireth not vaine glorie beinge made Christes Vicare ought to preache the Justice of Christe The Apologie Cap. 3. Diuision 1. Where they saie that wee haue fallen into sundrie Sectes and would be called somme of vs Lutherans somme of vs Zuinglians caÌ„not yet wel agree emoÌ„g our selues touching the whole SubstaÌ„ce of our Doctrine what would these meÌ„ne haue saide if thei had benne in the firste times of the Apostles and Holy Fathers when one saide I holde of Paule and other I holde of Cephas an other I holde of Apollo When Paule did so sharpely rebuke Peter When vpon a fallinge out Barnabas departed froÌ„ Paule When as Origen mentioneth the Christians were diuided into so many factions as that thei keapte nomore but the name of Christians in common emong them being in no manner of thing els like to Christians When as Socrates saith for theire dissensions sundrie Sectes they were laughed iested at openly of the people in theire stages common gameplaies When as Constantine the Emperour affirmeth there were sutch a number of Variances braulinges in the Churche that it might iustly seeme a miserie farre passing al yâ— former miseries WheÌ„ also Theophilus Epiphanius Chrysostome Augustine Ruffine Hierome being al ChristiaÌ„s being al Fathers being al Catholiques quarrelled one against an other with moste bitter and most remedilesse contentions without ende When as saithe Nazianzene the partes of one Body were consumed and wasted one of an other When the whole Easte parte of the Churche was diuided froÌ„ the Weast onely about leauened Breade and onely for the keepinge of Easter daie whiche were in deede no greate maters to be striued for And when in al Councelles Newe Creedes and Newe Decrees continually were diuised The B. of Sarisburie The summe of M. Hardinges answeare hereto is this that the bitter dissensions that in Olde times fel out emongest the Learned and Godly Fathers stoode rather in maters of manners and other smal quarrels then in cases and questions of the Faithe For trial of the truethe herein it maie please you to consider wel these fewe
they more holinesse in the thinges by you scoffed at them Elias did in his Mantell and letherne girdle wherewith he girded his loines then Iohn Baptist did in Eatinge of Locustes and wilde Honie in wearinge a garmente of Camelles heare and in girdinge him selfe aboute the loines with a skinne But I praie you Sirs who be ye if we woulde folowe your lightnes haue we not like matter of diuersitie in outwarde thinges to twite you withall but that your diuersitie is with breache of due order and Lawe and that of religious men is accordinge to order and rule If ye thinke diuersitie in thinges of their owne Nature indifferent as meates apparell shauinge c. woorthy to be reprehended and deduce from thence an argumente of mutuall dissension amonge your ministringe Cleregie is not likewise diuersitie founde Do not some amonge you weare square Cappes some rounde Cappes some butten Cappes some onely Hattes Doo not some weare side gownes hauinge large sleeues with Tippettes whiche is not wel liked of your secte some of more perfection Turkey gownes Gaberdeines Frockes or night gownes of the moste laye fashion for auoidinge of Superstition The thinge is indifferent and maye be yelded vnto saithe the one secte They be the Popes ragges and maie not be worne saith thother Secte And therefore they will rather be iustly put from that whiche iustely they cannot keepe then yelde one iote Neither her Maiesties commaundement nor their Metropolitans decree care they for They had rather seeme to the people whome they vse for their Clawebackes and to whose iudgement they stande or fall stoute Champions of their owne Gospell then meeke folowers of Christes Gospell Suche mighty Samsons suche constant Laurences your ioyly Gospell breedeth Some saie the Body of Christe in the Communion is torne and crusshed with Teethe some denie it Yea forsothe and bothe meane right well The hundred and thirtene Bishoppes assembled in Councell at Rome vnder Pope Nicolaus the seconde prescribed suche forme of Recantation to Berengarius the firste Auctor of the Sacramentarie Heresie openly there to pronounce acknowledge and with subscription to ratifie as he should confesse the very true Body of Christe not onely the Sacramente thereof sensibly and in veritie to be handled with the handes of the Priestes to be broken and crusshed with Teethe of the Faithefull By whiche woordes these Fathers minde was to expresse a veritie of Reall Presence a true Eatinge of Christes Body in deede and to exclude the onely spirituall eatinge so as the olde Fathers did Eate Christe in their Manna Neither is thus Doctrine dissonant from the Fathers specially froÌ„ Chrysostome who hath the like woordes Homilia 45. in Iohan. How so euer our Sauiour Christe consecrated with a certaine diuine power or with his Almightie Blessinge or with vtterance of woordes or with repetinge the same woordes what so euer the Pronoune Hoc pointeth or signifieth in the woordes of Consecration what so euer your Dogges and Mise haue Eaten or your selues haue troden vnder your wicked feete whether the Accidentes doo nourrishe or Substance retourne what narrow pointes so euer the schoolemen after tossinge of argumentes too and fro as their manner is haue agreed or disagreed vpon the matter is subtile and curious neither determined by definitiue sentence of the Churche in any Councell And therefore sith is conteineth no Article of our Faithe let vs not be offended with the whettinge and sharpeninge of their subtile wittes in matters neither to the Truthe of Gods woorde preiudiciall nor to the vnderstandinge and iudgement of any man hurtefull The B. of Sarisburie Touchinge your Nominalles Realles M. Hardinge if ye had benne so cunninge skilful as ye make your selfe ye would not haue sente vs backe to learne your Firste and Seconde Intentions emongest Children But that ye maie vnderstande your owne erroure and certainely see that these twoo Houses your Nominalles and your Realles haue heretofore keapt a sturre not onely in Logique but also in your Scholastical maters of Diuinitie without further searchinge of yâ— bottome thereof I praie you onely to consider these fewe Authorities Veselus sometime for his greate fame in Learninge named Lux Mundi writeth thus In Nominalibus si quid Fidei contrarium putarem hodiè remearem vel ad Formales vel ad Realles If I thought there were any thinge in the Nominalles contrarie to the Faith I would presently leaue them and goe either to the Formalles or to the Realles An other saithe Ex Sententiarijs alij Terminales aut Nominales esse volunt alij Reales Of the Doctours of the Scholastical Diuinitie somme wil be called Terminales or Nominales and somme Reales An other saithe Citiùs è Labyrinthis temet explices quà m ex inuolucris Realium Nominalium c. in quibus omnibus tantum est cruditionis vt putem Apostolis ipsis opus fore alio Spiritu si cogerentur istis de rebus cum hoc Nouo Theologorum genere conserere manus Ye maie sooner winde your selfe out of a Maze then out of the shiftes and Corners of these Realles and Nominalles c. in whom there is sutche abundance of Learninge yâ— I thinke the Apostles them selues should haue neede of an other Sprite if at any time they should be driuen to encounter with this Nevve kinde of Diuines Here M. Harding your Nominalles and Realles are called a Nevve kinde not of Logicians but of Diuines And if ye consider wel Vdalrichus Zasius ye shal finde that your saide Nominalles Realles haue intruded them selues not onely into Diuinitie but also into the Ciuile Lavve Therefore it was somewhat out of season to tel vs this tale of your Seconde and Firste Intentions Concerninge apparel ye saie ye sette not greate Holinesse neither in shooes nor in Sandales c. Whereby ye would séeme to geeue vs to vnderstande that ye sette somme Holinesse in these thinges although not Greate Neither doothe it appeare that the Phariseis euer made any greate accoumpte of Holinesse of their garmentes Yet notwithstandinge vnder the coloure and shadowe thereof they deceiued the people And therefore Christe saithe vnto them Woe be vnto you ye Scribes and Phariseis And vnto the people he saithe Beware of them that loue to goe in longe Roobes Of sutche menne Seneca saithe Personam habere malunt quà m faciem They wil rather weare a Visarde then a Natural face An other saithe Dolosi Hominis dolosae vestes Crafty man Crafty Cote But if noman euer reckened any Holinesse to be in your apparel wherefore then was this Decrée so longe agoe written in the Councel of Gangra Si quis Virorum putauerit Sancto proposito id est continentiae conuenire vt pallio vâ—atur tanquam ex eo Iustitiam habiturus c. Anathema sit If any man thinke it agreeable to his holy purpose of Continente life to weare a Cloke as
planè impossibile est Quis enim vnquam audiuit contradictoria posse redigi in concordiam VVhiche is impossible for who euer hearde that contradictions maye be accorded But the Maisters of the Apologie make no doubte at all but they wil shortly be aggreed Suche childishe and impossible thinges they sticke not to set foorthe who would be compted the teachers of the worlde as though we were but blockes and Asses But as for the heresies and errours of Zuinglius and Osiander with a quiet conscience we can not embrace Neither can we subscribe and yelde to their departinge away and newe guegawes whiche haue diuided them selues from Luther Thus far Amsdorffius and muche more there to the same purpose which here I leaue to blot the paper withall To conclude thus all men may plainely see how the maisters of this defence be conuinced of foule lyinge by their owne Doctours and scholefelowes beside the thinge it selfe that geueth manifest euidence againste them But such stuffe in their writinges and Preachinges is not geason Leauinge others I reporte me to M. Iuelles late sermon made at Paules Crosse on the Sondaie before Ascension daye laste in whiche if vniforme reporte made by sundry there present be true he abused certaine Honorable and woorshipfull personages and of common people a greate multitude with lies woorthy rather to be chastised by lawes then to be confuted with woordes But be it as it is written Qui in sordibus est sordescat adhuc The B. of Sarisburie It pitieth me M. Hardinge to see your triflingâ—e If ye thought it so good skil for aduantage of your cause to compare vs to scoldes wherefore then did not you although not through your whole Booke yet at leaste in this selfe same place where ye so deepely charge vs with scoldinge refraine better from sutche wilde speaches as might seeme to proue your selfe a scolde For I beseche you cal your woordes a litle to remembrance and consider indifferently what weemen they be that commonly vse the like Thus ye saie Euen so good Sirs proudely wickedly and fondely yee obiecte yee shewe your Clerkely prowes yee Bragge yee boaste Now haue you tolde your scoldinge tale Yee ioine in wicked amitie againste the Churche of Christe The founders of your Churche The Apostles of your Gospel Yee are conuinced of foule lieinge Al menne doo espie your lieinge lie on so longe as yee liste He that is filthy let him be filthy stil These be your woordes M. Hardinge altogeather in one place If you can finde so many the like in al our whole Apologie condemne vs hardly and cal vs Scoldes Vnitie wée loue Honoure it as the greatest comforte of Christian hartes But if Vnitie be the onely and vndoubted token of the Churche of God woe then be to you and to your felowes For by that token agreeinge so il emongest your selues yee shoulde seeme to haue no Churche But as wee haue saide Al thei that agree togeather are not therefore euermore of the Churche Herode and Pilate were made frendes and agreed togeather Dauid saithe The Kinges and Princes of the earthe haue mette agreed togeather againste the Lorde and againste his Christe S. Iohn saithe of the frendes and fauourers of Antichriste Hi vnum Consilium habent vires ac potestatem suam tradent Bestiae hi pugnabunt cum Agno These shal haue al one Counsel and one Minde and shal deliuer ouer their strength and their power vnto the Beaste and shal fight against the Lambe Chrysostome saithe Expedit ipsis Daemonibus obaudire sibi inuicem in Schismate It is good euen for the Diuels them selues to be obediente one of them vnto an other in their Diuision Symmachus and other like maineteiners of the Heathenishe Idolatrie saide Aequum est quicquid omnes colunt vnum putari It is meete that what so euer al menne woorship be counted One. And thus woulde they seeme to holde by Vnitie If your Vnitie M. Hardinge be so sounde and so certaine as ye woulde séeme to make it why then doo you condemne your selues one an other of Heresie Certainely Heresie importeth Diuision and no greate Vnitie The whole shewe and Substance of your Vnitie standeth in this To geeue eare to your selues to put Christe to silence But the true and Christian vnitie is this That the whole Flocke of Christe heare the voice of the onely Shephearde and folowe him The bande of Vnitie is simple Veritie Whiche M. Hardinge for as mutche as yee haue forsaken ye haue no greate cause to talke mutche of Vnitie As for Sampsons Foxetailes it seemeth ye lackte somewhat to plaie withal Otherwise they serue you here to no greate purpose For if there be any dissension emongest vs it is not in any Article of the Faithe but onely in somme particulare pointe of learninge The like whereof hath benne bitwéene S. Augustine and S. Hierome and others the Learned Godly and Catholique Fathers of the Churche And thus contrarie to Sampsons Foxes notwithstandinge one or other haue benne diuided in somme certaine Conclusion as it were in the tailes yet wée ioine thorowly al togeather in one Heade in one Gospel in one waie of Saluation and in one summe of Religion and al togeather with one Mouthe and one Sprite glorifie God the Father of our Lorde Iesus Christe Concerninge the disagreemente that is bitwéene the Lutherans the Zuinglians touchinge the Beeinge of the Body of Christe in one onely place or in many wée saie that in respecte either of Saluation or of other Article of God the Father or of the Sonne or of the Holy Ghoste or of any other the Groundes Principles of the Christian Faithe it is not weighty In that respecte wee speake it onely Otherwise wee saie the erroure is weighty Sutche errours in sundrie the Anciente Fathers haue benne dissembled and paste in silence S. Hilarie séemeth to saie that Christe receiued not Fleashe of the Blessed Virgin And that the same Fleashe of Christe was impassible and coulde feele no griefe Origen saithe Quidam putant ChristuÌ„ in Futuro Saeculo iterum pati oportere c. Somme menne thinke that in the worlde to comme Christe muste suffer in his Body or be Crucified againe Brentius seemeth to holde that Christes Body is infinite and in al places as is the Godhedde whiche erroure it seemeth was defended by somme in S. Augustines time And therefore he saithe Cauendum est ne ita Diuinitatem astruamus Hominis vt VeritateÌ„ Corporis auferamus We must take heede wee doo not so maineteine yâ— Diuine Nature of Christe beinge man that vvee take avvaie the Truthe of his Body These errours notwithstandinge they were greate in them selues yet in respecte of other greater errours haue benne dissembled And therefore Iacobus Andreas al be it he coulde not be ignorant of this dissension beinge him selfe a partie yet he saithe Quâ—d vociferantur nostros de
summa Euangelij nondum consentire mendacium est Whereas they crie out that wee cannot agree emonge our selues aboute the Substance of the Gospel it is a very greate Vntruthe But you saie The Maisters of the Apologie telle vs They doubte not but these parties wil be reconciled And yet Nicolaus Amsdorfius with whose woordes ye are ashamed to blotte your paper taketh the matter to be impossible And here ye thinke ye haue driuen vs neare the wal specially findinge vs so far disagreeinge in Iudgemente from a Doctoure as you cal him of our owne But â–ª M. Hardinge ye might better haue considered that Amsdorfius and wee speake of sundrie maters and therefore our saieinges maie wel stande togeather Amsdorfius saithe the Doctrine and Termes standinge stil as they doo it is not possible by any manner of Construction to make the parties agree But our truste in God is that they that are deceiued shal finde their owne erroure and alter their Termes and correcte their iudgementes and submit them selues vnto the Truthe and so ioine togeather al in one So S. Augustine saithe Recte dicitur Glacialem niuem calidam esse non posse Nullo enim pacto quà m diu nix est calida esse potest It is wel saide snowe frorne â—r congcled can neuer be hote For as longe as it is Snowe it is not possible to make it hote So likewise he saithe of the Heretiques named the Manichees Sic delirant Manichaei sed resipiscant non sint Manichaei Thus fonde are the Manichees But let them amende their errours and no more be Manichees What is there so contrarie in iudgemente as a Ievve and a Christian Yet God hath promised that he wil turne the hartes of the Fathers the Iewes vnto their Children and the hartes of the Children the Christians vnto their Fathers And S. Paule saithe Iudaei si non permanserint in incredulitate inserentur Potens enim est Deus iterum inserere eos The Iewes shal be graffed into the Tree if they abide not in Vnbeliefe For God is able to graffe them in againe What is there so contrarie as Light and Darkenesse Yet the Prophete saithe Illumina tenebras meas O Lorde sighten thou my darkenesse To conclude what is so contrarie as the Kingedome of the Pope and the Kingedome of Christe And yet wée truste it is not impossible but the Pope him selfe maie once turne to God confesse his errours and professe the Gospel of Christe that he nowe oppresseth These thinges considered M. Hardinge it was no deadly Sinne to saie wée truste that these maters of variance bitweene the Lutherans and the Zuinglians wil once be accorded and that al causes and séedes of dissension shal be thorowly pulled vp by the rootes and be buried and quite foregotten for euer This change God hath already begonne to woorke not onely in sundrie learned menne but also in greate Citties in good Vniuersities and in whole Countries Therefore wee truste our hope is not in Vaine As for the Lies whiche it liketh you wel to saie M. Ievvel made openly at Poules Crosse I doubte not of your modestie but ye woulde haue blased them better if ye had thought them woorthe your colours Sutche general and so greate exclamations vpon so simple reportes stande not alwaies with greatest wisedome He is to rasshe to be a Iudge that pronounceth before he knowe the cause What I saide there for as mutche as ye touche nothinge in particulare it is néedelesse to make rehearsal But wel I remember I might truely haue saide M. Hardinge commonly Misallegeth misreporteth misconstrueth corrupteth vvreasteth and Falsifieth the Anciente Councels and Holy Fathers I coulde haue saide M. Hardinge is oftentimes directely contrarie to him selfe I coulde haue saide M. Hardinge in one Booke hath vttered twoo hundred fiue and fiftie greate Vntruthes These M. Hardinge your Conscience knoweth had benne no Lies and therefore not méete to be chastifed by an Lawes The Apologie Cap. 7. Diuision 1. 2. But this is the heauiest and moste greeuous parte of their sclaunders that they cal vs wicked and vngodly men and saie wee haue throwne awaie al care of Religion Though this ought not to trouble vs mutche whiles they them selues that thus haue charged vs knowe ful wel howe spiteful and vntrue theire sclaunder is Iustine the Martyr is a witnesse that al Christians were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Godlesse as soone as the Gospel firste beganne to bee published and the name of Christe to be openly declared And when Polycarpus stoode to be iudged the people stirred vp the President to slea murder al them whiche professed the Gospel with these woordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is to saie Ridde out of the waie these wicked and Godlesse creatures And this was not bicause it was true that the Christians were Godlesse in deede but bicause they woulde not worship stones and stockes whiche were then honoured as God The whole worlde seeth plainely yenough already what wee and oures haue endured at these mennes handes for Religion and our onely Goddes cause They haue throwne vs into Prison into Water into Fier and haue embrued them selues in our bloude not bicause wee were either adulterers or Robbers or Murtherers but onely for that we confessed the Gospel of Iesus Christe and put our confidence in the liuinge God And for that wee complained too iustly and truely Lorde thou knowest that they did breake the Lawe of God for theire owne most vaine Traditions And that our aduersaries were the very foes to the Gospel and enimies to Christes Crosse so witingly and willingly and obstinately despisinge Goddes Commaundementes Wherefore when these menne sawe they coulde not rightly finde faulte with our Doctrine they woulde needes pike a quarrel and inueigh and raile against our manners surmising that wee doo condemne al wel doinges that wee settte open the doore to al licentiousnesse and luste and leade awaie the people from al loue of vertue And in very deede the life of al men euen of the deuoutest and moste Christian bothe is and euermore hath been sutche as one maie alwaies finde somme lacke euen in the very beste and purest conuersation And sutche is the inclination of al creatures vnto euil and the readinesse of al menne to suspecte that the thinges whiche neither haue been donne nor once were meant to be donne yet maie be easily bothe hearde and credited to be true And like as a smal spotte is soone espied in the neatest and whitest garmente euen so the leaste staine of dishonestie is easily founde out in the purest and sincerest life Neither take we al them which haue at this daie embraced the Doctrine of the Gospel to be Angels and to liue clearely without any more or wrinkle nor yet thinke wee these menne neither so blinde that if any thinge maie be noted in vs they are not able to perceiue the same euen through the leaste creuie nor so frendly
Obscoena Mysteria Manichaeorum protraxit in lucem Nam haec prodidisse erat vicisse He opened and published the filthy Mysteries of the Manichees For the very openinge thereof was sufficiente to ouerthrowe them But happy are they that liue in sutche sorte that no man maie wel reuele theire life without blusshinge Here M. Hardinge yée charge vs pleintiefully with Fables and Sclaunders and heapes of Lies greate fowle lewde and shameful in one companie al togeather Wherein it was no greate Maisterie for you to be so liberal for that hereof ye want no stoare But if wee shal be hable clearely and plainely to anouche and iustifie eche thinge that wee haue spoken then wee doubte not but ye wil take al these Lies home againe and bestowe them fréely emongest your fellowes M. Hardinge They be the Popes Canonistes saie they that haue taught the people that simple fornication is no sinne A greuous offence and woorthy to be punished And verily if any Pope euer knewe that his learned men in the Canon lawe haue taught the people sutche heathenish and deuilishe Doctrine though no man in Earthe be his iudge yet he maie be thought vn woorthy the roome of so greate charge But if the Pope neuer knewe sutche Doctrine preached by the Canonistes and if at no time there haue ben any sutche then is he cleare and ye are proued slaunderers and false backebyters VVe denie it vtterly How proue ye it Mary Sir saie ye looke in the margent of our Apologie and there shal ye finde one Iohn de Magistris noted for an offender in that behalfe VVel if it were so he was but one man Ye speake of Canonistes whiche worde signifieth a number And howe proue ye that he the saide Iohn de Magistris for nowe I wil spare you and wil not saie they taught the people that simple fornication was no sinne c. Nowe we tel you that we cannot finde where euer Iohannes de Magistris wrote so impiously as ye reporte Is it not Martinus de Magistris that ye meane It is a greate rashenesse if ye haue not reade it your selues to beliue sutche pelting writers that be of your sectes as ye do by whom ye seme to be mooste shamefully and moste dangerously deceiued c. VVhat wil be thought and saide of you if we shewe plainely that ye haue forged a fowle lie and a moste false slaunder vpon Martinus de Magistris For so wil we cal him vntil ye proue it of Iohannes This Martinus de Magistris was no Canoniste as ye saye but a Doctour of diuinitie wel learned for his time and order of studie as a schooleman In a treatise that he made De temperantia de luxuria he disputeth after sutche manner as the scholastical doctours commonly vse VVherefore he that saieth that he taught the people sought by vntruthe how to make the matter more detestable For disputinge in Schooles and teachinge the people be farre asunder Saithe this doctour Martin after the guise of Schooles Quaeritur vtrum simplex fornicatio sit Peccatum mortale that to saie It is a question whether simple fornication be mortal Sinne. This Defender knewe what he did when he lefte out the woorde mortal For beinge disposed to lie he thought beste to lye for a vantage Nowe this is to be vnderstanded howe the manner of the scholastical Doctours is firste to propounde a question Nexte to argue obiecte and reason againste the Truthe of the question Then to auouche and proue the Truthe After that to soile the obiections brought againste the Truthe Lastly to bringe conclusions for confirmation of the Truthe Then in prosecutinge his question arguitur quòd non I reason againste it saithe he and argue it is not so And there after the Schoole manner he maketh an argumente againste the Truthe VVhiche argumente who so euer taketh for his purpose and alloweth it admitteth that the Doctor goeth againste and disproueth After this he commeth to proue the Truthe And there it foloweth In oppositum simplex fornicatio excludit c. To the contrary saith he Simple fornication excludeth from the Kingdome of God Ergo it is mortal sinne Then he saithe further It is to be noted that the opinion of Thomas is that simple fornication vndoubtedly is mortal sinne VVho so euer readeth further in Martinus he shal find after he hath wel disputed pro and con as they terme it in Scholes that is to saie for and againste the Truthe that he putteth six conclusions of whiche the fourthe beginneth thus ideo c. Therefore Simple fornication is mortal sinne bicause it is forbidden by Gods Lawe c. And in the ende of the sixthe he saithe Hereof the falsehed of theire opinion is made euident who saie that simple fornication is not mortal sinne VVhiche opinion is condemned in the articles of them of Paris errore CLXXXVI Then he saith further Guido the Carmelite saithe in a Chapter contra Errores Graecorum that the Errour of the Grekes saieing simple fornication betwene a single man and a single woman not to be mortal sinne openly conteineth Heresie againste the Holy Scripture and that he proueth by foure reasons c. By this and mutche more there expressed it is sufficiently proued that Martinus de Magistris in his scholastical disputations in the saide treatise saithe not that simple fornication is no sinne mutche lesse cā it be reasonably or with any coloure of honestie saide that so he taught the people And therefore it is falsely and slaunderously imputed vnto him The B. of Sarisburie Here ye saye Wée lie wée backebite wée sclaunder c. For answeare whereunto first wée saie It is no new diuise to make light and simple accoumpt of your Simple Fornication For Aëtius y◠olde Heretique vsed thus to saie Dormire cum muliere extra Coniungium non magis est peccatum quà m aurem scalpere To haue the companie of a Wooman out of Marriage is no more a sinne then it is for a man to clawe his care Likewise the Heretique Prodicus saide Licet palà m apertè Fornicari It is lavvful to commit open Fornication Likewise not longe sithence wrote Laurentius Valla in earneste or in game I cannot tel but thus he wrote and he wrote it in Rome beinge him selfe one of the Canons there Omninò nihil interest vtrùm cum Marito coeat Mulier an cum Amatore Vndoubtedly there is no difference whether a Wooman keepe companie with her Husbande or with her Louer Richardus de Sancto Victore saith Paulus praeuidebat multos fore qui Fornicationis malum non adeò damnabile putarent S. Paule foresawe there shoulde be many that would thinke the il of Fornication not to be so damnable a mater To like purpose Socrates writeth of the corrupte iudgemente of sundrie of his time Scortationem indifferentem esse putant De Festis verò
To make shorte ye haue also of great prouidence diuised a special Premunire to embolden your Priestes in Fornication and to warrante them free from al daunger of any your Lawes made in that behalfe For thus you saie Si Laicus instigante Diabolo accuset Clericum incontinentiae statim repellitur Laici in accusatione Episcopi audiendi non sunt If a Laieman by the instigation of the Diuel accuse a Prieste of incontinent life streight waie he is thruste backe and put to silence The Late sorte maie not be hearde in the accusation of a Bishop And againe Laicus non potest Clericum de Fornicatione accusare A Laieman maie not accuse a Prieste of Fornication This i◠that extremitie and vnmerciful rigoure M. Hardinge that ye shewe your Priestes in these cases No Laieman maie accuse them No Bishop maie depriue them No Lavve maie touche them M. Hardinge The thirde lye is that Cardinal Campegius Albertus Pighius and certaine others haue taught that a Prieste liueth more Holily and more Chastely that keepeth a Concubine then he that hathe taken a wife in Matrimonie VVhy doo ye not tell vs where they haue taught so VVill ye that wee beleeue your bare woorde Howe can wee hauinge taken you tardy in so many and so manifestlye◠Aristotel once asked ▪ what a common lyer gained by his lyeinge that quoth hee when he telleth truthe no man will beleeue him VVisedome woulde syrs ▪ yee tooke good heede that yee proue not suche gayners Nowe wee require you to bringe foorthe proufe of that ye charge these learned menne withal VVee are sure ye cannot The woordes of Pighius be these But put case saithe hee they whiche haue vowed chastitie all doo not that they maie and ought to doo to atteine the grace of continencie and therefore they be not onely tempted but also ouercome with temptation for the more parte VVhat then Shall it be a lesse euill for them to marie For to saie it is better thou maiest not whiche the Apostle imputeth to damnation if they breake their firste Faithe For these I saie shall it be lesse euill and lesse damnable to marie then to be ouercome with lustes Therefore where ye impute vnto him that he maketh the kepinge of a Concubine to be a more Holy and a more chaste life in a Prieste then takinge of a wife in Matrimonie it is a fowle lie and a false slaunder Neither is there in that Doctrine any filthinesse at al whiche Philip Melanchthon whom here ye folow chargeth him withall Touchinge that pointe of doctrine it selfe S. Paule confirmeth it to whom the Mariage of those that be bounde to vowe of continencie seemed so wicked and hainous a Sinne that he pronounceth the will to marie to be damnable Now your coniunctions with your yokefellowes we meane onely so many of you as haue vowed Chastitie are not in deede VVedlockes but Incestuous Aduoutries And righte so we finde them named by Cyprian Basil Chrysostome Ambrose Hierome Photius and other Holy and learned Fathers But perhaps ye saie bothe are Aduoutries whether a vowed person Marie or committe Fornication Let it be so Yet is not that sinne more greeuous which a man committeth of set and determined purpose then that which he falleth into by humaine frailtie And that euill which contineweth is it not muche worse then that which hath intermission and no ende The B. of Sarisburie The Apologie saithe that Campegius Pighius and others moe of your side haue tolde vs that a Prieste kéepinge a Concubine liueth more Holily and more Chastely then a Prieste that hath a wife and liueth in Matrimonie Here ye crie out as your woonte is Sclaunders Lies foule lies and I knowe not what For thus onely they saie saie you That Fornication in this case is lesse il then Mà tris monie How be it M. Hardinge laieinge al Cauilles and shiftes aside the lesse il in vse of speache is commonly called the greatter good And in this sense it is written Better it is to Die then to wante And againe Better is the iniquitie of a Man then a woman dooinge wel So Ionas saithe Deathe vnto me is better then Life So S. Peter saithe Better had it benne for them not to haue knowen the waie of righteousnesse then knowinge the same to be turned backe from the Holy Commaundemente that is geuen vnto them These and other like phrases are often vsed in the Holy Scriptures not for that Deathe or Iniquitie or Ignorance of Goddes Iustice be good in deede but for that in comparison of other woorse thinges they seeme to importe somme lesse il Fornication ye saie is not better then Mariage But Mariage is vvoorse then Fornication Thus it seemeth you good to shadowe your maters by shifte of woordes from vvoorse to better and from better to vvoorse And yet in al plaine mennes iudgementes If Mariage be vvoorse then Fornication then is Fornication better then Mariage But to lette you vnderstande wée haue dealte simply and plainely herein Hulderichus the Bishop of Augusta in Germanie writinge vnto Pope Nicolas againste the restrainte of Priestes Mariage aboue seuen hundred yeeres paste vseth like manner of speache as wee haue vsed Thus he saithe Huius imperij ne dicam confilij tam fatuam tamque turpem addunt suggestionem vt dicant Honestius est Pluribus occultè implicari quà m apertè in hominum vultu conscientia cum vna ligari Quod profectò non dicerent si ex illo in illo essent qui dicit Vae vobis Pharisaeis qui omnia facitis propter homines Vnto this commaundemente I wil not saie vnto this Counsel they sette so foolishe and so shameful a suggestion that they saie It is an Honester thinge for a Prieste to be entangled vvith many Concubines in Secrete and priuily then Openly and in the light and knovvledge of the vvorlde to be ioined in Mariage vvith one VVife Whiche thinge Verit they woulde not vtter if they were either of him or in him that saithe Woe be vnto you ye Phariseis that doo al thinges to please menne In like sorte the Councel of VVormes wrote sommetime againste Pope Hildebrande for that he had diuised greate rigoure tyrannie to sunder Priestes from theire Wiues Scorta pudicis Coniugibus Stupra incestus adulteria casto Connubio praefert He pleaceth strumpettes before honeste Wiues and Fornication Inceste Aduoutesie before chaste Mariage Notwithstandinge your Doctoure Hosius saithe Turpis Philippo videtur haec oratio Catholicis autem honestissima These woordes vnto Philip Melancthon seeme shameful but vnto the Catholiques they seeme moste Honeste What néede wée many woordes in so cleare a case The whole practise of your Churche M. Hardinge professeth the same If a Prieste marie a Wife ye Suspende him ye Excommunicate him ye Depriue him ye Disquiet and trouble the whole Churche But if he kéepe a Concubine one twoo or moe yée
Popedome she is begotten with childe of her Seruaunt And not knowinge the time of her delyueraunce as she wente from S. Peters to Laterane streined with paines betweene Colosseo and S. Clementes Churche she brought foorthe and died and was as they saie there buried Here is to be marked howe the deuiser of this fable bewrayeth himselfe and thinketh the matter harde to be beleued And therefore in the beginninge saithe she was a VVoman vt asseritur as folkes saie and nowe he saith she was buried vt dicitur as it is said So he dothe not affirme it to be true but referreth al to heresaie By whiche testimonie lies commonly be soothed And as it is false that euer there was any sutche Pope so is it not true that ye note in the margent of your booke touchinge the image whiche ye saie is to be sene yet in Rome resemblinge that woman Pope lieinge in trauaile The image whiche ye meane I haue sene my selfe at Rome grauen in a stone after the manner of a tombe stone pitched vpright not farre from the Colosseo It resembleth no sutche thinge ye speake of Neither is it of any more truthe whiche some haue ignorantly written of the Popes refraininge to go that waie when he goeth thereby in solemne processions nor that whiche I haue reade in some of your Schoolefelowes peuishe bookes of the stoole of easemente that is at Laterane made of faire porphyry stone whiche they haue reported to be kepte there for an vnsemely vse at the creation of the Popes for proufe of theire Humanitie Thus we truste we haue brought your great matter of Pope Ioane to nought The B. of Sarisburie Here in your Iudgemente is an other of our fowle shameful accustomed Lies And that ye proue by the Authoritie of one Onuphrius one of the Popes late pages specially hired and procured to healpe out this mater Of the Truthe and certainetie hereof wée shal consider further in the ende Nowe let vs examine this Newe Coniectural Doctour with his gheasses Firste he saithe Dame Iohane is not registred in the Calendare emonge the Popes Ergo it is but a vaine Fable that euer Dame Iohane was Pope in Rome This Coniecture M. Hardinge is very simple For I doubte not but ye maie wel remember that Bishoppes names as wel in Rome as otherwheres haue vpon sundrie occasions benne oftentimes quite striken out of the Calendare So was Chrysostomes name vpon displeasure quite striken out of the Table of the Bishoppes of Constantinople as if he had neuer benne Bishoppe there And Chrysostome him selfe writinge vnto Cyriacus in his owne defence saithe thus Siquidem hoc feci expungatur nomen meum ex albo Episcoporum non scribatur in Libro Orthodoxae Fidei If I haue thus donne let my name be rased out of the Bishoppes Calendare and let it not be registred in the Booke of the Catholike Faithe And afterwarde his name beinge so defaced and rased out was restoared againe by Theodotus at the vehemente requeste and instaunce of the people So Acacius y◠Bishop of Constantinople rased out y◠name of Pope Foelix of Rome So Innocentius the Bishop of Rome rased out the name of Arsacius the Bishop of Constantinople And this is it that S. Augustine meaneth writinge to the people of Hippo Quid obest homini quòd ex illa Tabula non vult eum recitari humana Ignorantia si de Libro viuorum non eum delet iniqua Conscientia What hurte is that vnto a man that the Ignorante people wil not suffer his name to be readde out of that Table if wicked conscience blotte him not out of the Booke of Life So writeth Iohannes de Parisijs of Pope Cyriacus Cyriacus Papa renuntiauit officio vt cum Vrsula Virginibus palmam Martyrij susciperet Sed iste Cyriacus in Catalogo Paparum non annumeratur quia credebant ipsum non propter deuotionem sed propter oblectamentum virginum dimisisse Episcopatum Pope Cyriacus gaue ouer his Bishoprike that with Vrsula and other Maides he might receiue the Crowne of Martyrdome But this Cyriacus is not reckened in the Calendare of the Popes for that it was beleeued he had geuen ouer his Bishoprike not of deuotion but for somme fantasie towardes the maides But to comme neare the pourpose and to the force of your gheasses therefore was Pope Iohanes name leafte out of the Calendare of the Bishoppes of Rome not for that there neuer was any sutche Pope there but onely for shame leste it shoulde appeare in recorde and afterwarde be reported for euer that a vvooman and sutch a vvooman had benne Bishop of Rome or that the Bishop of Rome had benne vvith Childe So saithe Marianus Scotus Huius Iohannae nomen Authores Pontificij non ponunt propter turpitudinem rei muliebrem sexum The Chroniclers that write of the Popes leaue out the name of Pope Iohane both for the shame of the mater and also for the Wooman kinde So saithe Martinus Iohanna non ponitur in Catalogo Sanctorum Pontificum tam propter Muliebrem sexum quà m propter deformitatem facti Pope Iohane is not reckened in the Calendare of the Holy Popes as wel for that shee was a Wooman as also for the shame of the mater So saithe Sabellicus Nullus Defunctae honor habitus Fama tenet ob tam foedae rei memoriam There was no honoure bestowed at her burial The reporte is for the remembrance of her filthy acte So saithe Iohannes de Parisijs So saithe Fasciculus temporum Therefore this firste reason is but a very blinde Coniecture and beareth no force An other of your gheasses is this Menne had benne bewitched and distracted of theire wittes if they could not haue knowen a VVoman from a Man This reason M. Hardinge beareth as greate weight and Substance as the former For your owne Amphilochius that wrote the Life of Thomas Becket coulde haue tolde you that Euphrosyna that holy Maide dwelte six and thirtie yéeres in Monkes apparel emonge Monkes and was neuer otherwise taken but for a Monke Likewise Vincentius and Petrus de Natalibus and others your Writers and Recorders of Fables coulde haue tolde you that Tecla sommetime addressed her selfe in Mannes apparel and had she not benne forebidden by S. Paule would haue folowed him in companie as a Man Rauisius Textor writeth the like of one Marina that dissemblinge what she was liued many yéeres in an Abbie as a Monke The like he writeth of Lasthenia Axiothea and others that beinge Wéemen came into the Schoole in Mannes apparel to heare Plato The like writeth your owne Fabulare Simeon Metaphrastes of Eugenia And if ye lacke other Authorities of truste and credite One of your owne Companions of Louaine auoucheth the same of Melania and Papula And yet I thinke he was not bewitched as you saie nor thorowly berefte of his wittes The
to Athenes there was roome sufficiente to receiue her After that shee came to Rome and there professed Learninge openly This you saie is soone confuted as false For there was no Learninge at those daies professed at Rome as the Stories doo declare This is very soone confuted M. Hardinge and specially by him y◠recketh so litle what he saie Leaue this Hypocrisie dissemble nomore It is not manly Tel vs in good soothe what Writers what Stories declare these thinges your credite faileth ouer mutche your woorde is no sufficiente warrante Ye saie There was no Learninge in those daies professed in Rome And why so Wil ye nowe saie of Rome as ye earste saide of Athenes Wil ye saie There was no Cittie of Rome then standinge Wil ye saie Learninge there was then vtterly decaied and the whole Countrie becomme Barbarous If there were no studie or place of Learninge then in Rome where then was there any studie in al Christendome For the Vniuersities of Parise Orleance Tolouse Salerne Padua Bononia Praga Salamanca vvere erected longe aftervvarde And therefore ye séeme to saie that al the whole worlde then was Barbarous But that ye maie the better sée your ouersight S. Hierome writtinge of Victorinus and Donatus saithe thus Victorinus the Rhetorician and Donatus the Grammarian my Schoolemaisters are accoumpted notable in Rome And againe he saithe Victorinus natione Apher Romae sub Constantio principe Rhetoricam docuit Victorinus borne in Aphrica taught Rhetorique in Rome in the time of the Emperoure Constantius Erasmus writtinge the Life of S. Hierome saithe thus Romam missus est velut ad primariam eo saeculo tum Religionis tum Eruditionis Magistram Liberalibus studijs erudiēdus quod ipse declarat enarrans 11. Caput Ezechielis Hierome vvas sente to Rome as to the Principal Schoolemaistresse in those daies both of Religion and also of Learning as he him selfe declareth expounding y◠eleuenth Chapter of Ezechiel S. Augustine saith Egisti mecum O Deus vt mihi persuaderetur Romam pergere potiùs ibi docere quod docebam Carthagine O God thou mouedst my minde to goe to Rome and there rather to professe openly the same Learninge that I had professed at Carthage And further he saithe Audiebam quietiùsst udere ibi adolescentes ordinatiore Disciplinae correctione sedari I heard saie that yonge menne there vvente more quietly to theire bookes and vvere keapte in orderly obedience to theire studies And in the Tripartite vvoorke ioined vnto the Councel of Laterane ye maie finde the storie hereof recorded thus Primò Athenis Romam translatum est studium Philosophicum Deinde Roma Parisios tempore Caroli vt dicunt Historiae◠Firste the studie of Philosophie was translated from Athenes to Rome and afterwarde as the Stories saie in the time of the Emperoure Charles it was translated from Rome to Parise What shal I more saie The Pope him selfe in his owne Decretalles saithe Rome is an Vniuersitie These be his wordes Curia Romana habet Studium Generale eius priuilegia The Courte of Rome hath an Vniuersal Studie and the Priuileges of the same And againe Pope Clemens saithe In Studijs Romanae Curiae Parisijs Oxonij Bononiae Salamancae debent esse Professores Linguarum Hebraicae Chaldaicae Arabicae In the Vniuersities of Rome of Parise of Oxforde of Bononie and of Salamanca there muste be Professours of the Hebrewe Chaldee and Arabike tongues To be shorte Theodoricus Niemus sommetime the Popes Secretarie and therefore hauinge good cause to knowe the trueth hereof and for ought that I knowe no cause to dissemble of this whole mater writeth thus Et nunc est Titulus Cardinalis praedictae Scholae Et olim in ea legebantur Septem Artes Liberales praecipuè Rhetorica etiā in ea legit quandoque Beatus Augustinus Iohannes vocatus de Anglia Et fuit Mulier de Maguntia nata quae studuit Athenis sub virili habitu in tantum profecit in Artibus vt tandem veniens Romam per biennium in eadem Schola Artes Liberales legerit adeò sufficiens fuit vt etiam Maiores Nobiliores vrbis eius Lectiones frequenter audiuerint Et posteà in Papam eligitur c. Euen nowe a Cardinal beareth the Title of the saide Schoole or Vniuersitie of Rome And in olde times the Seuen Liberal Sciences and specially Rhetorique were readde in the same There also sometime readde S. Augustine and one that was called Iohn of Englande This Iohn was a Woman borne at Mens in Germanie and had studied at Athenes in the apparel of a man and had so profited in the Artes that at laste comminge to Rome twoo yeeres togeather she professed the Liberal Sciences in the same Schoole And her gifte in teachinge was sutche that the Elders and Nobles of the Cittie resorted often to heare her reade Afterwarde she was chosen Pope c. Thus manie waies M. Hardinge haue wée founde an Vniuersitie or Schole in Rome and no cause to the contrarie but Dame Iohane beinge so wel learned as it is saide might wel be a Reader there But ye saie why keapte she not her selfe in Her Midwife might better answeare this question But what if she were suddainely preuēted before her time as many be Or what if God would haue sutche a mater so openly knowen to y◠euerlastinge Detestation either of the Persone or of the Place Certainely Antoninus the Archebishop of Florence beinge astonied with the horrour hereof as it is saide before crieth out O the deapthe of the wisedome and Knowledge of God O howe vnsearcheable be his Iudgementes The Authour hereof saie you durste not to auouche the mater for an vndoubted Truthe but onely saithe Vt asseritur as it is saide and so referreth al the whole to hearesaie Notwithstandinge M. Hardinge many there be that write this Storie as a certaine Truthe without doubtinge or credite of hearesaie And Platyna al be it he would not séeme to auouche ouer mutche for the honour of the See of Rome yet thus he saithe Quod ferè omnes affirmant Whiche thinge in a manner al menne doo affirme And Rauisius Textor saithe Scitum est ex Chronicis à Maioribus Scriptum It is knovven by the chronicles and written by our Elders It is knovven saithe one It is affirmed in a manner by al menne saithe an other But for the space of eight hundred yéeres more there was no Writer I trowe so impudente that woulde condemne it for a Fable as you doo and vtterly denie it to be true Touchinge the Marble Image representinge a vvoman in childe bearinge and the Popes suddaine breakinge of his vvaie in his solemne procession let eche man weighe them as him listeth But where ye compare that Image to one of the greate ragge stoanes at Stonage or Longe Compton as if it were vtterly vnwrought
Aloisius Pope Paule the thirdes Sonne committed againste Cosmus Cherius the Bishop of Fanum what Iohn Casa Archebishop of Beneuentum the Popes Legate at Venice wrote in the commendation of a moste abominable filthinesse how he set foorthe with moste lothesome woordes and wicked eloquence the mater whiche ought not once to proceede out of any bodies mouthe To whose eares hath it not comme that Alphonsus Diazius a Spaniarde beinge pourposely sente from Rome into Germanie so shamefully and Diuelishely murthered his owne Brother Iohn Diazius a moste Innocente and a moste Godly man onely bicause he had embraced the Eospel of Iesus Christe and woulde not returne againe to Rome But it maie chaunce to this they wil saie These thinges maie sometime happen in the beste gouerned Common Wealthes yea against the Magistrates willes bisides there be good Lawes made to pounishe sutche I graunt it be so But by what good Lawes I would know haue these great mischieues benne pounished emongest them Petrus Aloisius after he had donne that notorious Acte that I spake of was alwaies chearished in his Fathers bosome Pope Paule the thirde and made his very dearlinge Diazius after he had murthered his owne Brother was deliuered by the Popes meanes to th ende he might not be pounished by good Lawes Iohn Casa the Archebishop of Beneuentum is yet aliue yea liueth at Rome euen in the eie and sighte of the moste holy Father M. Hardinge Courtisanes wente abroade so as the Matrones doo some rode on Mules some dwelled in goodly houses VVhiche particulare disorders as there they continewed not many yeeres * so in these daies they haue benne reformed VVherein ye folowe the Father of your Haeresies and schoolemaister of your malice the Deuill who in Scripture is called Accusator Fratrum nostrorum the accuser of our Brethren But sirs how leape ye from Rome to Placentia from the Cleregy to a Temporall Duke whome ye call the Popes Sonne though he was not his Sonne beinge Pope but by lawful Matrimonie before holy Orders taken For suche a one was Peter Aloisius of whom ye speake Be it that he was an euill man VVhat maketh that against the Churche what for Defence of your newe Gospell If Iohannes Casa beinge yet a younge spring all before he came to be a Clerke and longe before he was either Bishop or Legate made certaine amorous Sonettes in Italian rime foloweinge the Italian poete Petrarcha to whiche kinde of exercise the good wittes of Italy in youth are muche geuen and without naminge any persone flatteringly smoothed that heinous facte rather then praised wherein neuerthelesse he did euill we confesse and for the same ouersight of his youth was notwithstandinge his other excellent qualities kepte backe from the dignitie of Cardinalship duringe his life all this beinge graunted and considered what hindereth it the estimation of Christes Churche And what furthereth it your false Doctrine your Schismes and your Heresies Touchinge the Deathe of Iohn Diazius the Spaniarde ye tell many lies at once The B. of Sarisburie Wée leapte not so lightly to Placentia M. Hardinge but rather reaste at Verona and saie the Truthe For Pope Paulus that should haue pounished his wicked Sonne and haue burnte him to deathe for his abominable outrage remoued not to Placentia but remained stil in Rome Iohannes Sleidanus saithe that the yonge Gentleman the Bishop of Fanum vpon whome Petrus Aloisius the Popes Sonne had shewed that horrible villanie shortely after died for shame and heauinesse Yet he saithe it is thought of somme that Petrus Aloisius after his wicked acte committed gaue him poison and so killed him leaste he should make complainte thereof vnto the Emperoure He addeth further Paulus nihil ò secius impensè amabat Filium ad ipsius amplificationem omne studium conuertit Et cùm de eius flagitijs nonnunquam audiret fertur non admodum aegrè tulisse hoc solùm consueuisse dicere Haec illum vitia non se commonstratore didicisse Pope Paule neuerthelesse fauoured his Sonne aboue measure and bestowed al his care to encrease him in Honoure And whereas he hearde sometime of his shamful actes the reporte is that he was not mutche offended therewith but vsed onely thus to saie Wel yevv is he neuer learned these vices by my example So cruel and terrible is the Pope in repressinge of Sinne. But God of his Iustice would not suffer sutche abomination to escape vnpounished Certaine of the Nobles of his owne Cittie not longe after arose againste him slewe him in his owne Palaice hunge out his vile Carkesse in shameful sorte by a chaine ouer the walles afterwarde threwe it ouer into the mote The people of al sortes ranne gladly to the sight and stabbe him in on euery side with theire Daggers and trodde him filthily vnder theire feete Yée saie the particulare disorders of your Courteghianes in these daies at the laste haue benne Refourmed And yet by very credible reporte euen within these twoo yeeres whiche was in the yéere of our Lorde 1565. by a persite viewe taken there were founde in Rome to the number of eight twentie thousande weemen of that sorte If this be the Reformation of the Churche of Rome what was it then before it was thus Refourmed As for that moste horrible Booke of Iohannes Casa so vile and so lothesome that no Heathen eares coulde abide to heare it O howe fauourably and howe frendely it is excused He was then ye saie but a yonge man but a springal no Bishop no Clerke He named no personne It was but a kinde of exercise an ouersighte an Amorous Sonette The good wittes of Italie be muche geuen to it He praised not that faulte but onely smoothed it O M. Hardinge what abomination is there vnder Heauen but ye can diuise waies howe to smoothe it But he was pounished ye saie ful soare for his ouersight For he coulde neuer be made Cardinal duringe his Life Yea good M. Hardinge And al this muste wée beléeue bicause you speake it The Pope made him the Archebishop of Beneuentum and Legate a Latere and thereby one of his Secrete Councel in parte of this cruel pounishmente But though he vpon that or somme other occasion were keapte backe from beinge Cardinal yet were there others made Cardinalles in al respectes as had as he Reade Andreas Alciatus that notable Ciuilian And ye shal finde what a minion was made Bishop of Comum when Paulus Iouius was put biside Reade Paulus Iouius in the Life of Clemens 7. and learne what prety folkes then were made Cardinalles and for what causes As for your owne Onuphrius he speaketh Parables and casteth colours and woulde seeme to meane more hereof then he durste to vtter The Emperour Tiberius sommetime placed Nouellius Tricongius in most highe and Honorable roome and made him Proconsul in parte of recompense of his good seruice for that
he died of a sickenesse whiche he fell into at BonconueÌ„to as he iournied from Pisa thither Onuphrius writing of his Death saith that he died at Bonconuento a town in the territorie of Siena and maketh no meÌ„tion of his Poisoning Cornelius Cornepolita writing this storie semeth to geue litle credite vnto it For he addeth an heare saie Vt aiunt as they saie as though it were a matter auouched by no certainetie but by Hearesaie Nauclerus reporteth that the order of those religius men is saide to haue a testimoniall in writinge witnessinge the foresaide Friere to haue benne Innocent and that the whole was but a fained tale Victor the thirde Pope is mentioned by Martinus Polonus to haue benne poisoned by the malicious procurement of the Emperoure Henry the thirde bicause he stoode in defence of Gregory the seuenth whom the Emperour so muche hated and persecuted Vincentius holdeth contrary opinion that he died of a dysentery â–ª as Platina reciteth Touchinge Kinge Iohn of Englande they that write that he was poisoned in a drinkinge cuppe by Monkes them selues make no better then a fable of it and who so euer write it referre them selues to hearesaie and to the popular fame The Author of your Actes and Monumentes reporteth that many opinions are amonge the Chronicle writers of his Deathe As ye procede in your malicious railinge against the Pope ye spitte out your poison demauÌ„dinge certaine question shorte in Woordes â–ª but full stuffed with false and cankered slaunders The B. of Sarisburie The Poisoninge of that Noble Emperoure Henrie of Lucenburg in the Sacramente whereby it appeareth how farre foorthe the States of the worlde ought to truste you ye would haue vs to passe lightly ouer as a Fable Of your Onuphrius and Cornelius and other like Parasites wée make no reckeninge The truthe of the storie is reported by many Vrspergensis saithe Quidam Religiosus porrexit Imperatori intoxicatam Eucharistiam c. A certaine Religious man ministred vnto the Emperoure the Sacramente poisoned The Emperoure hauinge receiued it and returninge againe vnto his place thought that a peece of colde Ise was paste alonge through his body Baptista Egnatius saithe it was wrought by the policie of Robertus Kinge of Sicilia moued therto as Auentinus saithe by Pope Clemente 5. The same ye shal finde recorded in Carion in Supplemento Chronicorum in Rauisius Textor and sundrie others The like recorde there is founde of poisoninge of Victor 3. in the Chalice For the more credite whereof it maie please you to reade Martinus Polonus the Popes Penitentiarie Volaterranus Matthaeus Palmerius the Supplie of Chronicles Fasciculus Temporum Textor and others Touchinge the deathe of Kinge Iohn whether he were poisoned by a Monke or no I wil not striue referringe mée selfe therein to the credite of our Chronicles the common reporte whereof togeather with the general opinion of the people is this that he was destroied with poison But what so euer were the cause of his death Matthias Parisiensis saithe thus Papa Innocentius sententionaliter definiuit c. Pope Innocentius determined by sentence that Kinge Iohn should be deposed from his estate And he enioined the execution thereof to the Frenche Kinge for Remission of his Sinnes promisinge him also faithfully that if he so did he and his Successours should enioie the Kingedome of Englande for euer So mutche is Englande bounde to reuerence and obeie the Pope The Apologie Cap. 7. Diuision 2. What is he at this daie whiche alloweth the mightiest Kinges and Monarches of the worlde to kisse his blessed Feete M. Hardinge It is he saie we that humbly for his owne persone refuseth suche honour that calleth and thinketh him selfe Seruum Seruorum Dei the seruant of the seruantes of God But when he seeth the greate powers and Princes of the worlde humble them selues to Christe Lorde of all Lordes and Kinge of all Kinges in the person of him whose Vicare on Earthe he is and chiefe deputie in those thinges that be to God warde not vnmindefull what he is of him selfe for the roomes sake that he beareth and for his honour whose vicegerent he is the rather also for example of Humilitie and Obedience so to be taken and learned of others of inferiour degree he suffereth that honour to be done whiche is more then a mere man can require Neither is this the pride of Popes at these daies onely as ye obiect but the example of suche humilitie in Princes we can proue to be auncient The greate Kinge Charlemaigne who afterwarde was create Emperoure coulde not be withholden by the Pope Adrian the firste but at the firste meetinge he woulde kisse his feete Many other Emperours and Kinges haue of olde time done likewise And lest the Soueraintie of suche Honour exhibited vnto him shoulde in his owne conceite lifte him higher then for the degree of humaine condition to that purpose serueth the stoole of naturall easement at his creation whereof your surmise is very vile to temper the highnesse of that vocation with the base consideration of humaine infirmities and necessities The B. of Sarisburie What thinge is there either so vile or so horrible but by sutche proper excuses maie soone be smoothed Chrysostome saithe Haec etsi minima esse videantur tamen magnorum sunt causae malorum Nam Ciuitates Ecclesias saepe numerò euerterunt Propterea nec à lachrymis abstinere possum cùm primos istos consessus salutationes audiam ac in mentem veniat quot quantá hinc mala in Ecclesia Die orta sint These thinges notwithstandinge they seeme smal yet are they the causes of greate euils For oftentimes haue they ouerthrowen bothe Citties and Churches Therefore I cannot absteine from weepinge when I heare of these Superiorities and Salutations and consider how many and howe greate euils haue growen thereof in the Churche of God S. Hierome mutche mislikinge the state of his time saithe thus Episcopi velut in aliqua sublimi specula constituti vix dignantur videre mortales alloqui conserous suos The Bishoppes as if thei were placed in somme high Castle scarceâ—y vouchesaue to looke vpon poore mortal menne and to speake vnto their felowe seruantes Touchinge the Bishop of Rome it is not for nought that S. Gregorie saith Rex Superbiae in foribus est The Kinge of Pride is euen at hande In the Popes ovvne Booke of the Ceremonies of Rome it is written thus Electus Imperator cum suis omnibus seruato ordine per gradus ascendit suggestum Et vt primùm videt Pontificem detecto capite illum genu terram contingens veneratur iterum cùm appropinquat ad gradus Sedis genuflectit demum vbi ad Pontificis pedes peruenit illos in reuerentiam Saluatoris Deuotè osculatur The Emperoure Electe goeinge in arraie with al his traine passeth vp the staires into the Scaffolde And as soone
the Councel greater then yâ— Pope And your owne Panormitane saithe as it is alleged before Papa tenetur confiteri in illo actu Sacerdos est Maior illo The Pope is bound to make his Confession and in so dooinge the Prieste is aboue the Pope Againe he saithe Papa non potest cogere Sacerdotem vt reuelet CoÌ„fessionem quia in illo actu Sacerdos est Maior quà m Papa Children knowe that Faithe and Confession are Spiritual Causes and not Temporal Ye sée therefore M. Hardinge by the Iudgemente of your owne Doctoures that the Pope maie haue a Superioure euen in Spiritual causes Nowe let vs weighe the greate force of your Reason Thus you saie The Pope sitteth in Peters Chaire Ergo in Spiritual Causes he can haue no Superioure Who taught you thus to piece your Arguments What Childe what Sophister woulde so reason Who euer gaue sutche Power and Vertue to Peters Chaire In Temporal maters ye saie it maie be that in one age the Pope hath acknowledged the Emperoure as Lorde of that Prouince where he liued Graceously considered It was the Popes Courtesie Humilitie no doubte but not his duetie Now be it Aaron the Highe Bishop in Israel was contented to submit him selfe to Moses and of duetie to calle him Lorde Tertullian saith thus Colimus Imperatorem vt hominem à Deo secundum Solo Deo Minorem Sic enim Imperator Omnibus Maior est dum Solo vero Deo Minor est Wee honoure the Emperours Maiestie as a man nexte vnto God For so is the Emperoure greater then Al menne while he is leasse then onely the True God Origen saithe Petrus Iohannes nihil habebant quod Caesari redderent Dixit enim Petrus Aurum Argenium non habeo Qui hoc non habet nec Caesari habet quod reddat nec vnde Sublimioribus Potestatibus subiaceat Qui verò habet PecuniaÌ„ aut Possessiones aut aliquid in hoc saeculo audiat Omnis anima Potestatibus Sublimioribus subiaceat Peter and Iohn had nothing to geue vnto the Emperoure For Peter saide Golde and Siluer I haue none whiche who so hath not hath nothing to geeue to Caesar not wherein he shoulde be subiecte to the Higher Powers But who so euer hath either Monie or Landes or any thinge in this worlde let him heare what S. Paule saith Let euery soule submit it selfe to the Higher Powers And for proufe of the practise hereof Pope Leo thus submitteth him selfe humbly vnto Levves the Emperoure Nos si incomperenter aliquid egimus in Subditis iustae Legis tramitem non conseruauimus vestro admissorum nostroruÌ„ cuncta volumus emendare iudicio If wee haue donne any thinge disorderly and ouer our Subiectes haue not keapte the dewe trade and course of Lawe by your Maiesties Iudgemente vve vvil redresse al our faultes So likewise long before Pope Leo Pope Gregorie wrote vnto the Emperoure Mauritius Ecce per me Seruum vltimum suum vestrum respondebit Christus Sacerdotes meos manui tuae commisi c. Ego quidem vestrae iussioni subiectus Legem vestraÌ„ per diuersas terrarum partes traÌ„smitti feci Behold thus wil Christe answeare you by me beinge both his and your most humble Seruante I haue committed my Priestes vnto thy hand As for my parte I being subiecte vnto youre Maiesties Commaundemente haue caused your Order to be proclaimed through diuers partes of the worlde Againe he saithe Christus dominari Imperatorem non solùm Militibus sed etiam Sacerdotibus concessit Christe hath geuen power vnto the Emperoure to beare rule not onely ouer souldiers but also ouer Priestes Againe he saithe Et Imperatori obedientiam praebui pro Deo quod sensi minimè tacni I haue shewed my duetie towardes my Lorde the Emperoure and touchinge God I haue not conceled what I thought And this is it that S. Paule saithe â—et euery soule be subiecte to the Higher Powers Vpon whiche woordes S. Chrysostome saithe Etiamsi sis Apostolus etiamsi Euangelista etiamsi Propheta fiue quisquis taÌ„dem fueris Neque enim Pietatem subuertit ista Subiectio Thoughe thou be an Apostle though thou be an Euangelist though thou be a Prophete or what one so euer els thou be yet be thou subiecte to the Heigher Powers For this Subiection is no hinderance to Godlinesse But afterwarde the Popes beganne to looke alofte bothe to saie them selues also to cause others theire parasites to saie Romanus pontifex supra Reges in Temporalibus The Bishop of Rome is aboue Kinges euen in thinges Temporal Againe Papa totius orbis obtinet potestatem The Pope hath the power of al the worlde Againe Solus Papa est verus Dominus Temporalium Onely the Pope is the very true Lorde of Temporal thinges And againe Omnis potestes secularis immediatè data est Papae Al manner Temporal Povver is geuen immediately to the Pope Ye saie Pope Gregorie might cal the Emperoure Mauritius his Lorde not of deutie but either of Custome or of Courtesie Yet saie you further our holy Father Pope Pius the Fourth shal not now be bound to do the like Here I beseech you M. Hardinge What strange kinde of Spiritual Povver hath Pope Pius nowe gâ—tteÌ„ that was not before in Pope Gregorie what Learninge what Vertue what Woorthinesse what Holynesse What good reason caÌ„ ye allege wherefore Christe and his Apostles and al other Holy Fathers and Martyrs shoulde be Subiectâ— to the Prince and onely your late Popes and Cardinales shoulde stande so frèe Ye saie This Custome hath longe sithence benne discontinewed And in one age the Pope maie acknowledge the Emperour as the Lorde of the Land where he dwelleth and in an other age he maie be Lorde thereof him selfe That is to saie In one age the Pope maie be subiecte to the Emperoure and in an other age the Emperoure maie be subiecte to the Pope This is your whole and onely reason Thus wée see your obedience towardes your Prince goeth not by Goddes VVoorde but onely by Ages Therefore wée maie saie to you as S. Hilarie sommetime saide to yâ— Arian Heretiques Fides temporum est non Euangeliorum Your Faithe passeth by Ages and not by Gospels And yet it is written Veritas Domini manet in Aeternum The Truth of our Lorde endureth not for one age or other but for Euer It were a highe pointe of Learning for an Astronomer skilfully to Prognosticate betwéene yâ— Emperour and the Pope whether of them shoulde be Dominus Anni How be it here maie I wel and iustly answeare you with these woordes of S. Bernarde Omnis anima potestatibus sublimioribus subdita sit Si omnis vestra Quis vos excepit ab vniuersitate Si quis tentat Excipere conatur Decipere Noli illorum acquiescere consilijs qui cùm sint Christiani Christi tamen vel sequi facta vel
it appeareth by youre reckening ye make no greate accoumpte of it Christe saie you praied for Peter Ergo the Romaine Faithe can neuer faile Fewe children woulde willingly make sutche Argumentes Ye presume very mutche of the Simplicitie and Ignoraunce of youre Reader For thinke you that Christe praied onely for Peter and for no body els Or thinke you that Christes praiers tooke place in none other of al the Apostles but onely in Peter Awake for shame and shake of these dreames Christe him selfe saithe O Father I praie nor onely for these but also for them that by their woorde shal beleue in me And S. Augustine thus reporteth the same praier as it is alleaged before Ego rogaui Paitem pro vobis ne deficiat Fides vestra I haue praied vnto my Father not for Peter onely but for you that youre Faithe maie not faile Againe he saithe Nunquid pro Petro rogabat Pro Iohanne Iacobo non rogabat Did Christe praie for Peter And did he not praie for Iohn and Iames Certainely Origen saithe as likewise I haue before alleged Omnia quaeque priùs dicta sunt quaeque sequuntur velut ad Petrum dicta sunt omnium Communia Al the thinges that either paste before or folowe after as spoken vnto Peter are common vnto al the Apostles But S. Paule saithe vnto the Romaines Youre Faithe is spoken of throughout the worlde And S. Cyprian saithe The agreeing with the Bishop of Rome was the Vnitie of the Catholique Churche And yet it maie please you to be remembred by the waie that the same S. Cyprian reproued Cornelius and Stephanus bothe Bishoppes of Rome and tolde them they were bothe deceiued and therefore woulde not agree vnto them Neuerthelesse hereof ye conclude thus Ergo the Holy Ghoste hath signified that the Churche of Rome cannot erre It pitieth me M. Harding in youre behalfe to see into howe streite and miserable holes ye are faine to creepe For what if the Faithe and the Constancie of the Romaines in olde times for the Nobilitie of that Empiere and Cittie were then published throughout the whole worlde Yet where did the Holy Ghoste euer tel you that therefore the Churche of Rome shoulde neuer erre By what Woorde By what Promisse By what Reuelation Yee saie The Faithe of the Romaines was heard of throughoute the whole Worlde So was the Greate capitol there So was the bewtie of their Princely buildinges Whiche notwithstanding are nowe made smoothe and euen with the grounde So likewise is it written of Hierusalem De Sion exibit Lex Verbum Domini de Hierusalem The Lawe shal comme foorth from Sion and the Woorde of God from Hierusalem So in the Cittie of Antioche the Faithful were firste called Christians And therefore Chrysostome calleth the same Cittie Caput totius orbis The Head of the whole worlde Thus was Eusebius Samosatensis called Regula Fidei The Rule and Standerde of the Faithe Thus was Athanasius called Orbis oculus Fundamentū Fidei The Eie of the world and the Fundation of the Faithe Would ye hereof conclude M. Harding that therfore the Faithe of these Churches can neuer faile Ye knowe that al this notwithstandinge the Churches as wel of Hierusalem and Antioche as also of Asia Syria Graecia and of al the Easte are nowe subiecte to the Turke and scarcely a fewe leafte there that dare to professe the name of Christe What a fonde Paradise is this to saie bicause ye had once the Faith of Christe therefore nowe ye can neuer erre Sutche a fantastical Paradise had they built vnto them selues that cried out in olde times euen as you do now The Temple of God The Temple of God VVee are the Children of Abraham But who so euer wel cōsidereth the storie of the time shal soone finde y◠then they cried moste The Temple of God when they had moste shamefully abused and defaced the Temple of God and that then they claimed moste to be called the Children of Abraham when they had forsaken bothe the Faithe and life of Abraham and as Christe saithe vnto them were becomme the Children of the Diuel Sutche a fantasie had they that saide Non peribit Lex à Sacerdote Nec consilium à Sapiente Nec Verbum à Propheta The Lawe shal not departe from the Prieste Nor Counsel from the Wise Nor the VVoorde from the Prophete But God saith vnto them Obstupescent Sacerdotes Prophetae terrebuntur Lex peribit à Sacerdote Consilium à Senioribus Nox vobis erit pro Visione tenebrae pro Diuinatione Youre Priestes shal be amased and youre Prophetes shal be at their wittes ende The Lawe shal perishe from the Prieste and Counsel shal wante in the Elders Ye shal haue Nighte in steede of a Vision and Darkenesse in steede of Prophesie S. Paule saithe vnto the Galathians Ye beganne wel who hathe thus bewitched you that yee shoulde not obeie the Truthe S. Peter saithe As there were False Prophetes emongest the people in olde time euen so emong you there shal be False Prophetes bringing in Sectes of Perdition Of sutche a chaunge the Prophete Esaie cōplaineth Quomodò facta est Meretrix Ciuitas Fidelis Howe is this Faithful Cittie now become an Harlot Deceiue not thus youre selfe M. Harding with vaine hope Harken rather to the voice of our Lorde Put nothing to his Worde take nothing from the same turne neither to the Right hande nor to the Leafte So shal ye be sure ye shal not erre The Apologie Cap. 10. Diuision 2. For our partes if wee could haue iudged Ignoraunce Error Superstition Idolatrie mennes Inuentions and the same commonly disagreeing with the Holy Scriptures either to please God or to be sufficient for thobteining of Euerlasting Saluation or if we could ascertaine our selues that the Woorde of God was written but for a time onely and afterwarde againe ought to be abrogated and put away or els that the Saienges Cōmaundementes of God ought to be subiecte to mans wil that whatsoeuer God saithe and commaundethe excepte the Bishop of Rome wil and Commaunde the same it must be taken as voide and vnspoken If we coulde haue brought our selues to beleue these thinges we graūt there had benne no cause at al why we shoulde haue leafte these mennes Companie M. Hardinge God forbid that either ye or any Christen man shoulde iudge that ignorance errour superstition idolatrie mennes inuentions contrarie to the Scriptures either pleased God or to be sufficient to saluation Bicause ye laie this to the catholique Churche we can saie no lesse of you but that ye be false liers and diuelishe slaunderers And who teacheth that Gods worde was written but for a time onely ‡ That his commaundementes be subiecte to mans wil ‡ That Gods saienges and preceptes be voide except the Bishop of Rome ratifie them Here would I saie vnto you at least fie for shame but that I thinke I should preuaile
he had thought the same Churche coulde neuer haue erred To be shorte Chrysostome saithe Ecclesia quocunque modo egerit contra voluntatem Christi abijci digna est Non autem abijcitur propter longanimitatem Christi nisi sola causa Transgressionis The Churche by what waie so euer shee doo againste the wil of Christe is woorthy to be geuen ouer Yet through the patience of Christe shee is neuer geuen ouer but onely for breakinge his commaundementes The Apologie Cap. 13. Diuision 2. Surely Christe prophesied longe before of his Churche that the time shoulde comme when Desolation shoulde stande in the Holy Place And S. Paule saith that Antichriste shoulde once set vp his owne Tabernacle stately Seate in the Temple of God and that the time should be vvhen menne should not avvaie vvith Holsome Doctrine but be turned backe vnto fables and lies that within the very Churche Peter likewise telleth how there shoulde be teachers of lies in the Churche of Christe Daniel the Prophete speakinge of the later times of Antichriste Truthe saithe he in that season shal be throvven vnder foote trodden vpoÌ„ in the vvorld And Christe saithe The calamitie and confusion of thinges shal be so excedinge greate that euen the chosen if it vvere possible shal be broughte into erroure that these thinges shal comme to passe not emongest the Gentiles and Turkes but euen in the Holy Place in the Temple of God in the Churche in the Companie Felovvship of those whiche professe the name of Christe M. Hardinge The Prophecie of Daniel concerninge the Abomination of Desolation whereof Christe spake in the Gospell wee thinke with the best learned Diuines that it is to be referred not to the ende of the worlde nor to the driuinge away of the Faithe by Antichriste as ye imagine but to the consummation and final endinge of the Synagog Touchinge that ye saie of Antichriste it maketh nothinge againste the Catholikes against whose Faithe he preuaileth not Mary many good menne thinke that he hath already begonne to set vp his Tabernacle and stately seate in the hartes of many whiche ought to be the Temple of God by his foreronners Martine Luther Zuinglius Caluine and you their scholers with the reste of that wicked rable VVhere ye adde and that within the Churche it is more then ye founde in S. Paule But we vnderstande your good will though wee finde you without euer a good reason And ye wee graunte ye came out from vs as S. Iohn saithe but yee were not of vs. For if ye had benne of vs yee woulde haue taried with vs. So maie the saieinge of S. Peter be referred to you and likewise that of Daniel whiche ye alleage though the woordes be not in Daniel For your schoolemaisters and you are a limme of Antichriste and ye labour what ye can to ouerthrowe and treade vnder foote the true Faithe of the Churche and the Catholike Religion The B. of Sarisburie What néeded you M. Hardinge to talke so mutche in the fauoure of Antichriste Or why should you be gréeued to heare him called the Abomination of Desolation S. Paule calleth Antichriste the Man of Sinne Somme saie He shal be wholy possessed of the Diuel Your owne Hippolytus saithe He shal be the Diuel him selfe Yet haue fewe menne founde them selues gréeued with sutche saieinges I knowe the Woordes of Christe of Daniel by diuers Expositions haue beene diuersly applied Yet maie ye not wel thus condemne al their Iudgementes that haue applied the same to Antichriste Origen one of the moste Ancient Fathers of yâ— Churche entreatinge of Antichriste contrarie to your Exposition saith thus Ipse est Abominatio Desolationis Antichriste is yâ— Abomination of Desolation S. Chrysostome saithe Hic Antichristus dicitur Abominatio Desolationis quia multorum Christianorum animas facturus est desolatas à Deo This Antichriste is called the Abomination of Desolation for that he shal cause the Soules of many Christianes to be desolate and foresaken of God Gregorius Nazianzenus saithe Antichristus veniet in Desolatione Mundi Est enim Abominatio Desolationis Antichriste shal comme in the Desolation of the worlde For he is the Abomination of Desolation S. Hierome saithe Abominatio Desolationis intelligi potest omne dogma peruersum By the Abomination of Desolation we maie vnderstande any manner Peruerse Doctrine Whereof no doubte in Antichriste shal wante no stoare And againe speakinge namely of the Man of vvickednesse the Aduersarie of Christe vvhiche is Antichriste that lifteth vp him selfe aboue al that is called God He saithe Abominatio Desolationum erit in Templo vsque ad Consummationem temporis The Abomination of Desolation shal stande in the Churche vntil the Consummation or ende of time S. Ambrose saithe Abominatio Desolationis execrabilis Aduentus Antichristi est The Abomination of Desolation is the cursed comminge of Antichriste S. Hilarie expounding these selfe same woordes of Christe When ye shal see the Abomination of Desolation standinge in the Holy place saith thus De Antichristi temporibus haec loquutus est Christe spake these woordes of the time of Antichriste Likewise saith Theodoretus writinge vpon yâ— Prophete Daniel Abominationem Desolationis ipsum vocat Antichristum And bisides others the moste Ancient most Catholique Fathers likewise saithe Eusebius Emissenus in a special Homilie to this purpose Now M. Hardinge whereas ye so certainely assure your selfe yâ— these woordes of christe maie in no wise be taken of yâ— confusion horroure yâ— shal be at yâ— ende of yâ— worlde bisides al these Learned Godly Fathers I beseche you consider the whole drifte circumstance of the place the woordes that Christe spake immediately before The Apostles demaunded him this question What is the token of thy Comminge to Iudgement and of yâ— ende of the worlde To this question Christe answeareth in this wise Take heede that noman deceiue you Many shal comme in my name and shal saie I am Christe and shal deceiue many Yee shal heare of warres and talkes of warres But be not yee troubled Al these thinges must happen yet this is not the ende c. Many Passe Prophetes shal rise and shal deceiue many Iniquitie shal encrease Charitie shal waxe colde Who so continueth vnto the ende he shal be saued And this Gospel of the Kingedome shal be Preached in al the worlde for a witnesse vnto al Nations and then shal come the ende The nexte woordes that folowe are these Therefore when ye shal see the Abomination of Desolation that was spoken of by Daniel c. Thus maie yee sée M. Harding by the very course teâ—oure of Christes answeare that if the Iudgemente be the Iudgemente if the Ende be the Ende if the VVorlde be yâ— VVorlde then must these woordes needes haue relation to the Ende of the vvorlde what so euer any of your beste Learned Diuines of whom ye
then graunte you that whiche you denie The woordes whereof you gather this pretensed saieinge of Gregorie as I suppose be these If any man hath caught vnto himselfe that name of Vniuersall Bishop in that Churche of Constantinople then the whole Churche whiche God forbid fell from his state when he that is called Vniuersal fell Gregorie vnderstandeth by the name Vniuersall Bishop as him selfe declareth in many places suche a one as is a Bishop altogether and onely so as there be no other Bishop besides him Now if it were graunted that the Bishop of Constantinople were this one and onely Vniuersal Bishop this inconuenience would folowe that with the fall of that Vniuersall Bishop the Vniuersall Churche also fell For where the Churche is there be Bishoppes and where be Bishoppes there is the Churche and a Bishop Vniuersall by Gregorie is as muche as all Bishoppes That this beinge graunted the whole Churche is fallen from the Faithe thus he proueth For saithe he the Bishoppes of Constant inople haue fallen into the goulfe of great and detestable Heresies as Nestorius who thinkinge Christe to be two persones and beleuinge that God coulde not be made man ranne to a Iewishe Infidelitie and as Macedonius who denied the holy Ghost to be God VVherefore if the B. of Constantinople be the Vniuersall Bishop accordinge to the sense aforesaide then at the fall of him from the Faithe as when those two before named fell the Churche also falleth as then by this reason when they were Bishops it fell Thus reasoneth S. Gregorie in that Epistle to Mauritius But because to Gregorie it semeth very farre from reason and incredible that the Churche should fall from the Faithe and faile therefore he enucigheth againste Iohn the Bishop of Constantinople for chalenginge that name of Vniuersal Bishop and concludeth that the Bishop of that See in any wise can not so be But if the woorde Vnâ—uersall signifie a soueraintie of charge and Supremacie of Gouernement ouer the whole Churche whiche Christe committed to Peter and in Peter to his Successours the Bishoppes of Rome when he saide Feede my Shepe in this sense it is not impious nor erroneus nor contrary to the minde of S. Gregorie to call the Successour of Peter Christes vicare in Earth the Vniuersal Bishop that is to saie the highest of al and hauinge power ouer all other Bishoppes and Bishop of the Vniuersall Churche And as Christe gaue to S. Peter and his successours for the benefite of his Churche a Supreme auctoritie and power â–ª so for the same Churches sake for whose loue he deliuered him selfe to death by petition made to his Father he obteined for him and his successours the Priuilege of this supreme and moste excellente grace that their Faithe shoulde neuer faile In consideration of whiche singular Priuilege obteined by Christe and graunted to the see Apostolike and to none other Gregorie rebuketh Iohn the Bishop of CoÌ„stantinople so much as one that presumptuously vsurped that newe name of vniuersal Bishop against the statutes of the Gospel and against the Decrees of the Canons To conclude if either Gregorie or any other man shoulde saâ—e that the Churche dependeth vpon one man he mighte seeme to saie truthe meaninge rightly and that not alone nor without good Authoritie For suche a saieinge we finde vttered by S. Ierome The safetie of the Churche saithe he dependeth vpon the dignitie of the highest Priesie who if he haue not auctoritie peerlesse and aboue all other there will be so many Schismes in the Churche as there be Priestes VVhich peerlesse auctoritie aboue all other as S. Hierome in that place dothe attribute to ‡ to the Bishop of euery Dioces directly so consequently to Peters Successor to whom it was saide Feede my Sheepe For by what reason in eche Dioces it behoueth one Prieste to be highesâ—ouer other Priestes by the same and in like proportion nolesse it behoueth that in the whole Churche one Bishop be highest ouer other Bishoppes I meane for auoidinge Schismes The B. of Sarisburie Yf yée had better looked on your Bookes M. Hardinge ye woulde not haue benne so hasty in dealinge Lies Wée falsifie not that good Fathers Woordes but reporte them truely as wée finde them For thus he writeth in sundrie places of Iohn the Bishop of Constantinople that firste auanced him selfe aboue al his Brethren and required to be called the Vniuersal Bishop of al the worlde Vniuersa Ecclesia â statu suo corruit quando is qui appellatur Vniuersalis cadit The whole Vniuersal Churche falleth from her state when he falleth that is called the Vniuersal Bishop This is no Lie M. Hardinge Conferre the places yée shal finde the woordes as wee reporte them It standeth not neither with your profession nor with your modestie so vncourteously to vse your tongue We neither Lie our selues nor father Lies vpon the Doctoures God be thanked his cause is sutche as maie wel be maineteined without Lies But to put you further oute of doubte the sense of these woordes ye maie finde often vttered by S. Gregorie in other places Vnto Anastasius the Bishop of Antioche he writeth thus Vt de honoris vestri iniuria taceam si vnus Episcopus vocatur Vniuersalis vniuersa Ecclesia corruit si Vnus Vniuersus cadit To dissemble the iniurie donne to your Honoure if one Bishop be called Vniuersal then if that One Vniuersal Bishop fal the whole Vniuersal Churche goeth to grounde Againe he saithe in the same Epistle Vos eandem causam Nullam dicere non debetis Quia si hanc aequanimiter portamus Vniuersae Ecclesiae Fidem corrumpimus Ye maie not saie This is a mater of no importance For if wee patiently beare these thinges wee destroie the Faithe of the Vniuersal Churche Againe he saithe In isto Scelesto vocabulo consentire nihil aliud est quà m Fidem perdere To consente vnto this wicked Name is nothinge els but to lose the Faithe Againe Flens dico Gemens denuntio Quia cùm Sacerdotalis Ordo intus cecidit foris diu stare non poterit I speake it with teares I tel it with sighe of Harte For seeinge the Order of Priesthoode is fallen within it cannot nowe stande longe without Againe Diabolus ita validè in quibusdam Ecclesiae necessarijs Membris dentes figit vt nulli sit dubium quin nisi vnanimiter fauente Domino cunctorum prouida Pastorum turba concurrat omne quod absit citiùs ouile dilaniet The Diuel so strongely fasteneth his Teeth in the necessarie Members of the Churche that onlesse by Goddes Grace the prouident companie of al Bishoppes ioine togeather there is no doubte but he wil soone destroie the whole flocke whiche God forbid And againe he compareth the Pride of this name with the Pride of Antichriste and saithe that the one shal woorke the Confusion of the Churche no lesse
Caput ex quo totum Corpus coagmentatur connectitur Christe is the Heade of whom the whole Body of the Churche is framed faste and ioined togeather Therefore S. Chrysostome saithe Ex hoc capite Corpus habet vt sit vt bene sir Quid relicto Capite Membris adhaeres Of this Heade that is Christe the Body hathe bothe to be and also wel to be What cleauest thou to the Members and leauest the Heade This is the Vnitie of the Churche that the whole Flocke maie heare the voice of that One Shepehearde and folowe him And that one Shepehearde is Christe the Sonne of God and not the Pope Therefore S. Augustine saithe Per hanc Potestatem quam solùm sibi Christus retinuit stat Vnitas Ecclesiae de qua dictum est Vna est Columba mea By this Power whiche Christe he saithe not hath geuen ouer the Pope but hath reserued onely to him selfe standeth the Vnitie of the Churche of whiche Vnitie it is saide My Dooue is One. Ye saie there appeareth in your Bookes sufficient abundance of Scriptures touchinge any controuersie of this age and that accordinge to the very sense and meaninge of the same togeather with the consente and Iudgemente of the Holy Fathers But as for vs ye saie wée builde onely vpon the bare woordes and make a meaninge of oure owne In déede it is no greate Maisterie for you to arme your selfe with somme shew of Scriptures The Diuel was not altogeather voide of sutche furniture when he came to tempte Christe S. Cyril saithe Omnes Haeretici de Scriptura diuinitùs inspirata sui colligunt erroris occasiones Al Herotiques out of the Heauenly inspired Scriptures geather occasion of their erroure Athanasius saithe Haeretici Scriptutarum Verbis pro esca vtuntur Heretiques vse the woordes of the Scriptures for a baite Tertullian saithe Fidem ex his impugnat ex quibus constat An Heretique assausteth the Faithe by the same woordes of God that breede the Faithe But for as mutche as ye saie yee beare sutche awe and reuerence vnto the VVoorde of God and in the interpretation thereof folowe onely the sense of the Holy Ghoste and the Iudgemente of the Doctours and Fathers of the Churche for somme trial of your truthe herein let vs sée how discretely and reuerently ye haue vsed the same In your late Councel holden at Laterane in Rome one Simon Begnius the Bishop of Modrusia saith thus vnto Pope Leo Ecce venit Leo de Tribu Iuda Radix Dauid c. Te Leo Beatissime Saluatorem expectauimus c. Beholde the Lion is comme of the Tribe of Iuda the Roote of Deuind c. O moste Blessed Leo wee haue looked for thee to be oure Saueour In your late Chapter at Tridente Cornelius the Bishop of Bitonto saide thus Papa Lux venit in Mundum dilexerunt homines tenebras magis quà m Lucem Omnis qui mà lè agit odit lucem non venit ad Lucem The Pope beinge the Lighte is comme into the VVorlde and menne haue loued the Darkenesse more then the Light Euery man that doothe euil hateth the Pope that is the Lighte and commeth not to the Lighte Pope Adrian saith Papa non iudicabitur à quoquam Quia Scriptum est Non est Discipulus supra Magistrum No man shal Iudge the Pope for it is written the Scholar is not aboue his Maister The Pope suffered the Embassadours of Sicilia to lie prostrate on the grounde and thus to crie vnto him as if it had benne vnto Christe Qui tollis Peccata Mundi miserere nostri Qui tollis Peccata mundi dona nobis Pacem O thou Holy Father that takest awaie the Sinnes of the Worlde haue mercie vpon vs thou that takest awaie the Sinnes of the Worlde geue vs Peace Pope Sixtus saithe Who so accuseth the Pope can neuer be forgeuen And his reason is this Quia qui peccat in Spiritum Sanctum non remittetur ei neque in hac vita neque in futura He that sinneth againste the Holy Ghoste shal neuer be foregeuen neither in this VVorlde nor in the VVorlde to comme And by these woordes of the Scriptures so wel applied he concludeth that noman maie accuse the Pope And to leaue a heape of other examples for they are infinite you your selfe M. Hardinge haue often vsed the Scriptures in like sorte Thus ye saie The Sonne of Man came not to destroie the Soules of menne but to saue Ergo The substance of Breade in the Sacramente is not annihilate or consumed to nothinge And this yee saie was the Sense and meaninge of the Holy Ghoste this is the Iudgemente of al the Doctours and Holy Fathers Sutche religious awe and reuerence ye beare towardes the VVoorde of God Yet saithe your Doctoure Hosius The Scripture as it is alleged by vs is the VVoorde of the Diuel but as it is alleged and handled by you so onely it is the VVoorde of God If yee had not vtterly wypte al shame from your faces yée woulde neither make sutche mockeries of Goddes Holy Woorde nor so lewdely abuse the people of God The Apologie Cap. 19. 20. Diuision 1. Woteth not the Bishop of Rome that these thinges are spoken by his owne Minions or vnderstandeth he not he hathe sutche ChaÌ„pions to fighte for him Let him herken then how Holily hoâ— Godly one Hosius writeth of this matter a Bishop in Polonia as he testifieth of him selfe a man doubtlesse wel spoken and not vnlearned and a very sharpe and a stoâ—â—te mainteinour of that side Thou wilt marueile I suppose how any good man could either conceiue so wickedly or write so despitefully of those woordes whiche he knew proceeded from Goddes mouthe and specially in sutche sorte as hée woulde not haue it seeme his owne priuate opinion alone but the common opinion of al that bande He dissembleth I graunte you in deede and hideth what hee is and setteth foorthe the matter so as though it were not he and his side but the zvvenkfeldian Heretiques that so did speake VVee saithe he vvil bidde avvaie vvith the same Scriptures vvhereof vve see brought not onely diuerse but also contrarie interpretations and vve vvil heare God speake rather then vvee vvil resorte to the naked Elementes or bare vvoordes of the Scriptures and appointe oure Saluation to reaste in them It behoueth not a man to be experte in the Lavve and Scripture but to bee taught of God It is but loste laboure that a manne bestovveth in the Scriptures For the Scripture is a Creature and a certaine bare Letter This is Hosius saieinge vttered altogeather with the same Sprite the same minde wherewith in times paste the Heretiques Montanus and Marcion were moued whoe as it is written of them vsed to saie when with contempte thei reiected the Holy Scriptures that them selues knewe many moe and better thinges then either Christe or the Apostles euer
Proselytes Whereas in deede he was amere altene and a stranger to the House of Israel and a very tyrannous Vsurper of the Crowne as beinge lineally descended not from Iacob but from Esau But ye saie You haue keapte and preserued the Scriptures in your Libraries in veleme and I trowe in letters of golde Euen in like sorte and with like truthe ye might saie that you haue keapte the Sonne and the Moone and had it not benne for your kéepinge they had benne loste It was God M. Hardinge that of his Mercie preserued his Holy VVorde euē as he preserued Daniel in the Caue of Lions Ionas in the Whales belly The three Children in the middes of the flaming Fire Yée kéepe the Scriptures as the Dogge keepeth the haie whiche neither eateth it him selfe nor suffereth the poore hungrie cattle that faine woulde eate it Yée kéepe thē in warde in duste moulde as the Ievves before the time of Kinge Iosias keapte the Booke of Deuteronomie closely in the corners or emongest the treasures of the Temple so the noman knewe where to finde it Had it not benne for Goddes special prouidence notwithstandinge your kéepinge they might haue perished S. Chrysostome saithe Nunc neque an sint Scripturae quidam sciunt Spiritus tamen ita dispēsauit vt custodiantur Now a daies there are somme that cannot tel whether there be any Scriptures or no. Yet hath the Sprite of God so prouided that they are stil preserued Thus the Ievves made theire vauntes that they were the keepers of the Lavve that the Christians had al of them S. Augustine saith Iudaei dicūt non Nostra nos Lege vti sed Sua The Ievves saie That wee haue no Lawe of our owne but onely theires Likewise euē at this daie the Iewes keepe vse the Lavve of God with al reuerence They neuer laie any other Booke vpon the Bible Thei wasshe theire handes before they touche it They wil not sit vpon the benche where the Bible lieth As often as they either open it or shutte it they vse to kisse it when the Pope goeth through Rome to his Palace of Laterane the Ievves méete him vpō the waie and offer him the Bible and desire him reuerently to embrace it as though the Pope coulde haue no Bible but onely of them Al these thinges notwithstandinge the Pope answeareth them of course euen as wée maie answeare you Sanctam Legem viri Hebraei laudamus veneramur obseruantiā verò vestram vanam interpretationem damnamus improbamus Ye menne of the Ievves Profession wee praise and honoure the Holy Lavve But your Tradition and vaine Interpretation wee vtterly condemne and reproue For Chrysostome saithe Nihil nunc apud Iudaeos remansit nisi Sola Scriptura Librorum omni Legis obseruantia pereunte There remaineth nowe nothinge emonge the Ievves but onely the writinge conteined in Bookes for al the obseruation of the Lavve is paste from them Againe he saithe Literae quidem Legis apud illos sunt Sensus autem est apud nos The Letters of the Lavve are with the Ievves But the Sense and Meaninge is with vs. Likewise he saith vnto the Ievves Vos complicatis membranas animaltum mortuorum Nos possidemus Spiritum viuificautem You turne the leaues of the Scriptures made of the skinnes of deade Cattle but we haue the Sprite that geeueth Life So saithe S. Augustine Iudaei in Libris suffragatores nostri sunt in Cordibus hostes nostri The Iewes healpe vs and aide vs with theire Bookes But thei are our enimies in theire hartes Againe he saith Magnum aliquid actum est in vsum nostrum de Infidelirate Iudaeorum vt ijdem ipsi qui haec propter se non haberent in Cordibus ea propter nos haberent in Codicibus Somme greate good thinge is wrought to our vse by the infidelitie of the Iewes that they that to doo them selues good had not these thinges in theire hartes yet for our sakes to doo vs good shoulde haue same thinges in theire Bookes Speake not therefore so mutche M. Hardinge of your safe keepinge of the Scriptures For the Jevves haue keapte and vntil this daie doo kéepe them as safely as you Yae keapte the Scriptures as the Augures of Rome sommetime keapte the Sibylles Bookes that is to saie yée keapte them to your selues in close prisonne in secresie that the people should knowe nothing but in al cases should be forced to seeke to you Thus ye keapte the Light in Darknesse and as S. Paule saithe ye keapte the Truthe of God in VVickednesse S. Chrysostome saithe Quando vides Scripturas Prophetarum Euangelij Apostolorum traditas esse in manus Falsorum Sacerdotum num intelligis quód Verbum veritatis traditum est Principibus iniquis Scribis When thou seeste the Scriptures of the Prophetes of the Gospel and of the Apostles to be deliuered into the handes of False Priestes dooste thou not vnderstande that the Woorde of Truthe is deliuered vnto the wicked Princes and vnto the Scribes To be short I maie answeare you with the woordes of Chrysostome Arcas Scrinia rerum pretiosissimarum adhuc seruatis The sauro destituti Yee keepe stil the Cheastes and boxes of moste pretious thinges but the Iewelles and Treasures be cleane gonne Therefore your safe kéeping of the Scriptures notwithstandinge wée maie saie to you as S. Augustine sommetime said to the Heretique Petilian Iudas Christum Carnalem tradidit Tu Spiritualem furens Euangelium sanctum flammis sacrilegis tradidisti Iudas betraiede Christe Carnal thou haste betraied Christe Spiritual for thou in thy rage haste deliuered the Holy Gospel vnto wicked fires Yée replie You rather haue burnte the Gospel for that you denie the woordes of the Gospel For example ye allege these woordes of Christe This is my Body vvhiche vvoordes ye saie of our part are denied God be thāked as wee haue not burnte so haue wée not denied any woorde or parcel of the Gospel Touchinge these wordes by you alleged wée embrace them and reuerence them and beleue them euen as the VVoordes of Christe But wée embrace them not as you haue fondely rackte wreasted them and fowly abused them by your vaine Constructions but as Christe meante them and as the Aunciente Catholique Fathers in the Olde times haue expounded them S. Chrysostome saithe Sacrae Scripturae Verba non vult Deus vt Simpliciter sed multa cum prudētia intelligantur God wil not that we shoulde vnderstande the vvoordes of the Holy Scripture simply and plainely as thei lie but with greate wisedome and discretion Againe he saithe Diligenter inuigilandum est vel potiùs Diuina Gratia opus est ne nudis verbis insistamus Ita Haeretici in Errorem incidunt Wee must take great heede or rather we haue neede of the Grace of God that wee reaste not vpon the bare VVoordes of the Scriptures For by
free liberalitie For otherwise of dewtie by youre iudgemēte they shoulde haue nothinge Notwithstandinge Christe saithe Bibite ex hoc omnes Drinke ye not onely the Apostles but Drinke ye al of this Whiche woordes Paschasius expoundeth thus Bibite ex hoc omnes Hoc est tam Ministri quà m reliqui Credentes Drinke ye al of this that is to saie as vvel the Ministers as the reste of the Faithful An other saithe thus Bibite ex hoc Omnes Omnes scilicet sine personarum acceptione Drinke ye al of this Al that is to saie without difference or choise of personnes But hereof we haue spoken more at large in other places The Apologie Cap. 21. Diuision 2. 3. Very rightely and aptely doth Chrysostome write against these menne Heretikes saithe he shutte vp the gates against the Truethe for they knowe ful wel if the gate were open the Churche shoulde be none of theires Theophylacte also Goddes VVoorde saithe he is the Candel whereby the Theefe is espied The Apologie Cap. 21. Diuision 4. And Tertullian saith The Holy Scripture manifestly findeth out the fraude and theafte of Heretiques For why doo they hide why doo they keepe vnder the Gospel whiche Christe woulde haue preached alowde from the house toppe Why whealme they that light vnder a Busshel whiche ought to stande on the Candelsticke M. Hardinge The Scripture saithe There shal be menne standing in their owne conceite vnchaste louing pleasure more then God VVho are vnchaste they that exhorte al menne to Chastitie and them selues abstaine from wedlocke for the better meane to serue God or ye that bidde menne whiche haue vowed chastitie to breake their vowes The B. of Sarisburie I leaue youre Chastitie to the iudgemente of the Worlde Yet you maie remember there were somme in olde times whome Christe likened to Painted graues outwardely in appearance faire glorious but inwardly ful of stinking boanes It appeareth by the whole course and order of youre liues that Single Life and Chastitie are sundrie thinges S. Hierome saithe thus Super Concupiscentiam foeminarum non intelliget De Antichristo facilior interpretatio est quoód ideó simulet Castitatem vt plurimos decipiat He shal haue no skil touching the desiere of weemen The better exposition hereof is to applie these woordes to Antichriste For that he shal Countrefeite Chastitie to the ende to deceiue many S. Augustine saithe of the Heretiques called the Manichees Vitae Castae memorabilis continentiae imaginem praeferunt They beare a countenance of continent life and notable Chastitie S. Ambrose saithe Multi sunt Haereticorum qui praetendere volunt Corporis continentiam There be many Heretiques that wil countrefeite and pretende Chastitie of body that by the witnesse thereof they maie winne Credit to theire Doctrine Therefore M. Hardinge when you thus vaunte your selues of this Coloure of Chastitie ye make boaste of that thing that other Heretiques and Antichriste him selfe shal haue as wel as you S. Paule where he foretelleth vs of the Disciples of Antichriste emongest other markes whereby they maie be knowen saithe thus Prohibentes nubere whereby he meante that Antichriste shoulde geue out a greate shine of Chaste life and forbidde Marriage Of sutche S. Hierome saithe Iactant pudicitiam suam impudenti facie They make bragges of their Chastitie with whoorishe Countenance The Apologie Cap. 21. Diuision 5. 6. Why truste they more to the blindenesse of the vnskilful multitude and to ignorance then to the goodnesse of their cause Thinke they their sleightes are not already perceiued and that they can walke nowe vnspied as though they hadde Gyges ring to goe inuisible by vpon their finger No no. The Apologie Cap. 21. Diuision 7. Al menne see nowe wel and wel againe what good stuffe is in that cheste of the Bishop of Romes bosome This thing alone of it selfe maie be an argument sufficient that they woorke not vprightly and truely M. Hardinge You are mutche troubled with the cheste of the Popes bosome wherein be is thought to haue al lawes At this you scoffe foure or fiue times in your Apologie medlinge with a matter that you vnderstande not For it is a Lawiers phrase VVho presupposeth the Prince of euery common weale to knowe the lawe of the same no lesse then if it were written in his breaste And therefore when he maketh a newe lawe he repealeth the former lawe whereunto the latter is contrary The B. of Sarisburie For as mutche as this matter of the Popes breaste is so deepe and full of darkenesse specially being as you saie a Lavviers phrase that no man maie safely enter into it but onely you that neuer were student in any Lavve lette vs therefore see what your owne Canonistes and Lavviers them selues haue meante hereby Firste of al Baldus of Perusium saithe Papa est Doctor vtriusque Iuris Authoritate non Scientia The Pope is Doctour of bothe Lawes as wel Ciuile as Canon by Authoritie but not by knowledge Here wee finde howe so euer the Pope be stoared of Learninge yet at the leaste he is a Doctoure by Authoritie Further youre Glose saithe Etsi totus mundus sententiaret in aliquo negotio contra Papam tamen videtur quo'd standum fit sententiae Papae Iura enim omnia in Scrinio pectoris sui habere videtur Quod ergo Papa approbat vel reprobat nos approbate vel reprobare debemus Quisquis ergo non obedit Statutis Romanae Ecclesiae Haereticus est censendus Et Sacrilegij instar esset disputare de facto Papae Although al the worlde woulde iudge in any mater againste the Pope yet it seemeth wee ought to stande to the iudgemente of the Pope For he seemeth to haue al Lavves in the Cheaste of his bosome Therefore what so euer the Pope either alloweth or disalloweth wee are bounde likewise to allowe or disallowe the same And who so euer is not obedient to the Lawes of the Churche of Rome muste be deemed an Heretique And it were as great sinne as Churcherobbinge to reason of any of the Popes dooinges Further youre Lavviers saie thus Papa dicitur habere Coeleste arbitrium Vnde in his quae vult est ei pro Ratione Voluntas Nec est qui dicat illi Domine cur ita facis Quia sicut ex Sola Voluntate potest per Papam Lex creari ita per Solam Voluntatem potest cum ea dispensari The Pope is saide to haue a heauenly iudgemente Therefore in sutche thinges as he willeth his Wil standeth in steede of Reason Neither maie any man saie vnto him O sir VVhy doo yovv thus Like as a Lavve maie be made by the Onely VVil of the Pope so maie the same Lavv bee dispensed withal onely by the vvil of the Pope This M. Hardinge is the exposition of youre Lavviers phrase Theise are the treasures that wee are taughte to seeke in the Closet of the
debet quare Modo ' quare Serò Quoniam mittentis Consilium non est humano ingenio penetrabile Neither maie we saie Why commeth it nowe Why commeth it so late For the Counsel of God that sente it is vnsearcheable to the wisedome of man Ye saie They were Infidelles onely that charged the Religion of Christe with Noueltie And further ye saie Wee tel them that al Newe Doctrine nowe in the Churche of Christe is naught Hereto M. Hardinge we soone agree And therefore wel tel you that youre Nevve Fantasies whiche ye haue painted with the Coloure of Auncientie and therewith haue deceiued the worlde are vaine and naught As for vs wee haue planted no Nevve Religion but onely haue renewed the Olde that was vndoubtedly founded and vsed by the Apostles of Christe other Holy Fathers in the Primitiue Churche and of this longe late time by meane of the multitude of your Traditions and Vanities hath benne drowned Therefore wee maie saie with S. Bernarde Nouitatem dico propter linguas hominum impiorum qui cùm manifestum Lumen obnubilare non queunt de Solo Nouitatis nomine cauillantur c. Sed haec Nouitas non est Nouella vanitas Res enim est Antiquae Religionis Perfectè fundatae in christo Pietatis Antiqua Haereditas Ecclesiae Dei I cal it Noueltie bicause of the tongues of wicked menne who being not hable to shadowe the manifest light of the Truth finde cauillations vpon the Onely name of Noueltie But this Noueltie is no Nevve Vanitie as is this late vpstarte Religion of Rome For it is a mater of Olde Religion of perfite Godlinesse founded in Christe The Auncient Enheritance of the Churche of God The Olde Learned Father Tertullian saithe Viderint ergo quibus Nouum est quòd sibi est Vetus Haereses non tam Nouitas quam Veritas reuincit Quodcunque contra Veritatem sapit hoc est Haeresis etiam vetus Consuetudo Let them therfore take heede whiche coumpte that thinge Newe that in it selfe is Olde Herefie is reproued not so wel by Noueltie as by Veritie What so euer thinge sauereth againste the Truthe the same is an Heresie Yea although it be a Custome neuer so olde Ignatius saithe Antiquitas mea Iesus Christus est My Antiquitie is Christe Iesus For otherwise the Religion of Christe at that time was coumpted Nevve and in respecte of the Ancient Religion of the Heathens Vniuersally and of al menne was condemned That Augustine the Monker of Rome broughte firste the Faithe into this Lande it is vtterly Vntrue For as I haue saide before it appeareth plainely by sundrie the Ancient Fathers origen Tertullian chrysostome Hilarie Theodoretus Eusebius and others that the Faithe of Christe had benne vniuersally receiued and perfitely rooted in this Realme many hundred yeeres before this Augustine the Monke was borne Indeede he broughte in greate heapes of strange Nouelties and superstitions as Candels Candelstickes Banners and Holy VVater and other like shewes Whereof the Churche of God had no great neede And yet haue the same sithence benne encreased by other Newe Diuises and Vanities aboue measure But for as mutche as certaine of M. Hardinges Beaupecres of Louaine haue lately founde them selues talke and keapte greate Mootes in the behoufe of theire Augustine the Italian Monke whom they cal the Apostle of Englande and wil needes haue to be receiued and honoured as a Saincte I haue thought it therefore good briefely and by the waie to note a fewe wordes touching the same It seemeth they be mutche offended that so vertuous a Man and so Holy a Saincte shoulde be charged with Pride and Crueltie With Pride in so disdeignefully despisinge his Brethren the Bishoppes of this Ilelande of Britaine With Crueltie in procuringe the Deathe bothe of many thousandes of Christian people and also specially of the Innocente and Vnarmed Monkes of Bangor and al this for that they refused to receiue him as theire Metropolitane and to agree with him in certaine smal pointes of the Romaine Religion Howe be it his Pride is wel blased by Beda writinge pourposely of the same in that he sate stil in his Throne and disdeigned to rise vp and to geue any token of Reuerence vnto the Seuen Bishoppes and other Learned graue menne of the Britannes makinge theire appearance at his Councel And therefore they saide they woulde not hearken to his demaundes nor take him for theire Archebishop as hauinge otherwise of olde an Archebishop of theire owne to whome they ought theire obedience Theire woordes as they are reported by Beda were theise Si modo ' nobis assurgere noluit quanto ' magis si ei subdi coeperimus iam nos pro nihilo conteinner If euen nowe be disdeigne to rise vp vnto vs howe mutche more wil hee despise vs and regarde vs as nothinge when wee shal once be vnder his Iurisdiction But to excuse this Augustine of shameful Crueltie leste he shoulde seeme to be accessorie to the Murthering of so many and so by theire owne Lawes to be Irregulare as a man of bloude they saie He neither enkendled the Warre againste the Britaines nor was presente at the fight but was deade longe before Whiche thinge also they thinke maie be proued by the expresse woordes of Beda For thus he saithe Quamuis ipso Augustino iam multo antè tempore ad Coelestia Regna sublato Notwithstandinge Augustine him selfe longe before the time of this Warre were taken vp into the kingdome of Heauen For the truthe and certaintie hereof it maie please thee good Christian Reader to vnderstande that theise laste woordes of Beda concerninge the Deathe of Augustine are manifestely forged and haue benne violently thruste into the texte by a guileful Parenthesis by them that sithence haue benne ashamed of his Crueltie and were neuer written by the Authoure as by euidente proufes it shal plainely appeare But first of al in an Olde chronicle written in Frenche aboue twoo hundred yéeres paste by Thomas Graie yée shal finde it recorded thus Augustine beinge thus refused of the Bishoppes and others the Learned of the Britaines made sutche complainte thereof to Ethelberte the kinge of kente that foorth with he leuied his Power and Marched againste them and slewe them in moste Cruel wise hauinge as he saithe no more regarde of mercie then a Woulfe hath vpon a Sheepe Hereby it appeareth that this Augustine was the inflamer of the Warre and so the causer of the slaughter And whereas by the woordes of Beda as they be now commonly extant in the Latine wée are told this Augustine was deade long before the Warre beganne it appeareth plainely by the true Beda in déede translated aboue seuen hundred yéeres agoe into the old English or Saxon tongue by Alfredus or Aluredus then Kinge of this lande that the same Augustine was yet aliue after the same Warre was ended that he afterwarde Consecrated twoo Bishoppes
Determination and Judgemente touchinge this mater And againe Ego omnium non solùm Aduersariorum sed etiam Catholicorum receptas in Scholis redarguo Sententias I doo reproue the Iudgementes not onely of our Aduersaries but also of the Catholiques allowed in the Schooles For these causes Ruardus Tapper of Louaine and Liriensis of Portugale haue namely written againste Pigghius And for as mutche as yee are desirous to haue the pointe noted wherein Pigghius so mutche misliketh S. Augustines iudgemente Petrus à Soto your owne Doctoure noteth it thus Pigghius de hoc malè audit quasi Peccata in nobis Originalia omnin ò inficietur Pigghius is il reported of as a man that vtterly denieth Original Sinne. Thus your Doctoures weigh S. Augustines Authoritie lighter or heauier as thei liste The mater of Marriage after a Vovve is blowen awaie with a séely Distinction of a Vovve Simple and a Vovve Double whiche yée commonly cal a Solemne Vovve and al the same is substantially clearely proued by the promise and deliuerie of a Horse Surely M. Hardinge a very simple Creature and sommewhat inferioure to a Horse would hardely be tied to sutche Distinctions For the better cleeringe hereof that ye cal a Simple Vovve y◠is made before God alone that Double or Solemne that is made in the presence of the Bishop or Abbate Nowe it is plainely confessed by your owne Doctours that your Simple Vovve be it neuer so Simple yet bindeth you as streitely before God as the Double For Pope Coelestinus saithe Votum Simplex apud Deum non minùs ligat quà m solenne The Simple Vovve before God bindeth no lesse then the Solemne And touching the Promisse and Deliuerie of your Horse Iohannes Scotus saith Alia ratio est quòd Vouens Solenniter mittit in possessionem illum cuì Vouet Solenniter Vouens autem Priuatè non sed quasi promittit Sed haec ratio valet minùs quà m secunda Quia omnia quae intrinseca sunt Voto vt Votum respicit actum voluntatis per quem obligat se vouendo transfert Dominium suum in alterum omnia inquam ista sunt aequalia hinc inde Igitur non magis datio hîc quà m ibi nec promissio ibi quà m hîc An other reason that they vse is this That he that maketh a Solemne Vovve putteth him to whom he so voweth in possession But so doothe not he that maketh a Simple Vovve but onely geueth his promisse This Reason is woorse and weaker then the Seconde For al thinges that be of the Substance of the Vovve as a Vowe concerneth the Acte of the Minde whereby the Minde bindeth it selfe by Vowinge and transposeth the ownership of it selfe vnto an other al these thinges I saie are of like vveight and equal of either side Therefore there is no more perfourmāce of promisse in the solemne Vovve then in the Simple nor more promise in the Simple Vovve then in the Solemne Thus you sée M. Hardinge with greate trauaile and mutche a doo ye haue founde a difference without difference Cardinal Caietan saithe Eiusdem speciei est Transgressio Voti Solennis simplicis Et differunt solùm secundum magis graue minùs graue The breakinge of a Vovve Simple and a Vovve Solemne is of one kinde or Nature And the difference is onely in more greeuous and lesse greeuous Therefore Thomas of Aquine him selfe the firste Father as it appeareth of this Distinction saithe thus Videtur quòd Ecclesia possit dispensare in Voto Continentiae Solemnizato per susceptionem Sacri Ordinis It seemeth that the Churche maie dispense with a Vowe of Chastitie Solemnized by the receiuinge of Holy Orders And this is it that S. Augustine saithe Qui dicunt talium Nuptias non esse Nuptias sed potiùs Adulteria mihi non videntur satis acutè ac diligenter considerare quid dicant They that saie the Marriage of sutche Menne or Weemen as haue Vowed Chastitie is no Marriage at al but rather Aduouterie seeme vnto me not to consider discreetely or aduisedly what they saie Thus therefore M. Hardinge notwithstandinge your Simple or Double Vovve S. Augustine saithe vnto you yee speake Vnaduisedly and Vndiscretely and vnderstande not what you saie But of this whole mater wée haue entreated before more at large The Apologie Cap. 2. Diuision 4. Also when they did of late put in Printe the Auncient Father Origens woorke vpon the Gospel of S. Iohn why leaste they quite out the whole sixthe Chaptre wherein it is likely yea rather of very suertie that the saide Origene had written many thinges concerninge the Sacramente of the Holy Communion contrarie to these mennes mindes and woulde rather put foorthe that Booke mangled then ful and perfite for feare it shoulde reproue them and their parteners of their erroure Cal ye this trustinge to Antiquitie when ye rente in pieces keepe backe maime and burne the Auncient Fathers M. Hardinge A wise man affirmeth nomore then he knoweth a good man nomore then standeth with Charitie a learned mā in matters of weight nomore then he can auouche by euident reasons ‡ sure proufes or ‡ sufficient Auctorities This Defender charginge the Catholikes with manglinge of Origen vpon S. Iohns Gospell as though of pourpose they had lefte out the sixth Chaptre whiche he imagineth to conteine their Sacramentary doctrine contrary to the Catholike Faithe for asmuche as he is vncertaine hereof and thereby noteth a greate vntruthe in the setters foorthe of that woorke neither by any meanes is able to proue the same he sheweth himselfe a foole aslaunderer and an vnlearned man VVee are like I perceiue to heare of the faultes they knowe by vs sithe that they burthen vs with that that they knowe not and for the same can pretende but a slender coniecture But Syr defender why complaine you not of the leauinge out of other Chapters and partes of that woorke as well as of the sixth Chapter For whereas Origen wrote vpon Iohn nine and thirty tomes as S. Hierome witnesseth the Latine translation Printed in Venis hath but. 32 lackinge the seuen laste tomes Neither be all they whole and perfite but many of them maymed and mangled VVhat maner a Doctrine of the Blessed Sacramente he hath vttered vpon the sixthe Chapter of Iohn and how Catholike he was in that pointe it appeareth by diuerse his other woorkes that you haue no cause to belie him in that you neuer sawe For the truthe of Christes Body in the Sacrament his testimonies be euident For credites sake here will I recite a couple In one place he saithe thus Ye knowe whiche haue benne woonte to be present at the Diuine Mysteries how that when ye take the Body of our Lorde ye keepe it with all warenesse and reuerence that no whit thereof fall downe that nothinge of the consecrated gifte miscary For ye beleue your selues to be gilty and right well doo ye so
thereof but to Monkes onely If in our time the people mighte be induced to reade the Holy Scriptures with suche mindes for suche causes to suche intents and purposes onely as Chrysostome requireth God forbid we shoulde by any meanes staie them therefrom But consideringe the maner of our time and callinge to due examination the curiositie the temeritie the vnreuerence the contempte of all holy thinges that now all men may espie in the people if we thinke it not good they be admitted to the readinge of the Scriptures freely and without any limitation how so euer you and your fellowes iudge of vs we doubt not of the accompt we haue to make of that our meaninge before our Lordes dredfull seate of iudgemente Now to conclude we tell you that you haue misreported bothe Chrysostome and specially Origen For how so euer they speake of the readinge and meditation of the Scriptures for amendement of life verely in the places by you quoted they exhorte not the people to reason and dispute of diuine matters amonge them selues specially the husbandes with their wiues the parentes with their children as you saie they doo The B. of Sarisburie For as mutche as ye saie parte hereof is true and parte false I truste ye wil géeue us leaue fréely to vse the Truthe vntil ye shal finde your selfe better hable to proue the Falshedde It séemeth not greatly to mislike you that the people haue somme little libertie to reade somme sutche parte of the Scriptures as you maie beste spare them for the orderinge of their liues Whereby it appeareth that for quietinge of their Consciences in maters of Religion and causes of Truthe yée thinke it beste they reade nothinge And this ye saie ye are hable to answeare before the dreadful seate of Goddes Iudgemente Touchinge the Truthe hereof to saie so mutche as might be saide it woulde require greate waste of time S. Augustine saithe Si desit aut ignoretur quà eundum fit quid prodest nosse quò eundum fit If ye haue not or know not what waie to goe what shal it profite you to knowe whither to goe S. Hierome saithe Vt maius est voluntatem Domini facere quà m nosse ita prius est nosse quà m facere Illud Merito praecedit Hoc ordine As it is more to doo the wil of our Lorde then to knowe it so the Knowlege of the same goeth before the Dooinge In goodnesse Dooinge goeth before in order Knowinge Againe S. Augustine saithe Si Scripturas Diuinas aut non legimus ipsi aut legentes alios non libenter audimus ipsa nobis medicamenta conuertuntur in vulnera inde habebimus Iudicium vnde potuimus habere remedium If we either reade not the Scriptures our selues or be not desirous to heare others reade them then are our Medicines turned into vvoundes and then vvhere vvee mighte haue had remedie vvee shal haue Iudgemente Sutche saieinges are common and ordinarie in S. Chrysostome Thus he saithe Librum Diuinum accipiat aliquis in manum conuocatisque proxìmìs per Diuina eloquia riget suam mentem conuenientium vt sic Diabolicas insidias effugere valeamus Let one of you take in hande the Holy Booke and let him cal his Neighbours aboute him and by the Heauenly vvoordes let him water and refreashe bothe theire mindes and also his owne Againe he saithe Poterimus domi versantes ante post Conuiuium acceptis in manus Diuinis Libris vtilitatem inde capere Spiritualem Cibum animae praebere Beinge at home we maie bothe before and after Meate take the Holy Bookes in hande and thereof receiue greate profite and Minister spiritual foode vnto our soule And againe Etiam domi vacemus Diuinarum Scripturarum Lectioni Euen when wee be at home let vs bestowe our time in readinge the Scriptures Origen saithe Vtinam omnes faceremus illud quod Scriptum est Scrutamini Scripturas VVoulde God wee woulde al doo accordingely as it is written Searche the Scriptures But ye saie wee haue misreported bothe Chrysostome and Origen For they exhorte not the people as you saie to reason of Diuine maters emonge them selues specially the Husbandes with their VViues c. Whether of vs bothe maketh truer reporte let vs be tried by Chrysostome Thus he saithe Neque in hoc tantùm consessu sed domi quoque Vir cum Vxore Pater cum Filio inuicem de his frequenter loquantur vltrò citroque suam ferant inquirant sententiam Velintque hanc probarissimam inducere consuetudinem Hearken not hereto onely here in the Churche but also at home let the Husbande with the Wife let the Father with the Childe talke togeather of these Maters and bothe to and fro let them bothe enquire and geeue theire Iudgementes And woulde God they woulde beginne this good Custome Here haue you M. Hardinge the Husbande communinge of Diuine maters with his VVife and the Father with his Childe Therefore so vnaduisedly to saie wée haue misreported this Holy Father it was of your parte a misreporte Likewise S. Hierome saithe Hic ostenditur verbum Christi non suffieleâ—ter sed abundanter etiam Laicos habere debere docere se inuicem vel monere Here wee are ought that euen the Laie menue oughte to haue the VVoorde of God not onely sufficiently but also obundantly and one to instructe and to warne an other Againe he saithe Solent Viri solent Monachi solent Mulierculae hoc inter se habere certamen vt plures ediscant Scripturas Bothe Maried menne and Monkes and Wiues commonly haue this contention emonge themselues vvho maie learne moste Scriptures To conclude Theodoretus saithe thus Passim videas nostra dogmata non ab ijs solùm tenèri c. Ye maie commonly see that our Doctrine is knowen not onely of them that are the Doctours of the Churche and the Maisters of the people but also euen of the Tailers and Smithes and VVeauers and of al Artificers Yea and further also of VVeemen and that not onely of them that be Learned but also of Labouringe VVeemen and Sevvsters and Seruantes and Handemaìdes Neither onely the Citizens but also the Countriefolkes doo very wel vnderstande the same Yee maie finde yea euen the very Dichers and Deluers and Covvheardes and Gardiners Disputinge of the Holy Trinitie and of the Creation of al thinges The Apologie Cap. 3. Diuision 4. 5. The Auncient Fathers Cyprian Epiphanius and Hierome saie for one who perchaunce hathe made a Vovve to leade a sole life and afterwarde liueth vnchastely and cannot quenche the flames of luste it is better to marrie a Wife and to liue honestly in wedlocke And the Olde Father Augustine iudgeth the selfe same Mariage to be good perfite that it ought not to be broken againe These menne if a man haue once bounde him selfe by a Vovve though afterwarde he
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
sales hereof many Godly menne haue complained Ye haue turned godlinesse into gaine and as S. Peter saithe Through couetousnesse by fained speache yee haue made Martes and Markettes of the people One of your owne frendes saithe thus In multis Breuibus continentur tot Indulgentiae vt boni Viri mirentur vnquà m de Conscientia Papae vel alicuius boni viri potuisse illa procedere In many of theire Bookes there are conteined so many daies and yeeres of Pardonne that good menne marueile that thei coulde euer comme out by the Consente either of the Pope or of any other god man To conclude wée wil saie with S. Augustine Fratres Iesum Christum Iustum habemus Aduocatum apud Patrem Ipse est propitiatio pro Peccatis nostris Hoc qui tenuit Haeresim non fecit Hoc qui tenuit Schisma non fecit Vnde enim facta sunt Schismata Cùm dicunt homines Nos iusti sumus Nos Sanctificamus immundos Nos iustificamus impios Nos petimus nos impetramus My Brethera wee haue Iesus Christe the Righteous our Aduocate with the Father He is the Propitiation or Pardonne for our sinnes He that helde this neuer made Heresie He that helde this neuer made Schisme For whereof doo Schismes comme Hereof they comme when menne saie as now the Pope saithe Wee are righteous Wee doo make Holy the vnholy VVee doo iustifie the wicked VVee doo Praie we doo obteine The Apologie Cap. 8. Diuision 1. These menne are woonte to speake mutche of a certaine secrete Doctrine of theirs of their manifold sundrie readinges Let thē therefore bringe foorth sommewhat now if thei can that it maie appeare they haue at leaste readde or doo knowe sommewhat They haue often stoutely noised in al corners where they wente that al the partes of theire Religion be very olde and haue benne approued not onely of the multitude but also by the consente and continual obseruation of al Nations and times Let them therefore once in theire life she we this theire Antiquitie Let them make appeare to the eie that the thinges whereof thei make sutche a doo haue taken so long and large encrease Let them declare that al Christiā Nations haue agreed by consente to this theire Religion Nay nay they turne theire backes as we haue said already and flee from theire owne Decrees and haue cut of and abolished againe within ashorte space the same thinges whiche but a fewe yeeres before them selues had established for euermore foresooth to continewe Howe should one then truste them in the Fathers in the Olde Councelles and in the Woordes spoken by God They haue not good Lorde they haue not I saie those thinges whiche they boaste they haue thei haue not that Antiquitie thei haue not that Vniuersalitie they haue not that Consent neither of al places nor of al times And though they haue a desire rather to dissemble yet they themselues are not ignorant hereof yea and sommetime also thei let not to confesse it openly And for this cause they saie that the ordinaunces of the Olde Councelles and Fathers be sutche as maie nowe and then be altered and that sundrie and diuers Decrees serue for sundrie and diuers times of the Churche Thus lurke they vnder the name of the Churche and beguile seely creatures withe theire vaine glosinge It is to be merueiled that either menne be so blinde that thei can not see this or if thei see it that they can be so patient so lightly so quietly to beare it M. Hardinge Here is mutche a doo and as some saie greate boste and smal roste many wordes litle matter The sense of these wordes if I be not deceiued resembleth M. Iewels chalenging sprite as like as an E We resembleth a sheepe VVhat we can bringe foorth we saie not Neither thinke wee it necessary at your requeste to shewe what we haue reade and what we knowe Bosting and bragging shewes we leaue to you that you require hath ben sufficiently declared other wheres Al thinges are not to be saide at al times Yet two of your lowde lies besides other that you make here I wil be so bolde as to discouer The decrees of the late Tridentine Councel for that is it that you meane although they be not yet in al place moste exactely obserued yet be they not repealed cut of and abolished againe as you saie And what a fowle lie is that other where you saie that our selues acknowledge and confesse openly that the faith and Doctrine whiche we holde is not Auncient and Vniuersal for times places and consente of al VVhat els meane we when we chalenge vnto vs and claime the Catholike Faithe But this is your accustomed slender Rhetorike when proufes and argumentes of truthe faile you to vse the figure of impudent lieinge and saie that we our selues confesse it to be true whiche you impute vnto vs. VVhat so euer you saie in this place we maie of right retourne it euer to you So we do and so take you it c. And for ought that I can se yet as your Synagog had of late the beginninge so it is like shortely to haue an endinge The B. of Sarisburie Of al these woordes and others moe so vaine as many there is not one woord woorthe the answearinge What affiance M. Hardinge and his frendes haue in theire Antiquitie it maie appeare by the laste Diuision The Apologie Cap. 9. Diuision 1. But whereas they haue commaunded that those Decrees should be voide as thinges nowe waxen too olde and that haue loste theire grace perhaps they haue prouided in theire steede certaine other better thinges and more profitable for the people For it is a common saieinge with them that if Christe him selfe or the Apostles vvere aliue againe thei could neither better nor more Godly gouerne Gods Churche then it is at this presente gouerned by thē They haue put sommewhat in theire steede in deede but it is chaffe in steede of vvheate as Hieremie saith sutche thinges as according to Esaies woordes God neuer required at theire handes They haue stopped vp saith he al the vaines of the cleare springing vvater haue digged vp for the people deceiuable puddlelike pits ful of mire and filth vvhiche neither haue nor are hable to holde pure vvater They haue plucked awaie from the people the Holy Communion the VVoorde of God from whence al comforte shoulde bee taken the true Worshippinge of God also and the right vse of Sacramentes and Praier and haue geeuen vs of their own to plaie withal in the meane while Salte Water Oile Boxes Spittle Palmes Bulles Iubilees Pardons Crosses Sensinges and an endelesse rabble of Ceremonies and as a man might terme them with Plautus prety games to make sporte withal M. Hardinge Raile and reuel whiles ye wil the Churche is gouerned by disciline If Christe himselfe or his Apostles wee aliue againe the worde that is to saie the Doctrine of
iudicio euidentis aduersus Claram consonantemque Orthodoxorum Patrum SeÌ„tentiam aduersus communem Ecclesiae Definitionem aliquid credere cuiquam licere Pighius saithe that noman maie lawfully beleeue any thinge by the Authoritie of any Scripture be the same in our iudgement neuer so plaine and euidente againste the cleare and agreeable iudgemente of the Catholique Fathers and againste the Common determination of the Churche By whiche he meaneth onely the Churche of Rome Therefore M. Hardinge it maie please you nowe a litle to spare your voice and to staie your Proclamation But for as mutche as yée séeme so litle to estéeme these twoo Doctoures Prieriâs and Pigghius beinge otherwise not longe sithence the chiefe Leaders and Captaines of al your bandes ye maie therefore ioine others to them to better theire credite and to encrease the Companie And for as mutche as wée speake of the Churche of Rome let vs heare the iudgement of a Cardinal of the Churche of Rome notwithstandinge otherwise alleged before Cardinal Cusanus therefore hereof saithe thus Haec est omnium sanè intelligentium Sententia qui Scripturarum Authoritatem intellectum in Ecclesiae approbatione fundant non è conuerso Ecclesiaeâ— Fundamentum in Scripturarum Authoritate locant Nulla sunt Christi praecepta nisi quae per Ecclesiam pro talibus accepta sunt Sequuntur igitur Scripturae EcclesiaÌ„ non è conuerso This is the iudgemente of al them that thinke rightly that founde the Authoritie and vnderstandinge of the Scriptures in the allowance of the Churche and not contrariewise laie the Fundation of the Churche in the Authoritie of the Scriptures There be no Commaundementes of Christe but sutch onely as so be taken and holden by the Churche Therefore the Scriptures folovve the Churche but contrarievvile the Churche folovveth not the Scriptures Likewise saithe Iohannes Maria Verractus Humiliter confitemur Ecclesiae Authoritatem esse Supra Euangelium We doo humbly confesse that the Authoritie of the Churche is aboue the Authoritie of the Gospel Likewise Albertus Pigghius saithe Apostoli quaedam Scripserunt non vt Scripta illa praeessent Fidei Religioni nostrae sed potiùs vt subessent Scripturae sunt Muti Iudices Scripturae sunt veluti Cereus Naâ—us The Apostles haue written certaine thinges not that theire saide Writinges shoulde rule our Faithe or Religion but rather that they should be vnder and be ruled by our Faith The Scriptures are doumbe Iudges The Scriptures are like a Nose of vvaxe By theise and other like vnreuerente and godlesse speaches they séeke to leade the poore simple deceiued people from the Holy Scriptures and Voice of God to the Authoritie of theire Churche by whiche Churche they vnderstande onely the Pope and his Cardinalles But yée saie These be the Priestes of the House of Leui The Pope is the Iudge for the time in the place that our Lorde hath Chosen Somme others of you sale Papa est tota Ecclesia Virtualiter The Pope is by Power and vertue the whole Churche What so euer these shal happen to saie wée maie not swarue from theire Iudgemente neither to yâ— Right hand nor to the Lefte hand Whereupon the Hebrevve Glose noteth thus Si dixerint tibi quòd Dextra sit Sinistra aut quòd Sinistra sit Dextra talis Sententia tenenda est Although they tel thee yâ— thy Right hande is thy Lefte hande or that thy Lefte hande is thy Right hande yet sutche a Sentence muste be holden as good S. Augustine ye saie holdeth harde of your side He saithe Non crederem Euangelio nisi me Ecclesiae Catholicae Authoritas commoueret I woulde not beleue the Gospel excepte the Authoritie of the Catholique Churche moued me These fewe poore woordes haue benne tossed of your parte and wroonge and pressed to the vttermoste to yeelde out that was neuer in them For hereby yée would faine proue that the Authoritie of the Churche whereby yee euermore vnderstande your Churche of Rome and none other is aboue the Authoritie of Goddes VVoorde that is to saie that the Creature is aboue the Creatoure that made Heauen and Earthe But what if S. Augustine as he saithe I beleue the Gospel bicause of the Churche haue likewise saide I beleue the Churche bicause of the Gospel Then I trowe yee muste turne your tale and saie The Gospel is aboue the Churche His woordes be plaine Ex ore Veritatis Ecclesiam agnosco participem Veritatis By the Mouthe of God that is the Truthe I knowe the Churche that is partetaker of the Truthe Againe he saithe Nolo Humanis Documentis sed Diuinis Oraculis Ecclesiam Sanctam demonstrari Ecclesiam quaerere debemus in Verbis Christi qui est Veritas optim è nouit Corpus suum Ecclesiam sine vlla ambiguitate Sancta Scriptura demonstrat In Scripturis Sanctis Ecclesia manifestè cognoscitur Ecclesiam sicut ipsum Caput in Scripturis Sanctis Canonicis debemus agnoscere I woulde the Churche shoulde be shewed not by the Decrees of Menne but by the Heauenly Oracles or VVordes of God VVee muste seeke the Churche in the VVoordes of Christe whiche is the Truthe and beste knoweth his owne Body The Holy Scripture sheweth vs the Churche without doubtinge In the Holy Scripture the Churche is plainely knowen VVee muste knowe the Churche by the Holy Canonical Scriptures as we know Christe that is the Heade Likewise saithe Chrysostome Nullo modo cognoscitur quae sit Vera Ecclesia nisi tantummodò per Scripturas It is not any waies knowen whiche is the True Churche of Christe but Onely by the Scriptures And thus for as mutche as wée knowe bothe Christe by the Churche and the Churche by Christe the one geeuinge euidence to the other by this reckeninge M. Hardinge and by your shiftinge of turnes wee muste sometimes place Christe aboue the Churche and sommetimes the Churche aboue Christe Now be it S. Augustines minde was not to commence an Action bitwene Christe and his Churche in comparison of theire Dignities or for trial and keepinge of their boundes or to teache vs that the Truthe of God taketh Authoritie of the Churche but onely to shewe vs that the Churche is a witnesse to Goddes Truthe And certainely it hath greate weight of persuasion to moue the Conscience of any man to sée so many Kingedomes Countries to ioine togeather in yâ— profession and obedience of one Truthe And I doubte not but euen this daie many thousandes are the sooner leadde to humble them selues vnto the Gospel of Christe for that they see the whole worlde that is to saie the whole Churche of God is contented so willingly so humbly to embrace the same Dauid to testifie the Truthe and certainetie of the Gospel saithe thus The sounde of the Apostles wente oute into al the Barthe and the VVoordes of them into the endes of al the VVorlde This is
Sedis Et si diceres Requiritur in talibus apparens causa dico hîc esse causam apparentem Nam cessante tali redditu qui maximus est attenta hodierna Tyrannide Sedes Apostolica contemneretur This Glose seemeth to saie that the Pope committeth not Simonie receiuinge monie for the bestowinge of Benefices for as mutche as the Pope is not bounde to his owne Constitutions Yet nowe adaies the Lawiers holde without any sutche Distinctiō of Lavve Positiue and Lavve of God that the Pope cannot in any wise comme within the daunger of Simonie And so I mee selfe doo holde and so the cōmon opinion must be holden Therefore notwithstandinge the Lawe that forebiddeth Simonie take place in the whole Vniuersal Churche yet in respecte of the Apostolique See of Rome it maie be restrained But thou wilte saie In sutch cases there ought to be some apparente cause I telle the that there is a cause apparente For this reuene we of Simonie whiche is very greate beinge once cutte of consideringe the Tyrannie that nowe is the Apostolique See woulde be despised By this authoritie it appeareth The Pope is not able to mainteine his Estate and Countenance nor to saue al thinges vpright without Simonie Panormitane saithe Etsi Papa accipiat pecuniam pro collatione alicuius Praelaturae aut Beneficij tamen Dominus Cardinalis ait Non committitur Simonia Notwithstandinge the Pope take monie for the bestoweinge of a Bishoprike or of a Benefice yet my Lorde Cardinal saithe there is committed no Simonie Archidiaconus Florentinus saithe Papa recipiendo pecuniam non praesumitur animo vendendi recipere Sed vt illa pecunia ad vsum suum conuertatur cùm Papa sit Dominus Rerum Temporalium per illud dictum Petri Dabo tibi Omnia Regna Mundi The Pope receiuing monie for Bishoprikes or Benefices is not thought to take it by waie of sale but onely to turne the same monie to his owne vse For the Pope is Lorde of al vvorldly goodes as it appeareth by the woordes of Peter whiche woo◠des notwithstandinge Peter neuer spake for they were spoken by Sathan Vnto thee wil I geeue al the Kingedomes of the VVorlde Againe Felinus saith Quod datur Papae datur Sacrario Petri nec est proprium Papae Sed prodest danti tanquam facienti opus pijssimum What so euer is geeuen to the Pope for Bishoprike or Benefce by waie of Simonie it is geeuen to S. Peters Treasurie Neither is it the Popes owne seueral goodes But it is auaileable to the geeuer as vnto one that doothe a moste Godly deede Sutche a special grace hath the Pope Of moste Diuelishe Vice he is hable to make moste godly Vertue Hostiensis saithe Papa potest vendere Titulum Ecclesiasticum vt Episcopatum Abbatiam c. The Pope maie selle any Ecclesiastical Title or Dignitie as a Bishoprike or an Abbie without danger of Simonie But what speake wee of the Pope Your Cardinalles them selues by your fauourable Constructions and godly orders are likewise Priuileged to committe Simonie safely and freely without blame Panormitane saith Cardinalis pro Palafreno à nobili viro recepto non praesumitur committere Simoniam A Cardinal for receiuinge a Palfraie of a Noble Man for a Benefice or a Bishoprike is not thought to commit Simonie Thus whereas Christe draue Buiers and Sellers out of the Churche you by your proper Distinctions haue receiued in Buiers and Sellers and thruste oute Christe S. Hierome saithe Per Nummularios significantur Beneficij Ecclesiastici venditores qui Domum Dei faciunt Speluncam Latronum By the Exchangers are signified the Sellers of Ecclesiastical Benefices whiche make the House of God a Denne of Theeues In your owne Decrees it is written hus Tolerabilior est Macedonij Haeresis qui asserit Spiritum Sanctum esse Seruum Patris Filij Nam isti faciunt Spiritum Sanctum Seruum suum The Heresie of Macedonius that saide the Holy Ghoste is Seruante and sclaue to the Father and to the Sonne is more tolerable then is the Heresie of these simonistes For these menne make the Holy Ghoste their owne Seruante Yet yée saie yee are wel assured that the Truthe is in the Churche of Rome and shal neuer departe from thence notwithstandinge any disorder or faulte whatsoeuer there committed And for proufe thereof yee allege as yée saie the Woordes of God him selfe in y◠Prophete Esaie Al be it in that whole Prophete there is not one woorde expressely mentioned of the Churche of Rome Sutche a fantasie as it appeareth was sommetimes in the Heretiques called the Manichees For thus thei saide A Principibus Gentis Tenebrarum Lumen ne ab ijs aufugeret tenebatur The Princes of the Nation of Darkenesse helde faste y◠Light leaste it shoulde flee from them For euen so doothe the Pope and his Cardinalles holde the Truthe as the Princes or Powers of Darkenesse helde the Lighte It was harde dealinge for you to binde Christe in Recognisance not to departe from the Pope yee should rather haue bounde the Pope not to departe from Christe S. Hierome saithe Prophetae Hierusalem non habent in ore Prophetiam Et in Domino requiescunt dicunt Non venient super nos mala Quorum causa Speculatoriū Dei hostili aratro diuiditur Et locus quondam pacis ruinis plenus fit Templum Domini in vepres spinasque conuertitur est Habitaculum bestiarum The Prophetes of Hierusalem haue neuer a woorde of Prophesie in their mouthes Yet they reaste them selues vpon the Lorde and saie There shal no euil comme vpon vs. For thene sakes the Watche Tower of the Lorde is turned vp with the enimies Pleughe the place of peace is ful of ruine the Temple of the Lorde is turned into Breeres and Thornes and is becomme a stable of wilde beastes The Apologie Cap. 11. Diuision 2. But what if Ieremie telle them as is afore rehearsed that these be Lies What if the same Prophete saie in an other place that the selfe same menne whoe ought to be Keepers of the Vineyarde haue brought to nought and destroied the Lordes Vineyarde Howe if Christe saie that the same persones whoe chiefely ought to haue a care ouer the Temple haue made the Lordes Temple a denne of Theeues The B. of Sarisburie Here come you in with your whatiffes whiche commonly you vse when other Rhetorike faileth you VVee tell you plainely without any iffes that Ieremie meante of you and suche as you be and calleth your whole newe fangled Doctrine Verba mendacij the woordes of lieinge earnestly geuinge warninge that menne geue no credite to them His other rebuke perteineth also to you VVhen were euer suche Theeues in the Churche of God as yee are The Apologie Cap. 12. Diuision 1. If it be so that the Churche of Rome cannot erre it muste needes folowe that the good lucke thereof is farre
there be any regarde of Honestie if there be any Hope or waie to liue wel An other saithe O nos miseros qui Christiani dicimur Genres agimus sub nomine Christi Miserable are wee that are called Christians VVe liue as Heathens vnder the name of Christe An other saithe O lugenda Roma quae nostris Maioribus clara Patrum Lumina protulisti nostris temporibus monstrosas tenebras futuro saeculo famosas offadisti O miserable Rome whiche in the time of oure Elders haste brought foorthe the lightes of woorthy Fathers but in our daies haste broughte foorthe Monstrous Darkenesse shameful and sclaunderous to the time to comme Petrarcha calleth Rome a Schoole of Erroure and a Temple of Heresie Brigitta whose woordes and Prophesies yée haue in reuerence saithe in her Reuelations Christus sumer Benedictionem à Clero Romano dabit eam alteri Genri facienti voluntatem Domini Christe shal take his blessinge from the Cleregie of Rome and shal geue the same vnto a people that shal doo his wil. By these sewe wée maie conceiue the whole state of the Churche of Rome whiche onely Churche aboue al others M. Hardinge telleth vs is so founded in the Truthe that it can neuer haue power to be deceiued Wee haue departed therefore from Shepeheardes that spoiled the flocke From Bishoppes that destroied the Churche that oppressed the Sprite of God that defied the voice of the Prophetes that persequuted Christe in his members that bothe perished them selues and killed others that walowed in monsters of filthinesse that liued as Heathens vnder the name of Christe That were voide of Charitie voide of Faithe voide of Discipline voide of Religion that were Christians onely in Titles and Ceremonies From whom Christe had vvithdravven his Blessinge To be shorte wée haue departed from the Temple of Heresie and from the Schoole of Erroure This M. Hardinge is the bewtie and face of your Romaine Cleregie this is that blessed Companie that wée haue foresaken Yet saie you It had benne better to haue died then to haue broken the Vnitie of sutche a Churche For your frendes tel you that without the Obedience of the Bishop of Rome there is no Hope of Saluation Notwithstanding your owne Clemens whom ye commonly cal the Apostles Felovve saithe thus Schisma efficit non qui ab Impijs secessionem facit sed qui à Pijs He maketh no Schisme or Diuision in the Churche that departeth from the Wicked but he that departeth from the Godly And therefore he addeth further Laici cum ijs qui contraria sententiae Dei dogmata defendunt nolite societatem habere neque participes illorum Impietatis fieri Ait enim Dominus Recedite de medio horum hominum ne cum eis pereatis Yee Laie menne haue no Felowship with them nor be you Partetakers of their VVickednesse that defende Doctrines contrarie to the doctrine of God For Our Lorde saithe Departe from the middes of this people leste yee perishe togeather with them Pope Pius 2. saithe Resistendum est quibuscunque in faciem siue Paulus siue Petrus sit qui ad Veritatem non ambulat Euangelij VVee muste withstande any man vnto the face be it Peter be it Paule if he walke not after the Truthe of the Gospel S. Augustine saithe Ne Catholicis quidem Episcopis consentiendum est sicubi fortè falluntur contra Canonicas Scripturas aliquid sentiant VVee maie not agree no not with the Catholique Bishoppes if they happen to be deceiued and thinke any thinge contrarie to the Canonical Scriptures S. Chrysostome saithe Ex ipsis Veris Ecclesijs frequenter exeunt seductores Propterea nec ipsis omninò credendum est nisi ca dicant vel faciant quae conuenientia sint Scripturis Euen oute of the very True Churches oftentimes there comme deceiuers Therefore wee maie not in any wise beleeue no not them notwithstandinge they be the True Churches of God onlesse they speake or doo sutche thinges as be agreeable to the Scriptures Anselmus a late VVriter expoundinge these woordes of S. Paule Tunc Reuelabitur ille iniquus saithe thus Romanus Pontifex qui tenet nunc Ecclesias teneat illas donec de medio fiat id est donec ab ipsa Romana Ecclesia quae est Medium Cor Ecclesiarum fiat iniquitas ob quam ab ea multae discedant Ecclesiae Let the Bishop of Rome that nowe holdeth the Churches holde them stil vntil it be taken awaie from the middes that is to saie vntil Wickednesse be wought of the Churche of Rome that is the Middest and harte of Churches for vvhiche vvickednesse many Churches shal departe from her S. Ambrose saithe Nullus pudor est ad meliora transire It is no shame to goe to the better S. Augustine saithe vnto Faustus the Heretique Ille me quondam de gremio tuo Error excusserat Expertus fugi quod experiri non debui That Erroure shooke me once out of thy bosome Beinge taught by proufe I haue fledde that thinge that I should not haue proued Ambrosius Ansbertus one of your owne Doctoures saithe Per Hieremiam Prophetam dicitur Exite de medio eius populus meus saluet vnusquisque animam suam ab ira faroris Domini Nequaquā enim in hac vita de medio Ciuitatis reprobae id est de medio malorum quos Babylon illa significat electorum aliquis valet exire nisi detestādo quod ab ipsis agitur agēdo quod ab ipsis detestatur The Prophete Hieremie saith O my people goe foorth frō the middes of them and saue euery man his owne soule frō the rage of oure Lordes furie For none of the Electe of God can in this life goe foorthe from the middes of that Wicked Cittie that is to saie from the middes of the euil whiche that Babylon signifieth but by defieinge that they doo and by dooinge that they defie And whereas yee would so faine daste our eies and couer your deformities with the name of the Churche S. Cyprian saithe Non est Pax sed Bellum nec Ecclesiae iungitur qui ab Euangelio separatur It is no Peace but VVarre neither is he ioined to the Churche that is diuided from the Gospel S. Chrysostome saithe Mihi Ciuitas non habens pios ciues Omni villa vilior est quacunque Spelunca ignobilior A Cittie that hathe not Godly Citizens is vnto me viler then any Village and more lothe some then any Caue And this he saithe of the Cittie of Antioche whiche by expresse woordes he more esteemeth then the Cittie of Rome Wee graunte wée haue departed from you vpon sutche occasion and in sutche sor te as Moses sommetime departed from oute of Aegypte or as S. Augustine from the Manichees How be it in very deede you naue rather departed from out of vs. Chrysostome saithe Sic de ista Noua Hierusalem id est
de Ecclesia qui Spirituales Christiani fuerunt relicta Corporali Ecclesia quam perfidi occupauerant violentia exierunt ab illis Magis autem illi exierunt à nobis sicut Iohannes exponit Non enim ille de Ecclesia exire videtur qui corporaliter exit sed qui Spiritualiter Veritatis Ecclesiasticae Fundamenta reliquit Nos enim ab illis exâ—uimus Corpore illi à nobis animo Nos enim ab illis extuimus Loco Illi à nobis Fide Nos apud illos reliquimus Fundamenta parietum Illi apud nos reliquerunt Fundamenta Scripturarum Nos ab illis egressi sumus secundum aspectum Hominum Illi autem à nobis secundum Iudicium Dei. Relicta est autem deserta ex quo de illa Corporali Ecclesia Spiritualis exiuit Id est de populo suo qui videbatur Christianus non erat Populus iste exiuit qui non videbatur erat Magis autem secundumquod diximus illi à nobis exierunt quà m nos ab illis Euen so touchinge this Nevve Hierusalem whiche is the Câ—urche they that were Spiritu Christian menne lecuinge the Bodily Churche whiche the wicked by violence had inuaded departed out from them Or as s S. Iohn expoundeth it they rather departed out from vs. For he seemeth not in deede to departe from the Churche that Bodily departeth but he that Spiritually leaueth the Fundations of the Ecclesiastical Truthe VVe haue departed from them in Body they haue departed from vs in Minde VVe from them by Place they from vs by Faithe VVee haue leafte with them the Fundations of the VValles They haue leafte with vs the Fundations of the Scriptures VVee are departed foorthe from them in the sighte of Man They are departed from vs in the Iudgemente of God But nowe after that the Spiritual Churche is gonne foorthe the Bodily Churche is leafte foresaken That is to saie from that people that seemed to be a Christian people and was not this people is gonne foorthe that seemed not out wardely but was so in dede Notwithstandinge as wee haue saide before they haue rather departed from vs then we from them Ye saie your Churche of Rome that nowe is and the Primitiue Churche is al One Churche Euen so the Moone bothe in the ful and in the wane is al One Moone Euen so Hierusalem as wel vnder Dauid as vnder Manass es was al one Cittie The Holy place whether the Maiestie of God or the Abomination of Desolation stande in it is al one place The Primitiue Churche saie you and the Churche of Rome that novv is is al one Churche Therefore wée saie the Churche of Rome that now is in Truthe and Religion ought to agrée with the Primitiue Churche Whether the Churche maie be brought to a fevve in number or no wée had occasion sommewhat to saie before The Anciente Father Irenaeus saithe Quemadmodum ibi in plurimis eorum qui peccauerunt non bene sensit Deus Sic hîc multi sunt vocati pauci verò electi As in the Olde Testamente in many of them that offended God was not pleased Euen so now in the Nevve Testamente many are called and fewe are Chosen In Consideration whereof S. Hierome crieth out in an Agonie within him selfe Tanta erit Sanctorum paucitas So smal shal be the number of holy menne One of your owne Doctours saithe as it is alleged once before Licet in hoc bello Daemonum cadaÌ„t Religiosi Principes Milites Praelati Ecclesiastici Subditi semper tamen manent aliqui in quibus seruatur Veritas Fidei Iustificatio bonae Conscientiae Et si non nisi duo viri Fideles remanerent in mundo tamen in illis saluaretur Ecclesia quae est Vnitas Fidelium Notwithstandinge in this warre of Diuelles bothe the Godly Princes and Souldiers and Ecclesiastical Prelates and Subiectes be ouer throwne yet euermore there remaine somme in whome the Truthe of Faithe and the Righteousnesse of good Conscience is preserued And notwithstandinge there vvere but tv voo Faithful menne remaininge in the worlde yet euen in them the Churche of God whiche is the Vnitie of the Faithful should be saued But for that wée saie vvee vvere brought vp emonge you in Darkenesse and Ignorance Yée enter out of season into a needelesse discourse of coÌ„parison of Learninge In the Liberal Sciences ye saie we are not comparable to the Learned menne of your side It was not our meaninge M. Hardinge to cal the Bright beames of your Liberal Learninge into question It appeareth yee woulde faine haue it blased and magnified to the vttermoste and no waie to be disgraced Wee meante onely the knowledge of God and the open ProfessioÌ„ of his Holy Woorde In comparison of whiche knowledge al other knowledge what so euer is meere darknesse How be it touchinge any kinde of the Liberal and Learned Sciences there was no great cause why ye shoulde either so highly rowse your selfe in your owne opinion or so greately disdeigne others Ye maie remember that your Prouincial Constitutions beginne with these woordes Ignorantia Sacerdotum It were no greate Maisterie to charge the Chiefe Doctoures of your side with somme want of Learning Ludouicus Viues saith Vt quidque Ius superioribus saeculis minùs tittum fuit studentium manibus ita purius ad nos peruenit For the space of certaine hundred yeeres paste the lesse any Booke came into your Learned studentes handes the purer and better it came to vs. Meaninge thereby that euery thinge was the woorse for your Learned handelinge Of Thomas Scotus Hugo and others of whom yée seeme to make so greate accoumpte your owne frende Catharinus saithe Scholastici multa ineruditè Comminiscuntur These Schole Doctoures imagine many mâ—ters vnlearnedly Erasmus saithe Portenta quae nunc passim legimus in Commentarijs Recention Interpretum tam impudentia insulsa sunt vt videaÌ„tur suibus ea scripsisse non Hominibus The monstrous folies that wee commonly reade in the Commentaries of the late Interpreters whereby he meaneth the very croppe and the woorthieste of al your Scholastical Learned Doctoures are so far without shame and so peeuishe as if they had benne vvritten for Svvine and not for menne One of your Doctoures saithe Apostolus dicitur ab Apos quod est Argumentum vel praeeminentia Stolon quod est Missio quasi praeeminenter Missus An other saithe Apocrisarij dicuntur Nuntij Domini Papae Nam crisis dicitur Secretum Apos dicitur Nuntius An other saithe Cathedra est nomen Graecum componitur à Cathos quod est Fides edra quod est Sponda An other saithe Eleemosyna dicitur ab Eleis quod est Misereri Mois quod est Aqua Peter Crab in his late Scholies vpon the Councelles saith thus Mulieres 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est Cohabitantes Sacculos Likewise againe he saithe Phrygium
factum est ex Pénnis Pauonum Of your Liberal Learned Cleregie one saithe thus Nec verba Canonis intelligunt nec quae sint verba Consecrationis sciunt They vnderstand not the woordes of theire Canon neither knowe they whiche be the Woordes of Consecration And therefore he that forged the Rule of Monkes vnder the name of S. Hierome chargeth them in any wise to pronounce euery woorde distinctely and waâ—ily leste by theire foolishe vtterance they shoulde make the Angelles to falle a laughinge These fewe maie serue you for a taste Hereby M. Hardinge it maie appeare your Cleregie hath no greate cause to make sutche triumphe of theire Learninge Howe be it wée vpraide you not herewith nor was this the cause of oure departure Yee holde both Faithe and Learning and Churche and Religion by enheritance Christe hath once praied for Peter Therefore your Faithe and Learning can neuer faile Yet notwithstandinge your late Bookes freight with so many vnciuile and vaine speaches for of your often Vntruthes I wil saie nothing sauoure more of Choler then of Learninge S. Hierome saithe Doctrina viri per patientiam noscitur Quia tantò quisque minùs oftenditur doctus quantòconuincitur minùs patiens A mannes Learninge is knowen by his patience For the lesse patiente a manne sheweth him selfe the lesse he sheweth to be his Learninge Woulde God yee woulde humble your knowledge and make it obediente to the knowledge of God Otherwise that Peter saide vnto Simon Magus of his moonie maie likewise be saide vnto you of your knowledge Thy knovvledge be vvith thee to thy destruction Our Learninge is the Crosse of Christe of other Learninge wée make no vauntes God is called the God of Truthe and not of Learninge S. Paule saithe Al kinde of Learninge shal be abolished God make vs al Learned to the Kingedome of Heauen The Apologie Cap. 13. Diuision 1. But wherefore I praie you haue they themselues the Citizens and dwellers of Rome remoued and comme downe from those Seuen Hilles whereupon Rome sommetime stood to dwel rather in the Plaine called the field of Mars They wil saie peraduenture bicause the conductes of Mater wherewithout menne cannot commodiously liue haue now failed and are dried vp in those Hilles Wel then lette them geeue vs like leaue in seekinge the Water of Eternal Life that they geeue them selues in seekinge the Water of the wel For that Water verily failed amongest them The Elders of the levves saith Ieremie sente theire litle ones to the VVateringes and thei findinge no VVater beinge in miserable case and vtterly loste for thirste brought home againe theire vessels emptie The nedy and poore folke saithe Esaie sought aboute for VVater but no vvhere founde they any theire tongue vvas euen vvithered vvith thirste Euen so these menne haue broken in peeces al the pipes and conduites they haue stopped vp al the springes and choked vp the Fountaine of Liuinge Water with dyrte and myre And as Caligula many yeeres past locked vp faste al the storehouses of corne in Rome thereby brought a general dearthe and famine amongest the people euen so these menne by damminge vp al the Fountaines of Goddes VVoorde haue brought the people into a pitiful thirst They haue brought into the world as saithe the Prophete Amos a Hungre and a Thirste nor the Hunger of Breade nor the Thirste of VVater but of hearinge the VVoorde of God With greate distresse went they scatteringe about seekinge somme sparke of heauenly light to refreashe theire consciences withal but that light was already thoroughly quenched out so that they coulde finde none This was a rueful state This was a lamentable forme of Goddes Church It was a miserie to liue therein without the Gospel without Light and without al Comforte M. Hardinge VVel and witteely reasoned foresoothe No no Sirs if it were that holesome VVater of Eternal life whiche ye thirste after ye woulde neuer haue departed from the high hil the Catholike Church and come downe into the valleis where ye finde the durty pudles of fleashely pleasures where the deuil Behemoth as Iob saithe dormit in Iocis humentibus sleapeth in woiste places Al were not sterued for hunger and thirst of that water of Gods VVorde Therefore ye speake bothe slaunderously and ignorantly for diuines where ye saie that we had broken in peeces al the pipes and conduites that we had stopped vp al the springes and choked and dawned vp al the Founteines of Liuinge VVater with durte and myre Yet vnwares or ignorantly they cal that faithles and pagane state a lamentable forme of Gods Churche whereas they shoulde haue accoumpted it no Churche at al. For where is no worde of God no light no Gospel at al how can there be any Church VVithout these any multitude is no more a Church then without Christe a man is a Christian then a deade man is a man And thus with malicious slaunderinge not with lerned reasons with theire owne affirmations not with apt allegations haue they gone about to proue that these many hundred yeres the Churche hath erred â–ª But thankes be to God al this winde shaketh no corne VVhen al these hasty blastes be blowne â–ª ouer the Churche of God shal stand stil vnmoued vpon the rocke Christ builded it on and appere glorious in her sted fastnes and truth maugre the gaine saieinge of al Heretikes and shal appere to them terrible as a stronge armie set in battaile raye The B. of Sarisburie Here M. Hardinge ye beginne out of season to plaie with your Allegories and Mystical Fantasies Your Catholique Churche of Rome is the Mounte Worldly pleasure is the Vale. By whiche Comparison wée muste beleue that the Pope and his Cardinalles sittinge on highe vpon the Mounte passe theire time there onely in Fastinge and praier and in al manner pouertie and penurie and straitouâ—sse of Life and haue vtterly abandoned al worldly pleasures Notwithstanding somme haue said In Cardinalibus Superbia Auaritia Luxuria validissimè dominantur In the Cardinalles of Rome Pride Auarice and Lecherie are in theire greatest Courage Howe be it touchinge as wel this as other your like folies conceminge the Churche I wil not saie Ye keepe your woonte but I muste néedes saie Yée doo but trifle The Apologie Cap. 13. Diuision 1. Wherefore though our Departinge were a trouble to them yet ought they to consider withal howe iuste cause we had of our Departure M. Hardinge In deede our charitie is sutche as we confesse it to be a griefe vnto-vs to see you plaie the part of rebellious children to vse presumption for submission contempt for obedience spite for loue Yet sith that ye are desperate and incorrigible as by your departing from vs the Church felt some anguish and trouble so now that ye are gone it is releued as the body is eased when after a purgation it hath auoided euil humours Nowe saie you beste The B. of Sarisburie
the Lordes Supper vnto Christes Institution and haue made it a Communion in very deede common and indifferent to a greate number accordinge to the name But these menne haue chaunged al thinges contrarie to Christes Institution and haue made a Priuate Masse of the Holy Communion And so it commeth to passe that we geeue the Lordes Supper vnto the people and thei greue them a vaine Pagent to gase vpon Wee affirme togeather with the Ancient Fathers that the Body of Christe is not eaten but of the good Faithful and of those that are endued with the Sprite of Christe Theire Doctrine is that Christes very Body Effectually and as thei speake Really and Substantially maie not onely be eaten of the wicked and vnfaithful menne but also whiche is monstrous and horrible to be spoken of Mise and Dogges We vse to praie in our Churches after that fashion as according to Paules lesson the people maie knowe what wee praie and maie answeare Amen with a general consent These menne like soundinge Metal yelle oute in the Churches vnknowen and strange woordes without vnderstandinge without knowledge and without deuotion yea and doo it of pourpose bicause the people should vnderstande nothinge at al. M. Hardinge As comparison can not duely be made betweene Lighte and Darkenes betweene Truthe and Lieing betwene Christe and Belial so neither betwene the Catholike Churche and startinge holes of Heretiques You saie muche and proue nothinge The moste ye haue to crake of whiche yee haue neuer doone withal is youre ministringe of bothe kindes vnto the people youre newe founde holy daie the Englishe Communion your Seruice in the vulgare tonge â–ª and your vile obiection of Mise and Dogges This is the storeboxe of M. Iuelles high Diuinitie whiche he maketh no greate store of but shaketh it abroade euery where To euery pointe I haue saide so mutche as is yenough to staie the hartes of those that feare God in mine answeare to M. Iuelles chalenge To the mater of bothe kindes and the obiection made out of Gelasius in the seconde article To that of Priuate Masse in the firste article To al that is saide for the Churche Seruice in the vulgare tongue in the thirde Article To the obiection of Mise Dogges and VVormes in the 23. Article The same here to reherse againe I thinke it nedeles But where ye affirme the Body of Christe not to bee eaten but of the good and faithful onely if ye meane the Sacramental eating so as it is eaten vnder the Sacrament in the visible forme of Bread and VVine and not of the Spiritual eating onely that is false In that ye saie the Fathers be on your side meaninge the * Sacramental eatinge ye belie them And so like wise reporting our Doctrine to be that wicked and vnfaithful menne maie eate the Body of * Christe effectually ye beâ—â—e vs. VVe teache that the euil maie eate the Body of Christe Really that is in deede but not effectually They onely eate effectually who eatinge it worthely obteine the effecte of Christes Body VVhiche is the vnitie of the mystical body of Christe and increace of grace There is verely saithe S. Gregorie in sinners and in them whiche receiue vnworthely the true Fleashe of Christe and his true Bloude sed essentia non salubri efficentia but in substance not in holesome effecte That euil menne receiue the true Body of Christe Sacramentally no lesse then good where I might alleage in manner al the Olde Fathers S. Augustine only maie suffice who affirmeth the same speakinge thus of Iudas Tolerat ipse Dominus Iudam diabolum furem venditorem suum finit accipere inter innocentes Discipulos quod norunt fideles pretium nostrum Our Lorde him selfe doth tolerate Iudas and suffereth a Deuil a Thefe and him that solde him to receiue amongest his innocent Disciples our Price whiche the Faithful doo knowe But what nede any man to require the testimonies of Fathers sithe S. Paule teacheth vs so to beleue VVho so euer saithe he eateth this Bread and drinketh of the Cuppe of our Lorde vnworthely he shalâ—e gilty of the Body and Bloude of our Lorde The B. of Sarisburie There is no better comparison to bee made M. Hardinge then bitweene Light and Darkenesse Truthe and Falsehed Christe and Belial For one of these contraries doothe euermore bewraie the other And therefore Christe saithe He that doothe il hateth the Light and commeth not to it leste his euil dooinges shoulde bee espied And this is it M. Hardinge that you so carefully keepe the people from the Lighte of Goddes vvoorde leste by comparison thereof they shoulde beginne to lothe youre Darkenesse Plinie saithe Tritico reperto continuò damnatum est Hordeum quadrupedum refectibus traditum As soone as VVheate was once founde by comparison thereof streight waie Barly was refused and geuen to Cattel to feede vpon S. Cyprian saithe Haec est frater vera dementia non cogitare quòd mendacia non diu fallant Noctem tam diu esse donec illucescat dies This is very mere madnesse my Brother not to consider that lies cannot longe deceiue the world RemeÌ„ber it is Night no lenger but vntil the Daie spring And therefore Chrysostome saithe as it is alleged before Haeretici claudunt Ianuas Veritatis Heretiques shut vp the Gates of the Truthe For they knowe right wel if the Truthe maie appeare theire falsehedde wil soone be espied and the Churches shal be none of theires Tertullian saithe Ipsa Doctrina Haereticorum cum Apostolica comparata ex diuersitate contrarietate sua pronuntiabit neque Apostoli alicuius Authoris esse neque Apostolici Viri The very Doctrine of Heretiques compared togeather with the Apostles Doctrine euen by the diuersitie and contrarietie that is in it beareth witnesse of it selfe that it neuer came neither from any Apostle of Christe nor from any Apostolique Man When the Emperoure Adrianus hadde yeelded to graunte the Christians one Church within the Cittie of Rome certaine of his Priuie Counsel aduised him in any wise not so to doo For that they saide if the Christians might haue but one Churche within the Cittie the whole people woulde becomme Christians and by comparison thereof theire Idolles Churches should be forsaken Restore you the Holy Communion M. Hardinge and ye shal see youre Masses and Mockeries soone falle to grounde as did the Idole Dagon at the presence of the Arke of God S. Hierome saithe Mendacium Antichristi Christi veritas deuorabit The Truthe of Christe shal deuoure and consume the Lieinge of Antichriste Touchinge the Shakinge out of Stoareboxes yee hadde no greate cause to complaine For there is not one of al these maters one onely of Priuate Masse excepted that hitherto throughout this Apologie hathe to my remembraunce benne touched or mentioned more then once But it is a smal mater M. Hardinge that maie
Mouthe and visibly he do presse with his teethe the Sacramente of the Body and Bloud of Christ And rather eateth and drinketh not Christes very Body and Bloude but the Sacramente of so greate a thinge vnto his Judgemente These woordes M. Hardinge be so plaine that I cannot imagine what ye should more desire They are Guilty of the bloude of Christe for that they despise the price wherewith they were saued not for that they receiue it Really into theire mouthes So S. Augustine saithe againe Reus erit Aeternae Mortis quia vilem in se habuit Sanguinem Redemptoris The Aduouteroure is Guilty of Euerlastinge Deathe bicause he despised in him selfe the Bloude of oure Sauâ—oure The Distinction that you imagine bitweene Real Receiuinge in the wicked and Effectual Receiuinge in the Godly as it is onely of youre selfe without the Authoritie of any Doctoure Greeke or Latine so is it nothing els but a very Effectual and Real Folie For the very Body of Christe if it be not Effectually receiued is not receiued Christe him selfe saithe He that eateth mee shal liue by me S. Ambrose saithe Hic panis est remissio peccatorum Qui accipit non moritur morte peccatoris This Breade is the Remission of Sinnes He that receiueth it shal not die the death of Sinner S. Augustine saithe Qui non sumit hanc Escam non habet Vitam qui eam sumit habet Vitam hanc vtique Aeternam He that receiueth not this meate hath no life And he that receiueth the same hath life and that Euerlastinge Likewise againe he saithe Huius rei Sacramentum in Mensa Dominica praeparatur de Mensa Dominica sumitur quibusdam ad vitam quibusdam ad exitium Res vero ' ipsa cuius est Sacramentum omni homini ad vitam nulli ad exitium quicunque eius particeps fuerit The Sacramente hereof is prepared vpon the Lordes Table and from the Lordes Table is receiued to somme vnto life to somme vnto destruction But the thinge it selfe that is the Body of Christe whereof it is a Sacrament is receiued of al menne to life and of no man to destruction vvhosoeuer shal be partaker of it The Apologie Cap. 16. Diuision 2. But not to tarrie aboute rehearsing al pointes wherein wee and they differ for they haue wel nigh no ende wee turne the Scriptures into al tongues they scant suffer them to be hadde abroade in any tounge M. Hardinge VVee gladly suffer them to be hadde in euery place of christendome in the learned tongues Hebrewe Greeke and Latine to be readde of the vulgare Vnlearned people Neither were they altogether forbidden to be hadde in somme vulgare tongues before the saucy maleperines of Heretiques forced the gouernours of the Churche for sauegarde of the people to take other order The B. of Sarisburie Ye can vouchesaue to allowe vs the Scriptures in the three Learned Tongues Greeke Hebrevve and Latine that is to saie in sutche sorte as the simple people maie in no wise touche them But where did God euer sanctifie these three tongues and cal them Learned Or where were they euer so specially Canonized and allowed aboue al other tongues to the custodie of the Scriptures S. Augustine saithe Scriptura Canonica tot Linguarum Literis ordine successione Celebrationis Ecclesiasticae custoditur The Canonical Scripture is keapte in the Letters of so manie tongues and by the order and succession of Ecclesiastical publishinge Againe he saithe Scriptura Diuina ab vna Lingua profecta per varias interpretum Linguas longè latéque diffusa innotuit Gentibus ad Salutem The Holy Scriptures passing from one Tongue and beinge published abroade fane and wide not only by three learned Tongues but also by sundrie Tongues of Interpretours haue comme to the knowledge of Nations and people to their Saluation Againe he saithe Habemus Dei beneficium qui Scripturas suas in multis Linguis esse voluit We haue the benefite of God that woulde haue his Scriptures to be not onely in Three but in many Tongues S. Chrysostome saith Syri Aegyptij Indi Persae Aethiopes innumerae aliae Gentes Dogmata ab hoc introducta in suam transferentes Linguam hommes Barbari Philosophari didicerunt The Syrians the Egyptians the Indians the Persians the Ethiopians and other nations innumerable translatinge into theire ovvne tongues the Doctrine that they had receiued of S. Iohn being Barbarous people endenvoured them selues to learne wisedome S. Hierome saithe Scriptura Sancta populis omnibus legitur vt omnes intelligant The Holy Scripture is readde to al Nations that al maie vnderstand it It were harde to saie that al the Nations of the worlde readde or hearde the Scriptures in Gréeke Hebrewe or Latine to the intent thei might the better vnderstande theÌ„ If these Authorities séeme not plaine and sufficiente Theodoretus saithe further Hebraici Libri non modó in Graecum idioma conuersi sunt sed in Romanam quoque Linguam Aegyptiam Persicam Indicam Armenicam Scythicam atque adeó Sauromaticam semelque vt dicam in Linguas omnes quibus ad hanc diem Nationes vtuntur The Hebrewe Bookes of the Scriptures are translated not onely into the Greeke or Latine tongue but also into the tongues of Egypte Persia India Armenia Scythia and Sarmatia and to be shorte into al the tongues that vntil this daie are vsed in the worlde This I trowe is sommewhat more then Greeke Hebrevve and Latine This whole matter in my Former Replie to M. Hardinge is further answeared The Apologie Cap. 16. Diuision 3. We allure the people to reade and to heare Goddes VVoord thei driue the people from it M. Hardinge Ye allure the people busely to heare and reade the Scriptures for euil purpose And thereby ye haue filled theire hartes whom ye haue deceiued with pride so as they thinke them selues able to iudge of the highest questioÌ„s that be in diuinitie VVe kepe the people so farre as we can for you from heresies and require them rather to be hearers then iudges and to learne necessary knowledge of Gods worde at holesome and Godly sermons The B. of Sarisburie Wée teache not the people to presume of Knowledge as you teache them to presume of Ignorance But onely wée exhorte them for the better satisfaction of theire consciences to reade the Scriptures therein to learne the good wil of God And not withstandinge ye maie not allowe them to be Iudges that is to saie to discerne bitwéene the Light of God and your Darkenesse yet yée might suffer them to pike vp somme smal crommes that fal from the Lordes Table How be it socrates saith The simple vnlearned people in cases of Truthe iudgeth oftentimes more vprightly then the déepest Philosophers Likewise Christe saithe I thanke thee O Father for that thou hast hidde these thinges from the wise and politique and hast opened
of him selfe but of Freere Eckius that disputed against him Eckius and his felowes neuer beganne this mater for Goddes sake nor for Goddes sake wil they ende it For he sawe they had begonne were bente to ende it againste God as beinge enflamed with ambition and malice and procured and hired by the Pope Euen so M. Hardinge maie wée also truely saie You and your Felowes haue not begonne these your Contentious Vanities for Goddes sake nor for Goddes sake wil you ende them The Apologie Cap. 16. Diuision 8. Wherefore if thei wil weigh al these thinges with a quiet minde fully bente to heare to learne thei wil not onely allowe this determination of ours whoe haue foresaken Errours folowed Christe and his Apostles but themselues also wil foresake their owne selues and ioine of theire owne accorde to our side to goe with vs. Here endeth the Fifthe Parte The Sixthe Parte The Apologie Cap. 1. Diuision 1. BVt peraduenture they wil saie it was treason to attempt these maters without a sacred General Councel For that therein consisteth the whole force of the Churche there Christe hath promised he wil euer be a presente assistant Yet they themselues without tarrienge for any General Councel haue broken the Commaundementes of God and the Decrees of the Apostles and as wee said a little aboue they haue spoiled and disanulled almoste al not onely the Ordinaunces but euen the Doctrine of the Primitiue Churche And where they saie It is not lawful to make a chaunge without a Councel what was he that gaue vs these Lawes or from whence had they this Iniunction M. Hardinge If general Councels continewe in that estimation and Auctoritie they haue euer had theire priuate conspiracies and false conueiances in corners be like to be dasshed Nowe priâ—keth foorth theire Secretary who thinketh him self a fresh souldier in Rhetorike and geueth the onsette vpon vs with a blinde peraduenture But Sir what so euer you imagine vs to saie touchinge a General Councel we are not so simple as to graunt whiche your Peraduenture semeth to surmise of vs that your Heretical and moste vngodly matters whiche you speake of might without blame be attempted by licence of any Councel Sutche wicked changes in religion as ye haue made neither is it lawful to make with a Councel nor without a Councel The Apologie Cap. 1. Diuision 2. In deede King Agesilaus did but fondely who when he had a determinate answeare made him of the opinion and wil of mighty Iuppiter woulde afterwarde bringe the whole matter before Apollo to knowe whether he woulde allowe thereof as his Father Iuppiter had donne or no. But yet shoulde wee doo mutche more fondely when we heare God him selfe plainely speake to vs in his most Holy Scriptures and maie vnderstande by them his wil and meaninge if wee would afterwarde as though this were of none effecte bring our whole cause to be tried by a Councel which were nothinge els but to aske whether menne would allowe as God did and whether menne woulde confirme Goddes Commaundemente by theire Authoritie M. Hardinge For as mutche as the scriptures wherein God speaketh vnto vs be in sundrie places not moste open and plaine to humaine senses and many by mistakinge them be deceiued were it not wel done of you for the more suretie and better vnderstandinge of that ye goe about I meane in matters concerninge religion to folowe the iudgemente of the Catholike Churche represented in general councels Yea we saie boldely that surer it is in pointes of faithe to leane to the exposition of the Fathers agreinge togeather and to folowe the tradition of the Churche then to trust to your selues or to the letter of the scriptures scanned onely by your owne wittes For the Churche is promised to be lead into al Truthe by the holy Ghost Ye cannot saie any such promise hath ben made to your particulare company Therefore it were not fondly done as ye saie but wisely saie we if ye tried and examined your Doctrine which ye pretende to be according vnto the Scriptures by the rule of Ecclesiastical Tradition which is the chiefe rule to trie euery Doctrine by The B. of Sarisburie Wée neuer despised the iudgemente of the Learned and Holy Fathers but rather take them and embrace them as the Witnesses of Goddes Truthe And therein wée finde you the more blame woorthy M. Hardinge for that hauinge without cause renounced the iudgemente and orders of the Primitiue Churche and Anciente Fathers as to the wise and Learned it maie soone appeare yet neuerthelesse yée euermore make vaunte of your Antiquitie and fraie the world with a visarde of the Churche a shewe of Olde Fathers as if a poore Sommonere that had loste his Commission would serue Citations by the vertue of his emptie bore And thus haue ye set al your vaine fantasies in place of Goddes Churche and your Churche in place of God as by the woordes and witnesse of your owne Felowes I haue before shewed more at large For example Cardinal Cusanus saith Nulla sunt Christi Praecepta nisi quae per Ecclesiam pro talibus accepta sunt The Commaundementes of Christe are no Commaundementes Onlesse they be so allowed by the Churche Thus yée leaue Iuppiter and renne to Apollo or rather yée foresake God séeke to Man as it is written in the Prophete Hieremie Yee leaue the Fountaine of the Water of Life and rippe vp broken and filthy Cesternes that can holde no Water Tertullian thus vpbraideth the Heathens Apud vos de humano arbitratu Diuinitas pensitatur Emonge you the right of God is weighed by the iudgemente of menne But Clemens Alexandrinus saithe Quoniam ipsum Verbum ad nos venit de Coelo noÌ„ est nobis ampliùs eundum ad Humanam Doctrinam For so mutche as the Worde it selfe that is Christe is comme to vs from Heauen wee maie not nowe any more seeke vnto the Doctrine of Man Likewise S. Chrysostome saithe Fuisset extremae absurditatis eum qui edoctus fuerat à Deo postea cum hominibus communicate It had benne greate folie for S. Paule hauing receiued his Doctrine from God him selfe afterward to conferre thereof with menne that is to saie with Peter or Iames or with any others The Apologie Cap. 1. Diuision 3. Why I beseche you except a Councel wil and commaunde shal not Truthe be Truthe or God be God If Christe had meante to doo so from the beginninge as that he woulde preache or teache nothinge without the Bishoppes consente but referre al this Doctrine ouer to Annas Caiphas where shoulde nowe haue benne the Christian Faithe Or who at any time shoulde haue hearde the Gospel taught Peter verily whom the Pope hath oftener in his mouthe more reuerently vseth to speake of then he dooth of Iesus Christe did boldely stand against the Holy Councel saieing It is better to obey God then Men. And after yâ— Paule
had once entierely embraced the Gospel had receiued it not from menne nor by man but by the onely VVil of God he did not take aduise therein of fleash bloude nor brought his case before his kinnesmen and Brethren but wente foorthewith into Arabia to preache Goddes Diuine Mysteries by Goddes onely Authoritie M. Hardinge If you occupie a flute no better by my reade you shal geue ouer your pipinge and floutinge Truthe is truthe and God is God whether any councel wil or nil Mary as for the Truthe and for God euery councel lawfully assembled hath wil so againste the Truth and against God it hath no nil VVhen ye proue vnto vs that ye are specially called as Paule was and haue a special commission to preache againste the Doctrine of the Churche as he had againste the wicked Iewes then a Gods name take no aduise of any man but forthwith preache and crieout so lowde as ye liste so that ye goe into Arabia as Paule did or where els so euer ye wil. For euery good man would be lothe England should be troubled with you The Apologie Cap. 2. Diuision 1. Yet truely we doo not despise Councelles Assemblies and conferences of Bishoppes and Learned mēne neither haue we donne that we haue donne altogeather without Bishoppes or without a Councel The matter hath benne treated in open Parlamente with longe consultation and before a notable Synode and Conuocation M. Hardinge Either your tonge agreeth not with your harte or els I wil proue the contrarie by your owne argumentes which in the nexte Paragraphe before this ye haue huddeled vp For whereas your matters are as ye ordinarily saie euident by plaine scripture and the VVoorde of God is readen of euery man without distinction and limitation therefore ye do firste of al plaie as fonde a parte as Kinge Agesilaus did who receiuinge an answeare of mighty Iupiter woulde afterwarde bringe the matter before Apollo Yea furthermore ye do mutche more fondely then he if when ye maie heare God him selfe speake plainely to you in the moste holy scriptures ye woulde bringe the whole cause to be tried by a Councel Howe saie ye then nowe are not these your owne proper reasons c. your foresaid worshipful reasons c If ye meane as by reason ye muste the Parlamentes of these later daies the firste of al did make moste for you and yet how open was it for you Had ye any place at al in it VVere ye admitted within the dores Or had ye any thing to do in that assemblie Cōsider thē with what consult atiō your purposes were concluded Did they tarie many monethes about it Had they Bishops Had they Diuines and the moste lerned to reason to and fro with al libertie VVas the Authoritie of the Vniuersal Churche of Christe and the Doctrine of the Aunciente Fathers considered Ye saie in Latine plenis Comitijs that is in the ful and whole assemblie as though none at al had there resisted but euery man had yelded to your matters VVhat saie ye then of the spiritual lordes a greate parte of the parlamente and without al doubt the parte whiche muste be chiefely and onely regarded when the questiō is of religion How many of thē gaue you their voice to your Gospel Yea which of them al did not resist it One alone I muste confesse was afterwarde made to breake vnitie of whom a right good and Catholike Bishop saide to a noble man we had but one foole among vs and him ye haue gotten vnto you But as of the spiritual Lordes ye had none at al except that one litle woorthy of the name of a Bishop and lorde whose lerninge was smal and honoure thereby mutche steined so of the temporal ye had not al and so had ye also in the lower howse very many and wel learned that speake againste you But let vs consider the notable conuocation in whiche your matter hath ben treated If ye meane the cleregie comminge togeather at that first parlament time of whiche we speake it was of Catholikes not of Sacramentaries and it put vp a bill againste your procedinges so farre it was of from confirminge them If ye meane any since that time in whiche your superintendentships mette togeather for what cause was it a notable Synode and a notable conuocation Ye be desperate in your lieinge and crake of a full Parlament and a notable Synode not regardinge by what meanes ye promote your cause to the multitude and saue your selues from reproche of extreme folie For otherwise ye whiche can so amplifie the small and obscure meetinges of a fewe Caluintstes of one litle Iland what would ye not saie of the laste generall Councell to whiche more Nations were assembled togeather then are shyres in Englande more yeeres were bestowed in consultation then weekes in your full Parlament more Bishoppes defined and subscribed then were Ministers of all sortes in your notable Synode by many partes Lastly if they will needes haue their matters seeme to depende of their Parlament let vs not be blamed if wee call it Parlament Religion Parlament Gospell Parlamente Faithe The B. of Sarisburie Wée wil not discusse the Right Interest of the Parlamentes of Englande As mutche as concerneth Goddes euerlastinge Truthe wee holde not by Parlamente but by God Parlamentes are vncertaine often contrarie as wée haue séene But Goddes Truthe is one and certaine neuer changeth The thinges that were so suddainely and so violently shaken downe in the late time of Queene Marie are now of Goddes greate mercie by oure moste Noble and Gratious Lady Queene Elizabeth aduisedly and soberly reared vp againe that thei maie the more firmely continewe and stande the better What so euer wante yée imagine was in that Parlamente for as mutche as wée were no parte thereof I truste wee maie the more easily be excused How be it so scornefully disdeigninge the whole State of so Noble a Realme yée shal hardely winne the opinion either of Sobrietie or of greate Wisedome But your Bishoppes yée saie withstoode vs and your Brethren in the Conuocation promoted a bille againste oure Doctrine I know M. Hardinge they subscribed then againste vs with the very same handes with whiche not longe before they had openly protested and solemnely sworne againste the Pope with whiche they haue sithence receiued and embraced our whole Religion to the vtter condemnation of al your folies Onely one foole yée saie yee had emongest all your Bishoppes And he was soone gotten to comme to vs. Happy were they M. Hardinge that had but one foole in so greate a companie If somme of your Louanian Cleregie had then benne Bishoppes I thinke they might haue benne sommewhat better stoared Notwithstandinge it was not wel donne of your parte so vnciuilely to calle your Brother foole Al the reste of your Brethren very fewe excepted haue donne the like Yet fooles I trowe yee wil not calle them lest happily your
hande yee mighte easily haue knowen that a Superintendente is an Anciente name and signifieth none other but a Bishop S. Augustine saithe Vocabulum Episcopatus inde ductum est quo'd ille qui praeficitur eis quibus praeficitur Superintendit Ergo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Latinè dicere possumus Superintendere Againe he saithe Quod Graecè dicitur Episcopus hoc Latinè Superintentor interpretatur Chrysostome saithe Episcopus ex eo dicitur quo'd omnes inspiciat S. Hierome saithe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est Superintendentes Anselimus saithe Episcopus Latinè Superintendens dicitur Beda likewise saithe Episcopus Latinè Superintendens dicitur Petrus de Palude saithe Episcopus dicitur Superintendens Et Petrus fuit Superintendens toti Mundo Peter was the Superintendente of the whole Worlde Your owne Thomas of Aquine saith Episcopi dicuntur ex eo quòd Superintendunt Therefore M. Hardinge if Modestie moue you not yet at leaste for your grauities sake leaue plaieinge with these vaine and childishe folies The Bishoppes of Englande haue this daie not onely the same Name but also the same roume and Authoritie and Iurisdiction that other Bishoppes haue euer had before The Apologie Cap. 3. Diuision 1. But touchinge this Councel whiche is nowe sommoned by Pope Pius wherein menne so lightly are condemned beinge neither called nor hearde nor seene it is easy to gheasse what we maie looke for or hope of it M. Hardinge The Generall Councell of Trente is now at length by Gods speciall fauour concluded and ended VVhat haue ye to saie to it Forbeare your accustomed lyinge what haue ye to saie to it For matters of Faithe what is not sounde and true For * maners what sore lacketh due salue For * discipline what disorder hath not holesome restrainctes and punishmentes VVhat defectes be not prouidently considered how to be supplied VVhat abuses be not required to be taken a waie as farre as mans wiste coulde deuise and the weakenesse of the presente age can beare The B. of Sarisburie Al this mater is fully answeared by VVhat and by VVhat VVhat mater of Faithe VVhat manners VVhat disorder VVhat defectes VVhat Abuses But al these vvhattes notwithstanding vvhat if your Pope your Cardinalles and your Cleregie with the whole disorder of your Romaine Churche with so many Priestes keepinge Concubines with so many Non Residentes with so many Doumbe Bishoppes and with so many thousandes of common Harlottes be in case now euen as they were before Wil yée telle vs neuerthelesse that al your soares be sufficiently salued Or muste wée beleue that your keepinge of Concubines your open Stewes and Fornications c. be no soares Verily S. Bernarde saithe as it is alleged before Intestina insanabilis est plaga Ecclesiae The wounde of the Churche bleedeth inwardely and is past cure And againe A planta pedis vsque ad verticem Capitis non est in ea sanitas There is no whole parte in the Churche from the sole of the foote to the toppe of the Heade Baptista Mantuanus saith Aegrotatqúe Fides iam proxima morti The Faithe of the Romaine Churche is sicke and almoste deade In your Olde Latine Translation of the Bible there be sundrie errours so open and so grosse that a very Babe maie soone espie them as it maie more plainely appeare by Budaeus Erasmus Valla Faber Lindanus and others Yet that notwithstandinge your Councel saithe precisely thus Ne quis Veterem vulgaram Editionem reijcere quouis praetextu audeat vel praesumat Lette no man dare or presume by any manner of coloure to refuse the Olde Common Translation of the Bible As if your Councelles were yourposely summoned to mainteine errours If yee wil so wilfully deceiue vs in sensible maters how maie wée then truste you in maters of Faithe The Apologie Cap. 3. Diuision 2. In times past when Nazianzene sawe in his daies how menne in sutche Assemblies were so blinde and wilful that they were carried with affections and laboured more to geate the victorie then the Truthe he pronounced openly that he neuer had seene a good ende of any Councel What would he saie nowe if he were aliue at this daie and vnderstoode the heauinge shouinge of these menne For at that time though the matter were laboured on al sides yet the controuersies were wel hearde and open errours were put cleane awaie by the general voice of al partes But these menne wil neither haue the case to be freely disputed nor yet how many errours soeuer there be suffer they any to be changed For it is a common custome of theirs often and shamelesly to boaste that their Churche cannot erre that in it there is no faulte that they muste geeue place to vs in nothinge Or if there be any faulte yet muste it be tried by their Bishoppes and Abbates onely bicause they be the Directours and Rulers of maters for that they be the Churche of God Aristotle saithe that a cittie cannot consiste of Bastardes but whether the churche of God maie consiste of these menne ▪ lette them selues consider For doubtelesse neither be theire Abbates Abbates in deede nor their Bishoppes natural right Bishoppes M. Hardinge Gregorie Nazianzene in his Epistle to Procopius saithe thus I refuse to come to whatsoeuer Councell of Bishoppes Because I coulde neuer yet to this daie see the ende of any Councell ende wed with any profite and after whiche thinges amisse were not rather made more greuous then healed Nazianzene in that Epistle spake of prouinciall Councelles specially those that were holden in his troublesome times where most commonly Heretikes through fauour of their deceiued Princes bare the swea VVhiche in matters of Faithe coulde hardely then obteine any credite amonge the Catholikes onlesse they had benne confirmed by the auctoritie of the Bishop of Rome of whiche sorte at that age were fewe Those other Nazianzene had experience of of these he had not Albeit in deede the vtilitie of the Nicence Councell in his time that is to saie within so fewe yeeres after the same was holden was not yet thoroughly espied and fully knowen abroade Neither would he if he were aliue at this daie reproue the Holy generall Councell of Trente as ye doo For why shoulde he And how shamelesse be ye to require vs to yelde and geue place vnto you VVho made you iudges ouer vs ‡ VVho gaue you commission VVhere is your warrant VVhat neede ye to shewe your malice so muche at Bishoppes and Abbattes VVhiche of them hurteth you Haue ye not in prison or in custody at your appointement all the Bishoppes of England one Apostata yet liuinge excepted which after sundry flightes and changinge of cotes is fledde from the tentes of the Churche to your scattered troupes The Abbottes haue ye not driuen them awaie Be ye yet a fraide of their shadowes As by Aristotle a Cittie can not consiste of Bastardes nomore can the Churche of Englande
Dominus Leo Papa Decimus in quodam Coetu in Ciuitate Romana nescimus qualiter non tamen in Spiritu Domini Congregato Our Lorde Pope Leo 10. in a certaine Councel geathered in y◠Cittie of Rome by what meane wee know not but surely not by the Sprite of God And touchinge your Late Chapter or Conuenticle whiche ye cal the Councel of Trente the Frenche Kinges Embassadoure beinge there in presence saide thus Minùs legitima minusúe libera fuisse dicuntur illa Concilia Qui aderant ad voluntatem alterius semper loquebantur The saieinge is that these were neither Lavvful nor Free Councelles The Bishoppes that were there spake not alwaies of the Spirite of God but euermore to please somme other By whiche Other he meante the Pope Christe saith vnto Peter I haue praied for thee and Paule wente vp to Hierusalem to visite Peter Ergo ye saie The Pope hath Authoritie to confirme Councelles O M. Hardinge your Logique of Louaine is marueilous hasty Yée force your Conclusions to renne in poste For what maketh either Christes praier for Peter or Paules iourney from Arabia to Hierusalem for the Confirmation of Councelles Verily here is no manner mention neither of Confirmation nor of Councel nor of Pope Whereas Christe praied namely for Peter S. Augustine saithe as he hathe benne alleged before Nunquid pro Petro rogabat pro Iacobo Iohanne non rogabat Did Christe praie onely for Peter and did he not praie for Iames and Iohn Againe he saithe Hac nocte postulauit Satanas vexare vos sicut triticum Sed ego rogaui Patrem pro vobis ne deficiat Fides vestra This might hath Sathan desired to threashe you as if yee were wheate But I haue praied to my Father not onely for Peter but for you that your Faithe maie not faile Touchinge that Paule wente vp to Hierusalem of Courtesie to sée Peter he sought not thereby y◠allowance of his Doctrine as a man that otherwise stoode in doubt whether he had so long for the space of fourtiene yéeres preached Truth or Falsehedde but rather found fault with Peters dissimulatiō in Doctrine reproued him openly euen vnto the face S. Hierome saith Perrexit Hierusalem non tam vt disceret aliquid ab Apostolis quà m cum eis Euangelium quod docuerat collaturus Paule went vp to Hierusalem not so mutche to learne any thinge of the Apostles as to conferre with them touchinge the Gospel that he had preached S. Chrysostome saithe further Paulus nihil opus habebat Petro nec illius egebat voce sed honore par erat illi Nihil enim hîc dicam amplius Paule had no neede of Peter nor had any cause to craue his voice but in honoure and woorthinesse was his equal As for more I wil not saie Concerninge the Confirmation of Councelles wée haue saide otherwhere more at large Councelles were Confirmed not onely by the Bishop of Rome but also by other Bishoppes and Patriarkes and not onely by other Bishoppes but also by Kinges and Emperours The Emperoure Martianus saith Sacro nostrae Serenitatis edicto venerandam Synodum Confirmamus By the Holy Edicte of our Maiestie wee Confirme this Reuerende Councel Likewise the Bishoppes in the Councel of Constantinople besought the Emperour Theodosius Rogamus Clementiam tuam vt per Literas tuae Pietatis ratum esse iubeas Confirmesque Concilij Decretum Wee beseeche your fauoure that by your Maiesties Letters yee wil ratifie and Confirme the Decree of the Councel Touchinge the Councel of the Apostles at Hierusalem your owne Doctoure saithe Postquà m Petrus dixisset Iacobus Authoritate Pontificali ▪ protulit Definitiuam Sententiam When Peter had saide his minde Iames by his Episcopal Authoritie pronounced the Definitiue Sentence that is to saie gaue his Confirmation to the whole To conclude Councelles haue benne allowed and holden for good whether the Bishop of Rome would or no. Liberatus saith When Anatolius by consent of the Councel of Chalcedon had obteined the Primacie the Bishop of Romes Legates stoode against it theire gainesaieinge of the Iudges and Bishoppes there was not receiued And notwithstandinge the Apostolique See of Rome euen hitherto stand againste it yet the Decree of the Councel by the Authoritie and mainteinance of the Emperoure after a sorte standeth stil in force Mutche pleasant sporte yée make vs vvith puttinge in the Popes ansvveare Be it saie you that Hicke Hob and Hans haue accused the Pope VVoulde ye haue him appeare in this Courte or in that to be iudged by Iacke and Gil The whole worlde M. Hardinge hath of longe time charged the Pope with Ambition Briberie Simonie Superstition Idolatrie and open Corruption of the ordinances and wil of God If he disdeigne the iudgemente of so many and calle the whole worlde Hicke and Hob let him not marueile if the whole worlde disdeigne him If he maie be both Iudge and Partie and maie make answeare onely before him selfe I doubte not but he shal haue a good fauourable hearinge I beséech the good Christian Reader for shortenesse sake consider that I haue written before touchinge the Accusinge and Iudgeing of the Pope There shalte thou sée as Ennodius saithe That the Pope togeather with the Power of Teaching hath receiued free libertie to doo il without controlmente Therefore he saithe Neque ab Augusto neque ab omni Clero neque à Regibus neque a Populo Iudex iudicabitur The Pope that is the Iudge shal be iudged neither by the Emperoure nor by the vvhole Cleregie nor by Kinges nor by the People Sutche a Prerogatiue saithe Athanasius was sommetime claimed by the Ariane Heretiques Cùm ipsi sint rei ac Iudicio obnoxij veluti Caiaphas iudicandi munus inuadunt Whereas they thē selues be guilty and in danger of Iudgement they plaie the parte of Caiphas and take vpon them to be iudges them selues In like manner Chrysostome sathe Figura ibi duntaxat Iudicij erat re autem ipsa erat Latronum impetus There was onely a face of Iudgemente but in deede it was a biunte or violence of Theeues Yee saie further The Pope maie saie to our condemnation that God saithe vnto the Iewes what is it that I ought to haue donne to my vinsyarde but I haue donne it And thus yée geue the Pope power to callenge the Churche of God to be his owne Euen so Nero that wicked Tyran when he had wasted and consumed the Cittie of Rome and burnte it with here he called the same neuerthelesse by his owne name Neronopolis Neroes tovvne One of your Doctoures saithe Huius Communitatis non est Dominus nisi Christus vel Papa There is no Lord of this common slate that is to saie of the Churche but either Christe or the Pope As if Christe and the Pope were iointepourchasers But in deede Christe onely is the Prince of Pastours And
swaie of Authoritie doo wreaste the Scriptures which thing as camotensis saith is an vsual custome with the Popes Howe if he haue renounced the Faithe of christe becoÌ„me an Apostata as Lyranus saithe many Popes haue benne And yet for al this shal the Holy Ghoste with turninge of a hande knocke at his breaste and euen whether he wil or no yea and wholy againste his wil kindle him a light so as he maie not erre Shal he streight waie be the Headespring of al Right and shal al the treasures of Wisdome Vnderstanding be found in him as it were laide vp in stoare Or if these thinges be not in him can he geeue a right and apte iudgemente of so weighty maters Or if he be not hable to iudge woulde he haue that those maters shoulde be brought before him alone M. Hardinge To your howe ifs and what ifs I coulde sone make an answeare by the contrary And Sir how if the Pope haue sene al these thinges the Scriptures Fathers and Councels VVhat haue you then to saie Is not your tale then at an ende VVere your matter good and your selfe wise you woulde nor so commonly vse that weake kirde of reasoning But to a number of your how ifs and what ifs for the readers sake to put awaie al seruple I geue you this answeare Gods wisedome as the Scripture saithe disposeth al thinges sweetly and in one instant forseeth the ende and meanes that be necessary to the end If he promise any man life euerlasting withal he geueth him grace also to do good dedes whereby to obteine the same VVhom he hath glorified saith S. Paule theÌ„ he hath iustified and called So whereas he hath by force of his praier made to the Father promised to Peter and for the safetie of the Churche to euery Peters Successour that his faithe shal not faile and therfore hath willed him to confirme his brethren that is to remoue al doubtes and errours from them we are assured he wil geue him sutche witte diligence learninge and vnderstandinge as this firmnes and infallibilitie of faithe and confirminge of brethren requireth Shal we stande in doubte whether that happeneth in thinges supernatural whiche we see to be in thinges natural that who geueth the ende he geueth also thinges that perteine to the atteininge of the ende If God woulde promise vs abundance of corne for the nexte yeere to come what were more folish then to doubte and saie like to this Defender howe if and what if men wil not til the grounde nor so we any seede Doubtles if they so we they shal reepe if they sowe not neither shal they reepe But what VVe maie gather of the promise of God that we shal haue not onely faier and ceasonable wether wherby the fruites of the earth maie proue plentiful but also that the husbandmen shal emploie theire endeuour paines and labour For the abundance of corne so promised shal not be geuen but to sutch as til so we and truail Euen so wheras Christe hath promised to the Successours of Peter firmnes of Faithe to the Apostles and theire Successours the spirite of Truthe and likewise to Councels gathered in his name we muste perswade our selues that nothinge shal wante necessary for the controuersies touchinge faithe to be decided That you saie of Liberius the Pope is starke fâ—lse He neuer fauoured the Arians The moste ye can finde againste him is that he was compelled by the greate persecution of Constantius the Emperoure to subscribe to the Arians Neither is that by the Aunciente writers of the Ecclesiastical stories constantly affirmed but of the chiefe of them not spoken of where moste occasion was to signifie it if it had so ben of some denied of some mentioned not as true but as a false rumoure bruted abroade of him By whiche rumour it semeth S. Hierome was deceiued remaininge in the Easte farre from the places where the Truth might more certainely be knowen But were it true that he subscribed as Peter denied Christ yet beinge done for lacke of Charitie and not by erroure in faith wel might that facte be slaunderous to the Churche but it was not a decre made in fauour of the Arians neither to confirme that heresie That you reporte of Pope Iohn the 22. is likewise moste false The worste that Marsilius of Padua and VVilliam Ockam Heretikes wrote of him to flatter the Emperour Lidouicus of Bauaria is that he had taught openly whiche also is referred to the time before he was Pope that the soules of the iuste see not God vntil the daie of iudgemente That he had a wicked and a detestable opinion of the immortalitie of the soule there was no sutche his opinion but it is your false slaunder by whiche your wicked and detestable malice imagined to deface the Churche and specially the Auctoritie of the holy See Apostolike No storie of any estimation mentioneth that he was of that firste opinion after he came to be Pope much lesse that he gaue any definitiue sentence of such matter But contrariwise when as he prepared him selfe to goe to the definition of that question concerninge the seeinge of God whiche iuste soules haue before the daie of iudgement as Benedictus theleuenth in sua extrauagante saieth he was preuented by death so as he might not do it You belte Zosimus be corrupted not the Councel of Nice But signified to the Bishops of Aphrike assembled in Councel at Carthage the Truthe concerninge the Canons of the Nicene Councel The same maie be proued by Iulius the first by the Epistle of Athinasius and other Bishops of Egypt Thebats and Libya written to Marcus the Pope of the Original of the 72. Canons of the Nicene Councel that remained in safe custodie in the Churche of Rome subscribed with the handes of the Fathers that at the same Councel were present And what credite was to be geuen to the contrary informatioÌ„ of only twenty Canons that was retourned from the Bishops of Constantinople and Alexandria when Hereikes before had burned the Bookes where the whole number was conteined and lefte but those twenty that al Bookes nowe commonly haue If we shoulde alleage Camotensis and Lyre you woulde cal them the blacke garde and set litle by them First she we vs where they haue that you alleage out of them M Iuel alleageth that of Canotensis in an other place But where it is he kepeth it to him selfe and of him selfe it is likely it proceded For his dealinge is sutche as any false practise in respecte of him maie seme credible Albeit what worshipful Doctour ye meane by Camotensis I knowe not Peraduenture ye meane Carnotensis otherwise called Iuo I haue cause to gesse that so it should be And yet foure Bookes of sundry Printes bothe Englishe and Latine so haue If there be any sutche as I suppose there is not he is
benne founde wicked menne and Heretiques An other saithe Et Papa Episcopi sunt deuiabiles à Fide Both Popes and Bishoppes maie wander from the Faithe An other saith Papa mandans aliquid fieri quod sonet in Haeresim turbat statum Ecclesiae non est ei parendum The Pope commaundinge any thing to be donne that soundeth of Heresie troubleth the state of the Churche and we maie not obeie him An other saithe Papa potest else Haereticus de Haeresi iudicari The Pope maie be an Heretique and of Heresie maie be iudged Al these were the Popes vndoubted frēdes But now let vs heare the Pope him self Pope Pius 2. otherwise called Aeneas Syluius saith thus Quid si criminosus Papa contraria Fidei praedicet Haereticisque Dogmatibus imbuat Subditos What if a notorious vvicked Pope teache thinges contrarie to the Faithe and with Heretical Doctrine peruerte his Subiectes I would not stand so long in so cleare a case were it not that M. Harding al this notwithstandinge telleth vs so sadly and biddeth vs beleue it vpon his warrante that the Pope vndoubtedly can neuer erre Stanislaus Hosius the greatest stickler of that side blussheth not to saie thus Numerētur omnes c. Recken al the Popes that euer were from Peter vntil this Iulius that now is There neuer sate in this Chaire any Arian any Donatiste any Pelagian or any other that professed any manner Heresie Yet neuerthelesse your owne Doctour Alphonsus saithe Non credo aliquem esse adeò Impudentem Papae Assentatorem vt ei tribuere hoc velit vt nec Errare nec in Interpretatione Sacrarum Literarum hallucinari possit I beleue ther 〈◊〉 so shamelesse a Flatterer of the Pope that wil graunte him this Prerogatiue that he can neuer erre nor be deceiued in the expoundinge of the Scriptures Here M. Hardinge your owne principal Doctoure Alphonsus calleth al them y◠mainteine your Doctrine and saie as you saie The shamelesse Flatterers of the Pope Certainely I thinke it maie safely be said If a mā wil take y◠viewe of al Christendome he shal not find so many Heretiques in any one See what so euer as maie be found in the See of Rome And for y◠cause perhaps Frāciscus Petrarcha calleth Rome Asylū Haeresum Errorū The Sainctuarie of Errours and Heresies And in his Italian Sonetres he calleth it The Schole of Erroure and the Temple of Heresie As for Nicolaus Lyra yée doubte of our dealinge for that the Printer hath not quoted the place It maie please you therefore to peruse his notes vpon the xvi Chapter of S. Mathevve There emonge other ye shal finde these woordes Ex hoc patet quo'd Ecclesia non consistit in hominibus ratione Potestatis vel Dignitatis Ecclesiasticae vel Saecularis Quia multi principes Summi Pontifices inuenti sunt apostatasse à Fide Hereby it appeareth that the Church standeth not in men in consideration either of theire Power or of theire Dignitie either Ecclesiastical or Temporal For many Princes and Popes haue benne founde to haue straied from the Faithe Therefore Baldus saithe Cautela est quo'd quis dicat Credo quod credit Sancta Mater Ecclesia non quod credit Papa It is to be marked that a man many saie I beleue that the Churche beleueth but not I beleue that the Pope beleueth Yée saie Christe praied for Peter Ergo the Pope cannot erre But where was Christes Praier then when so many Heretiques were Popes in Rome Wil yée saie that Christe praied for Arians for Nestorians for Montanistes for Monothelites for Simonistes for Idolaters for Necromancers for Poisoners for Murtherers for Dame Iohane too Or that by the vertue of Christes Praier none of these could euer Erre Or y◠the Popes Erroures must goe for Truthe or his Heresies be holden as Right Religion onely bicause you telle vs that what so euer he saie He cannot Erre O M. Hardinge I shewed you before y◠Christe praied not onely for Peter but also for al the reste of his Disciples Origen saithe as he is before alleged Num audebimus dicere quo'd aduersus vnum Petrum non praeualiturae sint Porrae Inferorum aduersus coeteros Apostolos praeualiturae sint Shal wee dare to san◠that the Gates of Helle shal not preuaile againste onely Peter and that the same Gates shal preuaile against al other the Apostles S. Cyprian saith Rogabat pro delictis nostris sicut iple declarat cùm dicit ad Petrum Ego Rogaui pro te ne deficiat Fides tua Christe praied not for Peter onely but for our sinnes as he him selfe declareth saieing vnto Peter I haue praied for thee that thy Faith should not faile S. Augustine expoūding the same woordes saithe thus Ego rogaui Patrem pro vobis ne deficiat Fides vestra I haue praied not onely for Peter but also for you that your Faith shoulde not faile Chrysostome saithe Omnis Christianus qui suscipit Verbum Petri Thronus fit Petri petrus sedet in co Euery Christian man that receiueth the word of Peter is made Peters Chaire and Peter him selfe sitteth in him Otherwise M. Hardinge they are not al Peters that sitte in place of Peter S. Ambrose saithe Non habent Haereditatem Petri qui Fidem Petri non habent They haue not Peters Enheritance that haue not the Faithe of Peter S. Hierome saith Auferet Dominus nomina vanae gloriae admirationis falsae quae versantur in Ecclesia God wil take a waie these names of vaine Glorie and false ostētation that are vsed in the Churche Where wée saie Pope Liberius fauoured the Arians that ye saie is starke false And yet yée knowe S. Hierome is the reporter of that falsehed But S. Hierome ye saie vvas deceiued In sutche Reuerence and Regarde yée haue the Doctoures and Learned Fathers of the Churche Yee beleue them no further then yée liste I doubte not but S. Hierome might better saie M. Hardinge is deceiued Certainely Alphonsus your owne Doctoure saith De Liberio Papa Constat fuisse Arianum Touchinge Pope Liberius it is wel knowen he vvas an Arian Platyna saith Liberius vt quidam volunt in rebus omnibus sensit cum Haereticis Pope Liberius as somme saie was in al pointes of one iudgemente with the Arian Heretiques Antoninus the Archebishop of Florence saith Liberius Papa consensit praeceptis Augusti Ariani vt vnà cum Haereticis Communicaret Pope Liberius so consented to the Commaundementes of the Arian Emperoure that he communicated with the Heretiques So saithe louerius in the Abbriedgement of Councelles So saith Hermannus Gigas so saith your very Legende cōmonly called Historia Longobardica Emong others Erasmus saith Ariana Haeresis Romanum Pontificē inuoluit ipsos Imperatores The Ariās Heresi entangled and wrapt bothe Pope and Emperoure By the Pope namely he meaneth Liberius Yet you doubte not to saie
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
home againe in his Minoribus and allowed onely to be a Cardinal and no lenger to be a Pope Yee maie remember Cicero saithe Qui multorum Custodem se profiteatur eum sapientes sui primùm capitis aiunt Custodem esse oportere Wise menne saie Who so wil take vpon him to saue others oughte first to saue him selfe And what credite maie wee geeue to youre Saueconductes Iacobus Nachiantes the Bishop of Chioca for that he had simpred out one halfe woorde of truthe to the mislikinge of the Legates was faine to renne to Rome to crepe to the Popes feete and to craue Pardonne Yee shamefully betraied cruelly murthered Iohn Husse Hieronymus Pragensis in your Coūcel of Cōstance Neither y◠Protection of the Emperoure nor the Popes Saueconducte was hable to saue thē No your selues haue already ruled y◠case in your said Councel For thus yee saie Fides non est seruanda Hereticis Yee maie holde no Faithe vnto them that yee calle Heretiques Sutche is the Safetie and Libertie of your Councelles Ye saie Our Learned Men were allowed to Propounde to Talke to Dispute What shoulde this auaile For yee reserued the Determination and whole Iudgemente to youre selues and youre selues are sworne to submitte yours whole Iudgemente to the Pope and without his Iudgemente to Iudge nothinge And howe maie this seeme a Free Councel were the guilty partie shal be the Iudge Yee saie There is an Extension graunted to other Nations Al this is true in deede But this same Truthe discrieth youre open Mockerie For if yee hadde seene the Instrumente in the ende thereof yee shoulde haue founde youre saide Extension restrained onely to them that woulde Repente and Recante the Truthe of God whiche you calle Erroure Howe be it not longe sithence the Bishoppes of youre saide Chapter at Tridente were very lothe to allowe any tolerable Sauecondite at al either to the Germaines or to any others But yee saie if wee hadde comme to youre Chapter we hadde benne Confounded No doubtes with youre Firy Argumentes For sutche proufes muste healpe you when others faile As for the gaie stuffe that youre Tridentine Fathers after theire Nature Deliberation as they calle it and more then twentie yeeres studie haue sente vs out lately into the worlde it is too simple to mocke Children Wee finde no faulte with you M. Hardinge for that youre Bishoppes and Abbates agree togeather but for that they agree togeather as did Herode and Pilate the Sadduceis and Phariseis againste Christe Neither maie you wel vaunte youre selues of youre greate agreementes Yee maie remember that twoo of the Principal Pillers of youre Chapter Petrus à Soto and Catharinus dissented euen there openly and shamefully and that in greate pointes of Religion and wrote the one mightily againste the other the one charginge the other with Erroure and Heresie and coulde neuer bee reconciled Notwithstandinge againste other pointes of Goddes Truthe bothe they and the reste ioined stoutely togeather S. Augustine saithe Tunc inter se concordant quando in perniciem Iusti conspirant Non quia se amant sed quia eum qui amandus erat simul oderunt Then they agree togeather when they conspire to destroie the Iuste not for that they them selues loue one an other but for that they bothe hate him whome they ought to loue Of sutche kinde of Consente S. Hierome although to a farre contrarie pourpose imagineth Iouinian thus to saie Quo'd me damnant Episcopi non est ratio sed conspiratio Nolo mihi ille vel ille respondeat quorum me Authoritas opprimere potest docere non potest That the Bishoppes condemne me there is no Reason in theire dooinges but a Conspiracie I would not that this man or that man shoulde answeare mee whiche maie oppresse mee by theire Authoritie and cannot teache mee Whether it bee conueniente that the Pope beinge notoriously accused of manifeste corruption in Goddes Religion shoulde neuerthelesse be the whole and onely Iudge of the same and pronounce sentence of him selfe let it be indifferently considered by the wise The Lawe saithe Nemo sibi debet Ius Dicere No man maie bee his owne Iudge Sutche Authoritie yee saie Kinges haue in Parlamentes Hereof I am not hable to dispute The Princes right many times passeth by Composition and therefore is not euermore one in al places Howe be it the Pope is a Bishop and not a Kinge and other Bishoppes be not his Subiectes but his Brethren You re fourthe Obiection is but a Cauil Yee saie yee mocke not Princes Embassadours but place them nexte vnto youre Legates to sitte stil I trowe and to telle the Clocke For voice in Iudgemēt ye allowe them none Thus ye proine their Authoritie and allowe them Honoure Notwithstandinge whether the Emperours and Princes Embassadours maie sitte so neare to the Popes Legates or no I can not tel Verily the Emperoure him selfe maie not be so bolde to presse so neare vnto the Pope For thus it is ordered in youre Booke of Ceremonies Aduertendum est quod locus vbi sedet Imperator non sit altior loco vbi tenet pedes Pontifex This is to be noted that the place where the Emperoure sitteth in General Councel be no higher then the place where the Pope setteth his feete That is to saie the Emperoure must sitte at the Popes footestoole and no higher Al the partes of oure Religion whiche you calle Heresies yee saie are already condemned iuste a thousande yeeres paste Here M. Hardinge it woulde haue woonne you somme good credite if yee could haue tolde vs in what General Councel vnder what Emperoure by what Doctours by what Catholique Learned Fathers these greate Errours were thus condemned As nowe yee roaue onely at large and feede youre simple Reader with youre emptie Calendares of thousandes of yeeres and speake at randonne If it hadde benne true yee woulde better haue shewed it but beinge moste vntrue as you knowe it to bee for very shame yee should neuer haue saide it The Apologie Cap. 9. Diuision 1. 2. Neuerthelesse wee can beare patiently and quietly our owne priuate wronges But wherefore doo thei shutte out Christian Kinges and good Princes from their Conuocation Why doo they so vncourteously or with suche spite leaue them out and as though they were not either Christian menne or els coulde not iudge wil not haue them made acquainted with the causes of Christian Religion nor vnderstande the state of their owne Churches Or if the saide Kinges and Princes happen to entermeddle in sutche maters and take vpon them to doo that they maie doo that they be commaunded to doo and ought of dutie to doo and the same thinges that we know bothe Dauid and Salomon and other good Princes haue donne that is if they whiles the Pope and his Prelates siugge sleepe or els mischeuously withstande them doo bridle the Priestes sensualitie and driue them to doo their duetie and
Jurisdiction of the Emperoure whereas before he was subiecte to the Emperours Courte Laurence saithe The Pope hath exempted him by the Consente of the Prince Yee see therefore M. Hardinge your Priestes Abbates and Bishoppes haue theire Priuileges and Exemptions not by any right of Goddes Woorde but onely by the Popes Policie and by the Special fauoure of the Prince The Apologie Cap. 9. Diuision 3. Thei wil saie to this I gheasse Ciuile Princes haue learned to gouerne a Common Wealthe and to order maters of Warre but they vnderstande not the secrete Mysteries of Religion If that be so what is the Pope I praie you at this daie other then a Monarch or a Prince Or what be the Cardinalles whoe must be none other nowe but Princes Kinges Sonnes What els be the Patriarches for the moste parte the Archebishoppes the Bishoppes the Abbates What be they els at this present in the Popes Kingedome but worldely Princes but Dukes and Erles gorgeously accompanied with bandes of menne whither so euer they goe Oftentimes also gayly araied with Chaines and Collars of golde Thei haue at times too certaine OrnameÌ„tes by them selues as Crosses Pillers Hattes Miters Palles whiche Pompe the Auncient Bishoppes Chrysostome Augustine Ambrose neuer had Settinge these things aside what teache thei What saie thei What doo thei How liue they I saie not as maie become a Bishop but as maie become a Christian man Is it so greate a matter to haue a vaine title and by changinge a garment onely to haue the name of a Bishop M. Hardinge The duetie of ciuil Princes consisteth in ciuil matters the duetie of Bishoppes in spiritual thinges That serueth to the preseruation of mens persons this to the Saluation of their Soules Euery high Priest saieth S. Paule that is taken from amonge men is ordeined for men in thinges apperteining to God Re moue temporal Princes to take vpon them the office of the Pope and Bishops as though it were a thinge so indifferent and so common that when Bishoppes be negligent temporal men maie do their steede But the reason which to this ende ye make is so slender as I wene fewe Princes that feare God wil be greatly moued to adâ—enter that thinge so muche subiecte and 〈…〉 your reason is this consider it who will They of the Cleregie 〈…〉 Ergo Temporall 〈◊〉 maie beare the office of Bishoppes 〈…〉 and your Antecedent is false For although Bishoppes 〈…〉 changinge a garment onely as you saie â–ª yet that defect in them shoulde 〈…〉 late â–ª as to Kinges and Queenes to doo the Office of 〈…〉 false for the Bishoppes of the Catholike Churche 〈…〉 ordinated and consecrated Though the Pope haue a Princely dominion 〈◊〉 some other Bishoppes of christendome haue Dukedomes and Erledomes though they ride well 〈…〉 some of them otherwise then becommeth that vocation doo weare 〈…〉 them though they haue other ornamentes to their 〈…〉 whiche grieueth you muche in comparison of the beggery of your maried estate yet all this imbarreth them 〈◊〉 but that they be Bishoppes Though they teache not though they saie not though they doo not though they liue not as becommeth Bishoppes neither as becometh euen a Christen man as you raile all this notwithstanding yet be they Bishoppes though euill Bishoppes Neither for al this may it be latefull for 〈◊〉 to take their office vpon them Iudas was an Apostle till the rope choked him Neither for his wickednesse might Streuen Mathias or any other of the Disciples of his owne presumpt to haue smepte into his râ—â—me Now is this is true so is your railinge talke false whiche malice hath stirred you to vtter The B. of Sarisburie Ouiâ— againe wee tel le you M. Hardinge wee confounde not these Offices notwithstandinge you so often and so lewdâ—ly reporte vs to your owne discredite Our Princes neuer tooke vpon them yâ— Office of Bishoppes But your Bishoppes haue taken vpon them the Office of Princes Of your Bishoppes it is written in your owne Councelles Ecce iam peâ—e nulla est acti◠〈◊〉 quam non Sacerdotes administrent Beholde there is now in a 〈◊〉 no 〈◊〉 affaire but Priestes and Bishoppes â—aue it in hande Sutche Bishoppes be they of whom S. Chrysostome writeth thus Qui non credunt Iudicium Dei nec timenâ— abutentes Primatu suo Ecclesiastico saeculariter conuertunt eum in saecularem They that neither beleeue nor feare the Judgemente of God 〈◊〉 theire Ecclesiastical Dignitie in Seculare sorte turne the same into Seculare Dignitie Sutche Bishoppes they be of whome S. Hierome saithe thus Ipsi sibi Laici sunt Episcopi They them selues be to them selues bothe Laiemenne and Bishoppes too And againe Adorant Dominum Melchom qui Saecedo pariter Domino putant se posse seruire duobus Dominis satisfacere Deo Mammonae qui Militantes Christo obligant sese negotijs Saecularibus candem Imaginem offerunt Deo Caesari They woorship the Lorde and Melchom bothe togeather thinkinge that they maie serue bothe the Woorlde and the Lorde and satisfie twoo Maisters at once God and Mammon who fightinge vnder Christe binde them selues to worldly affaires and offer vp one Image bothe to God and to Caesar If yée wil beleeue none of these yet your Popes ovvne Legates in your late Chapter at Tridente speakinge of your Priestelike Apparel saie thus Nihil à Laicâ—s praeterquam in Vestis genere ac ne in hoc quidem differunt Our Priestes differ nothinge from Laiemenne sauinge onely in Apparel naie in deede they differ not so mutche from them as in Apparel Yee saie your Bishoppes are gaie and gallante attended and garded with Princelike routes bothe behinde and before And thereof yée make no smal accoumpte specially in respecte of our estate whiche you calle beggerly In sutche disdeigne the Heathens sommetime saide That Christe was the Beggerliest and poorest of al the Goddes that were in Heauen How be it our Bishoprikes sauinge that certaine of your Fathers haue shamefully spoiled them are nowe euen as they were before Certainely yâ— Poorest Bishoprike in Englande as it is reported is better in reuenewes theli somme thrée of your Popes Italian Bishoprikes in the Kingedome of Naples How be it the Gospel of Christe standeth not by Richesse but by Truthe In comparison of the one wée make smal reckeninge of the other Neuerthelesse the Wise and Godly haue euermore founde faulte with the Ecclesiastical Brauerie of your Romaine Cleregie S. Bernarde saithe Inde est quem quotidiè ides Meretriceus Nitor Histrionicus habitus Regius Apparatus Inde Aurum in Frenis in Sellis in Calcaribus Therehence commeth theire Whoorelike Finenesse theire Plaiers VVeede their Princely Apparel Therehence commeth their Goulde in theire Bridles in their Saddels and in theire Spurres Againe he saithe Incedunt nitidi ornati circumamicti varietatibus tanquam Sponsa procedens de
The B. of Sarisburie Al this whole mater touchinge as wel Kinge Iehosophat as also Amarias the Highe Prieste is answeared in that is paste before The Apologie Cap. 11. Diuision 11. Kinge Iosias with greate diligence put the Priestes Bishoppes in minde of their dueties Kinge Iohas bridled the Riote and Arrogancie of the Priestes Iehu put to deathe the wicked Prophetes M. Hardinge The puttinge of Priestes and Bishoppes in minde of their dutie is not a Supremacie in determininge Ecclesiasticall causes And whereas you saie that Kinge Ioas bridled the râ—ot and arrogancie of the Priestes if it were so it was well donne But I finde not those woordes in the texte Concerninge that Iehu did it is a mere temporall Office to put false preachers and Heretikes to death Neither can it belonge to Priestes onlesse they haue also ciuill iurisdiction Muche lesse dothe that acte proue that Kinges be Supreme heades ouer the Churche and ought to be Iudges in controuersies and questions of Religion The B. of Sarisburie Concerninge the storie of Kinge Iohas I reporte me to that is written of him in the Booke of Kinges He sequestred the Oblations of the people whiche the Priestes had bestowed lewdely and wantonly vpon them selues and by his owne Authoritie turned the same to the Reparations of the Temple Of Kinge Iosias it is written thus Constituit Iosias Sacerdotes in officijs suis Kinge Iosias appointed the Priestes to minister in theire seueral Offices And againe Mundauit Iudam Hierusalem ab Excelsis Lucis Kinge Iosias cleansed and ridde Iuda and Hierusalem from their Hille Aultars and their Groaues But yée wil saie He did al thinges by yâ— discretion of the Priestes Bishoppes This thinge in deede is necessarie while the Priestes and Bishoppes be learned and godly But Kinge Iosias did far otherwise for he sent the Bishop him selfe vnto Olda the Prophetisse to learne the discretion and Iudgemente of a VVooman and so was directed in maters of Highest Religion by a VVooman and not by a Prieste These Examples be so manifeste that one of your Felowes there is faine thus to excuse the mater by ouer mutche Antiquitie If we woulde in these daies saithe he vse in all pointes the Examples of the Olde Lawe there woulde folowe an huge number of inconueniences It is no good reason to saie that therefore our Kinges nowe a daies muste haue the like Authoritie Thus saithe he As though the Princes righte were now abated and altered as the Ceremonies of the Lawe were otherwise nowe then it was before Or as if the Comminge of Christe into the worlde and the Preachinge of the Gospel had pourposely benne to represse and pulle downe the State of Kinges The Apologie Cap. 12. Diuision 1. And to rehearse no more Examples out of the Olde Lawe let vs rather consider sithence the Birthe of christe howe the churche hath benne gouerned in the time of the Gospel M. Hardinge If we consider the Office of a Kinge in it selfe it is one euery where not onely amonge Christen Princes but also amonge Heathen * The definition of a Kinge whiche agreeth to Iulius Cesar or to Alexander the Greate as they were Monarkes and Princes is one with the definition of a Kinge whiche agreeth to Henry the Eight or to Charles the Fifthe So that no more could Kinge Henry as Kinge meddle with Religion then Alexander or Iulius Cesar * His place is chiefe amonge the laie euen when they are in the Churche at the Seruice of God and without the Churche in all Temporall thinges and causes he is ouer the Priestes themselues And because all these examples are taken out of the Olde Testamente I will geeue thee a true resolution out of the same Booke what auctoritie Priestes had and what auctoritie Kinges had Moses gaue this rule concerninge the same matter If saithe he thou perceiue an harde and doubtfull iudgement to be with thee betweene bloude and bloude cause and cause Lepre and Lepre and seest the woordes of the iudges within thy gates to varie arise and goe vp to the place whiche thy Lorde God shall chose and thou shalte come to the Priestes of the stocke of Leui and to the Iudge that shall be for the time and thou shalte demaunde of them who shall shewe the truthe of iudgemente to thee But neither the Prieste by this place may medle with that iurisdiction whiche belonged to the Temporall iudge neither the Iudge with that whiche was spirituall and belonginge onely to the Prieste For of such causes Azarias the Priest and Bishop saide to Kinge Ozias It is not thy office Ozias to burne incense vnto our Lorde It is the office of the Priestes That is to saie of the Sonnes of Aaron VVho are consecrated to doo suche Ministeries But this the Kinge mighte doo euen in matters of Religion VVhen the High Priest had geuen sentence he might see the execution thereof to be donne But otherwise what so euer Kinge or Temporal iudge might not doo in his owne person ‡ muche lesse mighte he iudge whether an other did well therein or no. And this concerninge the Olde Testament The B. of Sarisburie The Office of a Kinge yée saie was no more in Kinge Henry the Eighth or in Charles the Fifthe then it was in the Heathen Princes Iulius Caesar or Alexander the Greate And therefore yée saie a Christian Princes Office standeth onely in Maters Temporal and for that cause yee so often calle him a Mere Laie Temporal Prince as if he were in Authoritie not mutche better then an Heathen Magistrate Euen so M. Harding is your Pope no more a Bishop or perhaps mutche lesse a Bishop then Annas and Caiphas Neither is your Prieste more a Prieste then the Prieste of Dagon or Baal The difference standeth not in Office but onely in Truthe Yet neuerthelesse yée knowe that Heathen Princes had euermore a Soueraine Authoritie not onely ouer theire Priestes and Bishoppes but also ouer al Cases of Religion Aristotle saithe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Kinge that is Lorde and Ruler of thinges that perteine vnto the Goddes And therefore Socrates in his storie saithe Imperatores vnà complexi sumus c. Wee haue also herein comprised the Emperours Liues for that sithence the Emperours were first Christened the affaires of the Churche haue hanged of them and the greatest Councelles bothe haue benne and are keapte by theire aduise Yee saie The Prince in doubteful Cases was commaunded to take Counsel of the Highest Prieste This is true But wil yée conclude hereof that the Highest Prieste maie saie doo what he listeth without controlmente What if the Highe Prieste woulde answeare thus as he answeared sommetime in déede This Christe is a Samaritane a deceiuer of the people and hath a Diuel What if he teare his owne roabes for anger and crie oute He Blasphemeth he is vvoorthy to die Yet
without the olde burthen For where as in olde times Councelles were holden by authoritie of the Pope * as Socrates witnesseth yet the Emperour bare the charge of calling the Bishoppes togeather But nowe the Pope him selfe bare a greate parte of that burthen and communicated his propose fully with the Emperoure The B. of Sarisburie Whether it were the Emperoure alone that appointed Ecclesiastical Councelles it maie appeare by that wee haue already saide The Pope alone I assure you it was not Maie the Emperoure as it is saide and proued before oftentimes helde sutche Assemblies when where him selfed listed whether the Pope would or no. The Popes dutie was onely to appeare emongeste other Bishoppes when he was called I graunte sutche Councelles had theire name of Bishoppes and were called Concilia Episcopalia for that maters there were specially ordered by the discretion and iudgement of the Bishoppes But wil you therefore conclude that the same Councelles perteined nothing to the Prince Certainely the Emperoure Constantinus Commaunded al the Bishoppes to appeare before him and to yelde him a reckeninge of theire Determinatiōs in the Councel This was the tenoure of his Write Quotquot Synodum Tyri habitam compleuistis sine mora ad Pietatis nostrae Castra properetis ac re ipsa quà m sincerè ac rectè iudicaueritis ostendatis Idque Coram me quem sincerum esse Dei Ministrum ne vos quidem ipsi negabitis As many of you as haue keapte the Councel at Tyrus repaire to our Campe without desaie and shewe me in deede howe sincerely and rightly yee haue proceded And that euen before me whom yowe your selues cannot denie to bee the Sincere Seruante of God Athanasius was the greatteste trauailer in the Councel of Nice againste the Arians yet was he then no Bishop but onely a Deacon But hereof wee haue sufficiently saide before Christianitie yee saie is no parte of the Emperial Povver Yee might likewise haue saide Christianitie is no parte of the Papale Povver Verily it can not wel appeare that Peter and Paule had euer any sutche Christianitie The Emperours right is neither encreased nor abated by his Baptissne Whether he be Faithful or Vnfaithful he is the Minister of God and beareth the Swerde to pounishe sinne Yee saie The Pope succedeth Peter and not Nero Therefore he calleth and keepeth Councelles chiefely by his owne Authoritie Of sutche proper Argumentes M. Hardinge wee marueile not mutche though yee make no stoare Howe be it somme menne haue thought yee doo S. Peter greate wronge appointinge him sutche Children to be his Heires For many of them in al theire dealinges haue resembled Nero more then Peter S. Bernarde saithe thus vnto Pope Eugenius In his successisti non Petro sed Constantino In these thinges yee haue succeded not Peter the Apostle but the Emperoure Constantine Pope Adrian the fourth was woonte to saie Succedimus non Petro in docendo sed Romulo in parricidio Wee succeede not Peter in teachinge but Romulus in killinge our Brethren Erasmus saithe Pontifices nunc sunt Vicarij lulij Caesaris Alexandri Magni Croesi Xerxis non Christi non Petri The Popes nowe are the Vicares of Iulius Caesar of Alexander the Greate of Croesus and of Xerxes not of Peter It is written in a Sermon bearinge the name of S. Ambrose Qui debuerint esse Vicarij Apostolorum factisunt Socij Iudae Thei that shoulde haue benne the Apostles Vicares are nowe becomme Iudas Felowes Robertus Gallus that liued wel-neare three hundred yeeres past imagineth Christe thus to saie of the Pope Quis posuit Idolum hoc in Sede mea vt imperaret Gregi meo Who sette this Idole in my roume and made him Ruler ouer my Flocke Yet you saie the Pope is alwaies not onely a Christian man but also a Chiefe Prieste not by Faithe but by the nature of his Office Euen so your Glose telleth you Papa Sanctitatem recipit à Cathedra The Pope receiueth his holinesse of his Chaire that is to saie of the nature of his Office Cardinal Cosanus saithe Veritas adhaeret Cathedrae c. Veritas per Christum Cathedrae alligata est non Personis Ait enim Super Cathedram Mosi sederunt Scribae Pharisaei The Truthe cleaueth faste to the Popes Chaire c. Christe hathe nailed his Truthe to the Popes Chaire and not to his persone For he saithe The Scribes and Phariseis are placed in Moses Chaire An other saithe Tameisi Papa non sit bonus tamen semper praesumitur esse bonus In Papa si desint bona acquisita per meritum sufficiunt quae a loci praedecessore praestantur Notwithstandinge the Pope be not good yet he is euer presumed to be good If the Pope lacke good vertues of his owne the vertues of Peter his Predecessoure are sufficiente There were neuer so many Heretiques in any one See as haue benne in the See of Rome as I haue already sufficientely and fully proued And yet yee saie The Pope cannot erre There were neuer so notorious Examples or as Platyna calleth them Monsters of filthy life Yet yee saie they are al Holy Fathers and holde theire Christianitie by Nature of office Howe be it youre Doctoure Alphonsus saithe Quamuis credere teneamur ex Fide Verum Petri Successorem esse Supremum Pastorem Totius Ecclesiae non tamen tenemur eadem Fide credere Leonem aut Clementem esse Verum Petri Successorem Although wee be bounde to beleue that the True Successoure of Peter is the Higheste Pastoure of al the Churche yet are wee not bounde with like Faithe to beleue that Pope Leo and Pope Clemente are the True Successoures of Peter Iohn the Baptiste saide rightly vnto the Phariseis that likewise made vauntes of theire Succession Neuer saie Abraham is your Father For God is hable euen of these stones to raise vp Children vnto Abraham Chrysostome saithe Non locus Sanctificat hominem sed homo locum Nec Cathedra facit Sacerdotem sed Sacerdos Cathedram The place sanctifieth not the Man but the Man sanctifieth the Place Neither doothe the Chaire make the Prieste but the Prieste maketh the Chaire Nazianzene saithe Non locorum est Gratia sed Spiritus The grace of God goeth not by Place but by the Holy Ghoste Chrysostome saithe Omnis Christianus qui suscipit Verbum Petri fit Thronus Petri et Petrus sedet in eo Euery Christian man that receiueth the woorde of Peter is made Peters Chaire and S. Peter reasteth in him But here haue you founde out a foule contradiction in our woordes Who is he saie you whom yee cal the Prince of the worlde Not the Pope M. Hardinge Leste yee shoulde happily be deceiued Notwithstandinge youre Felowes haue so often tolde vs Papa rotius Orbis obtinet Principatum The Pope hath the Princehoode of al the worlde The Emperoures Maiestie wee finde oftentimes entitled by this name But
Sanctae synodo quae apud Nicaeam congregata est Constantinus the Emperoure beinge Presidente of the Holy Councel that was keapte at Nice These be not our woordes but the Popes registred euen in his owne Recordes Therefore I truste yee wil not refuse to geeue them credite But you saie The Emperoure determined and defined nothinge Yet the Emperoure him selfe contrarie to youre saieinge saithe thus Ego suscepi perfeci res salutiferas persuasus Verbo tuo O Lorde I tooke in hande and broughte to passe vvholesome thinges beinge persvvaded by thy VVorde And againe writinge hereof vnto the Bishoppes of sundrie Churches he saithe Ego vobiscum interfui tanquà m vnus ex vobis Non enim negauerim conseruum me vestrum esse Qua de re mihi maximè gratulor I was presente at the Councel with you as one of you For I cannot denie mee selfe to bee youre Felovve Seruante In whiche thinge I moste reioise Likewise againe he saithe Ego Nicaeam contraxi magnum numerum Episcoporum Cum quibus cùm essem vnus ex vobis Conseruus vester vehementer esse cuperem etiam ipse suscepi inquisitionem Veritatis I caused a greate companie of Bishoppes to come to Nice with whome togeather I tooke in hande the Examination of the Truthe beinge mee selfe one of you and mutche desieringe to be therein youre Felowe Seruante Likewise saithe Eusebius Imperator quasi Iuculentam facem accendens ne quae occultae Erroris reliquiae superessent oculo Regio circumspexit The Emperoure as hauing enkendled a greate flame lookte wel aboute with his Princely Eie that no priuie remnantes of erroure shoulde reaste behinde The Bishoppes in the same Nicene Councel beinge at variance emongeste them selues offered vp theire Bookes of accusation not vnto the Pope or to his Legates of whom they had then no greate regarde but vnto the Emperoure Neither did the Emperoure put ouer theire quarelles vnto the Popes Iudgemente but vnto the Iudgemente of God Againe the same Emperoure Constantine saithe If any Bishop vvickedly offende by the hande of Goddes seruante that is to saie by my hande he shal be pounished To be shorte Cardinal Cusanus saithe Sciendum est quòd in vniuersalibus octo Concilijs vbi Imperatores interfuerunt non Papa semper inuenio Imperatores Iudices suos cum Senatu Primatum habuisse officium Praesidentiae per interlocutiones ex consensu Synodi sine mādato conclusiones iudicia fecisse Et non reperitur instantia in octo Concilijs praeter quam in tertia Actione Concilij Chalcedonensis Wee muste knowe that in the Eight General Councelles where the Emperoures were present and not the Pope I euermore finde that the Emperoures and theire Iudges with the Senate had the Gouernemente and Office of Presidence by hearinge and conferring of maters and that they made Conclusions and Iudgementes with the consente of the Councel and without any further Commission And there is no manner instance or exception to be founde in the firste Eight Councelles sauinge onely in the thirde Action of the Councel of Chalcedon Here yee see plainely by the Authoritie of Cardinal Cusanus one of youre owne special Doctours that in the Eight firste General Councelles the Emperoure was Presidente and not the Pope Where as the Emperoure willed the Bishoppes to conclude theire maters by the Apostolical and Prophetical Scriptures He speaketh not saie you so generally as wee reporte him nor frameth his tale in that sorte as wee saine vniuersally of the vvil of God but of the Godhedde For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in your fansie signifieth onely the Substance and Nature of God and not Goddes VVil or his Religion Here M. Hardinge it were somme pointe of Learninge to knowe what skilful Greke Reader told you this tale Verily Cassiodorus in plaine wise trāslateth it thus Euangelici Apostolici libri erudiunt nos quid de Sacra Lege sapiamus The Bookes of the Euangelistes and Apostles teache vs what wee ought to thinke not onely of the Substance and Nature of God but also of the Holy Lavve Therefore Theodoretus addeth further these woordes Accipiamus Explicationes quaestionum nostrarum ex dictis Sancti Spiritus Let vs take the resolution of our questions out of the woordes of the Holy Ghoste And immediately before he saithe De rebus Diuinis disputantes praescripram habemus Doctrinam Sancti Spiritus In our Disputations not onely of the Godhedde but also of Godly maters wee haue laide before vs the Doctrine of the Holy Gospel In like sense S. Hilarie saithe Non est relictus hominum eloquijs de Dei rebus alius praeterquam Dei Sermo Omnia reliqua arcta conclusa impedita sunt obscura In maters touchinge God there is no speache leafte vnto menne but onely the woorde of God Al other Authorities be shorte and narrowe and darke and troublesome Beleue them not hencefoorth therefore M. Hardinge that tel you that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth onely the Substance and Nature of Goddes Diuinitie For as yee maie easily see your Glose is vaine and fighteth directely againste the Texte The Apologie Cap. 13. Diuision 2. The Emperoure Theodosius as saithe Socrates did not onely sitte amongest the Bishoppes but also ordered the whole argueinge of the cause and tare in peeces the Heretiques Bookes and allowed for good the Iudgemente of the Catholiques M. Hardinge It is wonder to see howe these menne abuse the Ecclesiastical histories VVhereas thei talke a litle before of the sitting of Emperours in general Councelles a man would thinke that now also Theodosius had benne saide to haue sitten among Bishoppes in some general Councel But there is no sutche mater Theodosius the Emperour conferred with Nectarius the Bishop of Constantinople howe al Christen men might be brought to an vnitie in Faithe And after that Nectarius had lerned of Sisinnius a greate Clerke the best way to be if al the heades of eche Heresie and Secte might be induced to be iudged by the olde Fathers and Doctours of the Churche the godly Emperoure hearing this aduise caused bothe the Heretikes and Catholiques also to write eche of them sutche thinges as eche of them had to saie for his Belefe And after praier made reading ouer al the writinges he reiected the Arians the Macedonians and the Eunomians ‡ embracing onely thier sentence who agreed vpon the Consubstantialitie of the sonne of God Here saie these Defenders Theodosius did not onely sitte amongest the Bishoppes but also ordered the whole arguing of the cause tearing the papers of the Heretikes and allowing the Iudgemente of the Catholiques To whiche obiection I make this answeare First that Theodosius here tooke counsel of Nectarius the Bishop and folowed it Secondely that he intended not to Iudge whether opinion of al the Sectes were truer but onely sought howe to ridde the Churche of cōtrouersies Otherwise
good and bound them by the force of reason If he made any other Lawe touchinge matters of Religion Pope Ioannes then beinge approued it or at the leste Iustianian asked approbation thereof as it maie appeare in his owne Epistle wherein he confesseth in the facte it selfe that his Lawes could not binde in supernatural causes belonginge to faithe except the heade of the Vniuersal Churche confirme them Syluerius and Vigilius were deposed rather by Theodora the Emperesse then by Iustinian the Emperoure Ye do wronge to impute that wicked tyrannie vnto him He is not to be burthened there with onlesse the man be countable for his wiues iniquities Howe so euer it was that extraordinary violence and tyrannie can not iustly be alleaged to the defence of your false assertion Neither woulde your selfe haue mentioned the same if ye coulde haue founde better matter As hungrie Dogges eate durty puddinges accordinge to the prouerbe cleane yenough for sutche vncleane writers so your fowle matters be defended by fowle factes The B. of Sarisburie Iustinian yée saie might wel make somme Moral Lawe to keepe Priestes and Bishoppes in good order Wherein neuerthelesse Pope Paule 3. condemneth you vtterly For thus he writeth and reasoneth substantially against the Emperoure Charles the Fifthe Ecce ego super Pastores meos Beholde saithe Almighty God I mee selfe wil ouersee my Sheepheardes Ergo saithe Pope Paulus The Emperoure maie not deale with the manners of Priestes and Bishoppes How be it the Emperours made Lavves Touchinge the Holy Trinitie Touchinge the Faithe Touchinge Baptisme Touchinge the Holy Communion Touchinge the Publique Praiers Touchinge the Scriptures Touchinge the keepinge of Holy daies Touchinge Churches Chaples Touchinge the Consecration of Bishoppes Touchinge Non Residences Touchinge Periurie c. It were mutche for you M. Hardinge to saie as nowe yée woulde séeme to saie Al these were Moral Lawes and perteined onely to good order But the Pope yee saie allowed the Emperours Ecclesiastical Lawes Otherwise of the Emperours owne Authoritie they had no force The truthe hereof by the Particulares maie soone appeare By one of the Emperours Lavves it is prouided That the Bishop of Constantinople shal haue Equal Povver and Prerogatiue with the Bishop of Rome This Lavve the Pope coulde neuer brooke And yet that notwithstandinge Liberatus saithe It holdeth stil by the Emperours Authoritie whether the Pope wil or no Againe it is prouided in the same Lavve that the Churches of Illyricum in their doubteful cases shal appeale to Constantinople not to Rome The Emperoure Constantine saithe If the Bishop moue trouble by Doctrine or otherwise by my hande he shal be pounished For my hande is the hande of Goddes Minister Iustinian the Emperoure in his Lavve commaundeth That the Prieste or Bishop in pronouncinge the Publique Praiers and in the Ministration of the Sacramentes lifte vp his voice and speake alowde that the people maie saie Amen and be sturred to more Deuotion Againe he saithe as it is noted in the Glose vpon the Authentiques Papa Temporalibus immiscere se non debet The Pope maie not intermeddle with Temporal Causes In the same Lawes the same Emperoure Iustinian saithe Wee Commounde the moste Holy Archebishoppes and Patriarkes of Rome of Constantinople of Alexandria of Antioche and of Hierusalem The same Emperoure Iustinian commaundeth That al Monkes either be driuen to studie the Scriptures or els be forced to Bodily Laboure Carolus Magnus made a Lavve That nothinge shoulde be readde openly in the Churche sauinge onely the Canonical Bookes of the Holy Scriptures And that the Faitheful People shoulde receiue the Holy Communion euery Sonnedaie I leaue the rehearsal of infinite other like Examples Nowe M. Hardinge wil you saie or maie wee beleue that al these and other like Lavves were allowed by the Pope In déede your Gloser saithe Ad quid intromittit se Imperator de Spiritualibus vel Ecclesiasticis cùm sciat ad se non pertinere VVherefore doothe the Emperoure thus busie him selfe with these Spiritual or Ecclesiastical maters seeinge he knoweth they are no parte of his Charge To so profounde a question after a longe solemne studie he diuiseth this answeare Dic quòd Authoritate Papae hoc facit Scie thou that he doothe it by the Popes Authoritie And then the whole mater is discharged and al is wel Notwithstandinge somme likelihoode hereof yee would seeme to geather euen out of Iustinians owne woordes For thus he saithe vnto the Pope although far otherwise then you haue forced him to saie Omnia quae ad Ecclesiarum statum pertinent approued in the Right Faithe therefore wee wil that he be presente at the hearing and debatinge of Cases in the Councel for as mutche as the Disputation is of the Faithe For Pope Nicolas him selfe saithe as it is alleged before Fides Vniuersalis est Fides omnium Communis est Fides nō solùm ad Clericos verùm etiam ad Laicos ad omnes omninò pertinet Christianos Faithe is Vniuersal Faithe is common to al Faithe perteineth not onely vnto Priestes but also vnto Laiemenne and generally to al Christians As touchinge the Pope and his Vniuersalitie of Povver in and ouer al Councelles of Bishoppes wée maie rightly saie as Athanasius saithe of Constantius the Arian Emperoure Obtendit in speciem Episcoporum Iudicium sed interim facit quod ipsi libet Quid opus est Hominibus Titulo Episcopis He maketh a shew of Iudgementes or Determinations of Bishoppes In the meane while he doothe what he listeth him selfe VVhat are wee the neare for these menne that beare onely the name of Bishoppes Sutche commonly be the Popes Prelates What so euer Learninge they haue bisides Diuinitie is commonly the least parte of theire studie And therefore when they are assembled in Councel they maie wel iudge by Authoritie but not by Learninge Verily Luitprandus saithe Imperator vti experientia didicimus intelligit negotia Dei facit amat ea tuetur omnibus viribus Ecclesiasticas res Ciuiles Sed Iohannes Papa facit contra haec omnia Wee see by experience that the Emperoure vnderstandeth Goddes causes and fauoureth and perfourmeth the same and with al his power mainteineth bothe Ecclesiastical and Temporal maters But Pope Iohn dooth al the contrarie The Apologie Cap. 14. Diuision 6. The Emperoure Iustinian made a Lawe to correcte the behaueour of the Cleregie to cutte shorte the insolente lewdenesse of the Priestes And albeit hee were a Christian and a Catholique Prince yet putte hee downe from theire Papal Throne twoo Popes Syluerius and Vigilius notwithstandinge they were Peters Successours and Christes Vicars M. Hardinge Iustinians lawe concerninge good order to be kepte amonge Priestes morally was good and bound them by the force of reason If he made any other Lawe touchinge matters of Religion Pope Ioannes then beinge approued
it or at the leste Iustinian asked approbation thereof as it maie appeare in his owne Epistle wherein he confesseth in the facte it selfe that his Lawes coulde not binde in supernatural causes belonginge to faithe except the heade of the Vniuersal Churche confirme them Syluerius and Vigilius were deposed rather by Theodora the Emperesse then by Iustinian the Emperoure Ye do wronge to impute that wicked tyrannie vnto him He is not to be burthened there with onlesse the man be countable for his wiues iniquities Howe so euer it was that extraordinary violence and tyrannie can not iustly be alleaged to the defence of your false assertion Neither woulde your selfe haue mentioned the same if ye coulde haue founde better matter As hungrie Dogges eate durty puddinges accordinge to the prouerbe cleane yenough for sutche vncleane writers so your fowle matters be defended by fowle factes The B. of Sarisburie Iustinian yée saie might wel make somme Moral Lawe to keepe Priestes and Bishoppes in good order Wherein neuerthelesse Pope Paule 3. condemneth you vtterly For thus he writeth and reasoneth substantially against the Emperoure Charles the Fifthe Ecce ego super Pastores meos Beholde saithe Almighty God I mee selfe wil ouersee my Sheepheardes Ergo saithe Pope Paulus The Emperoure maie not deale with the manners of Priestes and Bishoppes How be it the Emperours made Lavves Touchinge the Holy Trinitie Touchinge the Faithe Touchinge Baptisme Touchinge the Holy Communion Touchinge the Publique Praiers Touchinge the Scriptures Touchinge the keepinge of Holy daies Touchinge Churches Chaples Touchinge the Consecration of Bishoppes Touchinge Non Residences Touchinge Periurie c. It were mutche for you M. Hardinge to saie as nowe yée woulde séeme to saie Al these were Moral Lawes and perteined onely to good order But the Pope yee saie allowed the Emperours Ecclesiastical Lawes Otherwise of the Emperours owne Authoritie they had no force The truthe hereof by the Particulares maie soone appeare By one of the Emperours Lavves it is prouided That the Bishop of Constantinople shal haue Equal Povver and Prerogatiue with the Bishop of Rome This Lavve the Pope coulde neuer brooke And yet that notwithstandinge Liberatus saithe It holdeth stil by the Emperours Authoritie whether the Pope wil or no Againe it is prouided in the same Lavve that the Churches of Illyricum in their doubteful cases shal appeale to Constantinople not to Rome The Emperoure Constantine saithe If the Bishop moue trouble by Doctrine or otherwise by my hande he shal be pounished For my hande is the hande of Goddes Minister Iustinian the Emperoure in his Lavve commaundeth That the Prieste or Bishop in pronouncinge the Publique Praiers and in the Ministration of the Sacramentes lifte vp his voice and speake alowde that the people maie saie Amen and be sturred to more Deuotion Againe he saithe as it is noted in the Glose vpon the Authentiques Papa Temporalibus immiscere se non debet The Pope maie not intermeddle with Temporal Causes In the same Lawes the same Emperoure Iustinian saithe Wee Commounde the moste Holy Archebishoppes and Patriarkes of Rome of Constantinople of Alexandria of Antioche and of Hierusalem The same Emperoure Iustinian commaundeth That al Monkes either be driuen to studie the Scriptures or els be forced to Bodily Laboure Carolus Magnus made a Lavve That nothinge shoulde be readde openly in the Churche sauinge onely the Canonical Bookes of the Holy Scriptures And that the Faitheful People shoulde receiue the Holy Communion euery Sonnedaie I leaue the rehearsal of infinite other like Examples Nowe M. Hardinge wil you saie or maie wee beleue that al these and other like Lavves were allowed by the Pope In déede your Gloser saithe Ad quid intromittit se Imperator de Spiritualibus vel Ecclesiasticis cùm sciat ad se non pertinere VVherefore doothe the Emperoure thus busie him selfe with these Spiritual or Ecclesiastical maters seeinge he knoweth they are no parte of his Charge To so profounde a question after a longe solemne studie he diuiseth this answeare Dic quòd Authoritate Papae hoc facit Scie thou that he doothe it by the Popes Authoritie And then the whole mater is discharged and al is wel Notwithstandinge somme likelihoode hereof yee would seeme to geather euen out of Iustinians owne woordes For thus he saithe vnto the Pope although far otherwise then you haue forced him to saie Omnia quae ad Ecclesiarum statum pertinent festinauimus ad notitiam deferre Vestrae Sanctitatis Necessarium ducimus vt ad notitiam Vestrae Sanctitatis peruenirent Nec enim patimur quicquam quod ad Ecclesiarum Statum pertinet vt non etiam Vestrae innotescat Sanctitati quae Caput est omnium Sanctarum Ecclesiarum What so euer thinges perteine to the state of the Churches wee haue spedily brought to the knowledge of your Holinesse VVee thought it necessarie that your Holinesse should haue knowledge thereof VVe suffer not any thing that concerneth the State of the Churches but it be brought to the knowledge of your Holinesse whiche is the Heade or Chiefe of al the Holy Churches The Emperoure willeth the Pope to take knowledge of his Lavves for that he was the Chiefe of the Foure Principal Patriarkes and in respecte of his See the greatest Bishop of al the Worlde for whiche cause also he calleth him the Heade or Chiefe of al Churches So Iustinian saithe Roma est Caput Orbis Terrarum Rome is the Heade of al the VVorlde So S. Chrysostome saithe Caput Prophetarum Elias Elias the Heade of the Prophetes So saithe Prudentius Sancta Bethlem Caput est Orbis The Holy towne of Bethlem is the Heade of the VVorlde So Nazianzene calleth S. Basile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oculum Orbis Terrarum The Eie of al the Earthe So Iustinian calleth the Bishop of Constantinople an Vniuersal Patriarke Epiphanio Vniuersali Patriarchae These and other like woordes passe oftentimes in fauoure as Titles of Honoure But they importe not alwaies that Vniuersal Gouernemente or Infinite Authoritie that the Pope sithence hath imagined But touchinge the Confirmation and allowance of the Emperours Lavves in these woordes of Iustinian yee finde nothinge Onlesse yee wil saie Notitia is Latine for Allovvance or Peruenire is Latine to Confirme The Emperours pourpose was as it plainely appeareth by his woordes by these al other meanes to bringe the See of Rome into credite For thus he saith Properamus Honorem Authoritatem Crescere Sedis Vestrae Omnes Sacerdotes Vniuersi Orientalis Tractus subijcere vnire Sedi Vestrae Sanctitatis properauimus Plus ita Vestrae Sedis crescer Authoritas VVe laboure to auance the Honoure and Authoritie of your See VVee laboure to subdewe and to ioine al the Priestes of the Easte Parte vnto the See of your Holinesse Thus shal the Authoritie of your See
And therefore was Origen called Magister Ecclesiarum The Enformer or Maister of the Churches S. Basile Canon Fidei The Rule of the Faithe Eusebius Samosatensis Regula Veritatis The Standarde of the Truthe Athanasius Orbis oculus The eie of the worlde And in doubteful Cases they were as diligently sought vpon as the Pope Here by the waie it were a woorthy mater to consider somme of the Profound and Learned Resolutions that wee haue receiued from the See of Rome Augustine the Italian Monke whom somme haue called the Apostle of England demaunded of Pope Gregorie by waie of greate Counsel whether a Woman with Childe might be Baptized or no and howe longe afterwarde it might be lawful for her to comme to Churche Bonifacius the Apostle of Germanie demaunded the like questions of Pope Zacharie whether laies Davves Storkes Beauers Otters Hares and VVilde Horses be mannes meate or no what order were to be taken with Man or Horse hauinge the Fallinge sickenesse At what time of the yeere it maie be lawful or wholesome for folkes to eate Bacon and if a man liste to eate it Ravve howe old it ought to be before he eate it What maie be donne if a Prieste haue a blacke in his eie Who maie hallovve Oile who maie weare the palle At what time in what place in what sorte ouer or vnder openly or secretely it maie be lawful to weare it To these and other like doubteful and profounde questions the Pope hath geuen out his Answeares and that in sutch graue and solemne sorte as if no other Creature vnder Heauen bisides his Holinesse were hable to vnderstande sutche highe Mysteries There felle out sommetime an Odious quarrel bitwéene the Thomist s and Scotistes whether the Blessed Virgine were conceiued in sinne or no. The one side saide Yea the other cried Nay There were Learned menne of bothe sides Parties grewe The Schooles were enflamed the worlde was troubled No Conference no Doctoure no Councel was hable to quiet the mater and to make them frendes The Scotistes alleged for them selues the Councel of Basile The Thomistes cried out the Councel of Basile was disorderly summoned and therefore vnlawful In the middes of this heate Pope Sixtus tooke vpon him to be Iudge bitwéene them and to determine the bottome of y◠Cause In conclusion when al the worlde lookte to be resolued and satisfied in the question the Pope Commaunded bothe the Thomistes and the Scotistes to departe home and to dispute no more of the mater but to let al alone so leafte them as doubteful as he founde them A greate contention fel out bitwéene them of Ratispone in Germanie and the Abbie of S. Denise in France whether of them had the whole Body of S. Denise for that either parte saide bare the worlde in hande they had the whole To Rome they wente The Pope sate sadly in Iudgemente and examined theire Allegations and grewe to conclusion and in the ende gaue his aduised Definitiue Sentence that either parte as wel thei of France as also the others of Germanie had the vvhole Body of S Denise and that who so euer woulde saie nay shoulde be an Heretique Of sutche substance and certainetie are the Oracles of your See of Rome Somme of your frendes haue saide Veritas per Christum Cathedrae alligata est non personis Christe hath fastened his Truthe not to the Popes personne but to his Chaire Meaninge thereby that the Pope what so euer he decree or saie sittinge in S. Peters Chaire can neuer erre And thus by this Doctours Iudgemente wee are taught to géeue credite rather to the Popes Chaire then to the Pope Yet neuerthelesse the same Irenaeus whom yée haue here alleged openly reproued Pope Victor and S. Cyprian like wise reproued Pope Steuin for that thei thought notwithstandinge their Chaire they were in erroure Brasmus speaking of the Answeare of Pope Innocentius vnto the Councel of Carthage saith thus In hac Epistola Dictionem Ingenium Eruditionem tali Praesule dignam cogimur desiderare In this Epistle wee misse bothe Eloquence and Witte and Learninge meete for sutche a Prelate S. Ambrose saithe In omnibus cupio sequi Ecclesiam Romanam Sed tamen nos Homines sensum habemus Ideo quod alibi rectiùs seruatur nos rectè custodimus I desire in al thinges to folowe the Churche of Rome Howe be it wee our selues for that wee be menne haue vnderstandinge and Iudgemente too Therefore what so euer is better keapte in other places wee doo wel to keepe the same But touchinge the state of Rome that nowe is Arnulphus saide openly in y◠Councel of Remes Cùm hoc tempore Romae nullus sit vt fama est qui Sacras Literas didicerit qua fronte aliquis illorum docere audebit quod non didicerit For as mutche as nowe a daies as it is reported there is none in Rome that hath Learned the Scriptures with what face dareth any of them to teache vs that thinge that he him selfe neuer learned It is not sufficiente to saie The Pope sitteth in Peters Chaire As Antichriste maie sitte in place of Christe so maie Iudas sitte in place of Peter S. Hierome saithe Bethel quae priùs vocabatur Domus Dei postquam Vituli in ea positi sunt appellata est Bethauen id est Domus inutilis Domus idoli Bethel that before was called the House of God after that Hieroboams Goldē Calues were sette vp in it was called Bethauen that is to saie a House vnprofitable and the House of an Idole Therefore wée thinke it better to examine trie the groundes of your Religion by the VVoorde of God that is one and Vniforme and enduereth for euer then by your touche of Rome that is so vncertaine and so mutable and so often hathe deceiued vs. S. Cyprian saithe Si ad Diuinae Traditionis Caput Originem reuertamur cessat error humanus If wee returne to the Heade and Original of the heauenly Tradition which is the VVoord of God al humaine errour geueth place Touching the reste of your néedelesse talke our Brethren in France whom in your pleasante manner yée cal Huguenotes burnte not the Body of Irenaeus They knewe he was a Blessed Martyr of God and his Body sommetime the Temple of the Holy Ghoste Without any reproche or villanie either donne or meante to that Holy Father if they burnte any thinge whiche also maie wel be doubted they burnte onely an Idole that you had so vnreuerently sette vp againste the Glorie of God Chrysostome saithe Ioseph moriens air Ossa mea efferetis hinc vobiscum Ne Aegyptij memores beneficiorum eius Corpus Iusti haberent in occasionem Impietatis Ioseph lieinge in his death bedde saide vnto his Children and Neuewes yee shal carrie my bones with you foorthe out of Egypte Leste the Egyptians remembringe the good
Councel aboue the Pope In the Summone and firste Entrie of your Assemblie there Pope Paule had forgotten Christe and leafte him quite out of Companie and supplied the wante of him with the Authoritie of Peter and Paule An other of your Reuerende Fathers there maketh Marie the Blessed Virgine Equal vvith Christe and calleth her his most Faithful Felovve Fidelissimam Christi Sociam An other of the same Companie telleth vs that the Pope is the Light that is comme into the vvorlde Papa Lux venit in Mundum To be shorte the whole Issue and Conclusion of al your dooinges there by the ful agréemente of al your Fathers hangeth vpon the Popes onely pleasure And by your Doctrine the Pope maie not be controlled what so euer he doo neither by the Cleregie nor by al the whole Worlde And what so euer the Pope shal wil to staie or passe your Doctoures telle vs His onely Wil muste stande for Lavve For these and other like causes bothe the Emperoure Charles 5. also Francise the Frenche King biside sundrie other Christian Princes made open Protestatiō against your said Tridentine Conuenticle being then remoued to Bononia and said it was no lawful General Councel but onely an Assemblie of a fewe certaine personnes to serue one mans affection and to seeke for gaine Sutche is the opinion that your owne Princes haue of your Assemblies It becommeth vs not yée saie to calle the determinations of your General Councelles the Iudgementes of Mortal menne Yet it became S. Augustine to calle the same Concilia Contendentium Episcoporū The Councelles of quarrelling Bishoppes And againe Humanarum contentionum animosa perniciosa certamina The bolde and hurteful Contentions of worldly quarrelles But what néede wée many woordes Your owne Panormitane saith Leges Summorum Pontificum Conciliorū appellantur Statuta Humana fic strictè non possunt dici Ius Diuinum The Lawes and Determinations of Popes and Councelles are called the Determinations and Lavves of menne and so in streite manner of speache they cannot be called the Lavves of God Yee saie wée are no Bishoppes and therefore haue no Authoritie to holde a Synode Euen so your Fathers in olde time saide that S. Paule was no Apostle and that S. Basile and S. Hilarie were no Bishoppes Of S. Paule it is plaine S. Hilarie saithe of him selfe Auxentius de Persona mea calumniatus est damnatum me à Saturnino audiri vt Episcopum non oportere The Heretique Auxētius laith a quarrel to my personne and for as mutche as Saturninus the Heretique hath condemned me he saithe I maie not be hearde as a Bishop Likewise the Arian Heretiques vsed to saie that S. Basile and other like Learned and Catholique Fathers of that time were no Bishoppes S. Basile thereof writeth thus They calle the Councel of Catholique Bishoppes a Councel of vvicked menne neither wil they once vouchesaue to name them Bishoppes leste they should seeme to allowe the Decrees that they haue made againste them And they challenge them to be no Bishoppes for that as they saie they are the Captaines of a wicked heresie In like sorte he writeth vnto Patrophilus of the Heretique Eustathius He taketh greate heede leste he shoulde happily be forced to calle vs Bishoppes Thus M. Hardinge in denieing vs to be Bishoppes yée doo none otherwise but as other your Predecessours haue donne before you Of the Bishoppes and Prelates of your side I wil saie nothinge What your owne frendes haue thought of them I haue saide before As for vs it shal be sufficient if wée be onely the voice of a Crier in the Wildernesse S. Paule to auouthe his Apostleship saide openly thus Gratia Dei sum id quod sum By the Grace of God I am that I am Yée saie a Prouincial Councel maie not repeale a Councel General as if the Authoritie of your Councelles stoode onely in number and not in Truthe Howe be it the Simple Truthe of God shal ouerweigh Falsehedde be it neuer so General But euen thus saide Auxentius the Arian Heretique againste S. Hilarie These be his woordes Ego quidem pijssimi Imperatores existimo non oportere sexcentorum Episcoporum Vnitatem post rantos labores ex contentione Paucorum hominum refricari My moste Graceous Lordes in my Iudgemente it is not meete after so greate paines taken for the contentions striuinge of a fewe to hazarde the consente and Vnitie of Six hundred Bishoppes Thus the Heretique Auxentius alleged greate multitudes of his Companions againste S. Hilarie and the Catholiques whiche he saide were but a fewe Notwithstandinge it were no harde mater to shewe euidente Examples of General Councelles that haue benne ouerruled by Particulares The General Councel of Nice determined as you saie that al appeales out of al partes of the worlde shoulde lie to Rome Yet the Particulare or Prouincial Councel of Aphrica saithe Si prouocandum putauerint non prouocent nisi ad Aphricana Concilia Ad transmarina autem qui putauerit appellandum à nullo intra Aphricam in Communionem recipiatur If they shal thinke it good to appeale let them not appeale but onely to Coūcelles that shal be holden within Aphrica But who so euer shal appeale beyonde the Seas that is to saie to Rome let noman within Aphrica receiue him to his Communion The General Councel of Nice durste not to dissolue Priestes Marriage The Particulare Councel of Carthage dissolued it vtterly The order of Priuate or Auriculare Confession whiche in your fantasie was receiued generally throughout the whole Churche of God was notwithstandinge quite abolished in the Churche of Constantinople onely by the Particulare aduise of Nectarius Your Blacke Freers in theire Particulare Chapters haue controlled and cut of the General Determination of the Councel of Basile touchinge the conceiuing of our Lady in Original Sinne. And Albertus Pigghius by his like Particulare Authoritie telleth you that as wel this Councel of Basile as also the Councel of Constance beinge bothe General in that they saide The Councel is aboue the Pope Decreed plainely againste Nature againste the manifeste Scriptures againste al Antiquitie and againste the Catholique Faithe of Christe Certainely the Truthe of God is not bounde neither to Personne nor to Place Where so euer it be either in fewe or in many it is euermore Catholique euen bicause it is the Truthe of God In the Councel of Constantinople it is written thus Definierunt pariter vt si quid in Prouincia qualiber emergeret Prouinciae Concilio finiretur The Fathers agreed al togeather that if any mater should happen to growe in the Prouince by a Councel of the Prouince it shoulde be ended Likewise saith Isidorus Manifestum est quo'd illa quae sunt per vnamquanque Prouinciam ipsius Prouinciae Synodus dispenset sicut Niceno constat decretum esse Concilio It is cleare that maters happeninge in euery Prouince by a
harde mater for your Pope out of his owne garde to make sutche Patriarkes yenough one for Hierusalem an other for Constantinople an other for Alexandria an other for Antioche an other for Sidon an other for Tyrus and I marueile if there be not somme Patriarke one or other for Sodome and Gomorre These poore Holy and Hongry Fathers are contented at al times to yelde theire submissions and to sette theire handes to what so euer they shal be required and in the names of those Countries that they scareely ouer hearde of to confesse the Pope their maister to be al more then al. With sutche daine shewes and visaâ—des it pleaseth you to smoothe the worlde It yee doubte hereof yée maie easily finde that one Augustinus de Roma in your late Councel of BauÌ„le hare the name of the Archebishop of Nazareth in lurie Likewise that one Petrus Paludensis a poore Fréere Obsernante not long sithence bare the name of the Patriarke of Hierusalem But what néede moe Examples Your own Ceremoniarie of Rome telleth you thus Consucueruni Autiqui ponere Patriarchas quatuor Ecclesiarum Principalium inter Episcopos Cardinales mixtim Nostro tempore ponuntur immediatè post Cardinales Sunt enim quodammodo ' Titulares They were woonte in olde times to place the Patriarkes of the foure Principal Churches togeather with the Cardinal Bishoppes one with an other But nowe adaies they are placed nexte beneathe al the Cardinalles For in a manner they haue nowe nothinge els but the names of Patriarkes It is moste certaine that the Christian Patriarkes and Bishoppes of those Countries wil neither Communicate with the Pope either in Sacramentes or in Praiers nor any wise yéeld to his Authoritie nor geue any manner of honoure or reuerence to his personne nomore then to Machomete or Antichrist as I haue sufficiently shewed before Touchinge the Number of Bishoppes presente at your Former Assemblie at Tridente I referre mee selfe to the Recordes of the same If yée finde there more then Fourtie Bishoppes I am coÌ„tent to lose my credite And yet of the same number Blinde sir Roberte of Scotland as I haue said before M. Pates of England were seely poore Bishoppes God knoweth endewed onely with bare names without Bishoprikes In your later Assemblie twoo of your Holy Fathers were staine there presently in Aduouterie By meane of whiche misfortune your number by so mutche was abated These be the greate woorthies of the worlde These Cornelius Bitontinus one of the same Companie calleth the Starres of the Churches and the Mighty Armie of Goddes Angelles These haue power to determine maters that thei neuer vnderstoode by Authoritie onely but not by knowledge Alphonsus de Castro as I haue shewed you before saithe thus It is certaine that somme Popes be so voide of Learninge that they vnderstande not the Grammare Rules Erasmus speakinge of sundrie the greate Learned of your side saithe thus Sibi videntur Semidei miro supercilio prae se despicientes Grammaticos Qui si Grammaticae litassent non ad hunc modum se pueris deridendos propinarent They thinke them selues halfe Goddes and with high lookes thei despise poore Grammariens But if they had wel Learned their Grammare thei woulde not offer sutche occasions that children and babes should scorne at theire folie Concerninge the whole mater your Doctours of Sorbona in Parise haue concluded thus Vt Concilium legitimè congregetur sufficit quo'd solennitas forma luris solenniter sit seruata Quia si quis trahere velit hoc in disputationem vtrùm Praelati qui ibi sedent habeant Rectam Intentionem vtrùm sint Docti vtrùm habeant Scientiam Sacrarum Literarum animum obediendi Sanae Doctrinae esset processus in infinitum That the Councel be lawfully assembled it is sufficient that yâ— Solemnitie and fourme of Lawe be solemnely obserued For if a man would caste doubtes whether the Bishoppes that sitte in Councel haue a good Meaninge and whether they be Learned and whether they be skilful in the Scriptures and whether they haue a minde to obeie sounde Doctrine or no then wee should neuer make an ende These be they M. Hardinge to whom yée woulde haue vs to géeue care what so euer thei saie euen as to the Secretaries of the Holy Ghoste But S. Augustine saithe Ecclesiae inter nos agitur causa non mea Ecclesia in nullo homine spem ponere à suo didicit Redemptore It is the Churches cause that wee talke of it is not mine The Churche hath learned of her Redeemer to put no truste in any man The Apologie Cap. 18. Diuision 1. How so euer it bee the truthe of the Gospel of Iesus Christe dependeth not vpon Councelles nor as S. Paule saithe vpon the Iudgementes of Mortal Creatures And if they whiche ought to be careful for Goddes Churche wil not be wife but slacke their duetie and harden their hartes againste God and his Christe goeinge on stil to peruerte the right waies of the Lorde God wil stirre vp the very stones make children and babes cunninge that there maie euer be somme to confute these mennes lies The B. of Sarisburie Hereto M. Hardinge answeareth nothinge els but thus The Councel is the Schoole of Truthe The Bishoppes cannot foreslowe their dueties The Churche of Rome cannot erre Whiche tales wee haue so often and not without wearinesse hearde already Petrus de Palude emongest other your Doctours saithe Non est credendum Ecclesiam Romanam errasse à Fide Ipsa enim potest è contrario cum Christo dicere Ego Testimonium perhibeo de meipsa Testimonium meum verum est No man maie beleue that the Churche of Rome maie erre from the Faithe Contrarywise that Churche maie saie with Christe I beare vvitnesse of mee selfe And my vvitnesse is iuste and true Therefore so longe as the Churche of Rome can speake for her selfe there is no doubte but al is wel The Apologie Cap. 18. Diuision 2. For God is able not onely without Councelles but also wil the Councelles nil the Councelles to maintaine and anaunce his owne Kingedome Ful many be the thoughtes of mans harr saith Salomon but the Counsel of the Lorde abideth stedfast There is no vvisedome there is no knovvledge there is no counsel against the Lorde Thinges endure not saithe Hilarius that be set vp vvith mannes vvorkemanship By an other manner of meanes muste the Churche of God be buiided and preserued For that Churche is grounded vpon the Fundation of the Apostles and Prophetes and is holden faste togeather by one corner stone vvhiche is Christe Iesus M. Hardinge VVhere ye saie that by an other manner of meanes the Churche of God must be builded and preserued shewe vs what other meanes they are and we must saie ye are very cunninge men who correct I will not saie Magnificat but Christes owne ordinaunce for gouernemente of his Churche who hath ordeined Apostles
abroade shee was no wiser then other wemen Thus your Doctours saie as it is before reported Veritas adhaeret Cathedrae Papa sanctitatem recipit à Cathedra The Popes Truthe is fastened vnto his Chaire The Pope from his Chaire receiueth his Holinesse It shameth mee M. Hardinge to see you so vainely occupied about these vanities Yee maie wel be liberal in dealinge hereof They coste you but litle they are onely your owne Scriptures Doctoures or Councels to witnesse your saieinges yee allege none For further declaration of this whole mater I beseche thee good Christian Reader to consider the shorte treatie that I haue written before touchinge the sundrie Erroures and euidente Heresies that haue benne notably founde in Popes Alphonsus de Castro one of M. Hardinges owne special Doctours saithe Non dubitamus an Haereticum esse Papam esse coire in vnum possint c. Non enim credo aliquem esse adeò Impudentem Papae Assentatorem vt ei tribuere hoc velit vt nec Errare nec in Interpretatione Sacrarum Literarum hallucinari possit Wee doubte not whether one man maie be a Pope and an Heretique bothe togeather For I beleue there is none so shamelesse a flatterer of the Pope that wil saie as you saie M. Hardinge The Pope can neuer Erre nor be deceiued in the Exposition of the Scriptures Likewise Erasmus saithe Si verum est quod quidam asseuerant Romanum Pontificem Errore Iudiciali Errare non posse quid opus est Generalibus Concilijs quid opus est in Concilium accersere Iurisconsultos ac Theologos eruditos Si Papa pronuntians labi non potest cur datus est Appellationi locus vel ad Synodum vel ad eundem rectiùs edoctum Quorsum attinet tot Academias in tractandis Fidei quaestonibus distorqueri cùm ex Vno Pontifice quod verum est audire liceat Imò qui fit vt huius Pontificis decreta cum illius Pontificis decretis pugnent If it be true that somme menne saie that the Bishop of Rome can neuer Errre in Erroure of Iudgemente what neede wee then so many General Councelles And in the same what neede wee so many Lavviers and learned Diuines If the Pope cannot Erre in geeuinge sentence wherefore lieth there any Appeale from the Pope either to a Councel or els to the Pope him selfe beinge better enfourmed What neede wee to trouble so many Vniuersities in discussinge of Maters of Faithe whereas wee maie learne the Truthe of the Pope alone Naie howe commeth it aboute that one Popes Decrees are founde contrarie to an others if it bee so certaine that the Pope who so euer he be and what so euer he saie can neuer Erre That yee speake of Peters Succession is vaine and childishe Of suche folie Athanasius saithe Persuasus est in Magnitudine Vrbium Religionem esse sitam This wise man imagineth that Religion standeth in the Greatenesse of Citties S. Hierome saithe Potentia Diuitiarum Paupertatis Humilitas vel Sublimiorem vel Inferiorem Episcopum non facit Caeterùm omnes Apostolorum successores sunt The Wealthe of Richesse and the Basenesse of Pouertie maketh a Bishop neither Higher nor Lower But al Bishoppes be the Apostles Successours The Apologie Cap. 21. Diuision 1. Yet notwithstandinge bicause wee wil graunte somme what to Succession tel vs hath the Pope alone Succeded Peter And wherein I praie you in what Religion in what Office in what peece of his life hathe he Succeded him What one thing tel me had Peter euer like vnto the Pope or the Pope like vnto Peter Except peraduenture thei wil saie thus That Peter when he was at Rome neuer taught the Gospel neuer Fedde the Flocke toke away the Keies of the Kingdome of Heauen hid the Treasures of his Lorde sat him downe onely in his Castle of S. Iohn Laterane pointed out with his finger al the places of Purgatorie and kindes of pounishementes committinge somme poore Soules to be tormented and other somme againe suddainely releasing thence at his own pleasure takinge monie for so doinge or that he gaue order to saie priuate Masses in euery corner or that he mumbled vp the Holy Seruice with a lowe voice and in an vnknowen language or that he hanged vp the Sacrament in euery Temple and on euery Aultar and caried the same about before him whither soeuer he wente vpon an amblinge Iannet with lightes and belles or that he Consecrated with his Holy Breath Oile VVaxe VVulle Belles Chalices Churches and Aultars or that he solde Iubilees Graces Liberties Aduousons Preuentions Firste fruites Palles the vvearinge of Palles Bulles Indulgences and Pardons or that he called him selfe by the name of the Head of the Churche the Highest Bishop Bishop of Bishoppes alone moste Holy or that by vsurpation he tooke vpon him selfe the Right Authoritie ouer other Bishoppes Churches or that he Exempted him selfe from the Power of any Ciuil gouernemente or that he mainteined Warres and set Princes togeather at variance or that he sittinge in his Chaire with his triple Crovvne ful of labelles with sumptuous and Persianlike gorgiousnesse with his Roial Scepter with his Diademe of gould and glitteringe with stones was caried about not vpon palfraie but vpon the shoulders of Noble Menne These thinges no doubt did Peter at Rome in times paste and leafte them in charge to his Successours as you would saie from hand to hande for these things be nowe a daies donne at Rome by the Popes and be so donne as though nothing els ought to be donne M. Hardinge The Pope alone hath succeded S. Peter Aske you wherein in what Religion in what office VVee tel you he succeded in Peters Chaire in whiche he sate at Rome and ruled the Churche in Christian Religion in that office whiche Christe committed to Peter when he saide Pasce oues meas Fede my Sheepe Then whiche office he neuer gaue greater nor with like circumstance of charge nor to any other gaue he it then to Peter For to him alone he saide Fede my Sheepe VVhat aske ye vs of this officers life You aske what thinge had Peter euer like vnto the Pope or the Pope like vnto Peter VVe tel you Peter had authoritie to fide Christes shepe like vnto the Pope And the Pope hath authoritie to fede Christes Shepe like vnto Peter Like power like commission He that gaue them authoritie to fede gaue them also authoritie to doo what so euer maie perteine to feding The B. of Sarisburie For that yee telle vs so many faire tales of Peters Succession wee demaunde of you wherein the Pope succedeth Peter You answeare He succedeth him in his Chaire as if Peter had benne sommetime enstalled in Rome and had sate solemnely al daie with his Triple Crovvne in his Pontificalibus and in a Chaire of goulde And thus hauing loste bothe Religion and Doctrine yee thinke it sufficient at leaste to holde by the Chaire
nor willed vs to haue recourse to the Bishop of Rome more then to any other seueral Bishop Therefore M. Harding we muste recken this emongest the reste of your Vntruthes It is true that you saie A member diuided from the Body cannot liue But youre Conclusion is Vntrue like the rest For Rome is not the Body but onely a Member of the Body Rome is not the Tree but onely a Boughe Rome is not the Heade but onely a Springe And therefore seeinge it is nowe diuided from that Body seeinge it is broken from that Tree seeing it is cut of from that Heade it is no maruaile thoughe it be sterued thoughe it be wethered thoughe it be leafte drie without either Sprite or life As this daie it appeareth to the eies of al them that wil beholde it The Apologie Cap. 22. Diuision 2. For of very truthe we haue departed from him whom we sawe had blinded the whole worlde this many a hundred yeere From him who too farre presumpteously was woonte to saie he could not erre and what so euer he did no mortal man had power to condemne him neither Kinges nor Emperoures nor the whole Clergie nor yet al the people in the worlde togeather no thoughe he shoulde carrie away with him a thousande Soules into Hel From him who tooke vpon him power to commaunde not onely menne but euen the Angelles of God to goe to returne to leade Soules into Purgatorie to bringe them backe againe when he liste him selfe who Gregorie saithe without al doubte is the very forerenner and standerd bearer of Antichriste and hath vtterly forsaken the Catholique Faith From whom also these ringleaders of ours who now with might and maine resiste the Gospel and the truthe whiche thei knowe to be the truthe haue ere this departed euery one of their owne accorde good wil and would euen now also gladly departe from him againe if the note of inconstancie and shame their owne estimation among the people were not a let vnto them In conclusion wee haue departed from him to whom we were not bounde and who had nothinge to laie for him selfe but onely I knowe not what vertue or power of the place where he dwelleth and a continuance of Succession M. Hardinge As yee confesse youre departinge so woulde God yee vnderstoode youre gylte Those reuerent Fathers and Godly learned menne whose romes ye holde wrongfully whom it liked your interpreter to cal Ringleaders resiste not the Gospel but suffer persecution for the Gospel Your Gospel that is to saie your vile heresies and blaspemies worthely thei detesâ—e Your newe trouth that is to saie your false and wicked lies thei abhorre Neither euer departed they from any parte of the dutie of Catholique menne by their owne accorde and good wil as ye saie But wherein they slepte aside they were compelled by sutche feare as might happen to a right constant man I meane the terrour of death whiche as Aristotle saithe of al terrible thinges is most terrible Nowe bicause yet they finde the terroure of a gilty conscience more terrible then death of their persons thei entende by Gods grace assisting them neuer so to steppe aside againe but rather to suffer what so euer extremities VVhose bloude or the bloude of any of them if God to his honour shal at any time permitt mitte you to drawe whiche so mutche ye thirst sone after looke ye for the retourninge of the Israelites againe that texte beinge then fulfilled Complerae sunt iniquitates Amorrhaeorum VVere not thei wel assured of the trouthe moste certaine it is what so euer ye saie thei would not make so foolishe a bargaine as your selues doo as to buye vaine estimation among the people with the certaine losse of their soules The B. of Sarisburie Certaine of youre frendes whom yee cal Reuerende Fathers suffer imprisonement yee saie and persequution for the Gospel Notwithstandinge it is not so longe sithence the saide Reuerende Fathers were them selues the Burners and Persequutours of the Gospel Sutche complainte sommetime made Arius the wicked Heretique For thus he writeth I Arius that suffer persequution for the Truthe that euer preuaileth Ruffinus notwithstandinge he were a greate fauourer of the Origenian Heretiques yet he saide euen as you saie Nostra Fides persequutionis Haereticorum tempore cùm in Sancta Alexandrina Ecclesia degeremus in carceribus Exilijs quae pro fide inferebantur probata est While wee liued in the Holy Churche of Alexandria in the time of the persequution of Heretiques Our Faithe was proued in prisones and Banishementes whiche were laide vpon vs for the Faithes sake Vnto whom S. Hierome in his pleasante manner answeareth thus Miror qu'd non adiecerit Vinctus Iesu Christi Liberatus sum de ore Leonis Alexandriae ad bestias depugnaui Cursum Consummaui Fidem seruaui Superest mihi corona Iustitiae I maruaile mutche that he saide not further Ruffinus the Prisoner of Iesus Christe I was deliuered out of the Lions mouthe I was throwen amongeste wilde beastes at Alexandria I haue paste my Course I haue keapte the Faithe Nowe there remainethe for mee the Crovvne of Righteousnesse Thus the Woulfe when he is restreined from spoile and rauen maie likewise complaine of Persequution S. Hierome writinge vnto Apronius of the state of the Easte Churches where he then liued saithe thus Hîc quieta sunt omnia Etsi enim venena pectoris non amiserint tamen os impietatis non audent aperire Sed sunt sicut aspides surdae obturantes aures suas Al thinges here are quiete For al be it they haue not leafte the poison of theire bartes yet they dare not open theire wicked mouthes But they are as the deafe Serpentes shuttinge vp theire eares and wil heare nothinge The saide Reuerende Fathers that as nowe sitte so firmely of your side not longe agoe were wel contented bothe to mainetaine and to publisshe the contrarie as wel as you Howe be it al this you saie they did not of good wil but onely of feare and of sutche feare as maie happen vpon a constant man that is to saie of mere Hypocrisie and Dissimulation and by open flatteringe of theire Prince And thus to saue your Fathers from beinge Schismatiques yee are wel contente to make them Hypocrites Thus saie you But youre saide Reuerendes them selues woulde haue tolde you farre otherwise Doctour Gardiner of him selfe saith thus In the discussing and trial of the truthe I did not so easely contente me selfe But I so framed me selfe that as it had benne in askinge the iudgemente of al my senses onlesse I perceiued that I firste of al hearde them vvith mine eares smelled them vvith my nose savve them vvith mine eies and felte them vvith my handes I thought I had not seene yenough Againe he saithe This aduised consideration hathe pulled avvaie al scrupulous doubtes And by the vvoorkinge of Goddes Grace hathe conueighed and brought
them into the lighte of the veritie And againe In deede to tel you at a vvorde that compelled me that compelleth al menne euen the mighty povver of the Truthe Likewise saithe Doctour Bonner touchinge the same The mater vvas not rashely taken in hande but vvith Iudgemente and vvisedome examined and discussed Againe he saithe The Bishop of VVinchester had longe agoe thorovvely bulted this mater euen vnto the branne If these tales be true M. Hardinge then is youre tale moste vntrue Certainely beinge directly contrarie to make them bothe true it is not possible But here yee beginne to fraie vs with youre Prophetical threates If wee once beginne to touche youre Bloude then yee saie your Louanian Israel immediately afterwarde shal be restoared I thinke you meane Domus Iacob de populo Barbaro In sutche blinde Prognostications I haue no skil God oftentimes suffereth iniquitie and falshedde to preuaile for a season to chasten the vnkindenesse of his people Let his wil be donne with mercie as it shal seeme good in his eies But if yee preuaile againe yee shal preuaile to your owne confusion Wel yee maie represse the Truthe of God as youre Fathers haue often donne before But vtterly to abolishe it yee shal neuer be hable Sutche vaine hope had the Ievves in olde times to recouer theire Religion and Ceremonies and vtterly to ouerthrowe the Ghospel of Christe They conspired togeather gotte Masons and Carpenters and beganne to caste the fundatiō to repaire their Tēple Immediately the Emperoure Cōstantine raised a power and sette vpon them and put them to the swerde as Rebelles and Traitours Others that he spared aliue he made slaues and cutte of somme theire tongues somme theire handes somme theire cares somme theire noses somme he burnte in the face and so sente them abroade for an example from Towne to Towne throughout the Worlde Afterwarde when the wicked Emperoure Iulian in despite of Christe had geuen the Iewes leaue to builde and repaire as is saide before and the Princes power assistinge them no power seemed hable to withstande theire pourpose then God him self from Heauen aboue encoūtred with them Earthequakes brake out and ouerthrewe theire buildinges Lightninges fel downe and burnte bothe the tooles in theire handes and the coates on theire backes Then was the Gospel of Christe more bewtieful and more glorious then euer it had benne before S. Gregorie saithe Tulerunt Dagon restituerunt eum in locum suum Hoc est in Templo vbi Arca Dei posita fuerat Quid est ergo Dagon in locum suum restituere nisi Idololatriae statū subtili cōsideratione perquirere Et quia quò subtiliùs Idololatriae error aspicitur eò veriùs condemnatur subiunctū est Rursus diluculo surgentes inuenerunt Dagon iacentem super faciem coram Arca Domini They took the Idole Dagon and restoared him againe into his place that is to saie in the Temple of God where the Arke of God was placed before And what is it to restoare againe Dagon into his place but discretely and aduisedly to examine the state of Idolatrie And for as mutche as the better the Erroure of Idolatrie is seene the better it is condemned therefore it foloweth further They risinge in the morninge founde Dagon lieinge flat vpon his face before the Arke of the Lorde Euen so M. Hardinge if yee rayse vp youre Dagon once againe once againe he shal comme to grounde and shal squatte his handes and feete and be vtterly dismembred by the falle and shal lie grouelinge as a blocke before the presence of the Arke of God There is no Counsel againste the Lorde The Noble Prince Iosua after that he had once by Goddes commaundement destroied the Cittie of Iericho adiured al his posteritie in this sorte Accursed be he before Iehoua the Lorde that shal stande vp and restoare this Cittie of Hiericho In the deathe of his eldest sonne he shal laie the fundation and in the deathe of his yongeste childe he shal close the gates Theodoretus saithe The wicked shal not be hable to preuaile againste God But if they once geate the ouer hand yet shal they comme downe againe as it is written by the Prophete Esai As for draweing of youre bloude yee neede not so greatly to complaine The Gospel of Christe is not bloudy It hath hitherto preuailed withoute any one drop of al your bloude God geue you grace to repente lefte your owne bloude be vpon your owne heade in the daie of the Lorde Fire and swerde and mercilesse Crueltie are the onely instrumentes of youre Doctrine And therefore yee seeme nowe to saie in youre blinde hope as cursed Esau sommetime saide of his Brother Jacob. Venient dies luctus patris mei occidam Iacobum Fratrem meum The daies shal comme that my Father shal die Then wil I kille my Brother Iacob Athanasius saithe Caedi Christianorum proprium est Caedere autem Christianos Pilati Caiphae officia sunt It is the parte of Christians to suffer persecution But to persecute the Christians it is the very office of Pilate and Caiphas Wee wil saie vnto you with S. Augustine Illi in vos saeuiant qui nesciunt quo cum labore verum inueniatur quà m difficilè caueantur errores Let them persecute you and vse crueltie ouer you that knowe not what a laboure it is to finde the truthe and howe harde it is to beware of erroure Againe he saithe Nemo de praeteritis insultat Erroribus nisi qui Diuinam Misericordiam expertus non est vt careret erroribus Tantum id agamus vt errores aliquando finiantur No man vpbraideth others with erroures paste but he that hathe not felte Goddes Diuine Mercie to be voide of erroures Let this be oure onely laboure that erroures at laste maie haue an ende Wee wil saie of you as S. Peter sommetime saide of Simon the Sorcerer when the people for anger seeinge his falsehedde woulde haue stoned him to deathe Imò viuat Regnum Christi crescere videat vel inuitus Naie naie let him liue and let him see the kingdome of Christe to growe and prosper euen against his wil. The Apologie Cap. 23. Diuision 1. And as for vs we of al others moste iustely haue leafte him For our Kinges yea euen thei whiche with greatest Reuerence did folowe and obeie the Authoritie Faithe of the Bishoppes of Rome haue longe since founde and felte wel yenough the yoke and Tyrannie of the Popes kingdom For the Bishops of Rome somtime tooke the Crowne from the Heade of our Kinge Henry the Seconde and compelled him to put aside al his Princely state and Maiestie and like a meere Priuate man to come vnto theire Legate with greate summission and humilitie so as al his Subiectes might laugh him to scorne More then this thei caused Bishoppes and Monkes and somme parte of the Nobilitie to be in the fielde againste our
ad Catechumenos Paschasius De Coena Domini Tvvo Sacramentes Bessarion De Sacramento Eucharistiae Concil Triden Session 7. In Captiuitate Babylonica In Apologia Confessionis Augustinae Baptisme very sclenderly spokeÌ„ of by the Defenders Baptisme taught by our Nevve cleregie to be but a Signe and seale of our nevve birth * Vntruthe For vve saie noâ— so That in Baptisme sinnes be fully and truly forgeuen Cap. 36. Timot. 3. * This talke is needelesse and out of season * These vvoordes maie vvel perteine to M. Har. him selfe For vve sai not thus Pelagians belied the Catholikes as the Sacramentaries do also novve Vntruthe ioined vvith grosse ignorance M. Har. fouly mistaketh S. Augustines minde * Vntruthe fond and vaine Reade the Ansvveare Augustin in Iohan tracta 5. De Conse dist 4. Baptismus talis Iohan. 1. Augustin De Libero Arbitrio Li. 3. Ca. 22. Augustin De Verbis Apostolâ— Sermo â–ª 10. The Faith of the Infantes Hieronym in Ezechiel ca. 16. De Consecra Dist 4. Verus Actor 15. 1 petri 3. Augustin in Iohan. tracta â—0 Augustin Epist 205. Augustin Epist 23. In eadem Episto Catharinus contra Caietanum errore 87. 88. Augustin in Iohan. tracta 80. De Con. dis 4. Aliud est Augusti epist 23. The Povver of Baptisme August Epist 23. Iohan. 1. 1. Iohan. 1. Cyprian De Baptismo Christi Hieronym in Esaâ—am Cap. 4. Hierony ad Galat Cap. 3. Roman 7. Ambros Lib. 10. Epist 84. 1. Iohan. 1. August contra Iulian. li. 5. ca. 3. Augu in Iohan. Tracta 41. Concupiscence is Sinne. Albertus Pighiin Controuer de Peccato Originis Concil Trident. Session 5. Roman 8. * VVee vtter as many Syllables of Real PreseÌ„ce as Christe euer vttered The Lordes supper vvith the Defenders is an euident token of the Body and Bloude of Christe * Vntruthe ioined vvith sclauÌ„der and malice * Vntruthe sclaunderous as the Former Euen as vvel as by the VVater in Baptisme Faithe doth al. The Catholike Doctrine touchinge the Sacramente of th aulter * Vntruthe coÌ„trarie to the Ancient Fathers Reade the Ansvveare Vntruthe vvithout sense or sauoure No Catholique Father euer taught this peeuishe Doctrine * Vntruthe and one of M Harmystical dreames A threefold distinction to be considered in the Doctrine of this Sacramente Vntruth horrible and Heathenishe Indistinct speakinge of distinct thinges Faithe Eateth Al this is onely M. Hardinges discante VVee admit Figures for Figures and Truthe for Truthe Augu. in Iohan. Tracta 52 Augu. De Trinitate Li. 13. Ca. 1. Augustin in Psalm 75. Hieronym De 7. Ordinib Eccle De gradu 7. Ambros De Virginib Lib. 2. Faithe Eateth Euthymi in Iohan. Cap 9. Augu. Epist 117. Basilius De SaÌ„cto Baptismo Hieronym in 1. Cor. 15. Dionysius Ca. 2. Ambro. in Epist ad Rom. Cap. 6. Ignatius ad Trallianos De Conse Dist â— Tribus gradib in Glossa DiffereÌ„ce bitvvene c. August Epist 23. ad Bonifacium Articulo 21. De Conse dist 2. Non iste Rabanus Lib. 1. Cap. 31. Chryso in Matthae Homil. 11. August De Doctrina Christiana Lib. 3. Cap. 5. Deuoute lookers on doo Spiritually CoÌ„municate * Vntruthe For the Catholique Fathers CoÌ„demned them Vntruthe For S. Chrysostome calleth them impudentes improbos Ad â—phes Homil 3. A Vntruthe coldely auouched Reade the Ansvveare Calixtus alleaged for Anacletus The Defenders require more of the Catholikes then they performe them selues The place of Anacletâ— discussed B Vntruthes three togeather As shal appeare B Vntruthe three togeather As shal appeare The beste Disshe This CommauÌ„demeÌ„s of receiuing the CoÌ„munion geuen by Anacketâ— perteineth only to the Ministers of the Church in solemne Feastes * Vntruthe plaine and manifest Reade the Ansvveare * Vntruthe For in the Apostles Canons it is vvritten thus Quicunque Fideles ingrediuÌ„tur in EcclesiaÌ„ c. Canone 10. See the 9. Canon of the Apostles 1. Corinth 11. De Con. Dist 2. Non iste Hieronym ad Hedibiam Cyprian De Coena Domini Cyprian De Natiuitate Christi August in Psalmum 57. Priuate Masse Suidas Esai 29. Chrysost ad Ephes Homil. 3. Impudens Improbus Not Seldome Anacletus Calixtus De Con. Dist 1. Episcopus De Con. Dist 2. Peracta Artic. 4. Diui. 3. De Con. Dist 2. Peracta In Glossa Anacletus Calixtus Canon Apostol Canon 10. Canon Apost Can. 9. In Margine Concil Antiochen Can. 2. Concil Aquisgran Cap. 70. Clemens Epist 2. Ambros in 1. Corinth 1â— Chrysostom in 2. Thessal Homi. 4. Durandus in Rational Li. 4. Cap. 55. Hugo Cardina in Luc. Cap. 24. Iohan. Cochlae Contra Muscul De Sacrificio In. Clichthoueut in Canon Missae Dâ— Consec Dist Comperioâ—â—s CoÌ„munion vnder both kindes not coÌ„maunded expressely by Christe nor ordeined by the Apostles * Vntruthes three togeather boldely presumed †To prooue a Negatiue it is a folie But you shal neuer proue the Affirmatiue * Certainely yenough For in the same tvvoo Articles ye haue vttered threescore and foure greate Vntruthes An vnshamefaste and sclaunderouse lie â–ª ‡ Vntruthe so sensible and so grosse that a man maie feele it vvith his fingers * Vntruthe No Learned Father euer called the Sacramente his God or Maker Institution in Bothe Kindes De Miss Publica Proroganda Cassander 〈◊〉 Viraque Specie Pa. 29. Chrysost in 1. Corin. Homi. 27. Theophylact. 1. Corinth 11. Paschasius De Con. Dist 2. Quia Passus Nicola Cusanus Epist 2. ad Bohaemos August contra Epist Parmeniani Lib. 3 Cap. 2 Hilar. De Trinitaae Lib. 9. M. Hardinge Pag. 48. b. Leo Sermon 4. De Quadragesima De Coâ—s Dist 2. Comperimus Chrysostom ad Popul Antioch Homil. 61. In Epist ad Ephes Homul 3. August in IohaÌ„nem tract 59. Chrysost in Iohan Homil. 3. In Iohan. Ca. 6. De Sacr. Lib. 4. Cap. 4. Substance Accidentes In Dialogis 1. 2. In Sermon ad Infantes In Matth. Homil 15. VVhat is that vve cal holy and heauenly Mysteries * Vntruthe No Doctour or Father euer taught sutche vaine foâ— lies Matthae 26. Luc. 22. 1. Corinth 10. 1. Corinth 11. Cyprian in Oratio Dominicam Augustin De Fide ad Petrum Ca. 19. Cyrill in Iohan. Lib. 4. Cap. 24. In and By. The Defenders refuse to speake as the Church speaketh * Vntruthe For this phrase is vsed commonly of the Ancient Fathers as shal appeare Roman 6. Coloss 2. Hieronym De Corp. Sanguine Christi Augustin in Iohan tracta 50. Cyrill in Iohan. Lib. 11. Cap. 27. Hilarius De Trinit Lib. 8. August De Baptismo contra Donatist Lib. 3. Cap. 10. VVhat Presence of Christe in the Sacrament doo the Defenders acknovvledge Absente in Body * Vntruthes tvvo togeather For properly and in SubstaÌ„ce vvee receiue it not Reade the Ansvveare * Vntruthes tvvo togeather For properly and in SubstaÌ„ce vvee receiue it not Reade the Ansvveare The Body of Christe not receiued by Faithe onely ‡ VVe ansvveare It is a peeuishe question * Vntruthe For Christe meante no suche thing as appeareth by the Fathers ‡
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.
Hardinge be hable easily to winne the price He saithe Our Doctrine is but in a Corner of the worlde and that therefore Christe hathe geuen this watche woorde of vs Beleeue them not How be it if he would aduisedly consider the mater and looke wel about him he shoulde finde that so many Kingdomes and Countries and Commonweales as this day professe the Gospel of Christe would make a good large Corner in the Churche of God Certainely in respecte thereof Rome it selfe were a very poore Corner Vnto whom Christe specially pointed when he saide these woordes Beleeue them not bicause it is a Prophesie it is harde to iudge But it is very likely he meante Antichriste that Man of Sinne the Childe of destruction that auanceth him selfe aboue al that is called God Verily Chrysostome thereof saithe thus Non dico si dixerint vobis Ecce in Haereticis Ecclesijs illis vel in illis apparuit Christus sed etiam si in ipsis veris Ecclesijs quae Dei sunt id est domus vestrae dixerint vobis Christum apparuisse nolite eis credere dicentibus ista de me quia non est digna Diuinitatis meae notitla haec Ostendens per haec quomodò ex ipsis Ecclesijs veris frequenter exeunt Seductores Proptereà nec ipsis omninò credendū est nisi ea dicant vel faciant quae conuenientia sint Scripturis I saie not if they tel you Behold Christe hathe appeared in these or these Churches of Heretiques But if they shal saie vnto you that Christe bathe appeared in the very true Churches that are of God that is to saie that are your houses Beleeue them not if they saie thus of me for this is no woorthy knowledge of my Diuinitie By these he sheweth hovv that out of the very true Churches oftentimes come foorthe deceiuers Therefore wee maie not beleue no not them onlesse they speake or doo those thinges that are agreeable to the Scriptures Verily how so euer M. Hardinge wil shifte this mater the plaine woordes séeme rather to touche him and his companie then either Luther or Zuinglius or any other For they can pointe with theire fingers and saie Here is Christe and There is Christe Behold In this Pyre are three Christes in that fiue in that seuen in that moe Therefore it is likely that Christe géeueth vs this special watche woorde of them and sutche others Beleeue them not Here M. Hardinge maketh mutche adoo about Consecration and yet are not his Felowes wel agreed what to make of theire owne Consecration Gabriel saithe Chritus potuit sine verbo tanquam verus Deus Substantiam Panis Vini Consecrare Vel potuit verba quaedam secretò proferre per illa Consecrare Vel per haec Verba Hoc est Corpus meum Consecrare potuit Vel potuit priùs Consecrare posteà distribuere Vel primùm distribuere posteà Consecrare Quid autem horum fecerit ex Sacris Scripturis non constat Christe as beinge very God might Consecrate the Substance of Breade and VVine vvithout vvoorde Or els he might speake certaine wordes in secrete and by them Consecrate Or els he might Consecrate by these woordes This is my Body Or els he might firste Consecrate and after deliuer Or els firste deliuer and after Consecrate But vvhiche of al these he did in deede by the Holy Scriptures it appeareth not Cardinal Bessarion saithe that in the Latine Churche Consecration is wrought by the vvoordes of Christe in the Gréeke Churche by other Praiers that folowe afterwarde Catharinus intreatinge pourposely hereof saithe Christe Consecrated not vvith the same vvordes that are nowe vsed in the Masse This is my Body Durandus saithe Christe Consecrated by his Diuine povver and after Consecration saide This is my Body Petrus Alliacensis yeldeth this reason hereof Quia nisi antè fuisset Corpus Christi Christus non verè dixisset Hoc est Corpus meum If it had not benne Christes Body before Christe coulde not haue said truely This is my Body It is concluded in a Booke called Antididagma lately set foorth by the Chapter of Colaine that the bare woordes of Christes Institution without the woordes of the Canon of the Masse are not sufficient to woorke Consecration Bonauentura saithe To haue the true Fourme of Consecration wée muste séeke not to the Gospel of Christe but to the Canon Howe be it thereof groweth a greate inconuenience that Christe and his Apostles for that they had not the woordes of the Canon had therefore no Consecration Againe Bonauentura saithe that these woordes Noui Aeterni Testamenti are not of the substance of Consecration but are vsed onely as a fourniture Iohannes Scotus saithe Quod ergo est consilium Dico quòd Sacerdos intendens facere quod facit Ecclesia legens distinctè verba Canonis à Principio vsque ad finem verè consicit nec est tutum alicui reputare se valde peritum in scienua sua dicere volo uti praecisè istis verbis pro Consecratione The mater beinge so doubteful what then is your Counsel I saie that the Prieste intendinge to doo what so euer the Churche doothe and readinge the woordes of the Canon distinctly and plainely from the beginninge to the ende doothe verily Consecrate Neither is it good for a man to recken him selfe very skilful in his knowledge and to saie I vvil vse precisely these or these vvoordes to vvoorke Consecration Where also these woordes are specially noted in the Margine Nota quòd de hae materia Doctor nihil hîc asserit sed probabiliter aliquid dicens sub dubio relinquit Here marke that touching this mater of Consecration the Doctour auoucheth nothing but speakinge sommewhat by the waie of likelyhoode he leaueth the vvhole mater vnder doubte In the ende Scotus vncertainely and doubtefully concludeth thus Vnde dicunt aliqui quòd Forma Graecorum Forma nostra quaecunque scripta in Euangelijs sufficiens est ad Consecrationem Whereof somme saie thus that the Fourme of vvoordes that the Greekes vse and the Fourme that vvee vse and any Fourme els vvritten in the Gospels is sufficient to Consecration The like certainetie Bonauentura teacheth vs For thus he endeth De hoc est vtilius dubitare Quis enim potest scire vtrùm Euangelistae aut Apostolus ipse intenderint describete Formam Igitur melius est hîc piè dubitare quà m praesumptuosé definire Hereof it is best to stande in doubte For who can tel whether the Euangelistes or the Apostle Paule him selfe meante to write vs the Fourme of Consecration Therefore in this pointe it is better Soberly to doubte then presumptuously to determine By these fewe good Christian Reader thou maiste sée the grounde and certainetie of M. Hardinges Doctrine He saithe Wée haue no Consecration for that wée lacke a Thing but what Thinge it should be he and his Felowes cannot tel How be it in deede wée vse the
that he heareth loseth the thinge that he heareth Therefore the Pope him selfe in his Pontifical géeueth this special Charge vnto the Reader Stude Lectiones Sacras distinctè apertè proferre ad Intelligentiam aedificationem Fidelium Endeuoure thee selfe to pronounce the Holy Lessons or Chapters distinctely and plainely not to a Spiritual doumbenesse but to the vnderstandinge and profite of the Faitheful Touching the Praiers that the simple people maketh in a tongue vnknowen Christe saithe This people honoureth me with theire lippes But theire hartes are far from mee The Apologie Cap. 9. Diuision 2. In these thinges haue they set al theire Religion teachinge the people that by the same God maie be duely pacified Spirites be driuen awaie and mens consciences wel quieted M. Hardinge VVhat shal I saie to al this but that ye lie I would saie as the manner is Sauing your worshippes but that your often and vnshamefaste lieing hath quite taken awaie from you al opinion of honestie Al Christes Religion whiche we professe consisteth not in these thinges neither by these be mennes consciences quieted By certaine of these euil and impure sprites be driued awaie in deede VVhich here by sundry Aunciente recordes and Testimonies I woulde declare to be moste true were it not wel yenough knowen by daily experience But as for you whereas neither Breade nor VVater nor Crosse driueth you awaie it semeth ye are worse to be coniured then the deuil himselfe Many of your secte Catholike Princes haue founde so stubborne as they could yet neuer ridde theire Countries of them but by coniuration of fire The B. of Sarisburie Yée saie yée ye neuer sought to quiet mennes Cōsciences by Oile Water Palmes c. And therefore ye stande vp a tipps toe and in your familiare manner crie oute yee lie For shorte trial hereof one example maie suffice in stéede of many Augustine Steuchus one of your special and woorthy Doctoures saithe thus Aquas Sale Orationibus Sanctificamus vt ad earum Aspersum nostra deleātur delicta We halowe VVater with Salte and Praiers that by the Sprinkelinge thereof our sinnes maie be foregeeuen Reade your owne Pontifical and ye shal finde in the halowinge of your VVater your Asshes your Palmes your Candels c. this clause euermore in the ende Vt sint nobis ad Salutem Animae Corporis That they maie be to vs to the Saluation of Body and soule Whereas in the ende ye vaunte your selfe of your Crueltie and so pleasantly make Sporte with the Bloude of your Brethern take it not for il if I answeare you with the Woordes of Salomon Viscera impiorum crudelia The bowelles of the wicked be alwaies cruel Therein M. Hardinge standeth your greateste puissance If ye were no better armed with Fire and Svverde then ye be with Scriptures and Doctoures no wise man woulde greately feare your force As for vs wée maie answeare you now as S. Cyprian sommetime answeared the Heathens Nobis ignominia non est pati à Fratribus quod passus est Christus neque vobis gloria est facere quod fecit Iudas It is no shame for vs to suffer of our Brethren the same violence that Christe suffered neither is it any praise for you to doo the same thinge that Iudas did Tertullian saith vnto your Fathers Crudelitas vestra gloria nostra est Semen est Sanguis Christianorum Your crueltie is our Glorie The Bloude of Christians is the seede of the Gospel I praie God al that innocente Bloude that hath benne sheadde in this cause be not required at your handes in the daie of Wrathe and at the declaration of the iuste iudgemente of God The Apologie Cap. 10. Diuision 1. For these lo be the oriente colours and Pretious sauours of Christian Religion these thinges dooth God looke vpon and accepteth thē thankefully these must cōme in place to be honoured must put quite awaie the Institutions of Christe of his Apostles And like as in times paste when wicked Kinge Ieroboam had taken from the people the right seruing of God had brought thē to woorship the Golden Calues leste perchaunce thei might afterward change theire minde and slippe awaie geatinge them againe to Ierusalem to the Temple of God there hee exhorted them with a longe tale to be stedfast saieinge thus vnto them O Israel these Calues be thy Goddes In this sorte commaunded your God you shoulde woorship him For it shoulde be wearisome and troublous for you to take vpon you a iourney so farre of yeerely to goe vp to Ierusalem there to serue and honoure your God Euen after the very same sorte when these menne had once made the Lawe of God of none effecte through theire owne Traditions fearinge that the people shoulde afterwarde open theire eies fal an other waie and shoulde sommewhence els seeke a surer meane of theire Saluation Iesu howe often haue they cried out This is the same woorshippinge that pleaseth God and whiche hee straitely requireth of vs and wherewith he wil be turned from his wrathe that by these thinges is conserued the Vnitie of the Churche that by these al sinnes be cleansed and consciences quieted and that who so departeth from these hath leafte vnto him selfe no hope of Euerlastinge Saluation For it were wearisome and troublous saie they for the people to resorte to Christe to the Apostles and to the Anciente Fathers and to obserue continually what theire wil and commaundement should be This ye maie see is to withdrawe the people of God from the Weake Elementes of the worlde from the leauen of the Scribes and Phariseis and from the Traditions of menne It were reason no doubte that Christes Commaundementes and the Apostles were remoued that these theire diuises might comme in place O iuste cause I promise you why that Anciente and so longe allowed Doctrine shoulde be nowe abolished and a newe Forme of Religion be brought into the Churche of God M. Hardinge It shoulde haue becomme Scoggin Patche Iolle Harry Pattenson or VVil Sommer to haue tolde this tale mutche better then your Superintendentships And if ye woulde nedes haue plaied the parte your selues it had ben more conuenient to haue donne it on the stage vnder a vices cote then in a booke set abrode to the worlde in defence of al your newe Englishe Churche Ye shal neuer make any reasonoble man beleue your scoffinge tale VVe esteme litle your railinge comparison with your spiteful woordes and so mutche deuilishe villany The Apologie Cap. 10. Diuision 2. And yet whatsoeuer it be these menne crie stil that nothing ought to be changed that mens mindes are wel satisfied here withal that the Churche of Rome the Churche whiche cannot erre hath decreed these thinges For Syluester Prieriàs saith that the Romishe Churche is the Squier and Rule of Truthe that the Holy Scripture hath receiued from thence Authoritie and Credite The Doctrine saith he
of the Romaine Churche is the infallible Rule of Faithe from the vvhiche the Holy Scripture taketh her force And Indulgences and Pardonnes saithe he are not made knovven to vs by the Authoritie of the Scriptures but they are knovven to vs by the Authoritie of the Romaine Churche and of the Bishoppes of Rome vvhich is greater then the Scriptures Pigghius also letteth not to saie that without the licence of the Romaine Church we ought not to beleue the very Plaine Scriptures Mutch like as if any of those that cannot speake pure and cleane Latine and yet can babble out quickely and readily a litle somme sutche Lawe Latine as serueth the Courte woulde needes holde that al others ought also to speake after the same waie that Mammetrectus and Catholicon spake many yeeres agoe and whiche themselues doo yet vse in pleadinge in Courte for so maie it be vnderstoode sufficiently what is said mennes desires maie be satisfied that it is a fondenesse nowe in the later ende to trouble the worlde with a newe kinde of speakinge and to cal againe the olde finenesse and eloquence that Cicero and Caesar vsed in theire daies in the Latine tongue So mutche are these menne beholden to the folie darkenesse of the former times Many thinges as one writeth are had in estimation oftentimes bicause thei haue benne once dedicate to the Temples of the Heathen Goddes Euen so wee see at this daie many thinges allowed highly sette by of these menne not bicause they iudge them so mutche woorthe but onely bicause they haue benne receiued into a custome and after a sorte dedicate to the Temple of God M. Hardinge Ye haue neuer donne with the Churche of Rome I cannot blame you For so long as that standeth without ye repente and tourne ye shal neuer be taken but for sutche as ye be Schismatikes and Heretikes But alas poore soules what thinke ye to ouerthrowe that Churche builded vpon the rocke Peter againste whiche hitherto neither tyrauntes nor Heretikes farre passinge you in lerninge and honestie of common life coulde euer preuaile Trowe ye to extinguishe that faithe of the Romaine Churche whiche is the same that was the faithe of Peter for which Christe praied that it should neuer faile Ye laboure in vaine VVel may Sathan winne you the Churche whiche our Lorde praied for by you shal he neuer winne Geue ouer therefore your vaine and wicked attemptes Trust not in the patches that falsely ye allege out of Canonistes gloses scholemen riminge poetes Heretikes and who so euer be they neuer so bad Some ignorant persons maye ye deceiue whose sinnes deserue the same VVhat Syluester Prierlât saieth I minde not here to discusse Neither where he saithe that you alleage haue you thought good to tel vs lest by perusinge the place we shoulde take you in a lie as we haue almoste in al your other allegations The like sinceritie you use in alleaginge Pighius VVe binde our selues neither to the wordes of Syluester nor of Pighius If they erre what is that to vs Let them beare theire owne burthen If they tel truth we beleue them for truthes sake If otherwise we leaue that parte for you to carpe If Syluester Prierias saide that for pointes of belefe the Doctrine of the Romaine Churche is a squire to trie theire truthe by the same beinge wel vnderstanded is right true Likewise if Pighius saie that the Romaine Churche sheweth vnto vs which be the approued and vndoubted scriptures and whiche be not this is so true as your selfe I suppose wil yelde thereunto As for that the scripture receiued from the Churche of Rome Authoritie credite and force if in your meaninge you exclude God that is your lie not Syluesters sentence If relation be made to vs that we ought not geue credite vnto it onlesse it had ben shewed to be holy scripture by the Romaine Church whiche is the true Churche of Christe in this sense be it Syluester or who els so euer saithe it it is a true saieinge and agreable to S. Augustine Ego Euangelio non crederem nisi me Catholicae Ecclesiae commueret Authoritas I woulde not beleue the Gospel except the Auctoritie of the Catholike Churche moued me And for that you alleage out of him touchinge indulgences truthe it is the ful and whole knowledge of them is not plainely opened vnto vs by expresse and euident wordes of Scripture no more then the mysterie of the blessed Trinitie baptizinge of infantes and many other truthes but rather by the doctrine of the Romaine Churche VVhere you tel vs of Pighius that he letteth not to saie that without the licence of the Romishe Churche for in that word you please your selfe wel we ought not to beleue the very plaine scriptures we wil proclaime you a lyer vntil you shewe vs where he spake so farre beside reason and lerninge The holy Churche doth not wil vs to staie from belefe of the scriptures vntil we haue licence but by al waies and meanes inuiteth and stirreth vs to beleue the truthe in the scriptures vttered The B. of Sarisburie The greatest weight hereof vpon twoo of your Doctoures Syluester Prieriâs and Albertus Pigghius Whoe 's credite notwithstandinge yée woulde faine otherwise saue vpright yet here as it séemeth ye are contente for shame to géeue them ouer VVe binde our selues yée saie neither to the woordes of Syluester nor of Pigghius If they erre what is that to vs This shorte and blunte answeare notwithstandinge it séeme to like wel you yet perhaps Prieriâs and Pigghius it woulde not like I sée no greate cause to the contrarie but either of them might as wel renounce your Authoritie and saie of you Wée are not bounde neither to M. Hardinges woordes nor to his felowes For that yée doubte the Truthe of our allegations reade Syluester Prieriâs Maister of the Popes Palace in his Booke entituled Contra praesumptuosas Martini Lutheri Conclusiones de potestate Papae His wordes there emongest others be these Quicūque nō innititur Doctrinae Romanae Ecclesiae ac Romani pōlificis tanquam Regulae Dei infallibili à qua etiam sacra Scriptura robur trahit Authoritatem Haereticus est Who so euer leaneth not to the Doctrine of the Romaine Churche and of the Bishop of Rome as vnto the infallible Rule of God of vvhiche Doctrine the Holy Scripture taketh force and Authoritie he is an Heretique Againe he saithe Authoritas Romanae Ecclesiae Romanique pontificis maior est c. The Authoritie of the Romaine Churche and of the Bishop of Rome is greater then the Authoritie of Goddes woorde As for that is here alleged of Pigghius it is the very sounde and sense of the greatest parte of his Common place De Ecclesia Of whoe 's iudgemente herein M. Caluine writeth thus Pighius ait Nullius Scripturae Authoritate quantum libet Clarae nostro quidem