hys Prophetes often and ernestly commaundeth the King c. To wryte out the booke of the Lawe for hym selfe Ye bring this place to proue Conf. 303 that temporal Princes haue as much to doe with Religion as Bishoppes and Priestes For the Kinge saye you muste write out the Lawe Deut. 17. But whie leaue ye out that whiche foloweth accipiens exemplar takynge the Copie of the Priestes of the Trybe of Leuie By which woordes it is clearlie perceyued that it is not in the Kynges handes to meddle with Scriptures but as he receaueth them of his betters in that authoritie the Priestes King Ioas bridled the riot and arrogancie of the Priestes Apol. We finde no such wordes in the text Conf. 307 4. Reg. 12. Iosue receiued coÌ„maundements Apolo specially touching religion We haue readen the whole Chapiter Iosue 1. Confut. .305 and we find no suche specialities there but onelie that he shoulde passe ouer Iordane And diuide the lande of Promise and be of good cumforte and strength with other lyke woordes all to the Temporall Gouernement of the â—eople but of Religion Sacrifice Praying for the people expounding the Law c. no one sentence Yea rather as it appereth in the first setting of him in his office the scripture saieth expressly 〈◊〉 any thing be to be done for this Iosue Eleazar the Priest shal aske counsel 〈◊〉 the Lorde Nu 27. At his worde vndoubtedly at the Priests he shal goe furth and come in c. Which of the two then 〈◊〉 nerer to God aÌ„d worthier by his office He that speaketh himselfe with God or he that heareth God his word by any interpretatour He which geaueth the commaundement or he which must obey it Doe no more so with the scriptures aÌ„d if none shal let you to make your own sense vpon them yet neuer take so much vpon you to put in the text it self which is not of the Scripture And further consider whether this be not to adde and take awaie from the Scripture to make that of the plural nuÌ„ber which is of the singular only To suppresse those wordes which being put in doe dissolue the knoâ— of the question To put that in whiche is not at al in the text To alleage sayinges that can not be found And to misconstrue sentences that are founde And then when you haue considered all this conferre therewith that which ye finde in the Apocalipse of S. Iohn that If any man adde vnto these things Apo vl God shal lay vpon him the plagues that are written in this booke And if anie man diminishe of the wordes of the booke of this prophecy God shal take his part out of the booke of life and out of the holy Citie and from these things which are writteÌ„ in this booke The 7. Chapiter conteining the flat lyes of the Apologie There haue ben wittely procured by the Bishop of Rome certaine persons of eloquence enough Apolog. not vnlcarned neither which should put their helpe to his cause now almost desperate NAme the Pope which hath procured them Confut. 9 Name the Persone which haue ben procured and ye shal either confesse your faultes or stand gyltie for two lyes Proue also that he wylely procured ani meÌ„ to help his cause because this word wylely maketh your lye aÌ„d slauÌ„der more greeuous For either you meane that he did it in dâ—de and that he would not be sene to doe it either that he did it boldly and manifestly but yet vsed a witty and subtil meane vnto it ConcerniÌ„g the first he neded not to be ashamed to defend his cause He might boldly without reproch choose any of the lerned aÌ„d eloqueÌ„t Catholiks for that purpose For the faith which the whole Churche opeÌ„ly coÌ„fesseth â–ª what dishonesty at al is it to coÌ„maund aloud that the best lerned shuld declare it and by declaring of it coÌ„meÌ„d it that wheÌ„ iust cause is geueÌ„ of it it mai be knoweÌ„ for a truth sufficieÌ„tly pued ConcerniÌ„g the second it were a small part of policy to labour by a fancy to perswade the whole world in a falsitie Princes desirous to restrain the gospel sought many wayes Apolog. but preuailed nothing now almost the whole world doth begyn to opeÌ„ their eies to behold yâ— light What place hath your gospel in Spain Conf. 1â— What place in Italy What successe hath your gospel in France WheÌ„ Lady Marie was once proclaimed Queene how preuailed your preachiÌ„g Did ye not flee beyond sea into free Cities And why into those more thaÌ„ into ani other but because ye preuaile not with Princes but such as cal you to their fauour of whoÌ„ yet ther are so few and so weak in al ChristeÌ„dom that in the rekning they make a litle somme And now say you the whole world almost doth begyn to open their eyes A worshipful begining after xvâ— yearis But why say ye not without almost that al the whole world begiÌ„neth to opeÌ„ their eyes You haue a coÌ„science I trow in making a lye and therfore you add almost How much theÌ„ lacketh I pray you If Loâ—aÌ„ Paris Bonony Padua SalamaÌ„ca CoÌ„pluâ—uÌ„ and other great Vniuersities but smal â—ortioÌ„s of the whole if these were lightened by your gospel would ye put out your almost What meane ye by this almoste Perchance all is ouercomed with you sauing Rome itselfe and the small Cities about it Nay haue ye not greate and Princely states as of Florence Vrbine Genua Ferrara Millaine Venice Treuers Mentes Colone Salisburg and the Catholike Cantones And sundrie Countries as Bauarie Sauoy Burgundie Loraine Brabrant Flaunders Holland Artoys Henaut Friseland Guelderland Cleueland Prussia Carinthia And many Ilandes as Sicilia Corsica Sardinia Maltha and the ZelaÌ„ds And many kingdoms as Naples FraÌ„ce Spaine Pole Bohemie Hungary and Portugale and the Empire it selfe which see well enough how darke your gospel is But no matter for these small peeces What say you then to the new Indians which alone are greater than all whom we haue rekened If you lacke but them alone haue you all the world all most No This is so great a lye that â— might turne it backeward and say the whole world almost doth defie your Gospel All theyr trauayle hath in a manner come to naught Apolog. How say you to the late general CouÌ„cel Conf. 15 â–ª which had so woÌ„derful good successe and which is so executed in Rome it selfe that not only the Bishopes but Cardinals also are sent to theyr cures and goe obediently vnto them No bodye driuing it forwarde and without anie wordly helpe King Harry the eygth then is no body with you the Duke of Saxonie Lantgraue of Hesse King Edwarde the sixth the Villaines of Boheme the Hugonites of France c. Al these then are no body On the other syde our cause againste the wil of Emperours If Charles alone had not geuen more to clemencie which ouercommeth most of all noble personages
body of Christ is yâ— dead â—â—rcas we our selues must be yâ— Egles â—eaning therby that we must flie high if 〈◊〉 wil come to the bodie of Christ. We must flie high in deede Confutation 109. which is 〈◊〉 Chrysostome him selfe expoundeth it â—o haue nothing to do with the earth In 1. Cor. cap. 10. Ho. 24. neither to be drawen dounwarde to â—ase thinges And againe wype awaie saieth he al filth froÌ„ thy soul prepare thy mind to receiue these mysteries Noâ—e the worde mysteries and marke that he dothe not meane fleeing vp by faith vnto heauen in which place onlie ye would haue Christs body to be but rather a fleyng by deuotion and good mind to the Aultar here beneth on earth where the body of whiche he speaketh doth lie He flieth high which coÌ„temneth the Iudgement of his owne senses which subdueth his reason to Faith whiche despiseth the thinges that the worlde estemeth highlie whiche conformeth his life to the life of Christ which prepareth him self to the mysteries No doubt but we must flee high not chaunging of place but coÌ„ditions not by only coÌ„ceiuing of Christ that he is our Mediatour in heaun but also beleuing of Christ that by his body he worketh our saluatioÌ„ in earth hat by spiritual imaginatioÌ„ to fede on his body at his fathers haÌ„d al aboue but with faithful aÌ„d huÌ„ble deuotioÌ„ to receiue his real body at the priests haÌ„d here beneth not by light esteming of the sacrameÌ„t as though ther were no real presence but by diligeÌ„t preparing of our selues towards it as conteining the body of God our Sauiour Of which two kinds ye chuse the first with refusal of the secoÌ„d aÌ„d would haue your reader or herer beleue that he must not looke to haue the naturall sleash of Christ in the mysteries on the altar nor beleue any traÌ„substaÌ„tion nor make any adoration for then we should haue Christ within our sight our reach our body and haue our maker pÌ„sent amoÌ„g vs in earth aÌ„d this wil not stand say you then with the fleing high of which ChrysostoÌ„ speaketh But because you abuse S. Chrysostom herein therfore I tel you of it aÌ„d bid you â—emeÌ„bre that the high fleing of whiche he speketh is to be referred vnto the forsaking of earthly vile aÌ„d base maners aÌ„d not to the drawing away of our mind froÌ„ the beliefe and reuereÌ„ce of the mysteries For thus he expouÌ„deth our fleing high If the kinges child araied in purple aÌ„d diademe were deliuered vnto thee to beare woldest thou not cast doun on the grouÌ„d al that thou holdest and receiue him But now wheÌ„ thou receiuest not the Kings child but the only begotteÌ„ Sonne of God Chrysost in 1. Cor. cap. 10. HoÌ„ 24. tel me I praye the art not afraid And doest thou not cast away al loue of worldly thiÌ„gs aÌ„d garnish thyself with him oÌ„ly but doest thou loke doun on th' earth Art thou yet in loue of thy mony art thou yet geueÌ„ to the earth If it be so what forgeuenes what excuse shalt thou find And of real preseÌ„ce he writeth thê° that we haue in earth that very body which was nayled beaten which was noâ— ouercome by death which the SonÌ„e seeing crucified tourned awaye hiâ— beames for which the veile of thâ— Temple was rent a sunder stones anâ— all the earth quaked the bodye that was made al bloody and being thruâ—â— in with a speare powred forth fountaines of blood and water healthfulâ— to all the worlde You therefore arâ— much deceiued and haue greatly misse-vsed S. Chrysostome by fleeing so high that ye see not his plaine Text and meaning How shall I holde him saieth Aâ—gustine which is absent Apolog â–ª How shall 〈◊〉 reach my hand vp to heauen In Ioan. Tract 50. to lay 〈◊〉 vpon him that sitteth there He aunswereth Reach thither thy faith and thoâ— hast laied holde on him He speaketh not in that place Confut. â—â—0 to thâ— faithfull about their receiuing of Christ â–ª but to Iewes which beleue not in Christ. And them he teacheth not to seeke 〈◊〉 Christ as theyr fathers did which was to kyll him but as the faithfull doe â—hich is to keepe him But howe maie â—ne keepe him excepte he take him Or how maie one take him except he come to him Or how maie one come to hym which is in heaueÌ„ so far from him Mary sayth S. Austine reach furth thy faith and thou hast hold of him Thy father 's held him in fleash holde thou him in hart for Christ absent is also present Vpon which place I would note for my owne parte that he sayth not reach thither thy faith but mitte fidem reach furth or put furth thy faith For this miâ—chiefe maie come to the reader of this word Thither that taking S. Austine to speake ther to theÌ„ that alredy haue faith aÌ„d beleuing his words in that place to ê‘teine to the questioÌ„ of the SacrameÌ„t he coÌ„cludeth straitway that Christs true aÌ„d reall body must not be sought for in the mysteries vpoÌ„ the altar because S. Austin biddeth vs reach our faith thither that is to heaueÌ„ Yet the place is neither referred to ê‘fect Christians but only to Iewes neither doth it specifie reaching hither or thither but only requireth plainâ— geauing of faith Yea ther is so great oddes betweÌ„ S. Austin as he is in his own worke and as he is made to staÌ„d in the Apologie that the worde thither which the Apologie so gladly reporteth is expressly refused of S. Austin For to the Iewes questioÌ„ asking how he might reach to heauen and take hold of Christ he answereth put furth faith and thou hast hold of him and addeth after a fewe wordes this cause For Christ absent is present As if he should say wheÌ„ I bid thee ó Iewe to apprehend Christ which is in heaueÌ„ I require faith of thee and doe not bind Christ to a certain coÌ„passe aÌ„d circuit nor make it nedefull for thee to clime vp to heauen For Christ as comprehended by faith is iâ— earth as wel as in heaueÌ„ and thinke noâ— therfore of chainging of place but chaynging of hart knowing that by faith Christ is in mens hartes and is continually here to them that wil beleue in him As touching the multitude of vaine superstitious Ceremonies Apolog. we knowe that Augustine did greuously complaine of them in his owne tyme. What saied he of them Confut. Howe sore did he complaine What one example did he bring of them that you might gheasse the Ceremonies which you haue abrogated to be of like sorte with those of which he complained Why make ye the Reader to suppose or beleue that S. Augustin did loue as fewe ceremonies as ye doe Or why teach you him not out of S. Austin how to discerne what is vain what is fructful Let the truth be opened and your vanitie wil sone appeare S. Augustine doth so greuouslie complaine and he is so
Hosius aloweth them for his owne wordes or no. Or if he haue writeÌ„ theÌ„ Apolog. Hosius haue iudged the same to be wicked why hath not Hosius spokeÌ„ so much as one word to confute them By like reason you might make S. Augustine a greate heretike because in 〈◊〉 booke ad Quoduultdeum he 〈◊〉 shortlye the heresies that were in 〈◊〉 world and doth not also confute them 〈◊〉 he telleth them But the cause of Hosius fact is euident for that his principal purpose in that place was to shew the heretikes procedinges and not to tary about the confuting of theyr sayinges And whereas he compteth Zwenkfeldius an vptarsÌ„t heretike for those foresayd wordes is it not manifest that he him selfe hath no lyking of those woordes Verelie although Hosius in noting Zwenkfeldius for those wordes hath not straitewaies aunswered his argumentes yet he sufficiently proueth himself to be of a contrarie opinion and thereby aunswereth your fonde obiection by whiche your would seeme to make Hosius a Zwenkefeldian in that he iudged Zwenkfeldius wordes to be wicked and yet spake not so much as one worde to confute them As though it were not to speake some word at the least against a position to saie no more but this of it that it is an heresie But see what foloweth in the Apologie Howe so euer the matter goeth Apolog. allthough Hosius peraduenture wyll not allowe those wordes yet he doth not disalow the meaning of the wordes This Confut. howe so euer the matter goeth of which you speake hath this sense in it that there is no remedie but you must one way or other make Hosius to be a Zuenckefeldian least you should seeme to recant and reuoke that which most vniustly and blindly ye haue layed vnto his charge And therefore whereas it is most manifest that Hosius aloweth not those heretical wordes which he attributeth vnto Zuenkefeldius and whereas ye can neuer purge your selues of the slaunder made vppon him in that behalfe ye depart from the matter neither prouing sufficiently your obiecton neither confessing honestly that you haue mistaken him but leauing it with a peraduenture Hosius wyll not allowe those wordes ye procede to proue that how so euer the matter goeth Hosius disaloweth alloweth not the meanynge of those wordes In which poynt ye discharge not youâ— honesties but shew partly your fond inuention in burdening your Adueruersarie with the sense of those wordes the speaking or writing of which ye can not proue against him his open fact and denial standing to the contrarie partly your wretched disposition in mainteyning a lye by impudencie as though neuer to confesse your fault were the next way to be deliuered I adde further that ye be lesse sure of Hosius meaning than of his speaking or writing For wordes and letters are sensible but the meaning without some externall signe â—ade is not intelligible If therefore you will leaue to presse Hosius with the foresaied wordes 〈◊〉 peraduenture he will disallowe 〈◊〉 should ye not much more haue 〈◊〉 your selues from laying the 〈◊〉 of them vnto his charge Except you be so folish as to thinke that he wil not put awaie from him the sense of those words the very forme of which ye ghesse he wil disalowe But let vs see further how substantially ye wil proue Hosius to be of this mind that the Scriptures are to be reiected It foloweth For wel nere in all controuersies Apolog. Your slaunder is to general Confut. come to some special poynt or other And namely touching the vse of the holy communion vnder both kindes Apolo although the wordes of Christ be playne and euident yet doth Dosius disdainefully reiecte them as no better thaÌ„ cold and deade Elements What meane ye by disdainfully reiect them Confut. Doth he scrape them out of his boke Doth he cal theÌ„ not worth a straw as Luther calleth S. Ioannes epistle stramineam a strawen epistle Doth he say that they are crepte into the text out of the margen Beza ia Anno. in Luc. 22. as Beza reporteth like a blindebuzzarde the wordes of S. Lukes Ghospel which shal be shed for you to haue ben infarced What hath Hosius don to the texte of the Scripture that ye shoud so lowdly obiecte it that he doeth disdainefully reiecte them Bringe in your arguments that they may be considered And shew vs some euidence that ye seeme not to light and slaunderous of your tongue There is no doubt but Hosius and you will not agree vppon the sense of many textes but concerning the wordes them selues of the Ghospel Hosius can not possibly reiecte them being a Catholike For in such cases he can doe nothing of him self but must folow the Catholike church And the Catholike Churche is so religious towardes Scripture that as she hath receiued it so she mainteineth and keepeth it still Note therefore this place gentle Reader and marke whether the Authours of the Apologie haue either the habilitie to proue that by which they haue defamed a right Catholike and Reuerend Bishoppe Or the humilitie and honestie to confesse theyr fault and to aske forgeauenes for theyr obiecting of that which they are not hable to proue The Canonistes of this day Apolog. for theyâ— bellyes sake vse to say of the Pope that for as much as he is Lord of al benefices though he sel for mony Bishopriks Monasteries Priesthod Spiritual promotions and parteth with nothing frely yet because he coÌ„pteth al his own he câ—n not commit simonie though he would neuer so fame How proue ye that the Canonistes Confut. 259. of this day haue such a conclusioÌ„ as you speke of The author of Summa angelica or Theodoricus whom ye name in the margen for the profe of this mater are dead many daies agoe and serue not to proue that the Canonists of this day now liuiÌ„g haue this or that opinion Therfore I wil be so bolde as to charge you with one lye in accusing the Canonistes of this day An other lye shal be that you slauÌ„der them to speake what soeuer they be of whom ye meane for their belies sake For God knoweth al the lawiers which you euer haue seene or had to do withal fare litle the better for the Popes table The thirde lie and that moste notable is that ye make them to conclude it absolutely and generallie of the Popes prerogatiue which they meane but in a certaine case and one certaine respecte onlie For the distinction and determination of this question by the verie Summam Angelicam it selfe is that concerninge suche punishementes and paines as are sette vppon Symonie by the positiue Law the Pope is not subiect vnto them But for the other thinges which are Symoniacal and punishable by the Law of God In ijs quae sunt Symoniaca de iure diuino the Pope is not exeÌ„pted froÌ„ the fault and pâ—â—ne due to it The Greeks haue neither priuate Masses nor mangled Sacramentes Apolog.