They were saide to cleanse the Leprosie bicouse they shewed who was cleansed So saith S. Augustine Nec voluntas Sacerdotis obesse vel prodesse potest sed Meritum Benedictionem Poscentis The vvil of the Prieste can neither further nor hinder But the Merite of him that desueth Absolutiō Thus therfore S. Ambrose meaneth The Prieste is a Iudge to discerne bitweene sinne and sinne as wel Priuate as Publique But Right Power or Authoritie to foregeeue fianes he hath none The Apologie Cap. 7. Diuision 4. And therefore our Saueour Iesus Christe to reproue the Negligence of the Scribes and Phariseis in teachinge did with these woordes rebuke them saieing Woe be vnto you Scribes Phariseis whiche haue taken away the Keyes of knowledge haue shutte vp the Kingedome of Heauen before menne Seeinge then the Keie whereby the way and entrie to the Kingdome of God is opened vnto vs is the Woorde of the Gospel and the Expoundinge of the Lawe and Scriptures wee saie plainely where the same Woorde is not there is not the Keie M. Hardinge By this wee are induced to graunte that the knowledge of the Scripture is a Keie whereby the gate to the Truthe is opened the vse whereof consisieth in expoundinge of the Lawe and Prophetes as they shewe Christe But wee say this not to be the special Keies whiche Christe gaue to the church but one Keie alone And so Christe calleth it where he rebuked the Scribes and Phariseis Though you haue put it otherwise then the Gospel hath in the Plural number And this Keie is common to the Lawe and to the Gospel But the Keies whiche we speake of are another thinge By the name of these leies We vnderstande the whole spiritual Power whiche Christe firste promised to Peter and afterwarde gaue to the Apostles and from them is transferred to al Bishoppes and Priestes By whiche Power Priestes teache the Gospel Consecrate the Body and Bloude of Christe and Minister the Sacramentes through Auctoritie of the VVoorde Absolue Penitētes and excommunicate Publike and hainous sinners The Keie that you confusely speake of naminge it to be the VVoorde of the Gospel and Expoundinge of the Lawe and Scriptures is one parte perteininge to this spiritual Power it is not the whole Power And where this VVoorde is not that is to saie where the Scriptures be not taught and the Gospel preached there is not the Keie saie ye there is not the exercise of that Keie saie we Yet ther is this spiritual Power that is to witte ther be the Keies Ye we say that a simple Prieste though he haue no greate learninge yet hath he the Keies though he might do better and more worthely vse them hauinge learninge and knowledge The B. of Sarisburie M. Hardinge mutche and often complaineth of the Confusion of the Keies that wée appointe not distinctly eche Keie to his seueral office Marke therefore I beseche thée Gentle Reader hewe distinctly and plainely M. Hardinge him selfe intreateth of the same Firste of the twoo Keies that Christe hath deliuered vs in the Gospel he hathe made a greate many of Keies The Keie of knowledge The keie of Order The Keie of Power The Keie of Discretion The Keie of Sacramentes And for as mutche as Sacramentes by his Doctrine be Seuen in number there muste also be of this sorte Seuen other seueral Keies And yet ouer and bisides al these Keies béeing so many the Pope hath also One Special Maister Keie Afterward by a sleight and by nimblenesse of his fingers he conueigheth al this heape of Keies into twoo Onely Keies whereof the One he calleth the Keie of knowledge and the other the Keie of Power Whiche twoo Keies notwithstandinge in the ende are suddainely consumed both into One onely Keie For where as the Keie of knowledge is lost there by M. Hardinges Iudgement Power onely remaineth without knowledge And that Keie alone dischargeth al offices and is vtterly al in al. This Keie of Power without knowledge muste néedes be y◠Keie of Ignorance Or as they them selues haue vsed to cal it Clauis Errans The Keie of Errour Or whiche Keie vndoubtedly Christe saide sommetime Hoc est tempus vestrum Potestas Tenebrarum This is your time and the Power of Darkenesse Peter Lombarde him selfe saithe Many Priestes be Ignorante and haue not the Keie of knowledge Alexander of Hales saithe Scientia non est Clauis Knowledge is no Keie at al. Yet M. Hardinge answeareth vs that the simple ignorant Prieste that knoweth nothinge hath not onely One Keie but both Keies for so he calleth them in the Plural number that is to saie as wel the Keie of knowledge as the Keie of Power And thus haue they forged a Keie of knowledge without knowledge and with the same keie they expounde and open the Scriptures they Minister the Sacramentes they Binde they Loose and breake vp a by way into the Kingedome of Heauen Yet muste wée beleue that they speake simply and plainely of these Keies and without confusion The Apologie Cap. 7. Diuision 5. And seeinge one manner of Woorde is geuen to al and one onely Keie belongeth to al wee say there is but one onely Power of al Ministers as concerning Openinge and Shuttinge And as touchinge the Bishop of Rome for al that his Flatteringe Parasites singe these woordes in his eares To thee wil I geue the Keies of the Kingedome of Heauen as though these Keies were fitte for him alone and for no body els excepte he goe so to woorke as Mennes Consciences maie be made pliaunte and be subdued to the Woorde of God wee denie that he doth either Open or Shutte or hath the Keies at al. And although the taught and instructed the People as woulde God he might once truely doo and perswade him selfe it were at the leaste any peece of his dewtie yet wee thinke his Keie to be neuer a white better or of greater force then other mennes For who hath seuered him from the reste Who hath taught him more conningely to Open or better to Absolue then his bretherne M. Hardinge Your grounde beinge false what ye buylde thereon some faileth The whole Power of the Keies pardy howe often times muste we tell you one thinge standeth not in preachinge onely but in sundry other excellent ministeries also as wee haue proued If the Bishop of Rome preache not he doth neis the Open nor shut by preachinge wee graunte Yet mens Consciences beinge made plaint and subdued by the VVoorde of God by others that preache at his appointement he maie by vertue of the Keies either Open or Shut Loose or Binde as by discretion he seeth cause And whereas Christe saide to Peter and therefore to the Bishop of Rome Peters Successour To thee wil I geue the Keies of the Kingdome of Heauen wil ye call them flatteringe Parisites that yelde to him that whiche Christe gaue to him Sutche vomite sheweth what humour your stomake is charged withal Denyinge
the B. of Rome whom for al the spite ye beare towarde him ye must acknowledge to be a Bishop to haue the Keies at al onlesse he preache in his own Personne ye declare your greate ignorance and fowle temeritie Know ye not that a Power annexed to an Order and Vocation is not taken away from one by not exercisinge the same in his owne Person The B. of Sarisburie The effecte hereof besides other ordinarie idle talke standeth in twoo pointes Firste M. Harding saithe The Pope though he doo nothing him selfe in his owne Personne yet he maye sufficiently féede the Flocke of Christe and Binde Loose and discharge al dewties by his Deputies and Vnderuicars that is to saye by his Cardinalles and Bishoppes whiche are as careful and zelous for their offices and tender theire charge as mutch as he This ground I trow is not false and therefore what so euer M. Harding shal builde thereon it can neuer faile Notwithstanding I doo not remember that either Christe or his Apostles euer vsed to doo yâ— like One saide sommetime Impudens est Imperator qui cùm alienis oculis omnia ei agenda sint postulat sibi aliorum Capita Fortunas coÌ„mitti He is a shamelesse Captaine that whereas he must guide al thinges by the eies of others wil require other mennes liues ad goodes to be committed to his handes Pope Damasus saithe Illi Episcopi qui talia sibi praesumunt videntur mihi similes esse Meretricibus quae starim vt pariunt infantes suos alâ—s nutricibus tradunt educandos vt suam citiùs libidinem explere valeant Sic isti Infantes suos id est populos sibi Commissos alijs educan dos tradunt vt ipsi suas libidines expleant id est vt pro suo libitu Saecularibus curis inhient quod cuique visum fuerit liberitis agant Sutche Bishoppes takinge sutche maters vpon them selues seeme like vnto Hâ—rsottes Whiche as soone as they be once deliuered streight waie deliuer out theire Children vnto Nâ—urces that they maie the rather folow their pleasures Euen so these Bishoppes diliuer ouer theire children that is to saie the people committed to theire Charges to be reared and brought vp by others â–ª that they maie the better accomplishe theire pleasures that is to saie that they maie geeue them selues ouer to worldly cares and doo what so euer shal like them beste Further saith M. Harding Christ said vnto Peter To thee wil I geeue the Keies Feede my Sheepe Confirme thy Brethren Ergo the Pope is a Lorde Paramounte and hathe a Power Pierclesse ouer al the world Peter of Palus hereof writeth thus Christus dixit Apostolis Quaecunque ligaueritis in terra erunt ligata in Coelo Non dixit In Coelis sicut Petro dixerat Sed in Coelo Vno Vnde non sunt tantae perfectionis sicut Petrus Christe saide vnto the Apostles what so euer ye shal Binde in Earthe it shal be bounde in Heauen He saide not It shal be bounde in Heauens as he saide to Peter But in One Heauen Therefore the other Apostles were not of sutche perfection as Peter was Againe he saithe Illa verba Quaecunque ligaueris intelliguntur de Vtroque Foro de Vtraque Potestate Illa autem Verba Quorumcunque ligaueritis intelliguntur anúm de Foro Conscientiae These woordes spoken vnto Peter VVhat so euer thou shalt Binde are vnderstoode of bothe Courtes as wel of the Courte of Judgemente as of the Courte of Conscience But these other woordes Spoken vnto the other Apostles VVhat so euer you shal Binde c. are vnderstoode onely of the Courte of Conscience This fantasie it séemeth he learned out of these woordes of Origen Non modica differentia est quòd Petro quidem datae sunt Claues non Vnius Coeli sed multorum Caelorum vt quaecuque I gauerit super tertam sint ligata non tantùm Vno in Caelo sed euam in omnibus Coelis Ad alios dicit vt soluant ligent non in Coelis sicut Petrus sed in Vno Caelo quia noÌ„ sunt in tanta perfectione sicut Petrus vt ligeÌ„t soluaÌ„t in omnibus Coelis The difference is greate For vnto Peter are geeuen the Keies not of one Heauen but of many Heauens that what so euer he bindeth in Earth shal be bound not onely in One Heauen but also in al the heauens But vnto the reste he geeueth Power to Binde and Loose not in the Heauens as Peter doo the but in One Heauen for that they were not in sutche perfection as Peter was to Binde or Loose in al the Heauens This Multiplication of Heauens as I haue saide is but a fantasie and yet to M. Hardinges pourpose it maketh nothing For Origen by this woorde Peter meante not Peter the Apostle but any other Godly Learned Prieste or Bishop whom he expresseth here vnder the name of Peter For it foloweth immediately Ergo quantò melior fuerit qui soluit tantò beatior erit qui soluitur quoniam in omnibus solutus est Coelis Therefore the better man he is that looseth the moore blessed is he that is Loosed for that he is Loosed in al the Heauens Againe he saithe Quod si nos idem loquimur quod Petrus locutus est efficimur Petrus Et nobis dicetur Tu es Petrus Petra enim est quisquis est Discipulus Christi If wee speake the same that Peter spake wee are made Peter And vnto vs it shal be saide Thou arte Peter For he is the Rocke that is the Disciple of Christe And againe he saithe Hoc dictum Tibi dabo Claues Regni Coelorum Coeteris quoque commune est Et quae sequuntur velut ad Petrum dicta sunt omnium Communia This saieinge To thee wil I geue the Keies of the Kingdome of Heauen is common to the reste of the Apostles And the woordes that folow as spoken vnto Peter are common vnto al. So saith S. Augustine Petrus quando accepit Claues Ecclesiam SanctaÌ„ significauit Peter when he receiued the Keies signified the Holy Churche So saithe S. Basile Petre inquit amas meâ— Pasce Oues meas Et consequenter Omnibus Pastoribus Doctoribus eandem potestatem tribuit Cuius signum est quo'd omnes ex Aequo ligant Absoluunt quemadmodum ille Christe saide vnto Peter â—ouest thou me Feede my Sheepe And in like sorte vnto Al Pastours and Doctours he gaue the same Povver A tokeÌ„ wherof is this that al others Binde Loose Equally as vvel as he Likewise saithe S. Ambrose Dominus dixit Petro Pasce Oues meas Quas Oues quem Gregem non solùm tune Beatus Petrus suscepit sed nobiscum eas suscepit cum illo cas nos suscepimus omnes Our Lorde saide vnto Peter Feede my Sheepe Whiche Sheepe and Flocke not Onely Blessed Peter then receiued but he receiued the sa ne togeather
conclude what if he be vtterly ignorant as many haue benne and cannot Féede Yet must he needes be the headshepheard ouer the whole flocke and must al the shéepe obey him and heare his voyce that cannot speake Verily S. Augustine saithe Qui hoc animo pascunt oues Christi vt suas velint esse non Christi se conuincuntur amare non Christum vel gloriandi vel dominandi vel acquirendi cupiditate Who so euer they be that Feede the sheepe to the ende to make them theirs and not Christes they soue them selues and not Christe for desire either of glorie or of rule or of gaine The Apologie Cap. 2. Diuision 8. That we set naught by the authoritie of the Auncient Fathers and Councels of olde time that we haue rashly and presumptuously disanulled the olde Ceremonies whiche haue benne wel allowed by our fathers and forefathers many hundred yeeres past both by good customes and also in ages of more puritie and that we haue by our owne priuate head without the authoritie of any Sacred General Councel brought Newe Traditions into the Churche haue donne al these thinges not for Religions sake but onely vpon a desire of contention and strife But that they for their parte haue chaunged no manner of thinge but haue helde kepte stil sutche a number of yeres to this very day al thinges as they were deliuered from the Apostles and wel approued by the most Auncient Fathers M. Hardinge The auncient fathers are but men if they please you not But if ye finde anie colour of aduantage but in the newe Schoolemen ye make mutche of it So that your owne opinion is the rule to esteeme them or despise them Councles ye admitte as your phansie and pleasure leadeth sometimes three sometimes foure sometimes fiue or sixe But al ye would neuer admitte and yet so many as are general and haue bene confirmed by the See Apostolike they are al of like authoritie Concerninge Ceremonies if ye shewe vs not the vse of Chrisme in your Churches if the signe of the Crosse be not borne before you in Processions and other where 's vsed if Holy VVater be abolished if lightes at the Gospel and communion be not had if peculiar Vestimentes for Deacons Priestes Byshoppes be taken awaie and many suche other the like iudge ye whether ye haue duely kepte the old Ceremonies of the Churche As for your newe Traditions Pâ—ites and Ceremonies I can not tel what to make of them nor whether I maye so terme them No manner of thinge haue we changed that is of necessitie either to be beleued or to be obserued The B. of Sarisburie Wée allowe the Auncient Fathers the same credite that they them selues haue euer desired S. Augustine hereof writeth thus Neque quorumuis Disputationes quantumuis Catholicorum laudatorum hominum velut Scripturas Canonicas habere debemus vt nobis non liceat salua reuerentia quae illis debetur aliquid in illorum Scriptis improbare aut respuere si fortè inuenerimus quòd aliter senserint quà m Veritas habet Talis sum ego in scriptis aliorum tales volo esse intellectores meorum We receiue not the Disputations or VVritinges of any menne be they neuer so Catholique or praise-woorthy as wee receiue the Canonical Scriptures but that sauinge the reuerence dewe vnto them wee may wel reproue or refuse some thinges in theire writinges if it happen wee finde they haue otherwise thought then the Truthe may beare them â—utche am I in the writinges of others and sutche would I wishe others to be in mine Likewise he writeth to S. Hierome Non puto Frater te velle Libros tuos legi tanquam Apostolorum aut Prophetarum I recken not my Brother that ye would haue vs so to reade your Bookes as if they were written by the Apostles or Prophetes It is certaine Tertullian EEyprian Clemens Alexandrinus Papias Irenaeus Victorinus Lactautius Hilarius other Ancient Fathers were oftentimes mutch deceiued S. Hierome sâ—â—ffeth at S. Ambroses Commentaries vpon Luke and calleth them Nugas trifles and nicknameth S. Ambrose sometime callinge him Coruus sometime Cornicula Likewise S. Augustine saithe Ecclesiastici Iudices vt homines plaerunque falluntur The Iudges or Doctours of the Churche as beinge men are often deceiued And Thomas of Aquine saithe Non tenemur de necessitate Salutis credere noÌ„ solùm Doctoribus Ecclesiae vt Hieronymo aut Augustino sed ne ipsi quidem Ecclesiae nisi in his quae pertinent ad substantiam Fidei Wee are not bounde vpon the necessitie of Saluation to beleue not onely the Doctours of the Churche as Hierome or Augustine but also neither the Churche it selfe sauinge onely in maters concerninge the substane of Faithe Touchinge the authoritie of Councels S. Augustine saithe Ipsa plenaria Concilia saepè priora à posterioribus emendantur cùm aliquo experimento aperitur quod clausum eâ—at The very General Councels are often corrected the former by the later as often as by trial and experience the thing is opened that before was shut Likewise Panormitane saithe Plus credendum est vni priuato fideli quà m toti Concilio Papae si meliorem habeat authoritatem vel rationem Wee ought to geue more credite to one priuate â—aye man then to the whose Councel and to the Pope if he bringe better authoritie and more reason If the Counsel be wicked and carried with malice as many haue benne specially within these fewe late hundred yeres We saie as the Prophete Esai saithe Inite Consilium dissipabitur Loquimini verbum non stabit quia nobiscum est Dominus Take Counsel togeather and it shal be broken Speake the woorde and it shal not holde For the Lorde is with vs. As for the late Schole Doctours your selues weigh them as litle as noman lesse You say in youre common talkes Bernardus noÌ„ vidit omnia You haue controlled your Doctour of al Doctours Peter Lombard with this common Caueat in the Margine Hic Magister non tenetur Here our Doctour is no Doctour You your selfe M. Hardinge in this youre very Booke against our Apologie sate that your Doctor Gratian was deceiued and in stéede of Anacletus alleged Calixtus You youre selfe againe saie If in a secrete pointe of learninge S. Augustine or S. Cyprian teache singularely Wee folowe them not mutche lesse do wee binde our selues to beeue what soeuer â—lbertus Pigghius hath written And againe VVee binde our selues neither to the woordes of Syluester nor of Pighius And againe wee take not vpon vs to defende al that the Canonistes or Scholemen saie or write And an other of your companie saieth that your Doctour Gratian hath published great vntruthes wilfully falsified the General Councel Nomen Vniuer salis saithe he assutum est à Gratiano Thus M. Hardinge ye vse your Doctours euen as the Marchante vseth his Counters sometime to stande for an hundred pounde
by Peter his predecessour are sufficient And the Glose vpon the same Petrus fecit Papam haeredem bonitatis suae Peter hath made the Pope Heire of his goodnesse But S. Hierome saithe farre otherwise Non sanctorum filij sunt qui tenent loca sanctorum They be not euermore Holy mennes Children that sitte in the roumes of Holy menne Likewise saithe Alphonsus de Castro a special assistante of that syde Quamuis teneamurâ—â—x Fide credere verum Petri Successorem esse Supremum totius Ecclesiae Pastorem tamen non tenemur eadem Fide credere Leonem aut Clementem esse verum Petri Successorem Notwithstanding we be bounde by Faithe to beleue that the true Successour of Peter is the highest Shepheard of the whole Churche yet are we not bounde by the same Faithe to beleue that Leo or Clement being Eishoppes of Rome are the true Successours of Peter The woordes that Christe spake vnto Peter importe no Souerainetie but were common to al the rest S. Cyprian saithe Hoc erant vtique coeteri Apostoli quod fuit Petrus pari cosortio praediti Honoris Potestatis The rest of the Apostles were euen the same that Peter was aâ— endewed with like felowship both of Honour and of Power What special priuilege then can the Pope claime by the Succession of S. Peter Or what talketh he of féeding the whole flocke of Christe that neuer feedeth any parte therof wherin is the Pope like S. Peter or wherein euer was S. Peter like the Pope Yet M. Hardinge doubteth not to geue his Definitiue Sentence vvhat so euer Sheepe is not obedient to the Headshepheard is not of the flocke of Christ The Pope also him selfe boldely warranteth the same Thus he saithe of him selfe Quicunque praeceptis nostris non obedierit peccatum Idololatriae Paganitatis incurrit Who so euer obeieth not our commaundementes falleth into the sinne of Idolatrie and Infidelite And therefore Pope Steuin thus auanceth the authoritie of his owne See Sacrosancta Domina nostra Romana Ecclesia Our Holy Lady the Churche of Rome But Christe speaking of him selfe saithe I am the True Sheepheard And Who so heareth these woordes of myne and doeth the same I wil liken him to a wise man S. Paule beinge but one of the shéepe saithe thus I withstoode Peter as M. Hardinge saithe the Head shéepheard euen vnto his face for that he walked not vprightly to the Gospel of Christe Yet was he a shéepe of the flocke of Christe Hostiensis in this case seemeth reasonable His woordes be these Omnes debent obediâ—e Papae quicquid praecipiat nisi sequi possit peccatum Al men must obey the Pope what so euer he commaunde so there folowe no sinne of his commaundement Likewise Feliuus a notable Canoniste Non obstante Plenitudine Potestatis quae est in Papa non est obediendum ei peccato imminente Notwithstandinge the fulnesse of power that is in the Pope when sinne shal folowe his biddinge we may not obey him Yf the Pope wil claime the Headpast ourship ouer the whole flocke of Christe or rather if he wil be taken for any Pastour at al let him then féede the Flocke Let him breake the breade of Life without Leauen Let him speake the woorde of God truely without fables and wée wil heare him Otherwise S. Augustine hath warned vs Sua si docere velint â—olite audire nolite facere Certè enim tales sua quaerunt non quae sunt Iesu Christi If they wil teache you Doctrines of theire owne see ye heare them not and what so euer sutche thing they commaunde you see ye doo it not For vndoubtedly sutche men seâ—ke for their owne maters and not the thinges that perteine to Jesus Christe The Apologie Cap. 5. Diuision 6. If so be that Pope Pius were the man wee saie not whiche he would so gladly be called but if he were in deede a man that either would accoumpt vs for his brethren or at least would take vs to be men he would first diligently haue examined our reasons and would haue seene what might be saide with vs what against vs would not in his Bul whereby he lately pretended a Councel so rashly haue condemned so great a part of the worlde so many Learned Godly men so many common wealthes so many Kinges so many Princes onely vpon his owne blinde preiudices foredeterminations that without hearing of them speake or without shewing cause why M. Hardinge Speake of Pope Pius what ye wil and what ye can Neither your praise can aduaunce his estimation nor your dispraise abase it His singular vertues be wel knowen God is highly to be praised for that he hath prouided for his flock so good a shepheard As for you as â—e taketh you to be men so not his brethren bicause ye haue cut of your selues from the Catholike churche Your reasons haue ben diligently and exactly examined already In respect of your reasones Learning and Holy Scriptures whiche ye bring ye are founde suche as Balsasar Kinge of Babylon â—as signified by the hande that appeared writing before him in the wall What it is Heretikes to be admitted to reasoning it is and hath ben euermore too wel knowen Be they neuer so throughly confuted they yelde not Ouercome they may be reformed thâ—â— wil not be Therein no good lightly is done The B. of Sarisburie Yf Pope Pius wâ—te so good 〈◊〉 who so 〈…〉 thy a Passout for the Churche of God why then did his Cat dâ—â—lles of thee 〈◊〉 so 〈◊〉 by treason and conspiracie to oppose him 〈…〉 you say â–ª so good a man â–ª 〈…〉 it were not so why then did he himselfe 〈◊〉 thereof so vtterly in â—n Oration pronounced openly in Rome in the Consistâ—â—te â–ª Is it not lauful for so good a man to liue in Rome Is the same Proclamation nowe practised emong the Cardinalles in Rome that was sometime vsed in the Councel house at Ephesus Nemo nostrum frugi esto Let no good man be emongste vs Ye safe Pope Pius would not vouchesaue to cal vs his Brethren No marueile séeing his owne dèere and first begotten Children the Cardinales would no lenger haue him to be theire Father It is sufficient for vs that Christe the Sonne of God is contente to cal vs his Brethren Ye haue Excommunicate vs as the Phâ—riseis did the Apostles bicause wée speake vnto you in the name of Christe But your owne Lawe saithe Excommunicaâ—us non poiest Excommunicate He that is Excommunicâ—t him selfe cannot geue Sentence to Excommunicate others And your owne Gelasius saithe Neminem ligate debet iniqua Sententia A wicked Sentence of Excommunication bindeth noman But before al others God him selfe saithe Ego Benedicam Maledictionibus vestris I wil Blesse that you Curse saithe the Lorde You saie you haue weighed our Reasons and haue founde them too light Now surely
heades without the Authoritie and witnesses of the Scriptures as though they came by Tradition from the Apostles He that compareth this place with your flsified allegation maie sone espie greate oddes betwene them For ye make S. Hierome to saie that al those thinges whiche without the Testimonies of Scriptures are holde so your allowed interpreter tourneth Asseruntur as deliuered from the Apostles be throughly smitten downe by the Swerde of Goddes VVoorde By this Swerde of your Goddes Woorde ye woulde quite smite downe al Apostolike Traditions at a blowe But thanked be God that your Swerde is a forged Swerde a paper Swerde a Swerde that neither with Edge cutteth nor with weight beareth downe S. Hierome putteth not al thinges whiche we haue by Tradition from the Apostles without the expresse Scriptures to the Swerde of Goddes Woorde He speaketh not Generally His woorde is Alia other thinges and ye make it Omnia al thinges Againe he speaketh of sutche thinges as be deuised and fained by Heretikes of theire owne braine without Authoritie and Testimonies of the Scriptures vnto whiche they geue Estimation as though they came by Tradition from the Apostles These circumstances and exaggerations doo ye omitte and saye that S. Hierome putteth al Apostolike Traditions to that dreadful Swerde of Goddes VVorde Nowe what S. Hierome saithe wee holde with it and allowe it wel But your saienge we refuse as falsely fathered vpon S. Hierome VVhat he condemneth we condemne Neither can that place be iustly alleaged againste vs For we inuente not no fame not any thinges of our own accorde or of our owne heades as though they were deliuered by the Apostles besides the Scriptures that is the parte of Heretikes specially of the Tatians as in that place S. Hierome saithe VVe finde deuise and faine nothinge in the Catholike Religion We doo but kepe and mainteine thinges Deuised by the Holy Ghoste and leafte to the Churche by the Apostles or by Apostolike men or by the Generall Councelles whose Authoritie is in the Churche most healthful saithe S. Austine But concerninge the force whiche the consent of the Fathers had in the iudgement of S. Hierome it appeareth in his Epistle to Euagrius where by the Authoritie of the Auncient Doctours before his time he proueth against an Heretike that Melchisedech was a man of the Lande of Chanaan and not the Holy Ghost The B. of Sarisburie Faine would M. Hardinge haue his Reader beleeue that wée vtterly despise al Holy Fathers But wée despise them not M. Hardinge as maye partely appeare by that wee haue already saide Wée reade theire woorkes wée reuerence them wée geue God thankes for them wée calle them the Pillers the Lightes the Fathers of Goddes Churche wée despise them not This thinge onely wée saye Were theire Learninge and Holinesse neuer so greate yet be they not equal in credite with the Scriptures of God Thus also saithe S. Augustine Nos nullam Cypriano facimus iniuriam cùm eius quaâ—â—ibet literas à Canonica Diuinarum Scripturarum Authoritate distinguimus Wee offer no wronge to S. Cyprian when wee seuer any his Letters or Writinges from the Canonical Authoritie of the Holy Scriptures And againe ioininge al the Doctours and â—athers togeather he saithe thus Ipse mihi pro his omnibus imò supra hos omnes Apostolus Paulus occurrit Ad ipsum confugio ad ipsum ab omnibus qui aliter sentìunt literarum tractatoribus prouoco In steede of al these Learned Fathers or iather aboue them al Paule the Apostle commeth to my minde To him I renne To him I appeale from al manner Writers Doctours and Fathers that thinke otherwise So likewise S. Hierome Ego Originem propter cruditionem sic interdum legendum arbitror quomodo Tertullianum Nouatum Arnobium Apollinarium nonnullos Ecclesiasticos Scriptores Graecos pariter Latinos vt bona eorum eligamus vitemúsque contraria I thinke that the Auncient Father Origen in respecte of his Learninge maye be readde sometimes as Tertullian Nouatus Arnobius Appollinarius and sundrie other Ecclesiastical VVriters as wel Greekes as Latines that in them wee maye take the good and flee the contrarie Of this iudgemente were S. Augustine S. Hierome and sundrie others whose woordes for shortnesse I passe ouer yet were they not therefore condemned as despisers of the Holy Learned Fathers Wée remoue you not as you saye from your holde M. Hardinge This is nothinge els but a courrage of your countenaunce The Fathers ye speake of are against you I trust it appeareth already by your former writinges that in the Special cases that lie bitwéene vs ye haue but fewe Fathers to holde by Ye saye Wée euermore calle you to the Scriptures This faulte I hope is not so hainous Christe hathe commaunded vs so to doo Searche ye saithe Christe the Scriptures And S. Hilarie saithe vnto the Emperoure Constantius Fidem Imperator quaeris Audi eam non denouis chartulis sed de Dei Libris Doothe youR Maiestie seeke the Faithe Heare it then not out of any newe scrolles but out of the Bookes of God He is rather to be suspected that fléeth the light and wil not be iudged by the Scriptures When the Scriptures be darke and doubteful are alleged of bothe partes then ye saie ye refuse not the Vmpéereship and iudgemente of the Holy Ghoste But ye adde farther The Holy Ghost is promised onely to the Churche Nowe by your opinion there is no Churche but the Churche of Roome And the Churche of Roome is no Churche without the Pope For one of your greate Doctours saithe Potestas Papae solius excedit potestatem totius residuae Ecclesiae The Popes onely power passethe al the power of the whole Churche bisides And an other like Doctour saithe Papa virtualiter est tota Ecclesia The Pope by power and vertue is the whole Churche And thus your reason goethe round aboute à Primo ad vltimum Ergo There is neither Holy Ghoste nor Interpretation or sense of the Scriptures but onely in the Pope This is Summa Summarum whiche thinge being graunted what should a man séeke any farther The whole mater is at an ende It is true As the Scriptures were written by the Sprite of God so must they be expounded by the same For without that Sprite wée haue neither eares to heare nor eies to sée It is that Sprite that openethe and noman shuttethe the same shuttethe and noman openethe The same Sprite prepared and opened the Silk womans harte that shée shoulde geue eare to and consider the thinges that were spoken by S. Paule And in respecte of this sprite the Prophete Esai saithe Erunt omnes docti à Deo They shal be al taught of God But God hathe not bounde him selfe that this Sprite should euermore dwel in Rome but vpon the lowly and humble harted that tremblethe at the Woorde of God Chrysostome saithe Qui propria loquuntur â–ª falsò
Papae Pecora campi id est homines viuentes in terra Pisces maris id est animas in Purgatorio Volueres Coeli id est animas Beatorum These woordes S. Paule applieth onely vnto Christe meaninge thereby that God hath auanced him aboue al Powers Dominions and that al thinges are subiecte vnto him But the Romaine Sense is far otherwise Thou haste made al thinges subiecte vnto him that is to saye to the Pope The Cattaile of the Fielde that is to saye Menne liuinge in the Earthe The Fishes of the Sea that is to saye the Soules in Purgatories The Birdes of the Heauens that is to saye the Soules of the Blessed in Heauen I leaue M. Hardinges owne peculiar Expositions Drinke ye al of this that is to saye as he geathereth in Conclusion Drinke ye not al of this It is the Substance that is to saye It is the Accidens By sutche prety Senses I wil not saie as S. Hierome saithe De Euangelio Christi facitis hominis Euangelium aut quod peius est Diaboli Of the Gospel of Christe ye make the Gospel of a Man or that is woorse the Gospel of the Diuel I wil not so saye But thus maye I saye with the Prophete Esal Ye make Lighte Darkenesse and Darkenesse Lighte Yet muste wée néedes beléeue vpon M. Hardinges Woorde that the Scripture without the Sense of the Churche of Rome is no Scripture And therefore Hasius saithe Si quis haâ—eat interpretationem Ecclesiae Romanae de loco aliquo Scripturae etiamsi nec sciat nec intelligat an quomodo ' cùm Scripturae verbis conueniat tamen habet ipsissimum Verbum Dei If a man haue the exposition of the Churche of Rome touchinge any place of the Scriptures although he neither knowe nor vnderstande whether and howe it agreeth with the woordes of the Scripture yet he hath the verie Woorde of God So saithe Rabbi Abraham Hispanus speakinge of the expositions of the Rabbines Licet videantur nobis verba nostra esse vera recta nobis tamen Veritas abijcienda est in terram quia Veritas cum illis est Not withstandingâ— our Expositions seeme to vs neuer so True and righte yet muste wee throwe our Truthe to the grounde For the Truthe in deede is with them Lyra likewise reporteth the common opinion the Iewes had of their Rabines Recipienduâ—r est quicquid hoc modo proponatur etiamsi dicant Dextrant esse Sinistram Wee muste needes receiue what so euer they laye vnto vs yea although they tel vs The Righte hande is the Lefte Nowe gentle Reader that thou maiste the better see the constancie and certainetie of these Senses and Expositions whereunto M. Hardinge laboureth so earnestly to haue thee bounde it maye please thee to consider these woordes of Nicolaus Cusanus sometime Cardinal in the Churche of Rome Non est mirum si Praxis Ecclesiae vno tempore interpreâ—atur Scripturam vno modo alio tempore alio modo Nam lntellectus currit cum Praxi Intellectus enim qui cum Praxi concurrit est Spiritus Viuificans Sequuntur ergo Scripturae Ecclesiam non è conuerso It is no marueile though the Practise of the Churche expounde the Scriptures at one time one waye and at an other time an other waie For the vnderstandinge or Sense of the Scriptures renneth with the practise and that sense so agreeinge with the practise is the quickeninge Sprite And therefore the Scriptures folowe the Churche but contrariewise the Churche foloweth not the Scriptures For sutche kindes of Expositions of the Scriptures S. Hilarie saide sometime vnto the Arians Fides ergo temporum magis est quà m Euangeliorum The Faithe therefore foloweth the time and not the Gospel This is the Sense of the Churche of Rome whereby onely M. Hardinge willeth vs to measure and to weighe the Woorde of God But the Ancient Father Origen saithe Sicut omne Aurum quodcunque fuerit extra Templum non est Sanctificatum sic omnis Sensus qui fuerit extra Diuinam Scripturam quamuis admirabilis videatur quibusdam non est Sanctus quia non continetur à Sensu Scripturae As what so euer Golde is without the Temple is not Sanctified so what so euer Sense is without the Holy Scripture although vnto some it seeme wounderful yet is it not Holy bicause it is not conteined in the Sense of the Scripture To conclude where as M. Hardinge saithe wee cannot vnderstande the Scriptures without Tradition the ancient Father Irenaeus saithe This is one special marke whereby wee maye knowe an Heretique These be his woordes Haeretici cùm arguuntur ex Scripturis in accusationem Scripturarum conuertuntur quasi non rectè habeant nec sint ex authoritate quòd variè fint dictae quòd ex his non possit inueniri Veritas ab illis qui Traditionem nesciunt Heretiques when they be reprooued by the Scriptures they falle to the accusinge of the Scriptures as though either they were not wel and perfite or wanted authoritie or were doubtefully vttered or that they that knowe not the Tradition were neuer hable by the Scriptures to finde out the Truthe The Apologie Cap. 10. Diuision 2. Menne saie that Sophocles the Tragical Poete when in his old daies he was by his owne Sonnes accused before the Iudges for a dotinge and sottishe man as one that fondely wasted his owne Substance and seemed to neede a gouernour to see vnto him to the intent he might cleere him self of the faulte he came into the place of Iudgemente and when he had rehearsed before them his Tragedie called Oedipus Colonaeus whiche he had written at the very time of his accusation marueilous exactely cunningly did aske the Iudges in his owne behalfe whether they thought any sottishe or dotinge man coulde doo the like peece of Woorke In like manner bicause these menne take vs to be madde and appeache vs for Heretiques as menne whiche haue nothinge to doo neither with Christe nor with the Churche of God wee haue iudged it should be to good purpose and not vnprofitable if wee doo openly and frankely set foorthe our Faithe wherein wee stande and shewe al that confidence whiche wee haue in Christe Iesu to the intent al menne maye see what is our iudgement of euery parte of Christian Religion maye resolue with them selues whether the Faithe whiche they shal see confirmed by the Woordes of Christe by the Writinges of the Apostles by the Testimonies of the Catholique Fathers and by the Examples of many ages be but a certaine rage of Furious and madde menne and a conspiracie of Heretiques This therefore is our beliefe M. Hardinge The comparison whiche ye make betweene your selues and Sophocles gladly we admitte Yet we acknowledge that as in many respectes ye are like so in some vnlike Sophocles was a Poet that is to saie a fainer and deuiser of thinges that be
diebus vsque ad consuÌ„mationeÌ„ saeculi neque congregatis vbique fidelibus Homo est praesens sed virtus Diuina quae erat in Christo It is not Christe as being Man that is where so euer twoo or three be geathered together in his name neither Christe as being Man is with vs al daies vntil the worldes end nor Christ as being Man is Present with the Faithful euery where geathered together but that Diuine power or Nature that was in Christe And for that cause S. Augustine saithe Videte Ascendentem Credite in Absentem Sperate Venientem Sed tamen per Misâ—ricordiam occultam etiam sentite Praesentem See you Christe Ascending into Heauen Beleeue in him being Absent Trust in Christe that is to come And yet by his secrete Mercie feele him Present Thus M. Hardinge thus haue the Olde Catholique Learned Fathers vsed tograte as ye terme it vpon the Article of Christes Ascension You saie S. Augustine in his Epistle to Dardanus spake not of Christes Body as it is now Present in the Sacrament No marueile For S. Augustine neuer vnderstood any sutch kinde of Presence And who taught you M. Hardinge that Christe hath sutche change of diuers Bodies of one manner in the Sacrament and of an other manner in Heauen Christes Blessed Body when it was borne of the Virgine when it died when it rose againe when it Ascended into Heauen was one and vniforme How became it afterward so diuerse and so vnlike it selfe If either Christe or the Apostles or the Anciente Fathers haue thus taught you why are they not alleged If they haue not thus taught you how came you by this knowledge Or if ye saie ye know that they knewe not who wil beléeue you Ye tel vs that the Body of Christe in Heauen hath the whole Stature and Fourme and Proportion of a Man This is true It is the Doctrine of the Apostles and of the Anciente Doctours of the Churche But ye tel vs farther of your selfe that the Body of Christe in the Sacrament is vtterly voyde of al manner either Stature or Fourme or Proportion that is to saie is neither longe nor short nor high nor low nor thicke nor thinne being as you say a very Natural Body yet hath neither likenesse nor shape of a Body This is your Doctrine M. Hardinge and the more vnlikely to be true the more likely to be yours Sutche fantastical imaginations the Arian Heretiques sometime had of the Godhed of Christe For thus they wrote thereof as saithe Athanasius Creatura est sed non vt vlla ex rebus creatis Opus est sed non vt vllum ex operibus Res condita est sed non vt vlla ex rebus conditis It is a Creature but not as any other of thinges created It is a thinge wrought but not as any other thinge that euer was wrought c. But what saith Athanasius him selfe to al these fantasies his answeare is this Iam videtis vafritiem dolos istius Haereseos quae non ignara quà m amarulenta sit ista sua malitia fotos quaerit â—â—nocinium sibi 〈◊〉 ex verborum disertitudine Nowe ye see the crookednesse and â—subtletie of this Haresae whiche knowinge her owne malice howe 〈◊〉 it is borowith some he waâ— and coloâ—â—e by sleight of woordes This Flauianus repreneth the Heretique Eutyches Adiecit aliam 〈…〉 Corpus Domini quod en Maria factum est non esse nostrae Substantiae He added 〈◊〉 in other wickednesse saieinge that the Body of Christe that was borne of Mary is not nowe of our Substance 〈…〉 the maâ—er thus Caro Christi ipsa est per Essentiam non ipsa per Gloriaâ—â— The Fleash of Christe in Substance is nowe the same it was before but 〈◊〉 Glorie it is not the same Noman hereof writeth either more plainely or more directely then S. Augustine His woordes be these Christus sic Venturus est quemadmodum ire visus est in Ceolum id est in eadem Carnis Forma atque Substantia Cui profectò Immortalitatem dedit Naâ—turam non abstulit Secundum hanc Formam non est putandus vbique diffusus Cauendum est enim ne ita Diuinitatem astruamus Hominis vt Veritatem Corporis auferamus Christe shal come againe to Iudge euen as he was seene goinge into Heauen that is to saie in the selfe same Fourme and Substance of his Fleash Vnto whiche Fleash vndoubtedly he hathe geuen Immortalitie but he hathe not taken from it the Nature of Fleashe For wee muste take heede wee doo not so maineteine the Godhead of Christes Humanitie that we denie the Truthe of his Body And where ye fantasie that the Body of Christe in the Sacramente hathe in it selfe neither Fourme nor Proportion nor Limitation of place nor Distinction of partes S. Augustine telleth you Spatia locorum tolle Corporibus nusquam erunt quia nusquam erunt nec erunt Tolle ipsa Corpota qualitatibus CorporuÌ„ non erit vbi sint ideo necesse est vt non sint Take awaye from Bodyes Limitation of place and the Bodyes wil be no where and bicause they be nowhere they wil be nothing Take awaye from Bodyes the qualities of Bodyes there wil be no place for them to be in and therefore the same Bodies muste needes be no Bodies at al. Hereof wée maye conclude that the Body of Christe whiche you haue imagined to be conteined Grossely and Carnally in the Sacramente for as mutche as by your owne Confession it hathe neither Qualitie nor Quantitie nor Fourme nor Place nor Proportion of Body therefore by S. Augustines Doctrine it is no Body Here it is a worlde to sée what prety sporte M. Hardinge maketh him selfe with the poore Penneman of this Apologie As God woulde the Simple Body vnwares alleged Fulgentius cleane againste him selfe For the woordes of Fulgentius be these Christus cùm Absit à nobis per Formam Serui tamen semper est nobiscum per Formam Dei Whereas Christe is Absent from vs by the Fourme of a Seruaunte yet is he euermore Present with vs by the Fourme of God Whereby saithe M. Hardinges Commentarie he meaneth that Christe is nomore here emonge vs in Fourme and Shape of Man in sutche wise as wée sée menne liue in the Earthe And these woordes saithe he dasshe theire whole purpose and therefore the Prelates of this newe Englishe Churche haue altered the sense of them by shiftinge in this woorde Manhoode insteede of the Fourme of a Seruaunt and this woorde Godhead in steede of the Fourme of God I beséeche thée Gentle Reader spare me a litle thine indifferent eare leaste in these mysty cloudes of M. Hardinges Distinctions thou happen to wander and loose thy way Al this great adoo riseth onely of some notable difference that is fansied to be bitwéene these twoo woordes Fourme and Substance For M. Hardinge would faine haue thée beléeue that the Substance of
Iurisdiction and calle it Fumosum Saeculi Typhum The smoky Pride of the VVorlde And that euen in the Bishoppes of Rome If the Bishop of Rome be so fulle of Humilitie as wée are here borne in hande why auaunceth he him selfe so High aboue al General Councelles Why saithe he that no Creature may iudge his dooinges Why claimeth he the Swerde and Scepter of al the World Why saithe he that Christes Consistorie and his Consistorie are al One and that he can doo al that God him selfe can doo Why doothe he saye That the Emperoure is but the Proctour or Bailife of the Churche of Rome Procurator sfiue Defensor Romanae Ecclesiae Why doothe he suffer Kinges and Emperours to holde his Stirope to leade his Palfrai and to kisse his foote Verily this kinde of Humilitie in other places might goe for Pride Hesychius saithe Vbi Superbia regnat Hypocrisis Humilitas locum non habet Where Pride and Hypocrisie beare the swaie there Humilitie can haue no place Likewise Chrysostome saithe Quicunque desiderauerit Primatum in Terra inuenieâ— in Coelo confusionem nec inter Seruos Christi computabitur qui de Primatu tractauerit Who so euer defireth Primacie in Earthe in Heauen he shal finde Confusion Neither shal he be accumpted emong the Seruauntes of Christe that wil once intreate of Primacie To conclude a Learned Man one of M. Hardinges owne side hereupon hathe noted thus Bonifacius obtinuit à Phoca vt Ecclesia Romana esset Caput Omnium Ecclesiarum Ex quo posset modo consimili sumi Argumentum quâ—d ad Imperatorem pertineat Primatum Ecclesiae transferre de Ecclesijs Ordinare Pope Bonifacius the thirde obteined of the Emperour Phocas that the Churche of Rome should be the Head of al Churches Whereof wee maye in like case geather an Argumente that it belongeth to the Emperour to translate the Primacie of the Churche and to take Order for the Churches The Apologie Cap. 4. Diuision 2. Also the Councel of Carthage did circumspectly prouide that no Bishop should be called either the Highest Bishop or Chiefe Prieste M. Hardinge Here by your leaue Syr Defender you playe false and are taken as it were with false Dyse and therefore ye ought iustly to lose al that ye haue vniustly wonne by your false playe and false Dyse I meane your shameful falsefieinge of this Councel by you alleaged And for this and other your falsehed it is right you lose the credite whiche vniustly bicause by false Teachinge you haue wonne amonge the Vnlearned That your false plaie might not sone be espted you doo as like to Maisâ—er Iuel as though you were his Fathers Sonne For that false sleight he vseth more then any that euer I readde For where as we haue seuen Councelles of Carthage nether shewe you whiche of them it is that you alleage nor geue any notice of the number where the Canon maye be founde But contrariwise as the Lap winge with her busie crie leadeth a man from her neste so you leade vs from the Place where it is by puttinge in the Margent of your Booke the number 47. that not findinge it by your note we should geue ouer further lookinge for it VVho dothe euil hateth Light saithe Christe So here falsefieing and forginge a Canon of a Councel you would faine walke in clowdes that your lieing might not be deprehended c. So had it ben done more circumspectly for furtherance of your fals hed if the matter should neuer come to trial of Learninge Nowe who so euer examineth the place truly must nedes crie out shame on you Defender who are thauctour The woordes if you had listed to haue alleged them without falshed be these VVhiche we finde in the 26. Canon of the thirde Councel of Carthage whiche Councel was Authorized by the sixth general Councel holden at Constantinople in Trullo Vt primae sedis Episcopus non appelletur Princeps SacerdotuÌ„ aut Summus Sacerdos aut aliquid huiusmodi Sed taÌ„tùm Primae Sedis Episcopus And thus they are to be Englished It hathe liked vs saie the Fathers of that Councel that a Bishop of a First See be not called Prince of Priestes or Highest Priest or any sutche other thinge but onely a Bishop of a Firste see Nowe commeth me this iotly Defender and saithâ— the Councel of Carthage hathe by expresse wordes for so mutche his Latine foundeth that no Bishop should be called either the Highest Bishop or Chiefe Prâ—est By whiche Canon thus by him vntruely vttered he thought to deprtue the Pope of this Auncient Title that al the worlde hathe euer atâ—ributed vnto him so as he be called nomore Summus Pontifex For the right vnderstandinge of this Canon two thinges are to be considered Howe farre the Authoritie of this Councel ought to be extended and what is meant by a Firste See The Decrees of this Councel perteined but to the Prouince of Aphrike For prouincâ—al Councelles binde onely the prouinces in whiche and for Order of whiche they be kepte Onely the General Councelles are to be receiued of al. By these two woordes Prima Sedes those Fathers vnderstode any Citie in whiche a Patriarke of Primate who are of one office though of diuerse names hathe his see I cal it a first see or rather if it might be permitted a Primate see In greate Citties where the Highest courtes for iustice were kept and where the chiefe Pagane Priestes of the Latines named Primi Flamines were resident before the comminge of Christe there after Christes comminge were Patriarkes or Primates placed by whom the weighte matters of Bishops should be decided VVhiche Order was taken firste by commaundement of S. Peter as Clement writeth by the Apostles and Clement as Anacletus witnesseth by the Apostles and theire Successours afterward as Lucius the Pope saithe Nowe the Councel of Carthage by this Defender alleaged and likewise the Aphrican Councel ordeined and willed that a Bishop of any of the Primate Sees of Aphrâ—ke shoulde not be called Princeps Sacerdotum aut Summus Sacerdos Prince or chiefe of the Priestes or Highâ—st Prieste by whiche woorde a Bishop is there signified But onely a Bishop of the Primate See whereof he was Primate By whiche Decree they willed only theire Primates of Aphrike to kepe themselues within theire limites and not presumptuously to take vpon them more gloriouse Titles and further IurisdictioÌ„ then to them pertetned Lest surely they might seme to preiudicate the Popes Supremacie Thus it is euident thauctoritie of that Charthage Councel being restrained to â—phrike onely that by this Canon the Popes Prima ie and Title is no Whit dimâ—nâ—shed or disproued And so for al this Defender he remaineth as he hathe euer Highest Bishop The B. of Sarisburie What M. Hardinge so mutche falsehed vpon vs at one time Falsifieinge of Councelles Shameful Falsifieinge False teachinge
Loose and Binde and confirme the saine in Heauen M. Hardinge Heare againe you confounde the Power of Bindinge and the office of Preachinge as you did before speaking of the power of Loosinge VVhereto wee saye as wee saide before of that other that Bindinge and Shuttinge consisteth not in denouncinge of Goddes engeaunce but in the exercise of the Keie of Iurisdiction committed to the Churche The Ministers whereof Binde sinners whom for iust cause they Loose not but knowe that they are not to be loosed And to that Keie perteineth excommunication and by the same it is exercised VVhat so euer by them is thus Loosed or Bounde in Earthe God him selfe alloweth for loosed and bounde in Heauen Suche Priestes because ye 1. haue not in your Newe Churche at least after this wise 2. vsinge Priestly Auctoritie 3. and none wil suffer to be made 4. nor suche Auctoritie to be exercised ye 5. defraude the faithful people of the greate benefite of the Sacrament of penaunce kepinge them faste bounde to their sinnes after baptisme committed And so ye cause their Euerlasting Damnation for whom Christe hath shed his Bloud the Price of their Redemption The B. of Sarisburie Wée Confounde not these Keies M. Hardinge but speake plainely and distinctely of either other Wée saie that the Power as wel of Loosinge as also of Bindinge standeth in Gods Woorde and the exercise or execution of the same standeth either in Preaching or els in Sentence of Correction and Ecclesiastical Discipline Of the later hereof there is no question of the former M. Harding pronounceth precisely although as it appeareth not moste aduisedly Bindinge saithe he and Shuttinge standeth not in denouncinge of Goddes Vengeaunce And hereof he certainely assureth vs as of a most vndoubted Veritie How be it in so saieinge he séemeth not to consider the Power and Weight of the Woorde of God Christe him selfe saithe If any man shal heare my Woordes and shal not Bèleèue I condemne him not He that refusethe me and receiueth not my Woordes hath one that condemneth him The Woorde that I haue spoken is it that shal Iudge him at the last daie Like wise saithe S. Paule VVe are the good sauour of Christe in them that be saued and in them that perishe Vnto them that perishe wee are the sauoure of Death vnto Deathe In them that be saued wee be the sauour of Life vnto Life And againe If the Gospel be hidden it is hidden from them that perishe So saith God vnto the Prophete Ezechiel If thou geue warninge to the wicked and he wil not be turned from his wickednesse he shal perishe in the same Yet haste thou discharged thine owne soule To be shorte The whole Scriptures are ful hereof And therefore S. Augustine saithe Praedicatur Euangelium quibusdam ad praemium quibusdam ad Iudicium The Gospel is Preached to somme vnto rewarde to somme vnto Iudgemente For the rest M. Hardinge saithe Suche Priestes bicause ye haue not in your Newe Churche at leaste after this wise vsinge Priestly Auctoritie and none will suffer to be made and suche Auctoritie to be exercised ye defraude the faitheful people of the great benefite of the Sacramente of Penance keepinge them fast bounde to theire sinnes after Baptisme committed And so ye cause theire euerlastinge Damnation for whom Christe hathe shead his Bloud the Price of their Redemption These great woordes are not very wel seasoned They are bigge in sounde and smal in weight they are ful of terroure and voide of witte For the Churche of Englande hath Authoritie this daie by Goddes Woorde to Binde and Lose as mutche as euer Christe gaue any to his Apostles And by the same Authoritie is hable to Binde not onely M. Hardinge and his Felowes as Peter bound Simon Magus or as Paule bounde Elymas the False Prophet but also the Pope himselfe if he be an Open Offender and as S. Paule saithe to deliuer him ouer vnto Sathan And vndoubtedly beeinge so bound in Earthe he shal also stande Bounde in Heauen Our People remaine not Bounde nor perishe in theire sinnes as these menne so vncharitably and fondly haue imagined They be so certaine of the Remission of theire sinnes in the Bloude of Christe as if Christe himselfe were presente and spake it to them They are taught and knowe that The Bloude of Christe the Sonne of God hath made vs cleane from al our sinnes and that there is no name vnder Heauen whereby wee shal be saued but onely the name of Iesus Christe As for Priuate Confession Abuses and Errours set aparte as it is saide before wée condemne it not but leaue it at libertie And therein wée maie séeme to folowe the aduise of Charles the Emperoure in his late Interim For thus he writeth Confessio Peccatorum Enumeratio vt non nimis laxanda est ita uicissim non nimis est astringenda Touchinge the Priestes of your makinge M. Hardinge of whom ye séeme to make so great accoumpte your owne Peter Lombard saith of them as it is saide before Sané dici potest quòd alteram Clauem id est Scientiam discernendi multi Sacerdotes non habent And in like manner saithe your owne Bonauentura Omnes ferè ita sunt Simplices Idiotae post susceptionem Sacerdotij ficut antè Al Priestes for the most parte are as Simple and Vnlearned after the receiuinge of Orders as they were before But be it graunted that your Priest be fully furnished with al his Keies Yet is it not he that by any his Authoritie forgeueth sinnes Your owne Gratian saithe Euidentissime datur intelligi quòd sine Confessione Oris Peccata possunt deleri It is euidently geeuen vs to vnderstande that vvithout Confession of mouthe Sinnes maie be forgeeuen And againe Ore tacente veniam consequi possumus Though vvee saie nothinge yet wee maye haue pardonne Againe Luce clariùs constat Cordis Contritione non Oris Confessione Peccata dimitti It is apparente and more cleare then the light that Sinnes be forgeeuen by Contrition of the Harte and not by Confession of the mouthe And againe Dominus ostendit quòd non Sacerdotali iudicio sed largitate Diuina Peccator mundatur Our Lorde hathe taught vs that the sinner is made cleane not by the Iudgement of the Prieste but by the Mercie of God Thus M. Hardinge it is plaine by the Iudgemente of your owne Doctours that were your Auriculare Confession quite abolished yet might the People notwithstandinge haue ful Remission of theire Sinnes But of you it maie he verified that Christe saide vnto the Phariseis Ye haue taken awaye the Keies of the Kingedome of Heauen And neither doo ye enter your selues nor wil your suffer others that would enter Of your Keies Veselus saide longe sithence Claues Papae Praelatorum non aperiunt Regnum Dei sed claudunt potiùs The Popes and the Prelates Keies doo not Open the
in thinges necessarie That sinnes can not either be remitted or reteined excepte the Prieste knowe them we are bolde so to saye with the Fathers and specially with S. Hierome who so vnderstoode the woordes of Christe where he promised the Keies of the Kingedome of Heauen to Peter Sacerdos pro officio suo cùm peccatorum audierit Varietates scit qui ligandus sit qui Soluendus The Prieste saithe he when as accordinge to his office he hath hearde the diuersities of sinnes knoweth who is to be bounde who is to be loosed Right so as in the time of Moses lawe he pronounced not who was cleane of Lepre who was not before that he had vewed the colour the bunches and al other tokens of that disease And thus it foloweth of the woordes of Christe that Confession of al Sinnes at leaste deadly muste be made to the Prieste before they can be remitted VVhiche Prieste is the Minister of this Sacramente and hath auctoritie to absolue either Ordinarie or by Commission of the Superiour Againe for proufe that Confession is necessarie wee sate that to remitte and reteine sinnes committed againste God as to binde and to loose be iudicial actes And therefore by these woordes Christe ordeined a Courte a Consistorie a seate of Iudgemente in the Churche and appointed the Apostles and their Successours to be Iudges And that this maye appeare not to be a fantasie of our owne heades S. Augustine so expoundeth those woordes of S. Iohn in his Reuelation Et vidi ledes c. And I sawe seates and some sittinge on them and iudgement was geuen VVe muste not thinke â—aithe he this to be spoken of the laste iudgement but we muste vnderstande the Seates of the Rulers and the Rulers themselues by whome nowe the Churche is gouerned And as for the Iudgement geuen it semeth not to be taken for any other then for that whereof it was saide VVhat thinges yee binde in Earthe they shal be bouÌ„de also in Heauen and what thinges ye loose on Earthe they shal be loosed also in Heauen Sundrie other Fathers haue vttered in their writinges the same Doctrine Hilarius vpon the sixtenth Chapter of Matthewe saithe Beatus Coeli ianitor c. Blessed is the Porter of Heauen whose earthly iudgement that is to saie whiche is geuen here on Earthe is a foreiudged auctoritie in Heauen that what thinges be bounde or loosed in Earthe they haue the condition of the same Statute also in Heauen S. Cyprian hath the like sayinge in an Epistle to Cornelius Chrysostome saithe that Christe hath translated al iudgemente whiche he receiued of the Father vnto the Apostles and Priestes Gregorie Nazianzene in an Oration to the Emperour and his Princes saithe to the Emperour Ouis mea es nos habemus Tribunalia Thou arte my Sheepe and we haue our seates of iudgement S. Gregorie the Pope compareth the Sacrament of Penaunce with a courte of Iustice in which causes be first examined and tried and afterwarde Iudged That the same is to be donne by the Prieste S. Bernarde sheweth VVho as also the learned Father Hugo de S. Victore be not afraide to saie after S. Cyprian Hilarie and Chrysostome that the sentence of Peter remittinge Sinnes goeth before the sentence of Heauen This Ordinance of Christe requireth that al. Trespasses Offences Disorders Transgressions and Sinnes committed against him and his Lawes be referred to this Consistorie VVhether these Defenders allowe Publike Confession or no we knowe not but whereas they inueigh against Priuate Confession and saie in spiteful woordes which they haue learned in the Schole of Satan beinge lothe the Sinnes of the People whereby he holdeth his Kingdome shoulde be remitted that Christes Disciples receiued not the auctoritie of the Keies that they shoulde heare priuate Confessions of the People and listen to their whisperinges VVe tel them that Confession of al deadly Sinnes is of the Institution of God not of Man But concerninge the maner of confessinge secretely to a Prieste alone it is moste agreable to Natural Reason that secrete Sinnes be confessed secretely Clement amongest those thinges that he acknowledgeth him selfe to haue receiued of Peter this is One as he writeth in his firste Epistle translated by Rufine the Prieste That if it fortune either enuie or Infidelitie priuely to crepe into any mans harte or any other like euil he whiche regardeth his Soule be not ashamed to confesse those thinges to him that is in Office ouer him to the ende that by him through the woorde of God and holesome counsel he maye be healed So as by perfite Faithe and good woorkes he maye escape the paines of euerlastinge fire and come to the rewardes of Life that endureth for euer No man speaketh more plainely of Secrete Confession then Origen and that in sundry places to whiche for Breuities sake I remitte the Reader In. 2. Ca. Leuitici Homil. 2. De Principijs Lib. 3. In Psal 37. Homil. 2. VVhere he compareth the state of a sinner to a man that hath euil and vndigested humours in his Stomake And saithe that as by remaininge of suche euil matter the man feleth him selfe very sicke and by vomitinge of it foorthe he is eased so the sinner by keepinge his sinnes secrete is the more greuousely charged in his owne conscience and standeth in daunger to be choked with the Fleume and humour of his sinnes But if he accuse him selfe and confesse his faultes he bothe vomiteth foorthe his sinnes and digesteth the cause of the same S. Cyprian as in many other places so moste plainely speaketh of Secrete Confession Sermone 5. de lapsis Although saithe he of certaine deuoute persons they be entangled with no greate Sinne yet because at leaste they thought of it the same vnto the Priestes of God Confesse they sorowfully and simply They make Confession of their Conscience they laie foorthe the burthen of their minde c. S. Augustine treatinge of the Power of the Keies in many places but specially of Confession in Psal 60. VVhere speakinge muche of the necessitie of Confession he saithe thus VVhy fearest thou to be Confessed If not beinge Confessed thou remaine hidden not beinge Confessed thou shalt be damned And afterwardes thus To this ende God requireth Confession to deliuer the humble to this ende he damneth him that confesseth not to punishe the Proude Therefore be thou sorie before thou be Confessed beinge Confessed Reioyse thou shalt be hole By these and many other Holy Fathers of whome there is no doubte but they had the Holy Ghoste for their Teacher and prompter of al Truthe the Catholike Churche hath benne persuaded that the recital and rehersinge of al sinnes before the Prieste is necessarie to Saluation onlesse necessitie for lacke of a Prieste or other wise exclude vs from it and that a General Confession in no wise suffiseth True Faithe acknowlegeth that Confession is to be made of al â— Sinnes
Facilè patior vt quae Christus nobis dedit Salutis adiumenta eorum vsus Necessarius dicatur quando scilicet datur facultas Quanquam Semper admonendi sunt Fideles non aliam esse cuiusuis Sacramenti Necessitatem quà m Instrumentalis Causae cui nequaquam alliganda est Dei vittus Vocem sanè illam nemo pius est qui non toto pectore exhorreat Sacramenta res esse Superfluas I can wel suffer that what so euer healpes of Saluation Christe hath geuen vs the vse thereof be coumpted Necessarie I meane when we maye haue oportunitie and time to vse them How be it thus mutche the faitheful muste be warned that the Necessitie of any Sacramente is none otherwise but as of a Cause Instrumental vnto whiche Cause wee maye not in any wise binde the Power of God But that the Sacramentes be thinges Superfluous no Godly man can abide to heare it Where you further charge M. Caluine for saieinge The Children of the Faithful are borne Holy ye shoulde rather herewith haue charged S. Paule For thus he saithe Nunc Liberi vestri Sancti sunt Nowe are your children Holy Ye should haue remembred M. Hardinge that these be S. Paules woordes and not M. Caluines His meaninge is that the Children of the Faitheful notwithstandinge by Nature they be the Children of Anger yet by Goddes Frée Election they be Pure and Holy This is S. Paules vndoubted Doctrine Whiche notwithstandinge be neuer neither despised the Sacramentes of Christe nor leadde the people â–ª as you saie to Mahomete or Epicure Here at the laste M. Hardinge to returne as he saithe to his Keies first beginneth with the spiteful woordes and scorneful scoffes and light Sprite of Sir Defender whiche he saithe he learned in the Schoole of Sathan nowe lieth bounds in Sathans fetters To answeare al sâ—tche M. Hardinges vanities it were but vaine Wise menne wil not greatly weigh these childishe Tragedies But he saithe The Prieste holdeth a Consistorie is a Iudge ouer the sinnes of the People But beinge a Iudge he cannot discerne Sinnes onlesse he knowe them Neither can he knowe them but by Confession Therfore saithe M. Harding VVee tel them that Confession of al Deadly Sinnes is of the Institution of God and not of Man Mary he saithe touchinge the manner of Confession secretely to the Priest alone it is moste agréeable to Natural Reason that secrete Sinnes be Confessed secretely Here I beseche thée good Christian Reader note this one thinge by the waye M. Hardinge contrarie to common order hathe brought vs the Institution of God without any manner Woorde of God And thus he saithe Wee tel them as if his bare tellinge should stande for proufe Verily notwithstandinge Christe gaue his Apostles Power of Bindinge and Loosing yet it appeareth not yâ— he spake any one woord of Secrete Confession And Gratian a Famouse Doctour of that side doubteth not to saye Latentia peccata non probantur Necessariò Sacerdoti Confitenda It is not proued that Priuie sinnes ought of Necessitie to be Confessed vnto the Prieste And againe Datur intelligi quòd etiam ore tacente Veniam Consequi possumus Wee are geuen to vnderstande that although wee vtter nothing vvith our mouthe yet wee may obteine pardonne or Absolution of our sinnes Therefore notwithstanding al this M. Hardinges tellinge his owne Doctour Gratian telleth him that Auriculare Confession is not of Goddes Institution But wherefore speaketh M. Hardinge so precisely and specially of Deadly Sinnes Or why maie not his Venial Sinnes comme likewise in the rekeninge as wel as others In déede it is specially prouided in yâ— late Chapter at Tridente that Litle Petite Sinnes néede not to be vttered in Confession And Rob. Holcote saithe De Venialibus Confiteri magis est Supererogationis quà m Necessitatis To make Confession of Venial Sinnes is more of Deuotion then of Necessitie And Thomas of Aquine saithe Quidam probabiliter dicunt quòd per ingressum Ecclesiae Consecratae homo coÌ„sequitur Remissionem peccatoruÌ„ Venialium Somme saie and that not without good reason that a man maye obteine Remission of his Venial Sinnes onely by entriâ— into a Churche that is Consecrate And it is pourposely noted in the Glose vpoÌ„ the Decretales Venialia tolluntur vel per Orationem DominicaÌ„ vel per Aquam Benedictam Venial Sinnes may be remoued either by a Pater noster or by Holy Water And therefore perhaps M. Hardinge wil saie accordinge to the iudgemente of these and others his owne Doctours that his Litle Prety Venial Sinnes ought not of dewtie to be rekened but maie otherwise be remitted and haue no neede of Christes Bloude This is a shorter waie to Heauen then either Christe or his Apostles euer taught vs. Howe be it al this errour séemeth firste to haue growen of mistakinge these woordes of Beda Coaequalibus quotidiana Leuia grauiora verò Sacerdoti Pandamus Let vs open our smal and daily Sinnes vnto our felowes and our greate Sinnes vnto the Prieste For the reste M. Hardinges Resolution maie stande withe good fauoure For séeing his Auricular Confession can holde no better by Diuinitie that it may séeme to holde by somme what he did wel to saye It holdeth wel by Natural Reason M. Hardinge saithe The Prieste can be no Iudge without particulare knowledge of euery Sinne Nor can he knowe without hearing Nor can he heare without Confession For answeare hereto Chrysostome saithe as he is before alleged Medicinae locus hic est non Iudicij Non Poenas sed Peccatorum Remissionem tribuens Deo Soli die Peccatum tuum Here is a place of Medicine and not of Iudgemente rendring not punishement but Remission of Sinnes Open thine offences to God Onely But if the Prieste can be no Iudge without knowledge then doubtelesse M. Hardinge your Priestes for the more parte can be no Iudges For your owne Peter Lombarde saithe Scientiam discernendi Omnes Sacerdotes non habent Al Priestes haue not knowledge to discerne bitwene sinne and sinne And many of them be vtterly ignorant and knowe nothinge Notwithstandinge be the Prieste neuer so wise or wel learned yet howe is be hable to enter into the breaste of man and to knowe the Secretes of the harte S. Paule saithe What man knoweth what is in man but the sprite of man that is within him Salomon saithe God Onely knoweth the thoughtes of menne S. Paule saithe God Onely searcheth the Harte and reines And S. Augustine pourposely speakinge hereof as it is saide before saithe thus Vnde sciunt cùm à me ipso de me ipso audiunt an verum dicam Howe knowe they when they heare me speake of mee selfe whether I saie Truthe or no Therefore the Prieste iudginge that yâ— he cannot knowmuste néedes wander vncertainely and be a very doubteful Iudge Neuerthelesse admittinge the Prieste to be a Iudge yet if it may be proued either that he
vvith vs And al wee haue receiued the same togeather vvith him Likewise S. Cyprian Christus eandem dedit Apostolis omnibus potestatem Christe gaue vnto al his Apostles like and Equal Power So likewise saithe Beda Potestas Ligandi SolueÌ„di quamuis Soli Petro à Domino data videatur tamen absque vlla dubietate noscendum est quòd Coeteris Apostolis data est The Power of Bindinge and Loosinge notwithstanding it seeme to be geeuen Onely vnto peter yet without al doubte wee muste vnderstande that it was geeuen also to the reste of the Apostles Briefly M. Hardinges owne Scholastical Doctours Confesse that the Power of the Apostles was One and Equal But they saye that the whole multitude of the Churche was committed onely vnto Peter and not likewise to any other and that therein onely standeth al the difference Heruaeus saithe Quamuis Apostoli eandem habuerint à Christo aequalem potestatem Clauium Iurisdictionis tamen Iurisdictionem siuè Materiam subiectam non habuit nisi Petrus cui eam Petrus committere voluit Notwithstandinge the Apostles receiued of Christe equal Povver of the Keies and Iurisdiction yet the Iurisdiction or mater wherein to vse their Power none had but Onely Peter and to whome so euer Peter woulde commit the same And thus he imagineth that al the Apostles sauinge Onely Peter had Keies geuen them but no House to Open and Iurisdiction but no people to gouerne Verily Alphonsus de Castro saithe Quando absoluit Simplex Sacerdos tantùm absoluit de Culpa sicut Papa VVhen a Simple Prieste Absolueth he absolueth as mutche touchinge Sinne as doothe the Pope But touchinge the Pope howe greate so euer he fansie his Keie to be aboue al others if he neuer vse the same if he either knowe not or vtter not the Woorde of God wee saie as before wel maie he shut vp the Kingedome of God before menne but open it he cannot Origen saithe Qui funibus Peccatorum suorum constringitur frustrà vel Ligar vel Soluit He that is bounde with the bandes of his owne Sinnes Bindeth and Looseth but in vaine To conclude S. Augustine saithe Cùm Petro dicitur Omnibus dicitur Amas me Pasce Oues meas These woordes of Christe Louest thou mee Feede my Sheepe when they are spoken vnto Peter they are spoken vnto Al Priestes or Ministers He addeth further traque miseri dum in Petro Petram non intelligunt nolunt credere datas Ecclesiae Claues Regni Coelorum ipsi eas de manibus amiserunt Therefore wretched menne while in Peter they vnderstande not Christe that is the Rocke and while they wil not beleeue that the Keies of the Kingedome of Heauen are geuen not vnto Peter alone but vnto the Churche they haue quite loste the Keies out of their handes The Apologie Cap. 8. Diuision 1. Wee saie that Matrimonie is Holy and Honorable in al sortes and states of Personnes as in the Patriarches in the Prophetes in the Apostles in the Holy Martyrs in the Ministers of the Churche and in Bishoppes that it is an honest and lawful thinge as Chrysostome saithe for a man liuinge in Matrimonie to take vpon him therewith the Dignitie of a Bishop M. Hardinge Matrimonie is Holy and Honorable in al persons and an vndefiled bedde as saithe S. Paule Yet is it not lauful for them to marie whiche either haue by deliberate vowe dedicated al maner their chastitie vnto God or haue receiued Holy Order For the vowed be forbidden Mariage by expresse VVoorde of God Those that haue taken Holy Orders by Tradition of the Apostles and Auncient ordinaunce of the Churche Touchinge the firste the Scripture is plaine because a Vowe is to be performed Vouete reddite Domino Deo vestro Vowe ye and paye or render that ye vowe to your Lorde God Christe also saithe in the Gospel there be some Eunuches that haue made theÌ„ selues Eunuches for the Kingedome of Heauens sake He that can take let him take Againe S. Paule speakinge of younge VVidowes whiche haue vowed and promised Chastitie saithe that when they waxe wanton against Christe they wil marie hauinge danmation because they haue broken their firste Faithe VVhether these Scriptures perteine hereto and be thus to be vnderstanded we referre vs to the Primitiue Churche and to al the Holy Fathers Sutche Mariages or rather slidinges and falles from the holier Chastitie that is Vowed to God S. Augustine doubteth not but they be woorse then aduoutries S. Cyprian calleth this case plaine inceste S. Basile accompteth the mariages of vailed virgins to be voide of no force and Sacrilegious She that hath despoused her selfe to our Lorde saithe S. Basile is not free For her husbande is not deade that shee maye marie to whome she liste And whiles her immortal husbande liueth shee shal be called an Aduoutresse whiche for lustes of the Fleashe hath brought a mortal man into our Lordes Chamber Touchinge the seconde the Apostles forbidde those that come single to the Cleregie to marie excepte suche as remaine in the inferiour Orders and procede not to the greater as we finde in their Canons Can 25. Paphnutius as Socrates and Sozomenus recorde in their Ecclesiastical storie saide at the Nicene Councel that it was an Olde Tradition of the Churche that suche as come to the Degree or Order of Priesthood single should not marie wiues And this is that Holy Bishop Paphnutius whome these Euangelicall Vowebreakers pretende to be their proctour for theire vnlauful Mariages Reade who liste the Epistle of Siricius ad Himerium Tarraconensem Cap. 7. the seconde Epistle of Innocentius to Victricius Bishop of Roen Cap. 9. and his thirde Episitle to Exuperius B. of Tolouse Cap. 1. And weighiâ—ge wel these places he shal perceiue that these Holy Popes forbad the Ministers of the Churche the vse of VVedlocke by the same Reason by whiche the Priestes of Moses Lawe were forebidden to come within their owne houses in the time when their course came to serue in the Holy Ministeries By the same reason also by whiche S. Paule requireth maried folke for a time to forbeare the vse of their wiues that they might attende Prayinge The place of Chrysostome alleaged by this Defender wel considered disproueth no parte of the Catholike Doctrine in this behalfe but condemneth bothe the Doctrine and common Practise of his companions these newe fleashly Gospellers His woordes be these vpon the saieinge of S. Paule that a Bishop ought to be without crime the Husbande of one wife The Apostle saithe he stoppeth the mouthes of Heretikes whiche condemne mariage she winge that it is not an vncleane thinge but so reuerend that with the same a man maye Ascende to the Holy throne or seate he meaneth the state of a Bishop and herewith he Chastiseth and restraineth the Vnchaste persons not permittinge them who haue twise maried to attaine
Creatures O M. Hardinge haue more reuerence to Goddes Woorde It is Holy It is it whereby you shal be Iudged Haue better regarde hencefoorthe to that ye write Christe him selfe saithe Filius Hominis non venit vt perdat Animas Hominum sed vt seruer The Sonne of Man came not to destroie the Soules of men but to Saue them Here in fauoure of your Accidentes ye haue leafte out the Soules of Menne whiche was the knot of the whole And so there muste needes appeare in you either grosse ignorance or wilful corruption M. Hardinge Seeinge then there is a change by al consent and certaine it is that the change is not in the Accidentes because wee see them remaine as they were before and God deceiueth not our lenses in their true and proper obiecte whiche is colour taste smel c. It musts needes be that the change be in substance whiche is to sense incomprehensible The B. of Sarisburie There is a change in the Bread saith M. Harding But not in the Accidentes thereof Ergo in the Substance In like order of reason he might haue saide It is not a Fearnbushe Ergo it is a Foxe Ye maie not looke M. Hardinge to steale thus awaie with so simple Sophismes This poore shifte emonge Children is called Petitio Principij Your Minor wherein standeth the whole doubte and whiche by somme Authoritie or shewe of reason one waie or other ye should haue proued true ye haue paste it steily ouer without any manner of prouse at al and presume it onely to be true And so the whole weight hereof standeth not by Truthe or Reason but hangeth onely by presumption For what Doctoure or Father euer tolde you or made you so certaine that in the Breade there is no change touching the Accidentes Ye saie your senses tel you that the Accidentes remaine stil as they were before And the same senses also tel you as S. Augustine saithe that the Substance of the Breade remaineth stil as it was before But wil you so suddainely forsake your olde Lesson Wil you nowe put this mater in Compromisse to your senses Howe often and how sadly haue you tolde vs that these be cases of Onely Faithe and that in the Iudgemente hereof bothe Sense and Reason muste be abandoned And haue you forgotten that Chrysostome saith Nihil sensibile tradituÌ„ nobis est à Christo Quaecùnque Christus tradidit insensibilia sunt There is no sensible thing deliuered vnto vs by Christe in these Mysteries And againe VVhat so euer thinges Christe hath geeuen vs they are vnsensible If they be thinges vtterly vnsensible how then can they be iudged by your senses Why comme ye not foorthe with the Learned Doctours and Catholique Fathers of whom ye saie ye haue sutche plentie If it be true as you saie that there is no change in Accidente why is it not proued If it be ralse why is it auouched Tel vs howe longe shal wee be bounde to your bare woorde Verily S. Augustine woulde haue tolde you that this change is in Accidente and not in Substance For thus he saith as it hathe benne often remembred Nisi Sacramenta Similitudinem quandam haberent earum rerum quarum Sacramenta sunt Omninò Sacramenta non essent Ex hac autem Similitudine plaerunque rerunt ipsaeum nomina accipiunt Onlesse Sacramentes had certaine likenesse of the thinges of whiche they be Sacramentes then in deede they were no Sacramentes And of this likenesse oftentimes they beare the names of the thinges them selues Againe he saithe Secundum quendam modum Sacramentura Corporis Christi Corpus Christi est The Sacrament of Christes Body after a certaine manner is Christes Body And againe Non dubitauit Dominus dicere Hoc est Corpus meum cùm daret Signum Corporis sui Our Lorde doubted not to saie This is my Body when he geue a token of his Body Likewise saithe Tertullian expounding openinge the meaning of Christes woordes Hoc est Corpus meum Hoc est Figura Corporis mei This is my Body that is to saie This is a Figure of my Body You knowe M. Hardinge that Modus Simile Dissimile Signum and Figura be in the Predicamente of Qualitie and therefore perteine to Accidente and not to Substance So Chrysosstome where as he amplifieth the Change of the Breade in the Sacramente of Thankesgeuinge he addeth inmediately withal Sic etiam in Baptismo Euen so is it that is to saie The like change there is in the VVater of Baptisme In these Mutations the Substance remaineth stil But the Respecte or Qualitie or Accidente is changed And this is it that S. Ambrose saide before Sunt quae erant in aliud mutantur In Substance they are the same they were before But in Accidente or Qualitie they are turned into an other thinge M. Hardinge And here wee putte you in minde of your falsefieinge of Theodorites woordes in that ye make him to saie in your Englishe The Mystical Signes to remaine in their former Substance Fourme and Kinde where he saithe not so but in theire former Substance Figure and Shape Ye knowe pardy there is greate difference betweene the Kinde of a thinge and his Shape The oftener ye vse that falsebed as ye vse it very often the more shal ye be espied to be false teachers and growe out of credite where truthe is loued The B. of Sarisburie If there be any falsehoode or faulte herein by your owne Confession it is the Interpreters and not the Authours You knowe wel Our contention is not of the Shape of Breade but of the Substance Theodoretus saith The Breade departeth not from his owne Nature but remaineth stil in the former Substance Figure and Fourme Sate you as Theodoretus saithe Confesse plainely as he doothe that the Substance of the Breade remaineth stil and with good leaue take the Shape vnto your selfe And yet I sée no greate cause why ye should so mightily crie out False Teachers Falsehed Falsifieinge for that the Interpreter hathe expounded this Latine woorde Forma by this Englishe woorde Kinde For as it is proued before by sundrie examples more at large in the Anciente Fathers these two woordes Forma and Natura are often vsed for one thinge Athanasius saithe Natura Essentia Genus Forma vnuÌ„ sunt Nature substance Kind and Forme be al one Certainely if the very Substance of the Breade should remaine as Theodoretus saithe and yet the Kinde of yâ— Breade should not remaine it were awoâ—nder For as there is no Kinde without Substance So is there no Substance without Kinde M. Hardinge The woordes whiche ye recite out of S. Augustines Sermon Ad Infantes we finde in Bedevpon the tenthe Chapter of the firste Epistle to the Corinthians The whole place is this This thinge which ye see in the Aulter of God ye haue sene it also in the night paste But what it was what
Bernardes iudgemente of your Churche that it woulde heare no sounde Doctrine and that it for that cause seemed vtterly paste recouerie Therefore so certainely to assure your selfe of a thinge vncertaine it was no wisedome Wee maie saie of your Popes and Bishoppes whome onely ye meane by the name of your Churche as S. Hierome saide sometime of certaine others your Fathers longe agoe Non tam indignentur â—obis haec exponentibus Prophetis vaticinantibus quà m Dominum deprecentur studiosâ— agant ne de Sacerdoâ—ibus qui violant Sancta Domini esse mereantur Let them not take stomake againste vs that expounde these thinges nor againste the Prophetes that foretolde these thinges But let them praie vnto God and take good heede that they be not of those Priestes that defile the Holy thinges of the Lorde Churches ye saie not without profane malice ye cal Temples Malice comme vnto him M. Hardinge that Malice meaneth The Prophete Dauid saithe The Lorde in his Holy Temple S. Paule saithe Your Bodies be the Temples of the Holy Ghoste Know ye not that ye be the Temple of God If any man defile the Temple of God the Lorde wil destroie him Ye are the Temple of the Liuinge God What agreemente is there bitweene the Temple of God and an Idole So many times S. Paule nameth Temples togeather in one place and yet I thinke without any greate profane Malice But it shal be lawful for you M. Hardinge to make newe Sinnes and to saie The Apostles of Christe were malicious wicked onely for that they called the Churche of God by the name of Temple Would God ye had not turned Goddes Temple into the Synagoge of Sathan Wée sée by your practise it is true that S. Chrysostome saithe Sicut de Templo omne bonum egreditur ita etiam de Templo omne Malum procedit As euery good thinge proceedeth from the Temple so euery il thinge proceedeth likewise from the Temple In defence of your Halfe Communion ye saie For good causes ye teache the people to be contente with one Kinde And thus ye force the poore people contrarie to the expresse Woorde of Christe contrarie to the example of the Apostles and al the Holy Fathers in the Primitiue Churche and contrarie to the general vse and order of a whole thousande yéeres to geeue care to your good causes But these causes no doubte are greate and woorthy Otherwise yée would not weigh them againste God But wherefore are they dissembled Why are they not tolde vs Your owne Doctours Alphonsus de Castro and Iohn Gerson haue laide them out in this wise Particularely and at large The daunger of sheaddinge The carrieiâ—ge from place to place The fowlinge of the Cuppes The trouble of Mennes Beardes The Reseruinge for the Sicke The turninge of the VVine into Vineger The engendringe of Plees The Corruption or Putrefaction The Lothesomenesse that maie happen for so many to Drinke of one Cuppe The impossibilitie of prouidinge one Cuppe that maie be sufficiente to serue al the People In somme places VVine is deare in somme other places the VVine wil be frorne These M. Hardinge be the fairest and greattest of your good causes And yet haue you thus concluded in your late Chapter at Tridente Si quis dixerit â–ª Sanctam Ecclesiam Catholicam non iustis causis rationibus adductam fuisse vt Laicos atque etiam Clericos non conficientes sub Panis tantummodâ— specie Communicaret aut in eo errasse Anathema sit If any man shal saie that the Holy Catholique Churche without iuste Causes and reasons her mouinge doothe Communicate bothe the Laitie and also Priestes onlesse they Minister vnder the onely Fourme of Breade or that the Churche hath erred in the same Accursed be he Therefore Tertullian saithe rightly of you Credunt sine Scripturis vt Credant Contra Scripturas They Beleeue vvithout the Scriptures that they maie Beleeue againste the Scriptures But specially I beseche you M. Hardinge consider wel these woordes of S. Hierome and sée whether ye maie applie them to your selues or no In Consummatione Mundi scrutabitur Dominus Hierusalem id est Ecclesiam suam cum Lucerna vlciscetur super viros Contemptores qui noluerunt Seruare Custodias suas id est Mandata Domini Contempserunt insuper Ratione se peccare dicentes blasphemauerunt in Cordibus suis In the ende of the VVorlde our Lorde shal searche Hierusalem that is to saie his Churche with a Candel and shal wreake him selfe vpon the despisers that woulde not keepe their watches that is to saie that despised the Commaundementes of God and ouer and bisides this saieinge they hadde good Causes and Reasons vvherefore they shoulde offende breake Goddes Commaundementes they blasphemed in their Hartes That ye surmise of Gelasius is moste vntrue He speaketh not one Woorde there of the diuidinge of Christe as you imagine nor had he any cause so to speake But he saithe in moste plaine wise It is Sacrilege to doo the same thinge that you doo that is to saie to diuide the Sacramente to Minister the One parte as ye doo without the other Looke better on your Bookes and Confesse the Truthe as ye shal finde it The woordes be these Aut integra Sacramenta percipiant aut ab integris arceantur Quia diuisio vnius eiusdemque Mysterij sine grandi Sacrilegio non potest peruenire Either lette them receiue the vvhole Sacramentes or els let them be driuen from the vvhole For the Diuision ofone and the same Mysterie or Sacramente cannot happen without greate Sacrilege He speaketh not of the diuision of One Christe as you tel vs but of the diuision of One Mysterie Otherwise touchinge Christe wée saie with S. Paule Vnus Dominus Iesus Christus There is One Lorde Iesus Christe And wée proteste with the Bishoppes of the Easte in the Councel of Chalcedon Accursed be he that parteth Christe Accursed be he that diuideth him That you saie The order of your Latine Seruice hath euermore benne vsed in the Latine Churche from the beginning it is vtterly vntrue For proufe whereof I remitte you to my Former Replie in the thirde Article the fiftéenth Diuision The reste that ye allege is not woorthe the answearinge The Apologie Cap. 1. Diuision 2. Al these thinges muste they of necessitie saie onlesse perchaunce thei had rather saie thus That al Lavve and Right is locked vp in the treasurie of the Popes breaste and that as once one of his soothinge Pages and Clawbackes did not sticke to saie the Pope is hable to dispense againste the Apostles againste a Councel and againste the Canons and Rules of the Apostles and that he is not bounde to â–ª stande neither to the examples nor to the ordinaunces nor to the Lawes of Christe M. Hardinge To saie that al Lawe and right your Latine terme is Fas is locked vp in the
Solio cui nos quoque Moderatores Imperij nostra Capita submittamus Place ye sutche a man in the Bishoppes Chaire vnto whom wee our selues that goueine the Empiere maie stoope our Heade For the Prince is bounde to the Obedience of Goddes VVoorde no lesse then if he were a priuate Subiecte And if he refuse to heare and to reuerence the same as the declaration of Goddes Holy Wil he is accursed But what is this M. Hardinge to your pourpose Woulde you therefore that the Kinge shoulde sweare his Obedience vnto the Bishop In this respecte by your owne Learninge any Simple Prieste maie wel be aboue the Pope So saithe your owne Doctoure Panormitane Papa tenetur Confiteri in eo actu Sacerdos est Maior illo The Pope is bounde to Confesse him selfe And in that acte of Confession the Prieste is aboue him And againe Papa non potest cogere Sacerdotem vt reuelet Confessionem quia in illo actu Sacerdos est Maior quà m Papa The Pope cannot compel a Prieste to open that hath benne saide vnto him in Confession For in that Acte the Prieste is greater then the Pope Yet I trowe yée woulde not therefore the Pope shoulde sweare Obedience to a Prieste This therefore M. Hardinge it is that gréeueth vs to sée the poore Stoole of Humilitie whereon S. Peter sate blowen vp nowe into a Mounte of Pride and the Pope to require Homage and Fealtie of Kinges and Emperours as of his Subiectes It gréeueth vs to sée you and others your felowes in respecte of the Pope so mutche not onely to abase but also vilely to abuse the Maiestie of them vnto whom Christe and his Apostles were alwaies obediente Remember what one of yours hath written and published to the worlde in this behalfe Stanislaus Orichonius saithe thus Tantùm Sacerdos praestat Regi quantùm homo praestat bestiae Quantùm Deus praestat Sacerdoti tantùm Sacerdos praestat Regi Qui Regem anteponit Sacerdoti is anteponit Creaturam Creatori A Prieste is so mutche aboue a Kinge as a Man is aboue a Beaste As mutche as God is better then the Prieste so mutche is the Prieste better then a Kinge He that setteth the Kinge before a Prieste setteth the Creature before the Creatoure It gréeueth vs to sée S. Gregories woordes by S. Gregories Successours so proudely broken For thus he wrote welneare a thousande yéeres sithence vnto the Emperoure Mauritius againste Iohn the Bishop of Constantinople claiminge then the same Vniuersal Authoritie that is nowe vsurped by the Pope Ille coercendes est qui Sanctae Vniuersali Ecclesiae iniuriam facit qui corde tumet qui gaudere de Nomine Singularitatis appetit qui Honori quoque Imperij vestri se per priuatum vocabulum superponit Your Maiestie muste represse him that do the this wronge vnto the Holy Vniuersal Churche that swelleth in harte that desireth to enioie a Name of Singularitie that also by a priuate Title callinge him selfe the Vniuersal Bishop placeth him selfe ouer and aboue the Honoure of your Empiere Touchinge the knowledge of Goddes woorde and cases of Religion certaine it is the Kinge is inferiour to a Bishop But if the Bishop be negligente and doo not his office or if he be wilful and doo it not rightly or if he be ignorante and cannot doo it Then is the Bishop vnder the Prince Subiecte to his checke and by him maie be pounished So writeth the Emperoure Constantinus vnto the people of Nicomedia Si quis Episcoporū in consultè tumultuatus sit Ministri Dei hoc est mea executione illius audacia coercebitur If any Bishop vnaduisedly woorke trouble his boldenesse shal be repressed by the Order of Goddes Minister that is to saie by my execution Therefore S. Paule saithe Let euery soule be Subiecte to the Higher Powers Whereunto S. Chrysostome addeth these woordes Etiamsi Apostolus sis etiamsi Euangelista etiamsi Propheta siue quisquis tandem fueris Neque enim Pietatem subuertit ista subiectio Although thou be an Apostle although thou be an Euangeliste although thou be a Prophete or what one so euer thou be yet be thou Subiecte to the Higher Powers For Godlinesse is not hindered by sutche subiection Your quarrel ye saie is againste Christe For his personne the Pope beareth Haue ye not readen He that despiseth you despiseth me Tel vs I praie you saie you doothe the Pope cal him selfe any Princes or Emperours Vicegerent and not rather the Vicare of Christe alone It forceth not greately by what title the Pope liste to claime He cannot lightly wante Authoritie while he maie penne his owne Commission I trows wee maie saie of him as Cicero saide sommetime of one in Rome Asinius Senator Voluntarius Lectus ipse à se Asinius is a very vvillinge Senatour him selfe appointed and chosen by him selfe Verily Antichriste shal sit in the Temple of God euen in the place of Christe and beare him selfe as Christes Vicare Howe be it Let the Pope doo the duetie of a Bishop Let him Exhorte Let him Preache Let him dispense Goddes Mysteries Let him fulfil his Office Let him doo the parte of an Euangeliste And wée wil loue him and reuerence him although not as Christes Vicare General yet at leaste as a Bishop Otherwise wee muste saie vnto him as S. Gregorie saide sommetime to Cyriacus the Bishop of Constantinople Omnes Magnos esse Honorabiles cupio quorum tamen Honor Honori Omnipotentis Dei non detrahat Nam quisquis se contra Deum Honorari appetit mihi Honorabilis non est I wishe that al menne shoulde be greate and honorable so that theire honoure be not preiudicial to the honoure of Almighty God For who so euer shal desire him selfe to be honoured againste God shal not be honourable vnto mee One highe woorthy Reason wée alleged out of your Pope Innocentius the thirde The Sonne is higher and greater then the Moone Ergo the Pope is higher and greater then the Emperoure This Pope Innocentius is he that saide Either he would lose his Miter or els he would pul the Emperoure Philips Emperial Crovvne from his Heade Malice ye saie blinded vs otherwise wee might haue seene other his more substantial and better Reasons So were it néedeful M. Hardinge for certainely this Reason is very simple But the beste of his Reasons ye can finde is this The Soule is aboue the Body Ergo The Pope is aboue the Emperoure And howe like ye this Reason saie you Uerily as a Reason without sense or Reason sutche as be many of your makinge By the like Reason you maie saie The Cooke is alwaies aboute the Fire The Fire is the highest of al Elementes Ergo of al Sciences the Cookes occupation is the highest By the same Reason ye maie proue that the highest Emperoure is Subiects not onely to the Pope but also to euery simple Prieste Yea further of the same Reason there muste néedes folowe
a greate inconuenience That the Pope him selfe for as mutche as he Ministreth Sacramentes Teacheth Exhorteth and occupieth him selfe in Spiritual affaires leaste of al others is therefore the lowest and baseste of al his cleregie Nowe M. Hardinge I beseeche you consider the weight and drifte of your owne Reason The Popes Charge is Spiritual saie you Ergo the Emperoure is bounde to sv veare obedience to the Pope By what Reason maie this Reason be proued Uerily by the same good Reason ye maie saie Euery Priestes Charge is Spiritual Ergo the kinge is bounde to svveare obedience to euery Prieste Yet by sutche proper Reasons the Pope hath auanced him selfe aboue al the states and Princes of the Worlde But your Holy Father Innocentius leste he shoulde séeme to wante Scriptures for proufe hereof allegeth also the woordes of God spoken vnto the Prophete Hieremie Beholde I haue set thee ouer Nations and Kingedomes to the intente that thou maiste pulle vp and scatter and builde and plante Ergo saithe he the Emperoure is Subiecte vnto the Pope These proufes ye saye Our Defenders coulde not find Further ye saie in your sober māner VVhen wil you forsake the Schole of Lieing Truely if there be any sutch Schole M. Hardinge you maie claime of good right to be the Maister Wée are as far frō lieinge as you are from saieing the Truthe But what make these woordes of Hieremie for the Bishop of Rome Wil ye saie that the Prophete Hieremie was the Pope Or that the Kinge then was sworne to be subiecte and loial vnto him What Kinge or Prince did Hieremie subdue What People or Countrie euer did he ouerthrowe One of your owne Doctours saithe Hieremias nullum Regem deposuit Sed intelligitur positus supra Centes Regna quasi habens Authoritatem super ea in annuntiando praedicando Vera. Nō de destructione Regum Mundi sed de destructione Vitiorum plantatione Fidei morum Vt illud Pauli Dei aedificatio estis Dei Agricultura estis Hieremie deposed no Kinge But wee vnderstande that he was placed ouer Nations and Kingedomes as hauinge Authoritie ouer the same in openinge and preachinge of the Truthe He speaketh non of the ouerthrowinge of the Kingedomes of the World but of the ouerthrowinge of vices and of the planting of Faith and manners In this sense S. Paule saith to the Corinthians Ye are Goddes buildinge Ye are Goddes tillage The very Glose it selfe saithe Vt euellas Regnum Satanae vt plantes bona vt aedifices Ecclesiam I haue placed thee to roote vp not the Kingedomes of the worlde nor the states of Common Weales but the Kingedome of Satan to plante good thinges to builde vp the Churche His whole Commission was limited with these woordes Posui Verbum meum in Ore tuo I haue put my Woorde in thy Mouthe Sutche Authoritie had Elias ouer Kinge Achab. And therefore he saide vnto him It is not I that trouble Israel but thou and thy Fathers house Sutche Authoritie had Iohn the Baptiste ouer Kinge Herode and therefore he saide vnto him It is not lawful for thee to haue thy Brothers Wife If it be true that ye woulde seeme to saie that the Popes Superioritie standet onely in thinges Spiritual wherefore then doothe Pope Nicolas saie Christus Beato Petro Terreni simul Coelestis Imperij Iura commisit Christe bath geuen to Blessed Peter the Right as wel of the worldly as also of the Heauenly Empiere Wherefore then did Pope Adrian thus write vnto the Emperoure Fredericus Romae nostra Sedes est Imperatoris est A quis in Arduenna quae est Sylua Galliae Imperator quod habet totum habet à nobis Sicut Zacharias transtulit Imperium à Graecis ad Teutonicos ita nos possumus illud transferre ab Alemānis ad Graecos Ecce in potestare nostra est vt demus illud cui volumus proptereà constituti sumus à Deo super Gentes Regna vt destruamus euellamus aedificemus plantemus My Seate is in the Cittie of Rome The Emperours Seate is at Acon in Ardenne whiche is a Foreste in Fraunce VVhat so euer the Emperoure hath he hath it of vs. As Pope Zacharias translated the Empiere from Graecia into Germanie so maie wee againe translate the same from y◠Germaines to the Greekes Behold it is in our power to bestowe the Empiere vpon who wee liste Therefore are wee appointed by God ouer Nations and Kingdomes to pulle downe to roote vp to builde and to plante againe This Authoritie I trowe reacheth sommewhat further then onely to causes Spiritual One of your own Doctours saith Magis esset acceptum Deo quòd per Solum pōtificem Mundus in Omnibus regeretur It were more acceptable vnto God that the worlde in Al Maters both Spiritual and Temporal were gouerned onely by the Pope That Innocentius addeth of the Sonne and the Moone yée saye is not a Reason but a Similitude This thinge maie easily be graunted For in déede it is a Similitude vtterly voide of either VVitte or Reason But who taught the Pope so childishly to plaie with Similitudes thereby to auance him selfe and to abase the Empiere of the world Who tolde him that the Pope is the Sonne and the Emperoure the Moone Or that the Emperoure is so far inferioure to the Pope as y◠Moone is inferiour to the Sonne Isidorus that liued sixe hundred yéeres before Pope Innocentius saithe quite contrarie Per Solem intelligitur Regnum per Lunam intelligitur Sacerdotium By the Sonne vvee vnderstande the Kingdome and by the Moone vve vnderstande the Priesthoode Whereby he geueth vs to consider contrarie to the Iudgemente of your good Father Pope Innocentius that as the Moone is inferioure to the Sonne so is the Pope inferioure to the Emperoure M. Hardinge But when Constantine was Baptized he gaue place to S. Syluester then Bishop of Rome and to al other Successours of S. Peter O how that irketh your haries that so great an Emperour and the first that openly professed Christianitie shoulde by the same Holy Ghoste who called him to the Faithe of Christe be made to departe from the Cittie whiche ruled the worlde and to yelde his owne Palaice partly a Churche to our Sauiour Christe partely a dwellinge house for the Bishops of Rome Aske of Constantine why he submitted his necke to S. Syluester VVe haue cause to thinke that Constantius the heretike sonne of Constantine was not very glad of his Fathers dooinge And yet God suffered him not to retourne and dwel at Rome but to leaue that Cittie free to the Rulers of the Churche The B. of Sarisburie Constantine ye saie gaue ouer the Cittie of Rome and al the VVeaste parte of the Empiere to the Pope and to his Successours for euer And this thing erye saie yrketh our hartes ful soare Yea verily M. Hardinge it irketh vs mutche in
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
who is the spiritual Kinge and hath geuen the keies of his Kingdome to his minister The B. of Sarisburie Here M. Hardinge yée roaâ—e and wander without a marke and replie to that that was not spoken I marueile whereof yée can spinne your selfe sutch idle talke For wée neither calle our Princes the Heades of the Churche of Christe it was your Fathers inuention and not ours nor saie wée They haue Power either to Excommunicate or to Binde or to Loose nor haue wée leasure to make sutche vaine Conclusians Thus wée saie the Prince is put in truste as wel with the Firste as with the Seconde Table of the Lavve of God that is to saie as wel with Religion and with Temporal Gouernemente not onely to kéepe and perfourme the contentes of Bothe Tables in his owne Persone for so mutche euery priuate man is bound to doo but also to sée that al others his Subiectes as wel Priestes as Laiemenne eche man in his callinge doo dewly kéepe them This is it that no Priuate man is hable to doo Therefore S. Augustine saithe In hoc seruiunt Domino Reges in quantum sunt Reges cùm ea faciunt ad seruiendum illi quae non possunt facere nisi Reges Herein Kinges serue the Lorde in that they be Kinges when they doo those thinges to serue him that noman can doo but onely Kinges Wee saie not the Prince is bound to doo the Bishoppes deutie And therefore it is the greatter solâ—e of your parte M. Hardinge to obiecte it so often Wise menne vse not so to aduenture their woordes in vaine But thus wée saie The Prince to bounde to see the Bishoppes to doo theire deuties But what meante you so far out of season to talke so fondly of your Priuie Confessions of Bindinge and Loosinge and Povver of Keies For as it is saide before wée saie not that Princes maie either Binde or Loose or Minister Sacramentes or Preache the Gospel or sitte downe and Heare Confessions Therefore with al this greate adoo yée foine onely at your owne shadowe and hit nothinge Yée saie ful discretely Yf a man sinne onely in his harte the Kinge cannot haue to doo with him for that be cannot enter to knowe his secretes Here I beséeche you M. Hardinge what entrance hath the Pope to knowe the secretes of the Harte Perhaps yée wil saie the Pope maie knowe al the worlde by Confession But S. Augustine saithe Quid mihi est cum hominibus vt audiant Confessiones meas c. Vnde sciunt cùm à me ipso de me ipso audiunt an verum dicaÌ„ quaÌ„doquidem nemo scit hominuÌ„ quid agatur in homine nisi Spiritus hominis qui in ipso est What haue I to doo with these menne that they shoulde heare my Confessions c. Howe knowe they when they heare mee report of mee selfe whether I saie true or no For noman knoweth what is in man but the Sprite of man that is within him Againe he saithe vnto the people Intrantes vos exeuntes possumus videre Vsqueadeò autem non videmus quid cogitetis in cordibus vestris vt neque quid agaris in domibus vestris videre possimus Wee maie see you comminge in and goeinge foorth But wee are so far from seeinge the thoughtes of your hartes that wee cannot see what you doo at home in your houses Likewise againe he saithe Quid singulorum quorumque modò conscientiae dixerint ad aures meas quia homo sum peruenire non potuit Ille qui Absens est praesentia Corporis sed Praesens est Vigore Maiestatis audiuit vos What euery of your Consciences hath saide it coulde not enter into my eares for that I am but a Mortal man Notwithstandinge Christe that is Absente as touchinge the Presence of his Body but presente by the Power of his Maiestie hath hearde you wel It is not the Pope but God onely that trieth the reines and searcheth the harte Yet yée saie the True Supreme Heade of the Churche shal haue to doo with him that sinneth onely secretely in his harte For that malitious and sinful thought saie you shal neuer be foregeuen excepte the partie comme to be Absolued of theire Successours to whom Christe said VVhoes sinnes yee foregeue c. This M. Hardinge is the Supreme Folie of al others Folies For firste where euer hearde you that the Pope would lonce vouchesaue to Heare Confessions And if he woulde yet by yours owne Doctoures Iudgemente the Pope hath nomore Power to Binde and to Loose then any other Poore Simple Prieste As I haue shewed you before Alphonsus de Castro saithe Quando Absoluit Simplex Sacerdos tantum Absoluit de Culpa sicut Papa When a Simple Prieste Absolueth he Absolueth as mutche touchinge the faulte as if it were the Pope him selfe Origen saithe Quae sequuntur velut ad Petrum dicta sunt omnium communia c. Quod si nos idem loquimur quod Petrus loquutus est efficimur Petrus The woordes that folowe as spoken vnto Peter are common vnto al. If wee speake the saine that Peter spake then are wee made Peter Euen in the Popes owne Glose vpon his Decretalles it is noted thus In necessitate Laicus potest Audire Confessiones Absoluere In case of necessitie a Laieman maie bothe heare Confessions and also geue Absolution Yet wil yée not saie that euery Laieman is Peters Successoure To what pourpose then serueth al this your vaine talke M. Hardinge The true Supreme Head of the Churche shal haue to doo with him that sinneth onely in his harte For euery Simple Prieste hauinge the keie of Goddes Woorde entreth into the harte hath to doo with the same as wel and as mutche as the Pope in respecte of beinge Iudge of yâ— Conscience is aboue Kinges Princes nolesse then he But where yée saie The malitious and sinful thought shal neuer be forgeuen except the partie comme to be Absolued of theire Successours to whom Christe said whoe 's sinnes yee foregeue c. this Doctrine is not onely strange and false but also ful of Desperation Your owne Gratian saith Latentia peccata non probantur necessariò Sacerdoti confiteÌ„da It is not proued by any sufficieÌ„t Authoritie either of Scriptures or of Doctours that Secrete Sinnes are of necessitie to be vttered in Confession vnto the Prieste Againe he saithe Datur intelligi quòd etiam ore tacente veniam consequi possumus It is geuen vs to vnderstand that wee maie obteine pardone although wee vtter nothing with our Mouth And againe Non Sacerdotali iudicio sed largitate Diuinae Gratiae peccator emendatur The Sinner is cleansed not by the Iudgemente of the Prieste but by the abundance of Goddes Grace Againe he saithe Confessio Sacerdoti offertur in signum veniae non in causam Remissionis accipiendae Confession is made vnto the Priest in token of Foregeuenesse already obteined
that falleth out bitweene vs VVhether any one of al the Anciente Learned Fathers c. euer saide your Priuate Masse c. This is it that is denied If yee proue not this what so euer ye proue yee proue nothinge Bringe out somme Learned Father shewe somme Catholique Doctoure keepe them no lenger foorthe comminge The worlde looketh yee shoulde deale plainely Denie nomore the manifeste Truthe auouche nomore the open Falsehedde Let there be somme probabilitie and likelihoode in your saieinges Leaue your immoderate and vncourteous talkes They are tokens of stomake and not of Learninge Therein yee haue deserued the honoure aboue al others In sutche kinde of Eloquence noman can matche you but your selfe A good cause mighte haue benne pleaded with better woordes The more vntemperate and firy yee shewe your selfe without cause the more in the ende wil appeare your folie If yee haue hitherto taken any pleasure in speakinge il at my hande by hearinge il yee shal not lose it If yee bringe vs moe Fables of your Pardonnes and Purgatories If yee feede vs as yee haue donne with Vntruthes If yee depraue the Scriptures If yee falsifie the Doctoures If yee Conclude without Premisses If yee place your Antecedente at Rome and your Consequente at Louaine If yee stuffe so mutche paper and blotte so many leaues and shewe vs nothinge briefely if yee write none otherwise then yee haue donne hitherto no wise man wilgreately feare your force Deceiue not the simple They are bought with price They are the people of God for whome Christe hath sheadde his Bloude Your shiftes be miserable Yee trouble your selfe as a birde the lime The more yee sturre the faster yee cleaue the longer yee striue the weaker yee are Yee cannot bridle the flowinge Seas yee cannot blinde the Sonnebeames Kicke not stil againste the spurre Geeue place vnto the Glorie of God VVil yee nil yee the Truthe wil conquere God geeue vs bothe humble hartes and the people eies to see that al fleashe maie be obediente to his wil. Amen From London 27. Octobris 1567. Iohn Sarisburie ¶ A Table of the principal maters Conteined in this Booke A ABsolutioÌ„ of madde men 139. Absolution standeth not in the vvil of the Prieste 139. The Abomination of desolation 446. Abuses in the masse confessed by Pigghius 456. Refourminge of Abuses 133. Accidentes vvithout subiecte 253. Adoration of the SacrameÌ„t 269. VVee neede no Aduocates vnto God 316. Agreement in Religion 194. Altars or Communion Tables 333. S. Ambrose refused the Emperours iudgement in Ecclesiastical causes 689. Ambition in the Cleargie the cause of greate euil 409. Anacletus fondely misconstrued by M. Hardinge 226. 227. Antichriste 446. Antichriste in the Churche of God 447. 448. Antichriste shal couÌ„terfaite Chastitie 482. Antichriste in the Temple of God and vvhat Antichriste shal be 434. Antonius learned in the Scriptures 195. VVeemen dissemblinge themselues in mens Apparrel 376. Choise of Apparrel for Religions sake 346. 347. No difference in Apparrel 346. 347 348. Superstitious holinesse in Apparrel 344 345. Ecclesiastical brauerie in Apparrel 641. The Apostles equal vvith Peter 106 107 108. The Apostles aboue Kinges and Princes 397. The Apologie authorized 17. Athenes standinge 376 â–ª 377. S. Augustines iudgement refused â—98 Augustine the Italian Monke 11. Augustine the ItaliaÌ„ MoÌ„ke aliue at the time of the vvarre 493. Augustine the Italian Monke inflamer of the vvarre ibidem Augustine the Italian monke Bishop in Englande 492. The authoritie of the Doctours and Fathers 18. 19. Pretence of Antiquitie 495. 496. B. Bacon 454. Baptisme 203. Baptisme of Infantes 150. By Biptisme vvee are vnited vnto Christe 241. VVee are partakers of Christes Body and Bloude in the Sacramente of Baptisme 271. Christe is he that Baptiseth 215. The Povver of Baptisme 217. Baptisme is the Povver of Resurrection 221. Baptisme receiued vvithout Faith 216. Beleeue them not spoken of Antichrist and his follovvers 208. To Beleeue in God 84. The recantation of Berengarius 348. The Bernates lavvful vvarre against the Duke of Sauoye 389. Binding standeth in vvilful refusing of the VVoord of God 142. Bishoppes called and conuented before the Prince 637. 638. 639. A Bishop maie not put avvaie his vvise vnder pretence of holinesse 185. Bishoppes svvorne vnto the Pope and the fourme of the Othe expressed 43. Difference bitvveene Bishop and Prieste 198. Bishoppes vvithin the Princes checke 398. A Bishop bearing ciuile office 512. Bishoppes proude and disdeigneful in olde times 409. Bishoppes no Bishoppes 117. The substance of Breade remaineth in the Sacramente 231. The Bread is the body of Christ in vvhat sense 246. 255. 257. 479. 480. The Bread of the Sacrament passeth by natural digestioÌ„ by the Iudgement of Origen 258. 261. The Bread remaineth in substance as it vvas before 247. 248. 249. 251. 252. 257. The Bread chaÌ„ged in vvhat sense 247 248. 249. The Breade not annihilate 248. The Breade hath a certaine likenesse of Christes Body 254. The Buildinge and repairinge of Goddes Churche 716. Burninge of the Scriptures 477. C. Calixtus for Anacletus 226. The Calendar of Bishops names 374. 375. Carnal libertie 335. 336. Cathechumeni or Beginners in the Faâ—the 139. Catholike in many or in fevv 93 Catholike Churche and vvhat is meant thereby 49. Ceremonies 308. S. Augustine founde faulte vvith the multitude of Ceremonies 308. 309. Ceremonies more estemed then the commaundementes of God 308. 310. Vaine Ceremonies ought to be remoued vvith al speed conuenient 309. Ceremonies haue povver to quiet the conscience and to remitte sinne 554. Diuersitie of Ceremonies 309. Vovve of Chastitie and lavvful to breake the same 168. 169. 170. Counterfaite Chastitie a marke of Antichriste 183. Chastitie the gifte of God may not be commaunded by any man 167. No one Chiefe but Christe 340. Christes humanitie in one place 85 87 88. 89. Christe and the Pope haue one place of Iudgemente 95. Christes Body neuer promised to our bodily mouth 274. To touche or to holde Christ 288 Christe the onely Pope 106. Christes Bloude not in the holy Cuppes 265. Christes Body in one place 276. 277. Christians hated sclaundered 49. To approche vnto Christe 288. To receiue or beare Christe 285. 286. The spiritual receiuing of Christs Body 348. Christes Body crusshed torne vvith teeth 349. Christes Body geeueth life 241. Christes Body in Heauen 233. Christes Body verily presente in the holy supper in vvhat sense 271. 273. 276. The Christians in Graeciae and Asia abhorre the Pope and his Cleregie 457. The Churche of Rome is departed froÌ„ the primitiue Churche of God 566. The deformities of the Churche of Rome 568. The Churche in fevve 571. The Churche knovven by Gods vvoorde 3. The Churche of Rome can neuer erre true or false 430. 436. 437. 439. 440. 444. 445. Readinge of Chapters in the Churche 552. 553. The Churche is aboue the vvorde of God 557. 558. 559. 560. The Churche of Rome can not faile 565. The miserable state of the Churche of Rome 462. 463. The
1. Hieron in Proâ—â—mio in Lamen Hieremiae Iohan Caluinus in Antidoto ad 7. Sessionem CoÌ„cisij Tridentini 1. Corinth 7. Institution Venial De POenit dist 1. Quis aliquaÌ„do De Poenit. Disi 1. Conuertimini Concil Trident. Cap. 5. De Confessione Rob. Holcot in 4. Senten Qu. 4. 4. Senten Qu. 83 Artic. 3. Extra De pâ—â—niten Remiss Omnis vtriusque In â—lossâ— Beda in 5. Cap. Iacobi Citatur à Magistro 4. Senten Distin 17. Chrysostom De Poenit. Homil. 9. 4. Senten Dist 19 Posiquam Iudge ouer Sinne. 1. Cor. 2. 3. Regum 8. Roma 8. Augusti Confession Lib. 10. Ca. 3 Roma 1. Hebrae 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 August De Sanctis Homil. 27. Tertullian De Pudicitia Actor 2. Augustin in Psalm 101. 2. Tim. 5. 2. Cor. 2. Basili Quae. 288. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Augu. in Enchirid ad Laurentium Cap. 65. Augusti De Ecclesiast Dogmatib Cap. 53. Cassiodor Lib. 9 Cap. 35. Cassiodor Lib. 9. Cap. 30. 4. Senten Dist 18. Non autem Origen in Psalm 37. Tertullian De Poenitentia Heronym in Matthae Cap. 16. 4. Senten Dist 18. Nec ideo Chrysost in Esai Homil. 5. Hierony in Matthae Cap. 16. 11. Quaest 3. Tunc vera De Poenit. Dist 1 Conuertimini Confession nor Commaunded Ambros ad ValeÌ„tinian Epist 32 Chrysostom De Verbis Esaiae Homil. 5. Chrysostom in Psal 50. Homil. 2 Chrysostom in Homil. De Poeniten Confessione Beat. Rhenan in Argum. Libelli Tertull. De Poenitentia De Poenit. dist 1. Petrus In Gloss De Poenit. Disc 1. Conuertimini De Poenit. dist 1. Quidam 4 Senten dist 17. Quid ergo De Poenit. dist 1. Quamuis De Poenit. dist 5. In Poenitentia In Gloss 1. 2. 3. 4. 5. 6. 7. Erasm in Schol. in Epitaphium Fabiolae Authoritie and Povver * And doo ye knovv his harte by tootinge in his eare De Poenit. Dist 1. C. VerbuÌ„ Dei. * Vntruthe For the vvordâ—s be these Nullius potestatis iura exercet Iohan. 20. Concil Tom. 1. De Primatis Rom. Ecclesiae Nicol Cusanus De Autâ—â—â—â—â—a Eccle on Supra Contra Scripturam De Poenit. dis 1. Verbum Dei Ambros De Noë Arca Ca 13. Esaiae 4. Augu. De Scalis Paradisi Ambros De poeviten li. 2. Ca. 7 Ambros Lib. 9. Epist 76 2 Corin 5. Tertull. De Baptismo Augustinus Luk. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hosius in Confessione Petricouien Cap. 52. Hieronym in Matthae Cap. 16. August De Fide Operibus Cap. 14. Richa De SaÌ„cte Victore De Potesta Ligan Soluen Par. 1 Cap. 24. 4 Senten dist 18. Nec ideo Bonauen 4. Sen. dist 1. In Prooemio 1 qu. 1. DictuÌ„ est De Ioenit dist 1. Verbum Dei the knovvledge of the Scripture is a Keie * Vntruth The Keie of Knovveledge vvithout knowledge confusion of Keies Luk. 22. 4. Senten Dist 19. Postquam Alexand. De Hales Par. 4. Qu. 79. Preache by a Deputie Matthae 16. Titus Liuius Decade 3. Lib. 6. Damasus Papa Epistola 4. Petrus De Palude De Potestate collata Apostolis Arti. 1. Petr. de Palude Equal Povver Orizen in Mattha Tractatu 6. Origen in Matthae Tracta 1. In eodem Tractatu Augu. in Iohan. Tracta 50. Basili in Vtia Solitaria Ca. 23. Ambros De Dignâ—ta Sacerdotali Cap. 2. Cyprian De Sim peicetrate Praetatorum Beda in Homil. in â—uangel QueÌ„ ine dicunt Heruaeus De potestate Papae Cap. 12. Equal Povver Alphonsus Aduersus Haeres Li. 2. De Absolutione Origen in Matthae Tracta 1. Augustin De Agone Christiano Ca. 30. August De Agone Christiano Ca. 31. Hebre. 13. * Vntruthes tvvo togeather as better appeareth by the Ansvveare Vntruthes tvvo togeather as better appearcth by the ansvveare Psal 75. Matth. 19. The First Faith S. Hierome expoundeth The Faithe of Baptisme See the Ansvveare Clerkes bounde to contineÌ„cie Lib. 1. C. 11. Paphoutius Li. 1. Ca. 23. This Pope Siricius shamefully abeseth the vvoordes of S. Paule and condemneth al Marriage 1. Corin. 7. Ansvvere to Chrysostomes place In. 1. Cap. ad Timo. Homil 2. Tvvise married maye not be Bishopes and vvhy * Vntruthe For M. Hardinge fovvly mistaketh S. Chrysostomes meaninge * Vntruthe standigne in false exposition StroÌ„petes After holy orders receiued mariage neuer coumpted lavvful amonge Catholikes Priestâ— maried in Englande in the time of Anselmus * Vntruthe For it vvas vndoubtedly coumpted lavvful * That is by allovvinge of Concubines Marriage Condemned Origen in Epist ad Roman Cap. 12. Lib. 9. Hierony in Malachi Ca. 2. Vos autem recessistis Eccle. 7. Tertull. In exhorta ad Castitatem Eodem loco Chrysost in Matthae Homi. 1. Hieronym aduer Iouinian Lib. 1. Ibidem Hieronym Contra Heluidium Athenagoras in Apologia pro Christianis Hieronym ad Ceronâ—iam Hieronym contra Iouinian Lib. 1. In eod Librâ— Seconde Marriage Bishops and Priestes married Nazian In dictum Euang. CuÌ„ perfecisset Iesus Origen in Lucam Homil. 19. Hieronym De Scriptor Eccle. Sozomen Lib. 1. Cap. 11. Hilarius Nicephor Li. 11. Cap. 19. Ruffinus Lib. 2. Cap. 9. Nazianzen In Laudem Patris 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prosper Euseb li. 6. ca. 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb li. 5. ca. 25. Nouell Constitu 3. § finali E Graeco Ignat. ad Philadelphien Clemens Stromat 3 Euseb li 3. ca 30 Origen in Epist ad Roman Ca. 1. Lib. 1. Ambros in 2. Corin. 11. Clemens Stroma Lib. 7. Hieronym Aduer Iouinian Lib. 1. Distin 37. Legaxt Dist 56. Osius Bishops Married Aeneas Syluius De gestis Concil Basihen Lib. 2. Polydorus in Historia Anglor Lib. 6. Anno. Dom. 970. Polydorus De Inuentoribus rer Lib. 5. An. Dom. 1100. Fabian Pag. 293. Cyrill in Leuiticum Lib. 3. Matthae 19. Iustinus Apologia 2. 32. q. 1. Integritas Hieronym in Matthae Ca. 19. Origen in Matthae Tracta 24. Gifte of Chastitie Hieronym Aduersus Iouinian Lib. 1. vovves Cyrill in Leuiticum Lib 16. 22. Quae. 4. In malis Cyprian Lib. 1. Epist 11. August De Bono Coniugali Dist 27. Quidam Epiphan contra Apostolic Lib 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hieronym ad Virginem Demetriadem August De Sancta Virginitate Cap. 34. Vovves Marke 6. Actor 23. 22. Quae. 4. Inter coetera Alphonsus Philippica 19. Thomas 22. q. 88 Arti. 10. Concil Toletan 8. Can. 2. August De Bono Viduitatis Cap. 10. In eod Capite Dorman fol. 16. VVoorse then Aduouterie August De Bono Viduitatis Ca. 9. August De Doctrina Christiana Lib. 4. Ca. 21. Cyprian De singularitate Clericorum Cyprian Lib. 4. Epist 2. Cyprian De Singularitate Clericorum Ambros Ad Virginem Lapsam Cap 5. Chrysost to 5. Quòd Regulares Foeminae cum Viris cohabitent 1. Timot. 5. Hierony in Procâ—â—nto in Epist ad Titum Vovv annexed c. 1. Timoth. 5. Fol. 79. b. 26. q. 2. Sors Clemens Stromat Lib. 3. Cardin. Caletan in Quodlibetis Contra Lutherum Panormitan De Clericus Coniuga Cùm Olim. Antonin in SuÌ„ma Par. 3. Ti 1 Ca. 21. Letteth Praier Origen in Numer Homil. 7. Extra