thereof in Open Councel in the presence of sundrie Bishoppes Non custodiunt Gregem Domini ses mactant deuorant They keepe not the Lordes Flocke but they kille it and deuoure it Againe he saithe Propterea relinquamus istos quia non sunt Pastores sed Traditores Therefore set vs leaue them For they are not Postours but Traitours And therefore God thus warneth vs in the like case Exite de medio horum hominum ne cum illis pereatis Goe foorthe from the middes of those Menne leste perishe al togeather The Apologie Cap. 3. Diuision 3. For al the Apostles as Cyprian saithe were of like power emong them selues and the rest were the same that Peter was M. Hardinge Power is double the one Ordinary the other by priuilege or Extraordinary Ordinary Power is that whiche contineweth in one and the same course for euer Accordinge to whiche Power Peter was Head of the Churche and his Successours after him Power by Priuilege or Extraordinary is that whiche is geuen besides the common course by waie of dispensation As where the other Apostles shoulde haue receiued Ordinarely theire Power from Peter as who had commission ouer al bothe Lambes and Sheepe amonge whome the Apostles had theire place Chrisie by special grace preuenteth ordinarie course and maketh them for the time and in their Persons equal with Peter in the office of Apostleship Thus concerninge ordinarie Power Peter is Head of the Apostles and by that reason they are subiecte vnto him as Sheepe vnto their Shepheard But by Priuilege true it is as S. Cyprian saithe They were of like power amonge them selues Nowe what oddes there is berwixt an Ordinarie auctoritie of iudginge geuen to any Officer for him selfe and his Successours in that Office for euer and a special Commission for life time onely so mutche is berwixte Peter and the reste of the Apostles The B. of Sarisburie S. Cyprians woordes be plaine Hoc erant vtique Coeteri Apostoli quod fuit Petrus pari consortio praediti Honoris Potestatis Sed exordium ab Vnitate proficiscitur vt Ecclesia vna monstretur The reste of the Apostles were the same that Peter was al endewed with one felowship bothe of Honour and of Power Yet the Beginninge is taken of One to shewe that the Churche is One But al these woordes â—e they neuer so plaine are soone shifted by a Prety Distinction sutche as neither S. Cyprian nor any other Learned Father or Doctour euer knewe Wée are taught here to vnderstande that there are twoo Powers The one Ordinarie the other Ertraordinarie By Ordinarie Power saithe M. Harindge that is the saie by Order and of Common Course Peter appointed al the reste of the Apostles and gaue them Authoritie And Christe also likewise gaue them Authoritie but by Extraordinarie Power that is to sate bistoes Order and out of Course Or to vtter the mater in plainer wise Peter gaue power to the Apostles by his Vsual Authoritie and by dowe fourme of Lawe But Christe gaue them Power as M. Hardinge saithe Onely for the time and by waie of Dispensation and bisides the Lawe And thus Peter is the Ordinarie Heade of the Apostles Christe is theire Head too how be it not in like sorte but Extraordinarie For as touchinge Order of gouernmente Peter is the Shephearde and the Apostles are the Sheepe Al other the Apostles holde theire Power as by Copie for terme of Life Peter onely holdeth the same in Fée Simple to him and to his Heires for euer And good Christian Reader least thou shouldest thinke I haue in scorne and willfully wreasted M. Hardinges woordes whiche otherwise might be vttered by him in some sober meaninge maye it please thée by these fewe to consider what certaine others of that side haue vttered and published touchinge the same Petrus de Palude saithe thus Dico â–ª quòd nullus Apostolorum praeter Perrum factus est à Christo Episcopus I saie that none of the Apostles sauinge onely Peter was made Bishop by Christe And againe Videretur in Nouo Testamento quòd alij Apostoli à Christo Nullam Potestatem Iurisdictionis receperunt per consequens relinguitur quòd Omnis Potestas Iurisdictionis quam habuerunt Apostoli Specialiter post Christi Ascensum fuit collata eis à Petro It woulde appeare that in the Newe Testament the reste of the Apostles receiued no manner Power of Jurisdiction at Christes haÌ„des and so consequently it foloweth that al the Power of Jurisdiction that the Apostles had specially after Christes Ascension was geuen vnto them by Peter Againe he imagineth God the Father thus to saie vnto Christe Constitues eos Principes non per te sed per tuum Vicarium Thou shalte make the Apostles gouernours ouer al the Earth not by thee selfe but by Peter thy Vicare And againe Paulus alij Apostoli à Petro non debuerunt praedicare in Ecclesia specialiter Petro commissa nisi de eius licentia Vnde à Christo habuerunt idoneitatem à Petro autem Authoritatem Paule and the other Apostles mighte not Preache in the Churche committed vnto Petâ—r but with Peters Licence For of Christe they had onely Habilitie but of Peter they receiued Authoritie In like manner writeth Pope Nicolas Petrum in Consortium Indiuiduae Trinitatis assumptum id quod ipse erat Dominus voluit nominari Our Lorde tooke Peter into the Felowship of the Holy Trinitie and would haue him called the same that he was him selfe By sutche Amplifications and outrage in speache it woulde appeare Christe were Peters Vicare and not Peter Vicare vnto Christe In this Sense and meaninge M. Hardinge séemeth to saie that by Ordinarie and common Course of Lawe the Apostles had al theire Power not from Christe but onely from Peter But here M. Hardinge vnwares falleth into a marueilous inconuenience For these thinges thus graunted it muste néedes folowe that duringe the time of Christes aboade in Earthe the Apostles had no manner Ordinarie Power at al neither to Preache nor to Baptize nor to Binde nor to Loose For Heruaeus a Doctour of M. Hardinges side saithe thus Sciendum quòd cùm Christus conuersabatur cum hominibus non fuit alius Papa praeter ipsum nec Petrus tunc habuit potestatem Papalem Wee muste vnderstande that while Christe was conuersante emongst menne in Earthe there was none other Pope but be alone Neither then had Peter the Popes Authoritie So likewise saithe Petrus de Palude Non decebat esse simul nisi Vnum Summum Pontificem Vnde Christo Ascensuro debuit Petrus fieri Episcopus Summus non anteà It was not meete there shoulde be more then one Highest Bishop at one time Therefore when Christe was ready to Ascende into Heaven it was conuenient to make Peter the Highest Bishop and not before For so longe time Christe coulde not geue his Apostles any Ordinarie Authoritie
Fathers Wee beleue that he dothe geue to him selfe as it is written by his owne Companion Gregorie a Presumptuouse a Prophane a Sacrilegious and Antichristian name that he is also the Kinge of Pride that he is Lucifer whiche preferreth him selfe before his Bretherne that he hathe forsaken the Faith and is the Forerunner of Antichriste M. Hardinge Here is mutche adoo aboute nought and a number of bitter woordes pyked out of S. Gregorioâ— Epistles pretended to be writteÌ„ against the Bishop of Rome to no purpose For if wee say as wee may saie truely that he chalengeth to him selfe no sutche name then what hath this Defender to saie Let him shew vs how many Bishops of that see euer tooke the name of the Vniuersal Bishop vpon them specially as Gregorie vnderstandeth it to signifie If he can shewe none why blotteth he so mutche paper with so impudent lies In deede the six hundred and thirty Fathers of the general Councel of Chalcedon gaue to Pope Leo that name as Gregorie in three sundrie Epistles writeth and certaine other in theire writinges haue attributed to the Pope the same But that either Leo or any other his Successour affected so to be called Gregorie deniethâ— And that any since Gregories time to our dayes euer called or wrote him selfe Vniuersal Bishop we denie VVhereas Pelagius and Gregorie writinge againste the Presumption of Iohn the Bishop of Constantinople for takinge vpon him this name are mutche alleged by the enimies of Vnitie againste the Authoritie of Peters Successour ouer the whole Churche we saye that they folowinge the sleppes of theire Predecessours refused the name of Vniuersal Bishop in sutche sense as Pelagius and specially Gregorie oftentimes declareth that where one is called Vniuersal Bishop he semeth to be called Bishop alone so as Bishoprike should be taken away from al others But they refused not so to be called after this meaninge as though by that refusal the Auctoritie of the Bishop of Rome should be restrained and not extende ouer the whole Churche They denie that any man might so be Vniuersal Bishop as he should be also the peculiar ruler and Gouernour of euery particular Churche For so al other Bishops had ben in vaine and that is contrary to Christes Institution who ordeined al the Apostles to be Bishops To saie al in few they refused the name that might odiously be taken they refused not the Primacie whiche Christe to them had committed Therefore Gregorie writinge to Morice the Emperour alleaginge the woordes that make for Peters Auctoritie ouer the whole Flocke of Christe saithe of Peter The Charge of the whole Churche and Principalitie is committed to him and yet is he not called Vniuersal Apostle VVhere it is plaine that Gregorie doth both affirme the charge of the whole and denieth the name of Vniuersal Let these Defenders graunte the thinge and we striue not for the name The B. of Sarisburie Here it pleasethe M. Hardinge of his Courtesie to saye Wée haue blotted our papers with so many so many impudente Lies His whole discourse standeth onely in the Construction of this woorde Vniuersal in what sense it maye be either refused or claimed How be it vnderstand thou geÌ„tle Reader that al this is M. Hardinges owne onely CommeÌ„tarie For other Doctour or Father he allegeth none Firste where it is saide that S. Gregorie by this woorde Vniuersal Bishop meante him that woulde be Bishop alone ouer al the worlde excludinge al others this exposition is not onely strange but also vaine and fonde and voide of reason For what Bishop of Constantinople euer was there that called him selfe the Only Bishop and excluded al others Doubtelesse Iohn that firste laide Claime vnto this name as he called him selfe the Vniuersal Bishop so he wrote his Letters vnto others and neuer refused to calle them Bishoppes But to leaue these Gloses and fantasies by the Title of Vniuersal Bishop S â–ª Gregorie meante sutche a one not as would be Bishop alone but as woulde claime Infinite Authoritie and Vniuersal Iurisdiction ouer al other Bishoppes throughout the Worlde and that as S. Cyprian saithe woulde calle him selfe Episcopum Episcoporum The Bishop of Bishoppes Therefore S. Gregorie thus writeth vnto Iohn the Bishop of Constantinople the Firste Vsurper of this Title Quid tu Christo Vniuersalis Ecclesiae Capiti in Extremi Iudicij responsurus es examine qui cuncta eius Membra tibimet conaris Vniuersalis appellatione supponere What answeare wilt thou make vnto Christe the Heade of the Vniuersal Churche when thou shalt be examined at the laste Judgement not that thou haste called thee selfe the Onely Bishop but that thus goest aboute by the name of Vniuersal Bishop to make al his Members subiecte vnto thee It was this Immoderate Vniuersal Iurisdiction that S. Gregorie reproued and not the makinge of him selfe Bishop alone excludinge al others Likewise he writeth of him selfe vnto Eulogius Beatitudo vestra mihi sic loquitur Sicut Iussistis Quod Verbum Iussionis peto à meo auditu remouete NoÌ„ Iussi Sed quae vtilia visa sunt indicare curaui Your Holinesse saithe thus vnto me beinge the Bishop of Rome As you haue Commaunded Haue awaye this woorde of Commaundinge from my Hearinge I beseeche you I Commaunded you not but that I tooke to be the beste I thought good to shewe you The faulte therefore that Gregorie findeth with Iohn the Bishop of Constantinople stoode not in calling him selfe the Onely Bishop for so he neuer did but in Bidding Commaunding Claiming Vniuersalitie of Iurisdiction ouer the whole Churche of Christe And for that cause he saithe vnto Eulogius Ecce in Praefatione Epistolae quam ad â—â—eipsum qui prohibui direxistis Superbae Appellationis Verbum Vniuersalem me Papam dicentes imprimere Curastis Quod peto dulcissima mihi Sanctitas vestra vltra non faciat quia vobis subtrahitur quod alteri plusquam ratio exigit praebetur Beholde euen in the Title of your Letter ye haue written this Prowde Posee naminge me The Vniuersal Pope notwithstanding I haue forbidden it I beseche your Holinesse to doo so nomore For what so euer is geuen vnto any other aboue reason the same is taken from your selues M. Hardinge saithe Gregorie affirmeth the Charge of the whole and denieth the name of Vniuersal Let these Defenders saithe he graunte the thinge and wée striue not for the name Verily this plaie had benne to vaine for ChildreÌ„ to allow yâ— thinge it selfe and to cauil onely about the name that is to receiue the Body and to shunne the Shadowe Or as Christe saithe to swalowe a Camel and to straine a gnatte So Appâ—an saithe Iulius Caesar nicely refused to be called a Kinge and yet in al manner Authoritie and Gouernmente bare him selfe none otherwise then as a Kinge It was not the bare Name of Vniuersal Bishop that so mutche offended the Holy Fathers
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
Againe S. Augustine saithe Non tamen propter hos remanebit Christus sine Haereditate Nouit Dominus qui sint sui c. Yet shal not Christe bicause of the wicked remaine without his Enheritance The Lord knovveth vvho be his ovvn The Apologie Cap. 13. Diuision 1. But leste somme man should saie that the foresaid thinges happened onely in the time of the Lawe of Shadowes and of Infancie when the Truth lay hid vnder Figures and Ceremonies when nothing as yet was brought to perfection when the Lawe was not grauen in mennes hartes but in stone And yet were that but a foolishe distinctiō for euen at those daies there was the very same God that is nowe the same Spirite the same Christe the same Faith the same Doctrine the same Hope the same Enheritaunce the same Couenaunt and the same Efficacie and Vertue of Gods Woorde Eusebius also saith Al the Faithful euen from Adam vntil Christe were in dede very Christians though they were not so termed But as I said leste menne should thus saie stil Paule the Apostle founde the like faultes falles euen then in the prime and chiefe of the Gospel in the greattest perfection in the light so that he was compelled to write in this sorte to the Galathians whom he had wel before instructed I feare me quod he leste I haue laboured amongest you to smal pourpose and leste ye haue heard the Gospel in vaine O my litle Children of vvhom I trauaile anevve til Christe be fashoned againe in you And as for the Churche of the Corinthiās how fowlely it was defiled it is nothing needeful to rehearse Now tel me might the Churches of the Galathians and Corinthians goe amisse and the Churche of Rome alone may it not faile nor goe amisse M. Hardinge VVe aunswere that in partes of the churche faultes may be founde and sundrie men that seme to be of the Churche and be in the Churche in deede maie fal and perish al this we graunt But that the whole catholique and vniuersal Churche whose faith we professe may erre fall and faile that we denie vtterly whiche had ben this Defenders part to proue els he talketh to no purpose And where S. Paule rebuketh al the Galathians in general as though al had forsaken their faith he doth it after the wonte of the Prophetes both in that and other epistles for the greater partes sake reprehending al though some deserue praise As for the Corinthians though many among them were faulty yet who considereth how be beginneth his epistle to them shal finde that he acknowleged a Churche among them For thus he writeth Paule by vocation by Apostle c. to the churche of God which is at Corinth c. The B. of Sarisburie That in any particulare Churche faultes may be founde that ye saie ye wil confesse But that the whole Catholique Vniuersal Churche may erre and faile that you saie ye denie vtterly Notwithstandinge it is certaine that the Churches of Corinthe and Galatia and sundrie others are nowe not in any Particulare portion but thorowly departed from the Faith and are nowe wholy subiecte to the Turke This therfore muste needes be your meaning that al be it al other Particulare Churches throughout the worlde happen to erre yet the Churche of Rome that is to saie the Pope and his Cardinalles can neuer erre This Lesson I trowe ye learned of Petrus de Palude For neither Christe nor any of his Apostles euer taught it you This woorthy Doctour saith thus Tota Ecclesia Petri non potest à Fide deficere Omnes autem Ecclesiae Apostolorū omniū possunt deficere à Fide totaliter indigentes ab Ecclesia Petri confirmari The whole Churche of Peter cannot wholy faile from the Faithe But al the other Churches of al the Apostles may faile wholy from the Faithe hauinge neede to be confirmed by the Churche of Peter And to this ende you your selfe cal the Romaine Faith the Catholique Faith making no maner difference betweene either other And therefore Pope Nicolas thus auaunceth and thundreth out his owne Authoritie Non quaelibet Terrena Sententia sed illud Verbum quo constructum est Coelum Terra per quod denique omnia condita sunt Elementa Romanam fundauit Ecclesiam Not any worldly Sectence but the selfe same Woorde where by Heauen and Earthe was made and whereby al the Elementes were created was it that founded the Churche of Rome By whiche woordes he meaneth that the Romaine Faithe shal stande as faste as the Fundations of Heauen and Earthe Euen so Peter assured his promisse vnto Christe Although saide he al others denie thee yet I alone wil not denie thee No though I shoulde presently die with thee yet I onely wil neuer denie thee Neuerthelesse when it came to trial the same Peter denied him firste Nowe that the Churches of Rome whiche you cal the Catholique Churche maie erre be foresaken of God it is euident by the plaine woordes of S. Paule For thus he writeth euen vnto the Churche of Rome Quòd si aliqui ex ramis fracti sunt c. If any of the boughes be broken of and thou beinge a wilde Oliue tree arte graffed into the natural Oliue and made Partaker of the roote and of the fatnesse thereof boaste not thee selfe againste the boughes If thou boaste remember thou bearest not the Roote but the roote beareth thee Thou wilte saie The boughes are broken of that I might be graffed in Wel they are broken of for theire Infidelitie but thou standest faste by Faithe Be not highe minded but stande in awe Seeinge God hath not spared the Natural boughes leste happily he spare not thee See therefore the goodnesse and the sharpenesse of God His sharpenesse towardes them that are fallen awaie but his goodnesse towardes thee if thou continewe and remaine in goodnesse Othervvise thou beinge the Churche of Rome shalte likevvise be smitten of Hereby it is plaine that the Churche of Rome maie faile and fal from God no lesse then other like Churches For otherwise this aduertisement of S. Paule had benne in vaine Therefore Hormisda beinge him selfe Bishop of Rome writeth thus Dilectissimi Fratres continuas preces ad Dominum fundamus iugi deprecatione poscamus vt institutione opere illi cuius esse membra cupimūs adhaereamus nec vnquam ab illa via quae Christus est deuio tramite declinemus ne ab eo iustè quem impiè reliquerimus deseramur My dearely beloued Brethren let vs Praie vnto God that bothe by profession and by order of life we maie cleaue to him whose Members we desire to be and that by any crooked path we neuer turne from that waie whiche is Christe leste vvee beinge the Churche of Rome be iustely forsaken of him vvhom vvickedly vvee haue forsaken Thus would not the Pope him selfe haue written in the behoufe of the Churche of Rome yf
sua Antichristum praecurrit I speake it boldely Who so euer calleth him selfe the Vniuersal Prieste or desireth so to be called as doth the Pope in the Pride of his harte he is the forerenner of Antichriste And when Iohn then Bishop of Constantinople had firste entred his claime vnto this title S. Gregorie made answeare vnto the same Ex hac eius Superbia quid aliud nisi propinqua iam esse Antichristi tempora designantur By this Pride of his what thinge els is signified but that the time of Antichriste is euen at hande Againe he saithe vpon occasion of the same Rex soperbiae propè est quod dici nefas est Sacerdotum est praeparatus exercitus The Kinge of Pride that is Antichriste is comminge to vs and an Armie of Priestes is prepared whiche thinge is wicked to be spoken S. Hierome saithe Antichristus omnem Religionem suae subijciet Potestati Antichriste shal cause al Religion to be subiecte to his Power I wil not here take vpon me to discrie either the Person or yâ— dwelling Place of Antichriste Who so hath eies to sée let him sée These CircuÌ„stances agree not vnto many S. Paule saith Antichriste woorketh the Mysterie or secrete practise of Iuiquitie Whereupon the Glose saith Mystica est Impietas Antichristi id est Pieratis nomine palliata The wickednesse of Antichriste is Mystical that is to saie It is not plaine open or easy to be espied of euery body but cloked vnder the name of Godlinesse And for as mutche as M. Hardinge thinketh wee misallege these Writers and violently force them to our side whether thei wil or no S. Bernarde saithe thus Bestia illa de Apocalypsi cui datum lest os loquens Blasphemias bellum gerere cum Sanctis Petri Cathedram occupat tanquam Leo paratus ad praedam That Beaste that is spoken of in the Booke of Reuelations vnto whiche Beaste is geuen a mouthe to speake Blashemies and to keepe warre againste the Sainctes of God is novve gotten into Peters Chaire as a Lion prepared to his praie Ioachimus Abbas saide aboue three hundred yéeres sithence Antichristus iam pridem natus est Romae altiùs se extollet in Sede Apostolica Antichriste is already borne in Rome and shal auaunce him selfe higher in the Apostolique See Arnulphus in the Councel of Remes saith thus Quid hunc ReuereÌ„di Patres in sublimi Solio residentem veste purpurea aurea radiantem quid hunc inquam esse censeris Nimirùm si charitate destituitur solaque scientia inflatur extollitur Antichristus est in Templo Dersedens sese oftendens tanquam sit Deus What thinke you Reuerend Fathers of this man be meaneth the Pope sittinge on highe in his Throne glitteringe in purple and clothe of Golde What thinke you him to be Verily if he be voide of Charitie and be blowen vp and auaunced onely with knowledge then is he Antichrist sitting in the Temple of God and shewing out him selfe as if he were God The Bishoppes in the Councel at Reinspurg saie thus Hildebrandus Papa sub specie Religionis iecit Fundamenta Antichristi Pope Hildebrande vnder a coloure of holinesse by forebiddinge Priestes mariage hath saide the Fundation for Antichriste Dante 's an Italian Poëte by expresse woordes calleth Rome the Whoore of Babylon Fanciscus Petrarcha likewise saithe Rome the Whoore of Babylon The Mother of al Idolatrie and Fornication the Sanctuarie of Heresie and the Schole of Errour I knowe these woordes wil séeme odious vnto many Therefore I wil staie spare the reste The Pope him selfe for that he sawe to whoe 's Person and credite these thinges belonged therefore in his Late Councel of Laterane gaue straite Commaundemente to al Preachers that noman shoulde dare once to speake of the Comminge of Antichriste The Apologie Cap. 17. Diuision 1. And what marueile if the Churche were then carried awaie with errours in that time specially when neither the Bishop of Rome who then onely ruled the roste nor almoste any other either didde his duetie or once vnderstoode what was his duetie For it is harde to be beleeued whiles they were idle and faste asleepe that the Diuel also al that while either fel asleepe or els continually laie idle For howe they were occupied in the meane time and with what faithfulnesse they tooke care of Goddes House though we holde our peace yet I praie you let them heare Bernarde theire owne frende The Bishoppes saith he vvho novve haue the charge of Goddes churche are not Teachers but Deceiuers They are not Feeders but Beguilers They are not Prelates but Pilates These wordes spake Bernarde of that Bishop who named him selfe the higheste Bishop of al and of the other Bishoppes likewise whiche then hadde the place of gouernemente Bernarde was no Lutherane Bernarde was no Heretike he had not forsaken the Catholike Churche yet neuerthelesse he did not lette to cal the Bishoppes that then were Deceiuers Beguilers Pilates Nowe when the people was openly deceiued and Christian mennes eies were craftily bleared and Pilate sate in Iudgement place and condemned Christe and Christes Members to Swerde and Fiere O good Lorde in what case was Christes Churche then But yet tel me of so many and so grosse errours what one erroure haue these menne at any time refourmed Or what faulte haue they once acknowledged and confessed M. Hardinge VVhy Sirs are ye so wel learned and so holy of life your selues that ye take vpon you to iudge the Bishop of Rome Christes chiefe officer in earthe and al other men before the time of your Apostates and Renegate Frters to haue ben both impious for not doing theire dutie and ignorant for not knowinge what was theire dutie VVas al Vertue so farre bannished al necessarie knowledge and Christian learninge so cleane put out that wee muste nowe beginne to learne how to beleue and howe to liue a Christian life of sutche light preachers Wicked vowbreakers lewde Lecherous Lurdens and detestable blasphemers as your deuilishe rable is S. Bernardes wordes to Eugenius be these Age indagemus adhuc diligentiùs quis sis c. VVel goe too Let vs somewhat more diligently examine what manner a man thou art what person thou bearest for the presente time in the Churche of God VVho art thou The greate Preieste the highest Bishop Thou arte the chiefe of al Bishoppes thou arte the heire of the Apostles for primacie thou arte Abel for Gouernement Noë for Patriarkship Abraham for holy order Melchiscdech for dignitie Aaron for Auctoritie Moyses for iudgemente Samuel for power Peter for thy anointinge Christe Thou art heâ—to whom the Keies were deliuered to whom the Shepe were committed There be also other porters of Heauen and Pastours of flockes But thou so mutche farre passinge al other as thou haste inherited bothe names mutche more indifferent They haue theire flockes assigned vnto them
he would not onely haue taken counsel of Nectarius the Catholike Bishop but also of the Arians Macedonians and Eunomians For he is not a right Iudge that calleth one side onely to him and in iudgemente is ruled by it If then it be plaine that the Emperoure onely consulted with Catholiques it is no lesse plaine that he sate not Iudge vpon the Catholiques VVhat did he then Verely he entended to execute that iudgement whiche the Bishops had pronounced at Nice and therefore he conferred onely with menne of that side And because he was enstructed that by disputation no good should come he chose this way to make al to write their opiniōs Not that he minded nowe to lerne his Faithe out of their writinges sith he had lerned that longe before and professed the same in his Baptisme but he sought a way whereby to put al Heretiques to silence Therefore hauing read al the writinges and hauinge made his praier to God for grace to chose the better side whiche also he made not doubtinge of his Faithe for els he were an Infidel and vnworthy to be a Iudge euen in the Temporal matters among Christians but partely he declared that al goodnes is to be asked of God partely he would the Heretiques to vnderstande that he wont not to worke with affection but with the feare of God Thus hauing praied and readen the writinges he executed the iudgemente of the Nicene Councel and reiected those Heretiques Nowe to retourne to the wordes of the Apologie how saie thei that the Emperoure not onely sate among Bishoppes but also causae disceptationi praefuit was chiefe Ruler and moderatour of the reasoning and debating of the mater Thei cannot saie thus as of a Councel whereof thei talke For there was no Councel indicted not onely by the Pope but neither by the Emperoure nor by any other Archebishop ‡ It was a priuate callinge together of certaine heades of eche Secte and not a solemne ordinarie councel If there were no Councel of Bishoppes no sittinge of Bishoppes if no sitting no presidence at al. Howe then was Theodosius President and Iudge of Ecclesiastical causes If we shal reporte the thinge as it was in truthe done onely Theodosius vsed a politike way to put Heretiques to silence Other iudgement he tooke not vpon him as he that protested alwaies that Spiritual causes and controursies of Doctrine could not better be decided then by Bishoppes For whiche saieinge S. Ambrose praised him So that we are sure of Theodosius that he neuer meante to intermedle with Ecclesiastical maters otherwise then to execute the Bishoppes Decrees The B. of Sarisburie Here yee saie it is a woonder to see howe these menne abuse the Ecclesiastical stories It was a Priuate Councel yee saie whereat Theodosius was present and not a General As if this poore healpe were sufficiente to salue the mater or as if a Priuate Councel were no Councel Or as if an Emperoure might sitte as a Iudge in priuate Councelles but not in General The storie in briefe is this Theodosius the Emperoure the better to bringe his Churches into Vnitie Commaunded an Assemblie of y◠Bishoppes and beste Learned to appeare before him and eche parte to write a seueral Confession of his Faithe that he him selfe might Iudge bitweene them whiche Faithe were the beste Hauing receiued theire writinges he willed Publique Praiers to be made and also bothe openly priuately praied him selfe that it might please God to assiste him with his Holy Sprite and to make him hable to Iudge iustely Then he perused and considered eche Confession a sunder by it selfe allowed onely the Catholiques and Condemned the Confessions that were written by the Arians and Eunomians and tare them in peeces This is the true reporte of the storie M. Hardinge Whatsoeuer yee haue added hereunto as your manner is it is your owne Nowe whether the Emperoure Theodosius tooke vpon him to Heare and Determine Ecclesiastical Causes of Religion or no I reporte me to your owne indifferente iudgemente But yee wil saie The Emperoure presumed not to Iudge any thinge of him selfe but was wholy ruled by the Bishoppes as the executoure of their willes And hereof yee saie yee are wel assured Thus by your handlinge yee make the Prince onely your Bishops man to strike blindely whomsoeuer your Bishop shal Commaunde to Condemne to Depriue to Spoile to Kille his owne Subiectes not of any Iudgemente or Knowledge but onely vpon the doubteful Credit and at the pleasure of your Bishop So simple yee make this Godly Emperoure in his dealing He willed the Cōgregation to praie He praied him selfe that God would directe him with his Sprite and geeue him wisedome to discerne the Truthe He Conferred the Confessions He weighed eche Reason He allowed one side for true and godly Al the reste he Condemned for false and wicked And yet ye saie yee are sure of Theodosius that he intended not to Iudge whether of al these Sectes were the truer And so by youre discretion he bothe Allowed and Condemned withoute Iudgemente he knewe not what The Apologie Cap. 14. Diuision 1. In the Councel of Chalcedon a Ciuile Magistrate Condemned for Heretiques by the Sentence of his owne mouthe the Bishoppes Dioscorus Iuuenal Thalassius and gaue Iudgemente to put them downe from theire Dignities in the Churche M. Hardinge VVhere true and good mater wanteth for defence of this cause these menne care not what thei bringe so they make a shewe of some Learning to deceiue the vnlearned Firste for condemnation of Heretiques by sentence of a Ciuil Magistrate they alleage the name of the long Councel of Chalcedon not shewing in what Action or parte thereof it maie be founde True it is that al these three are named in that Councel Dioscorus Iuuenalis and Thalassius But that al three were condemned wee finde not Mutche lesse that were condemned by any Ciuil Magistrate doo we finde The condemnation of Dioscorus Archebishop of Alexandria was pronounced by the Legates of the Pope of Rome in forme as foloweth Paschasinus hauinge asked the consent of the Fathers present in the Councel to the condemnation of Dioscorus after his faultes rehearsed with his two felowes Lucentius Bishop of Tusculum and Bonifacius Prieste of the greate Churche of Rome saide The moste holy and blessed Archebishop of the great and elder Rome Leo by vs and by this present holy Synode with the thrise moste blessed and worthy of al praise Peter the Apostle who is the rocke and ‡ highest toppe of the Catholique Churche and who is the ‡ foundation of the right Faithe hath depriued Dioscorus as wel of the dignitie of his Bishoprike as also of his Priestly ministerie This was the sentence pronounced by the Popes Legates in the name of the Bishop of Rome vnder the Authoritie of Peter VVhiche sentence the whole Councel allowed This beinge true howe did the Ciuil Magistrate condemne Dioscorus VVas then
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
for M. Hardinge telleth vs that his Power herein was Onely Ertraordinarie Of the other side Peter coulde geue them none for as Heruaeus and Paladensis saie Vntil Christes Ascension he was not Pope But to leaue these vaine Fantasies not woorth the hearinge S. Paule wil soone remooue al these doubtes Thus he writeth of him selfe Paule the Apostle not of Menne nor appointed by Menne but by Jesus Christe and God the Father And S. Chrysostome hereof writeth thus Paulus nihil opus habebat Petro nec illius egebat voce sed Honore Par erat illi Nihil enim hic dicam amplius Paule had no manner lacke of Peter nor stoode in neede of his voice or allowance but in Honour was his Felowe For I wil here saie no more His meaninge is He was his better Howe be it what néede woordes Set contention aparte the case is cleare For it was not Peter that breathed ouer the Apostles It was not Peter that saide vnto them Goe to the loste Sheepe of the house of Israel Receiue the Holy Ghoste Goe into al the Worlde and Preache the Gospel Al this Power was geuen them by Christe alone and not by Peter Nowe where as M. Hardinge teacheth vs that Peter was the Shephearde and the Apostles the Sheepe makinge them al as mutche inferiour vnto Peter as the Shéepe is inferiour vnto the Shepheard S. Hierome saithe Dices Super Petrum fundatur Ecclesia Licerid ipsum in alio loco super Omnes Apostolos fiat cuncti claues Regni Coelorum accipiant Ex Aequo super eos Ecclesiae fortitudo solidetur Ye wil saye The Churche is founded vpon Peter Notwithstandinge in an other place the same thinge is donne vpon al the Apostles and al receiue the keies of the Kingdome of Heauen and the strengthe of the Churche is founded Equally vpon them al. Likewise the Learned Father Origen saithe Quòd si super vnum illum Petrum tantùm existimas aedisicari toram Ecclesiam quid dicturus es de Iohanne Filio Tonitrui Apostolorum vnoquoque Yf thou thinke the whole Churche was builded onely vpon Peter what wilt thou then saie of Iohn the Sonne of the Thunder and of euery of the Apostles Therefore S. Chrysostome of Peter saithe thus Duplex crimen erat ium quia repugnauit tum quia coeteris seipsum praeposuit Peter was in double faulte bothe for that he withstoode Christe and also for that he set him selfe before the reste S. Augustine maketh Peter Felowe and Equal with the other Apostles Inter se concorditer vixerunt Petrus Condiscipuli eius Peter and his Felowes liued agreeably togeather And againe Christus sine personarum acceptione hoc dedit Paulo vt Ministraret Gentibus quod etiam Petro dederat vt Ministraret Iudaeis Christe without any choise of Personnes gaue the same Authoritie to Paule to Minister emongst the Heathens that he gaue to Peter to Minister emongst the Iewes And the very Ordinarie Glose geoeth these woordes to S. Paule Non didici ab alijs tanquam à Maioribus sed contuli cuÌ„ illis tanquam cum amicis Paribus I learned not of Peter and others as of my betters but I had conference with them as with my Equalles and Frendes Likewise Paule him selfe saithe Iacobus Petrus Iohannes qui videbantur Columnae esse dextras dederunt mihi Barnabae Societatis James Peter and John that seemed to be the Pillers gaue vnto me and Barnabas the righte handes of Felowship Whiche the Glose expoundeth thus Societatis id est Aequalitatis Of Felowship that is to saye of Equalitie Therefore notwithstandinge M. Hardinges Ordinarie and Extraordinarie Distinctions S. Cyprians woordes are plaine and true The reste of the Apostles were euen the same in Authoritie that Peter was al endâ—wed with One Felowship bothe of Honoure and of Power The Apologie Cap. 3. Diuision 4. And that it was saide indifferently to them al Feede ye indifferently to them al Goe into the vvhole vvorlde indifferently to them al Teache ye the Gospel M. Hardinge Wee denie that it was saide indifferently to them al Feede ye Yea or that it was saide at al Feede ye To Peter and none els was it saide Feede my Lambes Feede my Sheepe VVhiche Woorde of Feedinge so singularly spoken to Peter in the presence of the other Apostles prooueth that it was not indifferently saide to al Feede ye That they were sente into the whole VVorlde and that they were commaunded to teache and in that respect also to Feede wee confesse vnder the distinction of Ordinarie and Extraordinarie Power before mentioned The B. of Sarisburie It forceth not greately what M. Hardinge denie or graunte hauinge neither Reason nor Authoritie but onely his owne But if Power were not geuen indifferently to al the Apostles tel vs then wherein is the oddes What had Peter more What had the others lesse Or what Olde Doctour or Learned Father euer sawe this Difference Christe saide equally vnto them al Receâ—â—â— the Holy Ghoste Whose Sinnes yee forgeâ—ue they are forgeeuen Goe into the whole Worlde Preache the Gospel to euery Creature These woordes perteine equally vnto al. Peter had nomore the Holy Ghost nomore Power to forgéeue Sinnes nomore Commission to goe into the whole Worlde nomore Authoritie to Preache the Gospel then others had M. Hardinge saithe To the reste of the Apostles it was not saide at al Feede ye To Peter and to none els was it saide Feede my Lambes Feede my Sheepe Yet Christe him selfe saithe Quod Vni dico Omnibus dico That I saie to One I saie to Al. And S. Hierome saithe as it is before alleged Al the Apostles receiued the Keies of the Kingedome of Heauen and the strength of the Churche was builte Equally vpon them al. S. Paule saithe What is Peter what is Paule but the Ministers of Christe through whome ye haue beleeued Paule hath planted Apollo hath watered He that planteth is nothinge He that watreth is nothinge Chrysostome saithe Angeli quamliber magni tamen Serui sunt ac Ministri The Angels of God be they neuer so greate yet are they but Seruantes and Ministers Therefore to conclude he saithe Ne Paulo quidem obedire Oportet si quid proprium dixerit si quid humanum sed Apostolo Christum in se loquentem circumferenti Wee maye not beleeue Paule him selfe if he speake any thinge of his owne or of worldly reason but wee muste beleeue the Apostle bearinge aboute Christe speakinge within him The Apologie Cap. 3. Diuision 5. And as Hierome saithe Al Bishoppes where so euer they be be they at Rome be they at Eugubium be they at Constantinople be they at Rhegium be al of like Preeminence and of like Priesthood And as Cyprian saithe There is but one Bishopâ—ike and a peece thereof is perfitely and wholy holden of euery particular Bishop M. Hardinge The Interpreter not without the wil
False sleight False Dise False Plaie and al False Yet Christe saithe of him selfe I am the Truthe God geue you grace to credite him For the errour of quotation in the margin wherin you spende so many woordes it maye please you to knowe that I neither was the Printer nor coulde be presente at the Printinge For the reste if there can be any one pointe of Falsehed founde in me touchinge the allegation of this Councel of Carthage I wil not refuse to stande charged with the whole But if euery of these horrible Falseheddes be found an euident and plaine Truthe then it maye please you to take home al these prety Titles to your selfe againe as in euery of these woordes so often doubled and so heapte togeather hauing your selfe committed a seueral Falsehedde And herein for trial of your courteous dealinge I am contente your selfe shal fit and be the Iudge For notwithstanding it be thought of many that ye dissemble déepely and wil not bestowe your voice to saie the Truthe Yet I doubte not but in this mater if ye haue eles ye maye easily looke vp and sée the Truthe You saye Sir Defender hathe falsely alleged the Councel of Carthage And why so For that he saithe The Councel Decréed by expresse woordes that the Bishop of Rome should not be called the Vniuersal Bishop This you saie is Forged and Falsified and is no parte of that Councel For indifferent trial bothe of the Truthe and of the Falsehed herein I beseche you beholde the very woordes of the Councel euen as thei are alleged by your own Doctour Gratiā These thei are Primae Sedis Episcopus non appelletur Princeps Sacerdotum vel Summus Sacerdos vel aliquid huiusmodi Sed tantùm Primae Sedis Episcopus Vniuersalis autem nec etiam Romanus Pontifex appelletur Let not the Bishop of any of the Firste Sees be called the Prince of Priestes Or the Highest Prieste or by any other like name but Onely the Bishop of the Firste see But let not the Bishop of Rome him selfe be called the Vniuersal Bishop And in the Glose thereupon it is noted thus In hac Distinctione dicitur quod Papa non debet dici Vniuersalis In this Distinction it is saide that the Pope ought not to be called the Vniuersal Bishop Nowe M. Hardinge compare our woordes and the Councelles wordes bothe togeather Wée saie none otherwise but as the Councel saithe The Bishop of Rome him selfe ought not to be called the Vniuersal Bishop Herein wée doo neither adde nor minishe but reporte the woordes playnely as wée finde them If you had lookte better on your Booke and would haue tried this mater as you saye by your Learninge ye might wel haue reserued these Vnciuile reproches of Falsehedde to your selfe and haue spared your Crieinge of Shame vpon this Defender Touchinge that you so pleasantly cheare your selfe with these woordes You doo as like to M. Iewel as if you were his Fathers Sonne ▪ I muste answeare you as S. Augustine sometime did the Heretique Cresconius Serua potius Puerilia Pueris Keepe sutche Childishe toies to plaie with your Children God make vs bothe like vnto our Father that is in Heauen Where you saie of your selfe onely without farther witnesse that this Title is the Popes Auncient right euer géeuen to him by al the world I doubte not but the vntruthe hereof by my Former Replie touching the same maie soone appeare Certainely when the same Title was offered to S. Gregorie he refused it vtterly as none of his In déede this Councel of Carthage notwithstanding the Title of Highest Bishop was sometimes geuen not onely to the Bishop of Rome other Patriarkes but also vnto al other Bishoppes M. Hardinges owne Amphilochius calleth S. Bastle Principem Sacerdotum The Prince or Chiefe of Bishoppes Rufinus calleth Athanasius Pontificem Maximum The Highest Bishop Nazianzenus calleth the same Athanasius Archisacerdotem Sacerdotum The Chiefe Bishop of Bishoppes Lactantius calleth euery Bishoprike Summum Sacerdotiū Likewise S. Hierome saith Ecclesiae Salus in Summi Sacerdotis dignitate pendet The safetie of the Churche standeth in the dignitie of the Highest Priest By whiche Highest Prieste M. Hardinge him selfe saithe is meante euery seueral Bishop within his owne Diocese S. Augustine saithe Quid est Episcopus nisi Primus Presbyter hoc est Summus Sacerdos What is a Bishop but the First or Chiefe Prieste that is to saie the Highest Prieste Therefore wée may safely spare the Pope this Title of Highest Bishop not as Peculiar to him alone as M. Hardinge imagineth but as Common and General to al Bishoppes Al that ye haue here alleged of the Iurisdiction of the Flamines is a mere fantasie ▪ grounded onely vpō an vnsauery Fable of Anacletus and Clemens Neither are you hable to finde either these names Archiflamines or Protoflamines whiche here are imagined in any Ancient allowed Writer or any sutche Vniuersal Iurisdiction to them belonginge The Firste or Principal or Mother Sees were limited not by the Flamines but by the Prince So it is written in the Councel of Chalcedon Quascunque Ciuitates per Literas Regias Metropolitico nomine honorarunt VVhat Citties so euer by the Princes Charter they honoured with the name of the Mother See And therefore the Emperour Theodosius vpon displeasure conceiued tooke that Name of Honoure from the Cittie of Antioche mindinge it shoulde be so called nomore And for that cause was the Cittie of Rome chosen emongest others to be a Primate or a Principal Mother Sée not for that either Christe or Peter had so appointed as M. Hardinge telleth vs but for that it was the moste Noble Cittie and of greattest renoume in al the world The woordes be plaine Sedi Veteris Romae Patres meritò dederunt Primatum Quòd illa Ciuitas aliis Imperaret The Fathers woorthily gaue the Chiefetie to the See of the Olde Rome Bicause that Cittie had the Princehood ouer others Nowe concerninge this Decrée of the Councel of Carthage it touched as wel the Bishop of Rome as other Primates And therefore Pope Adriane afterward alleging and corrupting the same added thereto this special Prouiso for him selfe Nullus Archiepiscoporum nisi qui Primas Sedes renent appelletur Primas aut Princeps Sacerdotum aut Summus Sacerdos aut aliquid huiusmodi c. Salua semper in omnibus Authoritate Beati Petri Apostoli Let no Archebishop sauinge sutche as heue the Principal or Firste Sees he called either the Primate or the Prince of Priestes or the Highest Prieste or by any other like name c. Sauinge alwaies and in al thinges the Authoritie of Blessed S. Peter the Apostle The Apologie Cap. 4. Diuision 3. And therefore sithence the Bishop of Rome wil nowe a daies so be called chalengeth vnto him selfe an Authoritie that is none of his bisides that he dothe plainely contrarie to the Ancient Councelles and contrarie to the Olde
But the people had a Grace geeuen them to discerne Sprites and to iudge whom thei should receiue into the number of the Prophetes and whom as skilful exchangers they shoulde refuse Euen so nowe in the time of the Newe Testamente Many haue taken in hande to VVrite Gospels But the skilful exchangers and triers of Coines haue not allowed them So saithe S. Augustine Manichaei legunt Scripturas Apocryphas nescio à quibus Sutoribus Fabularum sub nomine Apostolorum scriptas The Manichees reade Secrete Hidden Scriptures written I knowe not by what Cobblers of Fables vnder the name of the Apostles So saithe Eusebius of the Gospel countrefeited vnder the name of S. Peter Nos Petrum reliquos Apostolos sicut Christum recipimus Sed Pseudepigrapha reijcimus Veluti gnari eorum sensus sententiae Scientes quòd talia non recipimus tradita ab Apostolis Wee receiue Peter and the reste of the Apostles as wee woulde receiue Christe him selfe But Countrefeite VVritinges vnder theire names wee refuse vttersy as hauinge vnderstandinge of their sense and meaninge knowinge wel that wee haue receiued no sutche thinges deliuered by the Apostles Thus had the Churche of God the Sprite of Wisedome whereby to discerne the True Scriptures from the False Yet male wée not geather hereof that the Authoritie of the Churche is ouer and aboue the Scriptures S. Augustine saith In istis temporalibus Legibus quamuis de illis homines iudicent cùm eas instituunt tamen cùm fuerint institutae firmatae non licebit ludici de illis iudicare sed secundum eas In these temporal or Worldly Iawes although menne be Iudges ouer thē while they be a making yet after the same Lawes be once made and established it is no senger lawful for the Iudge to Iudge of them Onely it is lawful to Iudge by them Likewise againe he saithe Spirituales siue qui praesunt siue qui obtemperant Spiritualiter iudicant non de cognitionibus Spiritualibus quae lucent in Firmamento id est de Scripturis Non enim oportet de tam sublimi Authoritate iudicare c. Homo enim licet Spiritualis factor ramen Legis esse debet non Iudex De illis dicitur Iudicare in quibus potestatem habet corrigendi Menne Spiritual whether thei ruse or be ruled Iudge accordinge to the Sprite But they Iudge not of the Spiritual knowledge that shineth in the Firmamente that is to saie of the Scriptures For it is not lawful for any man to be Iudge ouer so high Authoritie For be the man never so mutche Spiritual yet muste he be a Dooer and not a Iudge of the Lavve There a Man is saide to be a Iudge where he hath Power and Authoritie to correcte The Apologie Cap. 10. Diuision 1. Moreouer wee allowe the Sacramentes of the Churche that is to saie certaine Holy Signes Ceremonies whiche Christe woulde wee shoulde vse that by them he might sette before our eies the Mysteries of our Saluation and might more strongely confirme the Faithe whiche wee haue in his Bloude and might seale his Grace in our hartes And these Sacramentes togeather with Tertullian Origen Ambrose Augustine Hierome Chrysostome Basile Dionysius other Catholique Fathers wee doe calle Figures Signes Markes Badges Printes Copies Fourmes Seales Signettes Similitudes Paternes Representations Remembraunces and Memories And wee make no doubt togeather with the same Doctours to saie that these bee certaine Visible vvoordes Seales of Righteousnes and Tokens of Grace M. Hardinge VVith what face saie ye that ye allowe the Sacramentes of the Churche Haue ye not abandot ned almoste al the Sacramentes of the Churche Retaine ye any mo by name of the Sacramentes then two Baptisme and your Supper of the Lorde Of whiche the one after that Doctrine as it is by you taught and ministred auaileth nothinge but to your further condemnation The sounde and true Doctrine whiche the Catholike Churche holdeth and beleueth touching this point is this There be seuen Sacramentes in which vnder coouer of visible thinges the Power of God worketh mans helth They be these Baptisme Confirmation the Sacrament of the aulter Penaunce extreme Vnction Order VVedlocke And these so we cal Sacramentes as neuertheles we acknowledge the name of Sacrament may be extended to many other thinges That it be knowen what a Sacrament is this woorde Sacrament signifieth sommetime a holy thinge sometime the signe of a holy thinge instituted by God As it is taken for a signe only so is it found generally not only in the Newe Lawe but also in the Olde Lawe But in the Newe Lawe these signes after a Peculiar and Special manner be called Sacramentes whiche do not only signifie a holy thinge but also do sanctifie and make holy those to whō thei be adhibited being such as by institution of Christe conteine grace in them and Power to sanctifie VVhereof a Sacrament is by the best learned diuines defined to be a visible signe of inuisible grace so as it beare the image of it * and be cause of the same For the plaine vnderstāding of this Definition how a Sacrament beareth the forme signe or image of inuisible grace it appeareth euidently in Baptisme where washinge of the body sheweth the clensinge of the sowle Also in the Sacramente of the Aulter where the formes of Breade and VVine out wardly represent the spiritual nourishing of the soule The like appeareth in other Sacramentes Neither is it a New and straung Doctrine to say that the Sacramētes of the Gospel conteine grace in them for the Fathers teache the same not seldom Chrysostome expounding the Mysterie of the Poole called Bethesda in Hebrewe that was in Ierusalem saith that sicke folke were healed at the mouing of the water to the intent men might be brought to vnderstande the vertue of Baptisme For then was it comming to passe saith he that Baptisme shoulde be ful of power and grace S. Ambrose in his booke de Sacramentis speaking of Baptisme saith it is not euery water that healeth but that water healeth whiche hath the Grace of Christe Cyrillus vpon the foresaide Chapter of S. Iohn saith that in Baptisme it is not VVater simply that worketh but when as it hathe receiued the grace of the Holy Ghoste S. Augustine in a Sermon saith the VVater in Baptisme is enriched with a more gifte in maner then was the Virgine Mary For the saith he deserued Chastitie to her selfe this hath geuen to vs sanctifications She deserued that she sinned not this that it might purge sinnes It is saide vniuersally by S. Cyprian of al the Sacramentes that the fatte of Gods anointinge powereth fulnes of grace into the ministerial sanctifications whereby he meaneth the Sacramentes Yet we meane that they conteine grace and power to sanctifie after suche maner of speakinge as we saie of Potions and drinkes prepared for sicke Persons that thei
and maketh mery But when he is awakte his soule is emptie Good menne saithe M. Hardinge withdrawe them selues and are contented to be presente onely to stande by but receiue not the Sacramente But Chrysostome saithe to sutche a good deuoute man If thou stande by and doo not Communicate thou arte vvicked thou arte shamelesse thou arte impudente Thou wilte saie I am vnvvoorthy to be partaker of the Holy Mysteries Then arte thou vnvoorthy to be partaker of the Praiers Thou maiste no more stande here then an Heathen that neuer was Christened Here gentle Reader maiste thou sée a marueilous change in the Churche of God The thinge that in olde times was coumpted Heathenishe Impudencie and VVickednesse is nowe by M. Hardinges Newe Diuinitie becomme Godlinesse and greate Deuotion But God wote here foloweth a very colde Asseueration Not Seldome ye saie the Prieste at the Masse whan none other were disposed receiued alone O M. Hardinge the worlde wel seethe your woorde is no Gospel It appeareth by your so many Vntruthes ye care not greately what you saie Thus yée tel vs Not Seldome the Prieste receiued alone Not Seldome what is that why speake you so nicely what meaneth this colde and doubteful eloquence specially in him that otherwise hath acquainted his voice to speake so bigge why saie you not The Prieste vsed daiely and commonly so to doo Or if yée coulde not auouche so great Vntruthe for very shame why saide you not The Prieste oftentimes or at some certaine times receiued alone at the leaste at foure or three or tvvoo sundrie times within the space of sixe hundred yéeres At the woorste if yee had saide but Once it had benne somwhat As for Not seldomme it is too base it is too simple it disgraceth the whole course of your pleadinge and in plaine speache soundeth as mutche as Neuer It had rather benne your parte takinge vpon you this countenance of credite and grauitie to haue tolde vs Substantially and plainely what manner of man this Prieste was where he dwelte what was his name when and where and in what Companie he saide this Masse who sawe it who hearde it who bare witnesse to it by what Recorde or Authoritie it maie be proued The matter beinge so great and of sutche Antiquitie is there noman leafte behinde to witnesse the same but M. Hardinge In your Former Answeare ye bringe vs in Boies Girles Sicke folke Laie people and VVemen and vpon sutche groundes ye sticke not to founde your Priuate Masse And doubtelesse these examples might haue seemed to stande you in somme prety stéede yf in those daies Boies and VVemen had benne Priestes For Prieste or Bishop that euer receiued the Sacrament alone in the Churche before the people ye are not yet hable to shewe vs one As for your Leontius and Amphilochius S. Basiles Masse at Midnight and other like folies and fables it seemeth by the silence ye vse in your late Reioinder ye are contented wisely and quietly to geue them ouer Yee saie wee are deceiued by Gratian and haue placed Calixtus in steede of Anacletus Here firste of al ye confesse that Gratian your greate Rabbin the Father and Fountaine of your Decrees might be deceiued And verily sutche plainenesse in dealinge if ye would vouchesaue to vse it oftener were woorthy of some commendation For in déede your Gratian as he was a man of great readinge and smal iudgement so he allegeth oftetimes he knoweth not what Hierome for Origen Cyprian for Augustine Beda for Ambrose Iuuencus for Vincentius Greeke for Latine Newe for Olde As for this authoritie wherein you saie wee are deceiued he allegeth it in twoo sundrie places firste vnder the name of Anacletus nexte vnder the name of Calixtus meaninge I trowe yf there were errour in the one at leaste to redresse it by the other Therefore M. Hardinge yf ye had looked better vpon your Booke what so euer opinion ye haue of your Gratian ye should haue founde that wée were nothinge deceiued Haw be it your Gratian in steede of one errour hath made twoo For in deede as it is true yâ— these woordes were neuer written by Calixtus so of the other side it is likewise true they were neuer written by Anacletus but were manifestly forged and falsified by others that folowed afterwarde as in my Former Replie I haue declared more at large But it is a world to see what wiles shiftes these menne can finde to beare out erroure Firste ye saie these woordes were spoken of the Priestes Deacons Subdeacons seruinge the Prieste at Masse vpon Solemne Feastes Pardonne me M. Hardinge to saie the Truthe For verily notwithstandinge this solemne tale it seemeth ye knowe not what ye saie For it maie please you to remember that your Anacletus whose forged Authoritie ye haue alleged was Bishop in Rome in the time of S. Peter shortely vpon the Deathe of Christe when the Churche was euerywhere vnder persecution ful of Bloude Nowe I praie you who euer tolde you either of any office that your Subdeacons had in the Holy Ministerie or of any greate highe Holy Daies of Duplex or magis Duplex or principal Solemne Feastes in the Churche of God in al that time Maye wee thinke that the Blessed Virgins and the Apostles daies were keapte Highe and Holy while the same Blessed Virgin and Apostles were yet aliue Though ye had none other regarde either to God or to your selfe yet shame shoulde force you to foresee more aduisedly what yée saie But your greattest folie appeareth in yâ— shiftinge glostnge of these woordes For you saie this Calixtus or Anacletus speaketh onely of the Priestes the Deacons and the Subdeacons and neuer a woorde expressely of the Laie people and therefore ye saie wâ—e deceiue the vnlearned Reader with a lie Touchinge your vncourteous speache I weigh it none otherwise but as it is The Truthe wil be hable euermore to beare it selfe But that these woordes of Anacletus or Calixtus touche not the Laie people but onely the Priestes and the Ministers the very Gloser him selfe was neuer either so vnskilful or so impudent so to saie For whereas the woordes be these Let them al Communicate onlesse they wil be remoued out of the Churche he setteth there to this Exposition Hoc antiquum est Nam hoc hodiè relictum videtur arbitrio cuiuslibet This vvas the olde manner For novve adaies it is free for euery man to doo therein vvhat he vvil The like Decree is founde vnder the name of the Apostles Canons Quicunque fideles ingrediuntur in Ecclesiam Scripturas audiunt non autem persuerant in Oratione nec Sanctam Communionem percipiunt velut qui ordinis perturbationem commouent ab Ecclesiae CoÌ„munione arceri conuenit As many not onely of the Priestes and Ministers but of the Faitheful as comme into the Churche and heare the Scriptures but continewe not out the Praiers
Diuinis honoribus affecerint Beleeue me it is a greate matter to vnderstande what is the Creature and what is God the Creatoure what are the Woorkes and what is the VVoorkeman For if theise Heretiques coulde make diligente difference hereof they would not thus make confusion of al thinges nor place those thinges beneathe that be aboue I meane not They either pulle down the Heauen or the Starres or set vp the Earthe in theire Place But that they pulle downe the Kinge him selfe from his high throne and place him emongest his vvoorkes and Creatures and of the other side vvoorshippe a Creature vvith Godly Honoure The Apologie Cap. 15. Diuision 2. Bisides where they saie and sommetime doo persuade fooles that they are hable by theire Masses to distribute and applie vnto mennes commoditie al the Merites of Christes Deathe yea although many times the parties thinke nothing of the mater and vnderstande ful litle what is donne this is a Mockerie a Heathenishe fansie and a very ioie For it is our Faith that applieth the Deathe and Crosse of Christe to our benefite not the Acte of the Massinge Prieste Faithe had in the Sacramentes saithe Augustine doth iustifie and not the Sacramentes And Origen saithe Christe is the Prieste the Propitiation and Sacrifice vvhiche Propitiation commeth to euery one by meane of Faithe And so by this reckeninge wee saie that the Sacramentes of Christe without Faithe doo not once profite these that be a liue a greate deale lesse doo they profite those that be deade M. Hardinge Leaste any piece of your Apologie should be without a witnes for proufe that ye are his children who is the father of lies ye make vs to affirme that by our Masses we distribute and applie to men indifferently how so euer they be disposed for so ye meane as it appeareth partely by that ye saie here and special by your Doctrine other wheres vttered al the Merites of Christes Deathe But tel vs who euer taught this Doctrine in the Catholike Churche Yea God is so good and prone to bestowe his mercie that not onely when a man is through faithe prepared for it he geueth it abundantly vnto him but also though he of his owne parte haue no faithe presently yet for others sake whiche are Gods derely beloued frendes he farethe the better and hath that gifte obteigned to him As when S. Steuen praied at his deathe for those that persecuted him for whom prayed he then but for those who had no Faithe at al in Christe And when this grace was geuen vnto them as that from theire Iewishnes they came to the faith of Christe who shal exclude that blessed Martyr from this worship and honoure that throughe his praier as by one special meane that grace was applied vnto them VVhat effecte his praier tooke if any man thereof doubte he maye thinke it to haue wrought mutche for the benefite of others of lesse malice seinge that it did so mutche in Paule VVho as the Scripture saithe yet breathinge out threatninges and slaughter againste Christes Disciples was so chaunged and conuerted that of a Persecutour he became an Apostle For as S. Augustine writeth Si Sanctus Stephanus sic non orasset Ecclesia Paulum non haberet If S. Steuen had not praied so the Churche shoulde not haue had Paule Nowe if those that be no Priestes without publike Auctoritie of Consecrating the Body and Bloude of Christe yet by waie of praier doo obteine that men be conuerted to the Faithe whiche is the applyinge of one fruite of Christes merites mutche more the publike Minister and Bishop whiche assumpted from amonge men is ordeined for men in matters belonginge to God that he may offer vp giftes and Sacrifices for sinnes And nowe if ye liste to learne what kinde of applyinge we vse in our Masses we doo offer vp vnto God firste his Sonne representinge his passion and celebratinge the memorie of the same accordinge to Christes institution But what measure of good we procure them to God onely is that knowen If as the Learned Bishop Prosper saithe the grace of our Sauiour passe ouer some Persons as we see it to happen and if the Praier of the Churche wherein the Sacrifice is conteined after S. Augustines Minde be not admitted for them it is to be referred to the secrete iudgèmentes of Goddes iustice and it is to be acknowledged that the depth of this secrete may not be opened in this life The B. of Sarisburie Thus ye saie M. Hardinge Ye make vs to affirme that by our Masses wee distribute and applie to menne indifferently the Merites of Christes Deathe howe so euer they be disposed in token that ye are the Children of him who is the Father of lies Therefore ye saie Tel vs who euer taught this Doctrine in the Catholike Churche If ye be so vnskilful M. Hardinge and so far to séeke in your owne Doctours then it maie please you to vnderstande that the moste Catholique Pillers of your Catholique Churche haue euen thus taught vs. Thomas de Vio otherwise called Caietanus a Catholique Cardinal of your Catholique Churche of Rome in the Conference he had at Augusta in Germanie with Doctour Luther saide thus Fides non est necessaria accessuro ad Eucharistiam Faith is not necessarie for him that wil receiue the Sacramente of thankes geuinge Notwithstandinge otherwheres he acknowledgeth this was an errour and confesseth it was commonly receiued and beleeued of many euen in your Catholique Churche of Rome Thus he writeth In hoc videtur communis multorum error quod putant hoc Sacrificium ex solo Opere Operato habere certum Meritum vel certam satisfactionem quae applicatur huic vel illi Herein standeth the Common Errour of many that thei thinke this Sacrifice hath a certaine Mente or Satisfactiō whiche is applied to this man or to y◠man not by meane of the Faithe of the receiuer but by the Onely meane of the Woorke that is wrought by the Prieste Gabriel Biel saith The Prieste receiueth the Sacramente and the vertue thereof passeth into al the Members of the Churche Iacobus de Valentia saithe The Prieste is the Mouthe of the Body Therefore when the Prieste receiueth the Sacramente al the Members are refreased Againe he saithe Nos Communicamus Ore Sacerdotis Wee that be of the People doo Communicate or receiue the Sacramente by the Mouthe of the Prieste Thomas of Aquine youre Angelical Doctour saithe thus Sicut Corpus Domini semel oblatum est in Cruce pro debito Originali ita offertur iugiter pro quotidianis delictis in Altari As the Body of our Lorde was once offered vpon the Crosse for the debte of Original Sinne so it is daily offered vpon the Aultare for the debte of Daily Sinnes This Doctrine not longe sithence was holden for Catholique and was strongly mainteined by your Catholique Doctours Catharinus one of the woorthies of
stil the Substance of Breade and Nature of VVine The Substance and Nature of Breade are not changed The selfe same Breade as touchinge the Material Substance goeth into the bely and is caste out into the priuie Or that Christe the Apostles Holy Fathers praied not in that tongue whiche the people might vnderstande Or that Christe hath not perfourmed al thinges by that one offeringe whiche he once offered vpon the Crosse Or that the same Sacrifice was Vnperfite so that now we haue neede of an other M. Hardinge VVhat crake ye of a good parte of the VVorlde The greater is the number of those ye haue seduced the more greeuous shal be your iudgement There be not yet many yeeres paste that ye boasted of your poore small flocke alludinge to the fewnesse of the Flocke that liued with Christe in Fleashe and made their fewnesse an argumente of the sincere Truthe But nowe that through your euil teachinge the worlde groweth more to be dissolute and wicked ye boast of your number This is certaine touchinge groundes of truthe the Churche erreth not as that whiche enioyeth Christes promise and your Congregation teachinge the contrary muste therefore be taken for the Children of the Father of Lies Though tenne or twenty Masses were not saide in one daie by Christe the Apostles or Fathers as ye scoffe when the Faithe was firste Preached and fewe beleued no Churches whiche here not without prophane malice ye name Temples yet beinge builie this is no sufficient reason why we maie not nowe where the Faithe is generally receiued haue sundry Masses in one Churche in one daie Ye make muche a doo about bothe Kindes and to aggrauate the matter ye vse the odious terme of bannishinge the people from the Cuppe VVe teache the people for good causes to be contente with one Kinde doinge them to vnderstande they receiue the whole Body of Christe Fleashe and Bloude no lesse then if they receiued Bothe Kindes The Sacriledge whiche Gelasius speaketh of consisteth in diuidinge Christe and the same he imputeth to the Manichees as I haue an other where declared And therefore as that toucheth not vs who doo not diuide Christe but in the Sacramente geue to the people whole Christe so it sheweth you to be either sclaunderous or ignorant As for the tongue of the Churche Seruice how so euer Christe the Apostles and Holy Fathers praied the vse of the Latine tongue vsed in the Seruice of the Latine Churche is not by any reason or Auctoritie ye can bringe yet so farre disproued that the Churche ought to condemne the order from the beginninge receiued and hitherto continewed The B. of Sarisburie Wée make no crakes of our numbers M. Hardinge but humbly géeue God thankes that maugre al your practises and policies hath published and proclaimed the name of his Sonne in euery place through the worlde The foorth and force thereof greeueth you nowe as it did others your Fathers before you that cried out in an agonie What shal wee doo Al the worlde renneth after him Of them S. Cyril saithe Quicquid Christo credentium accesserit sibi detractum putant As many Faitheful Beleeuers as are gotten to Christe so many they thinke are loste from the selues Notwithstandinge the Truthe of God hangeth neither of many nor of fewe Liberius the Bishop of Rome saide sometime to the Arian Emperour Constantius Non si ego solus sum idcircò minor est ratio Fidei Although I be alone yet the accoumpte of Faithe is therefore no white the lesse Christe compareth the Kingedome of God vnto a peece of Leauen whiche beinge litle in quantitie the woman taketh and laiethe in a greate Lumpe of dough vntil the whole be al Leauened Chrysostome saithe Nemo paucitatem vestram deploret Magna enim est virtus Praedicationis Et quod semel fermentatum est rursus fermentum ad coetera efficitur Let noman bewaile the smal number of you For greate is the Vertue of Preachinge And who so is once Leauened is him selfe made Leauen to Leauen others It is noted in the Glose vpon the Clementines Veritas pedetentim cognoscitur Truthe is knowen by Litle and by Litle And S. Ambrose Constat Diluuium eodem numero quo cumulatum est esse diminutum It is knowen that the â—loudde in the time of Noe as it grewe by degrees so by degrees it abated Origen saithe Ego concitabo eos in non Gentem Nos sumus non Gens qui pauci ex ista Ciuitate credimus alij ex alia Et nusquam Gens integra ab initio credulitatis videtur assumpta I shal prouoke them by them that are no people VVee are they that were no people that Beleeue in Christe a fewe in this Cittie and a fewe in an other And neuer was there any Nation that was taken whole at the first beginninge of the Faithe The meaninge hereof is this that God calleth menne not al togeather but nowe a fewe nowe moe as vnto his secrete wisedome séemeth beste So is it writen in the late Councel of Basile Spiritus Sanctus non illuminat omnes eodem tempore Sed vbi vult quando vult spirat The Holy Ghoste doothe not geeue light to al menne at one time but breatheth where it wil and when it wil. This is the Counsel and the hande of God M. Hardinge Wée maie saie vnto you as Tertullian saide sometime vnto the Heathens Exquisitior quaeque crudelitas vestra illecebra est magis Sectae Plures efficimur quoties meâ—imur à vobis Semen est Sanguis Christianorum Your earnest crueltie is an entisemente and a prouocation vnto this Secte As often as ye recken vs ye finde vs moe and moe The Seede hereof is Christian Bloude Arnobius saide sometime vnto the enimies of the Crosse of Christe Nonne haec saltem fidem vobis faciunt argumenta credendi quâ—d iam per omnes terras in tam breui tempore paruo immensa nominis huius SacrameÌ„ta diffusa sunt At the leaste doo not these proufes make you beleeue that ye see the greate Secretes of this Name of Christe are powred abroade in so shorte space through al Countries Fighte not againste God M. Hardinge There is no Wisedome there is no Counsel againste the Lorde This is certaine ye saie touchinge the groundes of Faithe the Churche erreth not Whether your Churche haue erred or no and in what groundes it shal better appeare hereafter Truely S. Bernarde saithe of your Churche euen of your Churche of Rome Intestina insanabilis facta est plaga Ecclesiae The wounde of the Churche is within the bowelles and paste recouerie And againe Haec sunt infoelicissima tempora quae praeuidit Apostolus in quibus homines sanam Doctrinam non sustinent These be the vnhappy daies that the Apostle sawe before when Menne cannot abide sounde Doctrine This was S.
then graunte you that whiche you denie The woordes whereof you gather this pretensed saieinge of Gregorie as I suppose be these If any man hath caught vnto himselfe that name of Vniuersall Bishop in that Churche of Constantinople then the whole Churche whiche God forbid fell from his state when he that is called Vniuersal fell Gregorie vnderstandeth by the name Vniuersall Bishop as him selfe declareth in many places suche a one as is a Bishop altogether and onely so as there be no other Bishop besides him Now if it were graunted that the Bishop of Constantinople were this one and onely Vniuersal Bishop this inconuenience would folowe that with the fall of that Vniuersall Bishop the Vniuersall Churche also fell For where the Churche is there be Bishoppes and where be Bishoppes there is the Churche and a Bishop Vniuersall by Gregorie is as muche as all Bishoppes That this beinge graunted the whole Churche is fallen from the Faithe thus he proueth For saithe he the Bishoppes of Constant inople haue fallen into the goulfe of great and detestable Heresies as Nestorius who thinkinge Christe to be two persones and beleuinge that God coulde not be made man ranne to a Iewishe Infidelitie and as Macedonius who denied the holy Ghost to be God VVherefore if the B. of Constantinople be the Vniuersall Bishop accordinge to the sense aforesaide then at the fall of him from the Faithe as when those two before named fell the Churche also falleth as then by this reason when they were Bishops it fell Thus reasoneth S. Gregorie in that Epistle to Mauritius But because to Gregorie it semeth very farre from reason and incredible that the Churche should fall from the Faithe and faile therefore he enucigheth againste Iohn the Bishop of Constantinople for chalenginge that name of Vniuersal Bishop and concludeth that the Bishop of that See in any wise can not so be But if the woorde Vnâ—uersall signifie a soueraintie of charge and Supremacie of Gouernement ouer the whole Churche whiche Christe committed to Peter and in Peter to his Successours the Bishoppes of Rome when he saide Feede my Shepe in this sense it is not impious nor erroneus nor contrary to the minde of S. Gregorie to call the Successour of Peter Christes vicare in Earth the Vniuersal Bishop that is to saie the highest of al and hauinge power ouer all other Bishoppes and Bishop of the Vniuersall Churche And as Christe gaue to S. Peter and his successours for the benefite of his Churche a Supreme auctoritie and power â–ª so for the same Churches sake for whose loue he deliuered him selfe to death by petition made to his Father he obteined for him and his successours the Priuilege of this supreme and moste excellente grace that their Faithe shoulde neuer faile In consideration of whiche singular Priuilege obteined by Christe and graunted to the see Apostolike and to none other Gregorie rebuketh Iohn the Bishop of CoÌ„stantinople so much as one that presumptuously vsurped that newe name of vniuersal Bishop against the statutes of the Gospel and against the Decrees of the Canons To conclude if either Gregorie or any other man shoulde saâ—e that the Churche dependeth vpon one man he mighte seeme to saie truthe meaninge rightly and that not alone nor without good Authoritie For suche a saieinge we finde vttered by S. Ierome The safetie of the Churche saithe he dependeth vpon the dignitie of the highest Priesie who if he haue not auctoritie peerlesse and aboue all other there will be so many Schismes in the Churche as there be Priestes VVhich peerlesse auctoritie aboue all other as S. Hierome in that place dothe attribute to ‡ to the Bishop of euery Dioces directly so consequently to Peters Successor to whom it was saide Feede my Sheepe For by what reason in eche Dioces it behoueth one Prieste to be highesâ—ouer other Priestes by the same and in like proportion nolesse it behoueth that in the whole Churche one Bishop be highest ouer other Bishoppes I meane for auoidinge Schismes The B. of Sarisburie Yf yée had better looked on your Bookes M. Hardinge ye woulde not haue benne so hasty in dealinge Lies Wée falsifie not that good Fathers Woordes but reporte them truely as wée finde them For thus he writeth in sundrie places of Iohn the Bishop of Constantinople that firste auanced him selfe aboue al his Brethren and required to be called the Vniuersal Bishop of al the worlde Vniuersa Ecclesia â statu suo corruit quando is qui appellatur Vniuersalis cadit The whole Vniuersal Churche falleth from her state when he falleth that is called the Vniuersal Bishop This is no Lie M. Hardinge Conferre the places yée shal finde the woordes as wee reporte them It standeth not neither with your profession nor with your modestie so vncourteously to vse your tongue We neither Lie our selues nor father Lies vpon the Doctoures God be thanked his cause is sutche as maie wel be maineteined without Lies But to put you further oute of doubte the sense of these woordes ye maie finde often vttered by S. Gregorie in other places Vnto Anastasius the Bishop of Antioche he writeth thus Vt de honoris vestri iniuria taceam si vnus Episcopus vocatur Vniuersalis vniuersa Ecclesia corruit si Vnus Vniuersus cadit To dissemble the iniurie donne to your Honoure if one Bishop be called Vniuersal then if that One Vniuersal Bishop fal the whole Vniuersal Churche goeth to grounde Againe he saithe in the same Epistle Vos eandem causam Nullam dicere non debetis Quia si hanc aequanimiter portamus Vniuersae Ecclesiae Fidem corrumpimus Ye maie not saie This is a mater of no importance For if wee patiently beare these thinges wee destroie the Faithe of the Vniuersal Churche Againe he saithe In isto Scelesto vocabulo consentire nihil aliud est quà m Fidem perdere To consente vnto this wicked Name is nothinge els but to lose the Faithe Againe Flens dico Gemens denuntio Quia cùm Sacerdotalis Ordo intus cecidit foris diu stare non poterit I speake it with teares I tel it with sighe of Harte For seeinge the Order of Priesthoode is fallen within it cannot nowe stande longe without Againe Diabolus ita validè in quibusdam Ecclesiae necessarijs Membris dentes figit vt nulli sit dubium quin nisi vnanimiter fauente Domino cunctorum prouida Pastorum turba concurrat omne quod absit citiùs ouile dilaniet The Diuel so strongely fasteneth his Teeth in the necessarie Members of the Churche that onlesse by Goddes Grace the prouident companie of al Bishoppes ioine togeather there is no doubte but he wil soone destroie the whole flocke whiche God forbid And againe he compareth the Pride of this name with the Pride of Antichriste and saithe that the one shal woorke the Confusion of the Churche no lesse
Pope is Antichriste For bothe Heauen Earthe knoweth he is not Christe The Apologie Cap. 18. Diuision 1. But forsomutche as these menne auouche the Vniuersal possession of the Catholique Churche to be their owne and cal vs Heretiques bicause we agree not in iudgemente with them let vs know I beseeche you what proper marke and badge hathe that Churche of theirs whereby it maie be knowen to bee the Churche of God Yewis it is not so harde a matter to finde out Goddes Churche if a manne wil seeke it earnestly and diligently For the Churche of God is sette vpon a highe glisteringe place in the toppe of an Hille and builte vpon the Fundation of the Apostles and Prophetes There saithe Augustine lette vs seeke the Churche there lette vs trie oure maters And as he saithe againe in an other place The Churche muste be shevved out of the Holy and Canonical Scriptures and that vvhiche can not be shevved out of them is not the Churche Yet for al this I wote not how whether it be for feare or for conscience or despaire of victorie these menne alwaie abhorre and flee the VVoorde of God euen as the Theefe fleeth the Gallowes And no woonder truely For like as menne saie the Cantharus by and by perisheth dieth as soone as it is laide in baulme notwithstandinge Baulme be otherwise a moste sweete smellinge ointemente euen so these men wel see their owne matte is damped and destroied in the VVoorde of God as if it were in poison Therefore the Holy Scriptures whiche oure Saueour Iesus Christe did not onely vse for Authoritie in al his speache but did also at laste seale vp the same with his owne Bloude these menne to the entent they mighte with lesse businesse driue the people from the same as from a thinge daungerous and deadly haue vsed to cal theim a Bare Letter Vncertaine Vnprofitable Doūbe Killinge Deade whiche seemeth to vs al one as if they shoulde saie The Scriptures are to no pourpose or as good as none at al. Hereunto they adde also a Similitude not very agreeable how the Scriptures be like to a Nose of VVaxe or a Shipmans Hose how thei may be fashioned and plied al manner of waies and serue al mennes turnes M. Hardinge VVhere ye saie the Churche is builded vpon the Fundation of the Apostles and Prophetes and shewed by the Holy Canonicall Scriptures we confesse the same with S. Augustine VVhen ye adde the Churche whiche can not be shewed out of the Scriptures to be no Churche we saie that though S. Augustine haue no suche woordes in the Chapters whiche ye alleage in the Margent yet were it neuer so muche graunted that he had those woordes in that place they shoulde make nothinge for your pourpose S. Augustine in that Booke disputeth againste the Donatistes who would restraine the Catholike Churche to the onely Countrie of Aphrike denieinge other Christen menne to be members thereof S. Augustine refutinge their Heresie declareth the Sonne of God to be Heade and all the true Faithfull to be the Body of the Churche and that it is not sufficient to holde with the Head alone or with the Body alone but we muste holde with bothe together if we will be saued The Donatistes did graunte the Heade Iesus Christe and denied his Body the Churche For this cause saithe S. Augusiine Ipsum Caput de quo consentimus ostēdat nobis Corpus suum de quo dissentimus Let the Heade vpon whom we agree shewe vnto vs his Body whereupon we disagree The Head is Christe who spake firste by his Prophetes afterwarde by him selfe and laste of all by his Apostles In his igitur omnibus quaerenda est Ecclesia In all these saithe he the Churche muste be sought If thou marke good Reader that whiche I haue here rehersed out of S Augustine it is to be seene that he bindeth not the proufe of the Churche simply to the Holy Scriptures but onely in a case when he hath to doo with an Heretike who wil not admitte the auctoritie of the Churche Therefore a true Churche maie be founde whiche is not shewed in the Scriptures so the contrarie thereof be not shewed in the Scriptures Now if these Defenders will haue that to be no Churche which can not be shewed out of Scriptures they shall vnderstande that as therein they plaie the Donatistes so we must needes folow's Augustine in bringinge Scripture against them not as the onely proufe in deede whiche they falsely saie but as a very good and chiefe kinde of proufe moste profitable in all cases and necessary at suche time as the aduersarie will admitte none other proufe c. VVherefore it remaineth that it is the Synagog of Antichriste and Lucifer VVho as he fell out of Heauen like a lightninge so he maketh a blase and shewe of a Churche in the Earthe for a time But as we can tell when it was not borne so shall it not be longe but that through Gods power it will vanishe awaie dispersed and be scattered by the lightsome Maiestie of Christes true Churche whiche from S. Peters time to this daie florisheth in her Head the Bishop of Rome and in her members throughout the worlde vvhiche abide in the Vnitie of the same Bishop VVee esteeme and vnderstande the Scriptures to be the sense and the woorde If they can pretende the bare woorde they thinke themselues good inough to make a sense of their owne VVhiche bare woorde as they misuse it Pighius perhaps compareth to a nose of waxe But the Scriptures he neuer meante to dishonour with that similitude If it were lawfull for vs to vse Scripture after our owne interpretation as they doo we shoulde not lacke sufficient matter in the Holy Bookes to ouerthrowe by our owne applieinge all theire false opinions and Heresies But we are bounde to that religious awe and reuerence of them that excepte we haue an Authour to auouche the sense whereof we take holde we dare bringe foorthe nothinge And yet reade our Bookes who will he shall lacke neither Scriptures in them nor witnesses of our interpretation in any controuersie of this age Let it be agreed that for decision of controuersies suche sense of the Scriptures be taken for Scripture whiche the Holy Ghost hath taught the Churche and then let the worlde iudge who flieth the woorde of God as the Theefe dothe the Gallowes The B. of Sarisburie Contrarie to that wée haue here alleged of S. Augustine ye saie A true Churche maie be founde whiche is not shewed in the Scriptures Whereby it appeareth ye are lothe your Churche shoulde comme to the trial of this Standerde But for as mutche as this quarrel groweth of S. Augustine let S. Augustine him selfe be the Iudge And to allege a fewe woordes in stéede of many thus he saithe Vtrùm ipsi Ecclesiam teneant Diuinarum Scripturarum Canonicis Libris ostendant Ecclesiam Christi
VVoorde of God Ye calle it Deade Inke a Liuelesse mater a doumbe Iudge that cannot speake a Blacke Gospel Inken Diuinitie a Nose of vvaxe and a thinge vtterly voide of Authoritie of it selfe Examine these places weigh these woordes They are no Lies They are no Sclaunders Iudge vprightly remoue affection ye shal finde that Hosius and Zuenkfeldius touchinge the Authoritie and Credite of Goddes VVoorde accorde in one For proufe whereof when obiection was made that Kinge Dauid beinge not a Bishop but onely a Temporal Prince had written Psalmes that is to saie the very kete of the Scriptures Hosius made answeare Quid ni scriberet Scribimus indocti doctique poëmata passim VVrote Dauid Psalmes And why shoulde he not write them Horace saith VVee write Ballades euery body learned and vnlearned tagge and ragge So vnreuerently like an Heathen he scorneth and scoffeth at the scriptures of God and likeneth the Heauenly Ditties of the Holy Ghoste to a Vile Heathenishe Wanton ballade This in Zuenkfeldius had benne great Blasphemie Yée allowe it in Hosius as a vertue S. Luke saithe Pharisaei Iurisperiti spreuerunt consilium Dei in semetipsis The Phariseis and Learned in the Lawe despised the Councel of God in them selues Irenaeus saithe Haeretici accusant Scripturas quasi nō rectè habeant necsint ex Authoritate c. Heretiques finde faulte with the Scriptures as if they were not wel written and as if they were not of sufficient Authoritie c. And thus they doo to the ende to cause the people to lothe doubte the Woorde of Life so to becomme captiue to their owne Traditions Therefore Cardinal Cusanus saithe thus Haec est omnium sanè intelligentium sententia qui Scripturarum Authoritatem intellectum in Ecclesiae approbatione fundant non è conuerso Ecclesiae Fundamentum in Scripturarum Authoritate locant c. Dico nulla else Christi praecepta nisi quae per Ecclesiam pro talibus accepta sunt This is the Iudgemente of al them that meane wel whiche founde the Authoritie and vnderstandinge of the Scriptures in the allowance of the Churche But contrarie wise laie not the Fundation of the Churche in the Authoritie of the Scriptures Thus I saie There are no Cōmaundementes of Christe but onely sutche as by the Churche are allowed for Christes Commaundementes So saithe your highest Doctoure Albertus Pigghius A postoli quaedam conscripserunt non vt Scripta illa praeessent Fidei Religioni nostrae sed potiùs vt subessent The Apostles wrote certaine thinges not that their Writinges shoulde be aboue our Faithe and Religion but rather that they shoulde be vnder Iohannes Maria Verractus saithe Determinatio Ecclesiae appellatur Euangelium The Determination of the Churche is called the Gospel Therefore Hosius by his Episcopal Authoritie pronounceth Sentence Definitiue in this wise Quod Ecclesia docet Expressum Dei Verbum est quod contra Sensum Consensum Ecclesiae docetur Expressum Diaboli Verbum est What so euer the Churche teacheth by the Churche he meaneth the Pope and his Cardinalles and the Churche of Rome c. that is the Expresse VVoorde of God what so euer is taught againste the Meaninge and Consente of the Churche that is the Expresse VVoorde of the Diuel This was sommetime an ordinarie practise of sundrie Olde Heretiques to scorne and to disdeigne the Scripures of God and to grounde them selues vpon other Conclusions and imaginations of theire owne So the Heretique Carpocrates saide He knewe more then either Christe him selfe or his Apostles Tertullian saithe Discipuli Montani dicunt Paracletum plura in Montano dixisse quà m Christum in Euangelio protulisse nec tantùm plura sed etiam meliora atque maiora The Disciples of Montanus the Heretique said that the Holy Ghoste vttered moe thinges in Montanus theire Maister then euer Christe vttered in the Gospel and not onely moethinges but also greatter and better thinges And againe they saide Paulus ex parte sciebat ex parte prophetabat Nondum enim venerat quod perfectum est Paule knewe in parte and prophesied in parte For the perfection that was afterwarde in Montanus was not yet comme Therefore it is not vniuersally true M. Hardinge that you saie Al Heretiques haue alleged the Scriptures For somme Heretiques in whoe 's steppes ye séeme to treade haue made lighte of and disdeigned the Scriptures as wel as you But as somme Heretiques haue alleged the Scriptures as you doo without sense euen so al Heretiques are euermore reproued by the Scriptures as you bée And that is the cause that you and your Felowes for the most parte so fearefully shunne the Scriptures For he that dooth euil fleeth the Light Therefore wereas ye cal vs foorthe and bidde vs humbly to crie you mercie firste bidde Hosius your Scholemaister to recante his Errours wil him to speake more reuerently of Goddes VVoorde for it is Holy Let him confesse repente his Blasphemie in comparing the Scriptures of God with Heathenishe Ballades Recante you the Errours that Pigghius Cusanus Eckius and others your Doctoures and Felowes haue set abroade And the Authoure of the Apologie shal doo what so euer shal behoue him Remember also howe vniuste and vntrue reportes you your selfe and your Felowes haue witingly and willingly published and blased in writinge not sparinge any man whom it pleased you to touche with sclaunder You your selfe in this selfe same Booke haue written thus The Learned Gospellers of the Sea Townes in Saxonie teache that there is no Helle at al. An other of your Companie there thus moste vniustly sclaundereth that godly Father Doctoure Peter Martyr Petrus Martyr negat Christum else nostrum Deprecatorem Peter Martyr denieth that Christe is our Intercessoure Likewise againe with one general sclaunder he misreporteth al the Professours of the Gospel what so euer Omnes Euangelici Pseudomartyres negant Christum venisse in Carne Al the Gospellers whom he thought it better to calle the False witnesses of the Gospel denie that Christe euer came in the Fleashe I wil presse you no further with Examples of your immoderate sclaunders As your vncourteous tongue hath no bridle so your waste woordes haue no ende Al these and other like reportes your conscience knoweth are moste vntrue Yet haue ye not doubted thus to hasarde your whole credite and vainely with the same to féede the world Suffer me therefore M. Hardinge to answeare you with your owne woordes For shame man repente and reuoke that for whiche your owne Conscience stinteth not to barke againste your selfe The Apologie Cap. 21. Diuision 1. And yet as though this were too litle they also burne the Holy Scriptures as in times paste wicked Kinge Aza or as Antiochus or Maximinus did and are woonte to name them Heretiques Bookes And out of doubt as it seemeth thei would doo as Herode in olde time did in Ievvrie that hee
Behold by the Varietie wee vnderstande the Diuersitie of Tongues and by the Apparel wee vnderstande the Vnitie of y◠Churche Againe he saith Distant inter se Linguae Sed Linguarum distantiae non sunt schismata Tongues are diuided one from an other But the Diuision of Tongues is no Schisme or Diuision in Religion The Apologie Cap. 3. Diuision 10. The olde Councel at Carthage commaunded that nothing should be read in Christes Congregation but the Canonical Scriptures these menne reade sutche thinges in their Churches as them selues knowe for a Truthe to be starke Lies and fonde Fables M. Hardinge A man were better I assure thee good Reader to make two newe Bookes then to correcte one so ful of lies and falsefied places as this Apologie is This olde Councel of Carthage is newely falsefied by our new Cleregie The wordes of the Councel are these Palcuit vt praeter scripturas Canonicas nihil in Ecclesia legatur sub nomine Diuinarum Scripturatum It hath semed good vnto vs that besides the Canonical Scriptures nothinge be read in the Churche vnder the name of the holy Scriptures They leauinge out these foure woordes sub nomine Diuinarum Scripturarum Vnder the name of Diuine Scriptures woulde beare men in hande the Councel willed nothinge to be read in the Churche besides the holy Scriptures Are not these trusty men to whom ye may committe the charge of your soules for your faith and saluation It foloweth in the same decree Liceat etiam Legi passiones Martyrum cùm anniuersarij dies celebrantur Let it be lawful also for the Martyrdomes of Martyrs to be read when theire yerely festes are kept And yet dare they not onely to saie nothing must be read besides the Scriptures but also to alleage that very place for that special lie whiche saithe the contrary Looke in the Booke thy selfe good reader and see how falsely they handle so holy matters An other lie is when they saie we reade those thinges in the Churche whiche our selues knowe to be starke lies and funde fables VVhen they cannot them selues shewe that we haue any sutche it is a vaine lieing rhetorike to saie we doubt not of it or knowe it our selues for a truthe I wonder not if they blushe not in belieng vs who haue belied so many Scriptures Councels and fathers The B. of Sarisburie It standeth wel with your Truthe M. Hardinge so often to charge vs with Lies Falsehedde I truste it wil appeare ye had no great cause to keepe so great reuel vpon so poore a Conqueste In deede these woordes be not founde in the thirde Councel of Carthage Yet are they founde in the Councel of Hippo whiche is the Abbridgemente of the thirde Councel of Carthage as it appeareth by the Title of the same Concilij Hipponensis Abbreuiationes factae in concilio carthaginensi Tertio The woordes of the Councel of Hippo and for so mutche also of the thirde Councel of Carthage be these Scripturae Canonicae in Ecclesia legendae quae sunt praeter quas alia non legantur The Scriptures Canonical whiche are to read in the Churche and besides whiche nothinge els maie be read Here haue you M. Hardinge the plaine woordes of the Councel of Hippo abberidged out of the thirde Councel of Carthage That nothinge maie be read in the Churche but onely the Canonical Scriptures Iudge you therefore howe iuste cause ye had so vnaduisedly for I vate not to saie so vnlearnedly to charge the Apologie with Lies and Falsehedde Hereto maie wée adde the like Decrée of the Councel holden at Laodicea Sabbatjs Euangelia cum alijs Scripturis legenda esse censemus Wee agree that the Gospel with others Scriptures be read vpon the Saboth daie If these woordes séeme not sufficiente it foloweth further in the same Councel Non oportet Libros qui sunt extra Canonem legere nisi solos Canonicos Veteris Noui Testamenti We maie not reade any Bookes that be without the Canon but onely the Canonical Bookes of the Olde and Nevve Testamente To like effecte Chrysostome saith Ideò Christus meusas nummulariorum euertit Significans quòd in Templo Dei nō debent esse nummi nisi Spirituales id est qui Dei imaginem habent Therefore Christe ouerthrewe the Exchangers bakes Meaninge thereby that there maie be no Come in the Churche but onely Spiritual that is to saie that beareth the Image of God Againe he saithe Lectorum officium erat in Ecclesia Sacra Legere ex Scriptis vel Prophetarum vel Apostolorum It was the Readers office to pronounce holy thinges vnto the people out of either the Apostles or Prophetes Erasmus saithe Apparet non nisi Apostolicas Literas olim Legi solitas in Templis aut certè Vitorum Apostolicae Authoritatis It appeareth that in olde time nothinge was vsed to be read in the Churches but onely the Apostles Writinges or at leaste the Writinges of sutche others as were of Apostolical Authoritie Likewise saithe Abbas Ansigisus reportinge the Ecclesiastical Decrees of the Frenche Kinges Levves Charles In Templis tantùm Canonici Libri id est Sacrae Literae legantur Let there he read in the Churches onely the Canonical Bookes that is to saie the Holy Scriptures An other lie Ye saie is this when they saie wee reade those thinges in the Churche whiche our selues knowe to be starke lies and fonde Fables For trial hereof wee shal not néede to trauaile far Your owne Bookes and Legendes are prouse sufficiente Erasmus thereof saithe thus Hodiè quorumlibet somnia imò mulietcularum Deliramenta leguntur inter diuinas Scripturas Nowe a daies euery fooles Dreames yea very wee mennes doctinge fansies are read with the Holy Scriptures Likewise saithe Polydore Vergil Multorum Diuorum vitas recitant tametsi parùm ad Fidem Scriptas They reade many Sainctes Liues although not written accordinge to Truthe Ludouicus Viues writtinge of your Legenda Aurea whiche was the Mother of al your deuoute Ecclesiastical stories or Fables saithe thus Nescio cur Aurea dici debeat cùm scripta sit ab homine ferrei oris plumbei Cordis plenissima sit impudentissimis Mendacijs I see no cause why it shoulde be called the Goulden Legende seeinge it was written by a man of an iron face and a ledden harte and is freight ful of most shamelesse lies If ye knewe not these thinges M. Hardinge your frendes wil thinke ye knowe nothinge Sutche Truthes yée reade and publishe deuoutly and solemnely in your Churches Yet maie wée neither saie nor thinke yée mocke the people The Apologie Cap. 4. Diuision 1. But if there be any that thinke these aboue rehersed Authorities be but weake and selender bicause thei were decreed by Emperours certaine petite Bishoppes and not by so ful perfite Councelles takinge pleasure rather in the Authoritie and name of the Pope let
woulde conclude thus The Pope was Head of the Churche Ergo he had Authoritie to calle Councelles Wee maie rather and mutche better turne youre tale backewarde and saie thus The Pope hadde no Authoritie to calle Councelles Ergo he vvas not Headde of the Churche The Apologie Cap. 6. Diuision 4. Whiche of the Auncient Fathers or Doctours euer saide The vvhole vvorlde is but your Diocese M. Hardinge He that saide to Peter fede my Lambes and fede my Shepe whiche Lambes and shepe al Christen menne be through the worlde The B. of Sarisburie The Canonistes that is to saie the Popes Pages of Honoure haue not doubted to infeaffe their Maister with the possession of al the worlde One saithe thus Dominus Papa est Ordinarius omnium hominum Oure Lorde the Pope is the Ordinarie or Bishop of al menne An other saithe Papa totius mundi obtinet Principatum The Pope hath the Princehoode of al the worlde An other saithe Papa est Episcopus totius Orbis The Pope is the Bishop of the whole worlde An other saithe Papa etiam cessante negligentia Praelatorum potest conferre beneficia totius Oribis Quia ipse est Ordinarius totius mundi Though there be no defaulte or negligence in any Bishop yet maie the Pope bestowe the benefices of al the worlde For that he is the Bishop of al the worlde Therefore when the Chiefe Deacon inuesteth or enrobethe the Pope at his Consecration he saithe vnto him Ego inuestio te de Papatu vt praesis Vrbi Orbi I do inueste thee with the Popedome that thou maiste rule bothe the Cittie and the worlde Of this infinite Ambition and inordinate tyrannie manie good menne haue often complained Franciscus Zarabella beinge him selfe a Cardinal of Rome saithe thus Ex hoc infiniti sequuti sunt errores Quia Papa occupauit omnia iura inferiorum Ecclesiarum Et nisi Deus succurrat statui Ecclesiarum Vniuersa Ecclesia periclitatur Hereof haue ensued infinite errours for that the Pope hathe inuaded the right of al inferiour Churches And onlesse God healpe the state of the Churches the Vniuersal Churche is in ieoperdie The learned Lady Anna Daughter vnto the Emperoure Alexius and Irene in her Storie that she wrote in Greeke emonge many other thinges to like pourpose writeth thus Papa est Dominus totius Mundi quemadmodum Latini quidem putant praedicant Est enim etiam haec pars quaedam illorum insolentiae The Pope is the Lorde of al the worlde as the Latines thinke and speake of him For this is a peece of theire Ambition This hath benne the late wanton Claime of the Popes Canonistes Otherwise the Ancient Learned Fathers haue euermore bounded and limited the Pope within his owne particular Iurisdiction Ruffinus saithe the Fathers in the Councel of Nice appointed the Pope to ouersee the Churches of his ovvne Suburbes Vt Romanus Episcopus Suburbicarum Ecclesiarum sollicitudinem gerat Athanasius saith Roma est Metropolis Romanae ditionis Rome is the Mother Churche not of al the vniuersal worlde but of the Romaine particulare Iurisdiction The Bishoppes in the Councel of Rome write thus to the Bishoppes of Illyricum Par est omnes qui sunt in Orbe Romano Episcopos conuenire It is conuemente that al the Bishoppes that be within the Iurisdiction of Rome shoulde accorde togeather S Hierome speakinge of the vsage and order of the Churche of Rome saithe thus Quid mihi profeis Vnius Vrbis Consuetudinem What allegeste thou me the Custome of one Cittie So mutche he abbridgeth the Popes Iurisdiction that he extendeth it not vnto the Listes endes of al the worlde but restreineth it only to the limites of one Cittie Likewise againe speakinge of the Bishop of Rome he saithe thus Non solùm Vnius Vrbis sed etiam totius Orbis errant Episcopi Then not onely the Bishop of One Towne whiche was the Bishop of Rome but also the Bishoppes of al the worlde are deceiued Thus therefore writeth Gennadius togeather with the Councel of Constantinople vnto the Bishop of Rome Curet Sanctitas tua Vniuersas tuas Custodias tibique subiectos Episcopos Let youre Holinesse see vnto not al the whole worlde but al your owne charge and sutche Bishoppes as he subiecte vnto you By these fewe we see the Bishop of Romes power was not Vniuersal or infinite ouer al the Churches and Kingedomes of the worlde but certaine and limited within his owne particulare Iurisdiction As for the reasons yee vse for proufe hereof I marueile ye would euer trouble the worlde with so Childishe folies Christe saide vnto Peter Feede my sheepe Ergo saie you the vvhole vvorlde is the Popes Diocese A good Sheepe woulde haue made a better Arguments The Apologie Cap. 6. Diuision 5. Whiche of the holy Ancient Fathers euer saide that al Bishoppes haue receiued of youre fulnesse M. Hardinge Besides others so hath S. Bernarde saide in his booke de consideratione ad Eugenium VVhere he saithe that he is called in plenitudinem potestatis into the fulnes of power The B. of Sarisburie There is no folie so vaine but by some shift maie be mainteined In your Glose M. Hardinge it is written thus Omnes subiecti sunt motioni Papae sunt in illo quasi Membra de Membro Al men are subiecte vnto the Popes wil and are in him as mēbers of a member An other saithe Ecclesia non habet Potestatem aliquam Iurisdictionis nisi à Petro The Churche hath no Power of Iurisdiction but onely from Peter And againe A Petro post Christum Spiritualis Gratia Potestas deriuatur Nexte after Christe Spiritual Grace and Power is deriued from Peter And therefore an other of your Doctours saithe Omnes Episcopi descendunt à Papa quasi Mēbra à Capite de eius Plenitudine omnes accipiunt Al Bishoppes are deriued from the Pope as Members from the Head and al they receiue of his fulnesse that is to saie Power of his Power and Grace of his Grace Al these vanities M. Hardinge thinketh maie be wel borne out by two bare woordes of S. Bernarde But S. Augustine many hundred yeeres before Bernarde was borne wrote thus Nos quidem accipere possumus hoc donum pro modulo nostro Fundere autem illud super alios non possumus Sed vt hoc fiat Deum super eos à quo hoc efficitur inuocamus In deede we maie receiue the gifte of God accordinge to our portion but to poure the same vpon others we are not able Notwithstanding in theire behalfe wee cal vpon God that is the worker hereof that he wil doo it The Apologie Cap. 6. Diuision 6. Whiche of al the Ancient Doctours euer saide that al Power is geuen to you as wel in Heauen as in Earthe M. Hardinge Al they whiche speake of the ministerial Power whereby vnder Christe the militant Churche by him is gouerned But
Verus Dominus Temporalium ita vt possit auferre ab alio quod aliâs suum est tenet factum eius licet peccet Sed Praelati coeteri Principes non sunt Domini sed Tutores Procuratores dispensatores They saie that onely the Pope is the right Lorde of Temporal Possessions so that he maie put any man frō his owne And although he offende in so dooinge yet his dooinge taketh place But other Bishoppes and Princes be not Lordes but Ouerseers Bailifes and Stewardes Therefore Pope Adrian namely thus auanced him selfe aboue the Emperoure Fredericus 1. Imperator per nos imperat Vnde haber Imperium nisi à nobis Ecce in Potestate nostra est vt demus illud cui volumus Proptereà constituti sumus à Deo super Gentes Regna vt destruamus euellamus aedificemus plantemus By meane of vs the Emperoure is Emperour For whence hath he his Empiere but of vs Beholde it is in our hande to bestowe the Empiere vpon whome we liste And to that ende are we placed by God ouer Nations and Kingdomes that we should destroie and plucke vp and builde and plante Sutche proude vauntes the Pope maketh of him selfe without either shame of the worlde or feare of God The Apologie Cap. 6. Diuision 9. Whiche of the Anciente Learned Fathers with so precise and Mathematical Limitation euer surueied and determined you to be seuentie and seuen times greater then the Mightiest Kinges M. Hardinge Some mery felowe or other whiche thought he might be bolde to speake Mathematically so he kepte him selfe within compasse and without iuste reprehension For where as the spiritual power so farre passeth the Temporal as the Soule doth excelle the Body and the Heauens surmounte the Earth as S. Clement saithe and Gregorie Nazianzene you shoulde not so greatly be offended with the seuenty and seuen times greater dignitie and we neede not condemne him as an Heretike whiche woulde be pleasaunt in his algorisme especially Ioannes Andreae in the same place referring the mater to the Astronomers The B. of Sarisburie Somme Mery felovve I vvarrante you ye saie And thus nowe in mirthe nowe in sadnesse ye haue of longe time mockte the worlde and forced Kinges and Emperours to be your selaues As for youre Newe Doctours Iacke of Andrevve and Sir Clement as you euermore cal him the Apostles felovve we weighe them none otherwise then they be worthy But touching Gregorie Nazianzene it is true that he saith The Truthe and Might of Goddes Worde infinitely passeth al wordly Power But what maketh al this for the Pope that walloweth onely in his Temporalties and worldly cares and as wel in Preachinge Goddes Woorde and Ministring the Sacramentes as also in other Spiritual exercises is as farre inferioure to any meane Prieste as the Earth is inferioure to the Heauens Howe be it that it maie appeare what prety Mirthe ye haue made herewith one of youre owne Felowes saithe thus Ecclesiastici debent iudicare per contemptibiles id est per Laicos Secundum tenorem debitum Terreni Iuris The Ecclesiastical Officers or Bishoppes ought to iudge by them that be Vile and Contemptible that is to saie by the Laie Magistrates according to the tenoure and order of the Temporal Lavve Here in your Mirthe and pleasance in comparison of your selues ye cal Princes and Temporal Magistrates Vile and Contemptible Againe ye saie Patet Regnum siue Regimen Regale non esse acceptum à Deo Sed ipsum solùm permisit indignatus Et magis esset acceptum Deo quòd per solum Papam Mundus in omnibus regeretur It is plaine that the state of kingedome or kingely gouernement came not from God For God onely suffered it in his anger And it were more acceptable vnto God that the whole world were in al thinges gouerned by the Pope alone It were good ye should tel vs whether ye speake this onely in Mirthe and Game or els in earneste and good sadnesse Verily when yee so proudely compare the Pope to the Sonne and the Emperoure to the Moone youre meaning is that as the Moone hathe no light but onely from the sonne so the Emperoure hathe no Authoritie but onely that he receiueth from the Pope Notwithstandinge in this comparison Isidorus youre owne Doctour saithe yee are sowly ouerseene For thus he writeth Per Solem intelligitur Regnum per Lunam intelligitur Sacerdotium By the Sonne is meante Kingely Dignitie and by the Moone is meante Priesthoode Now therefore Iacke Andrevve youre mery man by this reckening maie caste youre coumptes backewarde saie The Emperoure is seuentie and seuen times greater then the Pope The Apologie Cap. 6. Diuision 10. Whiche of the Anciente Fathers euer saide that more ample Authoritie is geeuen to you then to the residue of the Patriarkes M. Hardinge The Fathers of the Nicene councel by witnes of ‡ Iulius the firste who then liued ‡ and those of the Councel of Sardica ‡ Athanasius and the Bishops of Aegipt Thebaida and Lybia and the Fathers of certaine other Councelles Aboue al other moste specially the firste Christian Emperoure Constantine the great VVho being fully instructed of the moste godly and learned Bishops of his time * what authoritie the successour of Peter had by * commission of our Sauiour Christ thought good by his * Emperial Commaundemente and decree to confirme ratifie and for his own persone to yelde vnto blessed Syluester then Pope and to his successours Bishoppes of Rome the same Authoritie and Superioritie not onely ouer Bishoppes and Patriarkes but also Power and Honour higher and greater then that of Kinges and Emperours The wordes of his solemne decree in that behalf made are these whiche as they are found in sundrie other Greeke writers so moste plainely in Matthaeus Hieromonachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VVhiche in oure tounge is this mutche to saie VVe geeue in decree and commaundemente to al Lordes and to the Senate of our Empire that the Bishop of Rome and the successour of S. Peter chiefe of the Apostles haue Authoritie and Power in al the worlde more then that of the Empire is and that he be honoured and worshepped more then the Emperoure and that he be Head of the foure Patriarchal seates and that thinges apperteininge to the right faithe be of him iudged and determined Iustinian the Emperour likewise made an expresse decree that the moste holy Pope of the elder Rome for these be his very woordes be taken accordinge to the determinations of the holy councels to be the firste and principal of al Bishoppes It were not hard to alleage mutche more for proufe hereof of good and sufficient authoritie but in a matter not doubtfull this may suffise The B. of Sarisburie This is a folie of al folies Yet is there no folie so greate but by wordes and countenance it maie be maineteined
some deale here before These be the matters wherein you and your ignorant felow ministers gladly shewe your vile railinge and scoffinge eloquence Yet concerninge the doctrine of pardons least I saie nothinge this much I haue thought good to saie here In the Sacramente as wel of Baptisme as of penaunce al the bandes of sinne are loosed and the whole euerlastinge paine due to sinne is forgeuen At Baptisme no temporall paine is enioyned to vs because Christe moste freely bestoweth the benefite of his death vpon vs at that our firste entrie into the Churche But if afterwarde we abuse his mercie returninge againe to filthy sinne Christe would our seconde thirde and al other reconciliations from thence foorth to be with due satisfaction not of his dreadful angre whiche onely his bloude and the Sacrament of penaunce by due contrition and confession in deede or in vowe receiued is able to remoue but with satisfactiō of such temporal paine as his mercifull iustice required bothe of all others from the beginninge and namely of Kinge Dauid To whome confessinge his faulte Nathan saide Our Lorde hath put a way thy Sinne thou shalte not die Beholde the forgeuenesse of the mortal sinne and of the euerlastinge paine due to the same But yet so is it forgeuen that withal it is transferred into a temporal satisfaction VVhat was that It foloweth in the storie that bicause Dauid through his aduoutrie and murther had caused the ennemies of God to blaspheme his holy name the childe borne of the wife of Vrias should surely die And so it came to passe If the death of a Sonne be so greuous a punishment to a good Father that King Dauid was content to praie to faste to lie on the groūde afflicting him selfe seuen daies onely to trie whether he might as it were by exchaunge bie out the death of his Sonne and yet so could not obteine his desire we may be most certaine that the very best frendes of God sinning after Baptisme or circuncision whiche in the olde lawe stode in place thereof muste by ordinary course sarisfie with some temporall affliction that iuste iudgement of our merciful Make and Redeemer if farther grace be not founde by some other waie This satisfaction hath benne therefore iustly called the thirde and last parte of penaunce VVhiche if it be not fulfilled in this life vndoubtedly it shal be straightly exacted in the worlde to come in the fire of Purgatorie For that sinnes maye be in an other worlde forgeuen to those who die not in the deadly bondes of them our Sauiour hath geuen vs to vnderstande sayinge That the sinne against the Holy Ghost shal not be forgeuen neither in this worlde nor in the worlde to come whereof it appeareth that somme other Sinnes may be forgeuen in the worlde to come VVell this satisfaction may notwithstanding be fulfilled more then one waie For a man beinge once by the Sacrament of penaūce iustly reconciled to the mystical Body of Christe which is his Church wherein as the Prophete saithe a faithfull man is made partaker of al that feare God and keepe his commaundementes we haue in that bande of peace suche an vnitie of Spiriie communicated to vs al that the defect of one may be in spirituall causes supplied out of the plenty of all others his felowe membres accordinge as the Apostle saithe Beare ye one an others burdens And because the Head whiche is Christe is the chiefe membre of all and farre more then all the rest such influence is from him deriued throughout his mysticall Body that euen his death may as well inwardely by charitie as outwardly by another waie also be applied to vs for the pardoninge of that temporal satisfactiō which after the Sacrament of penaunce is lefte vnforgeuen And that is by such authoritie as Christ gaue to Peter saying To thee I will geue the Keies of the Kingedome of Heauen and what so euer thou bindest in Earth it shal be bounde also in Heauen and what so euer thou loosest in Earth it shall be loosed also in Heauen Lo what so euer Peter looseth in earth it shall be loosed in the sight of God If therefore the Pope who succedeth Peter do by iuste cause loose not onely the mortall Sinne by the sacrament of penaunce but also the bande of Temporall paine whiche remaineth yet due to to the Sinne it is vndoubted that suche paine is loosed in the sighte of God The cause of loosinge must be not onely the will of the Pope who is put in Authoritie to builde and not to destroy to dispense and not to lauishe but a reasonable change or recompence substituted in that behalfe suche as apperteineth to the Honour of God or to the profite of soules As mainteininge warr and fightinge against infidels for the defence of Christendome recouery of the Sepulchre of Christe succouringe widowes Orphanes or other poore persons the buildinge or mainteininge of Holy places the visitinge of Prisons and Martyrs toumbes or any like Deuout and Charitable deedes VVhiche whiles the faithfull Christian dothe obediently performe although otherwise the thinge enioyned be not great he may obteine remission also of that temporall satisfaction whiche was left in penaunce vnremitted This kinde of Pardon S. Paule gaue to that notorious sinner who at Corinth had his Fathers wife and was for that faulte separated from the Churche of God to be afflicted temporally in his fleashe But when the Corinthians had informed S. Paule of his earnest and true repentance and had shewed their owne fauour and good willes towarde him the Apostle answeareth VVhome yee forgeue ought I also forgeue for I also in that I haue forgeuen if I haue forgeuen ought for your sakes in the person of Christe I haue forgeuen it VVell we are assured the Apostle speaketh of forgeuinge such afflictions as the partie was in by reason he was deliuered out of the defence of holy Church to that state where the Deuill as S. Chrysostome vpon that place noteth Pro solutione Peccatorum for payment of his Sinnes might vexe him and wherein suche persons beinge put to their penaunce vsed to remaine for a certaine space of moneths or yeeres vntill their penaunce were done and expired Now the reconcilinge of the man not yet hauing done due satisfaction before his ordinary time is a pardon VVhich the Apostle saithe he dothe geue in the person of Christe as hauinge auctoritie of him to doo it and for the Corinthians sakes as who were able by their Holy Praiers and common sorowe whereof the Apostle speaketh to make recompence for that whiche lacked on the behalfe of his owne satisfaction If this muche doo not satisfie any man desiringe to be fully resolued herein let him resorte to the Latine woorkes of the Holy and learned Bishop of Rochester The B. of Sarisburie These obiections ye saie in your pleasante homely comparison are as common with
Dominus Leo Papa Decimus in quodam Coetu in Ciuitate Romana nescimus qualiter non tamen in Spiritu Domini Congregato Our Lorde Pope Leo 10. in a certaine Councel geathered in y◠Cittie of Rome by what meane wee know not but surely not by the Sprite of God And touchinge your Late Chapter or Conuenticle whiche ye cal the Councel of Trente the Frenche Kinges Embassadoure beinge there in presence saide thus Minùs legitima minusúe libera fuisse dicuntur illa Concilia Qui aderant ad voluntatem alterius semper loquebantur The saieinge is that these were neither Lavvful nor Free Councelles The Bishoppes that were there spake not alwaies of the Spirite of God but euermore to please somme other By whiche Other he meante the Pope Christe saith vnto Peter I haue praied for thee and Paule wente vp to Hierusalem to visite Peter Ergo ye saie The Pope hath Authoritie to confirme Councelles O M. Hardinge your Logique of Louaine is marueilous hasty Yée force your Conclusions to renne in poste For what maketh either Christes praier for Peter or Paules iourney from Arabia to Hierusalem for the Confirmation of Councelles Verily here is no manner mention neither of Confirmation nor of Councel nor of Pope Whereas Christe praied namely for Peter S. Augustine saithe as he hathe benne alleged before Nunquid pro Petro rogabat pro Iacobo Iohanne non rogabat Did Christe praie onely for Peter and did he not praie for Iames and Iohn Againe he saithe Hac nocte postulauit Satanas vexare vos sicut triticum Sed ego rogaui Patrem pro vobis ne deficiat Fides vestra This might hath Sathan desired to threashe you as if yee were wheate But I haue praied to my Father not onely for Peter but for you that your Faithe maie not faile Touchinge that Paule wente vp to Hierusalem of Courtesie to sée Peter he sought not thereby y◠allowance of his Doctrine as a man that otherwise stoode in doubt whether he had so long for the space of fourtiene yéeres preached Truth or Falsehedde but rather found fault with Peters dissimulatiō in Doctrine reproued him openly euen vnto the face S. Hierome saith Perrexit Hierusalem non tam vt disceret aliquid ab Apostolis quà m cum eis Euangelium quod docuerat collaturus Paule went vp to Hierusalem not so mutche to learne any thinge of the Apostles as to conferre with them touchinge the Gospel that he had preached S. Chrysostome saithe further Paulus nihil opus habebat Petro nec illius egebat voce sed honore par erat illi Nihil enim hîc dicam amplius Paule had no neede of Peter nor had any cause to craue his voice but in honoure and woorthinesse was his equal As for more I wil not saie Concerninge the Confirmation of Councelles wée haue saide otherwhere more at large Councelles were Confirmed not onely by the Bishop of Rome but also by other Bishoppes and Patriarkes and not onely by other Bishoppes but also by Kinges and Emperours The Emperoure Martianus saith Sacro nostrae Serenitatis edicto venerandam Synodum Confirmamus By the Holy Edicte of our Maiestie wee Confirme this Reuerende Councel Likewise the Bishoppes in the Councel of Constantinople besought the Emperour Theodosius Rogamus Clementiam tuam vt per Literas tuae Pietatis ratum esse iubeas Confirmesque Concilij Decretum Wee beseeche your fauoure that by your Maiesties Letters yee wil ratifie and Confirme the Decree of the Councel Touchinge the Councel of the Apostles at Hierusalem your owne Doctoure saithe Postquà m Petrus dixisset Iacobus Authoritate Pontificali ▪ protulit Definitiuam Sententiam When Peter had saide his minde Iames by his Episcopal Authoritie pronounced the Definitiue Sentence that is to saie gaue his Confirmation to the whole To conclude Councelles haue benne allowed and holden for good whether the Bishop of Rome would or no. Liberatus saith When Anatolius by consent of the Councel of Chalcedon had obteined the Primacie the Bishop of Romes Legates stoode against it theire gainesaieinge of the Iudges and Bishoppes there was not receiued And notwithstandinge the Apostolique See of Rome euen hitherto stand againste it yet the Decree of the Councel by the Authoritie and mainteinance of the Emperoure after a sorte standeth stil in force Mutche pleasant sporte yée make vs vvith puttinge in the Popes ansvveare Be it saie you that Hicke Hob and Hans haue accused the Pope VVoulde ye haue him appeare in this Courte or in that to be iudged by Iacke and Gil The whole worlde M. Hardinge hath of longe time charged the Pope with Ambition Briberie Simonie Superstition Idolatrie and open Corruption of the ordinances and wil of God If he disdeigne the iudgemente of so many and calle the whole worlde Hicke and Hob let him not marueile if the whole worlde disdeigne him If he maie be both Iudge and Partie and maie make answeare onely before him selfe I doubte not but he shal haue a good fauourable hearinge I beséech the good Christian Reader for shortenesse sake consider that I haue written before touchinge the Accusinge and Iudgeing of the Pope There shalte thou sée as Ennodius saithe That the Pope togeather with the Power of Teaching hath receiued free libertie to doo il without controlmente Therefore he saithe Neque ab Augusto neque ab omni Clero neque à Regibus neque a Populo Iudex iudicabitur The Pope that is the Iudge shal be iudged neither by the Emperoure nor by the vvhole Cleregie nor by Kinges nor by the People Sutche a Prerogatiue saithe Athanasius was sommetime claimed by the Ariane Heretiques Cùm ipsi sint rei ac Iudicio obnoxij veluti Caiaphas iudicandi munus inuadunt Whereas they thē selues be guilty and in danger of Iudgement they plaie the parte of Caiphas and take vpon them to be iudges them selues In like manner Chrysostome sathe Figura ibi duntaxat Iudicij erat re autem ipsa erat Latronum impetus There was onely a face of Iudgemente but in deede it was a biunte or violence of Theeues Yee saie further The Pope maie saie to our condemnation that God saithe vnto the Iewes what is it that I ought to haue donne to my vinsyarde but I haue donne it And thus yée geue the Pope power to callenge the Churche of God to be his owne Euen so Nero that wicked Tyran when he had wasted and consumed the Cittie of Rome and burnte it with here he called the same neuerthelesse by his owne name Neronopolis Neroes tovvne One of your Doctoures saithe Huius Communitatis non est Dominus nisi Christus vel Papa There is no Lord of this common slate that is to saie of the Churche but either Christe or the Pope As if Christe and the Pope were iointepourchasers But in deede Christe onely is the Prince of Pastours And
ita credimus Leo Papa ita credit Cyrillus ita credit Leo Anatolius ita credunt Al wee beleue thus Pope Leo beleueth thus Cyrillus the Bishop of Alexandria beleueth thus Leo and Anatolius the Bishop of Constantiaople beleue thus So saithe Tertullian Videamus quod lac à Paulo Corinthij hauserint ad quam Regulam Galathae sint recocti quid legant Philippenses Thessalonicenses Ephesij quid etiam Romani de proximo sonent quibus Euangelium Petrus Paulus sanguine quoque suo signatum reliquerunt Lette vs see what milke the Corinthians suckte of S. Paule after what Paterne the Galathians were refourmed what the Philippians reade what the Thessaloniens what the Ephesiens what sounde the Romaines geeue that are so neare vs vnto whom Peter and Paule haue leafte the Gospel sealed and confirmed with their Bloude In like sorte writeth Gregorie Nazianzene of the Churche of Caesarea Cuiuslibet Ecclesiae tanquam Corporis Christi habenda est ratio maximè verò nostrae Caesariensis quae ab initio fuit nunc est Mater propè omnium Ecclesiarum Eam Christiana Respublica velut Centrum suum Circulus vndique obseruat non solùm propter Orthodoxam Doctrinam vbique ab initio praedicatam sed etiam propter conspicuam Concordiae Gratiam quam diuinitùs accepit We muste make greate accoumpte of al Churches euen as of the Body of Christe but specially of this our Churche of Caesarea for that it hath benne frō the beginninge and stil is in a manner the Mother of al Churches The whole Christian Common VVeale beholdeth this Churche of euery side euen as the Circle beholdeth the Center not onely for the Catholique Doctrine that from thence hath benne published euerywhere but also for the notable Grace of Concorde that it hath receiued from aboue Thus the Aunciente Godly Fathers willed the Faitheful to haue recourse vnto euery of these Churches of Smyrna of Ephesus of Constantinople of Alexandria of Laodicea of Tharsus of Iconium of Antioche of Caesarea of Melite of Nice of Scythia of Martianopolis of Corinthus of Galatia of Philippi of Thessalonica of Ephesus of Rome not for any secrete vnremoueable vertue in them conteined but onely as Irenaeus saith for y◠the Tradition Doctrine of the Apostles had continewed there stil without corruption Therefore Tertullian saith Percurre Ecclesias Apostolicas apud quas ipsae adhuc Cathedrae Apostolorum suis locis praesidentur apud quas ipsae Authenticae Literae eorum recitantur sonantes vocem repraesentantes faciem vniuscuiusque Proxima est tibi Achaia Habes Corinthum Si non longè es à Macedonia habes Philippos habes Thessalonicenses Si pores in Asiam tendere habes Ephesum Si autem Italiae adiaces liabes Romam vnde nobis quoque Authoritas praestò est Renne ouer and beholde the Apostolique Churches where as the Apostles Chaires are yet stil continewed and where as the Authentical VVritinges of the Apostles are openly pronounced soundinge out the voice and representinge the face of eche one of them The nexte Countrie to you is Achaia There haue you the Churche of Corinthe If yee be not for from Macedonia there haue yee the Churche of Philippi and the Churche of Thessalonica If yee maie goe ouer into Asia there haue yee the Churche of Ephesus If yee border neare to Italie there haue yee the Churche of Rome from whence wee also dwellinge in Aphrica maie with speede receiue Authoritie Againe touchinge the name of a Churche Apostolique whereby yée woulde euermore séeme to vnderstande the Churche of Rome he saithe thus Tot ac tantae Ecclesiae vna est illa ab Apostolis Prima ex qua omnes Sic omnes prime omnes Apostolicae dum vnam omnes probāt Vnitatem These so many and so great Churches are al that same one firste Churche planted by the Apostles from whence issued al the reste And so are they al Firste Churches and al Apostolique in that they al folowe one Vnitie Thus the Anciente Fathers taught the People to refourme them selues by the Example and Doctrine not onely of the Churche of Rome but also of al other Notable Apostolique Churches Neither were they directed onely by the Authoritie of Anciente Churches but also by the Authoritie of certaine particulare VVoorthy Menne For Resolution in cases of doubte somme sente to S. Augustine somme to S. Hierome somme to the Bishoppes of France somme to the Bishoppes of Rome and somme to others S. Hierome thus writeth vnto S. Augustine Tu vt Episcopus in toto Orbe notissimus debes hanc promulgare Sententiam in assensum tuum omnes Coepiscopos trahere Thou as the moste notable Bishop in al the worlde oughteste to publishe this Decree and to drawe al thy Felowbishoppes vnto thy Iudgement Yet was S. Augustine the Bishop of Hippo in Aphrica and not of Rome Certainely wheresoeuer any flame of Truthe and Learning maie appeare out of what place so euer it breake foorthe men wil of them selues willingely gréedily flée vnto it Damasus the Bishop of Rome wrote vnto S. Hierome in doubteful Cases to knowe his counsel S. Hierome him selfe saith Filius meus Apodemius de Oceani littore atque vltimis Galliarum finibus Roma praeterita quaesiuit Bethlehem My sonne Apodemius comminge from the shoare of the Ocean Sea and from the furtheste Coaste of France leauinge Rome sought for Bethlehem where I dwelle to conferre with mee Likewise S. Ambrose saith Post Alexandrinae Ecclesiae Episcopi quoque Romanae Ecclesiae Definitionem per Literas plaerique meam adhuc expectant Sententiam After y◠Resolution of the Churche of Alexandria and also of the Bishop of the Churche of Rome many menne yet write Letters vnto me and woulde also vnderstande my iudgemente Pope Liberius him selfe writeth thus vnto Athanasius the Bishop of Alexandria Si mecum sentis quoeso subscribas quò certiores reddamur num eiusdem nobiscum suffragij sis eademque statuas de Vera Fide vt ego securior efficiar Tuaque mandata indesinenter obeam If yee be of my Iudgemente then I beseeche you to subscribe your name vnto these Articles that I maie be out of doubte whether you thinke as I thinke touchinge the True Faithe and that I maie be the better confirmed in mee self and maie euermore doo your Commaundementes without delaie Here you sée your Heade of the Churche offereth him selfe with al vis Vniuersal Povver to be at the Commaundèmente of an other inferioure Bishop Bernarde beinge but an Abbate writeth thus vnto Pope Eugenius Aiunt non vos esse Papam sed me Et vndique ad me confluunt qui habent negotia They saie that I am Pope and not you And on euery side they that haue suites comme renninge vnto mee Thus were menne woonte to séeke for Counsel not onely at Rome but also where so euer it might be founde
leafte him wee coulde not come to Christe Neither wil he nowe make any other league with vs then sutche a one as Nahas the Kinge of the Ammonites woulde haue made in times paste with them of the Cittie of Iabes whiche was to put out the Right Eie of eche one of the Inhabitantes Euen so wil the Pope plucke from vs the Holy Scripture the Gospel of our Saluation and al the Confidence whiche wee haue in Christe Iesu And vpon other condition can he not agree vpon peace with vs. M. Hardinge Ye are not fallen from the Bishop of Rome onely whiche were a damnable schisme but ye are fallen from Christes Churche Your comparison of the Pope with kinge Nahas is not very agreable But sirs ye speake more maliciously then credibly Be ye good Christen men and conforme your selues to the Catholique Faithe and denie Christe and his Gospel For this also yee shoulde haue added and I warrant you the Pope wil not plucke from you neither the Scriptures nor your confidence in Christe Iesu no more then he dooth from vs. The Apologie Cap. 20. Diuision 3. For whereas somme vse to make so greate a vaunte that the Pope is onely Peters Successour as though thereby he carried the Holy Ghoste in his bosome cannot erre this is but a mater of nothing a very trifelinge tale Gods Grace is promised to a good minde and to any one that feareth him not vnto Sees SuccessioÌ„s Richesse saithe S. Hierome maie make a Bishop to be of more might then the reste but al the Bishoppes whosoeuer they be are the Successours of the Apostles If so be the Place and Consecration onely be sufficient why then Manasses Succeded Dauid and Caiphas Succeded Aaron And it hath benne often seene that an Idol hath benne placed in the Temple of God In olde time Archidamus the Lacedemonian boasted mutche of him selfe howe he came of the bloud of Hercules But one Nicostratus in this wise abated his pride Nay quod he thou seemest not to descende from Hercules For Hercules destroied euil menne and thou makest good menne euil And when the Phariseis bragged of their linage howe they were of the kinred and bloude of Abraham Ye saithe Christe seeke to kil me a manne vvhiche haue tolde you the truthe as I hearde it from God Thus Abraham neuer did Yee are of youre Father the Diuel and vvil needes obeie his vvil M. Hardinge The Pope succedeth Peter in auctoritie and power For whereas the Shepe of Christe continewe to the worldes ende he is not wise that thinketh Christe to haue made a shepeherde temporarie or for a time ouer his perpetual flocke Then what shepeherdly endoument our Lorde gaue to the firste shepeherde at the institution of the shepeherdely office of the Churche that is he vnderstanded to haue geeuen ordinarely to euery successour To Peter he gaue that he obteined by his praier made to the Father that his Faithe should not faile Againe to him he gaue grace that to performe the performance whereof at him he required to witte that he confirmed and strengthened his brethren wherefore the grace of stedfastnesse of Faithe and of confirminge the waueringe and doubtful in Faithe euery Pope obteineth of the holy Ghoste for the benefite of the Churche And so the Pope although he maie erre by personal erroure in his owne priuate iudgemente as a man and as a particular Doctour in his owne opinion yet as he is Pope the successour of Peter the Vicar of Christe in earthe the shepeherde of the vniuersal Churche in publique iudgemente in deliberation and definitiue sentence he neuer erreth nor neuer erred For when so euer he ordeineth or determineth any thinge by his highe Bishoply Auctoritie intendinge to binde Christen menne to performe or beleue the same he is alwaies gouerned and holpen with the grace and fauour of the holy Ghoste This is to Catholique Doctours a very certaintie though to sutche doughty Clerkes as ye are it is but a mater of nothinge and a very triflinge tale Gods grace in one respecte is promised bothe to a good minde and to one that feareth God and also in an other respect to the successours of Peter S. Hieromes saieinge to Euagrius whiche nowe you haue alleaged three or foure times wil not handsomly serue you for so diuerse pointes as a shipmans hose for diuerse legges Once againe I tel you thereby he meaneth nothinge els but that the greatnes of Rome ought not to geue Auctoritie to a wronge priuat custome by whiche Deacons in certaine cases were preferred before Priestes against the right generall custome of the worlde And bishoppes be the successours of the Apostles we graunte yet is the Pope the successour of Peter who was shepeherde of al Christes Lambes and shepe and therefore also of the Apostles them selues and so hath a higher auctoritie As for your example of Archidamus who boastingly fetched his petigree from Hercules you muste consider succession of vertue alwaies foloweth not succession of bloude Nowe wee doâ— acknowledge in the Pope a succession of shepeherdly power euen sutche as was in Peter VVhiche power is not taken awaie by lacke of Peters holines Christe likewise by his answeare to the Phariseis though he affirmed they succeded not Abraham in loue of truthe and that for their malice they were of their Father the Deuil yet â—e denied not but that they came lineally of Abraham and were of his bloud though not of his godlines Sutche succession meane not we speakinge of the Pope whose succession is deriued of Peter but the succession of power and auctoritie and of infallibilitie of Faithe in iudgemente and sentence definitiue The B. of Sarisburie Here wee haue founde one Pope with twoo Capacities In one respecte he is a Man in an other respecte he is aboue a Man but whether in that respecte he be Angel or Archangel it is paste in silence One waie he Succedeth Peter an other waie he Succedeth I knowe not whom One waie he maie Erre an other waie though he woulde neuer so faine he cannot erre In his Bed at his Table on Horsebacke or els where wee maie wel mistruste him for in these places he maie be deceiued as wel as others But in Councel in Consistorie and in place of Iudgemente it is moste certaine yee saie he cannot erre For in these places he hathe the Holy Ghoste I trowe at his Commaundemente His Povver Pastoral his Succession in Authoritie and Infallibilitie of Faithe his Place his Chaire his Consecration are sufficiente for euer to preserue him from Erroure To like pourpose Salluste sommetime saide of Cicero Aliud Stans aliud Sedens de Republica sentit While he Standeth vp he hath one minde touching the common State When he sitteth downe he hath an other Apolloes Nonne while she sate mewed in her Caue was inspired and Prophesied and gaue Oracles but after that shee came
wée maie saie of the Pope as Diphilus sommetime saide of Pompeius Nostra miseria Magnus es Baptista Mantuanus speakinge of the state of Rome saith thus Venalia nobis Templa Secerdotes Altaria Sacra Coronae Ignis Thura Preces Coelum est venale Deusâ—ue Bmongeste vs in Rome Churches Priestes Altars Masses Crovvnes Fire Incense Praiers and Heauen are set to sale Yee God him selfe emongeste vs maie be had for monie Budaeus saithe Sanctiones Pontificiae non moribus regendis vsui sunt sed propemodum dixerim Argentariae faciendae Authoritatem videntur accommodare The Popes Canons serue not nowe to guide mennes liues but if I maie so saie they serue rather to make a banke and to geate monie Bernarde of Clunice saithe thus Roma dat omnibus omnia dantibus Omnia Romae Cum Pretio Rome geueth al thinges to them that geue al thinges Al thinges at Rome wil passe for monie Euen in the Popes own Decretales yée shal finde it noted thus Roma est Caput Auaritiae Ideò omnia ibi venduntur Rome is the Heade of al Couetous treacherie And therefore al thinges there are set to sale Yea Thomas Becket him self whom a litle before yée called a Saincte when for his wilful disobedience and Treason committed againste his Prince he had for aide and succoure fledde to Rome and sawe that nothinge would be wrought there without monie thus he wrote he wrote thereof to the Bishop of Menze Mater Roma facta est Meretrix prostituta est pro mercede Rome our Mother is becomme an Harlot and for monie and meede laiethe her selfe to sale To be shorte yée knowe that our Fathers longe sithence were woonte to saie Curia Romana non captat Ouem sine lana The Courte of Rome wil not take the Sheepe without the fliese Therefore M. Hardinge your Poete concluded in good order and went not so farre bisides his Rules For monie is bothe the First and the Middle and the laste Acte of al your Fable Christe sommetime thruste sutche Buiers Sellers Brokers Scorsers out of the Temple But contrariwise yée haue receiued in Buiers and Sellers thruste out Christe and so haue turned the House of God into a Caue of Theeues S. Paule saith thus vnto the people of Ephesus Argentum Aurum nullius concupiui I haue desired nomans Gould or Syluer Vpon whiche woordes in the Glose it is noted thus Per hoc Lupi cognoscuntur qui talia concupiscunt Hereby they that desire sutche thinges are knowen for woulues S. Hierome saithe Quia Prophetae pecuniam accipiebant Prophetiae corum facta est Diuinatio For that the Prophetes felle to taking of monie therefore their Propheste was becomme a Soothe saieinge that is to same it was of the Diuel and not of God Thus M. Hardinge to conclude what so euer faulte yee can finde with the Defenders Poetrie Verily by the iudgement of your nearest frendes Monie was the beste paare of al your Fable The Recapitulation of the Apologie THus thou seest good Christian Reader It is no newe thinge though at this daie the Religion of Christe be enterteined with despites and checkes being but lately restoared and as it were comminge vp againe anewe for so mutche as the like hath chaunced bothe to Christe him selfe and to his Apostles yet neuerthelesse for feare thou maiste suffer thee self to be leadde amisse and to be seduced with those exclamations of our Aduersaries wee haue declared at large vnto thee the very whole manner of our Religion what our Faith is of God the Father of his onely Sonne Iesus Christe of the Holy Ghoste of the Churche of the Sacramentes of the Ministerie of the Scriptures of Ceremonies and of euery parte of Christian Beliefe Wee haue saide that wee abandon and deteste as plagues and poisons al those olde Heresies whiche either the sacred Scriptures or the Anciente Councelles haue vtterly condemned that wee cal home againe asmutche as in vs liethe the right Discipline of the Churche whiche our Aduersaries haue quite brought into a poore and weake case That we pounishe al licenceousnesse of life and vnrulinesse of manners by the olde and longe continued Lawes and with as mutche sharpenesse as is conueniente and liethe in our power That we mainteine stil the state of Kingedomes in the same condition and state of honoure wherein we found them without any diminishinge or alteration reseruinge vnto our Princes their Maiestie and worldly preeminence safe and without empairinge to our possible power That we haue so gotten our selues awaie from that Churche whiche they had made a denne of Theeues and wherein nothinge was in good frame or once like to the Churche of God and which by their owne confessions had erred many waies euen as Lot in times past gate him out of Sodome or Abraham out of Chaidee not vpon a desire of contention but by the warninge of God him selfe And that we haue searched out of the Holy Bible which we are sure cannot deceiue one sure fourme of Religion haue returned againe vnto the Primitiue Churche of the Anciente Fathers and Apostles that is to saie to the grounde and beginninge of thinges vnto the very â—undations and headspringes of Christes Churche And in very truthe we haue not tarried in this mater for the Authoritie or consente of the Tridentine Councel wherein we sawe nothinge donne vprightly nor by good order where also euery body was sworne to the maintenaunce of one man where Princes Embassadours were contemned where not one of our Diuines coulde be hearde and where partes takinge and Ambition was openly and earnestly procured and wrought but as the Holy Fathers in former time and as our Predecessours haue commonly donne wee haue restored our Churches by a Prouincial Conuocation and haue cleane shaken of as our duetie was the yoke and tyrannie of the Bishop of Rome to whom wee were not bounde who also had no manner of thing lyke neither to Christe nor to Peter nor to an Apostle nor yet like to any Bishop at al. Finally we saie that we agree amoÌ„gest our selues touchinge the whole Iudgement and chiefe substance of Christian Religion and with one mouthe and with one spirite doo woorship God and the Father of our Lorde Iesus Christe Wherefore O Christian and Godly Reader for so mutche as thou seeste the Reasons and Causes bothe why wee haue restoâ—red Religion and why we haue foresaken these menne thou oughtest not to marueile though we haue chosen to obeie our Maister Christe rather then menne S. Paule hath geuen vs warning that wee should not suffer our selues to be carried awaie with sutche sundrie learninges and to flee theire companies specially sutche as woulde sowe debate and varience cleane contrarie to the Doctrine whiche they had receiued of Christe and the Apostles Longe sithence haue these mennes craftes and treacheries decaied and vanished and fledde awaie at the sight and light of the
be confounded Of Abailard and Almarik and certaine other your strange names wée haue no skil They are none of ours Of Iohn Hus Hierome of Prage and Berengarius and other like vertuous Learned men wée haue no cause to be ashamed Theire Doctrine standeth stil and encreaseth daily bicause it is of God But as for yours bicause it is onely of your selues therefore it falleth daily and is now forsaken the worlde through You saie that the simple namè of Secte or Heresie wherewith S. Paule was charged was not so infamous or odious in those daies and that Tertullian called the Religion of Christe a Secte or Heresie without any manner blemmishe or note of euil It was néedelesse for M. Harding to auouche Vntruthe so earnestly without cause I graunte the name of Heresie or Secte emonge the Philosophers was not infamous Cicero saithe Cato in ea Haeresi est quae nullum sequitur florem Orationis But in case of Religion it was euermore emongst al men taken in il parte and condemned and coumpted odious Touchinge S. Paule in howe good parte the Iewes called him Heretique it may easily appeare by these woordes of Tertullus his accuser Inuenimus hunc virum pestilentem mouentem seditionem omnibus Iudaeis per vniuersum orbem ac Principem Sectae Nazaraeorum We haue founde this man to be a Pestilent and a wicked felowe mouinge sedition emonge the Jewes throughout the whole worlde and a Captaine of the Heresie of the Nazareines In sutche good parte they saide vnto Christe Arte thou greater then was our Father Abraham Thou arte a false Prophete and deceiuest the People Thou arte a Samaritane and hast the Diuel The like good parte Christ promised afore hande to his Disciples They shal caste you out of theire Synagoges Ye shal be hated of al men for my names sake In sutche good parte and meaninge was S. Paule called an Heretique And so M. Hardinge bisides others your owne Doctour Nicolaus Lyra would soone haue tolde you But muche more I marueile ye should so vnaduisedly saye that Tertullian called the Christian people a Secte or Heresie in good parte and as you saye without any blemishe or note of euil For the same Tertullian in the same Apologie saithe the Heathens commonly called the Christians Incestos Homicidas Infanticidas Sacrilegos Pessimos Nocentissimos Publicum odium Hostes humani generis Omnium Scelerum reos Deorum Imporatorum Legum Morum Naturae totius inimicos Aduouterours against kinde Mankillers killers of Children Churcherobbers moste wicked moste husteful the publique hatred the enemies of Mankinde guiltie of al kinde of wickednesse Enimies against the Goddes against the Emperours against the Lawes against good order against Nature it selfe Where so euer they sawe them they made an outcrie vpon them Christianos ad Leonem Non licet esse Christianos Haue these Christians to the Lion It is not lawful these Christians shoulde liue So S. Augustine saithe Factum est vulgi Prouerbium Pluuia defecit cause Christianorum It is nowe become a common Prouerbe emonge the people our raine faileth vs bicause of these Christians So Eusebius saithe the Religion of Christe was called Impiorum Christianorum Haeresis The Heresie of the Godlesse Christians These woordes M. Hardinge I trowe were neuer vttered without al manner blemishe and note of euil S. Hierome saithe Quod magis mirum sit etiam illud de Actibus Apostolorum videtur esse relegendum Fidem nostram in Christum Ecclesiasticā Disciplinā iam tunc à peruersis hominibus Haeresim nuncupatam And that wee maye the more marueile wee maye once againe reade this place of the Actes of the Apostles where we finde that the Christian Faithe and Ecclesiastical Discipline was euen then of wicked menne called on Heresie Euen as rightly M. Hardinge and vpon as good groundes you haue againe this daye condemned the same Gospel of Christe and in ans good parte meaninge haue called it Heresie But wée maye truely and simply saye with S. Paule Accordinge to this Secte whiche you calle Heresie wee woorship the God of our Fathers whiche is the Father of our Lorde Iesus Christe The Apologie Cap. 8. Diuision 1. But the more sore and outragious a crime Heresie is the more it ought to be proued by plaine stronge argumentes especially in this time when menne beginne to geue lesse credite to theire woordes to make more diligent searche of their Doctrine then thei were wonte to doo For the people of God are otherwise instructed nowe then they were in times paste when al the Bishoppes of Romes Saieinges were allowed for Gospel and when al Religion did depende onely vpon theire Authoritie Nowe a dayes the Holy Scripture is abroade the writinges of the Apostles and Prophetes are in Printe whereby al Truthe and Catholique Doctrine maye be prooued and al Heresie maye be disproued and confuted M. Hardinge VVhere ye require your Heresie for so muche as it is so hainous a crime by plaine and stronge are gumentes to be prooued it is not vnfoowen how sufficiently and substantially that is perfoormed already by men of excellent learninge as wel of this age as of times paste VVas not Berengarius the first Author of your Sacramentarie Heresie by most plaine and stronge argumentes confuted of Lanfrancus B. of Canturbury and Guinundus B. of Auersa VVere not the Peterbrusians so whose Heresie ye holde against the Blessed Sacrifice of the Masse of the learned Abbot Petrus Cluniaccensis VVas not VVicklef so of Thomas VValden a learned man of Englande hathe not Luther and Oeclampadius benne so confuted in our time of that Holy and learned Father Bishop Fisher But whatshal I speake of particular men were they newer so excellent by whome they haue benne confuted sithe by Publike sentence of the Churche they haue bene condemned bothe in General and Prouincial Councels Therefore we thinke it not noede no we againe to prooue your doctrine so sufficiently condemnèd to be Heresie That the people be no we otherwise instructed then they were in times paste we confesse But whether better nowe then in our Forefathers dayes they that can consider the liues of them no we and of them that were then maye easily Indge The saieinges of the Bishop of Rome were neuer allowed for the Gospel His priuate sayinges and common talke might be erroneous notesse then other mennes But what he saith by waie of iudgement and sentence definitiue in doubteful pointes touchinge Religion suche saieinges of Peters successour for whome Christe prayed that his Faithe might not faile and who was commaunded by Christe to strengthen his Brethren we take for Truthe and the same obediently receiue So the Fathers assembled in Councel at Chalcedon receiued and agreed to the sayinge and writinge of Pope Leo nolesse then if Peter the Apostle and firste Bishop of Rome him selfe had spoken The Popes auctoritie we acknowledge
aske me Wherefore would ye haue al sutche other Authorities put away I answeare Bicause I would haue the Holy Churche to he proued not by the Doctrines of menne but by the VVoorde of God So saithe S. Augustine vnto other the Donatistes Auferantur de medio Chartae nostrae procedat in medium Codex Dei Audi Christum dicentem audi Veritatem loquentem Take a waie from emongst vs any our own Bookes Let the Booke of God comme emongste vs. Heare what Christe saithe Herken what the Truthe speaketh Againe he saithe Audi dicit Dominus Non dicit Donatus aut Rogatus aut Vincentius aut Hilarius aut Ambrosius aut Augustinus sed dicit Dominus Heare this The Lorde saithe Heare not this Donatus saithe Rogatus saithe Vincenius saithe Hilarius saithe Ambrose saithe Augustine saithe But herken to this The Lorde saithe In like fourme of woordes saithe S. Ambrose Nolo nobis credatur Scriptura recitetur Non ego dico à me In principio erat Verbum sed audio Non ego effingo sed lego I would not ye should beleeue vs But reade the Scriptures I saye not of mee selfe In the beginninge was the Woorde But I heare it I make it not but I reade it Likewise saithe Chrysostome Oro vos omnes vt relinquatis quid huic aut illi videatur de his à Scripturis haec omnia inquirite I beseeche you al weigh not what this man or that man thinketh but touching al these thinges searche the Scriptures Nowe where as it pleaseth M. Hardinge to telle vs of an Argumente Negatiue from Special to General and so to cal vs to the remembrance of our Logique pleaseth it him also to remeÌ„ber that the Argument that wee grounde of S. Augustines woordes holdeth not as it is here imagined froÌ„ Special to General but froÌ„ the imperfection and weakenesse of the wisedome of man to the stabilitie and certainetie of Goddes Holy Woorde And therefore the Olde Learned Father Origen saithe as it is alleged before Sensus nostri Enarrationes fine his testibus non habent fidem Our iudgementes and Expositions without these witnesses of the Scriptures haue no credite In like sorte S. Hierome Quamuis SaÌ„ctus sic aliquis post Apostolos quamuis disertus sit non habet Authoritatem After the Apostles of Christe notwithstandinge somme man be Holy notwithstandinge he be eloquente yet he wanteth Authoritie Therefore S. Augustine saithe Cedamus consenuamus Scripturae Sacrae quae nec falli potest nec fallere Let vs yeeld and consente to the Holy Scripture whiche can neither deceiue nor be deceiued For this cause M. Hardinge S. Augustine not onely in the mater that laye bitweene him and Pettlianus but also in al other maters what soeuer so often appealed from al Fathers and Councelles vnto the Scriptures The Apologie Cap. 9. Diuision 3. Likewise S. Hierome Al those thinges saithe he whiche without the Testimonie of the Scriptures are holden as deliuered from the Apostles be throughly smitten downe by the Swerde of Goddes Woorde M. Hardinge Ye would falne remoue vs from a good hold I see wel whiche is the Authoritie of the Holy Faâ—thers of Ancient Traditions and of the Vniuersal Churche Al these would ye to be of no force against Heretiques For ye knowe the Fathers and the Churche to be againste you and that so longe as they are beleued your Doctrine shal not be receiued as alwaies founde to be newe and of priuate deuâ—se If we were driuen from these ye doubt not but to matche vs wel yenough in the Scriptures And as ye would handle the mater I thinke so my selfe verely For when al Authoritie and iudgemente of the Fathers and of the Churche is shakeÌ„ quite of in any coÌ„trouersie by whome shal we be tried By the Scriptures ye saie But when bothe ye and we alleage Scriptures to a contrary purpose and when we vary about the sense of the Scriptures by whom then shal we be iudged Perhaps ye wil referre the iudgement of doubtful maters to the Holy Ghoste VVe refuse not tharbitrement and Vmpiership of the Holy Ghoste For the same hath ben promised by Christe to the Churche to remaine with the Churche for euer to teache what thinges so euer he saide to lead men into al Truthe And thus for iudgemente and trial of Truthe we shal be retourned to the Churche and to the Fathers by whom the Holy Ghoste speaketh vnto vs whose Authoritie and due estimation ye go aboute to remooue from vs. But let vs see what force ye bringe to driue vs from this holde Makinge your batterie against it what shoote ye of but VVinde and Paper Your Artillerie makethe a noâ— es but it geueth no blowe As in the laste allegation ye falsified the sense of S. Augustine so in this ye falsifie bothe the sense and woordes of S. Hierome The woordes as ye allege them seeme to be spoken against what so euer Tradition of the Apostles VVhiche woordes or any the like to sutche purpose were neuer vtered by any Catholike Doctour of the Churche mutche lesse by S. Hierome Looke ye againe and vewe better the place ye shal saye your selues that I finde the faulte of falsefyeinge in you not without cause S. Hierome in his Commentaries vpon those woordes of the Prophete Aggaeus Et vocaui siccicitatem super tâ—â—ram super Montes I haue called the drought to come vpon the Earthe and vpon the Hilles c. First she winge the literal sense accordingly as the Hebrew woorde there by him noted signifieth Siccitatem drought theÌ„ treatinge Mystically as the seuenty Interpreters haue turned that woorde into Romphaeam that is a swerde and vnderstandinge by the swerde the VVoorde of God thereof takethe occasion briefly to saie what this swerde doothe how it destroieth the negligent soule whiche is expounded to be drie earthe and howe it plaguethe Montaines that lifte vp them selues against the knowledge of God whereby he meanethe Heretikes Of whom he tellethe howe they flatter the deceiued peoples with theire Breade Wine and Oile by whiche he meaneth theire Heresies as it were with meates and drinkes and refection There Breade saithe he any man maie very aptly cal it the Bread of VVaylinge and theyr VVine the madnesse of Dragons and the madnesse of Serpentes incurable And theire Oile the promisinge of Heauenly thinges wherewith they doo as it were anointe theire Disciples and promise them rewardes of theire labours which the Prophete detesteth sayeinge the Oile of the sinner shal not anoint my head After this folowe the woordes of S. Hierome whiche ye haue falsified to the intent they might seeme to serue your false meaninge Sed alia quae absque Authoritate Testimonijs Scripturarum quasi Traditione Apostolica reperiunt atque coÌ„fingunt percutit gladius Dei But the Swerde of God strikethe also other thinges whiche the Heretiques for of theâ— he speaketh deuise and faine of theire owne
doo the very two lines nexte folowinge muste néedes make you blushe at your owne errour The woordes are these Haec autem vniuersa quae dixi possunt de Ecclesiae Rectoribus intelligi Al these thinges that I haue spoken maye be vnderstanded of the Rulers of the Churche Tel vs nomore therefore M. Hardinge of your Tatians For S. Hierome him selfe telleth you he meante not onely them but also the Bishoppes and Rulers of the Churche And a little before he saithe Inferrur gladius super Montes eleuantes se aduersus scientiam Dei The Swerde of Goddes Woorde is laide vpon the Mountaines that lifte them selues vp againste the knowledge of God In this sense writeth S. Cyprian Si ad Diuinae Traditionis Caput Originem reuertamur cessat omnis error humanus Yf wee returne to the Head and beginninge of our Lordes Tradition al errour of Man muste needes geue place In like sense also writeth Tertullian Ipsa Doctrina Haereticorum cum Apostolica comparata ex diuersitate contrarietate sua pronuntiabit neque Apostoli alicuius Authoris esse neque Apostolici The verie Doctrine of Heretiques compared with the Apostles Doctrine by the diuersitie and contrarietie that is bitweene that and the other wil soone pronounce sentence of it selfe that neither Apostle nor Apostolique man was authour of it Euen thus it fareth M. Hardinge with a greate heape of your Doctrine Ye saie ye haue it by Tradition from the Apostles Yet is it vtterly voide of al authoritie or testimonie of the Scriptures And therefore as S. Hierome saithe it is consumed striken downe in the Conscience of the Godly by the onely Swerde of Goddes Holy Woorde as our eies sée this daye and beinge compared with the Apostles Doctrine the difference contrarietie is so greate it easily bewraieth it selfe as Tertullian saithe that it neuer came from any Apostle nor from any other Apostolique Doctour of the Churche The Apologie Cap. 9. Diuision 4. S. Ambrose also to Gratian the Emperour Let the Scripture saithe he be asked the question lette the Prophetes be asked and let Christe be asked For at that time made the Catholique Fathers and Bishoppes no doubte but that our Religion mighte be prooued out of the Holy Scriptures Neither were they euer so hardy to take any for an Heretique whose errour they coulde not euidently and apparantly reprooue by the selfe same Scriptures And wee verily doo make answeare on this wise as S. Paule did Accordinge to this waye whiche they calle Heresie wee doo woorshippe God and the Father of our Lorde Iesus Christe and doo allowe al thinges whiche haue benne written either in the Lawe or in the Prophetes or in the Apostles Woorkes M. Hardinge Gratian the Emperour bucklinge him selfe as it were to encounter with the Heretike at the firste he geueth meaninge to al to be ware of him for that he endeuoureth to prooue his false Doctrine namely for the first pointe that the Sonne is vnlike the Father Versutis disputationibus VVith suttel and craftie reasoninges He alleageth to that purpose S. Paule to the Colossians Cauere ue quis vos depraedetur pes Philosophiam Beware that no man spoile you through Philosophie and vaine deceit c. For saithe be these Heretikes put al the force of theire poisons in Logike or Dialectical disputation whiche by the opinion of Philosophers is desined not to haue power to prooue but an earnest desire to destroie and disproue Hauinge geuen this holesome warninge lest him selfe might seeme to vse that whiche he counselleth others to beware of to withde awe the Emperour and al other from the guileful Logike of Arius at his firste entrie he saithe I wil not that thou geue credite Holy Emperour to argument and to our Disputation then folowe the woordes Whereof the Defenders take holde Scripturas interrogemus c. Let vs aske the Scriptures let vs aske the Apostles let vs aske the Prophetes let vs aske Christe VVhat neede many woordes let vs aske the Father c. And to this pointe of our beleefe whiche is very highe and secrete is that sayinge of S. Ambrose to be restrained But that for confirmation of the Truthe in pointes whiche be nearer to common sense and for confutation of those Heresies whiche be of lesse subteltie of whiche sorte these Gospellers grosse errours be to this ende that wee ought not to vse the Testimonies of the Holy Fathers against Heretikes for whiche purpose they alleage this place S. Ambrose neither in al that Booke neither in al his woorkes speaketh so muche as one woorde But contrarie wise in sundry places of that woorke be alleageth the auctoritie of the Nicene Councel as a Testimonie of good force against the Arians and declareth a diuine Mysterie to haue benne signified by suche special number of the Fathers there assembled Sayinge Sic nempe nostri secundum Scripturas dixerunt Patres Euen thus accordinge to the Scriptures haue the Fathers saide Seruemus Praecepta maiorum c. Let vs keepe the Preceptes of our Forefathers neither with Temeritie of rude boldnes let vs breake the Hereditarie Seales he meaneth the Doctrine sealed by the Fathers and left to the posteritie as it were by Heritage VVhiche of vs wil be so hardy as to vnseale the Priestly Booke sealed by the Confessours and nowe consecrated with the Martyrdome of many a one Lo heare ye not Sirs howe muche S. Ambrose is against you And though he saye touchinge this Mysteries Let vs aske the Scriptures Apostles Prophetes and Christe yet thereby dothe he not quite exclude the Fathers He saithe not let vs reiect the Fathers The Scriptures and the Fathers be not contrary and therefore thallowinge of them is not the disalowinge of these VVho so euer maketh this argument whiche in your VVoorde is implied The Scriptures are to be asked Ergo the Holy Fathers are not to be asked maketh a foolishe argument The B. of Sarisburie The greattest forte hereof is answeared already S. Ambrose ye saye by this appeale to the Scriptures excludeth not the iudgement of the Learned Fathers but onely the cauâ—â—lations and subtileties of Philosophers and Sophisters For S. Ambrose him selfe is the same treatie often allegeth the Authoritie of the Fathers Al this M. Hardinge is true in deede â–ª Notwithstandinge there is a certaine secrete Vntruthe lapped in it For S. Ambrose allegeth the Fathers not as Groundes or Principles or Fundations of the Faithe but onely as Interpreters or Witnesses or Consenters vnto the Faithe Whiche thinge of our parte was neuer denied Nowe whether S. Ambrose meante thus or no let S. Ambrose him selfe he the Iudge His woordes be these Sic nempe nostri secundum Scripturas dixerunt Patres Thus haue our Fathers saide not of them selues but accordinge to the Scriptures He allegeth the Fathers not as hauinge sufficient credite and substance in them selues but onely as Expounders and Interpreters of the Scriptures So saithe the godly
and aduise of this Defender hath altered the Sense of the Latine as the Authour of the Latine hath altered the woordes of S. Hierome For neither speaketh S. Hierome of Bishoppes in the plural number neither saithe the Latine Apologie that the Bishoppes be al of like Preeminence whiche this Translation hath but of the same Merite and of the same Priesthood VVith the woorde Preeminence guilefully shifted into the sentence in place of this woorde Merite these false players thought to winne the Game That is that al Bishoppes after the minde of S. Hierome be of like Preeminence and so that al be of like Power and auctoritie â–ª and none aboue other Concerninge the place alleged S. Hierome in an Epistle to Euagrius speakinge against that a particular custome of the Churche of Rome shoulde Preiudicate the Auctoritie of the whole worlde in preferringe Deacons before Priestes compareth Bishoppes of great Cities and litle Townes togeather and saithe that as touchinge the Honour Dignitie and Power of Bishoply Order and Office and of Priesthood as good and as greate a Bishop in that respect is the One as the other and that the Bishop of Eugubium and Rhegium two litle Townes in Italie and of Thebes an other litle Towne in Egypte are Bishoppes and Priestes and haue as greate Merite in regarde of any their Vertues and as greate Power concerninge the order of Priesthood as the Bishoppes of Rome of Constantinople of Alexandria Yet as touchinge Power and Auctoritie of regiment the Patriarkes of Constantinople Alexandria and Antiochia be aboue Bishoppes of other Dioceses and the Bishop of Rome Peters Successour is aboue al. For we beinge many are one Body in Christe and euery man amonge our selues one an others members This knotte requireth a mutual consent of the whole Bodâ—e but chiefly the concorde of Priestes amonge whome although dignitie be not common to them al yet order is general as Leo writeth For euen among the moste Blessed Apostles saithe he in likenesse of Honour there was oddes of Power And whereas the Election of them al was equal yet to One was it geuen to be ouer the reste Out of whiche platte rose the distinction also of Bishoppes and with greate Prouidence it hath benne disposed that al shoulde not take al vpon them but that in euery prouince there shoulde be one who might firste geue his sentence amonge his brethren and againe that in the greate Citties some shoulde be ordeined for takinge vpon them matters of greater care through whome the charge of the vniuersal Churche shoulde haue course to the one see of Peter and that nothinge shoulde euer dissent from the Head Howe greate and Honorable so euer the roume is that any Bishop is placed in be he Archbishop Metropolitane Primat Patriarke or Pope himselfe He is nomore a Bishop then any other of those who occupie the lowest roume The diuersitie consisteth in this that they are called to parte of charge in sundry proportions as the Bishoprikes are greater or lesser the Pope hath committed vnto him the charge of the whole Folde of Christe and hath the fulnes of Power For if al were of like Power as these Defenders teache Vnitie coulde not be mainteined VVherefore by very order of Christe himselfe it hath benne ordeined that maters touchinge Faith and Religion at least sutche as be weighty be referred to that one Prince of Pastours who sitteth in the chaire of Peter the Highest Bishop whiche hath alwaies benne done and obserued from the Apostles time to our daies by Catholikes and not seldom also by Heretikes The sentence that this Defender alleageth out of S. Cyprian it seemeth he vnderstoode it not Ye saie that a piece of that one Bishoprike is perfitly and wholy holden of euery particular Bishop But what meane ye by that If by this woorde In solidum perfitly and wholy holden ye meane that euery particular Bishop without is a Bishop dependinge of any other then ye speake against the woordes yee bringe out of S. Cyprian VVho saithe that as there are many beames of one Sunne many boughes of one roote â–ª many Riuers of one Fountaine so there are many Bishoppes of one Bishoprike Therefore this Bishoprike is vnto particular Bishoppes as the Sunne as the Roote as the Fountaine VVhat the Fountaine roote and Sunne of this Bishoprike is S. Cyprian declareth a litle before she winge that it was saide to Peter To thee I wil geue the ketes of the Kingdome of Heauen And Feede my sheepe The B. of Sarisburie Here M. Hardinge chargeth vs with twoo of his owne common faultes First with Corruption nexte with Ignorance With Corruption in the woordes and sense of S. Hierome with Ignorance in the place of S. Cyprian But if wee be hable sufficiently and truely to answeare bothe I truste M. Hardinge shal haue no great cause mutche to vaunte him selfe either of his plaine dealinge herein or of his knowledge And here to dissemble these childishe causilatiâ—ns of the altering of Numbers the Singulare into the Plural and of the changinge of this woorde Merite into this woorde Preeminence whiche greate faulte if it were any by M. Hardinges owne Confession proceeded onely from the Interpreter and not from the Authour I saie to dissemble and to passe by al these séely quarrels what S. Hierome meante hereby Erasmus a man of great Learninge and iudgement expoundeth thus Hieronymus aequare videtur omnes Episcopos inter se perinde quasi omnes ex aequo Apostolis successerint Nec putat vllum Episcopum alio minorem esse quód sit humilior aut Maiorem quód sit Opulentior Nam aequat Eugubiensem Episcopum cum Romano Deinde non putat Episcopum quouis Presbytero praestantiorem esse nisi quód ius habeat Ordinandi Hierome seemeth to matche al Bishoppes togeather as if they were al equally the Apostles Successours And he thinketh not any Bishop to be sesse then other for that he is poorer or greatter then other for that he is richer For he maketh the Bishop of Eugubium a poore towne equal with the Bishop of Rome And farther he thinketh that a Bishop is no better then any Prieste sauinge that the Bishop hath Authoritie to Order Ministers But S. Hieromes woordes are plaine of them selfe and haue no neede of other Expositour Thus he writeth Quid facit excepta Ordinatione Episcopus quod Presbyter non faciat Nec altera Romanae Vibis Ecclesia altera totius Orbis existimanda est Et Galliae Britannia Aphrica Persis Oriens India Omnes Barbarae Nationes Vnum Christum adorant vnam obseruant regulam Veritatis Si Authoritas quaeritur Orbis maior est Vrbe Vbicunque fuerit Episcopus siue Eugubij siue Constantinopoli siue Alexendriae siue Tanai eiusdem Meriti eiusdem est Sacerdotij Potentia diuitiarum paupertatis humilitas vel sublimiorem vel Inferiorem Episcopum non facit
Coeterùm omnes Apostolorum Successores sunt Quid mihi profers Vnius Vrbis consuetudinem What doothe a Bishop sauâ—nge onely the Orderinge of Ministers but a Prieste maye doo the same Neither maye wee thinke that the Churche of Rome is one and the Churche of al the worlde biside is another Fraunce Englande Aphrica Persia Leuâ—nte India and al the Barbarous Nations woorship one Christe and keepe one rule of the Truthe If vvee seeke for Authoritie The whole worlde is greater then the Cittie of Rome Where so euer there be a Bishop be it at Eugubium be it at Rome be it at Constantinople be it at Rhegium be it at Alexandria be it at Tanais they are al of one woorthinesse they are al of one Bishoprike The Power of the Richesse and the basenesse of Pouertie maketh not a Bishop either Higher or Lower For they are al the Apostles Successours What bringe you me the Custome of Rome beinge but one Cittie Nowe if M. Hardinge wil steale awaie in the darke as his manner is and saie that S. Hierome spake onely of the Merite of Life or of the Office of Priesthoode sette some man telle him that this was no parte neither of the question mooued nor of the answeare of S. Hierome And S. Hierome in plaine and expresse woordes saithe Si Authoritas quaeritur If vvee seeke not for Merite of Life but for Authoritie in gouernmente therein the whole worlde is greatte then the Cittie of Rome M. Hardinge imagineth S. Hierome spake onely of I knowe no what but S. Hierome him selfe saithe he speaketh namely of Authoritie And whereas M. Hardinge is so highly offended with the chaunginge of this woorde Merite into this woorde Preeminence and saithe farther that these False Platers thought thereby to winne the game it maye please him to remember that howe so euer the game goe S. Hierome him selfe plainely plaide the selfe same game I meane that S. Hierome vsinge this woorde Merite without question meante Preeminence For thus he saithe Potentia Diuitiarum Paupertatis humilitas vel Sublimiorem vel Inferiorem Episcopum non facit The Power of Richesse and the basenesse of Pouertie maketh not a Bishop either Higher or Lower M. Hardinge mighte easily hauè seene that Higher and Lower perteine not to Merite of Life but to Preeminence Therefore lette him looke better vpon his Booke before he thus lightly condemne others for corruption I graunt it is true as M. Hardinge saithe This quarrel first beganne aboute a particulare Custome of the Churche of Rome where as the Draâ—ons Vaunted them selues and would be placed aboue the Priestes But here M. Hardinge as his manner is willingly dissembleth and suppresseth somewhat S. Augustine more liuely and fully expresseth the same For thereof he writeth thus Quidam qui nomen liabet Falcidij Duce stultitia Romanae Ciuitatis Iactantia Leuîtas Sacerdotibus Diaconos Presbyteris coaequare contendit One Falcidius Foolishnesse and the Pride of the Cittie of Rome leadinge him thereto laboureth to make the Deacons Equal with the Priestes This lewde disorder S. Hierome controlleth by the Examples of other Churches and saithe that therein the Authoritie of the whole worlde is greatter then the Authoritie of the Churche of Rome Of whiche also he seemeth to speake scornefully and with some disdeigne For thus he saithe Quid mihi profers Vnius Vrbis Consuerudinem What bringe you me the Custome of Rome beinge but One Cittie By whiche woordes it seemeth he made smal accoumpte of the Cittie of Rome But M. Hardinge saithe The Primates had Authoritie ouer other Inferiour Bishops I graunte they had so How be it thei had it by agreemente Custome But neither by Christe nor by Peter or Paule nor by any Kighte of Goddes Woorde S. Hierome saith Nouerint Episcopi se magis Consuetudine quà m Dispofitionis Dominicae Veritate Presbyteris esse Maiotes in coÌ„mune debere Ecclesiam â—egere Let Bishoppes vnderstande that they are aboue the Priestes rather of Custome theâ— of any Truthe or Right of Christes Institution and that they ought to rule the Churche al togeather And againe Idem ergo est Presbyter qui Episcopus Etantequam Diaboli instinctustudia in Religione fierent diceretur in populis Ego sum Pauli Ego Apollo Ego Cephae CoÌ„muni Presbyterorum Consilio Ecclesiae gubernabantur Therefore a Prieste and a Bishop are bothe one thinge And before that by the inflaiminge of the Diuel partes were taken in Religion and these woordes were vttered emonge the people I holde of Paule I holde of Apollo I holde of Peter the Churches were gouerned by the Common Aduise of the Priestes S. Augustine saithe Secundum honorum vocabula quae iam Ecclesiae vsus obtinuit Episcopatus Presbyterio maior est The office of a Bishop is aboue the office of a Prieste not by Authoritie of the Scriptuces but after the Names of Honour whiche the Custome of the Churche hath nowe obteined As for Pope Leo his owne Authoritie in his owne cause cannot be greate The Emperoure saithe Nemo debet sibiius dicere Noman maie minister Lowe vnto him selfe And it is noted thus in the Decrées Papa non debet esse Iudex in causa propria The Pope maie not be iudge in his owne cause It is wel knowen that the Pope hath sought for and claimed this Vniuersal Authoritie these many hundred yeeres Pope Innocentius was therefore reprooued of Pride and worldly Lordlinesse by the whole Councel of Aphrica Pope Bonifacius 2. condemned â— Augustine al the saide whole Councel of Aphrica called them al Heretiques and Schismatiques for the same and said they were al leadde by the Diuel Pope Zosimus to mainteine this claime corrupted the Holy Councel of Nice S. Hilarie and other Learned Bishoppes of France for vsurpinge sutche vnlawful Authoritie charged this same Pape Leo of whom we speake with Pride and Ambition But gentle Reader that thou maâ—ste the better vnderstande what credite thou oughtest to geue to this Pope Leo specially settinge foorthe his owne Authoritie I beséethe thée consider with what Maiestie of woordes and howe far aboue measure he auanceth the Authoritie of S. Peter These be his woordes Christus Petrum in Consortium Indiuiduae Vnitatis assumpsit Christe receiued Peter into the Companie of the Indiuisible Vnitie Authoritate Domini mei Petri Apostoli By the Authoritie not of Christe but of my Lorde Peter the Apostle Deo Inspirante Beatissimo Petro Apostolo By the Inspiration of God and of S. Peter the Apostle Deus à Petro velut à quodam Capite dona sua velut in Corpus omne diffudit God froÌ„ Peter as from the Heade hath powred cut his giftes into al the Body Nihil erit ligatum aut solutum nisi quod Petrus ligauerit aut soluerit There shal be nothinge bounde or loosed but that Peter shal binde or loose Nunc quoque Petrus pascit Oues
doo with menne that they should heare my Confessions as if they weare bable to beale al my griefes VVhen they heare me speake of mee selfe how can they tel whether I doo saie the truthe or no For noman knoweth what is donne in Man but the sprite of Man that is in Man How be it hereof haue growen many vnnecessarie and curious questions what Yeeres what Monethes what Daies what Houres what Manner what Order of Penance should serue for euer seueral sinne In Resolution of whiche doubtes stoode the Iudgement of the Prieste And therefore Carolus Magnus in in his Lawes straitely commaundeth that the Priestes should be skilful in the Booke of Penance But as touchinge the Iudge of Sinnes S. Chrysostome saithe Ante Deum confitere peccata tua Apud Verum Iudicem cum Oratione delicta rua pronuntia Confesse they sinnes before God Before the True Iudge with praier pronounce thine offenses And againe Cogitatione fiat delictorum exquisitio Sine Teste sit hoc Iudicium Solus te Deus confitentem uideat Let the examination of thy sinnes be wrought in thy Harte Let this Iudgement be VVithout VVitnesse Let God Onely heare thee when thou makest thy Confession And againe he saithe Medicinae locus hîc est non Iudicij non poenas sed peccatorum Remissionem tribuens Deo Soli dic peccatum tuum Heere is place of Medicine and not of Iudgement geuinge not punishement but Remission of Sinnes Open thy sinne to God Alone And therefore in M. Hardinges owne Canons it is noted thus Confessio fit ad ostensionem Poenitentiae non ad impetrationem veniae Confession is made vnto the Prieste not thereby to obteine forgeuenesse but to declare our repentance And againe Confessio Sacerdoti offertur in Signum veniae acceprae non Causam Remissionis accipiendae Confession is made vnto the Prieste in token of remission already obteined and not as a cause whereby to procure Remission And yet is the Prieste a Iudge al this notwithstandinge and pronounceth sentence as a Iudge of Doctrine of Open Sinne of the Offence of the Churche and of the Humilitie and Heauinesse of the Penitent and as a Iudge togeather with the Elders of the Congregation hath Authoritie bothe to Condemne and to Absolue Peter Lombarde him selfe saithe Etsi aliquis apud Deum sit solutus non tamen in facie Ecclesiae solutus habetur nisi per indicium Sacerdotis Al be it a man be Absolued before God yet is be not accoumpted Absolued in the face of the Churche but by the Iudgemente of the Prieste Likewise saithe S. Augustine Horror pritis publica Poenitentia satisfacere Sacerdotis Iudicio reconciliatum Communioni sociari I exhorte you first to make Satisfaction vnto the Churche by open penance and so to be restoared to the Communion by the discretion of the Prieste The order hereof as it is set foorthe by S. Cyprian was this Firste the Sinner by many outwarde gestures and tokens shewed him selfe to be penitent and sorowful for his sinne After that he made humble Confession thereof before the whole Congregation and desired his brethren to praie for him Lastly the Bishop and the Cleregie laide theire handes ouer him and so reconciled him So saithe Origen Qui lapsus est procedit in medium Exomologesin facit He that hathe offended commeth foorthe into the middes of the People and maketh his Confession Sozomenus likewise describinge the same Order saithe thus Rei ad terram sese pronos abijciunt cum planctu lamentatione Episcopus ex aduerso occurrit cum Lachrymis ipse ad Pauimentum lamentando prouoluitur vniuersa Ecclesiae multitudo Lachrymis suffunditur They that haue offended fal downe flat with weepinge and lamentation to the grounde The Bishoppe commeth to him with teares and him selfe likewise falleth downe and the whole multitude of the Churche is powred ouer and ouer with teares I vse the moe woordes herein for that the whole mater is longe sithence growen vtterly out of vse Notwithstandinge this is the Confession and Penance that S. Augustine speaketh of Of Open Confession M. Hardinge hee saithe The Keies were not geeuen to the Churche in vaine Of Open Confession hée saithe VVhat so euer ye Loose in Earthe shal be Loosed in Heauen Of Open Confession he speaketh al these woordes and not of any Auriculare or Priuate dealinge Yf M. Hardinge happen to doubte hereof let him looke better vpon his Bookes There shal he finde euen in the verie same place he hathe alleged these woordes partely goeinge before partely folowinge Agite Poenitentiam qualis agitur in Ecclesia vt oret pro uobis Ecclesia Iob dicit Si erubui in conspectu populi confiteri peccata mea Propterea Deus uoluit vt Theodosius ageret Poenitentiam publicam in conspectu populi Nolite permittere Viros vestros fornicari Interpellate contra eos Ecclesiam Doo Penaunce sutche as is donne in the Churche that the Churche maie praie for you Iob saithe I was not ashamed in the sight of al the people to confesse my sinnes Therefore God would that Theodosius beinge the Emperoure of the worlde should doo Open Penaunce euen in the presence of al y◠people Ye wiues suffer not your Husbandes to liue in fornication Comme before the Congregation and crie against them This is the Confession that S. Augustine speaketh of not Secrete or Priuate or in the Eare but Publique and Open and in the Sight and Hearing of al the people In like manner saithe S. Ambrose Multos necesse est vt ambias obsecres vt dignentur interuenire Fleat pro te Mater Ecclesia culpam tuam Lachymis lauet Thou muste needes humble thee selfe and desire many to intreate for thee Let the Churche thy Mother weepe for thee and let her washe thy offence with her teares This therefore M. Hardinge was no plaine dealinge with sutche sleight to turne Publique into Priuate and the Open audience of the whole people into one onely mannes secrete eare and so mutche to abuse the simplicitie of your Reader Certainely these woordes of S. Augustine Open Penaunce Confesse Openly In the sight of al the people That the vvhole Churche maie praie these woordes I saye wil not easily serue to proue your pourpose for Priuate Confession The Apologie Cap. 6. Diuision 3. Wee saie also that the Minister doth execute the Authoritie of Binding and Shutting as often as he shutteth vp the Gate of the Kingdome of Heauen against vnbeleeuing and stubborne persons denouncing vnto them Gods vengeaunce and Euerlasting punishment Or els when the dooth quite shut them out from the bosome of y◠Churche by open Excommunication Out of doubte what sentence so euer the Minister of God shal geue in this sorte God him selfe doth so wel alowe it that what so euer here in Earthe by theire meanes is Loosed and Bounde God him selfe wil
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
Children ouersee theire house and geue no occasion to the aduersarie to speake il If these woordes of S. Paule muste déedes be taken of Vowes and none otherwise why doo you so violently contrarie to S. Paules commaundemente either force or suffer yonge Maides and girles to receiue these Vowes Why doo ye not staie them vntil they be striken in age that they maie be thréescore yeeres Olde before they Vowe It is no reason ye should in one place claime by one Woorde and breake so many You saie The Vowe of Chastitie is annexed vnto Holy Orders by the Ancient Constitution of the Churche and by the Apostles of Christe For trial of your truthe herein I beséeche you to consider these sewe in stéede of many Your owne allowed and principal Doctour Gratian saithe thus Copula Sacerdotalis vel consanguineorum nec Legali nec Euangelica nec Apostolica authoritate prohibetur Priestes marriage is not forebidden by any Authoritie either of the Lavve of Moses or of the Gospel or of the Apostles Clemens Alexandrinus saithe Omnes Apostoli Epistolae quae moderationem docent continentiam cùm de Matrimonio de Liberorum procreatione de domus administratione innumerabilia praecepta contineant nunquam tamen honestum moderatumque Matrimonium prohibuerunt Al the Epistles of the Apostle whiche teache sobrietie and continente life whereas they conteine innumerable Preceptes touchinge Matrimonie bringinge vp of Children and gouernemente of House yet they neuer forebade Honeste and sober Marriage Carâ—inal Caictanus saithe Nec ratione nec authoritate probari potest quòd absolutè loquendo Sacerdos peccet contrahendo Matrimonium Nam nec Ordo in quantum Ordo nec Ordo in quantum Sacer est impeditiuus Matrimonij Siquidem Sacerdotium non dirimit Matrimonium contractum siue antè siue pòst seclusis omnibus Legibus Ecclesiasticis stando tantùm ijs quae habemus à Christo Apostolis It cannot be proued neither by reason nor by Authoritie speakinge absolutely that a Prieste sinneth in marrieinge a wife For neither the Order of Priesthoode in that it is Order nor the same Order in that it is Holy is any hinderance to Matrimonie For Priesthoode breaketh not Marriage whether it be contracted before Priesthoode or aftervvarde settinge al Ecclisiastical Lawes aparte and standinge onely vnto those thinges that vvee haue of Christe and his Apostles Abbate Panormitane saithe Continentia non est de Substantia Ordinis nec de Iure Diuino Single life is not of the substance of the Order of Priesthoode nor of the Lavve of God Likewise Antoninus saithe Episcopatus ex Natura sua non habet opponi ad Matrimonium The office or Degree of a Bishop of the Substance of Nature of it selfe is not contrarie to Matrimonie Hereby ye maie easily sée M. Hardinge howe true it is that you saie The Vowe of Chastitie is annexed to Holy Orders and that by the Apostles Ancient Constitution But this Order you saie was taken for that hauinge the vse of Wedlocke wée cannot Praie And to that ende ye allege the Authoritie of S. Paule Where also ye might haue alleged the names and saieinges of sundrie Fathers Origen saithe The Holy Ghoste in time of Copulation forsaketh a man yea although he were the Prophete of God An other saithe Virginitas Sola potest animas hominum praesentare Deo Onely Virginitie is hable to presente the Soule of man vnto God S. Hierome saith Quotiescunque vxori debitum reddo orare non possum As often as I doo my duetie to my wife I cannot Praie And to this pourpose Pope Siricius vndiscretely fondely abuseth the Holy Woorde of God Thus he saithe Qui in Carne sunt Deo placere non possunt They that be in the Pleashe cannot please God These woordes séeme very harde sounde mutche to the derogation of Goddes Ordinance And therefore Ignatius S. Iohns Scholare saithe Si quis Legitimam Commixtionem Filiorum procreationem Corruptionem Coinquinationem vocat ille habet cohabitatorem Daemonem Apostatam If any man calle lawful Copulation and Begeattinge of Children Corruption and Filthinesse he hath the Diuel that felle from God dvvellinge vvithin him In like manner saie the Learned godly Bishoppes in the Councel of Gangra Si quis discernit Presbyterum Coniugatum tanquam occasione nuptiarum quòd offerre non debeat ab eius Oblatione abstinet Anathema sit If any man make difference of a Married Prieste as if he maie not Minister the Oblation or Holy Communion bicause of his Marriage and absteineth from his Oblation accursed be he Likewise it is written in the Councel of Constantinople Si quis praesumpserit contra Apostolicos Canones aliquos Presbyterorum DiaconoruÌ„ priuare à Contactu Communione legalis vxoris suae Deponatur Similiter Presbyter aut Diaconus qui Religionis causa Vxorem suam expellit excommunicetur If any man contrarie to the Apostles Canons presume to remooue either Prieste or Deacon from the vse and Companie of his lavvful vvife let him be depriued And in like manner let the prieste or Deacon be excommunicate that putteth avvaie his vvife vnder the colour of Religion As touchinge the place of S. Paule Defraude not your selues One an Other Onlesse it be of consente for a season that ye maie attende vnto Fastinge and Praier He speaketh not this of that kinde of Praier that is commonly daiely vsed of al the Faitheful as wel Married as Vnmarried but onely of the General Solemne Praier of the whole Congregation whiche then as in time of Persecution and feare of enimies was keapte onely in the night and al the whole multitude of the Faitheful was charged to be presente at the same At whiche times it was necessarie that bothe the man and the wife should leaue the one the others companie and resorte to Praier So it is written in the Prophete Ioel Blowe vp the Trumpe in Sion Proclaime a solemne Faste Cal togeather a Congregation of the People Let the Breedegroome leaue his bedde Let the Spouse comme from her Chamber Let the Priestes the Ministers of God weepe bitweene the Entire and the Aultar And let them saie O Lorde spare thy people and geue not ouer thine Enheritance vnto Confusion Of the like kinde of General and Solemne Praier Tertullian saithe thus Quis Solennibus Paschae abnoctantem Vxorem securus sustinebit What man beinge an Heathen can without mistruste suffer his Wife beinge a Christian Woman to be awaie from him at the Solemnitie of the Easter Praier Of sutche Solemne and Seldome méetinges S. Paule speaketh and not of the Daiely Vsual and Common Praiers of al Christians Otherwise touchinge the Puritie and Holinesse of Married people S. Augustine saithe Quòd Paulus ait Quae innupta est cogitat ea quae sunt DnÌ„i vt sit sancta Corpore Spiritu non
of the Faithful And. if he so continew let him be vtterly deposed from his office S. Hierome expounding these Woordes of S. Paule Let euery man remaine in the vocation vvherein he vvas called saithe thus Ex hoc habentibus Vxores â—ollit licentiam dimittendi eas Hereby S. Paule forebiddeth Married menne to put awaye theire Wiues In the Sixth Councel holden at Constantinople it is written thus Antiquum sequentes Canonem Apostolicae diligentiae Constitutiones Sanctorum Virorum Legales Nuptias Posthac valere volumus nullo modo cum Vxoribus suis eorum connubia dissoluentes Folowing the olde Order of the Apostles diligence and the Constitutions and Lawes of the Holy Fathers froÌ„hence foorth wee wil that the lavvful Marriage of Bishoppes and Priestes shal stande in force not in any vvise dissoluinge the VVedlocke that they haue vvith theire VViues And herein they say they folowe the Olde Canon or Order of the Apostles Gratian saithe as he is before alleged Copula Sacerdotalis nec Legali nec Euangelica nec Apostolica Authoritate prohibetur The Marriage of Priestes is not forebidden by any Authoritie either of the Lawe or of the Gospel or of the Apostles Cardinal Caietane saith Dominus Discipulis suis nullum indixit Votum Our Lord appointed vnto his Disciples no manner of Vovve Clemens Alexandrinus saithe as it is saide before Epistolae Apostoli nusquam honestum Moderatumque Matrimonium prohibuerunt The Epistles of Paule the Apostle neuer forebade honeste and sobre Marriage Al these thinges wel considered I beseche thée gentle Reader indifferently to weigh M. Hardinges woordes and to demaunde of him with what countenance he coulde thus tel thee that the Order of Single Life was taken by the Apostles them selues and therefore muste be holden as the Apostles Doctrine If he happen to tel thée it is so written in the Councel of Carthage tel him againe he is deceiued I saie tel him that the Apostles of Christe neuer neither made any Law nor gaue any order for yâ— Single Life of the Ministers And therefore tel him hardly he is deceiued He wil say The woordes of yâ— Councel be plaine Quod Apostoli docuerunt ipsa seruauit Antiquitas Whiche thinge the Apostles haue taught and yâ— Antiquitie it selfe hath obserued These woordes be plaine in déede if they were not peruersly glosed Therfore tel him againe he should better haue learned bothe the maÌ„ner of the Apostles teaching also the scope and reache of this Antiquitie Certainely thus mutche his owne Glose could haue told him Apostoli nihil instituerunt de non vtendo Matrimonio iam contracto The Apostle tooke no order touchinge the not vsinge of Matrimonie already contracted And whereas the Councel saithe Apostoli docuerunt The Apostles taught The same Glose saithe Apostoli docuerunt exemplo non Institutione vel Constitutione The Apostles taught it by theire Example but not by appointemene nor by commaundemente Perhaps M. Hardinge wil saie The Apostles Example is sufficiente Thereto I wil answeare as Clemens Alexandrinus sommetime answeared certaine of the Olde Heretiques in like case Dicunt gloriosi isti iactactores se imitari Dominum qui Vxorem noÌ„ duxit Illis dicit Scriptura Deus Superbis resistit Humilibus auteÌ„ dat Gratiam These glorious Braggers saie they wil folow the Example of our Lord yâ— Married no VVife Vnto them the Scripture saith God withstandeth the Prowd and geueth Grace vnto the humble And to like pourpose S. Ambrose saith Praeceptum quidem Apostolus non habuit at habuit Exemplum In deede the Apostle S. Paule had no Commaundemente to geeue of Virginitie but Example he had Againe whereas the Councel allegeth Antiquitie Quod ipsa Seruault Antiquitas the same Glose expoundeth it thus A tempore Siricij Papae hic vocat AntiquitateÌ„ By this woorde Antiquitie the Councel meaneth the time after Pope Siricius Whiche was foure hundred yeeres after Christe And againe as it is alleged before Ante tempora Siricij Papae Sacerdotes poterant contrahere Matrimonium Before the time of Pope siricius it vvas lavvful for Priestes to contracte Matrimonie Sutche good lucke M. Hardinge hath to his Doctours and Councelles By his owne Glose he hath loste foure hundred yéeeres of his Antiquitie Panormitane after he had saide The Commaundemente of Single life is not of the Law of God he added further Quia aliâs Graeci peccarent Non enim excusaret eos Consuetudo Quia illa non valet coÌ„tra Legem Dei Otherwise the Graecians were offenders For no Custome coulde excuse them For as mutche as Custome preuaileth not against the Lawe of God Now touchinge this Councel of Carthage notwithstandinge it had benne truely Construed yet the Authoritie therof muste néedes séeme so mutche the lesse for that it decréeth of set pourpose quite contrarie to the Councel of Nice For the Fathers in the Nicene Councel durste nor to remoue Priestes and and Bishoppes from theire Wiues for that it was written Whom God hath ioiÌ„ned let noman sunder But these other Fathers in the Councel of Carthage without any stickinge or doubtinge at the mater onely with one woorde vtterly remoued them and so by force and violence and contrarie to the Commaundemente of Christe sundred diuided them whom God had ioined Whiche thing Holy Paphnutius saith was not Lawful for man to doo Touchinge Bishop Hulderichus Panormitanus Laâ—omus and Iacobus Faber and sutche others as haue spoken or written in the behalfe of Priestes Marriage M. Hardinge thinketh it sufficiente for him to answeare What if they complaine of the loose life of the Cleregie What then That is to saie What if the Cleregie liue in professed shame and open filthinesse What then As if sutche Simple Authorities were woorthy of none other answeare Yet was Hulderichus sommetime Bishop of Augusta in Germanie welneare sixe hundred yeeres agoe for his vertue and Holinesse was coumpted a Saincte Abbas Vrspergensis in his storie writeth of him in this sorte Hiltinus Augustanus Episcopus obijt Cui Sanctus Vdalrichus qui idem est Hulderichus successit Histine the Bishop of Augusta died To whom succeded Saincte Hulderichus Abbas Panormitanus was a famouse Canoniste in Iudgement Equal with any other Faber and Latomus bothe in our time were accoumpted Learned and either of them a Special Champion of M. Hardinges side Verily the woorste and vileste of al these is a greate deale bothe sounder in Iudgement and déeper in Learning then either Amphilochius whom M. Hardinge so highly estéemeth or Abdias or Hippolytus or Leontius whom they haue lately rakte out of the duste Or Clement of Rome whom he so often calleth the Apostles Felowe Neither did these writers onely complaine of the loosenesse of Priestes liues as M. Hardinge telleth vs But also for remouinge of Publique shame and sclaunder out of the Churche of God wished that the Libertie of Marriage might be restoared whiche thinge M. Hardinge
Christus est Cibus noster quo nihil dulcius Sed si quis habeat Palatum sanum in Corde Christe him selfe is oure Meate then whiche there is nothinge more sauerie so that a man haue a sounde taste in his Harte Againe he saithe Dominus dixit se Panem qui de Coelo descendit hortans vt Credamus in eum Credere enim in eum hoc est Manducare Panem viuum Qui Credit in eum Manducat Inuisibiliter Saginatur quia Inuisibiliter renascitur Infans Intus est Nouus Intus est vbi nouellatur ibi satiatur Our Lorde called him selfe the Breade that came from Heauen exhortinge vs to Beleue in him For to Beleue in him that is to Eate the Breade of Life He Eateth that Beleeueth in him He is fedde Inuisibly bicause he is newe borne Inuisibly In wardely he is an Infante Inwardely he is Newe Where he is renewed there is he filled So saithe Eusebius Emissenus as he is alleged by Gratian Cùm ad Reuerendum Altare Coelestibus Cibis satiandus accedis Sacrum Dei tui Corpus Sanguinem respice Honora Mirare Mente Continge Cordis Manu Suscipe maximè haustu Interiori assume VVhen thou commest vnto the Reuerende Aultare or Communion Table to be Fedde with the Heauenly Meates beholde the Holy Body and Bloude of thy God Honoure it Woonder at it Touche it not with thy Bodily Mouthe but vvith thy Minde Receiue it not with thy Bodily Hande but vvith the Hande of thy Harte and specially take it with thy Inner taste Therefore S. Augustine saithe Quisquis cum Fide timore Verbum Dei audis consolatur te Fractio Panis Absentia Domini non est Absens Habeto Fidem tecum est quem non vides Ideò Dominus absentauit se Corpore ab omni Ecclesia Ascendit in Coelum vt Fides aedificetur VVho so euer thou be that with Faithe and Feare hearest the Woorde of God the Breakinge of Breade doothe Comforte thee The Absence of our Lorde is not Absente Haue thou Faithe and he whom thou seest not is with thee Therefore our Lorde as touchinge his Body hath Absented him selfe from al his Churche and is Ascended into Heauen that our Faithe maie be edified And in this selfe same place that M. Hardinge saithe maketh so litle for our purpose he saithe thus Quomodo tenebo Absentem Quomodo in Coelum manum mittam vt ibi sendentem teneam Fidem mitte Tenuisti Parentes tui tenuerunt Carne Tu tene Corde Quoniam Christus Absens etiam praesens est Nisi Praesens esset à nobis ipsis teneri non posset Sed quoniam verum est quod ait Ecce ego vobiscum sum vsque ad Consummationem Saeculi abijt hîc est Et redijt nos non deseruit Corpus enim suum intulit Coelo Maiestatem autem non abstulit Mundo How shal I holde Christe beinge Absent Howe shal I thruste my hande into Heauen that I maie holde him Sittinge there Sende vp thy Faithe and thou holdest him Thy Fathers the Iewes helde him in Fleashe Holde him thou in thy Harte For Christe beinge Absente is also Presente Onlesse he were Presente wee coulde not holde him But for as mutche as it is true that he saithe Beholde I am with you vntil the ende of the worlde Therefore he is gonne and yet is here He is comme againe and hath not forsaken vs. For he hath auanced his Body into Heauen but he hath not vvithdravven his Maiestie from the VVorlde Al these thinges wel considered whereas M. Hardinge in the ende concludeth with these woordes Thus al your Allegations and Reasons concerninge this mater be sufficiently answeared I doubte not but his discrete and indifferent Reader wil thinke He crewe longe before it was daie The Apologie Cap. 15. Diuision 1. Neither can wee awaie in our Churches with these Shewes and sales and markettes of Masses nor with the carrieinge about and woorshippinge of the Breade nor with sutche other Idolatrous and Blasphemous fondnesse whiche none of them can proue that Christe or his Apostles euer ordeined or leafte vnto vs. And wee iustly blame the Bishoppes of Rome who without the Woorde of God without the Authoritie of the Holy Fathers without any example of Antiquitie after a Newe guise doo not onely set before the People the Sacramental Breade to be woorshipped as God but doo also carrie the same aboute vpon an amblinge Palfraie whither so euer them selues iourney in sutche sorte as in olde times the Persians fier and the Reliques of the Goddesse Isis were solemnely carried aboute in Procession and haue brought the Sacramentes of Christe to be vsed now as a stage plaie and a solemne sighte to the ende that Mennes eies should be fedde with nothinge els but with madde gasinges foolishe gaudes in the selfe same mater wherein the Death of Christe ought diligently to be beaten into our Hartes and wherein also the Mysteries of our Redemption ought with al Holinesse and reuerence to be executed M. Hardinge The thinges whiche it liketh your Sathanical Sprite with blasphemous woordes to dishonour and bringe in contempt are suche as neither your praises can make more praise woorthy nor your vpbraidinges any whit of lesse estimation If any by the stinkinge breath of your vile woordes be puffed awaie into your damned side who so euer they be they shewe them selues to haue benne light chaffe not sounde wheate Yet for good folkes sake that I maie leaue your vile eloquence to your selues and answeare the matter by you railed at and belied and other wise not disproued I praie you good Sirs the Masse beinge the highest and moste Honorable Seruice that is donne to God in his Churche whiche other wheres beinge already proued I treate not of in this place why should not a Prieste by whome onely it is and maie be donne beinge called to that vocation and state of life haue rewarde and liuinge for it Raile againste the Masse and Priestes seruinge at the Aulter of God vntil your tongues burne in your head in Hell Fire VVe tell you Priestes of the Catholike Churche sell not the Fruite and Merite of Christes Bloude offered in the Masse but onely for their ministerie and labour require necessarie sustenance of Life But for your Defence yee confesse that ye cannot awaie with the carryinge about and woorshippinge of Breade No more cannot wee To whose charge laye ye this Be there any suche Idolaters nowe that woorship Breade They woulde be knowen God forbid we shoulde suffer Idolaters to liue amongest vs. Soothely in the Catholike Churche wee knowe none If ye cannot away with the Honour whiche all deuoute Christen people doo to the †blessed Sacramente wee meane to Christes Body and Christe him selfe †presente in Substance vnder †the Forme of Breade then can not we take you for Christians Mocke scoffe ieste and raile
at vs with the Iewes we dare not but Honour our Lorde Christe where so euer our Faithe findeth him verily and in Substance presente If through feruent zeale as sometimes it happeneth abuses in certaine places haue crepte in no good Catholike man defendeth them Mary wee knowe all is not to be abrogated that misliketh your corrupte taste And muche is righte Holy Deuotion pleasant in the sighte of God and therefore allowed in the Churche whiche your hote sprite calleth Idolatrous and blasphemous fondnesse And though the Ceremonie and manner whereby sutche deuotion is shewed cannot be prooued by ordinance of Christe or of the Apostles expressed in Scripture yet Christen people doubte not but God accepteth their good hartes The Bishop of Rome ye blame vniustly I might saie also proudely For procuringe Honour and worship to Christe in the Blessed Sacrament he hath the * woorde of God * the authoritie of al Holy Fathers and the * examples of antiquitie as I haue at large proued in my answeare to your companion Maister Iuel his eight negatiue Article But the amblinge Horse offendeth you VVhy be ye not also offended with the Asse and her fole that bare the same Body at Ierusalem whiche the Horse beareth at Rome Then Visible and weightie nowe Inuisible and of no weight That was donne in Pompe to the honour of Christe and so is this Ye saie this is done after a new guise So then was that Neither is it true whiche ye saie that the Bishoppes of Rome doo carrie about with them the Sacramente whither so euer they iourney Ye might haue learned in that Booke our of whiche ye alleage that matter to scoffe at that suche a solemnitie is vsed specially when the Pope rideth in Pontificalibus Then as the Booke telleth a white Palfrey trapped gentill and faier with a cleare soundinge bell hanginge at his necke is lead which carrieth the Monstrance or Pixe with the most Holy Body of Christe ouer the whiche noble Citizens shal beare a Canopie Thus the Booke of Ceremonies And I praie you what euill is this If it be good to carry about that moste holy Body by whiche as Christe once redeemed vs so by the same deuotely honoured of faithefull people and carried abrode and brought to certaine places hath in olde times as yet also dothe continually to the greate comforte and helpe of sundry persons beinge in distresse wrought miraculousely healthfull remedies If the Israelites founde healpe at Gods hande by bringinge the Arke into the fielde with them as they marched forewarde againste the Philistians if the Philistians cried out for feare when they perceiued the Arke to be in the Israelites armie and saide Venit Deus in Castra Vae nobis God is come into their Tentes Alas we are vndone c. And concerninge the order of the Ceremonie whereas the people be desirous to beholde the Body of their Redeemer with their Faithe by their carnall ete directed to the Forme of Breade no man is able to holde vp on hie the Sacramente so as conuenient it were to be donne bothe to satisfie their Deuotion and to mainetaine their Faithe for the Pope him selfe commonly is an aged man and therefore ouer weake for that Seruice specially arraied in Pontificalibus as in suche solemnities he is Againe the instrument that serueth for that purpose is so greate and weighty for so it apperteineth to the honour of Christe the waie so longe the ayer for the more parte there so hote as no other man is well able for lacke of strength to beare it so as meete it is to be borne In this case †why may not a Horse be put to that seruice to supplie that whiche by naturall weakenesse faileth in man VVherein he serueth not as one that beareth a male but as the Asse that bare Christe as the Kine that drewe the Arke Neither ought the custome of bearinge the moste Holy Body of Christe where the Pope goeth seeme Newe and Strange For we Reade in the life of the Blessed Martyr Steuen the firste who was Pope of Rome aboue thirtene hundred yeres past that Tharsitius the Deacon who at length also suffred death for Christe bare our Lordes Body at what time he attended vpon the Blessed Man Pope Steuen as he went to his Martyrdome VVho desireth to see this described at large the same maie he finde in that Greate fonde Fabulare Simeon Metaphrasies a Greeke writer wel approued and highly esteemed in the Greeke Churche In vita Stephani Primi For witnesse whereof we haue S. Ambrose who describeth how certaine faithful persons caried this blessed Sacrament with them when they wente to the Sea of whome his Brother Satyrus obteined the same in a Shipwracke and by helpe thereof hanginge it in a stole about his necke seekinge for none other succoure caste him selfe into the Sea and miraculously escaped safe to lande Neither is the same by him done without a speciall Mysterie though vnknowen to the more parte Although saithe a learned Pope a reason cannot be geuen of al thinges what so euer haue benne brought in vre by our Forefathers yet I thinke quoth he that therein lie hidden profounde Mysteries I reporte me nowe to the secrete consciences of good Christen people whether the Bishoppes of Rome vse not the Blessed Sacrament reuerently and bonorably or no but rather as the Persians Fire and the Reliques of the Goddesse Isis as a stage Plaie madde gasinges and foolishe Gaudes as it liketh this wicked Chammes broode to raile VVherein they folowe the sheppes whiche Iulian the Apostata Lucian Porphyrius Celsus and sutche other Prophane Helhoundes haue trodden before them For after the like manner they railed at the Holy Mysieries of Christen Religion namely Celsus who as Origen writeth of him obiected to the Christians the Sacrifices of Mithra whiche was an Idoll that the persians woorshipped and called by the name of the Sunne from whence he saide they had taken all their Sacramentes Rites and Ceremonies And righte so as we finde in S. Augustine writinge against the Manichees the Paynâ—mes founde faulte with the Christen people for Honour donne to the * Body and Bloude of Christe vnder * Formes of Breade and VVine saitinge that they Honoured Bacchus and Ceres The B. of Sarisburie Concerninge these Satanical Sprites stinkinge breathes vile Woordes sutche other like flowers of your Eloquence M. Hardinge I confesse me selfe to be far inferiour and neuer hable to make you answeare It is true that ye saie The Woorkeman is woorthy of his hiere S. Paule saith The Lorde hath appointed that who so Preacheth the Gospel shoulde liue by the Gospel But where did Christe euer saie vnto you Goe into al the worlde and saie Priuate Masse and offer me vp vnto my Father for Remission of Sinnes What Apostle what Prophete what Doctour what Father euer taught you so
are then contented and ready not onely to dissemble it but also with fauoure to excuse it For so ye saie as it is alleged before Clericus Concubinarius in officijs vitandus non est nisi sit notorius A Prieste that keepeth a Concubine onlesse he be very notorious maie not be eschewed in his Seruice Againe ye shal finde this lesson specially noted in your Rubrike as it is saide before Qui non habet Vxorem loco illius Concubinam debet habere He that hath not a Wife in steede of her ought to haue a Concubine Ye wil saie There is an Errour in your print whiche thing maie easily be graunted specially the whole Booke beinge otherwise so ful of errours But would God your errours in Life Doctrine were no greatter Howe be it it foloweth immediatly in the same Decree Is qui non habet Vxorem pro Vxore Concubinam habet à Communione non repellatur VVho so hath no VVife and in steede of a VVife hath a Concubine let him not be remoued from the Communion In these woordes I trowe ye wil saie there is no erroure Vpon the Legantine Constitutions of Otho Bonus ye maie finde these woordes noted in the Glose Nunquid compelli potest Clericus concubinam abiurare Videtur quòd non Resolutio Si Clericus duxit Vxorem de facto eo casu iuramentum exigitur Whether maie a Prieste be forced to fore sweare his Concubine It seemeth he maie not The Resolution hereof is this If a Prieste haue in deede Maried a Wife in this case he is forced to foresake her by an Othe Therefore wée maie saie to you as S. Augustine saide sommetime to the Manichees Non Concubitum sed vt longè antè ab Apostolo dictum est verè Nuptias prohibetis Ye forebidde not Copulation but as it was longe agoe forespoken by the Apostle in deede ye forebidde very Mariage Nowe for as mutche as ye saie ye are no Angels and your infirmities ought to be considered it shal not be amisse shortely to sée what your owne frendes haue thought of these infirmities And here to passe ouer other Authorities your owne Doctour the Bishop of Bitonto beinge presente at your Late Chapter at Tridente of your whole Single Life whiche ye cal Chastitie pronounceth thus Quibus turpitudinum monstris qua sordium colluuie qua peste non sunt corrupti non foedati in Ecclesia Sancta Dei Populus Sacerdos A Sanctuario Dei incipite patres si vllus iam pudor si vlla pudicitia c. DicuÌ„t in Corde impio ore impuro NoÌ„ est Deus With what Monsters of filthinesse with what villanie with what Pestilence are they not corrupted and defiled in the Churche of God bothe the People and the Prieste My Lordes beginne euen with the Sanctuarie of God if there be any shame if there be any honeste Life They saie with wicked haste and filthy mouthe There is no God An other saithe Propter multitudinem luxuriae alia vitia quasi non peccata reputantur For the multitude of Lecherie that is in Priestes other faultes are taken for no sinne An other saithe Defecit iam omnis Disciplina Religio in Cardinalibus Et tres radices vitiorum Superbia Auaritia Luxuria validissimè dominantur In the Cardinalles nowe al Discipline and Religion is decaied And three rootes of sinnes Pride Couetousnesse and Lecherie doo mooste mightily preuaile S. Bernarde saith Fingunt se amore Castitatis ista dicere cùm ea magis causa turpitudinis fouendae multiplicandae adinuenerint They beate vs in hande that they speake these thinges for loue of Chastitie Whereas in deede they haue diuised the same to the ende to nourrishe and to encrease theire fil thinesse This M. Hardinge is your infirmitie whiche in your iudgemente of Courtesie and Charitie wée ought to beare withal The places of S. Cyprian S. Basile S. Chrysostome S. Ambrose S. Hierome and others that maie seeme mutche to make with you in this case and to condemne this kinde of Marriage are weighed and answeared before in a place more conuenâ—ente Verily S. Augustine saithe â—rauiter peccant qui tales diuidunt They sinne greeuously that diuide them that be so maâ—ried M. Hardinge VVhere ye saie there be many thousandes of common harlottes in Rome wee thinke there be many there in deede VVhether there be many thousandes wee doubte VVhat number soeuer there is they be too many Those Courteghianes the Churche of Rome doothe tolerate not nourrishe trustinge and lookinge that by sermons exhortations and other conuenient meanes they may be called backe to repentance and to the waie of saluation That the Pope gathereth about a thirty thousande Ducates yeerely of these Courteghianes by waye of an annuall pension whiche these Defenders affirme it is vtterly false Cornelius Agrippa who fauoured not the See of Rome and was imbrued with Heresies that sprange vp in his time was the firste Authour of this slaunder If they paye the common taxes which be leuied to the Pope who onely hathe ciuil Dominion ouer that Cittie they paie not for that they maie be suffered to continewe that sinneful trade of life but so as the whole Cittie paieth by polles for that there they haue their abode and habitation Firste it is common to al great Citties in those hote countries not to bannishe from amonge them that filthy generation of harlottes not by waie of sufferinge as a thinge commendable in it selfe but for the auoidinge of a greatter mischiefe As God suffered the harde necked Iewes to hate their enemies and pinche them with vsuries Likewise Moises permitted a libell of diuorce not that these thinges were honeste but to thintent by that meanes yet they might the rather loue theire Brethrene and lende them money freely and absteine from murderinge their wiues Euen so men nowe adaies so litle applie theire endeuour to restraine the pronesse whiche is in their fleashe to all riot and carnall concupiscence that if some waie were not as the least concerninge outwarde and ciuil punishement wincked at whereby the Fleashely men might obteine some parte of theire vnruly desire it were more then likely that in this greate decaie of vertue in generall the furious rage of that vice would leaue neither wedlocke vndefiled nor Virginitie vnassaulâ—ed nor a worse enterprise whiche Nature abhorreth vnattempted VVoulde God experience had not taught many Countries this to be too true an obseruation S. Augustine hereof saithe Quid sordidius c. VVhat can be saide more vncleane more voide of comelinesse more ful of turpitude then harlottes baudes and suche other like pestilences Take harlottes from amonge men ye shal disturbe al thinges with lecherous lustes Put the same in the steede of matrones ye shal dishonest all thinges with spotte and shaâ—â— And why is the Bishop of Rome to be blamed for that they be in Rome more then
but verily at the becke of the Prieste and commaundement of the Emperoure Thus. touchinge the Popes bothe swoordes you are fully answered by S. Bernarde The B. of Sarisburie The Pope hath power to claime Authoritie without shame Emongest others his vnaduised and vaine Woordes thus he saith Christus Beato Petro Vitae Aeternae Clauigero Terreni simul Coelestis Imperij iura commisit Christe hathe committed vnto Peter the keiebearer of Euerlastinge Life the right bothe of the VVorldly and also of the Heauenly Empiere That is to saie The Pope is Emperoure bothe of Heauen of Earthe And therefore Pope Bonifacius 8. as it is saide before in the sight of the worlde ware the Crovvne Emperial on his heade commaunded the naked svverde to be borne before him Proclamation to be made Ecce duo Gladij hic Beholde here are the twoo Swerdes I meane the same Pope Bonifacius of whom it is written He entred as a Foxe He reigned as a Woulfe he died as a Dogge Hereof it is written in concilio Vangionum Vtrunque Imperium Pontificatum sicuti Decij Falsorum Deorum Cultores factitare cōsueuerunt vsurpat The Pope wronge fully vsurpeth bothe togeather as wel the VVorldly Empiere as the Bishoprike as Decius and the woorshippers of False Goddes were woonte to doo Yet S. Bernarde saithe The Pope hath Bothe Svverdes But S. Bernardes Authoritie in this case is but simple He liued Eleuen hūdred yéeres after Christes Ascension in the time of Kinge Henry the Firste the Kinge of Englande in the middes of the Popes route and Tyrannie How be it touchinge his Iudgemente and Credite herein let vs rather heare one of your owne Doctours Herueus therfore saithe thus Bernardus ponit quòd Papa habet Gladium Materialem in nutu Sed istud cum hoc quòd non est magnae Authoritatis magis est cōtra eos quà m pro eis Bernarde saithe that the Pope hath the Material or Temporal Swerde at his commaundement But this saieinge of Bernardes bisides that it is of smal force maketh also more againste them then with them Againe he saithe Vnum istorum Gladiorum Petrus non teugit scilicet Saecularem qui suus non erat The one of these tvvo Svverdes Peter neuer touched I meane the VVorldly or Temporal Svverde For that Swerde was none of his Likewise ye maie finde it written in your owne Decrees vnder the name of S. Cyprian Christus actibus proprijs dignitatibus distinctis Officia Potestatis vtriusque discreuit Christe hath not committed Bothe these Svverdes to one mannes hand but by seueral Dueties and sundrie Dignities hath seuered the Offices of either Power Whereupon your owne Glose saithe thus Ergo est Argumentum quòd Papa non habet vtrunque Gladium This therefore is a proufe that the Pope hath not Bothe the svverdes The Apologie Cap. 6. Diuision 3. Whiche of the Anciente Fathers euer saide that you haue Authoritie and righte to calle Councelles M. Hardinge VVho hath authoritie to commaunde the partes of the body but the head And that the Pope is head where it is amply declared ye hearde euen nowe VVhere you aske whiche euer saide that the Pope hath authoritie to cal councelles if you knowe not so mutche We tel you that Socrates the writer of the Ecclesiastical historie saithe so not speaking in his owne person but reportinge an olde rule of the Churche in these woordes Sed neque Iulius interfuit maximae Romae praesul neque in locum suum aliquem destinauit cùm vtique regula ecclesiastica iubeat non oportere praeter sententiam Romani Pontificis concilia celebrari But neither Iulius the bishop of greate Rome was present at the councel of Antiochia neither sent he any man in his place where as the ecclesiastical rule commaundeth that without the aduise and wil of the Pope of Rome no councels be kepte And as Socrates witnesseth of the calling of councels so doth Sozomenus witnesse of the thinges doone in them Cum sacerdotali lege constitutum sit pro irritis haberi debere quae praeter sententiam episcopi Romani geruntur VVhere as saithe he it hath benne ordeined by a lawe of Bishoppes that what thinges be doone in any councel besides thaduise and wil of the bishop of Rome they ought to be taken for none and voide If you wil see more for this authoritie of calling councels reade Rescriptum Iulij Papae contrà Orientales Epist Athanasij Aegyptiorum Pontificum ad Foelicem Papam This matter is also fully answeared The B. of Sarisburie Here hath M. Hardinge brought in a shewe of greate Authorities withoute sense For answeare whereof it maie please thee Gentle Reader to consider the fourth Article of my Former Replie Notwithstanding emongest al these wordes of Pope Iulius Socrates Cassiodorus and forged Athanasius there is not one woorde of power and Authoritie to calle Councelles Onely thus mutche they saie No Decree maie passe in Councel without the agreemente and consente of the Bishop of Rome for that he was one of the Foure Principal Patriarkes and oughte to haue his voice there as wel as others It is a Principle ruled in Lawe Quod omnes tangit ab omnibus debet approbari That toucheth al muste be allowed by al. But leste you shoulde thinke this was the Popes onely prerogatiue and belonged to none other bisides him the same Socrates writeth the very like wordes as wel of the Bishop of Constantinople as of the Pope Thus he saithe Et hoc fecerunt contemnentes Legem qua cauetur ne quis eligatur praeter sententiam Episcopi Constantinopolitani Thus did they not regardinge the Decree whereby order was taken that no Bishop should be chosen without the consente of the Bishop of Constantinople Yet maie not M. Hardinge conclude hereof that therefore the Bishop of Constantinople had Authoritie to calle Councelles Aeneas Syluius that afterwarde him selfe was Pope named Pius the Second writeth thus His Authoritatibus mirum in modum putant se armatos qui negant Concilia fieri posse sine consensu Papae Quorum sententia si vt ipsi volunt inuiolata persistat ruinam secum Ecclesiae trahit They that saie no Councel maie be keapte without the consente of the Pope thinke them selues marueilously fensed by these Authorities But if theire saieinge holde and take place as they woulde haue it it vvil dravve vvith it the decaie and ruine of the Churche The Foure first greate Councelles of Nice of Ephesus of Chalcedon of Constantinople and the reste as it shal afterwarde more largely appeare were alwaies called by the Emperours and not by the Pope As for the Pope he hadde not yet the whole worlde at his commaundemente nor any sutche Vniuersal Authoritie to calle Councelles but rather was commaunded him selfe as other Bishoppes were by the Emperours Authoritie to comme to Councelles Therefore where you
vs as Life vvith Beggars And yet to my remembrance neither youâ— Priuate Masse nor your Halfe Communion was euer touched in this whole Apologie more then once before this place the Liftinge vp or Shevvinge of the Sacramente not once at al. ye shoulde haue weighed your aduantages better M. Hardinge before ye thus bestowed your lothesome quarrels But thought you in déede M. Hardinge I wil not saie as you saie that with so Lovvsy and Beggerly but that with so poore and simple stuffe ye shoulde be hable to mocke the worde Many fonde tales bothe you and your felowes haue sent vs ouer but a fonder tale then this tale is of your Pardonnes and Purgatories ye haue sente vs none I muste saie to you as S. Augustine sommetime saide to Iulianus the Pelagian Heretique Necessitate compellitur Talibus pannis indui dui tam magna etiam Vestra superbia Your Pride be it neuer so greate euen for very poore neede and beggerie is faine to couer it selfe with sutche soary clowtes I beseche you consider howe aduisedly and reuerently ye vse Goddes Holy VVoorde Thus you saie Nathan saide vnto Dauid Our Lorde hath put awaie thy sinne thou shalt not die Christe saithe The Sinne againste the Holy Ghoste shal not be foregeuen neither in this Worlde nor in the Worlde to comme Or as S. Marke saithe Non habeâ— remissionem in Aeternum Sed reus erit Aeterni delicti He hath not remission for Euer but shal be guilty of Euerlastinge Sinne. S. Paule saithe Beare ye one an others burthen Christe saithe to Peter To thee wil I geeue the Keies of the Kingedome of Heauen c. S. Paule said of him the had liued in shameful inceste with his Fathers wife Let sutche a one be geuen ouer to Satan These be your Scriptures hereof ye ful discretely and learnedly Conclude thus Ergo The Pope hath a vvarrante sufficiente to graunte his Pardonnes and that as vvel to the deade as to the quicke O M. Hardinge God is not to be mocked feare his iudgementes Abuse not his Name or Woord in vaine Ful wel you know that neither Dauid nor Nathan nor Christ nor Paule were PardoÌ„moungers What should I further saie to him that with so greate a countenance and so mutche a doo can saie nothinge Let S. Augustine briefely answeare al these vanities Thus he saithe Hoc quid est aliud nisi diligeÌ„ter pro humana suspicione contendere Scripturas Sanctas negligenter attendere What thing els is this but stoutely to striue for mannes fansie and negligently to consider Goddes Holy VVoorde The Prophete Dauid vpon whom ye woulde séeme to grounde these folies answeareth you thus Narrauerunt mihi iniqui fabulationes Sed non vt lex tua Domine The wicked haue tolde mee many foolishe tales But O Lorde nothinge as thy Lawe S. Augustine if he were nowe aliue he woulde saie of you as he saide of other your Predecessours O Vanitas vendens Vanitatem Vanitatem audituris Vanis Credituris O Vanitie sellinge Vanitie to them that wil heare Vanitie and Vaine are they that wil beleue it Leo saithe In hanc insipientiam cadunt qui cùm ad cognoscendam Veritatem aliquo impediuntur obscuro non ad Propheticas voces non ad Apostolicas Literas nec ad Euangelicas Authoritates sed ad semetipsos recurrunt Into this folie they fal that when they be hindered by some darkenesse from the knowledge of the Truthe goe not to the Voices of the Prophetes nor to the Writinges of the Apostles nor to the Authorities of the Gospelles but onely haue recourse vnto them selues Now somewhat to saie particularely of the mater touching your pardonnes your owne Doctoure Syluester Prieriâs Maister of the Popes Palaice writeth thus Indulgentiae Authoritate Scripturae non innotuere nobis Sed Authorirate Ecclesiae Romanae Romanorumque pontificum quae maior est Pardonnes are not knowen vnto vs by the Authoritie of the Scriptures but by the Authoritie of the Churche of â—ome and of the Popes whiche is greater then the Authoritie of the Scriptures Therefore M. Hardinge by this Doctours iudgemente it was greate folie to allege so many Scriptures for proufe of your Pardonnes For here yée are taught in good sadnesse that your Pardonnes can neuer be proued by any Scriptures It had benne mutche better for you to haue alleged onely the Popes Authoritie For that as your Syluester teacheth you far passeth al the Authoritie of the Scriptures Roffensis saithe Ego respondeo non satis certo constare à quo primùm Indulgentiae tradi coeperint Apud Priscos vel nulla vel certè quà m rarissima fiebat mentio de Purgatorio Quà m diu autem nulla esset cura de Purgatorio nemo quaesiuit Indulgentias Nam ex illo pendet omnis Indulgentiarum aestimatio Si tollas PurgatoriuÌ„ quorsum Indulgentijs opus erit Coeperunt Indulgentiae postquà m ad Purgatorij Cruciatus aliquandiu trepidatum est Thus I answeare It cannot wel appeare from whom Pardonnes first beganne Emonge the Olde Doctours and Fathers of the Churche there was either no talke at al or very litle talke of Purgatorie But as longe as Purgatorie was not cared for there was no man that sought for Pardonnes For the whole price of Pardonnes hangeth of Purgatorie Take awaie Purgatorie and what shal we neede of Pardonnes Pardonnes beganne when folke were alitle fraide with the paines of Purgatorie Iohannes Maior saithe De Indulgentijs pauca dici possunt per certitudinem quia Scriptura de illis expressè non loquitur Nam quod ditur Petro Tibi dabo Claues c. certum est quò'd oporâ—er intelligere illam Authoritatem cum sale Fatuae ergo superstitiosae sunt quaedam Indulgentiae viginti millium annorum of Pardonnes little maie be saide of certainetie for the Scripture expressely saith nothinge of them Touchinge that Christe saith vnto Peter Vnto thee wil I geeue the Keies c. we muste vnderstande this Authoritie with a corne of Salte otherwise it maie be vnsauery Therefore certaine of the Popes Pardonnes that promise tvventie thousande yeeres are foolishe and superstitious Your Schole Doctoures them selues were woonte sommetime to saie Inuentio indulgentiarum est pia fraus dolus non malus quò populus officioso errore trahatur ad pietatem The Diuisinge of Pardonnes is a Godly guile and a hurtelesse deceite to the intente that by a deuoute kinde of Eâ—oure the people maie be drawen to Godlinesse Alphonsus de Castro saithe Nulla res est quam minùs apertè Sacrae Literae prodiderint de qua minus vetusti Scriptores dixerint Non est mentio vlla de Indulgentijs There is nothing that the Scriptures haue lesse opened or whereof the Olde Learned Fathers haue lesse written then Pardonnes Of Pardonnes in the Scriptures and Doctoures there is no mention Of the shamelesse Marchandise and
Wée are not gonne from the Churche of God M. Hardinge Wée are gonne onely from you that haue so vnreuerently abused the Churche But ye feele good ease yée saie and are wel reliued by our departure as to vse your homely comparisons a sick body is reliued by a purgation God of his mercie graunt that yée maie likewise be purged of al the reste So shal yée féele more ease and be better reliued S. Hierome saithe Hebraei dicunt quòd ea nocte qua egressus est Israel ex Aegypto omnia in Aegypto Templa destructa sunt siue terrae motu fiue ictu fulminum Spiritualiter autem dicimus quòd egredientibus nobis ex Aegypto errorum Idola corruant omnis Peruersarum Doctrinarum cultura quatiatur The Rabines or Hebrewe Doctoures saie that the same night that Israel departed out of Egypte al the Idolatrous Temples in Egypte were destroied either by Earthquake or by Lighteninge But here of wee learne in a Spiritual sense that when wee departe out of Egypte that is to saie from the companie of Idolaters the Idolles of erroure falle to the grounde and al the honoure of false Doctrine is shaken downe Sutche reliefe M. Hardinge wée trust yée shal finde by our departure Beda expoundinge these woordes of the Apocalyps Comme foorthe from her my people and be not partetakers of her sinnes saithe thus Inducit discessionem quae est ruina Babylonis cùm enim Loth discesserit à Sodomis Sodomae funditùs tollentur S. Iohn speaketh of the departure whiche is the ruine and fal of Balylon For when Loth shal departe out of Sodome then shal Sodome vtterly be ouerthrowen Againe he saithe Post haec audiui vocem Alleluia Laus Gloria Virtus Deo nostro Haec nunc ex parte dicit Ecclesia Tunc autem perfectè dicet cùm discessio facta fuerit After this I hearde a voice Alleluia Praise and Glorie and Power be to our God This songe the Churche in parte singeth already But then shal shee in deede and perfitely singe it when departure shal be made from Antichriste or Babylon The Apologie Cap. 14. Diuision 1. For if they saie It is in no wise lawful for one to leaue the felowship wherein he hathe benne brought vp they maie aswel in our names vpon our heades likewise condemne the Prophetes the Apostles and Christe him selfe For why complaine they not also of this that Loth went quite his waie out of Sodome Abraham out of Chaldee the Israelites out of Egypte Christe from the Ievves and Paule from the Phariseis For excepte it be possible there maie be a lawful cause of Departinge wee see no reasone why Loth Abraham the Israelites Christe and Paule maie not be accused of Sectes and Seditions aswel as others M. Hardinge Yet bringe ye nothing to the purpose Your proufes be so weake and hange so euil togeather that we maie wel tel you whiche Irenaeus obiected to Heretikes that ye make a rope of sande VVe saie not it is in no wise lawful for one to leaue the felowship wherein he hath benne brought vp But contrary wise if the felowship be naught and wicked euery one is bound to eschewe it ▪ Depart from Babylon my people and be not ye partakers of her sinnes saith the heauenly voice to S. Iohn Therefore the examples ye bringe helpe nothinge your cause Loth went out of Sodome Abraham of Chaldea the Israèlites of Egypte Paule from the Phariseis by Gods special warninge VVhere ye saie Christe went from the Iewes onlesse ye referre it to his steppinge aside from them for a while ye shoulde rather haue saide the Iewes went from Christe But whereto perteineth this Though ye were so malicious as to compare the Catholike Churche to Sodome to Chaldea to Egypte to the Iewes and Phariseis yet I wene ye are not so proude as to compare your selues to Loth to Abraham to Gods peculiar people to Paule to Christe himselfe These departinges we allowe and God required them yours we blame and God detesteth The B. of Sarisburie Wée compare not our selues M. Hardinge neither with Loth nor with Abraham nor with Paule leaste of al with Christe him selfe But wée humbly submitte our selues both in life and in Doctrine to be guided by theire Examples And thus I truste we maie lawfully doo without iuste note of presumption S. Chrysostome saithe Data est tibi potestas diuinitùs imitandi Christum vt possis illi similis fieri Noli expauescere hoc audiens Timēdum enim tibi potiùs est si similis illi fieri negligas Thou haste power geeuen the from God to folowe Christe that thou maiste be like vnto him Be thou not afraide to heare this thinge Thou haste more cause to feare if thou refuse to be like vnto him Likewise saithe the Anciente Father Origen Si quem imitati volumus propositus est nobis Christus ad imitandum If wee desire to folowe any man Christe is set before vs that wee shoulde folowe him But if it be so Provvde a parte in Religion and Life to folowe Christe what is he then that claimeth to him selfe Christes Authoritie and calleth him selfe euen by the name of Christe You know of whom it is written Papa potest quicquid Christus ipse potest The Pope can doo what so euer Christe him selfe can doo Yee knowe who is wel contented to heare him selfe thus saluted Touchinge Primacie thou art Abel touchinge Gouernemente thou art Noē touchinge Patriarkship thou art Abraham touchinge Order thou art Melchisedech touchinge Dignitie thou art Aaron touchinge Authoritie thou art Moses touchinge Iudgemente thou art Samuel touchinge Power thou art Peter touchinge Anointinge thou art Christe These woordes I trowe M. Harding maie sommewhat séeme to sauoure of Pride The Apologie Cap. 14. Diuision 2. And if these menne wil needes condemne vs for Heretiques bicause we doo not al thinges at theire Commaundemente whom in Goddes Name or what kinde of menne ought they themselues to be taken for whiche despise the Commaundemente of Christe and of the Apostles M. Hardinge Our frailtie concerninge life we accuse and lamente and commende our selues to Gods infinite mercie Touchinge belefe and necessarie doctrine of faithe raile ye at vs neuer so mutche we neither despise the Commaundementes of Christe nor the ‡ traditions of the Apostles The Apologie Cap. 14. Diuision 3. If we be Schismatiques bicause we haue leaft them by what name then shal thei he called themselues whiche haue foresaken the Greekes from vvhom they firste receiued theire Faithe foresaken the Primitiue Churche foresaken Christe himselfe and the Apostles euen as if Children shoulde foresake theire parentes M. Hardinge VVho so euer departe from the Catholike Churche they be Schismatikes ye haue departed from the Catholike Churche of these nine hundred yeeres ergo ye be schismatikes The firste proposition ye wil not denie The seconde your selues confesse the conclusion then muste
determinations of Councels be referred to the Pope Christes Vicare in Earthe onlesse ye vtter suche vnreuerent and prophane scoffes It had become a wicked Celsus a Porphyrius a Iulian thus to talke rather then any Christian Hickescorner You should at leste haue looked on your square Cappe and your white rochet if you haue any if nothinge els they woulde haue tolde you that suche prophane lightnesse became not your person Concerninge the pointe it selfe you touche although the Pope haue that Priuiledge whiche Christe ‡ ‡ praied to his Father for to be geuen vnto Peter as beinge Peters Successour that his ‡ Faith faile not and that be confirme his Brethren and therefore be an ‡ assured iudge in matters of Faithe yet this notwithstandinge councels be not assembled togeather in vaine For the Fathers of the Councell doo helpe the Faithe and Doctrine of the highest Pastour VVherefore in the firste councell at Ierusalem when as a greate question rose and Peter had saide his iudgement not propped with any testimonie of the Holy Scriptures Iames approued it addinge thereto the testimonies of the Prophetes For Gods prouidence so tendereth the Churche that the chiefe members though they depende of the ‡ Head yet defende and healpe the Head VVherefore Seda admonisheth discretely that Paule conferred the Gospel which he had Preached amongest the Gentiles with the other Apostles seekinge warely to be resolued whether he Preached rightly of the ceassinge of the obseruances of the Lawe Not that he doubted ought thereof himselfe saithe he but that the mindes of them that were in doubte might be confirmed by the Auctoritie of that Apostolike Councell To that you alleage secondly as a greate inconuenience wee tell you that forasmuch as the Pope is at euery generall Councell laufully assembled either in person as sundry Popes haue benne or by his Legates neither it is an vnlaufull dealinge nor suche tossinge as you terme it matters maturely debated in the Councell to be referred to the Pope head of the Councell not so muche for a newe triall as for finall confirmation The Fathers of the Nicene councell besought S. Syluestesâ— that what they had ordeined he would confirme and ratifie And Leo what thinges the Councell of Chalcedon had decreed touchinge matters of faithe saithe that he approueth them And the Councel it selfe speakinge to Leo saithe thus Decretis tuis nostrum honora Iudicium VVith thy Decrees honour our Iudgement Likewise the Fathers of other councels required their constitutions to be strengthened by confirmation of the Popes auctoritie And sir finde you faulte with the Pope because he hath not yet put in his answeare I praie you who accused him VVhere when and whereof In what laufull Courte Before what laufull Iudge O you saie he hath not yet put in his answeare Be it that Hicke Hob and Hans of your sectes haue impudently accused him How would ye haue him bringe in his answere To what seate of iudgmente to what Consistorie can ye cite him that is by Christe appointed to be the Supreme iudge of all his Churche â–ª the Sheepeherde of all his Floâ—ke It is not for him you know to bringe in his answere in VVeshminster Haull nor in Sterre Chamber VVill ye haue him appeare before your high Commissioners in the longe Chappell at Powles or in M. Crindalles chamber thereby where ye haue saide and donne your pleasure and depriued many honest menne of their benefices Or will ye rather haue him come to Geneua to Zurich to Frankforde to Strasburg to VVittenberg or to some other corner where ye haue your congregations there to be iudged by Iacke and Gille I pitie you poore soules that yee talke thus so farre out of square and woulde the Pope to bringe in his answeare ye knowe not where hauinge neither iuste Courte or Consistorie to call him vnto nor laufull iudge nor lawe to passe vpon him For through your Schismes and Heresies as ye haue made your selues Churchelesse Christlesse and Godlesse so also Courtlesse Iudgelesse and Lawlesse I can not compare you better then to the Rebelles of Northfolke vnder Captaine Kete amongest whom Mount Surrey was their London and an Oke or an Elme commonly called the tree of Reformation was their VVestminster Halle Suche Prince such Dominion such Iudge such Consistorie Ye complaine the Pope hath condemned you without iudgement by order pronounced and before yee were euer called to be iudged This is as true as that the Murderer or Theefe answeareth the Iudge at the barre saieinge not gilty my Lorde Ye haue benne sundry times called to laufull Consistories to Synodes to Councels Alwaies either ye made not your appearance or by right of safeconduct conueyed your selues away without any shewe of Obedience or vpon promise of amendement you were dimissed How many Legates and Nuncios haue sundry Popes sente into Germanie and other Prouinces to conuent you to heare you to moue you to a better minde and call you home and with all mercifull meanes to gather you againe into the lappe of the Churche He may saye to your condemnation that was saide of the Iewes what is that Iought to haue donne to my Vineyarde whiche I haue not donne But all was in vaine such hathe benne your stubbournesse The B. of Sarisburie Wée ieste not at Goddes Holy sprite M. Hardinge Wée know it is the same Sprite of VVisedome that hath renewed the face of the worlde discouered the multitude of your folies But wel maie wée ieste at your vnhandsome and open legierdumaine that so vainely seeke to blinde vs with a painted shadowe of the Sprite of God Yée pretende longe Praiers mutche Fastinge great conference of Doctours and Scriptures and the vndoubted presence and assistance of Goddes Holy Sprite in al your dooinges yet openly striue against yâ— manifest VVoorde and Sprite of God and folowe onely your owne Sprite whiche wee maie truely calle the Sprite of Vanitie The Sprite that you meane is nothinge els but the Sprite of Rome whiche you saie is the Sprite of Truthe cannot erre In one of your late Councelles holden in Rome as yée were singinge Veni Creator Spiritus God sente downe an Owle from the toppe of the Churche to sitte emongest you that the worlde might knowe in what sprite yée were assembled Elias the Prophete of God iested thus at yâ— Priestes of Baal Crie out alowde It is your God Either he is occupied in somme talke or he is in his Inne or he is trauailinge vpon yâ— waie or els perhaps he is a sleepe Yet neither was Elias an Hicke Scorner nor iested he at Goddes Holy sprite nor did he any thinge yâ— was vnséemely for his personne As for your Councelles whether they be al and euermore summoned by the Sprite of God or no it maie wel be doubted The Vniuersitie of Parise thus protested by waie of Appeale againste Pope Leo. 10. his Councel
keepe them stil to it If they doo ouerthrowe Idolles if they take away Superstition and sette vp againe the true woorshipping of God why doo they by and by make an outcrie vpon them that sutche Princes trouble al and presse by violence into an other bodies office and doo therein wickedly and malepeartly What Scripture hathe at any time forbidden a Christian Prince to be made priuie to sutche causes Who but themselues alone made euer any sutche Lawe M. Hardinge Ye confounde the offices of the Spiritual Gouernours and Temporal Magistrates VVhat Kinges and Princes maie doo what they be commaunded to doo and ought of dutie to doo in Gods name let them doo and wel maie they so doo VVho is he that gainesaithe If by the pretensed example of Dauid and Salomon ye animate them to intermeddle with Bishoply offices then beware they saie wee that Gods vengeance light not vpon them for sutche wicked presumption whiche lighted vpon king Ozias for the like offence Ye teache Princes to vse violence against Priestes as though theire faultes coulde not be redressed by the Prelates of the Clergie of whom ye speake by spiteful surmise as though God had vtterly withdrawen his holy spirite from them But forasmuche as Christe assisteth his Churche alwaies and shal neuer faile in thinges necessary it is not to be doubted but the Churche shal euer be prouided of somme good Gouernours so as though somme slugge and slepe yet somme other shal wake and diligently attende their charge Priestes haue their Ecclesiastical courtes where their defaultes and offences maie duely and Canonically be punished and the offenders by Priestly discipline be redressed Neither is it conuenient for a Kinge to come into Priestes consistories nor to cal Priestes before him to his owne seate of iudgement So many as be necessary to minister and performe those thinges that apperteine to the building vp of Christes Body the Churche vntil it comme to his perfection S. Paule reckeneth by name in his Epistle to the Ephesians saieing that Christe hath to that ende placed in his Churche somme Apostles somme Prophetes somme Euangelistes somme Shepeherdes and teachers Kinges and Princes bee not there named as they who haue their propre rancke That the people be to be stirred by vs to more feruent deuotion to worship God and somme perhaps to be warned of somme cases of superstition we graunte But that any other manner or kinde of woorshippinge of God is either by vs or by temporal Princes to be sette vp in Christes Churche that wee denie The B. of Sarisburie Wee Confounde not these Offices M. Hardinge as yee beste knowe but rather teache eche man carefully to attende his owne Office You and youre Fathers haue brought Confusion of Offices into the Churche of God in that yes haue made youre Pope Heire Apparente vnto the Empiere and haue armed him with al manner Authoritie Spiritual and Temporal and haue geeuen him the right of Bothe Swerdes For thus youre owne Pope Nicolas telleth you stoutely in his owne behalfe Christus Petro Aeternae vitae Clauigero Terreni simul Coelestis Imperij iura cōmisit Christe hath committed vnto Peter the Keiebearer of Euerlastinge Life the right as wel of the Earthely as of the Heauenly Empiere Thus by youre Doctrine Priestehoode Kingdome Popedome Empiere are al conueighed wholy into one mannes handes and so by youre handlinge one man is Prieste Kinge Pope and Emperoure al at once This perhaps vnto the wise maie seeme to be somme Confusion of Offices Touchinge that ye write of the rasshe attempte of Kinge Ozias yee seeme not to vnderstande neither out woordes nor your owne For wee teache not Princes to Offer vp Incense in Sacrifice as Ozias did or by intrusion to thruste them selues into Bishoppes roumes or to Preache or to Minister Sacramentes or to Binde or to Loose But onely to discharge theire owne Offices and to doo that dutie that Dauid Salomon Ezechias Iosias and other Noble and godly Kinges did and euermore was lawful for the Prince to doo As for Right of Place and Voice in Councel it perteineth no lesse to the Prince then to the Pope as hereafter it shal better appeare Yee saie Christe shal alwaies assiste his Churche and shal euermore prouide her of good Gouernours Thus be youre negligence and carelesse slouthfulnesse neuer so greate bee youre liues neuer so loose bee you Doumbe Dogges not hable to barke bee you Lanternes without Light bee you Salte without sauoure yet yee euermore dreame sweetely of Christes Promise and assure youre selues vndoubtedly of his assistance Euen as he that sommetime saide Pan curer oues ouiumque magistros Woulde God youre Bishoppes woulde doo their dutie and doo it faithfully The worlde shoulde haue lesse cause to complaine Notwithstandinge Christe is euermore mindeful of his promise For when he seeth his Churche defaced and laide waste he raiseth vp faitheful Magistrates and godly Princes not to doo the Priestes or Bishoppes duties but to force the Priestes and Bishoppes to doo theire duties But yee saie Christe hath placed in his Churche somme Apostles somme Prophetes somme Euangelistes somme Pastoures somme Teachers Kinges ye saie and Princes bée not there named Hereof yée conclude Ergo The Prince maie not cause the Abuses of his Church to be refourmed nor ouersee the Priestes and Bishoppes if thei be negligente nor force them to doo their dueties I marueile M. Hardinge where yée learned so mutche Logique Howe frame yee this Argumente In what Moode In what Figure With what cement can yée make these séely loose partes to cleaue togeather It pitieth me to sée your case For by like fourme of Argumente and with mutche more likelihoode of Reason wée maie turne the same againste your selfe and maie saie thus Christe hath placed in his Churche somme Apostles somme Prophetes somme Euangelistes somme Pastoures somme Teachers The Pope and his Cardinalles are not here named Apostles they are not For the Apostles were but twelue Prophetes they are not for they Prophesie nothinge Euangelistes they be not for they Preache not Pastours or Feeders they are not for they Feede not Doctours or Teachers they are not for they teache not Ergo by this Authoritie of S. Paule and by your owne Argumente The Pope and his Cardinalles be vtterly excluded and maie not meddle with the charge of the Churche of God In sutche good Substantial sorte Pope Paulus 3. not longe sithence reasoned againste the Emperoure Charles the Fifthe En ego supra Pastores meos Beholde saithe God Almighty I wil pounishe my Priestes and Bishoppes for their negligence and wickednesse Ergo saithe Pope Paulus The Prince or Emperoure maie not pounishe them In this your manner of Reasoning M. Hardinge there are welneare as many Errours as there be woordes The firste is Ignoratio Elenchi which is the grossest Fallax of al the reste Secondly yee conclude without either Moode or Figure as a very childe
Sacerdos dicitur in Psalmo The Firstborne were not Priestes in Office and Dignitie as Aaron was notwithstanding in case of necessitie and for lacke of Priestes they did somme parte of the Priestes Office as that Moses anointed or Consecrated Aaron for whiche thinge Moses in the Psalme is called a Prieste This M. Hardinge is that Fundation that must néedes beare the burthen of your whole Churche of Rome The Pope yée saie muste be a Kinge bicause Moses was bothe Prince and Priest And yet your own Felowes saie Moses by Office and Dignitie vvas neuer Prieste Yée saie The Pope being a Bishop maie be a Kinge But of the other side a King maie in no wise be a Bishop thus either vnwitingely or willingly yée seeme to ouerthrowe your owne Position For the Example that yée grounde vpon of Aaron and Moses proueth quite the contrarie For Moses being a Prince did also the Office of a Bishop But Aaron beinge the Bishop did neuer the Office of a Prince Therefore hereof yée might better Conclude the a Prince maie be a Bishop But a Bishop maie not be a Kinge Streighten your boltes therefore M. Harding shaue thē better before yée so suddainely I wil not saie so rudely shoote them from you Neuerthelesse yée saie the Priesthoode whiche is the more maie conteine the Kingedome beinge y◠lesse In this respecte I trowe your Glose as it is said before compareth the Pope to the Sonne and the Emperoure to the Moone findeth out substantially by good Geometrical Proportion that the Pope is iust seuen and fiftie times greater then the Emperour How be it your owne Doctours saie as I haue likewise shewed before that in the Lavve of Moses the Prince was greater then the Prieste That ye allege of the Priesthoode and Kingedome of Christe serueth you to smal purpose For I beseche you what Crovvne what Scepter what Svverde bare Christe What Ecclesiastical Priesthoode had he but onely that he executed vpon the Crosse Verily touching any Ciuile shewe or outward Office as he was no Kinge so was he no Prieste As he said My Kingdome is not of this world So might he also haue said My Priesthoode is not of this vvorld Otherwise he was bothe King Priest in Power Vertue but not apparētly in outward office One of your Felowes saithe thus Pater per Sanctos Expositores quòd Christus non habuit in Temporalibus Authoritatem vel Iudicium Sed dare potuit dare habuit Virtutis Documentum It appeareth by the Holy Expositours that Christe had neither Authoritie nor Iudgemente in thinges Temporal But he coulde bothe geeue and had to geeue Instructions of Vertue As for these twoo woordes of S. Peter Yee are a Kingely Priesthoode yée woulde not haue alleged them to this pourpose had yée not benne in your dreame For thinke you that S. Peter called the whole Body of the Churche of Christe a Kingely Priesthoode for that you fansie your Pope to be togeather bothe Priest and Kinge Certainely the Churche of God was a Kingely Priesthoode before either the Churche of Rome was a Churche or the Pope of Rome was a Pope Yee should haue somme care to deale more reuerently with the VVoorde of God For it is Holy S. Peters meaninge is this that euery Faithful Christian man is now after a Spiritual or Ghostly meaning not onely a Prieste but also a King and therefore he calleth the whole Churche a Kingely Priesthoode Tertullian saithe thus Nónne Laici Sacerdotes sumus Regnum quoqque nos Sacerdotes Deo Patri suo fecit And wee that be Laiemen are wee not Priestes Truly Christe hath made euen vs a kingdome and Priestes vnto his Father S. Augustine saith Hoc Sacerdotio Regali consecrantur omnes pertinentes ad Corpus Christi Summi Veri Principis Sacerdotum With this Roial Priesthoode al thei are consecrate that perteine to the Body of Christe whiche is the high and true Prince of Priestes Againe he saith Omnes sunt Sacerdotes quia Membra sunt vnius Sacerdotis Al be Priestes because thei are the Members of one Prieste S. Ambrose saith Omnes Filij Ecclesiae Sacerdotes sunt Al the Children of the Churche be Priestes S. Hierome saithe Genus Sacerdotale Regale sumus omnes qui Baptizati in Christo Christi censemur Nomine Al we are that Priestely and Kingely Kinred that beinge Baptized in Christe are called Christians by the name of Christe Chrysostome saith Et tu in Baptismo Rex efficeris Sacerdos Propheta Euen thou in thy Baptisme art made both a King and a Prieste and a Prophete Nowe M. Hardinge let vs take the vlewe of youre Priestely Conclusions Moses once did one parte of the Bishoppes Office to Consecrate Aaron his children that ▪ neuer at any time els ▪ neither after nor before Christ Rath a Spiritual Priesthoode a Spiritual Kingdome for otherwise Ordinarie Priesthood and Earthely Kingedome he had none S. Peter calleth the whole Churche of Christe a Kingely Priesthoode Ergo saie you The Pope beareth bothe the Office of a Prieste and also the Righte and State of an Earthly Kinge To dissemble al other the fonde weakenesse of these folies Christe him selfe saith to the Pope and to al other Priestes and Bishoppes The Kinges of Nations rule ouer them and they that are greate exercise Authoritie ouer the people But it shal not be so emongest you S. Cyprian saithe as he is alleged by Gratian Christus actibus proprijs Dignitatibus distinctis officia Potestatis vtriusque discreuit Christe by seueral deuties and distincte honoures hath set a difference bitweene the Offices of bothe Powers Whereupon your owne Glose saithe Hic est Argumentum quòd Papa non habet vtrunque Gladium Here is a good Argument that the Pope hath not bothe Swerdes S. Bernarde saith thus vnto Pope Eugenius Planū est quòd Apostolis interdicitur Dominatus Ergo tu tibi vsurpare aude aut Dominās Apostolatum aut Apostolicus Dominatum Planè ab alterutro prohiberis Si Vtrunque similiter habere vis perdes vtrunque Alioqui ne te putes exceptum illorum numero de quibus conqueritur Dominus dicens Ipsi regnauerunt non ex me It is plaine that Temporal Dominion is forebidden the Apostles Nowe therefore thou being Pope dare to vsurpe either the Apostleship beinge a Prince or the Princehoode beinge the successoure of the Apostles Doubtelesse from the one of them thou arte forebidden If thou wilte indifferentely haue bothe thou shalte lose bothe Otherwise thinke not thou canste bee excepted from the mimber of them of whom the Lorde complaineth Thei haue made them selues kinges and not by mee Concerninge the place of S. Peter one of your companie saithe it nothinge furthereth the Popes Kingedome Thus he saithe Sacerdotium dicitur Regale à Regno non huius mundi sed Coeli
S. Peter calleth vs a Kingely Priesthoode of the Kingedome of Heauen not of the Kingedome of this worlde Yet is this the selfe same Kingdome that the Pope craueth that by the Authoritie of S. Peter Notwithstandinge one of your companie there hath sente vs home lately other newes from Louaine His woordes be these Vos estis Regale Sacerdotium You are a Kingly Priesthoode as who should saie the Priesthoode before was not Kingly for that then Kinges ruled ouer Priestes But now is the Priesthoode Kingely for that to it be subiecte euen Kinges themselues Thus onlesse your Priestes maie rule Kinges Princes al the world at theire pleasure yée thinke thei haue no Kingly Priesthoode In the Councel holden at Macra in France it is written thus Solus Dominus noster Iesus Christus verè fieri potuit Rex Sacerdos Post Incarnationem verò Resurrectionem Ascensionem eius in Coelum nec Rex Pontificis Dignitatem nec Pontifex Regiam Potestatem sibi vsurpare praesumpsit Onely our Lorde Iesus Christe might truly be bothe Priest and King But sithence his Incarnation and Resurrection and Ascension into heauen neither hath the King presumed to take vpon him the Dignitie or office of a Bishop nor hath the Bishop presumed to vsurpe the Power and Maiestie of a Prince To be shorte M. Hardinge wée saie not as you so often so vntruly haue reported that the Kinge maie in any wise execute the Bishoppes Office But thus we saie and bicause it is true therefore wée saie it The Kinge maie lawfully correcte and chastice the Negligence Falsehedde of the Bishoppes and that in so dooinge he dooth onely his owne Office and not the Bishoppes The Apologie Cap. 11. Diuision 6. Iosua also though he were none other then a Ciuile Magistrate yet as sone as he was chosē by God and set as a Ruler ouer the people he receiued Commaundementes specially touching Religion and the Seruice of God M. Hardinge There is no doubte but Iosue receiued commission and commaundemente to woorship God but none to rule Priestes in spiritual matters Ye rather he was commaunded to go foorthe and come in at the voice and worde of Eleazarus the high Prieste he and al the Children of Israel Do not these men proue their matter handsomly The B. of Sarisburie Iosua was commaunded to goe in and out and to be directed by the voice of Eleazarus the High Prieste Therefore yée saie in Spiritual Causes the Priestes maie not be controlled by the Prince Yée deliuer out youre Argumentes M. Hardinge before they be ready These péeces would haue benne better tied togeather Though the Prince be commaunded to heare the Prieste yet if the Prieste be negligente or deceiue the people he maie by his Ordinarie Authoritie controlle the Prieste When Aaron the High Prieste had consented to the makinge and woorshippinge of the Golden Calfe Moses beinge then the Temporal Prince rebuked him sharpely vnto his face and in so dooinge did not the Bishoppes Office but onely his owne As touchinge Iosua whom ye woulde faine haue restreined from al Ecclesiastical Causes he caused the people to be Circumcised He caused Aultars for theire Bloudy Sacrifices to be erected He caused the Priestes to make theire Sacrifices He caused the Deuteronomie to be written in stoanes He caused bothe the Blessinges and the Cursses of God to be pronounced He spake openly to the people and fraied them from Idolatrie Al these were cases not of Ciuile Policie but of Religion S. Augustine saithe In hoc Reges Deo seruiūt sicut eis Diuinitùs praecipitur in quātum sunt Reges si in suo Regno bona iubeant mala prohibeant non solùm quae pertinent ad Humanam Societatem verùm etiam quae ad Diuinam Religionem Herein Kinges serue God as it is commaunded them from aboue in that they be Kinges if within theire Kingedome they commaunde good thinges and forebidde euil not onely in thinges perteininge to Humaine Felovveship or Ciuile Order but also in thinges perteining to Goddes Religion Yée maie see therefore M. Hardinge howe handsomely so euer wée proue our maters that ▪ of your parte hitherto thei are but vnhandsomely coursely answeared The Apologie Cap. 11. Diuision 7. Kinge Dauid when the whole Religion of God was altogeather brought out of frame by wicked Kinge Saule brought home againe the Arke of God that is to saie he restoared Religion againe and was not onely amongest them him self as a counseller and furtherer of the woorke but he appointed also Hymnes and Psalmes put in order the companies and was the onely dooer in setting foorth that whole Solemne Triumphe and in effecte ruled the Priestes M. Hardinge As Dauid restored all thinges to good order after the euill Kinge Saule so did Queene Marie redresse disorders before committed But as Queene Marie did it by the meane of Priestes so Kinge Dauid in priestly matters called for Sadoch and Abiathar In deede Dauid passed other Princes herein because he had the gifte of Prophecie whereby he wrote Psalmes whiche to this daie we singe But all this maketh nothinge to proue him Iudge of Spirituall matters He did not vsurpe the Auctoritie to Sacrifice to discerne the lepre and to doo the like thinges of Priestly charge The B. of Sarisburie Kinge Dauid yee saie restoared Religion by meane of the Priestes Nay verily M. Hardinge for by meane of the Priestes the Religion vtterly was decaied Therefore yée spoile that Moste Noble Prince of his woorthy prayses and geue them to others that neuer deserued them The Holy Tabernacle was broken and loste the Arke of God was keapte not in the Temple but in a Priuate mannes house the people had no common place to resorte vnto to heare Goddes VVil they had eche man his owne Priuate chaple in their Hilles and Groaues Dauid therefore called the Bishoppes Priestes togeather He shewed them in what sorte the Religion of God was defaced he willed them to bring the Arke into Sion he was presente him selfe he appointed and ordered the whole Triumphe He assigned whiche of the Leuites and in what order they shoulde serue before the Arke He alloted Aarons Children whiche were the Priestes to walke eche man in his seueral office So likewise it is written of Kinge Salomon touchinge the same Kinge Salomon accordinge to the decree and order of his Father Dauid appointed the Offices of the Priestes in their seueral Ministeries and the Leuites eche man in his Order that they shoulde praise God and minister before the Priestes For so Dauid the man of God had commaunded Likewise it is written of Kinge Iosaphat He appointed and ordered the Leuites and Priestes Thus then did these godly Princes and thus dooinge they vsurped not the Bishoppes office but onely did that they lawfully mighte doo and apperteined wholy vnto them selues Where yee saie Dauid was a Prophete and not
to see peace and concorde in the Churche of God VVho liste to reade the Epistles of Pope Leo to Pulâ—â—eria the Emperesse to Martian himselfe to Theodosius to Flauianus Archebishop of Constanâ—â—nople to the Synode firste assembled at Ephesus afterwarde for certaine causes at Chalcedon in the same Epistles he may see bothe the cause of the councell and what conference was had thereof with the saide Leo Bishop of Rome who sente firste to Ephesus Iulianus a Bishop Renatus a Prieste and Hilarius a Deacon and afterwarde to Chalcedon Paschasinus and Lucentius Bishoppes and Bonifacius a Prieste to represente hius personne In one of the saide Epistles written to the Seconde Synode at Ephesus Leo saithe thus Religiosissima Clementissimi principis Fides c. The moste religious Faithe of our moste element Prince knowinge it to perteine chiefely to his reâ—me if within the Catholike Churche no branche of errour springe hath deferred this reuerence to Gods ordinaunces as to vse the auctoritie of the see Apostolike to achieue the effect of a Holy purpose as though he were desirous by the moste blessed Peter himselfe that to be declared whiche in his confession was praised By whiche woordes It is plaine that in matters of Religion the Emperoure proceeded not vpon his owne Head but was directed by the See of Peter VVhat shal I saie more If the Emperoure first Christened the Pope let the Emperour be superiour in thinges to Godward But if the Pope Christened the Emperour as Syluester did Constantine let the spirituall Father in that degree of rule be aboue the spirituall Childe The B. of Sarisburie No man coulde vtter so many Vntruthes togeather with sutche assiance without somme cunninge Firste M. Hardinge yée beare vs in hande that the Emperours of the Worlde in those daies summoned Councelles not by their owne Authoritie but by the Authoritie Warrante of the Pope As if the Popes Authoritie at that time had benne many degrees aboue the Emperoure Notwithstandinge Pope Pius 2. as you knowe saithe thus Ante Nicenam Synodum vnusquisque sibi vixit paruus respectus ad Romanam Ecclesiam habebatur Before the Councel of Nice eche Bishop liued seuerally to him selfe and little regarde was there then had to the Churche of Rome Pope Innocentius complaineth that he had not Authoritie sufficient to force Pelagius beinge but one man to comme before him mutche lesse had he Authoritie sufficient to commaunde calle the whole worlde Pope Leo bothe was an humble suiter himselfe vnto yâ— Emperoure Martianus that it would please his Maiestie to commaunde a Councel and also entreated other Bishoppes to promote the cause Thus he writeth Humiliter ac sapienter exposcite vt Petâ—tiom nostrae qua Plenariam indici Synodum postulamus Clementissimus Imperator dignetur annuere Make suite with discrete and humble Praier that our moste Gracious Emperoure woulde vouchesaue to graunte oure requeste in that wee haue desired a General Councel It is not likely that Pope Leo woulde thus haue written if his owne Authoritie had benne sufficiente Naie it is the more vnlikely that the Emperoure shoulde herein at any time vse the Authoritie of the Pope for that the Pope him selfe was neuer hable to summone Bishoppes as hereafter it shal appeare but onely by the Authoritie of the Emperoure Pope Damasus commaunded the Bishoppes of the Easte to comme to Rome How be it not in his owne name for that had benne no warrante but by the Emperours special letters Eusebius saith thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exemplar Regiarum Literarum quibus iubet Romae Episcoporum Concilium celebrari This is a Copie of the Emperours VVrite whereby he commaunded a Councel to be keapte In Rome As for the Pope notwithstandinge al his Vniuersal Povver he was commaunded by the Emperours Summone to be presente at Councelles as wel as others In the Councel of Chalcedon it is written thus Eodem tenore à Pijssimis Christianissimis Imperatoribus Sanctissimus noster Papa Romanae Ecclesiae praepositus Leo vocatus est By order of the same VVrite Oure moste Holy Pope Leo ruler of the Churche of Rome was called to the Councel by the moste Godly and moste Christian Emperours Sozomenus saithe Constantinus scripsit ad omnes Praesides Ecclesiarum vt ad diem adessent Ad Episcopos Apostolicarum Sedium Ad Macarium Hierosoly mitanum ad Iulium Romanum c. The Emperoure Constantinus sente out his Letters vnto al the Rulers of the Churches that they should meete al at Nice vpon a daâ—e vnto the Bishoppes of the Apostolike Sees vnto Macarius yâ— Bishop of Hierusalem and vnto Iulius the Bishop of Rome c. But sulius excused his absence because of his age Otherwise of Obedience and Dewtie towardes the Emperoure he was as mutche bounde to haue made his appearance there as the reste of his Brethren Yee saie If the Emperoure shoulde haue summoned the Councel by his owne Authoritie then the Bishoppes of Persia and Scotlande whiche Countries were not then vnder the Obedience of the Romaine Empiere woulde not haue appeared vpon the Summone and so had it benne no General Councel This cauil wanteth bothe truthe and sauoure For proufe whereof I wil bringe foorthe your selfe M. Hardinge to reprooue your selfe Yée should not so soone haue foregotten your owne Decree specially conceiued and published in this selfe same Booke Thus you saie these be your owne woordes A Councel is not accoumpted General bicause Bishoppes of al Countries vnder Heauen be assembled but bicause many be assembled and al be lawfully called Otherwise your Late Chapter of Tridente with your woorthy number of Fourtie Prelates whereof certaine were onely Maie Bishoppes otherwise by you called Nullatenses coulde neuer haue benne a General Councel Certainely it cannot appeare that there was any Bishop either of Scotlande or of Englande then called Britaine at any of the firste foure Councelles either at Nice or at Ephesus or at Constantinople or at Chalcedon Yet are these Councelles neuerthelesse called General Touchinge the reste the Emperoure was then the onely Monarke of the worlde and as Chrysostome calleth him Summitas Caput omnium super terram hominum The Toppe and Heade of al menne in the worlde No doubte who so euer woulde then haue refused the Emperours Summone mutche more woulde he haue refused the Summone of the Pope To qualiâ—â—e the mater yée sate the Emperoure did these thinges although not by the Popes vvarrante yet at thâ— leaste by the Popes Consente and neuer otherwise Here likewise is an other Vntruthe For the Emperoure commaunded Councelles bothe when he woulde and whither he would whether the Pope woulde or no many times without any manner of regarde had to his pleasure Pope Leo wrote thus vnto the Emperoure Theodosius Omnes nostrae Ecclesiae Omnes Mansueâ—udini Vestrae cum gemitibus Lachrymis supplicant Sacerdâ—â—es vt Generalem Synodum iubeatis intra Italiam
yée continewe stil to enriche your self to heape your Reader with Vntruthes Certainely the Bishoppes in the Councel of Constantinople wrote thus in humble wise vnto the same Emperoure Theodosius Obsecramus Clementiam tuam vt quemadmodum Literis honorasti Ecclesiam quibus nos Conuocasti ita finalem Conclusionem nostrorum Decretorum corroboves sententia tua Sigillo Wee beseeche your Maiestie that as ye haue honoured the Churche by your Letters wherewith yee haue called vs togeather so it maie please you to Confirme the final Conclusion of our Decrees with your Sentence and with your Seale Further as it appeareth by your owne Allegation the same Emperoure Theodosius tooke vpon him to bounde and to limite the Catholique Faith that euen in the Body of his Ciuile Lavves whiche thing neither could he haue donne without Iudgemente nor woulde he haue donne without Authoritie But if yée ineane that by this Determination of the Emperoure Theodosius that Faithe onely shoulde be taken for Catholique that was then professed by Pope Damasus and should afterwarde be professed by others succeding in Peters Chaire then haue yée secretely conueighed vs in an other Vntruthe The place it selfe wil soone reproue you The Emperours woordes be these Cunctos populos in tali volumus Religione versari quam Diuinum Petrum Apostolum tradidisse Romanis Religio vsque nunc ab eo insinuata declarat quamque Pontificem Damasum sequi claret Petrum Alexandriae Episcopum Virum Apostolicae sanctitatis Wee wil el menne to walke in that Religion whiche Holy Peter the Apostle deliuered to the Romaines as the Faithe firste enkendled by him and stil contine wed vntil this daie dooth declare whiche Religion also it is plaine that Pope Damasus foloweth and Peter the Bishop of Alexandria a man of Apostolique holinesse Here the Emperoure Theodosius commaundeth his Subiectes to folowe as wel the Faithe of Peter the Bishop of Alexandria as of Damasus the Bishop of Rome And yet in the nexte title folowinge he openeth his owne meaning in this wise by other Eramples more at large Episcopis tradi omnes Ecclesias mox iubemus quos constabit vti Communione Nectarij Episcopi Constantinopolitanae Ecclesiae Timothei c. Wee commaunde that foorthwith the Churches be restoared to al Bishoppes of whom it shal appeare that they Communicate with Nestorius the Bishop of Constantinople or with Timotheus or sutche as shal haue felowship or agreemente in Faithe with the Bishoppes of Alexandria in Egypte and with Pelagius the Bishop of Laodicea and with Diodorus the Bishop of Tarsus in Asia and with Amphilochius the Bishop of Iconium and with Optimus the Bishop of Antioche and with Helladius the Bishop of Caesaria and with Otreius the Bishop of Melite and with Gregorius the Bishop of Nyssa and with Terennius the Bishop of Scythia and with Marmarius the Bishop of Martianopolis Euery of these seueral Bishoppes M. Hardinge by the Emperoures iudgemente in trial of the Catholique Faithe had as greate Authoritie and weighte as the Bishop of Rome But Pope Coelestinus yée saie desired Cyrillus the Bishop of Alexandria to represente his persone and to supplie his rouine in the Councel of Ephesus that is to saie to haue the Firste place in the Councel For the Firste Place in al Ecclesiastical Assemblies was alloted to the Bishop of Rome The Seconde to the Bishop of Constantinople The Thirde to y◠Bishop of Alexandria The Fourth to the Bishop of Antioche The Fifthe to the Bishop of Hierusalem This packinge of places therefore bitwéene Coelestinus and Cyrillus was a Mysterie pourposely canuessed to kéepe the Bishop of Constantinople whom the Pope euermore enuied out of countenaunce For by this Policie the Bishop of Alexandria that shoulde haue had the Thirde Place was handsomely shifted into the Firste and the Bishop of Constantinople whiche in the Bishop of Romes absence shoulde haue had the Firste Place was remoued downe to the Seconde Howe be it what auaileth al this M. Hardinge to further your pourpose to proue that Councelles were summoned by the Pope Verily it appeareth not hitherto that either Coelestinus or Cyrillus or any other Bishop had any sutche Power or Authoritie to summone Councelles This is it that yée shoulde haue proued As for the Firste or Seconde Place wée moued no question Againe yée séeme to saie the Pope of righte was euermore Presidente in al Councelles This if yée knowe it is an other Vntruthe If yée knowe it not it is an erroure For it is plaine that in the Firste Councel of Nice Pope Iulius was not Presidente but Eustathius the Bishop of Antioche The Popes Legates as it is said before were placed beneath in the fourthe roume In the Fifthe Councel of Constantinople Menna the Bishop of the same Cittie was President not the Pope In the Second Ephesine Councel Dioscorus the Bishop of Alexandria was Presidente In the Seconde Councel of Carthage it seemeth Gennedius was the Presidente This Dignitie then passed not by Enheritance or by Succession as the Pope nowe woulde séeme to claime it but either by choise of the Councel or by fauoure of the Prince Thus Hosius the Bishop of Corduba in Spaine not by right of his place but for the woorthinesse of his persone was appointed Presidente in the Councel of Sardica And Athanasius speaketh of him in this wise with greate admiration Cuius non fuit ille Concilij Princeps In what Councel hath not Hosius benne the Presidente or Chiefe Yée saie Pope Syluester Christened the Emperoure Constantinus and therefore was his Spiritual Father This maie passe emonge other your Truthes For your Popes by theire Omnipotente Power maie Minister Sacramentes being deade And yet notwithstandinge al this were true M. Hardinge yet your cause thereby were litle furthereo Onlesse perhaps yée wil reason thus Pope Syluester Christened the Emperoure Ergo The Pope hathe Authoritie to Calle Councelles Howe be it onlesse this Argumente be better digested your very Sophisters of Louaine wil hardely allowe it But in déede that whole tale touchinge the Christeninge of the Emperoure Constantine is nothing els but a péeuishe fable Constantius the Emperours owne Sonne vtterly denieth that Syluester euer Baptized Constantinus his Father Eusebius saithe Constantinus was Christened not in the floorishing state of his age but onely a litle before he died not in Rome but at Nicomedia in the Kingdome of Epirus not in a corner but in the presence of many Bishoppes and as S. Hierome saithe not by Pope Syluester that then was deade but by Eusebius the Bishop of Nicomedia For proufe whereof S. Ambrose saithe Constantino in vltimis constituto Gratia Baptismatis omnia peccata dimisit The Grace of Baptisme foregaue Constantine al his sinnes euen at the ending of his life Therefore M. Hardinge wee must néedes saie that either your tale is vntrue whiche is not strange or els Constantine was twise Baptized whiche is
caueret While Ruffinus chargeth me with inconstancie he proueth him selfe to be an Heretique c. Ruffinus hath so translated Origen into Latine that who so findeth him Catholique touchinge the Trinitie shoulde neuer suspecte him in any thinge els to be an Heretique Againe he saith vnto him Solos Haereticos non recipimus quos vos solos recipitis Onely Heretiques wee receiue not into our houses And yet them onely you receiue Anastasius the Bishop of Rome hath thus published his Iudgemente of the same Ruffinus Omni suspicione seposita Ruffinum scito quòd proptia mente Origenis dicta in Latinū transtulit ac probauit Nec dissimilis ab eo est qui alienis vitijs praestat assensum Illud tamen scire te cupio ita haberi à nostris partibus alienum vt quid agat vbi sit nec scire cupiamus Al suspiciō sette aparte knowe thou that Ruffinus hath translated Origen the Heretiques woordes into Latine accordinge to his owne likinge and vvel allovveth the same And who so euer geueth his consente vnto an other mannes faulte it not vnlike vnto him Notwithstandinge thus mutche I woulde haue thee to knowe that Ruffinus is so far from our felowship or profession of Faithe that wee desire not to knowe neither what he dooth nor where he is Vincentius saithe that S. Hierome charged Ruffinus with the Pelagian Heresie Erasmus saith Ruffinus non fuit alienus ab Origenistarum Haeresi Ruffinus was not cleare from the Origenians Heresie Againe speakinge of the same Heretiques he saithe Huius reī Dux signifer Aquileiensis Ruffinus fuit Againe Notat nescio quem ipsum opinor Ruffinum qui in eam Haeresim inductus est à Magistro quopiam c. Againe Monet vt explosa factione Origenistarum cos etiam eijciat qui clam oblique essent Origenistae Ruffinum illius amicos The Captaine and standarde bearer of this Heresie vvas Ruffinus of Aquileia c. Againe S. Hierome here noteth somme body I knowe not whom but I thinke Ruffinus him selfe that was brought into this Heresie by somme teacher c. Againe He warneth his frende that hauinge renounced the Origenian Heretiques he woulde likewise renounce them that priuily and in secrete were Origenian Heretiques meaninge Ruffinus and his frendes Likewise againe he saithe Ruffinus grauissima suspicione premebatur quòd esset Origenista Sub hoc enim titulo Arianorum Haeresis conata est repullulascere Ruffinus was greeuously supected to be an Origenian Heretique For vnder that name the Arian Heresie beganne to reuiue Thus yée sée M. Hardinge it was not so greate an Heresie to saie that Ruffinus was an Heretique The Apologie Cap. 12. Diuision 4. Continually for the space of Fiue Hundred yeeres the Emperour alone appointed the Ecclesiastical Assemblies and called the Councelles of the Bishoppes togeather We nowe therefore marueile the more at the vnreasonable dealinge of the Bishop of Rome who knowinge what was the Emperours right when the Churche was wel ordered knowing also that it is nowe a common right to al Princes for so mutche as Kinges are nowe fully possessed in the seueral partes of the whole Empire doothe so without consideration assigne that office alone to him selfe taketh it sufficient in Summoning a General Councel to make that man that is Prince of the whole worlde no otherwise partaker thereof then he woulde make his owne seruaunte M. Hardinge VVhere you saie The Emperoure alone celebrated kepte or helde Councelles for so is your Latine it is too impudently faced without any face without proufe without Truthe Thei were Celebrated or holden by the popes Legates the Patriarkes and Bishoppes and not by Emperours Al be it Emperours might 〈◊〉 them but not as Iudges And thei haue euer benne called Episcopalia Concilia not 〈◊〉 cratoria Councelles of Bishoppes not of Emperours And diuerse Councels not accompted General 〈◊〉 kepte by Bishoppes before any Emperour was Christened As those whiche were kepte by S. 〈◊〉 Hierusalem mentioned in the Actes of the Aposties in the time of victor the Pope in Palestina and other places concerning the kepinge of Easier At Rome about the time of Pope Fabian against the Nouatian Heresie At Antioche againste Paulus Samosatenus and many others Al whiche 〈◊〉 were kepte not onely without the presence of the Emperoures person but also without his Power or Authoritie And yet if he were head of the Churche it coulde not haue benne donne without him If you saie He was not then Christened I answeare that Christianitie is no parte of his Imperial Power It is a spiritual Power whereby he is made the sonne of God He maie thereby be ruled by a Christian Bishop But verely he hath no Power geeuen to him whereby he maie rule Bishoppes Baptisme maketh a man the Childe of the Churche But * it is Imposition of handes in consecratinge a Christian Priesie to be a Bishop that geueth him rule ouer others and not the Sacramente of Baptisme Therefore Emperours were not the holders or kepers of Councelles the firste fiue hundred yeares Yea three hundred were fully expired before the Emperoure professed openly the Christian Faithe So mutche the lesse maie you marueile that nowe the Bishop of Rome calleth and kepeth Councelles chiefely by his owne authoritie For he succedeth Peter not Nero. He tooke his authoritie of Christe imm◠diatly not of the people of Rome Be the Emperoure Christian or not Christian the Bishop of Rome by nature of his Bishoppes office is not onely alwaies a Christian man but also a chiefe Prieste VVhere you saie the Bishop of Rome in summoning the late Councel did besides good consideration in that he made a man that is Prince of the whole world no other wise partaker thereof then he would make his owne seruainte you forgette your selfe fouly and seeme to recke litle what you speake so you vtter your malice For who is that whome you cal Prince of the whole worlde VVhat contradiction is this Saide you not in the same sentence before that kinges are nowe fully possessed in the seueral partes of the whole Empire Howe then cal you Ferdinande Prince of the whole worlde VVel this is but one of the common ornamentes of your Rhetorique Sir the Emperour Ferdinande of famous memorie was not so abused of Pius the fourth that blessed man Bishop of Rome in these our daies Ye rather are they who abuse the Emperours Maiestie For ye depose him cleane from his seate ye finde faulte that euer Leo the thirde made an Emperoure in the VVeste Ye complaine openly that the Emperial Maiestie had not continued stil at Constantinople Bilike to the intent the Turke might nowe haue had it who is knowen to suffer in his Dominions al Faithes and Religions for whiche cause it maie seeme ye fauer him As for Pope Pius that nowe is he deferred the olde priuilege of honoure vnto the Emperoure Ferdinande
without the olde burthen For where as in olde times Councelles were holden by authoritie of the Pope * as Socrates witnesseth yet the Emperour bare the charge of calling the Bishoppes togeather But nowe the Pope him selfe bare a greate parte of that burthen and communicated his propose fully with the Emperoure The B. of Sarisburie Whether it were the Emperoure alone that appointed Ecclesiastical Councelles it maie appeare by that wee haue already saide The Pope alone I assure you it was not Maie the Emperoure as it is saide and proued before oftentimes helde sutche Assemblies when where him selfed listed whether the Pope would or no. The Popes dutie was onely to appeare emongeste other Bishoppes when he was called I graunte sutche Councelles had theire name of Bishoppes and were called Concilia Episcopalia for that maters there were specially ordered by the discretion and iudgement of the Bishoppes But wil you therefore conclude that the same Councelles perteined nothing to the Prince Certainely the Emperoure Constantinus Commaunded al the Bishoppes to appeare before him and to yelde him a reckeninge of theire Determinatiōs in the Councel This was the tenoure of his Write Quotquot Synodum Tyri habitam compleuistis sine mora ad Pietatis nostrae Castra properetis ac re ipsa quà m sincerè ac rectè iudicaueritis ostendatis Idque Coram me quem sincerum esse Dei Ministrum ne vos quidem ipsi negabitis As many of you as haue keapte the Councel at Tyrus repaire to our Campe without desaie and shewe me in deede howe sincerely and rightly yee haue proceded And that euen before me whom yowe your selues cannot denie to bee the Sincere Seruante of God Athanasius was the greatteste trauailer in the Councel of Nice againste the Arians yet was he then no Bishop but onely a Deacon But hereof wee haue sufficiently saide before Christianitie yee saie is no parte of the Emperial Povver Yee might likewise haue saide Christianitie is no parte of the Papale Povver Verily it can not wel appeare that Peter and Paule had euer any sutche Christianitie The Emperours right is neither encreased nor abated by his Baptissne Whether he be Faithful or Vnfaithful he is the Minister of God and beareth the Swerde to pounishe sinne Yee saie The Pope succedeth Peter and not Nero Therefore he calleth and keepeth Councelles chiefely by his owne Authoritie Of sutche proper Argumentes M. Hardinge wee marueile not mutche though yee make no stoare Howe be it somme menne haue thought yee doo S. Peter greate wronge appointinge him sutche Children to be his Heires For many of them in al theire dealinges haue resembled Nero more then Peter S. Bernarde saithe thus vnto Pope Eugenius In his successisti non Petro sed Constantino In these thinges yee haue succeded not Peter the Apostle but the Emperoure Constantine Pope Adrian the fourth was woonte to saie Succedimus non Petro in docendo sed Romulo in parricidio Wee succeede not Peter in teachinge but Romulus in killinge our Brethren Erasmus saithe Pontifices nunc sunt Vicarij lulij Caesaris Alexandri Magni Croesi Xerxis non Christi non Petri The Popes nowe are the Vicares of Iulius Caesar of Alexander the Greate of Croesus and of Xerxes not of Peter It is written in a Sermon bearinge the name of S. Ambrose Qui debuerint esse Vicarij Apostolorum factisunt Socij Iudae Thei that shoulde haue benne the Apostles Vicares are nowe becomme Iudas Felowes Robertus Gallus that liued wel-neare three hundred yeeres past imagineth Christe thus to saie of the Pope Quis posuit Idolum hoc in Sede mea vt imperaret Gregi meo Who sette this Idole in my roume and made him Ruler ouer my Flocke Yet you saie the Pope is alwaies not onely a Christian man but also a Chiefe Prieste not by Faithe but by the nature of his Office Euen so your Glose telleth you Papa Sanctitatem recipit à Cathedra The Pope receiueth his holinesse of his Chaire that is to saie of the nature of his Office Cardinal Cosanus saithe Veritas adhaeret Cathedrae c. Veritas per Christum Cathedrae alligata est non Personis Ait enim Super Cathedram Mosi sederunt Scribae Pharisaei The Truthe cleaueth faste to the Popes Chaire c. Christe hathe nailed his Truthe to the Popes Chaire and not to his persone For he saithe The Scribes and Phariseis are placed in Moses Chaire An other saithe Tameisi Papa non sit bonus tamen semper praesumitur esse bonus In Papa si desint bona acquisita per meritum sufficiunt quae a loci praedecessore praestantur Notwithstandinge the Pope be not good yet he is euer presumed to be good If the Pope lacke good vertues of his owne the vertues of Peter his Predecessoure are sufficiente There were neuer so many Heretiques in any one See as haue benne in the See of Rome as I haue already sufficientely and fully proued And yet yee saie The Pope cannot erre There were neuer so notorious Examples or as Platyna calleth them Monsters of filthy life Yet yee saie they are al Holy Fathers and holde theire Christianitie by Nature of office Howe be it youre Doctoure Alphonsus saithe Quamuis credere teneamur ex Fide Verum Petri Successorem esse Supremum Pastorem Totius Ecclesiae non tamen tenemur eadem Fide credere Leonem aut Clementem esse Verum Petri Successorem Although wee be bounde to beleue that the True Successoure of Peter is the Higheste Pastoure of al the Churche yet are wee not bounde with like Faithe to beleue that Pope Leo and Pope Clemente are the True Successoures of Peter Iohn the Baptiste saide rightly vnto the Phariseis that likewise made vauntes of theire Succession Neuer saie Abraham is your Father For God is hable euen of these stones to raise vp Children vnto Abraham Chrysostome saithe Non locus Sanctificat hominem sed homo locum Nec Cathedra facit Sacerdotem sed Sacerdos Cathedram The place sanctifieth not the Man but the Man sanctifieth the Place Neither doothe the Chaire make the Prieste but the Prieste maketh the Chaire Nazianzene saithe Non locorum est Gratia sed Spiritus The grace of God goeth not by Place but by the Holy Ghoste Chrysostome saithe Omnis Christianus qui suscipit Verbum Petri fit Thronus Petri et Petrus sedet in eo Euery Christian man that receiueth the woorde of Peter is made Peters Chaire and S. Peter reasteth in him But here haue you founde out a foule contradiction in our woordes Who is he saie you whom yee cal the Prince of the worlde Not the Pope M. Hardinge Leste yee shoulde happily be deceiued Notwithstandinge youre Felowes haue so often tolde vs Papa rotius Orbis obtinet Principatum The Pope hath the Princehoode of al the worlde The Emperoures Maiestie wee finde oftentimes entitled by this name But
Councel aboue the Pope In the Summone and firste Entrie of your Assemblie there Pope Paule had forgotten Christe and leafte him quite out of Companie and supplied the wante of him with the Authoritie of Peter and Paule An other of your Reuerende Fathers there maketh Marie the Blessed Virgine Equal vvith Christe and calleth her his most Faithful Felovve Fidelissimam Christi Sociam An other of the same Companie telleth vs that the Pope is the Light that is comme into the vvorlde Papa Lux venit in Mundum To be shorte the whole Issue and Conclusion of al your dooinges there by the ful agréemente of al your Fathers hangeth vpon the Popes onely pleasure And by your Doctrine the Pope maie not be controlled what so euer he doo neither by the Cleregie nor by al the whole Worlde And what so euer the Pope shal wil to staie or passe your Doctoures telle vs His onely Wil muste stande for Lavve For these and other like causes bothe the Emperoure Charles 5. also Francise the Frenche King biside sundrie other Christian Princes made open Protestatiō against your said Tridentine Conuenticle being then remoued to Bononia and said it was no lawful General Councel but onely an Assemblie of a fewe certaine personnes to serue one mans affection and to seeke for gaine Sutche is the opinion that your owne Princes haue of your Assemblies It becommeth vs not yée saie to calle the determinations of your General Councelles the Iudgementes of Mortal menne Yet it became S. Augustine to calle the same Concilia Contendentium Episcoporū The Councelles of quarrelling Bishoppes And againe Humanarum contentionum animosa perniciosa certamina The bolde and hurteful Contentions of worldly quarrelles But what néede wée many woordes Your owne Panormitane saith Leges Summorum Pontificum Conciliorū appellantur Statuta Humana fic strictè non possunt dici Ius Diuinum The Lawes and Determinations of Popes and Councelles are called the Determinations and Lavves of menne and so in streite manner of speache they cannot be called the Lavves of God Yee saie wée are no Bishoppes and therefore haue no Authoritie to holde a Synode Euen so your Fathers in olde time saide that S. Paule was no Apostle and that S. Basile and S. Hilarie were no Bishoppes Of S. Paule it is plaine S. Hilarie saithe of him selfe Auxentius de Persona mea calumniatus est damnatum me à Saturnino audiri vt Episcopum non oportere The Heretique Auxētius laith a quarrel to my personne and for as mutche as Saturninus the Heretique hath condemned me he saithe I maie not be hearde as a Bishop Likewise the Arian Heretiques vsed to saie that S. Basile and other like Learned and Catholique Fathers of that time were no Bishoppes S. Basile thereof writeth thus They calle the Councel of Catholique Bishoppes a Councel of vvicked menne neither wil they once vouchesaue to name them Bishoppes leste they should seeme to allowe the Decrees that they haue made againste them And they challenge them to be no Bishoppes for that as they saie they are the Captaines of a wicked heresie In like sorte he writeth vnto Patrophilus of the Heretique Eustathius He taketh greate heede leste he shoulde happily be forced to calle vs Bishoppes Thus M. Hardinge in denieing vs to be Bishoppes yée doo none otherwise but as other your Predecessours haue donne before you Of the Bishoppes and Prelates of your side I wil saie nothinge What your owne frendes haue thought of them I haue saide before As for vs it shal be sufficient if wée be onely the voice of a Crier in the Wildernesse S. Paule to auouthe his Apostleship saide openly thus Gratia Dei sum id quod sum By the Grace of God I am that I am Yée saie a Prouincial Councel maie not repeale a Councel General as if the Authoritie of your Councelles stoode onely in number and not in Truthe Howe be it the Simple Truthe of God shal ouerweigh Falsehedde be it neuer so General But euen thus saide Auxentius the Arian Heretique againste S. Hilarie These be his woordes Ego quidem pijssimi Imperatores existimo non oportere sexcentorum Episcoporum Vnitatem post rantos labores ex contentione Paucorum hominum refricari My moste Graceous Lordes in my Iudgemente it is not meete after so greate paines taken for the contentions striuinge of a fewe to hazarde the consente and Vnitie of Six hundred Bishoppes Thus the Heretique Auxentius alleged greate multitudes of his Companions againste S. Hilarie and the Catholiques whiche he saide were but a fewe Notwithstandinge it were no harde mater to shewe euidente Examples of General Councelles that haue benne ouerruled by Particulares The General Councel of Nice determined as you saie that al appeales out of al partes of the worlde shoulde lie to Rome Yet the Particulare or Prouincial Councel of Aphrica saithe Si prouocandum putauerint non prouocent nisi ad Aphricana Concilia Ad transmarina autem qui putauerit appellandum à nullo intra Aphricam in Communionem recipiatur If they shal thinke it good to appeale let them not appeale but onely to Coūcelles that shal be holden within Aphrica But who so euer shal appeale beyonde the Seas that is to saie to Rome let noman within Aphrica receiue him to his Communion The General Councel of Nice durste not to dissolue Priestes Marriage The Particulare Councel of Carthage dissolued it vtterly The order of Priuate or Auriculare Confession whiche in your fantasie was receiued generally throughout the whole Churche of God was notwithstandinge quite abolished in the Churche of Constantinople onely by the Particulare aduise of Nectarius Your Blacke Freers in theire Particulare Chapters haue controlled and cut of the General Determination of the Councel of Basile touchinge the conceiuing of our Lady in Original Sinne. And Albertus Pigghius by his like Particulare Authoritie telleth you that as wel this Councel of Basile as also the Councel of Constance beinge bothe General in that they saide The Councel is aboue the Pope Decreed plainely againste Nature againste the manifeste Scriptures againste al Antiquitie and againste the Catholique Faithe of Christe Certainely the Truthe of God is not bounde neither to Personne nor to Place Where so euer it be either in fewe or in many it is euermore Catholique euen bicause it is the Truthe of God In the Councel of Constantinople it is written thus Definierunt pariter vt si quid in Prouincia qualiber emergeret Prouinciae Concilio finiretur The Fathers agreed al togeather that if any mater should happen to growe in the Prouince by a Councel of the Prouince it shoulde be ended Likewise saith Isidorus Manifestum est quo'd illa quae sunt per vnamquanque Prouinciam ipsius Prouinciae Synodus dispenset sicut Niceno constat decretum esse Concilio It is cleare that maters happeninge in euery Prouince by a
abroade shee was no wiser then other wemen Thus your Doctours saie as it is before reported Veritas adhaeret Cathedrae Papa sanctitatem recipit à Cathedra The Popes Truthe is fastened vnto his Chaire The Pope from his Chaire receiueth his Holinesse It shameth mee M. Hardinge to see you so vainely occupied about these vanities Yee maie wel be liberal in dealinge hereof They coste you but litle they are onely your owne Scriptures Doctoures or Councels to witnesse your saieinges yee allege none For further declaration of this whole mater I beseche thee good Christian Reader to consider the shorte treatie that I haue written before touchinge the sundrie Erroures and euidente Heresies that haue benne notably founde in Popes Alphonsus de Castro one of M. Hardinges owne special Doctours saithe Non dubitamus an Haereticum esse Papam esse coire in vnum possint c. Non enim credo aliquem esse adeò Impudentem Papae Assentatorem vt ei tribuere hoc velit vt nec Errare nec in Interpretatione Sacrarum Literarum hallucinari possit Wee doubte not whether one man maie be a Pope and an Heretique bothe togeather For I beleue there is none so shamelesse a flatterer of the Pope that wil saie as you saie M. Hardinge The Pope can neuer Erre nor be deceiued in the Exposition of the Scriptures Likewise Erasmus saithe Si verum est quod quidam asseuerant Romanum Pontificem Errore Iudiciali Errare non posse quid opus est Generalibus Concilijs quid opus est in Concilium accersere Iurisconsultos ac Theologos eruditos Si Papa pronuntians labi non potest cur datus est Appellationi locus vel ad Synodum vel ad eundem rectiùs edoctum Quorsum attinet tot Academias in tractandis Fidei quaestonibus distorqueri cùm ex Vno Pontifice quod verum est audire liceat Imò qui fit vt huius Pontificis decreta cum illius Pontificis decretis pugnent If it be true that somme menne saie that the Bishop of Rome can neuer Errre in Erroure of Iudgemente what neede wee then so many General Councelles And in the same what neede wee so many Lavviers and learned Diuines If the Pope cannot Erre in geeuinge sentence wherefore lieth there any Appeale from the Pope either to a Councel or els to the Pope him selfe beinge better enfourmed What neede wee to trouble so many Vniuersities in discussinge of Maters of Faithe whereas wee maie learne the Truthe of the Pope alone Naie howe commeth it aboute that one Popes Decrees are founde contrarie to an others if it bee so certaine that the Pope who so euer he be and what so euer he saie can neuer Erre That yee speake of Peters Succession is vaine and childishe Of suche folie Athanasius saithe Persuasus est in Magnitudine Vrbium Religionem esse sitam This wise man imagineth that Religion standeth in the Greatenesse of Citties S. Hierome saithe Potentia Diuitiarum Paupertatis Humilitas vel Sublimiorem vel Inferiorem Episcopum non facit Caeterùm omnes Apostolorum successores sunt The Wealthe of Richesse and the Basenesse of Pouertie maketh a Bishop neither Higher nor Lower But al Bishoppes be the Apostles Successours The Apologie Cap. 21. Diuision 1. Yet notwithstandinge bicause wee wil graunte somme what to Succession tel vs hath the Pope alone Succeded Peter And wherein I praie you in what Religion in what Office in what peece of his life hathe he Succeded him What one thing tel me had Peter euer like vnto the Pope or the Pope like vnto Peter Except peraduenture thei wil saie thus That Peter when he was at Rome neuer taught the Gospel neuer Fedde the Flocke toke away the Keies of the Kingdome of Heauen hid the Treasures of his Lorde sat him downe onely in his Castle of S. Iohn Laterane pointed out with his finger al the places of Purgatorie and kindes of pounishementes committinge somme poore Soules to be tormented and other somme againe suddainely releasing thence at his own pleasure takinge monie for so doinge or that he gaue order to saie priuate Masses in euery corner or that he mumbled vp the Holy Seruice with a lowe voice and in an vnknowen language or that he hanged vp the Sacrament in euery Temple and on euery Aultar and caried the same about before him whither soeuer he wente vpon an amblinge Iannet with lightes and belles or that he Consecrated with his Holy Breath Oile VVaxe VVulle Belles Chalices Churches and Aultars or that he solde Iubilees Graces Liberties Aduousons Preuentions Firste fruites Palles the vvearinge of Palles Bulles Indulgences and Pardons or that he called him selfe by the name of the Head of the Churche the Highest Bishop Bishop of Bishoppes alone moste Holy or that by vsurpation he tooke vpon him selfe the Right Authoritie ouer other Bishoppes Churches or that he Exempted him selfe from the Power of any Ciuil gouernemente or that he mainteined Warres and set Princes togeather at variance or that he sittinge in his Chaire with his triple Crovvne ful of labelles with sumptuous and Persianlike gorgiousnesse with his Roial Scepter with his Diademe of gould and glitteringe with stones was caried about not vpon palfraie but vpon the shoulders of Noble Menne These thinges no doubt did Peter at Rome in times paste and leafte them in charge to his Successours as you would saie from hand to hande for these things be nowe a daies donne at Rome by the Popes and be so donne as though nothing els ought to be donne M. Hardinge The Pope alone hath succeded S. Peter Aske you wherein in what Religion in what office VVee tel you he succeded in Peters Chaire in whiche he sate at Rome and ruled the Churche in Christian Religion in that office whiche Christe committed to Peter when he saide Pasce oues meas Fede my Sheepe Then whiche office he neuer gaue greater nor with like circumstance of charge nor to any other gaue he it then to Peter For to him alone he saide Fede my Sheepe VVhat aske ye vs of this officers life You aske what thinge had Peter euer like vnto the Pope or the Pope like vnto Peter VVe tel you Peter had authoritie to fide Christes shepe like vnto the Pope And the Pope hath authoritie to fede Christes Shepe like vnto Peter Like power like commission He that gaue them authoritie to fede gaue them also authoritie to doo what so euer maie perteine to feding The B. of Sarisburie For that yee telle vs so many faire tales of Peters Succession wee demaunde of you wherein the Pope succedeth Peter You answeare He succedeth him in his Chaire as if Peter had benne sommetime enstalled in Rome and had sate solemnely al daie with his Triple Crovvne in his Pontificalibus and in a Chaire of goulde And thus hauing loste bothe Religion and Doctrine yee thinke it sufficient at leaste to holde by the Chaire
were a harde mater to force in one woorde of Truthe to stande emongest them It is no courteous dealinge M. Hardinge to reproue that in others that you so commonly doo your selfe If the Number of Doctours haue offended you I doo not marueile A cowardely Chalenger woulde alwaies wisshe the Defendente to comme vnarmed vnto the fighte If I had alleged either no Doctours at al or nothinge to pourpose as your woonte commonly is to doo yee would haue borne it a greate deale better How be it my Authorities of Doctours and Councelles be they neuer so many yet as you haue vsed them are fewe yenough For of the whole number by your good skil more then three partes are leafte vntouched And in deede this was the wiseste waie Children where they cannot reade thinke it beste to skippe ouer VVhereas I examine and laie abroade al the partes and branches of your Argumentes and shewe how directly yee growe to your Conclusions that your Reader maie see by what weapons yee seeke to maister him this you saie is a kinde of scoffinge Yee telle me I racke and alter and abuse your Argumentes and plaie with shadowes of mine owne But M. Hardinge if yee wil haue your Argumentes to passe smoothely without controlment then learne hencefoorthe to make them better Yee are ouer tender if yee looke to speake what yee liste and yet to heare nothinge but to your likinge and to sende abroade sutche simple wares to serue the people and yet maie suffer noman to telle you of it Verily where yee saie I haue of pourpose Changed your Argumentes if yee make them otherwise then I haue made them hauinge alwaies an eie vnto your Conclusion yee shal be forced to make them woorse Touchinge the Scoffes wherewith yee finde your selfe so mutche agreeued doubtelesse who so had that grace that is in you as maie wel appeare throughout al your Bookes might soone deserue to be called a scoffer VVhere yee saie you and your Felowes haue espied a thousande fowle greate Lies in my writinges had not one of you benne a greate Father of Lies ye coulde neuer haue hitte so readily vpon the number Sutche an Auditoure I trowe was he that founde vs oute eleuen thousande Lies in Sleidans storie The very multitude hereof and the hugenesse of the heape as it be wraieth wel your stomake so in any indifferent iudgemente it decaieth the credite of your reckeninge A man maie reasonably thinke it is as possible to finde twoo hundred and fiftie Vntruthes in your Booke as in mine to finde a thousande Verily as I neuer minded to defende any thinge what so euer that in any my writinges shal be founde amisse so I see by the viewe of your accomptes it were no harde mater with your eies to finde Vntruthes in the Gospel For what so euer I saie be it neuer so true yet if it like not your taste it is a Lie VVhatsoeuer I allege or translate it is corrupted So euil is my lucke I can touche nothinge but it is either too mutche or too litle or too shorte or too longe or too blacke or too white or one waie or other it standeth awry If I translate Nonnulli Sacerdotes Sundrie Priestes yee crie oute A corrupter a falsarie I shoulde haue saide Certaine Priestes or Somme Priestes but I shoulde not in any wise haue saide Sundrie If I translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnà nutritos Fedde togeather yee telle the worlde It is Falsehedde it is fowle corruption Thus yee saie I shoulde haue translated it Eodem cibo alitos Fedde vvith one kinde of meate as if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greeke were not Vnà in Latine or had not Relation to the Place Deale herein with your frendes M. Hardinge as you maie The Greeke Reader wil allow you no sutch Translations If I happen to saie M. Hard saithe The thing that vvee receiue in the Sacramente is no Breade Yee crie Alarma Looke yee saie in my Booke Reader M. Ievvel is an vntrue man Here he is taken vvith a lie Marke vvel I saie It is not Breade I saie not It is No Breade Not Breade yee saie No Breade yee saie not As if there were so many miles distance bitweene No and Nor. These and sutche like be the shameful Vntruthes and horrible Lies that you and your Felowes with greate seekinge and diligence haue espied And thus if a man happen to vse Ensis for Gladius or Nam for Enim or Que for Et yee thinke it cause sufficiente to make a Tragedie How be it I doubte not but in my Replie beinge so longe and so ful of necessarie allegations yee maie happen to finde somme ouer sightes of greatter importance And in acknowledginge and refourminge of the same yee shal finde me as sharpe and eger as your selfe But these fewe examples I haue touched by the waie that it mighte appeare howe inquisitiue and fierce yee are to seeke occasions and that your Reader maie see yee hunte wantonly and renne riote and open oftetimes without a cause Yet notwithstandinge if yee can telle vs sadly as your manner is that M. Iewel bringeth triflinge obiections and trasshe and pelfe and nothinge to pourpose without learninge without reason without witte that he racketh that he stretcheth that he wringeth that he wreasteth that he nippeth and clippeth the Doctours and Councelles for these be the woordes whereby yee thought yee mighte beste vtter your preaty fansies If yee can crie oute False partes False reportes False dealinges False Marchantes False Ballance False Dise and al is False If yee can saie Loe Sir Defender yee vvrangle yee trifle yee are taken tardee yee haue proued nothinge yee haue nothinge to ansvveare If yee can thus saie and saie it boldely it shal be sufficiente al is safe your frendes wil thinke yee haue saide sommewhat and that yee woulde neuer haue framed sutche a countenance to saie nothinge Yee telle vs ful often wee are no Bishoppes I trowe for that wee haue not sworne our obedience to the Pope And therefore yee geeue the worlde to vnderstande wee can consecrate no Ministers wee can holde no Synodes we canne doo nothinge Euen so certaine your Forefathers in Olde times tolde S. Paule He was no Apostle and others afterwarde by like authoritie tolde S. Basile and S. Hilarie they were no Bishoppes But M. Hardinge they were False Apostles they were Arian Heretiques that so tolde them It booteth not to trie our titles before you VVee wil onely saie with S. Paule By the Grace of God vvee are that vvee are And wee truste wee haue not his Grace in vaine But specially and aboue al other thinges and that throughout al your three Bookes yee saie that Sir Defender is vnlearned that his beste skil is in a fewe Figures of Rhetorique that he hath neither Greeke nor Logique nor Philosophie nor Diuinitie that he hath readde no kinde of Doctours nor Newe nor Olde nor of his owne nor of
saith Non mea Causa sed Dei est NoÌ„ ego solus sed tota turbatur Ecclesia Quia piae Leges quia venerandae Synodi quia ipsa Domini nostri lesu mandata Superbi atque pompatici cuiusdam Sermonis inuentione tuibantur It is Goddes cause It is not mine Not I onely am troubled therewith but also the whole Churche For the Godly Lawes the Reuerende Synodes and the very Commaundementes of oure Lorde Iesu are broken by the inuention of a certaine prowde and pompouse Name Againe Nullus Romanorum Pontificum hoc Singularitatis NomeÌ„ assumpsit Nullus Decessorum meorum hoc tam profano vocabulo vti consensit Nos hunc honorem nolumus oblatum recipere None of al the Bishoppes of Rome euer tooke vpon him this name of Singularitie None of my Predecessours euer consented to vse this Vngodly style wee our selues wil not receiue this honoure though it were offered Thus it appeareth by the Iudgemente of S. Gregorie that this Vniuersal Authoritie is vtterly vnlawful not onely in other Bishoppes but also euen in the Bishop of Rome Touchinge the place of S. Hierome I sée ye are contente to geue ouer and to recante youre former erroure For in your Firste Booke ye saie these woordes are Notable aboue others and therefore might not be dissembled And where S. Hierome saithe The safetie of the Churche hangeth of the Dignitie of the Highe Prieste meaninge thereby euery seueral Bishop within his owne Limites ye thought it good thus to lard the same by a proper pareÌ„thesis with certaine other special stuffe of your owne prouision He meaneth the Pope Peters Successour as if this Highe Prieste of whom S. Hierome writeth could be none other but the Bishop of Rome Now vpon somme better aduise by waie of Retractation ye saie thus This peerelesse Authoritie aboue al other S. Hierome dooth attribute to the Bishop of euery Diocese whiche in déede was the very meaninge of S. Hierome Certainely if S. Hierome by these woordes meante Onely the Bishop of Rome as ye tolde vs before then he meant not the Particulare Bishop of euery Diocese as ye tel vs nowe Therefore ye muste néedes confesse that either nowe or before ye haue soughte meanes to beguile your Reader As for the Pope Peters Successour he meante nomore of him then of any other Bishop If it shal likewise hereafter please you to cal in other your like ouersightes ye shal publishe more truthe and encumber your Reader with lesse Erroure The Apologie Cap. 14. Diuision 3. Bernarde the Abbate aboue foure hundred yeeres paste writeth thus Nothinge is novve sincere and pure emongest the Cleregie vvherefore it resteth that the Man of Sinne shoulde be reueled The same Bernarde in his Treatie of the Conuersion of S. Paule It seemeth novve saithe he that Persecution hath ceased no no persecution seemeth but novve to beginne and that euen from theÌ„ vvhich haue chiefe preeminence in the Church Thy frendes and neighbours O God haue dravven neere and stood vp against thee froÌ„ the sole of the foor to the crovvn of the head there is no part vvhole Iniquitie is proceded from the Elders the ludges and Deputees vvhiche pretende to rule thy people VVee cannot saie novve Looke hovve the people is so is the Prieste For the people is not so il as is the Prieste Alas alas O Lorde God the self same persones be the chiefe in persecuâ—ing thee vvhich seeme to loue the Highest place and beare moste rule in thy Churche The same Bernarde againe vpon the Canticles writeth thus Al thei are thy frendes yet are thei al thy foes Al thy kinnesfolke yet are thei al thy aduersaries Beinge Christes seruauntes thei serue Antichriste Beholde in my reste my bitternesse is moste bitter The Apologie Cap. 15. Diuision 1. Roger Bacon also a man of greate fame after he had in a vehemente Oration touched to the quicke the woeful state of his owne time These so many errours saith he require and looke for Antichriste Gerson complaineth that in his daies al the Substance and efficacie of Sacred Diuinitie was brought vnto a glorious contention oftentatioÌ„ of wittes very Sophistrie The poore menne called pauperes à Lugduno menne as touching the manner of theire life not to be misliked were woonte boldely to affirme that the Romishe churche from whence alone al Counsel and Order was then sought was the very same Halot of Babylon and rovvte of Diuels whereof is Prophesied so plainely in the Apocalyps M. Hardinge Now commeth me he in with a newe band which consisteth of tagge and ragge and a weake companie God knoweth they be to shewe theire faces againste the Catholike Churche whiche as the Holy Ghoste speaketh by Salomon is terrible like an armie of men set in bataile raie Firste frier Bacon the Coniurer and negromanser as commonly they saie o him he is set in the forewarde a man of greate fame forsoothe Then commeth in the good plaine father Gerson a writer in our Graundfathers time he complaineth that Friers and studentes gaue them selues too mutche to the vnprofitable subtilitie of Scholastical questions VVhat maketh this againste the faithe of the Churche After these this Defender placeth in an out winge the falle brethern of Lyons commonly called VValdenses or Pauperes de Lugduno notorius Heretikes condemned of the Churche These beinge detestable Heretikes condemned of the Churche we recke not what they saie no more then what Luther saieth what Zuinglius what Caluine what these Defenders them selues saie what Antichriste what Sathan saieth For the enimies of Gods truthe maie not be admitted to geue witnes againste the Truthe The B. of Sarisburie Of these laste Authorities whiche ye calle tagge and ragge wée neuer made any greate accoumpte Notwithstandinge bothe Iohannes Gerson and Rogerus Bacon were notable and famouse in theire times and in al respectes comparable then with the beste Plaine Father Gerson for by sutche woordes ye thought if beste to quaile his credite beinge otherwise coumpted a suttle disputer and a profounde Schole Doctoure vvas Chauncellar of the Vniuersitie of Parise and for his wisedome and Learninge was thought woorthy to be the Directoure of al the Bishoppes in the Councel of Constance Rogerus Bacon as it appeareth by his Booke De Idiomate Linguarum was hable to iudge of the Latine Greeke and Hebrevve tongues and difides diuerse other Bookes writeth also sundrie Epistles vnto Pope Clemente wherein he mutche complaineth of the ruine and Confusion of the Churche Certainely the weakest of these bothe hath more weight and Substance then either your Amphilochius or your Abdias or your Hippolytus or your Leontius or youre Anacletus or your Pope Clemens whom ye so often cal the Apostles felovve Howe be it there is no man so simple but maie beare witnesse to the Truthe Clemens Alexandrinus Lactantius Arnobius Eusebius S. Augustine other Holy Fathers thought it no preiudice to theire cause to allege the witnesse of the Frantique Sibylles
S. Paule allegeth the Authorities of the Heathen Poëtes Aratus Menander Epimenides that neuer knewe God Christe thought it no scorne to receiue witnesse at Infantes mouthes No he refused not the Diuels when they bare witnesse with him and saide We knowe that thou arte Christe the Sonne of the Liuinge God Pauperes à Lugduno founde faulte with the Pride of the Pope with the lewde life of the Cleregie with Purgatorie with Holy Water with Pardonnes and with other your like deceiuinges of the people They translated the Bible and praied in theire natural knowen mother tongue These were theire Erroures Therefore were they called detestable Heretiques therefore were they coÌ„demned by your Churche of Rome But Goddes Name be blessed for euer Sithence that time the Popes painted Power hath stil abated and these poore detestable condemned Heretiques haue stil encreased The Apologie Cap. 15. Diuision 2. I knowe wel yenough the Authoritie of these foresaid persones wil be but lightly regarded amongest these men â–ª Howe then if I cal foorth those for witnesses whoÌ„ they theÌ„ selues haue vsed to honoure What if I saie that Adrian the Bishop of Rome did frankly confesse that al these mischieues braste out firste from the high Throne of the Pope M. Hardinge Here haue wee a man of strawe set vp whom this defender nameth Adrian Bishop of Rome He geueth him a waze of strawe in his hande that a farre of semeth to be a sore weapon taken out of the armorie of Platina as is pretended But when ye come neare and beholde what felow this is and conferre with Platina touchinge his weapon ye see it to be a fained thinge For there is no sutche saieinge by Platina attributed to any of the six Adrians Bishoppes of Rome ‡ whose liues he writeth And mo there were not Therefore where you saie What if I saie that Adrian c. I answere thereto that if you so saie you saie a false lie The B. of Sarisburie Touchinge this pretie fansie of a man of Cloutes and a vvaze of stravve I sée wel M. Hardinge ye thoughte it good policie to clowte vp the matter and to satisfie your Reader with a stravven ansvveare The stravve was in your eies M. Hardinge not in the man Ye stoode too far aluffe your eies daseled and therefore ye knewe not what ye sawe If ye had drawen neare ye should soone haue founde your owne erroure It was no man of stravve but Pope Adrian the sixthe and laste that wée spake of Onlesse ye thinke the Popes Holinesse to be a man of stravve For thus he pronounced at Norinberg in Germanie in the great assemblie of yâ— Empiere by the mouthe of Cheregatus his Legate a Latere A Sacerdotibus iniquitatem populi dimanare multis nunc annis grauiter multisque modis peccatum esse Romae inde à Pontificio Culmine malum hoc atque luem ad inferiores omnes Ecclesiarum Praefectos defluxisse Thus Pope Adrian bade his Legate saie That the iniquitie of the people grewe from the Priestes And that nowe for the space of many yeeres there haue benne greate and greuous offenses committed in Rome And that al this plague and mischiefe hath flowed vnto al the Inferioure Rulers of the Churche euen from the Highe Throne of the Popes Holinesse This same storie is also extante printed at Colaine in a Booke called Fasciculus rerum Sciendarum Thus therefore once againe wée saie M. Hardinge that Pope Adrian 6. frankly confessed that al these mischiefes procéeded firste euen from the Throne or Seate of the Popes Holinesse and saieinge the same notwithstandinge your vnciuile speache wée saie no lie And leste ye shoulde thinke this Legate Cheregatus either of foregeatefulnesse or of malice did his errante otherwise then he had in Commission the like woordes haue sitheÌ„ce beÌ„ne vttered in your owne late chapter at Tridente by Cornelius the Bishop of BitoÌ„to These be his woordes Effecerunt tandem vt Pietas in Fucum Hypocrisim c. They haue brought to passe that Godlinesse is turned into Hypocrisie and that the Sauoure of Life is turned into the Sauoure of Deathe Woulde God they were not gonne wholy with general consente from Religion to Superstition from Faithe to Infidelitie from Christe to Antichriste from God to Epicure saieing with wicked harte and filthy mouthe There is no God Neither hath there benne this greate vvhile any Pastoure or Pope that regarded these thinges For they al bothe Pope and others sought theire ovvne and not so mutche as one of them neither Pope nor Cardinal sought for the thinges that perteine to Iesus Christe Therefore M. Hardinge ye maie hencefoorthe spare your Vnsauery and bitter speaches For in these reportes there is no lie The Apologie Cap. 15. Diuision 3. Pighius acknowlegeth herein to be a faulte that many Abuses are brought in euen into the very Masse whiche Masse otherwise he woulde haue seâ—â—e to be a moste reuerend matter Gerson saithe that through the number of moste fonde Ceremonies al the Vertue of the Holy Ghoste whiche ought to haue ful operation in vs and al true godlinesse is vtterly quenched and deade Whole Graecia and Asia complaine howe the Bishoppes of Rome with the martes of theire Purgatories and Pardons haue both tormented mennes Consciences and piked theire purses M. Hardinge In deede pighius in his sixth coÌ„trouersie speaking of priuate masses denieth not but certaine abuses be crept into that most Holy and most helthful thing for so he speaketh And adding further we snow saith he to what man and to what men it perteineth the same to correcte And let eche man acknowledge his owne measure and vnderstande his dutie As who shoulde saie it is not meere for euery man to take vpon him to amend any thinge that is amisse about the Masse For he meaneth not that the Masse it selfe is erroneus as ful wel there he declareth but that men be faulty in abusinge that moste Holy Sacrifice For many come to the Aulter vnworthely Many be presente at it that ought not to come within the Churche dores Some Priestes be of so lewde liues and of so vnreuerent behauiour at it as it were better they abstained Albeit I thinke he meante rather sutche abuses as the learned Fathers of the prouincial Councel of Coulen woulde to be amended to witte certaine peculiar offices of Masses deuised by men of late yeeres besides the ordinance of the Ancient forefathers As for the other greate troupe ye bringe with you out of Grece and Asia firste we require you to make them agree with your selues and with the Catholike Churche aboute the procession of the Holy Ghoste and then we shal answere both you and them concerning your greuous matter of Purgatorie and Pardons It is not our manner to take the saieinges of Heretikes for good and sufficient Auctoritie The B. of Sarisburie In déede M. Hardinge here ye hewe ouer highe Ye take vpon