Marriage For if there be Twoo Christes then one there Twoo Husbandes and Twoo Wiues Origen saithe Nunc Secundae Tertiae Quartae nuptiae repetuntur non ignoramus quòd tale coniugium eijciet nos de Regno Dei Nowe the Seconde and Thirde and Fourthe Marriage is receiued And wee knowe that sutche Marriage shal caste vs out of the kingedome of God By these fewe examples wée maie sée It was harde for these Holy Learned Fathers in so large Amplifications of Praisinge or Dispraisinge to holde measure Yet al those vehemente woordes and Amplifications notwithstandinge partely the same partely other the like Holy and Learned Fathers bothe vsed Marriage them selues in theire owne Personnes and also otherwise wrote and spake thereof with greate reuerence Tertullian as S. Hierome witnesseth was a Married Prieste Spiridion the Bishop of Cyprus sometime famouse in the Councel of Nice was married and had Children So was S. Hilarie the Bishop of Poitâ—rs as appeareth by his Epistle to his Daughter Abra. So was Gregorie S. Basiles brother the Bishop of Nyssa So was Gregorie the Bishop of Nazianzum Father vnto Gregorie Nazianzene as appeareth by Ruffinus Yet was he neuerthelesse a Faithful Seruante and a Stewarde of the Mysteries of God A man of Spiritual desires The God of Pharao the Piller and Buttresse of the Churche and the starre of the worlde For in sutche wise his owne Sonne Gregorie Nazianzene reporteth of him Sutche a one was he his Wife and Familie notwithstandinge So was Prosper of Aquitania the Bishop of Rhegium as it appeareth by his Epigramme written vnto his wife Mearum Comes irremota rerum So was the Holy Father Cheremon the Bishop of Nilus Who as Eusebius writeth was sente into bannishment with his Wife So Polycrates beinge likewise a Bishop sometime saide that seuen of his Fathers or Ancesters had benne Bishoppes The Greeke woorde is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ruffinus translateth it Patres Iustinianus the Emperour séemeth the more to estéeme Epiphanius the Bishop of Constantinople for that his Father and other his Ancesters had benne Priestes and Bishoppes Ignatius S. Iohn the Euangelistes Scholar saithe Peter and other the Apostles of Christe were married menne So writeth Clemens Alexandrinus So writeth Eusebius Origen saithe That S. Paule and his VVife were called to the Faithe bothe at one time S. Ambrose saithe Omnes Apostoli excepto Iohanne Paulo vxores habuerunt Al the Apostles had wiues onely Iohn and Paule excepted Clemens Alexandrinus saithe Perfecti Christiani Edunt Bibunt contrahunt Matrimonium They that be perfite Christian menne doo Eate and Drinke and contracte Matrimonie S. Hierome writinge againste Iouinian saithe thus Quasi non hodiè quoque plurimi Sacerdotes habeant Matrimonia As though nowe a daies verie many Priestes were not Married And therefore he saithe as he is alleged by Gratian Legant Episcopi Presbyteri qui Filios suos saecularibus literis erudiunt Let Bishoppes and Priestes reade these thinges that bringe vp their Children in worldly learninge and not in the Scriptures of God Pope Damasus sheweth vs that a greate number of Bishoppes of Rome were Priestes Sonnes As Pope Syluerius Pope Deusdedit Pope Adrianus 2 Pope Iohn 15 Pope Felix 3 Pope Hosius Pope Agapetus Pope Gelasius Pope Bonifacius Pope Iohn 10 Pope Theodorus And concludeth thus Complures etiam alij inueniuntur qui de Sacerdotibus nati Apostolicae Sedi Praefuerunt Many others biside there are founde that beinge Priestes Sonnes ruled the Apostolique See of Rome Pope Pius saithe A married man hauinge his vvife aliue maie be chosen Pope His woordes be these Cur enim disputant Doctòres an Electus in Papam vxori suae debituÌ„ soluere teneatur c. For wherefore doo the Canonistes moue this doubte VVhether a man being chosen Pope be bounde to yelde marriage duetie to his vvife onlesse a married man maie be chosen to that roume Polydorus Vergilius saithe that the restrainte of Priestes Marriage was firste attempted in Englande aboute the yéere of Our Lorde Neenehundred three score and tenne and that the same was afterwarde concluded in the Weaste Churche aboute the yeere of Our Lorde a thousande and a hundred and neuer before Fabian saithe that Bishoppes and Priestes liued a thousande yeeres togeather vvith theire VViues no lavve beinge to the contrarie These twoo Principles beinge thus laide the one of immoderate and extraordinarie spéeches of the Holy Fathers the other of the continual and Ordinarie Practise of the Churche wee maie nowe be the better hable to consider the Substance of M. Hardinges reasons Firste of al his Obiection of Vowes nothinge toucheth the Cleregie of Englande For it is knowen and Confessed that the Priestes of Englande were neuer Votaries Yet for further answeare wée graunte it is reason and conuenient that who so hath made a Vowe vnto God shoulde keepe his promise Cyrillus saithe Si Castitatem Promiserit seruare non poterit pronuntier Peccatum suum If he haue promised or Vowed Chastitie and cannot keepe it let him pronounce and confesse his Sinne. How be it touchinge Virginitie or Chastitie wée saie It standeth not in our Choise or Vowe but in the singulare gifte of God Christe him selfe saithe Al menne take not this Woorde but they vnto whome it is geeuen Iustinus Martyr saithe Multi castrauerunt se propter Regnum Coelorum Verùm hoc non cuius datum est Many haue ghelded themselues for the Kingedome of Heauen But this thinge is not geeuen to al menne S. Ambrose saithe Sola Virginitas est quae suaderi potest imperari non potest Onely Virginitie is a thinge that maie be Counselled but commaunded it maie not be So S. Hierome Vnde infert Dominus Qui potest capere capiat vt vnusquisque consideret vires suas vtrùm possit Virginalia pudicitiae praecepta implere Perse enim Castitas blande est quemlibea ad se alliciens Setd considerandae sunt vires vt qui potest capere capiat Our Lorde addeth He that can take let him take That euery man maie consider his owne strengthe whether he be hable to accomplishe the Lawes of Virginitie and Chastitie For Chastitie of it selfe is faire and pleasante and hable to alluere any man vnto it selfe But vvee muste vveighe our habilitie That he maie take it that can take it Hereof the Anciente Father Origen began to complaine so longe agoe in his time Non solùm quae docent non faciunt sed etiam crudeliter sine misericordia iniungunt alijs maiora virtute ipsorum non habentes rationem Virium vniuscuiusque vt qui prohibent nubere ab eo quod expedit ad immoderatam munditiem compellunt Not onely they doo not that they teache but also crueily and without mercie they commaunde others to doo that they be not hable not consideringe or weighinge eche mannes strengthe Sutche be they that forbidde menne to marrie and from that thinge that is
rather haue benne demaunded of S. Augustine and of other Learned Doctours and Ancient Fathers of the Churche How coulde S. Augustine saie Quid paras dentem ventrem Crede Manducasti What preparest thou thy toothe and thy Belly Beleeue and thou haste eaten How coulde Tertullian saie Christus auditu deuorandus est intellectu ruminandus est Fide digerendus est Christe muste be deuoured by Hearinge chevved by vnderstandinge digested by Faithe How coulde Origen saie sanguis Tesamenti infusus est in Corda nostra The Bloude of the Testamente is povvred into our hartes Howe coulde S. Cyprian saie Esus huius Carnis est quaedam auiditas quoddam defiderium manendi in Christo Quod est esca Carni hoc est Animae Fides Non dentes ad mordendum acuimus sed Fide sincera Panem Sanctum frangimus The Eatinge of this Fleashe is a certaine greedinesse and a certaine desire to tarrie in Christe That meate is vnto our Fleashe the same is Faithe vnto our Soules Wee sharpen not out teeth to bite withal But vvith pure Faithe vvee breake this Holy Breade To be shorte howe could S. Augustine saie Credere in Christum hoc est manducare Panem Viuum To Beleeue in Christe that is the Eatinge of the Breade of Life And againe Nolite parare fauces sed Cor Prepare not your mouthes to Eate of this Breade but prepare your Hartes To these other like Ancient Catholique Fathers M. Hardinge should haue saide How can ye make good that by Faithe we receiue Christes Body and Bloude Thus they witnesse thus they write thus they saie and therefore onlesse M. Hardinge can finde vntruthe in theire woordes they make it good But to force onwarde his mater he saithe Properly and truely to speake howe can wee Eate Christes Body by Faithe Here it might haue pleased M. Hardinge to remember that these phrases To Eate Christe To Drinke Christe To Digeste Christe To be Fedde vvith Christe To dvvelle in Christe To be cladde vvith Christe To be grafte in Christe and other the like are not plaine ordinarie vsual and Common Speaches but Mystically and Couertly vttered vnder a Figure thereby to géeue vs to vnderstande that Christe is our Spiritual Meate our Spiritual Drinke our Spiritual Sustenance our Spiritual house our Spiritual robe and our Spiritual stocke Therefore S. Augustine saithe Nisi manducaueritis Carnem Filij Hominis Sanguinem biberitis non habebitis Vitam in vobis Facinus vel Flagitium videtur iubere Figura ergo est Praecipiens Passioni Domini esse communicandum suauiter atque vtiliter recondendum in memoria quòd pro nobis Caro eius Crucifixa vulnerata sit Onlesse ye eate the Fleashe of the Sonne of Man and Drinke his Bloude ye shal haue no life in you He seemeth by these woordes to commaunde vs to doo an horrible wickednesse For it is an horrible mater to eate Mannes Fleashe or to drinke Mannes Bloude Therefore this is a Figure or manner of speache commaundinge vs to be partakers of Christes Passion and comfortably to laie vp in our minde that his Fleashe was Crucified and wounded for our sakes So saith Gratian ▪ touching the same Quidam nō improbabiliter exponunt Carnis Sanguinis Veritatem ipsam earundem rerum efficientiam id est Remissionem Peccatorum Touchinge these woordes The Truthe of Christes Fleashe and Bloude somme menne not vnaptely vnderstande thereby the effecte and force of Christes Fleashe and Bloude that is to saie The Remission of our Sinnes And so S. Augustine saithe Lauerunt Stolas suas in Sanguine Agni hoc est in Gratia Dei per Christum They washte theire cotes in the Bloude of the Lambe that is to saie in the Grace of God through Christe This Grace flowinge from Christes Body vpon the Crosse and geuen to the Faithful in the Ministration of the Holy Mysteries oftentimes beareth the name of Christes Body and is the grounde and Substance of the Sacrament And who so euer is Partetaker of this Grace is also Partetaker of Christes Body Therefore S. Augustine saith Cùm essent omnibus Communia Sacramenta non Communis erat omnibus Gratia quae est Virtus Sacramentorum Whereas the Sacramentes were common to al yet the Grace thereof was not common to al. And that is the Povver and strength of the Sacramentes Likewise S. Ambrose In similitudinem quidem accipis Sacramentum Sed Verae Naturae Gratiam Virtutemque consequeris Yee take the Sacramente in Representation or Remembrance But ye obteine thereby the Grace and Povver of Christes Very Nature Here M. Harding once againe moueth a very néedelesse question VVee demaunde saithe he whether wee receiue the same Body of Christe by Faithe onely without our Body or with the office of our Body Any childe might soone be hable to assoile this reddle Rabanus Maurus saithe as it is alleged before Sacramentum ore percipitur Virtute verò Sacramenti interior homo satiatur The Sacramente is receiued with the bodily mouth but vvithe the vertue of the Sacramente whiche is the Body of Christe the Inner man that is not the Body but the Soule is filled So saithe Augustine Cùm videbitis Filium Hominis alcendentem vbi erat priùs certè vel tunc videbitis quia non eo modo quo putatis erogat Corpus suum certè vel tunc intelligetis quia Gratia eius non consumitur morsibus When ye shal see the Sonne of Man Ascendinge thither where he was before then at the leaste ye shal see that he geeueth not his Body in sutche sorte as you imagine Then shal you vnderstande that his Grace is not consumed vvith bitte of mouthe Againe he saithe Qui manducat intus non foris qui manducat in corde non qui premit dente He that eateth the Christes Body in vvardly not that eateth the Sacramente outvvardly He that eateth the Body of Christe it selfe in his harte not that presseth the Sacramente vvith his toothe M. Hardinge argueth farther Christes Body is so receiued as it is Presente But it is presente by Bread and VVine ye saie Ergo it is receiued by Bread and VVine To conclude if by Bread and VVine then not by Faithe onely If M. Hardinge had better considered the Rules of his Olde Sophistrie he might soone haue séene the wantes and deformities of theis reason Emongest children it is called Ignoratio Elenchi Whiche is the Simplest Fallax of al the reste It is true that of our parte it is not either our hande or our mouthe but Faith onely that receiueth the Body of Christe but the same Body of Christe is offered and represented vnto our Faithe by meane of the Sacramentes Wée speake of sutche Instrumentes of Receiuinge as are of our selfe and be within vs M. Hardinge answeareth of the Sacramentes that be external Instrumentes and are wholy without vs. So in Baptisme notwithstandinge wée haue Christe Presente
slinge and blowethe downe Antichriste in al his glorie with the breathe of his mouthe I thanke thee O Father saithe Christe for that thou haste hid theise thinges froÌ„ the wise and Politique and haste reueled the same vnto the simple The Faithe of Christe is not bounde to place The whole Earthe is the Lordes and al the fulnesse of the same There is nowe no Distinction of Gréeke and Barbarâ—us Wée are al one in Christe Iesu Notwithstanding the Gospel of Christe that wée professe neither had his beginninge from that Learned Father Doctour Luther nor came first from Wittenberg It is the same Gospel wherof it is Written by the Prophete The Lawe shal come out of Sion and the VVoorde of God out of Jerusalem Touchinge your longe tale of Doctour Luthers auarice and sale of Pardounes I minde not nor néede not to answeare you It is a simple stale sclaunder Yet it often seruethe your turne of course when other thinges beginne to faile In déede Fréere Tecel the Pardoner made his proclamations vnto the people openly in the Churches in this sorte Although a man had lyen with our Lady the Mother of Christe and had begotten her with Childe yet were he hable by the Popes power to Pardonne the faulte Against this and other like foule Blasphemies Doctour Luther firste beganne so speake Nowe whether this occasion were sufficient or no let M. Hardinge him selfe bée the Iudge Wée graunte the Princes and Estates of the world haue nowe laide theire power to assiste the Gospel Goddes Holy Name therefore be blessed Howe be it the Gospel came not first from them It sprange vp and grewe by them many wheres against theire willes Neither is the Gospel therefore the more to be suspected bicause it hathe entred into Princes Courtes Daniel was in Kinge Nabuchodonosors Palaice and taught him to knowe the Liuinge God S Paule reioiced and tooke comforte in his bandes for that there were some euen in Neroes Courte that began to hearken to the Gospel And Eusebius saithe Valeriani Aula erat iam Ecclesia Dei Valerian the Emperours Courte was now become the Churche of God Athanasius saithe vnto the Emperour Iouinian Conueniens est Pio Principi c The Studie and loue of Godly thinges is very meete for a Godly Prince For so shal you surely haue your harte euer more in the hande of God Likewise saithe S. Cyril to the Emperours Theodosius and Valentinian Ab ea quae erga Deum est pietate Reipub. vestrae status pendet The state and assurance of your Empiere hangethe of your Religion towardes God So likewise saithe Sozomenus of the Emperour Arcadius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore it behouethe Princes to vnderstande the cases of Goddes Religion and to receiue Christe with his Gospel into theire Courtes For God hathe ordeined Kinges as the Prophete Dauid saithe to serue the Lorde and as Esai saithe to be Nources vnto his Churche If there be occasions of vanities or wickednesse in Princes Courses yet is there no Courte therein comparable to the Courte of Rome For there S. Bernard saithe Mali proficiunt boni deficiunt The wicked waxe the godly wane Ye striue in vaine M. Hardinge This Counsel is not of Man it is of God Yf Princes with theirs powers could not staie it mutche lesse can you staye it with vntruthes and fables The poore beguiled soules of whom ye speake are neither so séely nor so simple but they are able to espie your folies The Truthe of God wil stande Vanitie will falle of it selfe RemeÌ„ber the Counsel of Gamaliel Fight not against the Sprite of God The Apologie Cap. 5. Diuision 3. For they be not al madde at this daye so many Free Citties so many Kinges so many Princes whiche haue fallen awaye from the Seate of Rome and haue rather ioined them selues to the Gospel of Christe The B. of Sarisburie M. Hardinges answeare hereto is longe the effecte thereof in short is this The Faithe of the Holy Romaine Churche is the very Catholique Faith which who so foresake shal be companions with Diuels in euerlastinge fiere And where ye saie so many Free Citties so many Kinges I praie you howe many free Citties can you name that haue receiued your Sacramentarie Religion Nay the Free Citties of Germanie as many as haue foresaken the Catholique Churche doo they not persecute you the Sacramentaries But say ye they be fallen from the Seate of Rome So be the Greekes also in a pointe or twoo yet condemne they you for Heretiques Neither be al the Free Citties in al the Countrie of Germanie fallen from the See Apostolike Of fiue partes of that great Countrie at leaste twoo remaine Catholique Let vs see how make ye vp the number of so many Kinges ye speake of The Realmes of Englande and Scotlande bicause by Goddes prouidence the Gouernement of them is deuolued to VVomen for as mutche as they be no Kinges though they haue the ful right of Kinges of them I speake not Now onely twoo Christened Kinges remaine the Kinge of Denmarke and the Kinge of sweden Geate you nowe vp into your Pulpites like bragginge cockes on the rowst Flappe your whinges and crow out aloude so many free Citties so many Kinges But what thinke you of al the world before this daye VVere al Citties al Prouinces al Countries al Kinges al Princes c. til Freer Luther came and with his Nunne tolde vs a newe Doctrine and controlled al the old were al these mad The Vertuous menne of the Societie of Iesus haue they not brought many Countries many Kinges many Princes to the Faithe of Christe by preachinge the Doctrine of the Catholike Churche VVee wil not folowe your folishnesse in boastinge c. The Faithe professed in the holy Romayne Churche is now preached in Peru in the Kingdome of Ignamban in the Kingdome of Monopotapa in Cambaia in Giapan in Cina in Tartaio in Basnaga in Taprobana in Ormaz in Ceilon in Zimor in Bacian in Macazar The Miracles wrought by these Holy Fathers whiche conuerted these Countries I trowe ye wil not accoumpte to be madnesse Thus your vaine boast in wickednesse wrought by the power of Satan is put to silence c. The B. of Sarisburie The Faithe of the Romaine Churche saithe M. Hardinge is the very Catholique Faithe of Christe whiche who so foresakethe bée he Kinge or Emperour he shal be Companion with Diuels in euerlasting fire Thus mutche I trow M. Hardinge learned of the Countrefeite Decrée of Anacletus For thus it pleaseth him to glose and interlace the woordes of Christe Super hanc Petram id est Super Ecclesiam Romanam aedificabo Ecclesiam meam Vpon this Rocke that is to saye Vpon the Churche of Rome I wil build my Churche And therfore Pope Bonifacius for a ful resolution of the mater saithe thus Subesse Romano Pontifici omni humanae creaturae declaramus dicimus definimus pronuntiamus omnino esse
One place according to the Nature of his Manhed Wherefore dooth Cyrillus saie Secundum Carnem Solam abiturus Crat Adest autem semper virtue Deitatis According to the Fleash onely he woulde departe But by yâ— power of his Godhed he is euer present Wherfore doth Gregorie saie Verbum Incarnatum Manet Recedit Manes Diuinitace Recedit Corpore The woord Incarnate bothe abideth with vs and departeth from vs. It abideth with vs by the Godhed It departeth from vs by the Body or Manhed Wherefore dooth S. Augustine saie Ibat per id quod Homo erat Manebat per id quod Deus erat Ibat per id quod Vno Loco erat Manebat per id quod vbique erat Christ departed by that he was Man and aboade by that he was God He departed by that that was in One Place He aboad by that that is in al Places If ye wil yet stand in doubte what these Holy Fathers meante by yâ— Manhed of Christe that departed from vs let S. Augustine open bothe his owne and their meaninges Thus he writeth in expresse plaine woordes touching the same Secundum Carnem quam Verbum assumpsit secundum id quòd de Virgine natus est Secundum id quòd à Iudaeis prehensus est quòd ligno confixus quòd de Cruce depositus quod linteis inuolutus quòd in sepulchro conditus quòd in Resurrectione manifestatus me non semper habebitis vobiscum According to the Fleash that the Woorde receiued according to that he was borne of the Virgine according to that he was taken of the Iewes According to that he was nailed to the Tree taken downe from the Crosse lapte in a sheete laide in the graue and was declared in his Resurrection these woordes are true Ye shal not haue me alwaies with you Likewise againe he saithe Dominus noster absentauit se Corpore ab omni Ecclesia Ascendit in Coelum Our Lord as touching his Body Absented him selfe from his whole Churche and Ascended into Heauen To be short if it be so hainous an errour in this case to vse these woordes Godhed and Manhed wherefore is not Fulgentius him selfe reproued for so often vsing the same These be his woordes Secundum Humanitatem suam Localiter erat in Terra Secundum Diuinitatem Coelum impleuit Terram Vera Humanitas Christi Localis es Vera Diuinitas semper immensa est Caro Christi absque dubitatione Localis est Diuinitas tamen eius vbique semper est Permansit in Christo Immensa Diuinitas Suscepta est ab eo Localis Humanitas Quomodò Ascendit in Coelum nisi quia Localis Verus est Homo Quomodò adest Fidelibus nifi quia idem Immensus Verus est Deus Christe according to his Manhoode was placed in Earthe but according to his Godhed he filled bothe Heauen and Earthe The Manhoode of Christe is conteined in Place The Godhed of Christe is Infinite and in al places The Pleash of Christe is doubtelesse in One place The Godhead of Christe is for euer in euery place There remained stil in Christe the Infinite Godhed There was receiued of him a Local Manhoode How Ascended he iâ—to Heauen sauing that he is very Man conteined in Place How is he present with the Faithful sauing that he is Infinite and True God Last of al he saithe Vnus idemque Christus Secundum Humanam Substantiam aberat Coelo cùm esset in Terra dereliquit Terram cùm Ascendisset in Coelum Christe being One accodinge to the Substance of his Manhoode was absent from Heauen when he was in Earthe and forsooke the Earthe when he Ascended into Heauen Thus many times M. Hardinge ye haue these woordes in one place togeather in Fulgentius him selfe The Godhed the Manhoode very God very Man The Fleash of Christe The Substance of the Manhoode And these â—e the selfe same woordes that you reproue Blotte out therefore for shame that vnaduised note in your Margine Looke better to your Booke Woorke hereafter more discretely and trouble not neither Pennemenne nor others without cause Otherwise the Penneman wil tel you what birde bare the feather that made you a Penne. The Apologie Cap. 1. Diuision 2. Wee beleeue that the Holy Ghost who is the thirde Person in the Holy Trinitie is very God not made not created not begotten but proceding from bothe the Father and the Sonne by a certaine meane vnknowen vnto man and vnspeakable and that it is his propertie to mollifie loften the hardnesse of mans hart when he is once receiued thereinto either by the holesome preaching of the Gospel or by any other waye that he doth geue men light and guide them vnto the knowledge of God to al way of Truthe to newnesse of the whole life and to euerlasting hope of Saluation M. Hardinge As wee acknowledge this article to be true and Catholike so we demaunde of these Defenders how they can proue the same Haue they either expresse Scripture for it or any of the first foure general Councels whiche be estemed of most Authoritie VVe are sure they haue not Therefore we do them to vnderstand and if they heare vs not we aduertise the Readers that feare God and loue his truth that al truthe necessarily to be beleued expressed in the Scripture and that other Councels be to be receiued besides the foure first which are allowed in England by Parlament The B. of Sarisburie Consider M. Hardinge notwithstanding ye euermore tel vs of Fathers Fathers yet how contrarie oftentimes ye are in iudgement to the same Fathers You saie that the Godhed of the Holy Ghost cannot be proued by expresse Woordes of the Scriptures and thereof ye saie ye are right sure Yet S. Augustine nothinge douteth but it may wel be proued by plaine Scriptures Thus he saith Spiritus Sanctus est Deus Vnde Petrus cùm dixisserâ— Ausus es mentiri Spiritui Sancto continuò sequutus adiunxit quid esse Spiritus Sanctus ait Non es mentitus Hominibus sed Deo The Holy Ghost is God Therefore Peter when he had saide vnto Ananias thou hast enterprised to lie to the Holy Ghost he followed readily and tolde him what was the Holy Ghost and saide Thou hast not sied vnto Man but vnto God Againe he saithe Ostendit Paulus Deum esse Spiritum Sanctum idò non esse Creaturam S. Paule sheweth vs that the Holy Ghost is God and therefore is no Creature Likewise againe he saith Ne quisquam Spiritum Sanctum negaret Deum continuò sequutus ait Glorificate portate Deum in Corpore vestro Least any man should denie that the Holy Ghost is God Paule added immediately these woordes Glorifie you therefore and beare God in your Body Here haue wée S. Augustines Yea and M. Hardinges Nay S. Augustine assureth vs he hath Scriptures to proue the Godhed of the Holy Ghoste M. Hardinge saithe wée
Qui dicunt talium Nuptias non esse Nuptias sed potiùs Adulteria mihi non videntur satis acutè ac diligenter considerare quid dicant They that saie The Marriage of sutche menne or vvemen as haue Vowed Chastitie is no Marriage but rather Aduouterie seeme vnto me not to coÌ„sider discretely and wisely what they saie And againe Fit per hanc minùs consideratam opinionem vt cùm volunt eas separatas reddere Continentiae faciant Maritos earum Adulteros Veros cùm suis Vxoribus viuis alteras duxerint It commeth to passe by this Vnaduised Opinion that whereas they wil remooue these weemen that so haue Vowed from their Husbandes and force them to continewe in their Single Life they make the Husbandes of them Aduouterers in deede in case they marrie againe their owne Wiues beinge stil aliue Thus therefore M. Hardinge you maie imagine S. Augustine saithe vnto you as he did vnto them Ye speake fondely and vnaduisedly and vnderstande not what ye speake And yet one of your Companions there telleth vs that he is vndoubtedly the Diuelles Minister that wil saie as S. Augustine saithe that the Marriage of sutche personnes is true and verie Marriage Thus by the Iudgemente of your late Louanian Cleregie S. Augustine is becomme the Minister of the Diuel But M. Hardinge hath further to saie that S. Augustine calleth this kinde of marriage VVoorse then Aduouterie An other calleth it Inceste an other Sacrilege That the Ancient Fathers haue thus written it is true not denied How be it good Reader as I haue partely shewed before these and other like woordes haue procéeded more of a zele and heate of minde then of profounde consideration and Iudgemente of the cause Neither maie wée alwaies straine sutche saicinges to the vttermoste For whereas S. Augustine saithe Sutche Marriage is woorse then Aduouterie he saithe neuerthelesse immediately after in yâ— same place It is true and very Marriage in deede before God and Man and no Aduouterie His woordes be these Non quòd ipsae Nuptiae vel talium damnandae iudicentur Damnatur Propositi fraus Damnatur fracta Voti Fides c. Damnantur tales non quia Coniugalem Fidem posteriùs inierunt sed quia Continentiae Primam Fidem irritam fecerunt Not that the Marriage of sutche personnes is to be blamed The defraudinge of theire pourpose and the breache of theire Vowe is blamed Sutche are blamed not for that they haue entred into the Faithe of Matrimonie but for that they haue broken their Firste Faithe or promisse of continente Life So likewise S. Augustine saithe of a Woman that vsed to painte her face Etsi impudica circa homines non sis tamen corruptis violatisque quae Dei sunt Peior Adultera detineris Although thou be no euil woman as touchinge menne yet thus colouringe and corruptinge thy face whiche thou haste of God thou arte vvoorse then an Aduoutresse Here by waie of comparison and in heate of speeche S. Augustine saithe That paintinge of the face is woorse then Aduouterie In like sense S. Cyprian saithe Diabolo peior est qui foeminarum aspectibus feritur He that is striken or moued with the sighte of Wemen is vvoorse then the Diuel Likewise againe he saithe Multò grauior Peior est Moechi causa quà m Libellatici An Aduouterers case is vvoorse then is the case of him that hath betraied the Faithe Sutche comparisons as I haue saide maie not wel be rackte to al pourposes but must be taken so far foorthe onely as they were meante Otherwise the same S. Cyprian saithe Peius est quam moechari Continentiam ducere criminosam To liue Vnchastely vnder the coloure of Chaste life as your Cleregie dooeth is vvoorse then Aduouterie Here M. Hardinge S. Cyprian saithe that your vnchaste Chastitie and coloured Vaunte of Virginitie is vvoorse then Aduouterie So S. Ambrose when he had saide If shée haue a minde to marrie shée committeth Aduouterie shée is made the Handmaide of Deathe He addeth further as of a greater euil Si hoc ita est quid de illa dicendum est quae occulta fortiua turpitudine constupratur fingit se esse quod non est Bis Adultera est This beinge so vvhat then shal vvee saie of her that is defiled with secrete and priuie filthinesse and faineth her selfe to be that in deede shee is not Shee is tvvise an Aduoutresse Here S. Ambrose calleth your painted Virginitie Double Aduouterie So S. Chrysostome Virginitas ista cum Viris plùs ab omnibus arguitur quà m stuprum ipsum This Virginitie of Weemen emongest menne is more reprooued of al menne then Fornication it selfe By these fewe wée maie yâ— better vnderstande the place that M. Hardinge hath here alleaged of S. Paule vnto Timothee When they waxe wanton against Christe they wil marrie hauinge damnation bicause they haue broken their Firste Faithe Notwithstandinge in deede S. Paule spake these woordes neither of Vowes nor of Vowebreakers but of the Widowes that were appointed to attende vpon the Olde and sicke personnes and therefore were reliued and founde by the Churche But let vs imagine as M Hardinge would haue vs that S. Paule spake al this of the breache of Vowes And let Prima Fides The Firste Faithe be the Vowe of Chastitie How be it in deede our Firste Faithe is the Faithe that wée promise in Baptisme and none other And so S. Hierome seemeth to take it For thus he writeth Non sâ—nt digni Fide qui Primam Fidem irritam fecerunt Marcionem loquor Basilidem They be not woorthy to be beleeued that haue foresaken their Firste Faithe I meane Marcion and Basilides These two famouse Heretiques Marcion and Basilides were not condemned for breakinge any Vowe of Chastitie but for refusinge the Faithe of Christe whiche S. Hierome calleth The Firste Faithe S. Paule maketh no mention of any Vowe but onely rebuketh sutche light waueringe Wemen as beinge of longe time founde by the Charges of the Congregation pourposely to reliue the sicke and the feeble afterwarde foresooke bothe the Congregation and Christe too and became Heathens and folowed the Diuel For so S. Paule saithe Nonnullae iam deflexerunt post Satanam Many sutche wemen are already gonne after Sathan But if S. Paule spake this of the breache of Vowes with what eies then M. Hardinge doo you reade his woordes Or what aduantage can you hope to finde in sutche Authorities as doo so expressely crie againste your selfe S. Paule saithe euen there in the same place Vidua eligatur non minor annis sexaginta Iuniores Viduas reijce Volo iuniores Viduas nubere liberos gignere domum administrare nullam occasionem dare Aduersario vt habeat maledicendi causam Let no Widowe be chosen vnder threescore yeeres of age Refuse yonge vvidovves I vvil that yonge vvidovves be married bringe vp theire
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
Pambus and many other Holy men liuinge in VVildernesse without letters no reste ne quiet at their hartes Nay who had the like And whereas you saie that al thinges needeful for our Saluation be abundantly and fully cōprehended in the Scriptures this is also as false as sundry other partes of your Doctrine For if al thinges necessary to Saluation be conteined in the Scriptures then what so euer is not in them conteined the same is not necessarie If not necessarie why shoulde we be laden with vnnecessarie burdens Then awaie with al Traditions at a clappe be they neuer so Apostolike neuer so Auncient neuer so Healthful neuer so longe time in the Churche continued Remember you not what the moste renoumed Fathers haue written of the necessitie of Traditions Or if you remember them what thought you when you wrote thus Let Learned and Holy Basil be hearde in steede of many if not to reuoke you from your errour yet to discredite you and staye others in the truthe His woordes be these Of the doctrines whiche be preached in the Churche certaine we haue out of the Scripture written certaine we haue receiued in secrete Mistery by tradition of the Apostles whiche bothe be of equal force to Godlines Neither concerninge these any man gainesaieth be he of neuer so smal knowledge For if we goe about to reiect the customes that be not set foorth in writinge as beinge of litle regarde then shal we condemne those thinges also whiche we haue in the Gospel necessarie to Saluation Yea rather we shal bringe the preachinge of the Faithe but to a bare name For so they were taken for Heretikes whiche regarded not the solemne faste of Lente receiued at the Apostles as we reade in S. Augustine De Haer. ad Quoduultdeum cap. 53. and in the Councel of Gangra in an Epistle to the Bishops of Armenia Euen so they whiche denied the distinction of a Bishop and a Prieste were condemned of Heresie as we finde in S. Augustine in the Booke and Chapter aforesaide and in Epiphanius Lib. 3. Cap. 75. In the Councel of Constance the same is to be founde Againe if al thinges necessarie to Saluation be expressed in the Scriptures to what purpose saide S. Paule concerninge order and maner to be vsed at the celebration of the holy Sacramente Coetera cùm venero disponam As for other thinges I wil take Order for them when I come VVhat meaneth S. Iohn to saye Hauinge other thinges to write to you of I woulde not write them in Paper and inke for I truste to be with you and speake to you mouthe to mouthe To conclude muche that might be obiected in fewe woordes for breuities sake what saie you sir Defender shal we finde al thinges necessarie to Saluation in the Scripture Howe thinke you of the Scripture it selfe How knowe you this to be the Scripture How knowe ye the Gospel of Mathewe Marke Luke and Iohn to be theirs whose names they beare This can you not finde in al the Scripture and yet is the same necessary to be beleeued VVhat Scripture have you to admitte these and to refuse the Booke bearinge the name of Peter the Gospel of Thomas of Bartholome we of Nicodeme VVhy admitte you not the Prophetes that Basilides would to be allowed but onely the foure greate and the twelue lesser what auctoritie haue you to staie your selfe by concerninge these but onely that of the Churche for Scripture haue you none for proufe hereof Then hath not Scripture al thinges in it necessarie for a Christen man Is it not necessarie to beleeue the Sonne of God to be Homousion that is to saie of the same Substance with the Father whiche if you denie you restore the olde condemned Heresie of the Arians The same can you not finde in the Scripture VVhere in al the Bible finde you that God the Father is Ingenitus VVhere finde you that the Holy Ghoste proceedeth frō the Father and the Sonne that the blessed Virgin Marie continued in her Virginitie that suche as be Baptized of Heretikes oughte to be Baptized againe That in fantes ought to be Baptized That the Foure Bookes of the Gospels were written by Mathewe Marke Luke and Iohn by what Scripture can you prooue it To ende where finde you expressely in al the Scriptures three Persons to be one God The B. of Sarisburie Here to weighe downe the Authoritie of Goddes Holy Woorde M. Hardinge hath brought in a heape of ordinarie stale quarrelles Of the difference bitwéene Priestes and Bishoppes of Lente of the Communion Booke of the Homilies of the Order of Seruice and of the Perpetual Virginitie of Our Lady His whole drifte herein is to beare vs in hande that there is very litle or none Authoritie in the Scriptures and that the whole Credite and certainetie of our Faithe resteth onely in the Churche of Rome He seemeth to take it in scorne that the Woorde of God shoulde be called the Light Yet notwithstandinge the Prophete Dauid saithe Thy Woorde is a Lanterne to my feete And againe The Commaundement of the Lorde is Lightsome geeuing Light vnto the eies And Theophylacte saith Verbum Dei est Lucerna qua Fur deprehenditur The Woorde of God is the Candel whereby ther Theefe or false Teacher is espied Whereas M. Hardinge demaundeth of vs so pleasauntly what Scriptures we allowe and what wée reiecte he troubleth him selfe with an idle and a néedelesse question For we embrace and reuerence euery parcel and title of the Scriptures without exception not refusinge any parte thereof that hath benne allowed by the Ancient Learned Catholique Fathers of the Churche of God Neither doo wee so scornefully calle Goddes Holy Woorde a Nose of vvaxe a Shipmannes Hose or a Dead letter as sundrie of that side haue delited to cal it Touchinge the Booke of the Machabees wee saie nothinge but that we finde written by S. Hierome S. Augustine other Holy Fathers S. Hierome saithe Machabaeorum Libros legit quidem Ecclesia Sed eos inter Canonicas Scripturas non recipit In deede the Churche readeth the Bookes of the Machabees but shee receiueth them not emonge the Canonical allovved Scriptures Or Praier for y◠Dead wee shal haue place more conuenient to speake hereafter The place of S. Iames touchinge the Iustification of Faithe Woorkes is answeared before Neither doo wee discredite any parte either of the Authoritie or of the Doctrine of that whole Epistle notwithstandinge Eusebius saithe It was written by somme other and not by S. Iames. His woordes be these Istius Iacobi qui lustus Oblias vocabatur dicitur esse Epistola quae prima scribitur inter Canonicas Sciendum autem est illam Epistolam esse Spuriam The Opinion is that the Epistle whiche is reckened the firste emonge the Canonicalles is of this Iames whiche was called Iustus and Oblias But wee muste vnderstande that
it is a Bastarde Epistle and not written by S. Iames. Likewise S. Hierome saithe Epistola Iacobi ab alio quopiam sub eius nomine edita asseritur It is saide that the Epistle of S. Iames was set foorthe by somme other man vnder his name This therefore is no Newe fantasie but the Iudgemente of the Ancient Learned Fathers Neuerthelesse wee doo bothe receiue the same Epistle and also reade it in Oure Churches and allowe euery Clause and Sentence that therein is written M. Hardinge saithe If yee haue this Lighte of the Scriptures before your eies howe is it that yee agree no better emongest your selues And here he reckeneth vp by rote a many of names of his owne makinge Lutherans Zuinglians Arians Osiandrians Libertines Adiaphoristes Anabaptistes Caluinistes and Sathanistes In whiche his so pleasante fansie he maie haue leaue to sporte him selfe while he listeth God be thanked wée agrée thorowly togeather in the whole Substance of the Religion of Christe and altogeather with one harte and one Sprite doo glorifie God the Father of our Lorde Iesus Christe Certainely S. Augustine S. Hierome S. Chrysostome Epiphanius and Theophilus as it appeareth by theire writinges agreed no better togeather in theire time then wee doo nowe Yet had they and euery of them the Woorde of God and the same Woorde of God was a Light vnto their feete It was not for any greate stoare of better mater I trowe that M. Hardinge thus chargeth vs with so often changinge the Communion Booke For of more then of one Onely Change he cannot tel vs. And if there had benne lesse then that there had benne no change at al. And yet for that One change he him selfe in the meane season hath changed thrise But the Holy Communion Booke and the Order of the Holy Ministration standeth and by Goddes Mercie shal stand stil without any further Change How be it Gentle Reader if thou wilt knowe the often Alterations and Changes of the Masse reade I beseche thée Platyna and Polydore Vergil touchinge the same There shalte thou finde howe and by whome and vpon what occasion and in what processe of time al the partes of the Masse were peeced and sette togeather and that in the space of seuen hundred whole yéeres scarcely and with mutche adoo it was made vp at laste and brought to somme perfection Christes Commaundement of Hearinge the Churche is answeared before S. Augustine saithe Credimus Sanctam Ecclesiam non Credimus in Sanctam Ecclesiam VVee beleeue that there is a Holy Churche But wee Beleue not in the Holy Churche For the Churche is not God nor is hable of her selfe to make or alter any one Article of the Faithe The Prophete Esay saithe Ad Legem potiùs ad Testimonium Si non responderint secundum Verbum hoc non erit illis Lux Matutina To the Lawe rather and to the Testimonie If they answeare not accordinge to this VVoorde they shal haue no Morninge Light M. Hardinge saithe further If quietnesse of Conscience comme of the VVoorde of God onely then had Abel no more quietnesse of Conscience then wicked restlesse Cain Then should Paule the Eremite and Antonie and Hilarion and Pambus and other Holy menne liuinge in Wildernesse without Letters haue had no reste ne quiet at theire hartes And why so Bicause they had no Woorde written Who woulde thinke that M. Hardinge bearinge sutche a countenance of Diuinitie woulde thus goe aboute to deceiue him selfe with a pointe of Sophistrie Chrysostome saithe Deus Conditor Humani Generis ab initio per seipsum homibus loquebatur God the Creatour of Mankinde froÌ„ the beginninge spake vnto menne by him selfe in his owne personne And S. Paule saithe Deus olim multifarià m multisquemodis Patribê° locutus est In Old times God spake many vvaies and in sundrie sortes vnto the Fathers And doothe M. Hardinge thinke when God him selfe in his owne personne and presently spake vnto Abel that Abel bearde not then the Woorde of God Wée speake not so precisely and nicely of Goddes Woorde written in Paper For so it is a Creature Corruptible and shal consume and perishe as other Corruptible Creatures doo But the VVoorde of God whiche wée speake of endureth for euer S. Hierome saithe Quomodò Aeternae erunt Scripturae Diuinae si Mundus certo fine est terminandus Verum est quidem quòd Librorum pelliculae cum ipsis Literis abolendae sunt Sed quia subiungit DnÌ„s Verba verò mea non praeteribunt proculdubio quod illis apicibus pollicetur erit Aeternum Howe shal the Holy Scriptures he Euerlastinge seeinge the Worlde shal haue on ende True it is that the parchement or leaues of the Bookes with the letters and al shal be abolished But for as mutche as our Lorde addeth My Woordes shal neuer passe doubtelesse though the Papers and Letters perishe yet the thinge that is promised by the same letters shal laste for euer So Chrysostome saithe Paulus Praedicationem non Scripâ—am appellat Euangelium Preachinge not vvritten Paule calleth the Gospel That M. Hardinge addeth of Antonius and Paulus Hilarion other Eremites that they liued in Wildernesse vvithout Letters and therefore presumeth they liued vvithout the VVoorde of God it is very vnaduisedly spoken and vtterly vntrue For proufe whereof to name onely One in stéede of the reste S. Augustine saithe that Antonius the Eremite was notably Learned and perfite in the Scriptures His woordes be these Antonius sine vlla scientia Literarum Scripturas Diuinas memoriter audiendo tenuisse prudenter cogitando intellexisse praedicatur It is reported that Antonius without knowledge of Letter bothe Learned the Holy Scriptures and bare them vvel in minde by hearinge and also by Wisedome and studie vnderstoode them And whereas M. Hardinge woulde séeme to make sutche an accoumpte of Praier and Holinesse without knowledge S. Augustine saithe Lectio sine Meditatione arida est Meditatio sine Lectione erronea est Oratio sine Meditatione tepida est Readinge without Meditation or studie is drie and barren Meditation or studie vvithout Readinge is erroneous And Praier without Cogitation or studie is halfe colde and vnfruiteful Thus wée sée by S. Augustines Iudgement that the Force and Substance bothe of Praier and of Meditation dependeth of Readinge How be it what Comforte and peace of Conscience wée haue by Hearinge the Woorde of God S. Paule can tel vs somewhat better then M. Hardinge Thus he saithe Quaecunque Scripta sunt c. What so euer thinges are written they are written for our learninge that by Patience and Comforte of the Scriptures we maye haue hope Euen so saithe Christe him selfe O Father this is the Euerlastinge Life that they maye know thee the onely and very God and Iesus Christe whome thou haste sente But S. Paule saithe Keepe the Traditions whiche ye haue receiued either by Epistle or by VVoorde And S.
conteine health to the workinge whereof they be effectual And as it is saide of the Sacramentes that thei conteine grace so is it likewise saide that through theire vertue whiche thei haue by Gods institution thei do not only signifie as by these Defenders Doctrine that semeth to be theire special office but also with signification worke and cause as an instrumental cause the effecte of that whiche they signifie After whiche maner God hath geuen to the Sacramentes of the Newe Testamente that thei worke the thinge signified through vertue geuen them by Gods ordinance to special effectes of grace The B. of Sarisburie Of the number of the Sacramentes wée shal haue more conueniente time to speake hereafter There gentle Reader I trust thou shalt sée M. Hardinges great question easily answeared with what face wée saye wée allowe the Sacramentes of the Churche In the meane season it maie please thée to weigh these woordes of Cardinal Bessarion the Bishop of Tusculum one of M. Hardinges especial Catholique Doctours Haec Duo Sola Sacramenta in Euangelijs manifestè tradita legimus These onely tvvo Sacramentes wee reade to be deliuered vs plainely in the Gospel Here Bessarion nameth not Seuen Sacramentes as M. Harding dooth but onely Tvvo Certainely wée refuse no Sacramente that euer was either ordeined by Christe or vsed and practised by the Apostles Your Lordes Supper saithe M. Hardinge auaileth you nothing but to your further Condēnation So must it néedes be bicause M. Harding saith it shal so be These Tragical terrours are fit onely to frale children In the Date of the Lorde eche mannes woorke shal appeare The simpleste of our people vnderstandeth the Nature Meaning of the Holy Mysterie of Our Lordes Supper therfore they receiue y◠same togeather to theire greate consolation But in Your Lady Masse the simple people vnderstandeth nothing heareth nothing sauing a fewe vnseemely Ceremonies seeth nothing And therfore they so seldome Communicate that onely of custome without any zele or comforte of conscience as hauinge no sense or feeling in al these dooinges Origē saith Nisi Circuncisionis reddatur ratio nutus est Opus mutum Pascha aliae Solenuitates nutus magis sunt quà m Veritas vsque hodiè Populus Israel surdus mutus est Onlesse the reasons or causes of Circumcisiō be opened Circumcision is but a gesture and a doumbe kinde of vvoorke The Easter Feaste and other like Solemnities are rather Ceremonies then the Truthe it selfe Euen stil vntil this daie the people of Israel is deafe and doumbe S. Ambrose saithe Indignus est Domino qui aliter Mysterium celebrat quà m à Christo traditum est Non enim potest deuotus esse qui aliter praesumit quà m datum est ab Authore He is vnwoorthy of the Lorde that Ministreth this Sacramente othervvise then Christe deliuered it For he cannot be deuoute that presumeth to vse it othervvise then it was firste deliuered from Christe the Authoure These wordes séeme sommewhat to touche M. Hardinge and his Companie But here he is contented to allowe vs the very Sacramente and true vse of Baptisme and that vailable and of force for the Remission of Sinnes Whereby vnaduisedly and vnwares he confesseth that wee haue the very True Catholique Churche of God For S. Augustine saithe truely Baptismus Ecclesiae potest esse extra Ecclesiam munus autem Beatae vitae non nisi intra Ecclesiam inuenitur The Baptisme of the Churche maie be without the Churche but the gifte of Blessed life is not founde but vvithin the Churche But why he alloweth vs this Sacramente rather then the other it were a harde mater to discusse Neither may we iustly require reason of him that speaketh so mutche without reason Perhaps he wil sate Baptisme is but a light Sacramente maie be ministred by any Laie Personne euen by an olde Woman or by a gyrle so that shée speake Latine and vnderstande not what shée saie For otherwise I trowe her dooinge maie not stande for good Certainely whereas M. Hardinge speaketh of the dewe Fourme of Woordes according to Christes Institution his owne Doctours telle vs and auouche it for greate Truthe that if the Prieste saie thus Ego te Baptizo in nomine Patris Filij Spiritus Sancti Diaboli That is I. Baptize thee in the name of the Father and of the Sonne and of the Holy Ghoste and of the Diuel Or if he saie thus as one ignorante Prieste sommetime saide Ego te Baptizo in nomine Patria Filia Spirita Sancta yet the Fourme of Baptisme is very good But one greate faulte M. Hardinge findeth in our dooinges for that wée haue leafte out a greate many Holie rites his Chrisme his Oile his Salte his Spittle and sutche other like thinges and for that wée minister this Sacramente plainely simply as Christe commaunded This obiection beinge of no greater weight may easily discharge it selfe therefore maie passe wel without farther answeare M. Hardinge saithe there be Seuen Sacramentes whiche as he saithe doo not onely signifie a Holy thinge but also doo Sanctifie and make holy those to whō they be adhibited being sutche as by Institution of Christe conteine Grace in them and power to sanctifie Here to leaus the reste it might be demaunded howe can Matrimonie Sanctifie a Man make him Holy or by what Institution of Christe conteineth it Grace in it selfe and Power to Sanctific Or if it cannot Sanctifie nor haue sutche Grace howe then can it be called a Sacramente I graunt the Ancient Learned Fathers entreating of the Sacramentes haue often vsed vehement and greate woordes It is written in the Councel of Nice Vides Aquam Considera Vim Diuinam quae in Aquis Latet Puta Aquam esse plenā Ignis Diuini Seest thou the Water Consider the diuine Povver that lieth Hidde in the Water Imagin that the Water is ful of Heauenly Fiere So S. Ambrose Spiritus Sanctus descendit Aquam consecrat Adest Praesentia Trinitatis The Holy Ghoste commeth downe and haloweth the Water There is the Presence of the Trinitie So saith Tertullian In Baptismo tingimur Passione Christi In Baptisme wee are vvasshed vvith the Passion of Christe So saith Chrysostome as M. Hardinge hath here alleged him Baptisme is ful of Povver and Grace So saith S. Cyprian so saie others Al these and other like vehemente speaches M. Harding mitigateth and qualifieth in this wise VVee meane saith he that Sacramentes conteine Grace after sutche manner of speakinge as wee saie Potions and drinkes conteine healthe That is to saie Sacramentes verily and in déede conteine not the Grace of God For drinkes and Potions verily and in déede conteine not the health of the Patiente In this manner of speache the Children of the Prophetes saide to Elizaeus the Prophete Mors in olla Vir Dei O thou man of God Death
greate Vntruthes togeather al within the space of Foureteene lines Nowe whether your fantasie of Transubstantiation be a Dreame or no by the Constancie and Certainetie thereof and by the agréemente of your Doctours y◠founded it firste ▪ it maie appeare Petrus Lombardus y◠onely General of al this Camp herof vseth these speaches Quibusdam ita Videtur Quidā dicunt Quidā tradunt Quidam concedunt Alij putauerunt Substantiam ibi Panis Vini remanere Somme menne Iudge thus Somme saie thus Somme haue vvritten thus Somme graunte this Somme others haue thought thus that y◠very Substance of the Breade and Wine remaineth stil Here is a strange agréemente of Learned menne specially in a case of the Catholique Faith But hereto what saithe Peter Lombarde him selfe that taketh vpon him as a Iudge to determine these doubtes How is he resolued Or howe agréethe he in Iudgemente with him selfe His answeare is this Si autem quaeritur qualis sit illa Conuersio An Formalis An Substantialis An alterius generis definire non sufficio If a question were moued what manner of Conuersion or change this is Whether it be in Fourme or in Substance or of somme other sorte I am not hable to discusse it Here wée maie sée the blinde leadeth the blinde He that setteth him selfe before al the reste and woulde be taken for a guide knoweth not where to sette his owne foots Gabriel Biel saithe Quomodo sit ibi Corpus Christi Vtrùm per Conuersionem alicuius in ipsum an sine Conuersine incipiat esse Corpus Christi cum Pane manentibus Substātia Accidentibus Panis non inuenitur expressum in Canone Bibliae Howe the Body of Christe is there whether it be by changinge of somme thinge into it Or Christes Body beginne to be there togeather with the Breade both the Substance and the Accidentes of the Breade remaininge stil vvithout changinge it is not founde expreste in the Canon of the Bible I leaue Innocentius Scotus and sundrie others of your Scholastical Doctours with theire doubteful dreames and gheasses to like pourpose Whether these be dreames or no I leue to you M. Hardinge to consider Verily Innocentius 3. saithe Fuetunt qui dicerent quòd sicut post Consecrationem vera Panis remanent Accidentia ita Panis remanet vera Substantia There were somme that saide that as after Consecration there remaine the very Accidentes or Fourmes of Bread so likewise the very Substance of the same Breade remaineth stil And this same Iudgemente Durandus although he him selfe holde it not yet he wil not haue it in any wise to be condemned Nowe M. Hardinge if you dissemble not but beléeue constantly as you saye then cannot these thinges stande without Preiudice of your beléeue M. Hardinge But Lorde what meant ye to allege Theophylacte and S. Ambrose whose Doctrine is so contrary to yours as light is to darkenes Theophylacte expoundinge these woordes of Christe in S. Iohn As the Liuinge Father hath sent me euen so liue I by the Father and he that eateth me shal liue by me saithe thus Doest thou not heare a dreadful saieinge VVee eate not pure God for he is vntoucheable and vnbodily Neither can he be comprehended with eies nor teethe Neither eate we the fleshe of a pure man for that can profite nothing at al. But now that God hath vnited vnto him selfe fleashe after a vnspeakeable contemperament the fleashe is also become lifemakinge Not for that it is passed away into the Nature of God beware of that but after the likenes of fyryyron whiche abideth yron and sheweth the operation of fire euen so quoth he the fleashe of our Lorde abidinge fleashe is lifemakinge as beinge the fleashe of God the worde then as saithe he I liue by the Father who is life so he that eateth me shal liue by me being tempered with me as also being transelemented into me who haue Power to viuificate or giue life VVhiche laste woordes your owne Doctour Oecolampadius hathe thus turned Dum quodammodò miscetur transelementatur in me qui viuificare potest corruptinge the sounde Doctrine of the writer with his forged quodammodò whiche he founde not in the Greke there placed and breakinge the congruitie of the Latine speache by puttinge that in the thirde Person that ought to be in the firste If faithe wrought al this matter then after your meaning might we eate God whiche Theophylacte denyeth He saithe he that eateth Christes fleash is tēpered togeather with him and transelemented into him so as he is made one Body with him as Cyrillus expoundeth the place of S. Paule to the Ephesians where he saithe that we be Concorporales that is to say of one Body with Christe And an other where fleash of his fleashe and bone of his bones The B. of Sarisburie Of Theophylactes Authoritie wée neuer made any greate accoumpte He is but a very late writer in comparison of the Auncient Fathers For the most parte of that he writeth he is but an Abbridger of Chrysostome He writeth againste the Churche of Rome stoutly mainteininge a knowen Heresie concerninge the Procedinge of the Holy Ghoste Notwithstandinge in this place wée alleged his woordes to good purpose For as he saith wee are Trāselemented or transnatured and changed into Christe euen so and none otherwise wee saie The Breade is Transelemented or chāgedinto Christes Body But not withstanding this chāge wée remaine stil in Substance as wee were before Therefore wée saie Notwithstandinge the like change The Substance of the Breade in like manner remaineth stil But what fansie came in your heade M. Hardinge thus to allege and so vehemently to force this place of Theophylacte What one woorde speaketh he either of your Transubstantiation or of your Real presence or of your Corporal and Fleashely Eating Verily as by any his expresse woordes he nothing aideth you so by his example of Firie yron he séemeth quite to ouerthrowe you For if ye compare the Sacramente with a péece of Burninge yron whiche neuerthelesse was not Theophylactes meaninge and therefore ye are therein mutche deceiued then as the yron although it be fiery yet notwithstandinge in Nature and Substance is yron stil Euen so the Breade although it be made the Sacramente of Christes Body and so the Instruments of the Grace of God yet that notwithstandinge in Nature and Substance in Breade stil Here leste you geuinge ouer your Transubstantiation as knowinge it to be onely a late founde fantasie should hope neuerthelesse by this Example of Fiery yron to establishe your Real Presence and to saie that as the fiere is Really and in deede in the yron so the Body of Christe is in déede and Really in the Sacramente it maie please you to cal to minde that in the Holy Learned Fathers the same example and like Fourme of speache is vsed also of the Sacramente of Baptisme In the Councel of Nice it is written thus
Certè vel tunc intelligetis quòd Gratia eius non consumitur morsibus When ye shal see the Sonne of Man Ascendinge vp where he was before Then shal ye see that he geeueth not his Body to be Eaten in sutche sorte as you imagine Then shal ye vnderstande that his Grace is not consumed by morselles And therefore againe he saithe Nolite Pauces parare sed Cor Prepare not your Iavves but your Harte This is the Very True Spiritual and Onely Eating of Christes Body and what so euer fantasie M. Hardinge hath diuised bisides of his Mouth Teethe is as S. Cyril saithe a Vaine Vnreuerente Grosse and Fleashely Imagination The Apologie Cap. 14. Diuision 4. The Councel of Nice as it is alleged by somme in Greeke plainely forebiddeth vs to be basely affectioned or bent towarde the Breade and Wine whiche are sette before vs. M. Hardinge As the former parte of the sentence whiche ye bringe out of the Nicene Councel soundeth nothing against the Catholikes for they also teache the same so the later parte is directly contrary to your Doctrine which ye thought good to leaue out lest thereby ye should haue marred your whole matter Sutche nipping and roundinge of sentences hath euer ben taken for a marke to know Heretikes by Amonge wise men sutche practrise worthely bringeth you into suspicion of Vntruthe The wordes of the Councel truely reported be these Let vs not at the Diuine Table basely behold the Bread and Cuppe sette before vs but liftinge vp our minde let vs by Faithe vnderstande on that Holy Table to be laide the Lambe of God that taketh awaie the sinnes of the VVorlde of Priestes Sacrificed vnbloudely And receiuing his precious Body and Bloude verily let vs beleue these to be the pledges of our Resurrection For in consideration hereof we take not mutche but a litle that we may knowe we receiue not to fillinge of the Body but to Sanctimonie Take the ende with the beginninge and what maketh this decree of that Holy Councel for defence of your Sacramentarie Doctrine And here who be more basely affectioned and bent towarde the thinges set on that Table ye that make them but Breade and VVine or wee that after Consecration beleue vnder the formes of Breade and VVine verily to be made Presente the Body and Bloude of Christe VVhether is a baser exercise to feede on common Breade and VVine and to dwel in the iudgement of the senses or to eate the very Fleashe of Christe the Breade of Life that came downe from Heauen to immortalitie of the Body and Soule to forsake the senses and folowethe vnderstandinge of Taithe VVel we agree with you not to be ouer basely intent to the Breade and Cuppe But why do not ye performe that as foloweth there after your owne allegation out of that Councel VVhy do ye not with those 318. Holy Fathers and with the whole Churche of Christe vnderstande by Faithe on that Holy Table to be laide the Lambe of God that taketh awaie the Sinnes of the VVorlde VVhy do ye not recante your wicked Doctrine againste the blessed Sacrifice of the Masse Reade the whole sentence ioyninge the ende to the beginninge Saie not al those Holy and Learned Fathers the Lambe of God on this sacred Table thei meane the Aulter to be Sacrificed of the Priestes vnbloudely Againe why bringe ye the Christen people from the Body of Christe whereby they are redemed to a bare piece of Breade teachinge it to be but the Figure of his Body Saieth not this Councel that wee receiue the Precious Body and Bloude of our Lorde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is verily and in deede whereby in dede al your tropes and Figures be quite excluded Againe if these were but Breade and VVine as ye teache woulde the Councel saie that we take them not to sacietie but to Sanctimonie and Holynes VVhat Holynes can we haue of Breade and VVine VVhat Holynes obteineâ— we not by eatinge of the Body of Christe beinge the proper Body of the VVorde or God the VVordes owne Body that hathe Power to viuificate and quicken al thinges Thus we come within you Defenders as it were and claspinge with you wringe your weapon out of your handes and with the tother end of it stricke you downe As it is not harde to vs by learninge to ouerthrowe you so we beseche God to strike down the pride and stubbernes of your hartes as he did Paule wherewith ye resiste the manifeste Truthe The B. of Sarisburie Wée allege this place although briefely yet simply and truely and without any manner fraude or guile But if roundinge and clippinge of the Holy Fathers be the marke of an Heretique as it is here auouched then haue wée one marke more whereby to knowe M. Hardinge For this is his ordinarie vsage and practise of course Touchinge either the Beginninge or the Ende of this Decrée there is no cause wherefore any Woorde therein written shoulde of out parte be dissembled The Holy Fathers in that Councel teache vs vtterly to withdrawe our eieâ— from the Breade and Wine beinge nothing els but Creatures transitorie and corruptible and by Faithe to beholde the Very Body of Christe whiche is Represented in the Mysteries To like pourpose S. Augustine saithe as it is alleged before Ea demùm est Miserabilis animae Seruitus Signa pro Rebus accipere supra Creaturam Corpoream oculum Mentis ad hautiendum Aeternum Lumen leuare non posse This is the Miserable Bondage of the Soule to take the Signes in steede of the thinges that be Signified and not to be hable to lifte vp the eie of the Minde aboue the Corporal Creature to receiue the Light Euerlastinge And therefore immediately before the Holy Ministration the Prieste saith vnto vs as it is saide before Lifte vp your Hartes In this sorte the same Fathers speake of the Water of Baptisme Baptisma nostrum Oculis Sensibilibus spectandum non est sed oculis Intellectus Vides Aquam Cogita Vim potestateÌ„ Dei quae in Aquis latet Our Baptisme maie not be considered with the Sensible or Bodily Eies but with the Inner Eies of the Minde Seeste thou the Water Thinke of the Might and Power of God that lieth Hidden in the VVater Thus as in the One Sacramente they withdrawe vs from the Water euen so in the Other Sacramente they withdrawe vs from the Breade But it foloweth in the same Decrée Let vs by Faithe vnderstande on that Holy Table to be laide the Lambe of God that taketh awaie the Sinnes of the World If yâ— Auncient Fathers to the end to sturre vp and to enflame the Hartes of the people had not sommetimes vsed vehemente phrases and extraordinarie kindes of Speache M. Hardinge might many times spare his penne and keepe silence But he dooth the Fathers greate wronge that presseth onely theire â—are woordes dissembleth
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
knewe What then shal I saie heere O ye principal Postes of Religion O ye Archegouernours of Christes Churche is this that your reuerence whiche yee geue to Goddes VVoorde The Holy Scriptures whiche S. Paule saithe came by the inspiration of God whiche God did commende by so many Miracles wherein are the moste perfite printes of Christes owne steppes whiche al the Holy Fathers Apostles Angels whiche Christe him selfe the Sonne of God as often as was needeful did allege for testimonie and proufe wil ye as though they were vilwoorthy for you to heare did them Auaunt That is wil ye enioine God to keepe silence who speaketh to you moste clearely by his owne mouthe in the Scriptures Or that VVoorde whereby alone as Paule saithe we are reconciled to God and whiche the Prophete Dauid saithe is Holy and Pure and shal laste for euer wil ye cal that but a bare and deade Letter Or wil ye saie that al our laboure is loste whiche is bestowed in that thinge whiche Christe hath commaunded vs diligently to searche and to haue euermore before our eies And wil ye saie that Christe the Apostles meante with suttletie to deceiue the people when they exhorted them to reade the Holy Scriptures that thereby they might flowe in al wisedome and knowledge No marueile at al though these men despise vs and al our dooinges seeinge they set so litle by God him selfe and his infallible saieinges Yet was it but wante of witte in them to the intent they mighte hurte vs to doo so extreme iniurie to the VVoorde of God But Hosius wil here make exclamation and saie that wee doo him wronge that these be not his owne woordes but the woordes of the Heretique zvvenkfeldius But how then if zvvenkfeldius make exclamation on the other side and saie that the same very woordes be not his but Hosius owne woordes For tel me where hath zvvenkfeldius euer written them Or if he haue written them and Hosius haue iudged the same to be wicked why hath not Hosius spoken so mutche as one woorde to confute them How so euer the mater goe although Hosius peraduenture wil not allowe of those woordes yet he dothe not disallow the meaninge of the woordes For welueare in al Controuersies namely touchinge the vse of the Holy Communion vnder Bothe Kindes although the woordes of Christe be plaine and euident yet dothe Hosius disdeinefully reiecte them as no better then Colde Dead Elementes and commaundeth vs to geeue Faithe to certaine Newe Lessons appointed by his Churche and to I wote not what Reuelations of the Holy Ghoste And Pighius saith Mēne ought not to beleue no not the most cleare manifeste woordes of the Scriptures onlesse the same be allowed for good by the Interpretation Authoritie of the Churche whereby he meaneth the Churche of Rome M. Hardinge How ignorantly wickedly and stubbornely the Authour of this Apologie burdeneth the reuerent Father in God and Honourable prelate Cardinall Hosius with that he neuer saide it is not vnknowen to al men who haue readen that Booke whiche he wrote De Expresso verbo Dei of the expresse VVoorde of God Here I aske so muche pardon as to detecte an hereticall touche or twoo before I make direct answeare to the foule slaunderinge of Hosius Firste I note with what fidelitie these newe Holy brethren doo their thinges It maie be thought that the Secretary of this newe Clergie at his penninge of the Apologie sawe not Hosius Booke of the expresse woorde of God But as they haue benne conuersant in S. Augustine Hierome Chrysostome and the Auncient Fathers so vse they Hosius at this time that is to saie they reade neither the Olde Fathers with any diligence neither the writers of our time But by snappes and pieces either them selues write out here and there a line or two or vse that whiche some of their owne secte hath taken out of them So that for moste parte they neuer knowe the true meaninge of the place whiche they alleage But vsinge patched note bookes and bringinge in scattered Authorities they be deceiued themselues and deceiue others And he that tooke the note knewe well they were not the woordes of Hosius and did but onely put the name of Hosius vnto them because they were taken out of his Booke The writer of this Apologie not knowinge or not remembringe so muche when he founde in the note booke the name of Hosius with suche woordes he did rashely put them in printe to his owne greate shame and discredite If this excuse be not true wee muste needes laie maruelous malice to the saide writer who wittingly and of set purpose did impute the woordes to Hosius whiche he reported by waie of mislikinge of them and shewinge whose Heresie they conteined Now let the Defenders chose whether they will haue their Secretarie condemned of ignorance or of malice How so euer it be marke yet the thirde pointe whiche hereof we wil gather The Apologie was skant Printed and published but that grosse errour was out of hande espied and woorde thereof brought to the Authour I meane him that penned it But what did he Did he confesse that he was deceiued Did he crie Hosius mercie No no. That is not the woonte of Heretikes They wil go forewarde with the matter once begonne what so euer come of it VVhat did he then VVhen it shoulde be set foorthe in Englishe and woorde came to him thereof he made an excuse I warraunt you meete for an Heretike whose propertie it is Proficere in peius as S. Paule saithe to proceede to worse and worse to take his degree backewarde and of a great faulte to make a farre greatter For whereas before as Charitiemoueth me to thinke he had made an errour supposinge Hosius to haue saide that whiche he had not after warde by stubborne mainteininge of it he sheweth what spirite he is of And when he mighte reasonably haue excused his ignorance chose rather spitefully to discouer his malice As it shall manifestly appeare by the circumstance of the thinge He laieth to Hosius charge and in his persone to all our charges that we do not esteeme the Holy Scriptures He proueth it by certaine woordes alleaged out of a treatise made by Hosius De Expresso verbo Dei The woordes are here put in the Apologie as the reader maie see The true argumente of Hosius booke is no other then to shewe that all Heretikes haue alleaged the woordes of God as they be written But none of them all haue taken the righte vnderstandinge of Goddes woordes as they doo in deede signifie For that onely the Catholike Churche atteineth vnto because onely it hath the Holy Ghoste All Heretikes haue brought for their opinions the written VVoorde of God so longe vntill at the laste saithe Hosius there were founde who by the woordes of the Scriptures toke vpon them to take away al Auctoritie from Scriptures Natum est saithe he nouum quoddam Prophetarum genus
Arke of Noe. The Heretique Dioscorus to geate somme credite to his Doctrine woulde séeme to bringe the descente thereof from al the Ancient Fathers of the Churche For thus he saide in the open Councel Ego testimonia habeo Sanctorum Patrum Athanasij Gregorij Cyrilli in multis locis Ego cum Patribus eijcior Ego defendo Patrum Dogmata Non trāsgredior in aliquo Et horum Testimonia non simpliciter neque transitoriè sed in Libris habeo I haue the witnesse of the Holy Fathers Athanasius Gregorius cyrillus in many places I am throwen foorth with the Fathers I defende the Fathers Doctrine I swarue not frō thē in any pointe I haue theire witnesse not barely nor by the waie but in theire Bookes So saide the Heretique Eutyches Ego legi Scripta Beati Cyrilli Sanctorum Patrum Sancti Athanasij I haue readde the Bookes of Cyrillus of the Holy Fathers and of Athanasius So saide the Heretique carosus Ego secundum expositionem trecentorum decem octo Patrum sic Credo sic Baptizatus sum Thus doo I beleue and thus was I Baptized according to the Exposition of the three hundred and eighteene Fathers in the Councel of Nice Thus y◠Arian Heretiques alleged the Authoritie of y◠Ancient Father Origen thus the Pelagian Heretiques alleged the Authoritie of S. Augustine As vpon occasion it hath benne saide before Euen with sutche truthe M. Hardinge are you woonte to blase the Armes of your Religion There is no toie so vaine or so fabulous but ye are hable by your conninge to bring it lineally either from Christe him selfe or from his Apostles or from one or other of the Ancient Fathers The Bishop of Sidon in y◠Late diete of the Empiere holden at Augusta auouched openly that ye had your whole Canon from the Apostles of Christe woord by woord euen as it is péeuishely written in your Masse Bookes Andreas Barbatius proueth the Antiquitie of y◠Cardinalles of Rome by these woordes written in the firste Booke of the Kinges Domini sunt Cardines Terrae Et posuit super eos Orbem The Corners of the Earth be the Lordes and vpon them he hath sette the world Abbate Panormitane saithe Cardinalatus est de Iure Diuino Quia Papa per Sacerdotes Leuiticos intelligit Cardinales The Cardinalship standeth by the Law of God For the Pope by the Leuitical Priestes vnderstandeth his Cardinalles Hosius séemeth to saie that Monkes haue theire beginning euen from the Apostles meaninge thereby as one of your Companions there doothe in fauoure I trowe of Religion that Christe him selfe vvas the Abbat For thus he saith Christus Dux exemplar vitae Monasticae Christe was the Captaine and samplar of Monkes life And yet the same man afterwarde as hauinge forgotten his former dreame vtterly displaceth Christe geueth the whole honoure hereof vnto Elias Elizaeus These be his woordes Elias Elizaeus Duces instituti Benedictini Elias and Elizaeus were y◠Captaines of S. Benettes order y◠is to saie thei were Blacke Monkes By like wisedome ye would séeme to fetche your Holy Water from S. Augustine This was sommetime a ioily good waie to winne credite specially whiles what so euer ye said y◠people was ready to geue you care So y◠olde Arcades saide in commendation of theire Antiquitie y◠thei were a daie or twoo elder then the Moone Saturnus beinge in Italie for y◠he was a stranger no man knew frō whēce he came therefore was called Filius Caeli was thought to come frō Heauen Romulus Alexander for that thei were borne in bastardie neuer knewe theire owne Fathers therefore to magnifie the nobilitie of theire bloude woulde be called the Children of the Goddes the one of Mars y◠other of Iuppitter With sutche Truthe and Fidelitie M. Hardinge your woonte is to painte out al the partes and members of your Doctrine For be it neuer so vaine or childishe or lately diuised yet ye beare vs in hande that your Predecessours receiued the same as you saie of theire Bishoppes and they of others theire Predecessours by order vntil they reache to your Augustine the Monke of Rome whom ye haue ful woorthily made a Sainte your Augustine yée saie receiued the same of Gregorie Gregorie of others before him and they al one of an other by continual ascente vnto S. Peter and Peter of Christe and Christe of God his Father No Heralde coulde lightly haue saide more in the mater I trowe ye woulde proue by this Ascente and Descente that God the Father made Holy VVater and said Masse In deede as wel herein as also in your emptie names of Augustine Hierome Chrysostome Ambrose Basile Cyprian Dionyse c. as I tolde you once before ye bringe vs onely a vaine shewe of painted boxes and nothinge in them For in al these Holy Fathers where finde you either your Priuate Masse or your halfe communion or your Accidentes without Subiecte or the reste of your like Vanities wherewith ye haue so longe time deceiued the worlde Leaue your dissimulation set aparte your Confectures and blinde gheasses and for your credites sake once shewe vs these thinges in the Ancient Holy Fathers and shew them plainely and in déede that wée maie thinke there is somme weight in your woorde But your owne Glose speakinge of the Ministration of the Holy Communion whiche now in your Churches in a manner is wholy abolisshed saith thus Hoc Antiquum est Nam hodiè videtur esse relictum This was the Olde order For as it seemeth nowe it is leafte Doctoure Tonstal saithe It was no Heresie to denie your Transubstantiation before your late Councel of Laterane Erasmus whoe 's iudgement I thinke ye wil not refuse saith thus In Synaxi Transubstantiationēe ser ò definiuit Ecclesia In the Holy Ministration it was longe ere the Churche determined the Article of Transubstantiation Al this notwithstandinge M. Hardinge ye blusshe not to saie that bothe these and al other your fantasies haue benne conueighed vnto you by moste certaine Succession from hand to hand from your Englishe Augustine from Gregorie from the Fathers from the Apostles from Christe and from the bosome of God him selfe The Apologie Cap. 1. Diuision 3. But howe if the thinges whiche these menne are so desirous to haue seeme Newe be founde of greatest Antiquitie Contrariwise howe if al the thinges wel nighe whiche they so greatly set out with the name of Antiquitie hauinge benne wel and throughly examined be at length found to be but Newe diuised of very late Soothely to saie no man that hath a true and right consideration woulde thinke the Iewes Lawes and Ceremonies to be Newe in deede for al Hammans accusation For they were grauen in very Aunciente Cables of greatest Antiquitie And although many did take Christe to haue swarued from Abraham and the Olde Fathers and to haue brought in a certaine Newe Religion in his owne name yet
beleeue if by negligence ought fall downe In an other place writinge vpon the Centurions woordes spoken to Christe Matth. 8. VVhen saithe he thou takest that Holy meate and that vncorrupte deintie when thou enioiest that Breadde and Cuppe of Life thou Eatest and Drinkest the Body and Bloudde of our Lorde then our Lorde entreth vnder they roofe The B. of Sarisburie Wée laie not in the manglinge of this Anciente Father as mater of sufficient euidence but onely as a greate coniecture of your Corruption referringe the Iudgemente thereof vnto the Reader Certainely M. Hardinge wee haue good cause many waies to doubte your dealinge but in nothinge more then in the handlinge of the Fathers Ye remember how wickedly Pope Zosimus the better to coloure his Ambition longe sithence corrupted the Nicene Councel Neither can ye forgeate what trifles and fabulous Vanities yee haue lately sente vs abroade vnder the olde smooky names of Abdias Leontius Amphilochius Hippolytus and Clemens whom yée so solemnely cal the Apostles Felovve In these vncleanely conueiances to any wise man there can appeare no simple meaninge Notwithstandinge ye thought it good policie to deceiue the worlde by any shifte or shadowe of Anciente Fathers What Origen thought of the Woordes of Christe in the sixth Chapter of S. Iohn it is easy to coniecture by that he hath written otherwheres Vpon the Leuiticus he writeth thus Est in Euangelio Litera quae occidit Si enim secundum Literam sequaris illud quod dictum est Nisi Comederitis Carnem Filij Hominis c ea Litera occidit Euen in the Gospel there is a Letter that killeth For where as Christe saithe Onlesse ye eate the Fleashe of the Sonne of Man c if ye take the same accordinge to the Letter that Letter killeth This was Origens iudgemente of the Sacramente and the same in those daies was counted Catholique Ye replie Origen saithe When ye take the Body of our Lorde yee keepe it with al warinesse and reuerence that no parte thereof fal downe And againe When thou takest that Holy meate then our Lorde entreth vnder thy roofe Bothe these places in my Former Replie are fully answeared But what Catholique Doctrine M. Hardinge can ye pike out of these woordes What Transubstantiation What Real Presence What Accidentes vvithout Subiecte Ye wil saie Origen calleth the Sacramente Christes Body So doothe Christe him selfe so doothe Paule so doo al the Anciente Fathers bicause it is the sacramente of Christes Body Your owne Glose saithe as it hath benne often alleged Vocatur Corpus Christi id est Significat Corpus Christi It is called the Body of Christe that is to saie it Signifieth the Body of Christe But the people yée saie receiued it warily and with reuerence So doo they nowe euen in those Churches that you moste mislike withal He saithe further When thou receiuest that Holy Meate then our Lorde entreth vnder thy roofe And what greate mater thinke you to winne hereby Euen in the same place Origen saith Intrat etiam nunc Dominus sub rectum credentium duplici Figura vel more Euen nowe the Lorde entreth vnder the roufe of the Faitheful after twoo manners or sortes For when the Holy and Godly Bishoppes enter into your House euen then through them our Lorde entreth Wil ye conclude hereof that the Bishop is Transubstantiate into Christe Or that Christe is Really and Substantially dwellinge in him This is an Allegorie M. Hardinge or a Mystical kinde of Speache wherein as you knowe that Learned Father was mutche delited The Roofe that he meaneth is not Material but Spiritual that is to saie not the Body of Man but the Soule Like as also the Comminge or Entringe of Christe into the same is not Bodily but onely Spiritual So S. Augustine saithe Praedicant Christum cum annuntiando venire faciunt in exhausta fame viscera Filij esurientis They Preache Christe and by Preachinge cause him to comme into the Bowelles of the hungry childe wasted with Famine Likewise againe he saithe of the Centurion Tecto non recipiebat Christum Corde recipiebat quanto humilior tanto capacior tanto plenior He receiued not Christe into his house he receiued him into his Harte The more humble the more roome had he to receiue him and the fuller he was So saithe Chrysostome Qui vocant Dauid cum Cythara intus Christum per ipsum vocant They that cal in Dauid with his Harpe by meane of him cal in Christe Againe he saithe Christus aut suscipitur aut occiditur apud nos Si enim credimus verbis eius suscipimus eum generamus in nobis Christe either is receiued or slaine within vs. For if wee beleeue his VVoorde wee receiue him and begeate him within vs. In sutche sorte S. Hierome writeth vnto Paula Ad talem clemens ingreditur Iesus dicit Quid ploras Non est mortua puella sed dormit Into sutche a one Iesus entreth milde and gracious and saithe Why weepest thou Thy damesel is not Deade but lieth asleepe This manner of speache as I saide before is Spiritual or Mystical and maie not be taken accordinge to the outwarde sounde of the Letter So saithe S. Hierome Secundum Mysticos intellectus quotidiè Iesus ingreditur in Templum Patris Accordinge to the Mystical vnderstandinge Christe entreth dayly into the Temple of his Father In this sense Origen saithe Christe entreth into our House Whiche phrase writinge vpon S. Mathevve he expresseth in plainer manner Tradunt eijciunt ab anima sua Saluatorem Verbum Veritatis quod erat in eis They betraie and throwe foorth our Saueour from out of their Soulet as doo al Apostates and Renegates that denie the knowen Truthe of God and they betraie the VVoorde of Truthe that was within them The Apologie Cap. 3. Diuision 1. 2. It is a worlde to see how welfauouredly and how towardly touching Religion these men agree with the Fathers of whom they vse to vaunte they be their owne good The Olde Councel Eliberine made a Decree that nothinge that is honoured of the people should be painted in the Churches M. Hardinge The woordes of that prouincial Councel be these It is thought good that paintinges be not in the Chruche that what is woorshipped or Adored it be not painted on Walles This expresse prohition of paintinge and that nought be painted in Churche Walles that is woorshipped or Adored maie seeme bothe to presuppose a former vse of suche paintinges and also to allowe the other sorte of images VVhether it doo or no it forceth not greatly The seuenth general Councell assembled at Nice against the Imagebreakers hath not onely allowed the Deuoute vse of Images cōmonly vsed in the Churches of Christen people but also condēned al those that throwe them downe and maineteine y◠contrary opiniō Now we are taught that a prouinciall Councell ought to geue
the more encrease Notwithstandinge it is noted by the Learned of your owne side that these Epistles bitweene the Emperoure the Pope in the Oldest Allovved Bookes are not founde and therefore are suspected to sauoure of somme Romaine forgerie Hereby it is easy to vnderstande that vntil the time of the Emperoure Iustinian which was welneare six hundred yeeres after Christe the Bishoppes of the Easte Churche were not subiecte to the Bishop of Rome and that for so longe time the Pope was not yet knowen for the Heade of the Vniuersal Churche of God One of your owne Allowed Doctours saithe thus Dicere quo'd Princeps non potest facere Leges vel eis vti quousque fuerint approbatae per Papam falsum est To saie that the Prince cannot either make or vse his Lawes before the Pope haue allowed them it is plainely false Abbate Panormitane to qualifie the mater saithe thus Lex Principis Praeiudicialis Ecclesijs non extenditur ad Ecclesias nisi expressè approbetur per Papam Sed si fauet Ecclesijs intelligitur approbata nisi expressè reprobetur The Princes Lawe if it be Preiudicial or hurteful to the Churche is not extended vnto the Churche onlesse it be expressely allowed by the Pope But if it be profitable for the Churche wee muste thinke it is allowed onlesse it be expressely disallowed But here M. Hardinge this one thinge yee maie note by the waie that notwithstandinge you cannot finde by any shifte or coloure whereof ye lacke no stoare that the Pope hath Authoritie to allovve the Emperours Lavves yet of the other side wee are hable readily to finde that the Emperoure hath Authoritie to allovve the Popes Lavves For so the Emperoure Iustinian him selfe saithe A praecedentibus nos Imperatoribus à nobis ipsis rectè dictum est Oportere Sacras Regulas pro Legibus valere It is wel saide bothe by other Emperours our Predecessours and also by vs that the Holy Canons muste be holden for Lawes Likewise saithe Pope Honorius 3. Imperator Iustinianus decreuit vt Canones Patrum vim Legum habere oporteat The Emperoure Iustinian hath decreed that the Canons of the Fathers shal haue the force of Lawes But what can be so plaine as that Iustinian hereof writeth him selfe These be his woordes Nisi intra praescriptum tempus ad Ecclesias suas redeant deponantur alij in illorum locum surrogentur idque Authoritate vi huius Praesentis Legis Onlesse Bishoppes and Priestes repaire againe vnto their Churches by a daie appointed let them be depriued from their liuinges and let others be placed in their roumes not by the Authoritie of the Pope but by the force and Authoritie of this Presente Lavve So saithe S. Augustine Reges in Terris seruiunt Christo faciendo Leges pro Christo Kinges in the worlde serue Christe in that they make Lawes for Christe Likewise saithe Iustinian Legum Authoritas Diuinas Humanas res bene disponit By the Authoritie of the Emperours Lawes bothe Heauenly and worldly thinges are wel ordered And againe Nullum genus rerum est quod non sit penitùs quaerendum Authoritate Imperatoris Is enim recipit à Deo communem gubernationem Principalitatem super omnes homines There is no kinde of thinge but it maie be thorowly examined by the Authoritie of the Emperoure For he receiueth from God a General Gouernemente and Principalitie ouer al menne that is as wel of the Cleregie eas of the Laitie So saithe Paulus the Bishop of Apamea vnto the same Emperoure Iustinian vpon the deathe of Agapetus the Bishop of Rome Transtulit ipsum Dominus vt Plenitudinem directionis Vestrae custodiret Serenitati Our Lorde hath taken the Pope awaie that he mighte reserue the whole fâ—lnesse of order vnto your Maiestie Touchinge the Depriuation of the twoo Popes Syluerius and Vigilius yee saie It was donne onely by Theodora the Empresse and not by the Emperoure Iustinian and therein yee thinke yée haue taken vs in somme greate aduantage Notwithstandinge in your owne Pontifical it is written thus Belisarium interrogauit Imperator quomodò se haberet cum Romanis vel quomodò in loco Syluerij statuisset Vigilium Tunc gratias ei egerunt Imperator Augusta The Emperoure demaunded of his Captaine Belisarius howe he had donne with the Romaines and howe he had deposed Pope Syluerius and placed Vigilius in his steede Vpon his answeare bothe the Emperoure and the Empresse gaue him thankes Nowe yee knowe it is a Rule in Lavve Ratihabitio retrotrahitur mandato comparatur The Allovvance of a thinge donne is as good as a Commission for the dooinge Somme of your Frendes haue saide Totus Mundus non potest Deponere aut Iudicare Papam The whole worlde cannot Depose or Iudge the Pope Yet Eutropius saithe Si quando Imperialis Legatus mitteretur à Principe vt Romanus Pontifex proficisceretur Constantinopolim ad Imperatorem omni neglecta occasione ibat etiamsi pro certo sciret se iturum in exilium If the Emperours Embassadoure had coÌ„maunded the Bishop of Rome to appeare at Constantinople before the Emperoure he wente streight waie without excuse Yea although he certainely knevve that he shoulde be bannished Here I leaue sundrie Examples of Emperours that by their Authoritie haue Deposed not onely other Bishoppes but also Popes As the Example of Honorius that Deposed Pope Bonifacius Of Theodoricus that Deposed Pope Symmachus Of Otho that Deposed Pope Iohn 12 Of Henrie that Deposed Pope Benedictus 9. and that as it is recorded not by wilful might or Tyrannie but Imperiali Canonica Censura By his Emperial and by the Canonical Censures Yea one of your owne Frendes saith thus Populus commendabiliter Zelo Fidei commotus Constantinum Papam qui erat Ecclesiae in scandalum priuauit oculis Deposuit The people of Rome moued with the Zele of Faithe tooke Pope Constantine and pulled out his eies and Deposed him for that he was sclaunderous vnto the Churche and they deserued greate Praise for the same How be it yée saie these twoo Popes Syluerius and Vigilius were Good Menne and Godly Fathers and therefore the remouinge of them was Violence and Tyrannie And hereto yee apply the vnsauerie Similitude of your Homely Puddinges Notwithstandinge what Vertue or Holinesse was in either of these menne it maie soone appeare by the storie Pope Syluerius was chosen Pope by Corruption and Simonie contrarie to the wil of the Cleregie Pope Vigilius accused him of Treason for that he woulde haue betraied the Cittie of Rome to the Gotthians As for Pope Vigilius youre Pontifical saithe He was a False Witnesse againste his Predecessoure Pope Syluerius He sought vndewe meanes to remoue him and to place him selfe He keapte him in Prison and sterued him for hunger He gaue a greate somme of monie to procure the Popedome to him selfe He killed
A Defence of the Apologie of the Churche of Englande Conteininge an Answeare to a certaine Booke lately set foorthe by M. Hardinge and Entituled A Confutation of c. By Iohn Iewel Bishop of Sarisburie 3. ESDRAE 4. Magna est Veritas praeualet Greate is the Truthe and preuaileth ET INVENTA EST PERIIT Jmprinted at London in Fleetestreate at the signe of the Elephante by Henry VVykes Anno 1567. 27. Octobris Cum Gratia Priuilegio Regiae Maiestatis TO THE MOSTE VERTVOVS and Noble Princesse Queene Elizabeth by the Grace of God Queene of Englande France and Irelande Defender of the Faithe c. IT had benne greatly to be wished moste Gracious Soueraine Lady that as God of his mercie hath geeuen vs euer sithence the first time of your Maiesties moste happy gouernmente sutche successe in al ciuile affaires sutche concorde and quietnesse in al Estates as our Fathers seldome haue seene before so our hartes with like felicitie mighte thorowly haue consented in the profession of one vndoubted Truthe and al our willes whiche now are so violently rente a sunder and so farre distracted mighte fully haue ioined togeather in the VVil of God that al quarrelles and contentions set aparte wee might with one mouthe and one minde glorifie God the Father of our Lorde Iesus Christe How be it it appeareth by the continual storie and whole discourse of the Holy Scriptures that Almighty God of his deepe Iudgements and secrete Prouidence suffreth some menne oftetimes to delite in darkenesse to withstande the Gospel to seeke occasions and wilfully to sette them selues againste the knowledge and Truthe of God I write not this Moste Gracious Lady to thintente to make them odious in your Maiesties sighte that this daie are the procurers of al these troubles God is hable euen of the harde vnsensible stones to raise vp children vnto Abraham and to make them the vessels of his Mercie Neuerthelesse as S. Paule teacheth vs sutche menne there haue benne in times paste that haue had their Consciences burnte with hote irons speakinge and maineteininge Lies in Hypocrisie that haue geeuen them selues ouer into reprobate and wilful mindes and haue despised the VVisedome of God within them selues And notwithstandinge sutche battailes and dissensions specially in the Churche of God whiche is called the House of Vnitie be offensiue and greeuous vnto the Godly and therefore woorke greate hinderance vnto the dewe passage of the Gospel of Christe yet in the ende the trouble hereof in Goddes Electe is recompensed abundantely with greate aduantage For Goddes Truthe is mighty and shal preuaile Dagon shal falle downe headlonge before the Arke the Darkenesse shal flee before the Lighte and the more fiercely mannes wisedome shal withstande the more glorious shal God be in his Victorie But shortely to discourse vnto your Maiestie the particulare occasions hereof from the beginninge after it had pleased Almighty God at the firste entire of your Maiesties Reigne by a moste happy exchange and by the meanes of your Maiesties moste Godly trauailes to restoare vnto vs the Lighte and comforte of his Gospel there was written and published by vs a Litle Booke in the Latine tongue entitled An Apologie of the Churche of Englande conteininge the whole Substance of the Catholique Faithe no we professed and freely preached throughoute al your Maiesties Dominions that thereby al foreine Nations might vnderstande the considerations and causes of your Maiesties dooinges in that behalfe Thus in olde times did Quadratus Melito Iustinus Martyr Tertullian and other Godly and Learned Fathers vpon like occasions as wel to make knowen the Truthe of God and to open the groundes of their Profession as also to put the Infidels to silence and to stoppe the mouthes of the wicked This Apologie beinge thus written firste in Latine and afterwarde vpon the comfortable reporte of your Maiesties moste Godly enterprises translated into sundrie other tongues and so made common to the moste parte of al Europe as it hath benne wel allowed of and liked of the Learned and Godly as it is plaine by their open testimonies touchinge the same so hath it not hitherto for ought that maie appeare benne anywhere openly reproued either in Latine or otherwise either by any one mannes Priuate writinge or by the Publique Authoritie of any Nation Onely one M. Hardinge not longe sithence your Maiesties subiecte nowe mislikinge the presente state and resiante in Louaine hath of late taken vpon him againste the saide Apologie with the whole Doctrine and al the partes of the same to publishe an open Confutation and to offer the same vnto your Maiestie wherin he sheweth him selfe so vehemente and so sharpe and busie in findinge faultes that he doubteth not to seeke quarrelles againste vs euen in that wee maineteine the Baptisme of Christian Infantes the proceeding and Godhedde of the Holy Ghoste the Faithe of the Holy and Glorious Trinitie and the General and Catholique Profession of the common Creede Thus for that he hath once seuered him selfe from vs he beareth nowe the worlde in hande wee can beleeue nothinge without an erroure The maigne grounde of his whole plea is this That the Bishop of Rome what so euer it shal like him to Determine in Iudgemente can neuer erre that he is alwaies vndoubtedly possessed of Goddes Holy Sprite that at his onely hande wee muste learne to knowe the VVil of God that in his onely Holinesse standeth the Vnitie and safetie of the Churche that who so euer is diuided from him muste by iudged an Heretique and that without the obedience of him there is no hope of Saluation And yet as though it were not sufficiente for him so vainely to soothe a man in open Erroures he telleth vs also sadly and in good earnest that the same Bishop is not onely a Bishop but also a Kinge that vnto him belongeth the Authoritie and righte of bothe Swerdes as wel Temporal as Spiritual that al Kinges and Emperours receiue their whole power at his hande and ought to sweare obedience and Fealtie vnto him For these be his woordes euen in this Booke so boldely dedicate vnto your Maiestie It is a greate eie soare saithe M. Hardinge to the Ministers of Antichriste to see the Vicare of Christe aboue Lordes and Kinges of this vvorlde and to see Princes and Emperours promise and svveare obedience vnto him And whereas Pope Zacharie by the consente or conspiracie of the Nobles of France deposed Chilperichus the true natural and liege Prince of that Realme and placed Pipinus in his roume Loe saithe M. Hardinge yee must needes confesse that this vvas a Diuine povver in the Pope for othervvise he coulde neuer haue donne it Thus mutche he esteemeth the dishonoures and ouerthrowes of Goddes Anointed VVhereas also Pope Boniface the Eighth for that he coulde not haue the Treasurie of France at his commaundement endeuoured with al his bothe Ecclesiastical and VVorldly puissance to remoue
conclude what if he be vtterly ignorant as many haue benne and cannot Féede Yet must he needes be the headshepheard ouer the whole flocke and must al the shéepe obey him and heare his voyce that cannot speake Verily S. Augustine saithe Qui hoc animo pascunt oues Christi vt suas velint esse non Christi se conuincuntur amare non Christum vel gloriandi vel dominandi vel acquirendi cupiditate Who so euer they be that Feede the sheepe to the ende to make them theirs and not Christes they soue them selues and not Christe for desire either of glorie or of rule or of gaine The Apologie Cap. 2. Diuision 8. That we set naught by the authoritie of the Auncient Fathers and Councels of olde time that we haue rashly and presumptuously disanulled the olde Ceremonies whiche haue benne wel allowed by our fathers and forefathers many hundred yeeres past both by good customes and also in ages of more puritie and that we haue by our owne priuate head without the authoritie of any Sacred General Councel brought Newe Traditions into the Churche haue donne al these thinges not for Religions sake but onely vpon a desire of contention and strife But that they for their parte haue chaunged no manner of thinge but haue helde kepte stil sutche a number of yeres to this very day al thinges as they were deliuered from the Apostles and wel approued by the most Auncient Fathers M. Hardinge The auncient fathers are but men if they please you not But if ye finde anie colour of aduantage but in the newe Schoolemen ye make mutche of it So that your owne opinion is the rule to esteeme them or despise them Councles ye admitte as your phansie and pleasure leadeth sometimes three sometimes foure sometimes fiue or sixe But al ye would neuer admitte and yet so many as are general and haue bene confirmed by the See Apostolike they are al of like authoritie Concerninge Ceremonies if ye shewe vs not the vse of Chrisme in your Churches if the signe of the Crosse be not borne before you in Processions and other where 's vsed if Holy VVater be abolished if lightes at the Gospel and communion be not had if peculiar Vestimentes for Deacons Priestes Byshoppes be taken awaie and many suche other the like iudge ye whether ye haue duely kepte the old Ceremonies of the Churche As for your newe Traditions Pâ—ites and Ceremonies I can not tel what to make of them nor whether I maye so terme them No manner of thinge haue we changed that is of necessitie either to be beleued or to be obserued The B. of Sarisburie Wée allowe the Auncient Fathers the same credite that they them selues haue euer desired S. Augustine hereof writeth thus Neque quorumuis Disputationes quantumuis Catholicorum laudatorum hominum velut Scripturas Canonicas habere debemus vt nobis non liceat salua reuerentia quae illis debetur aliquid in illorum Scriptis improbare aut respuere si fortè inuenerimus quòd aliter senserint quà m Veritas habet Talis sum ego in scriptis aliorum tales volo esse intellectores meorum We receiue not the Disputations or VVritinges of any menne be they neuer so Catholique or praise-woorthy as wee receiue the Canonical Scriptures but that sauinge the reuerence dewe vnto them wee may wel reproue or refuse some thinges in theire writinges if it happen wee finde they haue otherwise thought then the Truthe may beare them â—utche am I in the writinges of others and sutche would I wishe others to be in mine Likewise he writeth to S. Hierome Non puto Frater te velle Libros tuos legi tanquam Apostolorum aut Prophetarum I recken not my Brother that ye would haue vs so to reade your Bookes as if they were written by the Apostles or Prophetes It is certaine Tertullian EEyprian Clemens Alexandrinus Papias Irenaeus Victorinus Lactautius Hilarius other Ancient Fathers were oftentimes mutch deceiued S. Hierome sâ—â—ffeth at S. Ambroses Commentaries vpon Luke and calleth them Nugas trifles and nicknameth S. Ambrose sometime callinge him Coruus sometime Cornicula Likewise S. Augustine saithe Ecclesiastici Iudices vt homines plaerunque falluntur The Iudges or Doctours of the Churche as beinge men are often deceiued And Thomas of Aquine saithe Non tenemur de necessitate Salutis credere noÌ„ solùm Doctoribus Ecclesiae vt Hieronymo aut Augustino sed ne ipsi quidem Ecclesiae nisi in his quae pertinent ad substantiam Fidei Wee are not bounde vpon the necessitie of Saluation to beleue not onely the Doctours of the Churche as Hierome or Augustine but also neither the Churche it selfe sauinge onely in maters concerninge the substane of Faithe Touchinge the authoritie of Councels S. Augustine saithe Ipsa plenaria Concilia saepè priora à posterioribus emendantur cùm aliquo experimento aperitur quod clausum eâ—at The very General Councels are often corrected the former by the later as often as by trial and experience the thing is opened that before was shut Likewise Panormitane saithe Plus credendum est vni priuato fideli quà m toti Concilio Papae si meliorem habeat authoritatem vel rationem Wee ought to geue more credite to one priuate â—aye man then to the whose Councel and to the Pope if he bringe better authoritie and more reason If the Counsel be wicked and carried with malice as many haue benne specially within these fewe late hundred yeres We saie as the Prophete Esai saithe Inite Consilium dissipabitur Loquimini verbum non stabit quia nobiscum est Dominus Take Counsel togeather and it shal be broken Speake the woorde and it shal not holde For the Lorde is with vs. As for the late Schole Doctours your selues weigh them as litle as noman lesse You say in youre common talkes Bernardus noÌ„ vidit omnia You haue controlled your Doctour of al Doctours Peter Lombard with this common Caueat in the Margine Hic Magister non tenetur Here our Doctour is no Doctour You your selfe M. Hardinge in this youre very Booke against our Apologie sate that your Doctor Gratian was deceiued and in stéede of Anacletus alleged Calixtus You youre selfe againe saie If in a secrete pointe of learninge S. Augustine or S. Cyprian teache singularely Wee folowe them not mutche lesse do wee binde our selues to beeue what soeuer â—lbertus Pigghius hath written And againe VVee binde our selues neither to the woordes of Syluester nor of Pighius And againe wee take not vpon vs to defende al that the Canonistes or Scholemen saie or write And an other of your companie saieth that your Doctour Gratian hath published great vntruthes wilfully falsified the General Councel Nomen Vniuer salis saithe he assutum est à Gratiano Thus M. Hardinge ye vse your Doctours euen as the Marchante vseth his Counters sometime to stande for an hundred pounde
de necessitate salutis Wee declare saye determine and pronounce that it is of the necessitie of Saluation for euery mortal creature to be subiecte vnto the Bishop of Rome And the Glose likewise vpon the same Quicquid saluatur est sub Summo Pontifice What so euer creature is saued is vnder the Highest Bishop Here is no mention neither of Christe nor of his Gospel Saluation Damnation hangeth onely of the B. of Rome This thing once graunted the case is cleare The Pope him selfe hathe resolued the doubte What should wee néede a better trial NotwithstaÌ„ding Cornelius the Bishop of Bitonto in the late Chapter at Tridente of the Bishop and Holy Sée of Rome saithe thus Vtinam à Religione ad Superstitionem à Fide ad Infidelitatem à Christo ad Antichristum à Deo ad Epicurum velut prorsus vnanimes non declinassent dicentes in corde impio ore impudico Non est Deus O would God the Pope and his Cardinales had not fal â—en with common consente and altogeather from true Religion to Superstition from Faithe to Infidelitie from Christe to Antichriste from God to Epicure saieinge with wicked harte and shamelesse mouthe There is no God In like sense of the same Bishoppes and See of Rome S. Bernard saithe Serui Christi seruiunt Antichristo The Seruauntes of Christe serue Antichriste Cornelius saithe the Bishoppes of Rome are fallen to Superstition to Infidelitie to Antichriste to Epicure are not ashamed to saye There is no God Yet saithe M. Hardinge the Faithe of Rome is the Catholique Faithe who so departethe from the same be he Kinge or Emperour he shal be companion with the Diuel in Helle fire And thus to saye is no méere madnesse That the Princes and frée Citties of Germanie euer persecuted vs it is vtterly vntrue and like the reste of your tales They reioice in God in our behalfe and beinge there they receiued vs vnder theire protection and offered vs sutche fréedome and courtesie as they seldome offered the like to any Nation Certaine of them by your owne Confession haue already agréed to al the pointes of our Doctrine But none of them al no not one would euer suffer the same Doctrine of ours to be condemned What the Grecians this daye thinke of vs I cannot telle Notwithstandinge it appeareth by their letters written purposely to the Churches of Bohemia that they allowe wel of our Doctrine and vtterly condemne yours For thus they writte vnto them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VVherefore louing Brethren and Children if it be so as wee heare and hope make haste that wee maie ioine togeather in Vnitie And againe thus it is recorded in the late Councel of Laterane Graeci in tantum coeperunt abominari Latinos vt si quando Sacerdotes Latini super eorum altaria celebrassent ipsi non vellent priùs in illis sacrificare quà m ea tanquam per hoc inquinata lauissent The Greekes beganne so mutche to abhorre the Latines that if it had happened the Latine Priestes had Ministred vpon theire aultars they would not afterwarde make oblation vpon the same before they had wasshed them as thinkinge theire Aultars defiled by the Latines handeling Wherefore M. Hardinge what so euer the Grecians thinke of vs it appeareth hereby they vtterly refuse your Communion condemne you for Heretiques But who would haue thought M. Hardinge had benne so skilful in proportions The whole countrie of Germanie saithe he beinge diuided in equal portions twoo of fiue remaine stil in yâ— obedience of the See of Rome Wée geue God thankes it is as it is In déede certaine townes subiecte to the Bishoppes in outwarde vsage of theire Churches remaine stil as they were before Yet neuerthelesse where the Churches are Popishe the people of al sortes are Protestantes and loue the Truthe and are mutche ashamed of your folies It was Goddes secrete prouidence that certaine of yours should remaine emongst vs a season as the Cananites remained emongst the people of Israel Otherwise within fewe yeres ye would denie that euer your disorders had benne so greate It is very harde and in manner not possible to conuert the whole people of so greate a countrie al at once The Heares of a mans Bearde or Head neuer waxe white al togeather Christe compareth the Kingdome of God vnto Leauen whiche the woman takethe and laieth in a lumpe of dowgh It worketh and laboureth by 〈◊〉 and litle vntil it haue Leauened al the whole In this sorte Eusebius séemeâ—â— to compare the twoo partes of the Romaine Empire dissentinge in Iudgement of Religion the East parte to the Night and the Weaste to the Daye But Christe wil drawe al vnto him selfe and then shal God be al in al. But here to matche our so many Kinges and so many Princes M. Hardinge hath brought vs a manie of newes out of Ignamban Monopotapa Cambaia Giapan Bisnaga Ormoz and other strange and far Countries There he saithe so many and so many Kinges and Princes are lately Conuerted and brought to the obedience of the See of Rome I marueile he saithe not the Man in the Moone was likewise newly Christened to make vp the Muster Howe be it al these thinges muste néedes be true For Christes owne Felowes or as M. Hardinge vttereth it in better wise the Holy Fathers of the Societie of Iesus haue sente home woorde as wel hereof as also of sundrie Miracles wrought by the same Holy Fathers Verily so the name of Christe be publisshed whether it be by them or by vs by Light or by Darkenes Goddes Holy name be blessed But of many theire Miracles I haue no skil For thus these Holy Fathers write as it is saide before that with Holy Water they haue driuen Mise out of the countrie and made Barren Women to beare Children and sutche other the like marueilous Miracles Neither are wée bounde of necessitie to beleue al sutche Miracles what so euer without exception Alexander of Hales saith In SacrameÌ„to apparet Caro interduÌ„ humana procuratione interduÌ„ operatione Diabolica In the Sacramente it selfe there appeareth Fleash sometime by the conuciance of men sometime by the woorkinge of the Diuel Likewise saithe Nicolaus Lyra Aliquando in Ecclesia fit maxima deceptio Populi in Miraculis fictis à Sacerdotibus vel eis adhaerentibus propter lucrum Sometime euen in the Churche the People is shamefully deceiued with fained Miracles wrought either by the Priestes or els by theire companions for lukers sake Miracles be not euermore vndoubted proofes of True Doctrine Therefore S. Augustine saithe vnto Faustus the Manichee Miracula non facitis quae si faceretis tamen ipsa in vobis caueremus Ye woorke no Miracles and yet if ye wrought any at your handes wee would take heede of them The Prophete Hieremie saithe Seduxerunt Populum meum in mendacijs suis in Miraculis suis They haue deceiued my People by theire Lies and by
that is a good Light answeare Euen in sutche Light sorte Iulianus the Apostata wrote sometime vnto the Christian Bishoppes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I haue readde your reasons I know them wel yenough and therefore I haue condemned them But the same Christian Bishoppes answeared him againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It may be ye haue readde our reasons but ye vnderstoode them not For if ye vnderstoode them ye would not condemne them As S. Paule also likewise saithe Nam si cognouissent nunquam DominuÌ„ Gloriae crucifixissent Yf they had knowen they would neuer haue Crucified the Lord of Glorie But vnto many of your side M. Hardinge I feare me wée may ouer truely say as S. Hilarie saithe vnto the Arian Heretiques Verè Deum nesciunt atque vtinam nâ—scirent Cum procliuiori enim venia ignorarent In deede they know not God and would God they knâ—w him not Then theire ignorance were the easier to be pardoned You saie There is no Disputation to be had with Heretiques Yet your Fathers in the Councel of Basile and your Frendes in the last Councel of Trident I wil not say had Disputations but certainely yelded and gaue place vnto the Bohemiens vnto sutche others as you cal Heretiques But ye haue reason ye can foresée your best aduantage It were the readiest way to disclose your shame You neuer yet cà me to Disputation but some of your companie shranke away from you As I before haue reported out of Tertullian Veritas nihil veretur nisi abscondi Truthe feareth nothing but lest shee be hid If the God of Israel come into the Temple the Idole of Dagon must needes fal downe The Apologie Cap. 6. Diuision 1. But bicause he hath already so noted vs openly lest by holdinge our peace we should seeme to graunt a fault and specially bicause we can by no meanes haue audience in the Publike assemblie of the General Councel wherin he would no creature should haue power to geue his voice or to declare his opinion excepte he were sworne and straightly bounde to mainteine his Authoritie For we haue had good experience hereof in the last Conference at the Councel of Irident where the Embassadours Diuines of the Princes of Germanie and of the free Cities were quite shut out from theire companie Neither can we yet forgeate how Iulius the thirde aboue tenne yeres past prouided warely by his write that none of our fort shoul be suffered to speake in the Councel excepte that there were some man peraduenture that would recante chaunge his opinion For this cause chiefly we thought it good to yelde vp an accoumpte of our Faith in writtinge truely and openly to make answeare to those thinges wherewith we haue ben openly charged to the end the worlde maye see the partes fundations of that Doctrine in the behalfe wherof so many good men haue litle regarded theire owne liues And that al men may vnderstand what manner of people they be what opinion they haue of God of Religion whom the Bishop of Rome before they were called to tel theire tale hath condemned for Heretiques without any good consideration without any example and vtterly without Lawe or right onely bicause he heard tel that they did dissente from him and his in some pointe of Religion M. Hardinge Ye alleage t'woo causes The first is lest by holding your peace ye should seeme to graunte a fault The second which ye make more specialie because by no meanes ye could haue audience in the late general Councel Your second cause is false as hereafter it shal be shewed Your first is naught as that which sheweth youre pride vaine glorie and pertinacie VVel ye do but as Heretikes before you haue euer done It must not be looked for at your handes that ye acknowlege any fault For that were Humilitie which vertue al Heretikes be farre from c. To geue a voice or suffrage and vtter Sentence definitiue it perteineth onely to Bishops Now ye be no Bishops but some of you mere laie men and most of you Apostates VVhether the Ambassadours and Diuines of the Princes of Getmanie and of the free Citties there were at any time vpon any consideration of their misliked demeanour or for any other iust cause restrained from the companie of the Fathers in the late general Councel at Trenâ— Againe whether Pope Iulius the third prouided by any write that none of your sort should be suffred to speake in the Councel the cause of recantation excepted what ye say touching this mater because ye say it without proufe We haue found you in so many other pointes of greater importance so farre to steppe aside from truth that for this we cannot beleue you But that your selues by no meanes could haue audience in the Councel at Trent and that the Ambassadours and Diuines of the Princes and free Citties of Germanie were from thence quite shutte out how true that is I reporte me to the three safe conductes whiche the three Popes vnder whom that Councel was holden graunted forth and confirmed in that behalfe VVherfore belie the councel nomore complaining that ye coulde not there haue audience and be heard Ye yeld vp an accoumpt of your faithe in writing ye say But to whom doe ye yeld it vp and by whom is it yelded from whom commeth the same Do ye acknowlege no lauful â—udge no lauful consiliorie in the whole world Committe ye your whole mater to the temeritie of the people VVhy haue ye not set your names to the Booke that conteineth the profession of your faithe and of your whole conscience The B. of Sarisburie Here M. Hardinge thought it answeare sufficient to vpbraide vs with suspicion of Untruthe How be it I haue no doubte but both the Truthe and the Untruthe by the particulares wil soone appeare First that al Bishoppes hauing voice Definitiue and interest in Councelles are solemnely sworne in al theire Decrées Canons to vphold the Authoritie of the Pope he thought it the wisest way to dissemble it For it had ben great wante of modestie to denie it The fourme of the othe recorded in the Popes owne Decretalles is this Ego N. c. Papaâ—um Romanae Ecclesiae regulas Sanctorum Patrum adiutor no ad defendendum retinenduÌ„ saluo ordine meo contra omnes homines IN. sweare that I wil be an helper to defende and mainteine the Papacie of the Churche of Rome and the Rules of the Holy Fathers the Popes mine owne order saueds against ol men aliue But these Rules Priuileges of the Holy Fathers the Popes are these That the Pope is aboue al General CouÌ„celles That his bare wil must be holden as a lawe That what so euer he doo noman may say vnto him why doo you thus That his iudgement is more certaine then the iudgement of al the worlde That if the whole world
calleth Periculosum Haeresis Decretum A dangerous Decree of Heresie Nowe touchinge simple errour and wilful defence S. Hilary saithe Illis in eo quod nesciunt potest adhuc in tuto esse salus si credant Tibi verò iam omnia ad salutem clausa sunt qui negas quod iam ignorare no◠potes They for so mutche as they knowe not the Truthe maye haue theire saluation in safetie if afterwarde they beleeue But al hope of health is shut from thee for as mutche as thou deniest that thinge that thou canste not chuse but knowe To conclude vnto you M. Hardinge who oftentimes of smal errours oftentimes of vndoubted knowen Truthes ▪ without regard of Definition haue fansied great horrible Heresies Alphonsus de Castro a Doctour of your owne saith thus Idcirco sit vt hi qui tam leuiter de Haeresi pronunciant non expendentes de qua re loquātur saepe sua ipsorū sagitta feriantur incidantque in eam foueam quam alijs parabant Nam velle humanas Scripturas in Diuinarum ordinem connumerare hoc veriùs ego dixerim Haeresim quod faciunt hi qui humanis Scriptis diffentire impium autumant perinde ac Diuinis There fore it happeneth that they that so rashly pronounce and cal euery thing Heresie not considering wherof they speake be often striken with their own dart and fal into the same pit that them selues haue digged for others For this would I rather cal Heresie to accoumpt men◠writinges emonges the Scriptures of God So doo they that thinke it a wicked mater to dissent from the writinges of man nolesse then if it were the Judgement of God The Apologie Cap. 7. Diuision 3. But this was euer an olde and solemne propertie with them their forefathers if any did complaine of their errours and faultes and desired to haue true Religion restored streight waie to condemne sutche for Heretiques as men new fangled and factious Christe for no other cause was called a Samaritane but onely for that he was thought to haue fallen to a certaine new Religion and to be the authour of a new secte And Paule the Apostle of Christe was called before the Iudges to make answeare to a mater of Heresie and therefore he saide Accordinge to this way whiche they cal Heresie I doo worship the God of my Fathers beleeuinge althinges whiche be written in the Lawe and in the Prophetes M. Hardinge Yf ye meane Hus Hierome of Prague Wickle◠Almaricke Abailard the Apostolikes Peterbrusians Berengarians Waldenses Albingenses Imagebreakers or suche like which euer founde faulte with the Churche in their time and cried for a restoringe of Religion as though it had ben quite lost and would them selues haue the glory of it by bringing in their Heresie in place of the Catholique Doctrine vnder the name of Goddes woorde whiche hath alwaies ben the propertie of al Heretikes if I say ye meane these or any of these we also cal them Heretikes and for such wee condemne them But Sirs ye forget your selues fouly How agreeth this with that ye saie hereafter oftentimes that the Light of the Truthe was quite put out and that Luther and Zuinglius first brough the Gospel abroade into the worlde VVere it true that Christe was called a Samaritane for the cause ye assigne thereof what conclude ye VVe see where about ye go Ye woulde seeme to ioine with Christ with Paule and with the first Christians But truely they refuse your companie But we tel you Christ was the true Samaritane in deede that is to say the Keeper as he that is Keeper of mankinde and therefore he shunned not the name Yet was he not a Samaritane as the Iewes ment Paule likewise who was not as ye say to speake properly called before the Iudges to make ausweare to a mater of Heresie being accused to Felix by Tertullus that he was of the secte or Heresie of the Nazarens so were the Christians first called did not onely not denie but openly confessed that according to that way or state of life which the Iewes called a secte or Heresie he worshipped God For it is to be considered that in those times the name of Heresie was not so infamous as it may be iudged by the place of the Actes cap. 5. onlesse somewhat be added whereby it may be vnderstanded to be taken in rate of a vice as 1. Cor. 11. Galat. 5. So the woorde was then indifferent and might be taken in good part or euil part Tertullian vseth it in good part where speaking of the Christians he calleth them Sectam a Secte into which Latine woord the Greeke woorde Heresis is turned Now these examples of Christ Paule and the first Christians serue not your defence Christ was called of the Iewes a Samaritane vnwoorthely after the sense of their thought Ye are called Heretikes woorthely Paule burdened with the name of Heresie for as muche as thereby was signified the kinde of life of those that beleeued in Christ the woorde being indifferent was honoured rather then reutled And Tertullian calleth the Christian people a Secte as he might without blemishe or note of any euil Your case is not like For ye are charged with Heresie as it is taken in the worst part The B. of Sarisburie O howe many waste woordes hath M. Hardinge to spare Here once againe he comneth in with Hus Hierome of Prage Wicklefe Almarik Abailard Apostolikes Peterbrusians Berengarians Waldenses Albingenses Image-breakers to fraye his simple reader with a terrour of strange names Wée saie Luther and Zuinglius were the first Publishers of the Gospel and yet againe we saie the same Luther and Zuinglius were not the firste Wée haue forgotten our selues fouly Wée write contradiction against our selues Wée would séeme to toine with Christe and Paule but truely they refuse our companie And so foorthe I knowe not what verily M. Hardinge wée neuer saied Luther and Zuinglius were the firste Publishers of the Gospel Yf wée should so saie wée should reporte vntruthe as you doo often Christe and his Apostles were the firste These woorthy and Learned Fathers Luther and Zuinglius and other like Godly and zelous men were appointed of God not to erecte a newe Churche but to reforme the olde whereof you had made a Caue of Théeues to kendle againe the Light that you had quenched and to heare witnesse to the Truthe of GOD. You saie Christ and Paule wil none of our companie as if you were priuie of theire counsel But perhappes M. Hardinge this is Clauis errans and therefore can neither open nor shutte Or as S. Hierome saithe Pars aliqua supercilij Pharisaici some parte of the high lookes of the Phariseis Christe him selfe hath saide Who so loueth me wil keepe my woorde and my Father loueth him And my Father and I wil come to him and dwel with him S. Peter saithe Who so trusteth in him shal not
c. Folo winge the Holy Fathers wee doo al with one accorde teache men to confesse one and him selfe the Sonne our Lorde Iesus Christe persite him selfe in Godhead and perfite himselfe in Manhood And for Auctoritie of the Fathers in high pointes of Faith a Bishop in that reuereÌ„d assemblie named Eudoocius pronounced a notable sentence sayeing thus Euery one that consentethe not to the exposition of the Holy Fathers doothe alienate him selfe from al Pristely Communion and from the presence of Christe Thus wee haue alleaged the foure first general Councels whiche S. Gregorie honourethe as the foure Gospels But the thinge beinge so euident as it is and so welkuorwen euen to your selues if ye be learned the Auctorit it of these chief Councels maie suffice The B. of Sarisburie Here M. Hardinge ye haue taken in hande a néedelesse labour For you knowe right wel wee despise not the Authoritie of the Holy Fathers but rather in this selfe same place haue alleged togeather S. Augustine S. Hierome and S. Ambrose thrée of the moste Auncient and approued Fathers and throughout the whole discourse of this Apologie in the Defence of the Catholique Truthe of our Religion nexte vnto Goddes Holy Woorde haue vsed no prouse or Authoritie so mutche as the expositions and iudgementes of the Holy Fathers Wée despise them not therefore but rather geue God thankes in theire behalfe for that it hathe pleased him to prouide so woorthy instrumentes for his Churche and therefore wée iustly reproue you for that so vnaduisedly and without cause ye haue forsaken the steppes of so Holy Fathers These foure General Councelles wherein you dwel so longe as they make nothinge against vs so in sundrie pointes they fight expressely against you Firste they were summoned by the Emperours Constantinus Theodosius 1. Theodosius 2. and Martianus and not by any right or authoritie of the Pope as hereafter it shal be shewed in place conuenient more at large Iulius the Bishop of Rome was summoned by the Emperours write to appeare at the Councel of Nice as wel as others And Pope Leo afterwarde was charged by like Authoritie to appeare at the Councel of Chalcedon In the Councel of Nice the Bishop of Rome was not President but Eustathius the Bishop of Antioche In the same Councel of Nice the Bishop of Rome hathe his Authoritie and Iurisdiction made equal and leuel with the other thrée Patriarkes And in the Councel of Chalcedon the Bishop of Constantinople is made equal in Authoritie with the Bishop of Roome To be shorte the saide Councel of Chalcedon for this laste and some other like causes Leo the Bishop of Rome would not allowe Which thinge notwithstandinge the Councel standethe stil in force whether the Pope wil or no. These be the foure fiste General Councelles whiche M. Hardinge comparethe in Authoritie with the foure Euangelistes But these Heretiques Arius Nestorius Macedonius and Euiyches in these foure General Councelles vtterly despised al the Auncient Fathers and boasted them selues saithe M. Hardinge of the Scriptures and euermore cried out Scriptures Scriptures Touchinge the Arians that they alleged certaine doubteful and darke places of the Scriptures to serue theire purpose it is certaine and manifeste But that either they despised or that the Catholiques against them auouched the Eropsition and authoritie of any Father M. Hardinges onely woorde muste be our Warrante For neither allegethe he any one Author for prouse hereof nor yet namethe any of al these Fathers Notwithstandinge let vs graunt these Heretiques cried out as M. Hardinge saithe Scriptures Scriptures Euen so did the same Heretiques likewise crie out euen as nowe M. Hardinge doothe Fathers Fathers Socrates saithe Et Ariani Originis libros citabant in Testimonium vt illi quidem iudicabant sui Dogmatis And the Arian Heretikes alleged the Learned Father Origens Bookes as they thought for proufe and witnesse of theire Doctrine The Heretique Eutyches saide Ego legi scripta Beati Cypriani Sanctorum Patrum Sancti Athanasii I haue readde the writinges of S. Cyprian and of other Holy Fathers and of S. Athanafius Likewise the Eutychian Heretique Carosus saide Ego secundum expositionem treceÌ„torum octodecim Patrum sic credo fic Baptixatus sum Aliud quid mihi dicas nescio This is my Faithe accordinge to the exposition of the three hundred and eighteene Fathers in the Councel of Nice In this Faithe was I Baptized What ye should saye more to me I cannot telle Euen so saide Eutyches him selfe Sic à Progenitoribus meis accepi credidi In hac Fide Baptizatus sum signatus vsque and hunc diem in ea vixi in ea opto moti Thus haue I receiued of my Forefathers and thus haue I beleeued In this Faithe was I Baptized and signed and in the same haue I liued vntil this daye and in the same I wish to die Thus S. Augustine saithe the Donatian Heretique Cresconlus alleged the authoritie of S. Cyprian Thus the Nestorian Heretiques alleged the authoritie of the Councel of Nice To be shorte thus the Heretique Dioscorus cried out in the open Councel of Chalcedon Ego habeo Testimonia Sanctorum Patrum Athanasij Gregorij Cyrilli Non transgredior in aliquo Ego cum Patribus cijcior Ego defendo Patrum Dogmata Ego horum habeo testimonia non simpliciter aut transitorie sed in ipsorum libris I haue the Testimonies of the Holy Fathers Athanasius Gregorius Cyrillus I alter not from them in any pointe I am throwen foorthe and bannished with the Fathers I defende the Fathers Doctrine I haue theire iudgementes vttered not by chaunce or vnaduisedly but remaininge expressed in theire Bookes I doubte not M. Hardinge but you maye hereby easily sée that the Heretiques ye speake of cried not onely Scriptures Scriptures as ye saye but had leasure also sometimes to crie as you doo Fathers Fathers that as wel to purpose and as rightly as you of longe time haue vsed to crie hauinge in déede in the cases wée speake of neither Scriptures nor Fathers To come neare the mater wée saie not that al cases of doubt are by manifeste and open woordes plainely expressed in the Scriptures For so there should neede no exposition But wée saye There is no case in Religion so darke and doubteful but it maie necessarily be either proued or reproued by collection and conference of the Scriptures S. Hierome saithe Moris est Scripturarum obscuris manifesta subnectere It is yâ— order of the Scriptures â–ª after harde thinges to ioine other thinges that bee plaine S. Augustine like wise saithe Solet circunstantia Scripturarum illuminare sententiam The Circunstance of the Scripture is woonte to geue light and to open the meaninge The like rule Tertullian also geuethe Oportet secundum pluâ—a intelligi pauclora The fewer places muste be expounded by the moe Therefore touchinge this woorde Homousios whiche
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
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
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
Kingedome of God but rather Shutte it The Apologie Cap. 7. Diuision 1. And touchinge the Keies wherewith they maie either Shutte or Open the Kingdome of Heauen wee with Chrysostome saye They be the Knowledge of the Scriptures with Tertullian we saie They be the Interpretation of the Lawe and with Eusebius wee cal them the Woorde of GOD. M. Hardinge The let where by the whole Nature of man is shutte out of Heauen by the sinne of our Firste Parent is taken a wait by the Passion of Christe But because before that benefite be receiued Heauen yet remaineth shutte bothe for sinne Originall contracted and sinne actual committed wee haue neede of the Sacramentes and Keies of the Churche The Holy Fathers for good considerations grounded vpon Scripture haue diuided the Keies into the Keie of Order and the Keie of Iurisdiction And either of them into the Keie of Knowledge whiche they call also the Keie of Discretion and into the Keie of Power To these Defenders wee saie that they confounde the Keies and seme not to knowe what the Keies are Verely these be not onely the knowledge of the Scriptures nor the Interpretation of the lawe nor the VVorde of God although these also doo open or shute the Kingedome of Heauen in their kinde as Chrysostome Tertullian and Eusebius maye well saye and not onely these but also Miracles and Plagues and all other thinges whiche prepare the will or vnderstandinge of man whereby hee maye receiue the benefite of those moste principall Keies that nowe wee speake of The B. of Sarisburie Gentle Reader for the better vnderstandinge hereof it may please thée to consider that the Woorde of God according to the sundrie effectes and properties thereof hath sundrie names For example For that it encreaseth and multiplieth it is called Seede For that it cutteth the Harte and diuideth the Fleash from the Sprite it is called a Swerde For that it taketh and encloseth vs and bringeth vs togeather it is called a Nette For that it wassheth vs cleane it is called Water For that it Enflameth vs it is called Fire For that it Féedeth vs it is called Breade And euen so for that it openeth and geueth vs an entrie into the House it is called the Keie This House is the Kingedome of Heauen Christe is the Doore the Woorde of GOD is the Keie For thus saieinge M. Hardinge telleth vs Wee confounde maters and séeme not to knowe what wée saie Notwithstandinge herein we imagine nothinge of our owne but onely reporte the very Woordes and Sentences of the Ancient Learned Catholique Fathers Tertullian saithe Quam Clauem habebant Legis Doctores nisi Interpretationem Legis What Keie had the Doctours of the Lawe sauinge the Exposition of the Lawe S. Hierome saithe Duces Ecclesiae habent Claues Scientiae vt aperiant Scripturas creditis sibi Populis Vnde praecipitur vt Magistri aperiant Discipuli ingrediantur The Captaines of the Churche haue the Keies of Knowledge to open the Scriptures vnto the People to them committed Therefore Commaundement is geuen that the Maisters should open and the Scholars shoulde enter S. Ambrose saithe Remittuntur peccata per Dei Verbum cuius Leuites est Interpres Sinnes be forgeuen by the Woord of God the Expounder whereof is the Priest Thus these and other like Ancient Fathers haue opened the meaninge of these Keies And yet were they neuer therfore condemned of ignorance as menne y◠wiste not what they saide Certainely Chrysostome saithe Clauis est Scientia Scripturarum per quam aperitur Ianua Veritatis The Keie is the knowledge of the Scriptures whereby is opened the gate of the Truthe And S. Augustine saithe Clauis est dicenda qua ad Fidem pectorum dura reserantur That ought to be called the Keie where with the hardnesse of mennes hartes is opened vnto Faithe Here hath M. Hardinge wel multiplied and encreased his Keies and hathe brought vs foorthe a whole bunche of them altogeather The Keies of Orders The Keies of Iurisdiction The Keies of Discretion The Keies of Power The keies moste Principal and the Keies not so principal And thus hath he keies of Order without Iurisdiction and keies of Iurisdiction without Order keies of Discretion without Power keies of Power without Discretion And al these prety shiftes of keies hath he diuised to auoide Confusion and to make vp his tale as if the Popes Crosse Keies were not sufficient Plagues and Miracles and I knowe not what thinge els are brought foorthe vnto vs in the likenesse of Keies And this distinction and limitation of Keies saithe he hath vpon good considerations benne diuised by the Holy Fathers And yet of al these Holy Fathers for modesties sake he nameth none What answeare were it beste to make to sutche Vanities In deede when the right Keie of Knowledge was loste and gonne it was time to diuise some other pretie Pikelockes to woorke the feate Bonauentura hereof writeth thus as it is partely alleged before Omnes ferè Sacerdotes ita sunt simplices idiotae post susceptionem Sacerdotij sicut anté Dicendum ergo quòd Scientia non est Clauis Principalis nec per se sed prout iuncta est Authoritati Ligandi vel soluendi Et haec Clauis non est de Esse Ordinis sed de bene esse Al Priestes for the moste parte are as simple and as iude after the receiuinge of Priesthoode as they were before Therefore we must saie that Knowledge is not the Principal Keie not any Keie at al of it selfe but as it is ioined with the Authoritie of Bindinge or Loosinge And this Keie of Knowledge is not of the Substance of the Order of Priesthoode but of the better beinge of the same And therefore to encrease M. Hardinges number of Keies he saithe Quidam habent Scientiam Clauium quidam Clauiculam quidam nullam Somme haue the Knowledge of the Keies somme a pretie litle Keie somme no Keie at al. In this case it were good for M. Hardinge to resolue his Reader when the Prieste hath nothinge els but a Pretie litle Keie or no Keie at al what Authoritie he hath either to Open or to Shutte M. Hardinge replieth farther VVee haue Remission of Sinnes in the Ministration of the Sacramentes Therefore wee haue it not onely by the hearinge of the VVoorde of God This Obiection touched and partely answeared a litle before S. Augustine calleth the Sacramentes Verba Visibilia Woordes Visible for that in them as in liuely Images the Deathe of Christe is sensibly sette before our eies For the woorde of God is the Substance and Life of al Sacramentes and without the same Sacramentes what so euer are no Sacramentes And therefore S. Augustine saithe as it is alleged before Quare non ait vos mundi estis propter Baptismum quo lot◠estis Sed ait propter Verbum quod locutus sum vobis Nisi quia in Aqua
as ◠commaunded by Christe and the Apostles commended to vs by the ◠Fathers of the Primitiue Churche by al ◠learned Doctours and general vse of the ◠who le Churche And if the expresse terme of Secrete or auricular Cōfession be Seldome mētioned in the Auncient Fathers as that of Publike Confession is often times as in the Nicene Councel and in sundry other places that is nothinge repugnant to the Doctrine of the Catholike Churche The B. of Sarisburie Al this greate shewe of Authorities of Fathers and Doctours M. Hardinge him selfe in the ende dischargeth easily with one Woorde For notwithstandinge al that be coulde beste diuise to saie herein his Conclusion at the laste is this The Expresse Terme of Secrete or Auriculare Confession is Seldome mentioned in the Ancient Fathers Seldome he saithe as if it were sometimes vsed although but Seldome But if he had leafte Seldome and saide Neuer I trowe his tale had benne the truer For the reste wée saie as before Wée make no Confusion of the Keies Our Doctrine is plaine that there be twoo Keies in the Churche of God The one of Instruction the other of Correction Whereof the one woorketh inwardly the other outwardly The one before God the other before the Congregation And yet either of these standeth wholy in the Woorde of God And therefore S. Paule saithe Omnis Scriptura Diuinitùs inspirata vtilis est ad Doctrinā ad Redargutionem ad Correctionem ad Institutionem c Al Scriptures inspired from God are profitable To teache the Truthe To reprooue Falsehedde To correcte the Wicked To Nourtoure and infourme the Godly Of the Former of these Keies S. Paule saithe Beleeue in the Lorde Iesus and thou shalt be safe with al thy House Of the other he saith The Weapons of our warfare are not Fleashely but mighty through God to throwe downe holdes castinge downe euery Highe thinge that is builded vp againste the knowledge of God and to bringe al vnderstandinge captiue to the Obedience of Christe This Doctrine séemeth to be simple and plaine and without Confusion Touchinge M. Caluine it is great wronge vntruely to reporte so Reuerende a Father and so Woorthie an Ornamente of the Churche of God If you had euer knowen the order of the Churche of Geneua had séene foure thousande people or moe receiuinge the Holy Mysteries togeather at one Communion ye coulde not without your great shame wante of modestie thus vntruely haue published to the worlde that by M. Caluines doctrine the Sacramentes of Christe are Superfluous Certainely to leaue al that he hath otherwise spoken of the Sacramentes in general Of the Sacramente of Christes laste Supper he writeth thus Magnum Consolationis ac suauitatis fructum ex hoc Sacramento colligere possunt piae animae quòd illîc Testimonium habeant Christum sic nobis adunatum esse sic nos illi vicissim insertos adeoque in vnum Corpus cum ipso coaluisse vt quicquid ipsius est nostrum vocare liceat The Godly mindes maye take greate fruite of pleasure and Comforte of this Sacramente for that therein they haue a witnesse that Christe is so made one with vs and wee so graffed into him and are so growen bothe into one Bodie that what so euer is his wee maie nowe calle it ours But he saithe The Supper is a token of remēbrance to lifte vp or to healpe our infirmitie For if otherwise we were mindeful yenough of Christes Deathe this healpe were Superfluous O M. Hardinge howe farre maie malice beare a man Bicause M. Caluine saithe Wée are weake and haue néede of out warde Sacramentes to quicken the dulnesse of our Senses saithe he therefore that the Sacramentes be Superfluous If he had likewise saide Our bodies be weake and haue néede to be refreashed with Meate and Drinke would ye geather thereof that Meate and Drinke are Superfluous Nay contrariewise he concludeth Wee haue neede of Sacramentes Therefore Sacramentes be needeful and the greatter our weakenesse is the more néede haue wée of sutche remedies His woordes emongst many others of like sense be these Sic est exigua nostra Fides vt nisi vndique fulciatur atque omnibus modis sustentetur statim concutiatur fluctuet vacillet So smal is our Faithe that onlesse it be borne vp of euery side and by al meanes be mainteined it shaketh it wauereth and is like to falle If this be so dangerous a Doctrine as you telle vs why then are the Ancient Catholique Fathers suffered to holde and maineteine the same Dionysius whome you so often calle S. Paules Scholar writeth thus Nos imaginibus sensibilibus quantum fieri potest ad Diuinas adducimur Contemplationes Wee as mutche as maie be by Sensible Images or Sacramentes are brought vnto Diuine Contemplations Likewise S. Augustine saithe Sacramenta propter Carnales Visibilia instituta sunt vt ab illis quae oculis cernuntur ad illa quae intelliguntur Sacramentorum gradibus transferamur Visible Sacramentes are ordeined for Carnal Menne that by the steppes of Sacramentes we maie be leadde from the thinges that wee see with eie vnto the thinges that wee vnderstande So saithe S. Cyprian Fidei nostrae infirmitas Symboli argumento edocta est c. The weakenesse of our Faithe is taught by the vnderstandinge of the Sacramente c. So S. Chrysostome Si incorporei essemus nuda incorporea nobis haec ipsa daret Nunc quia Corporibus insertas habemus animas sub visibilibus spiritualia tradit If wee were Bodilesse God woulde geue vs these thinges bare and Bodilesse But for as mutche as wee haue Soules fastened vnto our Bodies therefore God geueth vs thinges Spiritual vnder thinges Visible Againe he saithe Rectis Fidelibus Scripturae non sunt Necessariae dicente Apostolo Lex iustis non est posita To the Godly and Faithful the Scriptures are not Necessarie For so the Apostle saithe There is no Lawe prouided for the Iuste And againe Oportuerat quidem nos nihil indigere auxilio Literarum sed tam nudam in omnibus vitam exhibere vt Librorum vice Gratia Spiritus vteremur It behooued vs to haue no neede of the Scriptures but in al thinges to shewe our Liues so pure and cleane that in steede of Bookes wee mighte vse the Grace of the Holy Ghoste In like manner S. Hierome saithe Cùm meruerimus esse cum Christo similes Angelis fuerimus tunc Librorum Doctrina cessabit When wee shal obteine to be with Christe and shal be like vnto the Angels then the Doctrine of Bookes shal geue place Nowe tel vs M. Hardinge muste wee hereof conclude as you doo y◠these Holy Fathers S. Cyprian S. Augustine S. Hierome S. Chrysostome helde false perillous Doctrines with wicked temeritie woulde abandonne bothe Scriptures and Sacramentes as thinges not Necessarie Certainely for ful resolution hereof M. Caluine him selfe saithe thus
owne Decrées Fortè tunc tempore Ambrosij non erat facta Institutio Confessionis quae modò est Perhaps then in the time of S. Ambrose whiche was foure huÌ„dred yéres after Christe the manner of Confession that now is vsed was not appointed And Gratian saith Antequam Sacerdoti Ora nostra ostendamus id est Peccata nostra Confiteamur à Lepra peccati mundamur Before wee open our mouthe vnto the Prieste that is to saie before vvee make Confession of our Sinnes the Leprosie of our Sinne is made cleane Theodorus saithe Quidam Deo solummodò confiteri debere peccata dicunt vt Graeci Somme saie wee ought to Confesse our Sinnes onely vnto God as doo the Grecians Peter Lombarde the Chiefe Founder of M. Hardinges Diuinitie saithe thus Sanè dici potest quòd sine Confessione Oris solutione Poenae exterioris Peccata delentur per Contritionem humilitatem Cordis Wee maie safely saye that vvithout Confession of the Mouthe and Absolution of the out warde paine Sinnes be foregeeuen by the Contrition and humilitie of the Harte Briefely Gratian hauinge thorowly debated the mater of bothe sides that is to saie bothe for Confession and againste Confession in the ende concludeth thus as it is saide before Cui harum sententiarum potiùs adhaerendum sit Lectoris Iudicio reseruatur Vtráque enim sententia fautores habet Sapientes Religiosos Viros Whether of these saieinges it is beste to folowe it is leafte to the Iudgemente of the Reader For either Saieinge is mainteined and fauoured both by vvise and by Godly Menne And whereas M. Hardinge saithe Confession of al Sinnes is Commaunded by Christe and his Apostles his owne Glose vpon his owne Decrees openly reproueth his erroure and teacheth him the contrarie The woordes be these Meliùs dicitur Confessionem institutam fuisse à quadam Vniuersalis Ecclesiae Traditione potiùs quà m ex Noui vel Veteris Testamenti Authoritate It is better saide that Confession was appointed by somme Tradition of the Vniuersal Churche then by any Authoritie or Commâ—undemente of the Newe or Olde Testamente Nowe good Christian Reader I beseche thee examine alitle the Truthe of M. Hardinges tale Firste he saithe The Recitinge and Rehearsal of al Sinnes before the Prieste is Necessarie to Saluation Chrysostome answeareth Let God Onely heare thy Confession There is one Vntruthe M. Hardinge saithe General Confession is not sufficiente Peter Lombarde answeareth Sine Confessione Oris c. VVithout any Confession made by mouthe our Sinnes maie be foregeeuen There are twoo Vntruthes M. Hardinge saith Confession of al Sinnes is commaunded by Christe and his Apostles His owne Glose saithe It is Onely a Tradition of the Churche commaunded neither in the Olde Testamente nor in the Newe There are thrée Vntruthes M. Hardinge saithe It was commended vnto vs by the * Doctours and Fathers of the * Primitiue Churche Rhenanus saithe Wée reade not that this kinde of Priuie Confession in the Olde times vvas euer Commaunded And his owne Glose saithe In the time of S. Ambrose whiche was foure hundred yéeres after Christe perhaps it was not vsed There are Foure Fiue Vntruthes M. Harding saithe It hathe euer ben allovved by al the Learned Doctours His owne Gratian answeareth him The Contrarie hath benne mainteined and fauoured bothe bi VVise and by Godly Fathers There are sixe Vntruthes To be shorte M. Hardinge saithe It hathe benne Commended vnto vs by the General vse of the vvhole Churche Theodorus answeareth him The vvhole Churche of Grecia vseth it not There are Seuen apparente and greate Vntruthes disclosed by M. Hardinges owne Doctours He coulde not haue comprised so mutche Vntruthe in so narrowe roome without somme studie Erasmus a man of greate Iudgemente saithe thus Apparet tempore Hieronymi nondum Institutam fuisse Secrètam admissorum Confessionem quam posted Ecclesia salubriter instituit si modò rectè vtantur ea Sacerdotes Laici Verùm in hoc labuntur Theologi quidam parùm attenti quòd quae Veteres scribunt de hurusmodi Publica Generali Confessione ea trahunt ad hanc Occultam longè diuersi generis It appeareth that in the time of S. Hierome whiche was foure hundred yéeres after Christe Secrete Confession of Sinnes vvas not yet ordeyned Whiche notwithstandinge was afterwarde wholesomely and profitably appointed by the Churche so that it be wel vsed as wel by the Priestes as by the People But herein certaine Diuines not consideringe aduisedly what they saie are mutche deceiued for what so euer the Auncient Fathers write of General and Open Confession they wreaste and drawe the same to this Priuie and Secrete kinde whiche is far of an other sorte Here M. Hardinge Erasmus telleth you yée are fowly deceiued and sheweth you also the cause of your erroure for that as he saithe ye consider not aduisedly what ye either reade or write but where so euer ye heare this worde Confession ye imagine streight waie It muste needes be your owne Auriculare Confession and can be none other Laste of al ye graunte The expresse Terme of Auriculare or Secrete Confession is seldome mentioned in the Aunciente Fathers Here M Hardinge wanteth somme parte of your simplicitie If ye would haue your Reader to beleeue you ye shoulde haue alleged certaine of the Auncient Fathers One at the leaste if ye coulde haue founde so many that had at any time vsed the expresse terme of Auriculare or Secrete Confession Otherwise it had benne the better and plainer waie to haue Confessed expressely that the same expresse terme is neuer vsed in any one of al the Ancient Fathers Howe be it if Auriculare or Secrete Confession had then benne vsed it coulde neuer so longe haue lackte a name The Apologie Cap. 7. Diuision 3. Wee saie that the Prieste in deede is a Iudge in this case but yet hath no manner of Right to chalenge an Authoritie or Power as saithe Ambrose M. Hardinge VVhereas ye make preachinge of the Gospel to be the Keies howe cal ye the Prieste Iudge in this case Preache ye neuer so mutche the conscience of man beinge so secrete a thinge as it is howe can ye iudge who in wardly and throughly repenteth and who repenteth not And though one repente and be sory and haue remorse of his former life though he looke vnto the light of the Gospel as ye say and beleue in Christe what then howe can ye iudge of sutche a Persone Do ye knowe his harte by lokinge in his face The Prieste dewly vsinge the Keie of knowledge and discretion doth the office of a Iudge and as he seethe cause either Looseth or Bindeth As touchinge the Priestes Authoritie or Power which to chalenge he hath no right for so your Interpreter maketh you to speake and impute it to S. Ambrose we denie that S. Ambrose saieth euen very so â–ª But â–ª as
Former And therefore he saithe Secundam quidem accipere secundum Praeceptum Apostoli licitum est Secundum autem Veritatis rationem Verè Fornicatio est Sed cùm ▪ permittente Deo Publicè licenter permittitur fit Honesta Fornicatio To take the Seconde vvife while the firste is aliue accordinge to the Apostles commaundemente it is lawful But by the Judgemente of the Truthe in deede it is Fornication But while as by Goddes permission it is openly and lawfully suffered the Fornication is made Honeste This laste Clause the Glose there expoundeth thus Fornicatio cum ea quam permisit Moses post repudiatam assumi Fornication I meane with her whome Moses suffered to be taken to wife after the Diuorce of the Firste Thus therefore S. Chrysostome saithe that sutche a man as had Twoo wiues togeather at one time or was Diuorced from One wife and had married an other might not be chosen to be a Bishop For otherwise Tertullian saithe vnto the Bishoppes of the Catholique Churche Apud vos Episcopi sunt Digami There be Bishoppes emonge you he meaneth emonge the Catholiques that haue married tvvoo vviues the one after the deathe of the other If al this wil not suffise I referre mee selfe to Chrysostomes owne omes Woordes Thus he writeth S. Paule restreineth Vnchaste personnes not permitting them that haue married tvvoo vviues to be Chosen to the gouernmente of the Churche His reasons be these Nam qui vxori quae decessit à se beneuolentiam nullam seruasse deprehenditur quo pacto potest ille esse bonus Praeceptor Ecclesiae Imò quibus criminibus non subijcitur in dies Nostis enim quòd etsi per Leges Secundae nuptiae permittuntur tamen ea res accusationibus multis patet For he that is founde to haue borne no good wil vnto his wife not that is deade but that is gonne from him howe can he be a meete Maister for the Churche of God Nai rather to what quarrelles and accusations by meane of these twoo Wiues shal he not be subiect euery daie For you know although by the Lawe the Marriage of the Seconde VVife after the Diuorce of the firste be suffered yet the mater lieth open to many offences It appeareth saithe Chrysostome that he bare no good wil towardes his Former Wife not that nowe is deade but that is diuorced and so departed from him And therefore oftentimes growe many accusations and griefes bitwéene the Wiues the Children the Frendes and others for partinge of goodes for restoaringe of dowers and other like quarrelles For to haue spoken of good vvil or affection towardes the Former Wife being deade it had benne impertinent and to no pourpose Thus mutche toouchinge Chrysostomes iudgement vpon these Woordes of S. Paule The Husband of One VVife Notwithstandinge I denie not but certaine other Auncient and Learned Fathers haue taken it otherwise Laste of al M. Hardinge vnwares falleth into the same Negatiue Diuinitie that he so often and so mutche abhorreth For thus he saithe Wee denie vtterly that any man after that he hath receiued Holy Orders maye Marrie Neither can it be shewed that the Marriage of sutche was euer accoumpted lawful in the Catholique Churche It this tale be true then be al the Greeke Priestes Votaries as wel as the Latines But it is noted vpon the Decrées Graeci continentiam non promittunt vel Tacitè vel Expressè The Greekes make no Promisse of continente or Single Life neither Secretely nor Expressely And in the Councel holden at Ancyra it is concluded thus Diaconi quicunque ordinantur si in ipsa Ordinatione protestati sunt dixerunt velle se Cōiugio Copulari quia sic manere non possunt Hi si postmodum Vxores duxerint in Ministerio maneant Proptereà quòd Episcopus illis licentiam dederit Deacons as many as be ordred if at the time of receiuinge Orders they made Protestation and saide that they vvoulde Marrie for that they finde not them selues hable so to continewe without Marriage if they aftervvarde Marrie let them continewe in the Ministerie for as mutche as the Bishop hath geuen them licence M. Hardinge I trowe wil not denie but Deaconship is one of the Holy Orders Yet Deacons at the time of theire Consecration makinge Protestation solemnely before the Bishop were licenced by this Councel to Marrie at any time afterward and the same Marriage contrarie to M. Hardinges position was euermore in the Catholique Churche accoumpted lawful So saithe Pope Steuin Graecorum Sacerdotes Diaconi aut Subdiaconi Matrimonio Copulantur The Greeke Priestes Deacons or Subdeacons are coupled in Matrimonie Vpon whiche woordes the Glose noteth thus Multi ex hac litera dixerunt quòd Orientales possunt contrahere in Sacris Ordinibus Many haue saide vpon occasion of this texte that the Priestes of the Easte Churche contrarie to that M Hardinge so certainely here assureth vs maye Marrie beinge vvithin Holy Orders And of the Priestes of the Weaste Churche Cardinal Caietane saithe Papa potest dispensare cum Sacerdote Occidentalis Ecclesiae vt Vxorem ducat nulla existente causa Publicae Vtilitatis The Pope maie dispense withe a Priste of the VVeaste Churche to Marrie a VVife although there be no manner cause of Common Profite Athanasius saithe Multi quoque ex Episcopis Matrimonia non inierunt Monachi contrà Parentes liberorum facti sunt Many of the Bishoppes he saithe not al but Many haue not Married By whiche woordes he geueth vs to vnderstande that Somme haue Married Contrarievvise Monkes haue becomme Fathers of Children Cassiodorus writeth thus In illo tempore ferunt Martyrio Vitam finisse Eupsychium Caesariensem Episcopum ducta nuper Vxore dum adhuc quasi Sponsus esse videretur At that time they saie Eupsychius the Bishop of Caesaria died in Martyrdome hauing Married a VVife a litle before beinge as yet in manner a newe married man Likewise M. Hardinge mighte haue founde it noted in his owne Glose Dicunt quòd olim Sacerdotes poterant contrahere ante Siricium They saie that in Olde times before Pope Siricius whiche was about foure hundred yéeres after Christe it vvas lavvful for Priestes to Marrie But wée shal haue occasion to speake hereof more hereafter In the meane season good Christian Reader by these few as by a taste thou maiste easily iudge howe true it is that M. Hardinge telleth thée that Marriage in them that had receiued Holy Orders was neuer thought lawful in the Catholique Churche The Apologie Cap. 8. Diuision 2. And as Sozomenus saithe of Spiridion and as Nazianzene saithe of his owne Father wee saie that a good and diligente Bishop dothe serue in the Ministerie neuer the woorse for that he is Married but rather the better and with more hablenes to doo goode M. Hardinge VVere it not that the weight of these maters required an vpright and plaine dealinge for ciuilities sake I could
be contente sommetimes to spare you and where ye make manifeste lyes to vse a softer worde and terme them fittens But nowe if I tel you that you vse your accustomed Figure Pseudologia whiche is Lyinge in plaine Englishe I truste you wil beare with my plainenes amend your owne faulte and consider the Power of Truthe that causeth me to be so bolde with you This I am suer of that neither Sozomenus nor Gregorie Nazienzene nor Eusebius Li. 10. Cap. 5 as you haue caused your bookes both Latine and Englishe to be noted in the Margent where ye mistake Eusebius for Rufinus Nor Nazianzene either in Monodia as you note also in the Margent nor in the funeral Oration that he made of his Father hath any sutche sayeinge as ye reporte of them For howe could thei say that a Bishop serueth in his ministerie neuer the worse but rather the better and with more hablenesse to doo good for that he is Maried the Scripture beinge so plaine to the contrary VVhat were ye they were either so ignorante or so forgetful or so mutche inclined to promote your Carnal Doctrine of Priestes Mariages as to say so notwithstandinge that S. Paule writeth to the Corinthians Saithe he not of them that be Maried that sutche shal haue tribulation of the fleshe Sayeth he not He that is without a VVife careth for the thinges of our Lorde howe he may please God Of him that hath a VVife saieth he not that he careth forthe thinges that be the worldes how he may please his wife and is diuided Finally saieth he not I tel you this thing for your profite not to tangle you in a snare but for that whiche is honest and comely vnto you and that whiche maye geue you readines to praie to God without lette VVherefore recant for shame that fowle erroure that a Bishop serueth the better in his ministerie and is the more able to do good for that he is Maried Sutche men sutche Doctrine fleashly men fleashly Doctrine Nowe therefore see you not how great is your impudencie in that you lye your selfe and Father sutche a fowle lye vpon sozomenus and that light of the world in his time Gregorie Nazianzene The wordes of Sozomenus be these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to saie Spiridion was a Husbandman hauinge vvife and Children and yet for al that he vvas neuer the vvoorse about Goddes seruice Of this place we graunt ye maie saie with Sozomenus that Spiridion serued God neuer the vvoorie for that he was Maried But howe and whereof gather ye that he serued God the better and was more able to do good bicause of his Mariage Spiridion obteined that Priuiledge through especial Grace by his excedinge vertue whiche is graunted to fewe And the Priuileges of a fewe make not a Law for al in general ye knowe as Nazianzene saieth Furthermore if the woordes of Sozomenus that ye builde your carnal Doctrine vpon be wel examined ye shal finde that he maketh more against you then with you For signifieing that he had VVife and Children he addeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yet for al that he was neuer the woorse about Goddes seruice This reuocation or exception negatiué yet for al that c. implieth a confession affirmatiue of the contrarie Neither maketh the place of Gregorie Nazianzene any whit for you more then this of Sozomenus doth whose woordes be these after the trāslation of Raphael Volaterranus varyinge mutche frō the Greeke Hic Basilij Pater Basilius item appellatus etsi matrimonio se vinxit ita tamen in eo vixit vt nihil propterea ad Perfectam Virtutem ac Philosophiam consequendam impediretur Basiles Father who was named also Basile although he put him selfe in bondes of Matrimonie yet he liued so herein as he vvas letted no vvhit from the atteininge of perfite Vertue and Holy knovvledge VVere not Marriage a lette and hinderaunce to perfection requisite in a Bishop this Learned man coulde not rightly haue saide Ita tamen in eo vixit c. Yet for al that he liued so c. Right so it is easi to put him from the holde he taketh of Chrysostome by Chrysostome him selfe For least any man should thinke Whereas S. Paule saieth A Bishop oughte to be the Husbande of one VVife that the same order contineweth stil in the Churche thereto he saithe in his seconde Homilie De Patientia Iob Nō ea ratione quòd id nunc in Ecclesia obseruetur Oportet enim omni prorsus castitate Sacerdotem ornatum esse S. Paule saieth he required this not in consideration that the same be nowe obserued in the Churche For it behooueth a Bishop to be garnished with al manner a Chastitie The B. of Sarisburie Here commeth M. Hardinge in a lofte with Io Triumphe as hauinge beatten downe al the world vnder his féete And as beinge already in sure possession of the Victorie he crieth out Impudencies Levvde Lies fovvle Faultes and pretie Fittens And ful terribly chargeth vs like a Conqueroure to render our selues and to recante for shame This newe courrage is suddainely blowen vpon him for that he thinketh wee haue intruded vpon his office and as he saithe haue corrupted and falsified and Holy Fathers But it were a woorthy mater to knowe wherein Forsooth wée saie by the reporte of Sozomenus and Gregorius Nazianzenus that Spiridion and Gregorie Father vnto Nazianzene beinge bothe Married Bishoppes notwithstanding theire Marriage Vvere neuer the vvoorse hable to doo theire Ecclesiastical offices but rather the better Here M. Hardinge of him selfe and fréely confesseth these Holy Fathers were neuer the vvoorse hable to doo theire offices For so mutche the woordes of Sozomenus importe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But that they were the better hable to doo theire offices bicause of theire Wiues that he denieth vtterly and herein he saithe wée are corrupters and Falsifiers of the Fathers And thus the whole difference that is bitwéene M. Hardinge and vs touchinge this mater standeth onely in these twoo poore woordes Rather the better and Neuer the vvoorse Nowe gentle Reader that thou maiste be the better hable to iudge bitwéene vs I beséeche thee indifferently to weigh these woordes Gregorie Nazianzene hereof that is of the helpe that his Father beinge the Bishop of Nazianzum had by his Wife writeth thus Illa quae dara est Adamo c. Eua that was geuen to Adam for a Helper for as mutche as it was not good for Man to be alone in steede of a Helper became his Enimie It foloweth Meo autem Patri Mater mea data illi à Deo non tantùmm Adiutrix facta est id enim minùs esset mirum sed etiam Dux Princeps Verbo Factoque inducens illum ad res optimas Et alijs quidem in rebus quamuis optimum esset subditam esse Viro propter iura Coniugij tamen in Pietate non
propriè in renatis Peccatum sit sed quia ex Peccato est ad Peccatum inclinat Si quis autem contrarium senserit Anathema sit The Concupiscence whiche the Apostle S. Paule sommetime calleth Sinne this Holy Councel declareth that the Cathosique Churche neuer vnderstoode it to be called sinne for that it is so in deede and in Proper manner of Speache in them that be Baptized but bicause it is of Sinne and enclineth vs vnto Sinne. And if any man thinke the Contrarie accused be he Thus wée see that by the Decrée of this woorthy Couente S. Ambrose and S. Augustine other Holy Fathers that haue written the same are al accursed As for that M. Hardinge here toucheth as an errour defended by certaine I knowe not by whom that Baptisme géeueth not ful Remission of Sinne he maiâ— commaunde it home againe to Lâ—uaine emongest his felowes and ieine it with other of his and theirâ— Vanities For it is no parte nor portion of our Doctrine Wée Confesse and haue euermore taught that in the Sacramente of Baptisme by the Deathe and Bloude of Christe is géeuen Remission of al manner Sinnes and that not in halfe or in parte or by waie of Imagination or by fansie but ful whole and Perfite of al togeather so that nowe as S. Paule saithe There is no damnation vnto them that be in Christe Jesu Nowe iudge thou indifferently gentle Reader what Sprite forced M. Hardinge thus terribly to crie oute They Lie they studie to deceiue they seeke shiftes c. The Apologie Cap. 12. Diuision 1. Wee saie that Eucharistia that is to saie the Supper of the Lorde is a Sacramente that is an euident Representation of the Body and Bloude of Christe wherein is sette as it were before our eies the Deathe of Christe and his Resurrection and what so euer he did whilest he was in his Mortal Body to th ende wee maie geene him thankes for his Deathe and for our deliueraunce And that by the often receiuinge of this Sacramente wee maie daily renewe the remembraunce thereof to thintente wee beinge fedde with the Body and Bloude of Christe maie be brought into the hope of the Resurrection and of Euerlastinge Life and maie moste assuredly beleeue that as our bodies be fedde with Breade and Wine so our Soules be fedde with the Body and Bloude of Christe M. Hardinge Amonge al these gay woordes we heare not so mutche as one Syllable vttered whereby we may vnderstande that ye beleue the Very Body of Christe to be in deede Presente in the blessed Sacrament of the Aulter Ye confesse the Eucharistia whiche commonly ye cal the Supper of the Lorde to be a Sacramente and al that to be none other then an euident token of the Body and Bloud of Christe As for that ye adde to make the matter seme sommewhat of the Deathe of Christe and his Resurrection and his actes done in fleshe VVhat reason or scripture haue ye that a peece of Bread and a Cuppe of VVine for in your belefe more make ye not of this Sacramente can set them as it were before our eies Dothe not rather a faire Painted table set foorth the actes of our Sauiour before our eies more liuely and more expressely And be we not moued therewith to geue God thankes for his greate benefites as wel as if we haue Breade and VVine on a table But I praie you sithens al is but Breade and VVine after your teachinge howe shal we by eatinge and drinkinge thereof be fedde with the Body and Bloude of Christe Againe can we by Breade and VVine be brought into hope of the Resurrection and Euer lastinge life as ye saie And howe shal we by Eatinge of Breade and Drinking of VVine be assured that Christes Body and Bloude doth in like manner feede our soules as Breade and VVine feedeth our bodies Though your imagination be neuer so stronge yet by eatinge of that whiche is Breade onely and Drinkinge of that whiche is VVine onely we see not how your soules can be fedde with the True Body and Bloude of Christe no more then ye be at your common meales Verily when al your tale is tolde ye seme to saie nothinge els touchinge the eatinge of our Lordes Body but that the Body of Christe remaineth in Heauen and that we muste sende vp our soules thither to eate it there by a certaine Imagination whiche ye cal faithe For this is your Maister Caluines Doctrine By this Doctrine al standeth vppon your faithe your faithe doth al alone And he that beleueth in Christe so as ye teache eateth his Body and Drinketh his Bloude For by your Gospel to eate the Body is nothinge els but to beleue in Christe If this be true then is your Supper superfluous For declaration of the Truthe herein it is to be considered that when we speake of this blessed Sacramente we meane specially the thinge receiued to be the very Real Body of Christe not onely a Signe or Token of his Body Yet we thinke it necessarie the Doctrine of the Fathers be clerely taught whiche is that here is a Sacramente and the thinge of the Sacramente The Forme of Breade and VVine whiche is sene is the Sacramente that is to saie a Signe of the Holy thinge For a Sacramente besides the outwarde shape whiche it representeth to the senses causeth an other thinge to come into knowledge The thinge of this Sacramente is of two sortes the one in tho same conteined and signified the other signified but not conteined The firste is the Body of Christe borne of the Virgine Mary and his Bloude shed for our Redemption the Seconde is the Vnitie of the Churche in these that be predestinate called iustified and glorified VVhiche Churche is Christes Body mystical So that here are three distincte thinges vnderstanded The one is a Sacramente onely the other a Sacramente and the thinge the thirde the thinge and not a Sacramente The firste is the visible shape or Forme of Breade and VVine the seconde is the proper and very Fleashe and Bloude of Christe the thirde his Mystical Body And as there be two thinges of this Sacrament so be there also two meanes or waies of eating The one Sacramental after whiche bothe good and euil eate the true Body of Christe they to saluation these to damnation The other spiritual after whiche the good only do eate These Defenders as al other the Sacrament aries speakinge of these distinct thinges indistinctly cause confusion and deceiue the vnlearned readers In sutche a sense and meaninge the place commonly alleged out of S. Augustine as also many other the like maye wel be vnderstanded without preiudice of the Truthe of Christes Body in the Sacrament Vt quid paras dentem Venttem Crede manducasti To what pourpose makest thou ready teeth and bely Beleue and thou hast eaten Nowe these Defenders harpingâ—â—â—nâ—ly vpon this one
tractantur animum conferamus quis nesciat eas esse corruptibiles Si autem ad id quod Per illas res agitur quis non videat non posse corrumpi If wee beholde the Visible Creatures as the Breade the Wine the Water wherein the Sacramentes are ministred who seeth not that they be corruptible But if wee consider the thinges that are wrought thereby who seeth not that they cannot be corrupted Now iudge thou good Christian Reader how Childishely these quarrelles be sought againste vs without cause what Mystical Catholique eares M. Hardinge hath that cannot abide the phrases and speaches of the Anciente Fathers M. Hardinge If a man should presse you with your owne woordes and demaunde what maner of Presence ye teache affirminge Christe him selfe presently to be geuen I weene ye would be founde haltinge For how saie ye If Christe be presently geuen vnto vs by Breade and VVine in the Sacramente then is Christe present If he be present whiche ye muste needes graunt tell vs further howe is he present accordinge to the Substance of his Body or by Grace or accordinge to the Maiestie of his Godhed The first what shiftes so euer ye seeke ye wil not graunt And therefore is your owne Apostle Martin Luther at fowle defiance with your maisters Zuinglius Occolampadius Caluine and you and so be his Disciples Ioachimus VVestphalus Epinus Pomeran He shusius Brentius Illyricus and many others as ye knowe If ye wil saie he is Present by his Grace so is he Presente with al good men and that not onely when the Sacrament is ministred but also at al other times Againe how can ye make good that by Faithe we receiue his Body and Bloud By Faith we receiue Grace and the Merites of his Death suffered in his Body with sheddinge of his Bloud But the Body and Bloude it selfe that is the very Substance of his Body and Bloude tel vs how by Faithe properly and truely to speake as who should sate by Faithe made Present we receiue it Furthermore what haue ye to answeare to this question If wee receiue the Body and Bloud of Christe verely by Faithe for so ye saie we demauÌ„de whether we receiue the same by Faithe onely without the Body or with the office of our Body If thoffice of our Body be required to the receiuinge of Christes Body in the Sacrament as Christe him selfe certainely meante for els how obeyed the Disciples his commaundement to whome he saide at his Supper Take and eate this is my Body likewise of the Cuppe Take and drinke whiche cannot be donne but by the seruice of the Body hereof then it foloweth that his Body is verely present Now that it is not receiued by Faithe onely thus we proue it by your owne Doctrine It is so receiued â–ª as it is Present but it is Present by Bread and VVine as ye saie Ergo it is receiued by Bread and VVine To conclude if by Breade and VVine then not by Faithe onely VVil ye geue me leaue to saie what I thinke of you Verely it seemeth by your vaine ianglinge that as S. Paule saieth of suche other like you ye vnderstande not what ye speake nor whereof ye affirme The B. of Sarisburie In what sense wée maie truely saie Christe is either Presente with vs or Absente from vs the mater is not so doubteful or dangerous to be answeared onlesse M. Hardinge haue foregotten the Articles of his Créede For thus wée are taught to beéeue Christe is Ascended into HeaueÌ„ and fitte that the Right Hande of God Whiche Article S. Augustine expoundeth thus Noli dubitare ibi nunc esse hominem Christum Iesum vnde venturus est memoriterque recole fideliter tene Christianam Confessionem Quoniam Resurrexit à mortuis Ascendit ad Coelum Sedet ad Dextram Patris nec aliunde quà m inde venturus est ad viuos mortuoâ—que iudicandos Doubte thou not but Christe Jesus as Man is there nowe from whence he shal comme And heare thou wel in minde and faithefully beleeue the Christian Confession That Christe is Risen againe from the Deade And Ascended into Heauen And Sitteth at the Right Hande of the Father And that he shal comme againe from thence and from no vvhere els to Judge the quicke and the Deade Againe he saithe Homo secundum Corpus in Coelo est de loco migrat cùm ad alium locum venerit in eo loco vnde venit non est Christe as Man accordinge to his Body is in Heauen and passeth from place to place and vvhen he commeth to an other place he is not in the other place from vvhence he came Likewise againe Secundum Praesentiam Maiestatis semper habemus Christum nobiscum Secundum Praesentiam Carnis rectè dictum est Discipulis Me autem non semper habebitis Accordinge to the Presence of his Maiestie wee haue Christe euermore with vs But accordinge to the Presence of the Fleashe it is true that Christe saide to his Disciples Me you shal not haue alvvaies vvith you So saithe the Holy Father and Martyr Vigilius Del Filius secundum Humanitatem suam recessit à nobis Secundum Diuinitatem ait Ecce ego vobiscum sum vsque ad Consummationem saeculi The Sonne of God accordinge to his Manhoode is gonne from vs But accordinge to his Godhed he saithe Beholde I am with you vntil the ende of the worlde And againe Et nobiscum est non est nobiscum quia quos reliquit Humanitate non Deseruit Diuinitate Christe is with vs and yet he is not vvith vs For vvhome he leafte touchinge his Humaine Nature or his Body touchinge his Godhead he leafte them not And againe Verbum vbique est Caro autem eius vbique non est The Woorde or Godhed of Christe is euerywhere but his Fleashe or Body is not eueryvvhere So saithe S. Cyril Etsi Corpore abfuero Praesens tamen ero vt Deus Although I be Absente as touchinge my Body yet as God I wil be Presente And to leaue an infinite number of other Learned and Catholique Fathers that haue written the like Origen saithe thus Secundum Diuinitatis Naturam non peregrinatur à nobis Peregrinatur secundum dispensationem Corporis quod suscepit Christe accordinge to his Godhed is not a stranger to vs But he is a stranger accordinge to the dispensation of the Body that he receiued Thus is Christe bothe Absente and Presente Presente in Maiestie Absente in Body And in this sense Chrysostome saithe Semper nobiscum est Christus Neque enim nisi nobiscum esset Christus superesset Ecclesia Christe is euermore Presente with vs. For onlesse he were presente the Churche of God coulde not continewe But M. Hardinge saithe Howe can yee make good that by Faithe wee receiue his Body and Bloude By Faithe wee receiue Grace c. This question shoulde
Hardinge this thinge woulde haue had somme better proufe Why allege you not either S. Augustine or S. Ambrose or S. Chrysostome or S. Hierome or somme other Catholique Father to this pourpose Your simple woorde is no good warrante Ye proue that thinge that is Vniuersally confessed and needed no proufe but that ye shoulde proue ye leaue vnproued This in Sophistrie is called Petitio Principij The simplest shifte that can be vsed Damascenes Maior is Confessed and true But your Minor and Conclusion are bothe Vntrue For whereas you saie of your selfe The Accidentes haue their Beinge by them selues wee saie the same Accidentes haue theire Beinge in the Breade and Wine as in theire Subiectes Sundrie of your owne felowes haue saide Accidentia illa sunt in Aere tanquam in Subiecto These Accidentes are in the Aire as in theire Subiecte Therefore by theire iudgement they haue not theire Beinge as you saie by them selues You maie also remember that your Maister him selfe neuer durste precisely to determine this mater but onely passeth it ouer darkely and doubtefully as beinge not wel resolued what to saie His wordes be these Mihi videtur fatendum Accidentia illa existere sine Subiecto It seemeth vnto me or es I can gheasse these Accidentes haue theire Being without a Subiect M. Hardinge VVee muste 〈◊〉 beholde saithe Euthymius a Greeke Doctour the Nature of the thinges whiche be set before vs but the vertue or power of them The B. of Sarisburie Euthymius although one of the meanest Doctours saithe right wel and as the Learned Fathers saide before him But M. Hardinge doo you take your Authours at al aduentures as they comme to hande or doo you consider what they saieâ— Tel vs. I beseech you in your fantasie what are those thingê yâ— Euthymius saithe are set before vs Whether are they the Body and Bloude of Christe or clarour Accidentes If it be Christes very Body and Bloude substantially Really in deede VVhy shoulde vvee not consider the Nature of them what haue they offended you Or what imperfection finde you in them Cyrillus saithe Caro Christi Natura viuifica est The Fleashe of Christe by Nature hath power to geue Life And Christe him selfe saithe My Fleashe is Verily Meate and My Bloude is Verily Drinke Therefore the Nature hereof is wel woorthy to be considered But if there be nothinge there set foorthe but onely your bare and naked Accidentes What Povver What Vertue is there in them What Doctoure or Father euer taught vs that wee should haue Remission of Sinne and be saued by your Accidentes But as I saide Euthymius writeth wel folowinge herein the Doctrine of the Ancient Learned Fathers S. Basile saithe Si qua Gratia est in Aqua ea non est ex Natura Aquae sed ex praesentia Spiritus If there be any Grace in the VVater of Baptisme it is not of the Nature of the VVater but of the presence of the Sprite Cyprian speaking of yâ— Oile saith thus Sanctificatis Elementis iam non propria Natura praebet effectum Sed Virtus Diuina potentiùs operatur It is not Nature that geueth effecte or force vnto the Elementes beinge Sanctified but the Diuine Povver woorketh more mightily So saithe S. Chrysostome Petra erat Christus Non enian ipsius Petrae Natura Aqua scatutiebat Sed alia quaedam Spiritualis Petra omnia operata est hoc est Christus The Rocke was Christ For it vvas not by the Nature of the Rocke that the VVater gusshed out but a certaine other Spiritual Rocke wrought al these thinges that is to saie Christe In like manner the Anciente Father Origen speakinge of the Power and Vertue of Our Lordes Supper saithe thus Illud quod Sanctificatur per Verbum Dei per Obsecrationem non suapte Natura sanctificat vtentem The thinge that is Sanctified by the VVoorde of God and by Praier sanctifieth not him that vseth it by the Nature of it selfe By these and other like aduertisementes these Godly Fathers meante to withdrawe Our mindes from the outwarde corruptible Creatures to the Spiritual and Inwarde vnderstandinge of the Sacramentes Therefore Euthymius in the same place saithe Panis habet Similitudinem quandam ad Corpus Vinum ad Sanguinem The Breade hathe a certaine Likenesse vnto the Body and the VVine a certaine Likenesse vnto the Bloude M. Hardinge VVhen it pleased our Sauiour Christe at his laste Supper to institute this blessed Sacramente at whiche he toke Bread and VVine and turned them into his Body and Bloude he would in such wise aduance these Creatures to a muche excellenter condition as they shoulde lose no whit of their former Vertues For the sonne of man came not to destroie but to saue and as S. Augustine saithe is not cause that any thinge tend vnto not beinge The B. of Sarisburie At the laste M. Hardinge hathe founde somme Scripture and that God wote ful aptely he applteth to serue his pourpose The Sonne of Man saithe be came not to destroie but to saue Ergo The Breade and VVine lose no white of theire Former Vertues Here I beséeche you M. Hardinge what came the Sonne of Man to saue Muste wee beléeue be came from Heauen to Saue your Accidentes Was this the cause of Chrictes comming It this the Religion ye haue Learned in Louaine S. Paule saithe Nenquid de bubus cura est Deo Hathe God any special care for Oxen Might not one mutch beter saie Hathe God any care for your Fourmes for your Shevves for your empty Accidentes Perhaps ye wil saie I presse you ouer heauily Ye meante that Christe came to Saue Breade and Wine How be it so ye cannot saie For by your Doctrine the Nature and Substance of the Breade and the Wine by the comminge and presence of Christ are quite abolished nothinge remaining but onely the Accidentes But be it that Christe came to Saue these Creatures Then is your Religion mutche like vnto the Diuinitie of the Olde Heretiques called the Manichees Of them S. Augustine writeth thus Herbas atque arbores sic putant viuere vt ea sentire credant dolere cùm laeduntur nec aliquid inde sine cruciatu corum quenquam posse vellere They thinke that Herbes and Trees haue life so for foorthe that they beleeue they haue sense and feelinge and suffer gnefe and paine when they be hurte and that noman can pul or plucke ought from them without theire smarte And againe he saithe Nec oua sumunt quasi ipsa cùm frangunturt expirent They Eate no Bgges imagining that when they be broken theire life or Soule passethe from them These be mere folies M. Hardinge Christe him selfe saithe Hée came to Saue not your Accidentes but Sinners not Breade and VVine but the thing that vvas loste And wil ye tel vs that your Accidentes were loste Or that Breade and VVine were sutche sinful
figure and fourme Then is it to be noted that Christe saide not I wil drinke nomore of the Fruite of the Vine But I wil not from hencefoorthe drinke of this generation of the Vine Of this I saie whereof now I haue dronken whiche is vnder the fourme of wine my Bloude whiche am the true Vine For whereas this Apologie saithe it is wel knowen that the fruite of the Vine is VVine and not Bloude it seemeth to declare that the Authours thereof are igâ—orant in the holy Scriptures where they might haue founde the fruite of some Vine to be called Blouâ—â— For Iucob saide to his sonne Iadas bearing the Figure of Christe He shal wasshe his robe in VVine and his cloke in the Bloude of a Grape Lo a Grape hathe his Bloude a Grape is the fruite of the Vine and therefore it is not wel knowen that the fruite of the Vine is not Bloude The Holy Ghoste did in these woordes of Iacob prophecie that Christe the true Vine should geue the Grape of his Body to be pressed vpon the Crosse from whence the VVine was shedde whiche is in our Chalice as Chrysostome also noteth And now is it no wonder if we expound yâ— woord Vine mystically O what strength Truthe hath howe plainely she dareth to shewe her face râ—tt nipping the Scriptures nor misenglishinge them nor dissemblinge any iote that may seeme to make againste hir The B. of Sarisburie Marke Gentle Reader howe mightily M. Hardinge wrastleth and what paines he takethe to drawe this place to his pourpose Firste he assureth vs for certaine that Christe spake these woordes Before the Consecration and that therefore they perteine nothinge to the Sacramente Neuerthelesse afterwarde he graunteth as he saithe of his free liberalitie that Christe spake the same woordes After the Consecration that they perteine specially to yâ— Sacramente And yet againe vpon further affiance and boldnesse of the cause he séemeth to saie It maie be that Christe spake the same woordes at bothe times that is as wel After the Consecration as Before Againe he saithe S. Lukes rehearsal is more likely then S. Mathewes For that S. Luke writeth eche thing in Order and S. Mathe we out of Order Againe One Cuppe is firste the Wine of the Olde Testamente and immediately after the same Cuppe is the Wine of the Newe Testamente Againe The Kingedome of God sommetime is the state of the Churche sommetime it is the state of Glorie Againe The Fruite of the Grape sommetime is very Natural Wine sommetime it is the very Bloude of Christe Notwithstandinge Steuin Gardiner saithe that neither the Natural Wine nor Christes very Bloude but the Accidentes and Fourmes are the Fruite of the Vine Yet againe he saithe Christe Dranke his owne very Bloude at the Supper and euen nowe him selfe Drinketh the same his owne Bloude in the kingedome of Heauen In the ende M. Hardinge after he hathe wel wandred and walked him selfe bothe Before and After In Order and out of Order This Waie and that Waie with the Olde Cuppe and with the Newe and hathe wel stated him selfe by coniectures and likelihoodes at the laste be bloweth vp the Trâ—umphe with a iolly corrage and crieth out O what strength Truthe hathe and howe plainely she dareth to she we her face Here by the waie a man might demaunde of M. Hardinge notwithstandinge the greate Confidence he pretendeth in his cause If Christe spake these woordes Before the Consecration of the very Natural Wine of the Grape and of the Ceremonial Cuppe of the Old Lawe howe dranke he then afterward of the same Natural Wine of the Grape after a Newe Sorte or howe was the same Natural Wine fulfilled in the Kingdome of God If Christ spake yâ— same woord After the Consecration the Substance of Wine by these mennes fantasie beinge vtterly abolished and nothinge there remaininge but onely the Accidentes howe was it then the Fruite or generation of the Vine But to leaue these vnfruiteful gheasses vntil M. Hardinge haue better agreed with him selfe vpon somme certainetie wee saie that the Cuppe of Blessinge whiche Christe calleth the Cuppe of the Newe Testamente not withstandinge it were made in a Mysterie the Sacramente of Christes Blonde â–ª yet in Nature and Substance was very Wine stil and as Christe him selfe â—â—lleth it the very Fruite and generation of the Grape as it was before The woordes of the Euangeliste S. Mathewe are very plâ—â—ne Hee tooke the Cuppe and when hee had geuen thankes hee gaue it them saieinge Drinke ye al of it For this is my â—loude of the Newe Testamente that is shedde for many â–ª for the Remission of Sinnes I saie vnto you that I wil not Drinke hencefâ—ourthe of this Fruite of the Vine vntil that daye when I shal Drinke it Newe with you in the Kingedome of my Father To auoide the manifeste truthe of this rehearsal M. Hardinge saithe S. Mathewe vttered one thinge for an other the Later for the Former the Cuppe Consecrate for the Cuppe Vnconsecrate and placed his maters out of order And by this poore shifte he thinketh the Storie of the Gospel is fully answeared But let vs see what the Learned Fathers haue iudged and written in this behalfe So shal the weight of these coniectural gheasses and the Face of M. Hardinges Truthe whiche he so mutche magnifieth without cause the better appeare Clemens Alexandrinus hereof writeth thus Quòd Vinum esset quod benedictuÌ„ est Christus ostendit dicens Discipulis Non bibam ex Fructu Vitis huius donec bibeâ—o ipsum vobiscum in Regno Patris mei That it vvas VVine that was Blessed at the Supper Christe him selfe shewed his Discipses saieinge I vvil nomore Drinke of the Fruite of this Vine vntil I shal Drinke it with you in the Kingedome of my Father What so euer it shal Please M. Hardinge to thinke of the sense hereof he muste needes confesse the woordes are very plaine Likewisâ— saithe S. Cyprian Dominus Sanguinem suum Vinum appellauit de botris acinis plurimis expressum atque in Vinum coactum The VVine pressed our of Clusters and manie Grapes and so made VVine Our Lorde called his Bloude S. Augustine saithe Et Vinum fuit in Redemptionis nostrae Mysterio cùm Dominus diceret Non bibam à modo de hoc genimine Vitis There vvas VVine in the Mysterie or â—acramente of Our Redemption when Our Lorde saide I vvil nomore Drinke hencefoorthe of this Fruite of the Vine Here note thou good Reader howe handsomely S. Augustine and M. Hardinge agree togeather S. Augustine saithe plainely it vvas the Sacramente M. Hardinge saithe plainely it vvas not the Sacramente S. Augustine saithe These vvoordes vvere spoken after the Consecration M. Hardinge findeth faulte with S. Mathewes order and saithe They vvere spoken before the Consecration S. Augustine folowing the plaine woordes of Christ saithe It vvas VVine
vnsensible menne are wée that feele none of these deadly blowes I wil answeare you as S. Augustine sometime answeared Pascentius the Arian Heretique Facile est vt quisque Augustinum vincat videris vtrùm Veritate an Clamore It is an easy mater to ouercome Augustine But see you whether it be by Truthe or by noise of vvoordes And againe Non bonum Homini est Hominem vincere Sed bonum est homini vt cum Veritas vincat volentem quia malum est Homini vt eum Veritas vincat muitum Nam ipsa vincat necesse est fiue negantem siue confitentem It is not good for a man to conquere a man but it is good for a man that the Truthe maie conquere him vvith his good vvil For it is il for a man that the Truthe shoulde conquere him againste his wil. But whether he wil or wil not the Truthe muste needes Conquere him The Apologie Cap. 14. Diuision 5. And as Chrysostome very aptely writeth wee saie that the Body of Christe is the Deade Carkesse and wee our selues muste be the Egles meaninge thereby that wee muste flie on highe if wee wil come to the Body of Christe For this Table as Chrysostome saithe is a Table of Egles and not of Iaies Cyprian also This Breade saithe he is the foode of the Soule and not the meate of the Belly M. Hardinge In deede Chrysostome saithe as ye reporte But Sirs what meane ye To Eate the Body of Christe whiche is the dead Carcas in respecte of his deathe for onlesse he had fallen we had not risen againe muste we so be Egles as we vse no office of mans Body to this kinde of Eatinge Muste wee flie so hie as we looke not to finde this Body in Earthe Can wee not Eate this Body excepte wee flie vp to Heauen Can we not come by it but there Can we not Eate him but there Yes forsoothe VVee neede not goe out of the Earthe for the matter For Chrysostome him selfe in the same Homilie from whence ye fetche this saithe that whiles wee be in this life this Mysterie is cause that the Earthe to vs is become Heauen He that desireth to knowe what Egles we muste be and how hie wee muste flie to come to the Eatinge of this Body woorthely let Chrysostome euen there expounde Chrysostome He nameth Egles saithe he to shewe that he muste get him vp on highe that commeth to this Body and that he must haue nothinge to doo with the Earthe neither be drawen downewarde to base thinges and creape but alwaies flie vpwarde and beholde the Sunne of rightuousnesse c. VVill ye yet heare him more plainely declare what he meaneth by this highe Egles flight VVipe awaie saithe he all filthe from thy Soule prepare thy minde to receiue these Mysteries If the Kinges Childe arraied in purple and Diademe were deliuered vnto thee to beare wouldest thou not caste downe on the grounde all that thou holdest and receiue him But nowe when thou receiuest not the Kinges Childe but the onely begotten Sonne of God tell me I praie thee arte not afraide And doest not caste awaie all loue of worldly thinges and garnishe thy selfe with him onely but doest thou yet looke downe on the Earthe arte thou yet in loue of thy money arte thou yet geuen to the Earthe If it be so what forgeuenesse what excuse shalte thou finde This spirituall flyinge vp requireth Chrysostome and yet in that Homilie he declareth the Body of Christe to be presente here in Earthe meaninge in this Holy Sacramente yea that very Body whiche was Nayled Beaten whiche was not ouercome by Deathe whiche the Sonne seinge Crucified tourned awaie his beames for whiche the vaile of the Temple was rente asunder stones and all the Earthe quaked the Body that was made all Bloudy and beinge thruste in with a speare powred foorthe Fountaines of Bloude and VVater to all the worlde healthfull Thus ye see howe farre Chrysostome is from your strange Doctriâ—e concerninge the very and Reall presence of Christes Body in the Sacramente of the Aulter Of whiche Aulter and of the Sacrifice of that Body made and offered by the Priestes and of the Adoration due thereto in that Homilie he speaketh moste plainely That to proue your purpose yee muste seeke for an other Homilie whiche ye are neuer like to finde for Chrysostome serueth not your turne As neither Cyprian whome ye alleage and against whome God knoweth Verely we confesse with Holy Cyprian and the Fathers of the Nicene Councell that the Body of Christe whiche we receiue in the blessed Sacrament is the foode of the Soule and not common meate to fille the panche And therefore of the outwarde Formes we take but litle according to the Nicene Decree acknowledginge that spiritual foode to serue to Sanctimonie not to Sacietie Lastely ye bringe for you S. Augustine in these woordes The B. of Sarisburie Here M. Hardinge casteth his colours to shadowe that thinge that wil not be hidde Whereas Chrysostome saithe Thou receiuest not the Kinges childe but the onely begotten Sonne of God he so racketh and presseth these woordes as if the Fathers in their writinges had neuer vsed any kinde of Figure and as if wee were bounde vnder paine of damnation to receiue what sentence so euer they haue spoken accordinge to the very rigoure and extremitie of the Letter But the better to disclose the sensible grossenesse of this erroure I truste Gentle Reader it shal not be neither paineful nor vnprofitable for thée to consider a fewe other sutche examples and phrases of speache commonly and familiarely vsed by the Catholique Learned Fathers to like purpose Therefore as Chrysostome saithe wee receiue in the Holy Mysteries the Onely begotten Sonne of God meaninge by Faithe Onely not by Mouthe euen so he writeth of the Sacramente of Baptisme Si quis tibi Purpuram aut Diadema dedisset nonne prae quouis auro accepisses Ego verò tibi non Ornatum Regium tribuam sed ipsum Regem induendum exhibeo Et quomodò inquies Christum poterit quis induere Audi quid Paulus dicat Quotquot in Christum Baptizati estis Christum industis If any man had geeuen thee a Princely Robe or a Crowne wouldest thou not set more by it then by any Gold But I wil geeue thee not a Princely Robe but the Prince him selfe to put vpon thee Thou wilte saie howe maie a man put on Christe vpon him Heare what S. Paule saithe As many of you as are Baptized in Christe haue put on Christe S. Cyril saithe Discant omnes ne antequam firmiores sint Catechumeni Christum eis antequam oporteat Baptismi Mysterio commendentâ— Let al menne take heede that thei deliuer not Christe in the Sacrament of Baptisme vnto the Beginners or Nouices before they be stronge in the Faithe and before it be conuenient S. Augustine saithe Sancti Christum accipiunt in Manu
in Fronte Holy menne receiue Christe bothe in their Hande and in their Foreheade S. Chrysostome saithe Adest Sacerdos non Ignem gestans sed Spiritum Sanctum The Prieste is present Bearinge not Fire but the Holy Ghoste S. Ambrose saithe Portant in Typo Christi munera portaturi in Euangelio munerum Largitorem They carrie Christes giftes in a Figure In the Gospel they shal carrie Christe him selfe the geuer of the giftes And againe Mortem non timebis si geras Christum Thou shalt not feare Deathe if thou beare Christe Athanasius saithe Apud nos seruatur Puerulus ille quem Herodes interficere saiagebat The same Childe is keapte emongest vs whome Herode laboured so earnestly to destroie S. Chrysostome saithe Ciedo Apostolo Paulo Christum in se loquentem circum ferenti I beleeue the Apostle Pâ—ule carrieinge Christe aboute speakinge vvithin him S. Augustine saithe Concionatores tradunt Christum Discentibus The Preachers deliuer Christe vnto their Learners S. Cyril saithe Verum Manna Christus erat qui per Figuram Mannae Priscis illis à Deo dabatur Christe was the very True Manna whome vnder the Figure of Manna God gaue vnto the Fathers of the Olde Testamente It is written in M. Hardinges owne Legende Christophorus portauit Christum in Humeris in Ore per Confessionem Christopher bare Christe on his shoulders and he bare Christe in his Mouthe by his Confession An other of his Doctours saithe Christus venditus fuit in Iosepho Ligatus in Sampsono Suspensus in Botro in Serpente Aeneo Crucifixus in Isaaco Christe vvas solde in Iosephe He vvas bounde in Sampson He vvas Hanged vp in the Cluster of Grapes and in the Brasen Serpente and he vvas Crucified in Isaac Chrysostome saithe Quocunque quis peruenerit Paulum videbit vbique in omnium Ore circumferri Whither so euer a man comme he shal see Paule carried aboute euery vvhere in the Mouthe of euery man And to ende this longe rehearsal S. Augustine saithe Detractor Diabolum portat in Lingua The Sclaunderer carrieth the Diuel vpon his tongue I doubte not but M. Hardinge wil better bethinke him selfe and not require vs to take al these saieinges without any manner of fauourable exposition barely and nakedly as they lie Otherwise he muste néedes encombre him selfe with a greate number of inconueniences Of these phrases and manners of speache S. Augustine géeueth his iudgemente in this sorte Omnia Significantia videntur quodammodò earum rerum quas Significant sustinere personas Al Signes or Tokens seeme in a manner to beare the personnes of the thinges them selfe that thei Signifie As for example he saithe Sicut dictum est ab Apostolo Petra erat Christus quoniam Petra illa de qua hoc dictum est Significabat Christum So the Apostle saithe The Rocke vvas Christe For that the Rocke whereof it was spoken Signified Christe Likewise Athanasius saithe Qui Regis Imaginem videt Regem videt dicit En tibi Regem Neque tamen duos Reges constituit neque Imaginem particulam esse Regis neque Regem particulam Imaginis esse iudicat He that seeth the Image of a Kinge seeth the Kinge and saithe Beholde there is the Kinge And yet so saieinge he maketh not twoo Kinges Nor thinketh he either that the Image is a parcel of the Kinge or that the Kinge is parcel of the Image S. Gregorie in plainer wise saithe thus Eundem Agnum Iohannes ostendendo Esaias praeuidendo Abel offerndo loquutus est Et quem Iohannes in ostensione quem Esaias in loquutione Hunc Abel Significando in Manibus tenuit Iohn the Baptiste by pointinge with his finger Esaias by foreseeinge Abel by offeringe spake al three of One Lambe And Abel by Singnifieinge helde the same Christe in his handes whom Iohn helde by pointinge and whom Esaias helde by Prophesieinge Againe he saithe Intus ad Christum respicit quem per considerationem portat in Corde In wardely he beholdeth Christe whom by Meditation he Beareth in his Harte Sutche Amplifications and vehemente and extraordinarie speaches notwithstandinge in some cases they maie be dangerous yet oftentimes they seeme necessarie the better to quicken the dulnesse and negligence of the people And therefore Chrysostome saithe Beholde The Lambe of God is slaine The Bloude euen novve is dravven from his side and the whole people is coloured and made ridde and Bloudy with the same Not for that it was so in deede but to lifte vp and to withdrawe the Hartes of the people from the outwarde Corruptible Creatures of the Breade and Wine to a Spiritual and Mystical vnderstandinge that is to saie to the Eatinge and Drinkinge of the very Body and Bloude of Christe And to that ende he saithe Aquilas appellat vt ostendat ad alta eum oportere contendere qui ad hoc Corpus accedit He calleth vs Egles to shewe that he muste mounte on highe and flee alofte who so wil approche neare to that Body Likewise he saithe In Coelum vocat nos ad Magni Regis Mensam Christe calleth vs vp into Heauen vnto the Table of the greate Kinge And againe illum Sursum sedentem hic degustamus Wee beinge here beneath taste him sittinge in Heauen aboue So saithe S. Hierome Ascendamus cum Domino in Coenaculum Magnum stratum atque mundatum accipiamus ab eo Sursum Calicem Noui Testamenti Let vs Ascende vp with our Lorde into that great Dininge Chamber adourned and made cleane and there aboue let vs receiue of him the Cuppe of the Newe Testamente So saithe S. Augustine Vbi fuerit Corpus illuc Congregabuntur Aquilae id est in Coelum Illuc Congregabuntur Aquilae dictum est de Spiritualibus qui eius Passionem Humilitatemque imitando tanquam de eius Corpore saturantur Where as the Carkesse shal be thither shal the Egles resorte togeather that is to saie Into Heauen Thither shal the Egles resorte togeather This is spoken of the Spiritual Faitheful menne that folowinge his Passion and Humilitie be filled as it were vvith his Body So saithe Leo Circa hoc Corpus Aquilae sunt quae alis circumuolant Spiritualibus Aboute this Body there are Egles that flee aboute vvith Spiritual vvhinges Thus are the Faitheful made Egles Thus is the Earthe become Heauen Not for that Christes Body is pulled downe as M. Hardinge imagineth but for yâ— our mindes affections be lifted vp For so Chrysostome him selfe expoundeth his owne meaninge Hodiè nobis Terra facta est Coelum non stellis de Coelo in Terram descendentibus sed Apostolis ad Coelum Ascendentibus Quia effusa est Copiosa Gratia Spiritus Sancti vniuersum Orbem operata est Coelum non immutans Naturam sed voluntatem emendans This daie the Earthe is made Heauen not by the Starres comminge downe vpon the Earthe but by the goeinge vp of
to doo If ye sette your selfe a woorke without Commission and renne foorthe when noman biddeth you then are ye your owne menne and of reason ought to paie your selues If your Masses as you saie were neuer sette to open sale wherefore then was this Decrée written in the Councel of Oxforde Venalitatem Missarum districtè inhibemus VVee streitly forbidde the Sale of Masses Thinke you that so many wise Fathers would forebidde that thinge the neuer was vsed In the late Conference holden at VVoormes the Bishop of Sidon beinge there presente durste not saie as you dare saie there was no sutche vnlawful sale but onely saide It vvas out of season to talke thereof His woordes be these Quid attinebat de Missis venalibus de Mercatu Indulgentiarum c. mentionem intempestinam inducere What was it to the purpose to speake of the Sellinge of Masses and Pardonnes out of season The Priestes ye saie of the Catholique Churche sel not the fruite and Merite of Christes Bloude No marueile For thei haue it not to sel But if ye had Christe him selfe ye would sette him to sale as other your Fathers haue donne before you Sutche a one was he of whom S. Gregorie writeth Iesum Christum Dominum nostrum Haeretico accepta Pecunia venundedit He tooke Monie and solde Iesus Christe our Lorde vnto an Heretique And when the Bishop of Rome selleth his Pardonnes what other thinge woulde he seeme to sel but onely the Fruites and Merites of the Bloude of Christe Ye saie further God forebidde wee shoulde suffer Idolaters to liue emongest vs. And yet your neare frendes haue thought ye haue not benne far from the mainteinance of Idolatrie Polydorus Vergilius intreatinge of the woorshippinge of Images saithe thus Eo insaniae deuentum est vt haec pars Pietatis parum differat ab Impietate They are so far proceded in madnesse that this parte of Holinesse is not far from vvickednesse And Ludouicus Viues saithe He seeth no greate difference bitwéene certaine Christians Woorshippinge their Images and the Olde Heathens adouringe their Idolles Ye saie The Carrieinge aboute of the Sacrament is right Holy deuotion pleasante in the sight of God and Christian People doubt not but God accepteth their good Hartes Euen so no doubte as when he saide sometime vnto the Iewes Quis requisiuit ista de manibus vestris Who required these thinges at your handes S. Augustine saithe Socratis sententia est Vnumquenque Deum sic coli oportere quomodo se ipse colendum esse praeceperit The Judgement of Socrates is this That euery God ought so to be woorshipped as he him selfe hath commaunded Againe he saithe Constat Fidem stultam non solùm minimè prodesse sed etiam obesse It is certaine that a foolishe Faithe not onely dothe no good but also hurteth Chrysostome saith Tales sunt Diabolo venaÌ„di artes qui praetextu Pietatis laqueos tegit Sutche sleightes of huntinge hath the Diuel Vnder the Colour of Holinesse he hideth his snares But as touchinge the solemnitte of carrieinge the Sacrament your owne Doctour Gabriel Biel coulde haue tolde you Christus noÌ„ dedit Discipulis Sacramentum vt ipsum honorificè conseruarent sed dedit in sui vsum dicens Accipite Manducate Christe gaue not the Socramenté to his Disciples to the ende thei shoulde keepe it vvith Honour But he gaue it to them for their vse saienge to them Take and Eate Likewise saithe Humbertus Christus non tantùm Benedixit Panem reseruauit frangenduÌ„ in crastinum nec fregit tantùm reposuit sed fractum statim distribuit Christe did not onely Blesse the Breade and reserue it to be broken the nexte daie nor did he onely Breake it and laie it vp but beinge broken streight vvaie he deliuered it Al this strange solemne Festiual guise Pope Vrbanus the fourthe learned not of Christe or Paule but onely by the Reuelation of Dame Eua the Ancharesse and by her good aduise founded the Newe Feaste of Corpus Christi and caused the Sacramente to be borne aboute in Procession But the Anciente woorthy Father Chrysostome saithe Discamus Christum ex ipsius voluntate honorare Nam qui honoratur eo maximè honore laetatur quem ipse vult non quem nos optamus Let vs learne to honour Christe after his ovvne vvil For he that is honoured deliteth moste in that honour that he him selfe vvoulde haue not in that honoure that wee can Faâ—sie Notwithstandinge when the Sacramental Breade is carried onely vpon a horse and the Pope him selfe is borne alofte in a Chaire of Golde vpon the shoulders of sixe or eight Noble menne I praie you whether of them hath greatter Honour For the reste The Pope saithe M. Hardinge is and olde Man he rideth in his Pontificalibus he is loden with Apparel The Pyxe is weighty The VVeather is hoate there is none other Creature to supplie his roome Therefore it is lately concluded in Louaine in greate solemne sadnesse that a Horse muste be had in to plaie the Popes parte and to carrie the Monstrance Here for as mutche as M. Hardinge hath purposely made mention of the Popes ridinge in his Pontificalibus and the Solemnitie and Pompe thereof is knowen to fewe it shal not be impertinente briefely to disclose the order thereof Thus therefore it is written in the Ceremoniarie of Rome Sic Papa equitat in Pontificalibus in aliquam Ciuitatem Cardinales descendunt ex equis accedunt reuerenter ad Papam osculantur illi pedem Episcopus Ciuitatis accedit ad Papam cum debitis reuerentijs offers illi Crucem osculandam quam Pontifex reuerenter cum Mitra tamen osculabitur Non enim commodé poterit ei abstrahi equiti ab equestribus Miracles Si tamen placuerit Mitram deponere non erit inconueniens Deinde Praelatus incipiat Antiphonam Ecce Sacerdos Magnus Thus the Popes Holinesse rideth into any Cittie in his Pontificalibus The Cardinalles lighte from their Horses and comme reuerently vnto the Pope and kisse his foote The Bishop of the Cittie commeth likewise to the Pope with dewe reuerence and offereth him the Crosse to kisse whiche the Pope shal kisse reuerently keepinge on his Miter notvvithstandinge For while be sitteth on horse backe his horsemenne cannot very easily take of his Miter and sette it on againe Howbeit if it shal like him to put of his Miter it shal be no greate inconuenience Afterwarde the Bishop shal beginne this Antheme Beholde the Greate Prieste And so he pricketh foorthe in his Pontificalibus The carrieinge out of the Arke of God into the fielde in the time of Eli the Highe Prieste boadeth no very good Argumente for the carrieinge of the Sacramente For at that time the Armie of Israel was ouerthrowen thertie thousande Souldiers were slaine and emongest them the twoo Sonnes of Eli The Arke was taken Eli him selfe fel backe from his Chaire and
the Godly Fathers S. Augustine saith His Mother leafte bringinge of VVine and Cakes to the Churche not for that it was vngodly or vnlawful of it selfe so to doo but onely for that shée was warned It was a resemblance of the superstition of the Heathens S. Gregorie speakinge of the three Sprinklinges or Dippinges into the Holy Fonte saith thus In Vna Fide nihil efficit Consuetudo Ecclesiae diuersa Tamen quòd Haeretici id facerent negant idem esse à Catholicis faciendum The Faithe beinge One the diuersitie of Customes hurteth nothinge Yet for as mutche as Heretiques haue thus donne they saie that the Catholiques maie in no wise doo the sâ—me Not for that the thinge it selfe was il but for that they would not seeme to folowe Heretiques Gabriel Biel saith the Churche of Rome thought it good to vse common Leauened Breade at yâ— Ministration of the holy Mysteries leste in vsinge vnleauened Breade they should be thought to folowe Ebion the Heretique Tertullian reasoneth vehemently that a Christian man ought not to goe with a Laurel Garlande vpon his Heade and that for none other cause but onely for that the Heathens vsed so to goe Wherupon Beatus Rhenanus geueth this note Non solùm ab his temperandum fuit quae manifestam prae se ferrent impietatem sed etiam ab illis quae possent indifferentia vocari hoc est quae essent neque Bona neque Mala partim ne quisquam infirmior ex Christianis offenderetur partim ne Ethnici in suis erroribus confirmarentur dum rectius putant esse quod etiam Christianos obseruare vident It was meete for them to refraine not onely from sutche thinges as haue a manifeste shewe of wickednesse but also from sutche thinges as mighte be called indifferent that is to saie neither Good nor il partely leste any of the vveaker Christians shoulde be offended partely also leste the Heathens should be encourraged in their errours thinkinge that thinge for that the Christians them selues doo it to be the better Againe Tertullian saithe De hoc primo consistam An cum ipsis quoque Nationibus Communicare in huiusmodi Seruus Dei debeat siue habitu siue victu vel quo alio genere laetitiae eorum Herein wil I firste stande whether it be lawful for the Seruaunte of God to Communicate with whole Nations in sutche thinges either in Apparel or in Diet or in any other kinde of theire Mirthe And S. Basile saithe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let needelesse and superfluous thinges be put to Silence in the Churche of God To be shorte Origen saithe Quaerendum est quid hoc sit quod sequitur Non fiant ei reliquiae Ne aliqua inquit rescindatis Chaldaeorum aliqua reseruetis Ob id iubet ne pusillum quidem relinquatur in ea VVee muste examine what is meante by this that foloweth Leaue her no manner of remnante The meaninge is this Abolishe not certaine of the Superstitions of the Chaldees reseruinge certaine Therefore he commaundeth that nothinge be leaste in her be it neuer so litle How be it I take not vpon me to enter into the Conscience of others Let eche man abounde in his owne sense Yet M. Hardinge for as mutche as ye make sutche a reckeninge of your Antiquitie as if al your Orders and Ceremonies had vndoubtedly benne conueied ouer vnto you from Christe him selfe and his Apostles maie it therefore please you to vnderstande that at the beginninge there appeareth no sutche distinction or difference of Apparel in the Ministerie Valafredus Abbas saithe Veteres Communi indumento vtentes Celebrabant Missas The olde Fathers saide Masse that is to saie Ministred the Holy Communion hauinge on their ovvne common Apparel S. Augustine in his Rule to his Clerkes or Monkes writeth thus Ne sit Notabilis habitus vester Let not your Apparel be Notable S. Hierome describinge the order of the Churche at Bethleem saithe thus In veste nulla discretio nulla admiratio Vtcunque placuerit incedere nec detractionis est nec laudis In Apparel there is no difference there is no woonderinge How so euer any man liste to goe it is neither sclandered nor praised And Pope Coelestinus the firste saithe Discernendi sumus à plebe Doctrina non Veste Conuersatione non Habitu Mentis puritate non cultu Si enim studere incipiemus Nouitati Traditum nobis à Patribus ordinem calcabimus vt Iocum vacuum Superstitionibus faciamus Docendi potiùs sunt rudium animi quà m illudendi Nec Imponendum est illorum oculis sed Mentibus infundenda praecepta sunt VVee muste be knowen from the Laie people by our Doctrine not by our Coate By our Conuersation not by our Apparel By the purenesse of our Minde not by the attiere of our Body For if wee once beginne to diuise Nouelties wee shal treade our Fathers Orders vnder foote and make roome for Superstition The mindes of the ignorante ought to be taught and not to be mocked Neither maie wee goe aboute to dosel theâ—â—ies but rather ought to powre wholesome Doctrine into their Hartes To conclude it is noted in your owne Glose vpon the Clementines Clerici Saeculares non habent certum habitum cùm non fit expressum in iure de Colore vel Forma per quae vel quorum alterum oportet habitum discerni Seculare Priestes haue no certaine Apparel appointed them for as mutche as there is no expresse mention made neither of the Coloure nor of the Fourme by whiche twoo differences or by the one of them Apparel muste be discerned Goddes name be Blessed The Religion of Christe maie stande bothe with and without these thinges But without sutche proppes the whole rooffe of your Religion muste néedes comme downe as hauinge nothinge els but shewes and vanities to beare it vp But leste ye should conceiue ouer greate opinion of so smal a mater thinke there can be none other Apparel méete and comely for the Cleregie but onely youres or that without the same the whole Churche of Christe must néedes goe to waste maie it like you therfore to remember what yâ— Ancient Father Origen hath written of you in this behalfe Non solùm apud Iudaeos sed etiam apud nos multos est inuenire peccata huiusmodi peccantes glutientes Camelos in eo quòd maxima delicta committunt Et oportet huiusmodi homines frequenter considerare Quomodò in rebus minimis Religionem suam ostendant Et bene eos Hypocrità s appellat Wee maie finde not onely emongest the Iewes but also emongest our selues menne yâ— offende in sutche faultes swalowinge downe whole Camels in that they Commit greate offenses And wee ought wel to marke sutche manner of Menne howe they countenance out their Religion with smal maters Very vvel and iustly Christe calleth them Hypocrites Posidonius writinge the life of S. Augustine saithe thus Vestis
your side bothe sworne to the Pope bothe presente at your late Chapter at Tridente Yet thus doothe the one of them gréete the other Tu permanes in sensu damnato per Synodum Thou remainest stil in a sense condemned by the Councel Catharinus condemneth Cardinal Caietan for twoo hundred sundrie errours somme of them he calleth vvicked and Antichristian These Termes must néedes be very Metaphysical M. Hardinge that can yelde you sutche Heretical Antichristian errours The Apologie Cap. 6. Diuision 1. They were beste therfore to goe and sette peace at home rather amonge them selues Of a truthe Vnitie and Concorde doothe best becomme Religion Yet is not Vnitie the sure certaine marke whereby to know the Churche of God For there was the greatest Vnitie that might bee amongest them that woorshipped the Golden Calfe and amonge them whiche with one voice iointly cried against our Saueour Iesus Christe Crucifie him Neither bicause the Corinthians were vnquieted with priuate dissensions or bicause Paule did square with Peter or Barnabas with Paule or bicause the Christians vpon the very beginninge of the Gospel were at mutual discorde touchinge some one mater may wee therefore thinke there was no Churche of God amongest them And as for those personnes whome they vpon spite cal Zuinglians Lutherans in very deede they of bothe sides be Christians good Frendes Brethren They varie not bitwixte them selues vpon the Principles Fundations of oure Religion nor as touchinge God or Christe or the Holy Ghoste or the meanes of Iustification or of euerlastinge life but vpon one onely question whiche is neither weighty nor greate neither mistruste wee or make doubte at al but they wil shortely be agreed And if there bee any of them whiche haue other opinion than is meete we doubte not but ere it bee longe they wil put aparte al affections and names of parties that God wil reuele the truthe vnto them so that by better consideringe and searchinge out of the matter as once it came to passe in the Councel of Chalcedon al causes and seedes of dissension shal bee throughly plucte vp by the roote and be buried and quite foregotten for euer Whiche God graunte M. Hardinge These Defenders be like in conditions to suche honest women as commonly we call Scoldes Because vnitie pleaseth you not as beinge that through lacke whereof your newe Churche is of al good men detested and of the meanest very muche suspected ye saie it is not a sure and a certaine marke whereby to know the Churche of God Yeas Maisters amonge other notes and markes of the true Churche Vnitie is one Not euery Vnitie but Vnitie in the Holy Ghost whiche geueth life to that one Body the Churche whereof euery faithful is a member and Christe the Head and powring Charitie abroade in our Hartes so linketh al right beleeuers togeather in the bonde of peace as they al saie one thing thinke one thing sauer one thing The Vnitie that â—s the note and marke of the true Church whereof wee speake is that for whiche the Churche is called one â–ª and beinge gathered and knitte togeather professeth Vnitie of Faithe of good wil and mutual love togeather and of Sacramentes The Vnitie of them who worshipped the Golden Calfe and with one consent againste our Sauiour cried Crucifige was farre distant from the Vnitie whiche is a note of the Churche and is the woorke of the Holy Ghost Suche is the Vnitie of the Deuils who conspire against Christ and al his with one consente Such Vnitie is oftentimes in Theeues such Vnitie is founde in you and all your sectes For be ye neuer so diuerse and at variaunce within your selues yet ye ioâ—ne togeather in wicked amitie and Vnitie against the Church of Christ And therefore S. Augustine compareth you and all such as ye be to Samsons foxeâ— that were sundred by the heads and tied togeather by the tayles Neither saie we that amonge them who vary in small pointes and thinges not perteininge to the groundes of Faithe there is no Churche For all that certaine of the Corinthians in the Primitiue Churche were at square howe so euer Paule tolde Peter that he thought good though Barnabas and Paule agreed not about Iohn Marke yet were they of Christes Churche what els But where ye bringe this for excuse of the Luthâ—rans and the zwinglians and other sectes spronge out of them the cause is not like pardye For saie on what ye liste and lie so longe as ye liste their dissensions can not be dessembled muche lesse can they be accorded c. Yet lest they whose fortune is not to see ought thereof written els where should mistrust my reporte as all do espie your lyinge the woordes of Nicolaus Gallus your owne Doctor of Luthers scoole here I will rehearse Non sunt leues inter nos concertationes de rebus leuibus sed de sublimibus doctrinae Christianae articulis de lege euangelio de iustificatione bonis operibus de Sacramentis c. The strifes sateth he that be amongest vs be not light nor of light matters but of the highe Articles of Christian â—octrine namely of the lawe and of the Gospel of iustification and of good woorkes of the Sacramentes c. Here as ye see he rekeneth vp a greate many of the weightiest pointes of our Religion whereof they dâ—ssent amonge themselues But I doubte what I maye call weighty and great seinge these good felowes call the controuersie whiche is betwixte the Lutherans and the zwinglians concerninge the Body of our Saucour Christe neither weighty nor greate But as they make a foule lie therein so do they also in sayinge they vary not betwixte them selues but vpon one onely question Of the dissension that is betweene the Lutherans and Zwinglians thus pittifully complaineth Nicolaus Amsdorffius in his Booke entituled Publica confessio purae Doctrinae him selfe beinge an earnest Lutheran The worlde goeth with vs worse and worse dayly All thinges doo prognosticase the vtter ruine of the Gospell and that in place of the Gospell we shall haue nothinge but mere errours and the same very notable Then after a fewe woordes nowe Brenttus saithe he and the Adiaphoristes they be a speciall secte of the Lutherans beinge at the Communication or conference at VVormes would not condemne zwinglius and Osiander because they were â—rimme men in the tongues and well seene in Humanitie And as for vs and our side because we refused to agree vnto that communication onlesse they were condemned they dressed vs vily with theire scoffes and railinges thrust vs out of the communication and compelled vs to goe awaie c. Item after a fewe There be that saie they condemne zuinglianisme but the preface of Brentius to Maister Iames the minister of Goppingen his booke witnesseth farre otherwise For there they goe about a Gods name to conciliat good father Luther and Zuinglius and make them friendes one with an other Quod
your behalfe to sée you a man of wisedome and Learninge to warrante sutche folies without blusshinge This whole Donation of Constantine wherevpon ye builde the Popes vvhole Kingdome hath not shewe sufficient to mocke a childe The effecte sense thereof is this that Constantinus the Emperoure the thirde daie after he was Christened in the honoure of S. Peter willingly leafte al the Weaste parte of the Empiere and departed to Byzantium which is nowe called Constantinople to dwel in the Easte yâ— he gaue the whole Emperial and Ciuile Dominion not onely of the Cittie of Rome but also of Italie France Spaine Arragone Portugal Englande Germanie Scotlande Irelande Pole Denmarke Sueden and Hungarie to the Pope This doubtelesse being true had ben a toily liberal and a Princely gifte And one of your frendes saithe Volunt aliqui quòd ratione huius Doni Summus Pontifex Imperator est quòd potest instituere destituere Reges sicut Imperator Somme saie that by meane of this gifte the Pope is an Emperoure and maie set vp and pulle downe Kinges as an Emperoure But Pius Secundus beinge him selfe afterwarde Bishop of Rome saithe Dicta Palea Constantinus falsa est The saide Decree named Constantinus conteining Constantine the Emperours Donation or Chartar is vtterly false So saith Antoninus the Archebishop of Florence Valla Volaterrane Hieronymus Cathalanus Otho Frisingensis and others moe Of this Fable wee shal haue occasion to speake hereafter Constantius the Heretique sonne vnto Constantinus as you saie mutche misliked his Fathers dooinge Nai M. Hardinge if Constantius were aliue he would rather finde faulte in your discretion that reporte sutche Folies of his Fathers dooinges Where ye saie God suffered him not to returne and to dwel in Rome it palleth the déepthe of your Diuinitie to searche vp the causes and secretes of Goddes sufferance Althoughe Constantius beinge encumbred with dangerous warres greate affaires were forced to staie in other Countries and could not haue leasure to returne to Rome yet he stil continued the Lorde of Rome as also did a greate number of other Emperours that folovved after him Therefore Pope Bonifacius thus wrote vnto the Emperoure Honorius Roma est Vrbs vestrae mansuetudinis Rome is your Maiesties Cittie Likewise Pope Agatho writeth vnto the Emperoure Constantinus Haec est Vrbs Seruilis Maiestatis vestrae This is your Maiesties bonde Cittie And Constantinus the Emperour him selfe saithe Dono Archiepiscopo Antiquae nostrae Romae To Donus the Arche bishop of our Cittie of Olde Rome But what néede moe woordes The case is so cleare â— that no man of learninge can cal it in question Briefely touchinge this fonde Fable of Constantines Donation Cardinal Cusanus saithe thus Donationem diligenter expendens reperi in ipsamet Scriptura manifesta argumenta Confictionis Falsitatis Diligently weighinge this Donation of Constantine I haue founde in the very penninge thereof manifeste argumentes of for ginge and falshedde These M. Hardinge be the Recordes and Presidentes of moste certaine and most ancient memorie that ye would haue publisshed vnto the world By sutche Monumentes your Pope claimeth the right and possession of the Empiere And your frendes marueile that ye can defende sutche falshedde and forgerie so wel knowen and so manifeste for very shame M. Hardinge The Being of the Popes Legates and Ambassadours in Princes Courtes is a thing nolesse conuenient then it is meete for him that hath cure of many flockes of Shepe to set his seruauntes as watchmen in euery part where sutcheflockes do feede The B. of Sarisburie In what stéede these Legates stande the Churche of God it maie appeare by these fewe vttered thereof by Camotensis Legati Papae ita debacchantur in Prouincijs acsi ad flagellandum Ecclesiam Satan egressus esset à facie Domini The Popes Legates doo so rage in al Countries as if Satan were gonne oute before the face of god to scourge the Churche And Machiauel saithe There haue benne fewe warres or Commotions enflamed these many late yéeres but by the meane and whisperinge of these Legates What other Doctrine they teache or what other good they doo it were harde to saie And therefore the Fathers in the Councel of Aphrica refused vtterly to haue any sutche Legates sente emongest them For thus they write vnto the Pope Vt aliqui tanquam à tuae Sanctitatis latere mittantur nulla inuenimus Patrum Synodo constitutuÌ„ That any Legates shoulde be sente vnto vs as froÌ„ your holinesse side we finde it not appointed by any Councel of our Fathers Againe they saie Executores Clericos Vestros quibusque Pontentibus nolite mittere ne fumosum seâ—culi typhuÌ„ in Ecclesiam Christi videamur inducere Send not your Clerkes or Cardinalles to put maters in execution to any Noble man or Mighty Prince Leste wee seeme to bringe the smoky pride of the vvorlde into the Churche of Christe M. Hardinge His indulgences and pardons depend vpon the power of bindinge and loosinge whiche Christe gaue to Peter and his successours Ye muste demaunde of Christe why he gaue that Power and not be angry with his vicare for vsinge the same The B. of Sarisburie O M. Hardinge what shoulde you meane with al these Uanities Are ye so fully bente to graunte no kinde of erroure neither in your Purgatories nor in your Pardons nor in your Stewes God geue you Humilitie of harte leste ye be an vnfitte vessel to receiue Goddes Pardonne M. Hardinge Ye finde faulte with Leo the thirde for makinge an Emperour in the VVest I dare saie it greueth you For if there had benne none in the VVest the Turke might haue ben our Emperour er this and to his Barbarous and wicked tyrannie might haue subdued this parte of the worlde specially Germanie as he hath subdued Grece Asia Egypte Syria and al the Easte Churche Against whiche mischefe the Vicare of Christe by his maisters merciful warninge with the Princes of the VVest made prouision â–ª and at the length planted the Empire in this order we see it nowe in The B. of Sarisburie This policie practised by the Pope loosed the whole power of Christendome For as the Empiere before beinge vnited and ioined in one was stronge and mighty so beinge afterwarde diuided into twoo and the Easte parte beinge sundred for the Weaste it became lame and weake and not hable to healpe it selfe By meane whereof a gate was opened to receiue the Turke into al these ChristiaÌ„ Dominions whiche nowe he holdeth without resistance who otherwise the Empiere beinge one and whole in it selfe as it was before coulde neuer haue growen to sutche Power Al this was wrought by the Practise and Policie of the Pope Notwithstandinge the Pope him selfe by this bargaine loste nothinge Thereof Marsilius Patauinus writeth thus Pipinus Sonne vnto Charles the Frenche Kinge after he had conquered Aristulphus the Kinge of Lumbardie tooke Rauenna
againste his Father Henrie the Fourth It had benne a marueilous Monster in Nature that the Fourth should goe before the Seconde or that the Neuevve should be borne before his Grandfather But that the Pope raised vp Henrie the Fifth against Henrie the Fourth that is to saie the Sonne againste the Father that ye might haue easily founde in your owne Recordes Gregorius Heimbur◠〈…〉 thus Paschalis Papa Principes contra Henricum 4. concitauit imò 〈◊〉 â—roprium Filium quem etiam contra Patrem fecit per multos Episcopos Rhemâ—â—â—egeÌ„ Coronari vocari Henricum Quintum Pope Paschalis raised vp the Princes of Germanie againste Henrie the Fourthe nai rather he raised vp his ovvne Sonne whoÌ„ also he caused by many Bishoppes adioining to the Rhiene to be crowned Emperoure againste his owne Father and to be called Henrie the Fifthe The case beinge cleare this one Authoritie maie stand in stéede of many Hereof Henrie the Father pitieously complaineth in his Letters written to the French Kinge Carion saithe Hunc Henricum Filium solicitarunt Episcopi vt aduersus Patrem insurgeret eumque Imperio pelleret The Bishoppes entised this yonge Gentilman Henrie the Sonne that he shoulde rise against his Father and put him from the Empiere But these Bishoppes as Vrspergensis saithe were Responsales Paschalis Papae Pope Paschalis Agentes or dooers in those Countries And Henrie the Sonne him selfe when he stoode in the fielde neuer pretended any other coloure againste his Father but onely the obedience of the Sée of Rome And leste any man shoulde doubte of the Truthe hereof the Pope not longe before had likewise raised vp Rodolphus the Duke of Sueuia againste the same Emperoure Henrie the Fourth and the better to encourrage his Ambitious heade and to traine him to his pourpose had sent him a Crowne with this Poisée Petra dedit Petro Petrus Diadema Rodolpho Whereby he meante that as Christe had geuen the state and right of the Empiere vnto the Pope so would the Pope now bestowe the same vpon Rodolphus Likewise he had written to the Princes of Germanie as Carion saithe Vt Imperatorem alium designarent That they shoulde procede to the Election of an other Emperoure Thus the Pope thought it but a plaie to place displace the States of the world at his pleasure Of this Emperours Vertues I wil saie nothinge As he is despraised by somme so by others he is mutche commended Auentinus saith In Pauperes Monachos Sacerdotes munificentissimum c. His very enimies confesse that he was moste Liberal vnto poore folkes Monkes and Priestes that he was Constant in aduersitie Faithful to his Prisoners Gentle to his foes Deuoute towardes God vvise and Politique in Ciuile and Martial affaires of a Princely Maiestie of counenance wherein he excelled al others and was moste vvoorthy of the Empiere Vrspergensis saithe He was Noble doughty and Venterous was séene thrée score and twoo sundrie times in fought fielde wherein he passed bothe Marcellus and Iulius Caesar al other Kinges and Emperours that had benne before him The greatteste cause of falling out bitwéene him and the Pope was this Order was taken before and had stil benne keapte from the beginninge that the Election of the Pope should be ratified by the Emperoure otherwise not to stand And Platyna saith The Pope Elected vvithout the Emperours letters pateÌ„tes vvas no Pope An other Aunciente order was this that the Emperoure might bestowe al the Bishoprikes and Abbles of the Empiere when so euer they should happeÌ„ to be voide These Ancient Orders Pope Hildebrand presumed to breake For neither would he suffer his owne Election to be ratified by yâ— Emperoure nor yâ— Emperoure to bestow yâ— Bishoprikes or Abbies within his dominions In these attemptes yâ— Emperoure withstoode him claiminge vnto him selfe the same right of enheritance that al other Emperours his Predecessours had lawfully and peaceably enioied before him Therefore the Pope Excommunicated him interdited his Lande called him Archepirate Archeheretique and Apostata Therefore he deposed him raised vp the Duke of Sueuia and al the worlde againste him and armed the Sonne againste the Father and wilfully disquieted the whole State of al Christendome Auentinus saithe Multi tum priuatim tum pub licè c. Many there were that bothe priuately and openly cursed Pope Hildebrande and saide that with his hatred and ambition he troubled the worlde and that vnder the coloure of Christe he wrought the seates of Antichriste The Emperoure tooke a longe iourney into Italie to submit him selfe vnto the Pope and beinge at Canusium as it is saide before in the deapthe of winter and In the harde froste he waited patiently thrée daies togeather with bare heade and bare foote before the Popes gates to winne his fauoure In the end Pope Hildebrande beinge sicke and findinge him selfe in case not to liue sente vnto the Emperoure and besoughte him Pardonne for al his Iniuries After that the Popes that succeded neuerthelesse continewed this quarrel stil And thus by the Popes entisemente The Sonne raised a power and deposed his Father The Bishoppes discobed him of his wéede of State pulled the Crovvne Emperial from his head The Auncient Reuerende Prince hauing nowe continewed in his Empiere fiftie whole yeeres bare al these thinges quietly and saide vnto them Videat Deus iudicet Let God see and Judge your dooings At the laste beinge leaste naked and out of al he turned him selfe to the Bishop of Spira and saide vnto him Novve I beseeche you for Goddes sake geue me a prebeude in your Churche For I am hable to reade and can doo somme good in the quiere But he was keapte stil in close prison at Leodium vntil he died And beinge deade he was keapte fiue whole yeeres togeather aboue grounde at the Popes Commaundemente might not be buried Sutche courtesie founde that woorthy Emperoure at the Popes hande onely for claiminge of his right Pope Hildebrande is commended by many for sundrie vertues But no man saie you hathe more set foorth his woorthinesse then Onuphrius a man yet aliue and one of al menne that would be right lothe in any pointe to displease the Pope Perhaps he thought to winne somme credite by aduenturinge his wittes in a desperate cause as did he that bestowed so mutche eloquence in the praise of Baldenesse or he that praised the Feuer quartane or Erasmus that of late yeeres wrote so mutche in the praise of Folie The Heretique Ebion sommetime praised Iudas aboue al the Apostles And Libanius the Sophiste bestowed great praises vpon Iulianus the Renegate Certainely sundrie Olde VVriters of whom somme knewe Pope Hildebrande and liued with him haue not géeuen him sutche woorthy praises Beno Cardinalis saith Hildebrande being as yet but a Cardinal beatte Pope Alexander with his fist and keapte him prisoner Poisoned sixe Popes Was a Coniurer and raised vp
were vtterly decaied and consumed to nought And in this sense ye saie Elias coÌ„plained that the Prophetes of God were al slaine he onely leâ—te aliue But nowe ye saie the Churche maie not be brought to a fevve For God hath geuen to Christe his Sonne the endes of the worlde to bee his possession Yet Christe him selfe that beste knewe the reache and limites of his possession saithe thus When the Sonne of Manne shal comme thinke you he shal finde Faithe in the worlde Whereupon S. Ambrose saithe Tunc Fides rara Vt ipse quasi addubitans Dominus ista dixerit Then shal Faithe be geason So that our Lorde spake these woordes as doubting therof whether there should be any Faithful leaft or no. And S. Iohn in his ReuelatioÌ„s saith Mulier fugit in solitudinem vbi habet locum paratum à Deo The wooman whereby is meante not the Synagog of the Ievves but the Churche of Christe fleeth into the wildernesse where she hath a place prouided of God By whiche woordes is meante that in time of Ignorance and Persecution the Churche is without Countenaunce and vnknowen S. Paule saithe Before the Daie of the Lorde there shal be a departing from the Faithe of Christe By these it appeareth that the decaie of the Churche shal be vniuersal and that the remanentes shal not bee many Therefore Vincentius Lirinensis putteth the case on this wise Quid si nouella aliqua contagio iam non portiunculaÌ„ tantùm sed totam pariter Ecclesiam commaculare conetur Tunc item prouidebit vt Antiquitati inhaereat What if somme newe corruption goe aboute to inuade not onely somme portion of the Churche but also the whole vniuersal Churche altogeather Then must a Christian man settle him selfe to cleaue to Antiquitie That is to saie to folowe the Primitiue Churche of the Apostles and Ancient Fathers This case would he neuer haue moued onlesse he had thought the VVhole vniuersal Churche might happen by somme erroure to be corrupted Surely S. Chrysostome speakinge of the state of the Churche that he sawe in his time saithe thus Videtur Ecclesia hodiè mulieri quae mansuetudine veteri exciderit similis quaeque Symbola tantùm foelicitatis illius quaedam referat Arcas Scrinia rerum pretiosissimarum adhuc retinens Thesauro destituta Huic mulieri Ecclesia hodie videtur similis The Churche this daie is like vnto a woman that hath quite loste al her olde modestie and that beareth onely certaine badges and tokens of her former felicitie and that beinge vtterly berefte of the treasures keepeth onely the Cases and Boxes of the pretious thinges she had before To suche a vvoman the churche this daie maie be likened Likewise S. Hierome speaking of that he sawe by experience in his time saithe thus Ecclesia postquam ad Christianos principes peruenit potentia quidem diuitijs maior sed virtutibus minor facta est The churche after that she is comme to Christian Princes in deede is greatter in wealth and richesse But in vertue and holinesse she is lesse then she was before Therefore saith Chrysostome Haec dico ne quis miretur Ecclesiam propter multitudinem sed vt ipsam probatam reddere studeamus Thus mutche I tel you not that wee shoulde auaunce the Churche bicause of the Multitude and encrease of people But that wee shoulde endeuour to adourne her with vertue Nowe where ye saie the Churche nowe can neuer be brought to fewe S. Bernarde saithe thus vnto God by waie of moane Coniurasse videtur contra te vniuersitas populi Christiani à minimo vsque ad maximum A planta pedis vsque ad verticem non est sanitas vlla Egressa est iniquitas à Senioribus Iudicibus Vicarijs tuis qui videntur regere populum tuum O Lorde the Vniuersal Companie of Christian people seemeth to haue conspired againste thee from the lovvest vnto the highest From the sole of the foote vnto the croune of the heade there is no whole place Iniquitie and wickednesse is gonne foorthe from thy Elder Iudges that be thy Vicares that are thought to rule thy people Againe he saithe Intestinalis insanabilis est plaga Ecclesiae the wounde of the Churche is inwarde and paste recouer Likewise Baptista Mantuane complaineth vnto Pope Leo Sancte Pater succurre Leo Respublica Christi Labitur aegrotatque Fides iam proxima morti Healpe Holy Father Leo Christes Common Wealth that is the Churche is falling downe the Faithe is sicke and like to die So likewise saithe he that wrote the Forte of Faithe Et si in hoc Daemonum bello cadant Religiosi Principes Milites Praelati Ecclesiastici Subditi tamen semper manent aliqui in quibus saluatur Veritas Fidei Iustificatio bonae Conscientiae Et si non nisi duo homines remanerent in mundo in eis saluaretur Ecclesia quae est Vnitas Fidelium In this battel of Diuelles notwithstandinge the Godly Princes the Souldiers the Ecclesiastical Prelates and Subiectes be ouerthrowen yet euermore somme remaine in whome the Truethe of Faithe and the Righteousnesse of a good Conscience is preserued And although there remained but tvvo menne in the vVorlde yet in the same twoo the Churche of God shoulde be saued vVhiche Churche is the Vnitie of the Faitheful The Churche of God is often compared to the Moone which sometimes is ful round bright glorious sommetimes is wholy shadowed drowned in darkenesse and yet notwithstanding is not consumed but in Substance remaineth stil S. Augustine saith Aliquando in Solo Abel Ecclesia erat et expugnatus est à fratre malo perdito Caim Aliquando in Solo Enoch Ecclesia erat translatus est ab iniquis Sommetime the Churche was in onely Abel and he was destroied by his brother vvicked Caim Sommetime the Churche was onely in â—noch and he was translated from the wicked Your owne Panormitane saithe Possibile est quòd Vera Fides Christi remaneret in Vno Solo Atque ita verum est dicete quòd Fides non deficit in Ecclesia Hoc patuit post Passionem Christi Nam Fides remansit tantùm in Beata Virgine Quia omnes alij scandalizati sunt Tamen Christus ante Passionem orauerat pro Petro vt non deficeret Fides sua Ergo Ecclesia non dicitur deficere nec etiam errare si remanet Vera Fides in Vno Solo It is possible the trewe Faithe of Christe maie remaine in one alone And so it is true to saie that Faithe faileth not in the Churche This thinge appeared after Christes Passion For then the Faithe remained onely in the Blessed Virgin For al the reste bothe the Apostles and others were offended Yet had Christe praied for Peter before his Passion that his Faithe shoulde not faile Therefore vve maie not saie the Churche faileth or erreth if the Faithe remaine but in one alone
haue hitherto named none haue taught or saide to yâ— contrarie Whereas wee saie Antichriste shal stande euen vvithin the Churche yâ— ye saie we finde not in S. Paule Notwithstandinge oure good wil ye saie ye vnderstande although ye finde in vs neuer a good Reason As for the goodnesse of our Reasons wée wil not striue But whether S. Paule saie yâ— Antichriste shal stande in yâ— Churche or no let vs be iudged by S. Paule His woordes be plaine Adeò vt in Templo Dei sedeat tanquam Deus So that he wil sitte in the Churche of God as if he were God If the Churche of God be the Churche then dothe S. Paule saie Antichriste shal sitte vvithin the Churche In like sense Christe saith Antichriste shal sitte in the Holy place By whiche woordes many of the best learned Fathers haue expounded the Churche S. Augustine saith Non enim Templum alicuius Idoli aut Daemonis Templum Dei Apostolus diceret For the Temple of an Idole or of a Diuel the Apostle would neuer cal the Temple of God And he addeth further Quidam putant rectiùs Latinè dici sicut in Graeco est noÌ„ in Templo Dei sed in Templum Dei sedeat Tanquam ipse sit Templum Dei quod est Ecclesia Sicut dicimus Sedet in amicum id est velut amicus Somme menne thinke we should better reade it in Latine as it is in the Greeke not He sitteth in the Temple of God but he sitteth For or As the TeÌ„ple of God As if he him selfe vvere the Temple of God vvhiche is the Churche As we saie He sitteth for a Frende that is He sitteth as a Frende Here S. Augustine saithe Antichriste shal not onely sitte in yâ— Churche but also shal shewe him selfe in outwarde appearance as if he him selfe were the Churche it selfe Now M. Hardinge who this shoulde be I reporte me to your owne Doctoures of whom one hath written thus Papa quodammodò virtualiter est tota Ecclesia The Pope in a maÌ„ner by waie of vertue or Power is the whole Vniuersal Churche S. Hierome saith Antichristus stabit in loco Sancto id est in Ecclesia se ostendet vt Deum Antichriste shal stande in the Holy place that is to saie in the Churche and shal shewe him selfe as if he were God S. Chrysostome saithe Incident in Abominationem Desolationis quae stat in Sanctis Ecclesiae locis They shal fal into the Abomination of Desolation that standeth in the Holy places of the Churche S. Hilarie saithe Vnum moneo Cauete Antichristum Malè enim vos parietuÌ„ ch coepit male Ecclesiam Dei in tectis aedificijsque veneramini Anne ambiguum est in ijs Antichristum esse sessurum One thinge I reade you Beware of Antichriste For it is not wel that ye should be thus in loue with walles It is not wel that ye should honoure the Churche in houses and buildinges Is there any doubte but Antichriste shal sitte in the same S. Paule saithe Mysterium iniquitatis operatur Sathan woorketh the Mysterie of iniquitie That is to saie he openeth not him selfe but what so euer he doothe he doothe it in couerte VpoÌ„ whiche woordes Anselmus saith Iniquitas eorum est Mystica id est Pietatis nomine palliaâ—a The iniquitie of them is Mystical that is to saie It is cloked and coered with yâ— name of Godlinesse Therefore S. Chrysostome saithe Christiani qui sunt in Christianitate volentes accipere firmitatem Fidei verae ad nullam rem fugiant nisi ad Scripturas c. The Christianes that be in Christendome willinge to haue the stedfastnesse of the true Faithe let them flee to none other thinge but onely to the Scriptures Otherwise if they looke to any thinge els they shal be offended and perishe not knowinge whiche is the true Churche And so shal they fal into the Abomination of Desolation that standeth in the Holy places of the Churche The Apologie Cap. 14. Diuision 1. 2. Albeit these same warninges alone maie suffice a wiseman to take heede he doo not suffer him selfe rashely to be deceiued with the name of the Churche and not to staie to make further inquisition thereof by Goddes Woorde yet biside al this many Fathers also many learned and Godly menne haue often and carefully complained how al these thinges haue chaunced in their life time For euen in the middest of that thicke miste of darkenesse God would yet there should be somme whoe though they gaue not a cleare and brighte light yet should kendle were it but somme sparke whiche menne beinge in the darkenesse might espie Hilarius when thinges as yet were almoste vncorrupte and in good case too Yee are il deceiued saith he vvith the loue of vvalles ye doo il vvoorship the Churche in that ye vvoorship it in houses and buildinges yee doo il bringe in the name of peace vnder roofes Is there any doubte but Antichriste vvil haue his Seate vnder the same I rather recken Hilles vvoodes Pooles Marishes Prisons and Quauemires to be places of more safetie for in these the Prophetes either abidinge of their accorde or forced thither by violence didde Prophesie by the Spirite of God Gregorie as one whiche perceiued and foresawe in his minde the wracke of al thinges wrote thus of Iohan Bishop of Constantinople the firste of al others that commaunded him selfe to bee called by this newe name the Vniuersal Bishop of vvhole Christes Church Yf the Churche saith he shal depende vpon one manne it vvil soone fal dovvne to the grounde Who is he that seeth not how this is comme to passe longe sithence For longe agone hath the Bishop of Rome willed to haue the whole Churche depende vpon him selfe alone Wherefore it is no marueile though it be cleane fallen downe longe agone M. Hardinge Ye make a foule lie Syr defender vpon S. Gregorie The Woordes you recite be your owne not his Is it not inough to lie your selfe as you doo very often but that you father lies also vpon the Doctoursi Thankes be to God that so ye bewraie the weakenesse of your cause Neither in any Epistle to Iohn Bishop of Constantinople as you saie in your Apologie nor in any to Mauritius the Emperoure as you haue noted in the margent writeth Gregorie that if the Churche shall depende vpon one maÌ„ yâ— who le shal fall to grounde I see well you would faine Gregorie had so written And if he had yet your argument had benne naught For you take not the right minor whiche should haue benne this The Church doth depende vpoÌ„ one man if you would make your reason good and after the rules of Logike For where your minor speaketh onely of the Popes will thereof your conclusion foloweth not Dispose your propositions in the forme of a Syllogisme and you shall espie your owne feble reason And if you make that your minor
his owne Iudgemente but onely as in the personne of the Heretique Zuenkfeldius Therefore ye saie wée charge him wrongefully with the allowinge of that thinge whiche he expressely and plainely reproueth Firste of al the Authour of the Apologie protesteth that if there were any ouersight herein it procéeded onely of erroure and not of malice as it maie wel appeare in that he was not deceiued alone For if he were deceiued in mistakinge these woordes diuerse others the beste Learned of this age haue benne deceiued therein as wel as he Nicolaus Gallus hereof writeth thus Hosius Cardinalis Legatus Sanctissimi praesidens Concili◠Tridentini in suo Libro de Expresso Verbo Dei ait Nos verò Dei de Coelo sententiam potiùs expectabimus c. Non oportet Legis aut Scripturae esse peritum sed à Deo doctum Vanus est labor qui Scripturis impenditur Scriptura enim Creatura est egenum quoddam Elementum Cardinal Hosius Legate vnto the most Holy Father and President of the Councel of Trident in his Booke De Expresso Verbo Dei saithe thus We wil rather waite for Goddes wil from Heauen c. It behooueth not a man to be skilful in the Lawe of God or in the Scriptures but to be taught of God It is but loste laboure that is spente in the Scriptures For the Scripture is a Creature and a poore kinde of out warde Elemente Thus Nicolaus Gallus burdeneth your owne Catholique Frende Hosius with these woordes and not the Heretique Zuenkfeldius Likewise saithe Flacius Illyricus speakinge of the same woordes of Hosius Vnum locum ex plurimis proferam in quo Hosius alterius cuiusdam sententiam de hac re citans comprobat Nos Dei de Coelo Sententiam potiùs expectabimus c. vanus est labor qui Scripturis impenditur One place I wil allege out of many where Hosius bringinge in the saieinge of one certaine man meaninge Zuenkfeldius allovveth vvel of the same These woordes saithe Illyricus Hosius vttereth in the name personne of Zuenkfeldius Yet neuerthelesse he alloweth them as his owne To like pourpose writeth Iacobus Andreae who after he had reported al the foresaide woordes in the ende concludeth thus Hactenus Hosius Quae verba siue Hosius suo siue aliorum nomine recitet certè hanc else Asoti Hosij de Sacra Scriptura sententiam non est obscurum Thus farre Hosius whiche woordes how so euer Hosius reporte them either in his owne name or in the name of somme other without al doubte this is the Judgemente that bothe Asotus and Hosius haue of the Holy Scripture So likewise saith that moste Graue and Learned Father Iohannes Brentius Intereà vociferantur Sacram Scripturam else Dubiam Ambiguā Praeceptorem Mutum Literā Occidentem Literam Mortuam adeoque fi Reuerendis illis Patribus libuerit Aesopi Fabulas In the meane while they crie out y◠the Holy Scriptures are Blinde and Doubteful a Doūbe Scholemaister a killinge VVrite a deade Letter yea and if it shal like these Reuerende Fathers no better then Esopes Fables Perhaps ye wil saie of these Learned Menne as yée saie of some others Thei vsed onely their patched Notebookes and scattered Authorities by snappes and peeces here and there a line or twoo and vnderstoode not what they wrote Notwithstandinge what so euer it shal please you to saie as therein your grace is very greate yet you sée by these fewe and muste néedes confesse if the Authoure of the Apologie thouchinge this place of Hosius were happily ouerseene by erroure yet he had to many of the beste Learned of this age to keepe him companie in his erroure Verily they saie not as you saie Thus saithe Zuenkfeldius They saie as wée saie Thus saith Hosius It Hosius were hable to blinde so many wée must thinke he was a skilful Writer The fairest coloure ye can laie hereon is this How so euer these woordes be vttered by Hosius yet was this no parte of his meaninge Yet Iacobus Andreae saith Hanc else Asoti Hosij sententiam non est obscurum Without doubte this is the very meaninge of Alotus and Hosius And Illyricus saith Hosius alleginge the saieinge of one certaine man whereby he meaneth the Heretique Zuenkfeldius allovveth vvel of the same But for as mutche as yée saie This Glose is more maliceous then the Former Erroure and that therein wee spitefully discouer our Malice without Reason without Learninge without VVitte and require vs to repente for shame as if it were a Sinne not againste Hosius but againste the Holy Ghoste I beseche you therefore indifferently to consider with what reuerence and modestie not onely Hosius but also sundrie others your Frendes of that side haue vsed to speake and write of the VVoorde of God Ludouicus a Canon of the Churche of Laterane in Rome in an Oration openly pronounced in your late Chapter at Tridente saithe thus Ecclesia est Viuum pectus Christi Scriptura autem est quasi Mortuum Atramentum The Churche is the Liuely Breaste of Christe But the Scripture is as it were Deade Inke Likewise saide the Bishop of Poiters in the same your Chapter Scriptura est res manimis muta sicut etiam sunt reliquae Leges Politicae The Scripture is a Deade and Doumbe thinge as are al other Politique Lawes Albertus Pigghius saithe Si dixeris haec referri oportere ad Iudicium Scripturarum Communis re sensus ignarum esse comprobas Sunt enim Scripturae Muti Iudices If thou saie These maters muste be put ouer to the Iudgemente of the Scriptures thou she west thee selfe to be voide of common reason For the Scriptures are doumbe Iudges and cannot speake Eckius calleth the Scriptures Euangelium Nigrum Theologiam Atramentariam The Blacke Gospel and Inken Diuinitie Againe Pigghius saithe Ecclesia habet illam potestatem vt possit Scriptis quibusdam impertiri Canonicam Authoritatem quam nec ex se nec ex suis Authoribus habent The Churche hath power to geeue Canonical Authoritie vnto certaine Writinges whiche otherwise they haue not neither of them selues nor of their Authours There maie be certaine Bookes allowed for Scripture saithe he that haue no credite nor Authoritie of them selues Therefore the meaninge hereof must néedes be this The Churche of Rome hath Authoritie to make Scriptures Againe he saithe Sunt Scripturae vt non minùs verè quà m festiuè dixit quidam velut Nasus Cereus qui se horsum illorsum in quancunque volueris partem trahi retrahi fingique facilè permittit As one man bothe truely and merily saide the Scripture is like a Nose of VVaxe that easily suffereth it selfe to be drawen backewarde and forewarde and to be moulded and falshioned this waie and that waie and how so euer yee liste Thus M. Harding yée teache the people to reuerence weighe the
aunsweared hee them directly If ye beleeued Moses ye vvoulde beleeue me also For my Doctrine is not so Nevve as you make it For Moses an Authoure of greatest Antiquitie and one to whom ye geue al honoure hath spoken of me S. Paule likewise Though y◠Gospel of Iesus Christe be of many counted to be but New yet hath it saith he a testimonie most old both of the Lavv and of the Prophetes As for our doctrine which we maie more rightly cal Christes Catholique Doctrine it is so farre of from Newe that God who is aboue al most Auncient and the Father of our Lorde Iesus Christe hath leafte the same vnto vs in the Gospel in the Prophetes and Apostles woorkes beinge monumentes of greatest age So that noman can nowe thinke our Doctrine to be Newe onlesse the same thinke either the Prophetes Faithe or the Gospel or els Christe him selfe to be Newe The Apologie Cap. 2. Diuision 1. 2. And as for theire Religion if it be of so longe continuance as they woulde haue menne wene it is why doo they not proue it so by the examples of the Primitiue Chruche and by the Fathers and Councels of Olde times Why lieth so Auncient a cause thus longe in the duste destitute of an Aduocate Fire and swerde they haue had alwaies ready at hande but as for the Olde Councels and Fathers al Mum not a worde They did surely againste al reason to beginne firste with these so bloudy and extreme meanes if they coulde haue founde other more easy and gentle waies And if thei truste so fully to Antiquitie and vse no dissimulation why didde Iohn Clemente a Countrie manne of oures but fewe yeeres paste in the presence of certaine honeste menne and of good credite teare and caste into the fire certaine leaues of Theodorete the moste Auncient Father and a Greeke Bishop wherein he plainely and euidently taught that the Nature of Breade in the Communion is not changed or abolished or brought to nothinge And this didde he of pourpose bicause he thought there was no other copie thereof to be founde M. Hardinge Touchinge the matter you haue deuised vpon M. Clemente he dothe not onely denie it in word that euer he burnte or otherwise destroied any leafe of Theodoritus but also declareth by the whole order of his life and by special regard and loue he beareth to the tonge which that learned Bishop wrote in that he hath euer ben and yet is farre from the wil to burne or destroie any scrappe syllable or letter of Greeke mutche more certaine leaues of the learned Father Theodoritus where any sutche thinge was written as you imagin Nay Wel ye haue the trouthe In very dede he saieth and by sutche waie as a godly and graue man maie auouche a trouth protesteth that he neuer had hitherto any parte of that booke neither in Greeke or in Latine in written hand The B. of Sarisburie This reporte was made in the presence and hearinge of M. Peter Martyr and sundrie other learned menne of whom certaine are yet aliue The reporter was both a Learned man and a graue Father not longe sithence a Bishop in Englande who saide he was presente and sawe the thinge donne with his eies More to saie hereof I am not hable The Apologie Cap. 2. Diuision 3. Why saithe Albertus Pigghius that the Ancient Father S. Augustine had a wrong Opinion of Original Sinne And that he erred and lied and vsed False Logique as touching the case of Matrimonie concluded after a Vowe made whiche Matrimonie S. Augustine affirmeth to be perfite in deede that it maie not be vndonne againe M. Hardinge VVe neuer tooke our selues bounde to any priuate opinion of what so euer Doctoure For al our faithe is Catholike that is to saie Vniuersal sutche as not one Doctour alone but the Vniuersal number of Doctoures haue taught and Christen people haue receiued If in a secrete pointe of learninge S. Augustine or S. Cyprian teache singulerly we folowe them not Mutche lesse do we binde our selues to mainteine what so euer Albertus Pighius hath written Our Doctrine of Original sinne is to be readen in the fifth session of the late Tridentine councel If Pighius dissent from that he dissenteth from vs. But if he stande onely vpon some pointe not yet determined by the Churche his opinion maie be tollerated vntil the Churche define that question VVhen you note the pointe for there are many pointes in that Doctrine then we wil shewe you further our minde therein The mariage whiche is made after a simple Vowe of chastitie standeth in his force by reason that there is more in mariage then was in the bare Vowe For in the simple vowe there is nothinge but a promise made to God without any deliuerance of that thinge whiche was promised But in mariage the man and woman by present acceptation of eche others bonde do make the matter to extende beyonde the nature of a promise Therefore if likewise the vowe made to God were not a simple promise but also a deliueringe of the thinge promised then cannot the mariage folowinge make voide the vowe whiche was not onely promised but also performed The performance is when he that voweth doth professe him selfe in the handes of his Superiour by taking the habite of some Religion or by receiuinge holy orders of the Bishop For in that solemne acte he deliuereth vp al his owne right and power so that now be is not maister of him selfe to geue his Body to any person in mariage or otherwise You shoulde knowe by the Lawe of nature if you woulde consider it that if I promise a horse to one man and afterwarde promise the same and deliuer him to an other that the seconde man is true Lorde of that horse although I haue donne iniurie to him to whom I made the firste promise For the promise with the deliuery is more vaileable to transferre my right in the horse then my promise alone Euen so it is a greate sinne to breake a simple Vowe of chastitie made to God The B. of Sarisburie Howe lightly your Captaine General Albertus Pigghius weigheth the Authoritie of S. Augustine it maie appeare by his woordes For thus he writeth Quòd non solùm incerta sed etiam falsa sit Augustini Sententia ita mihi demōstrari posse videtur Thus me thinketh I am hable to proue that S. Augustines Iudgemente herein is not onely vncertaine but also False And againe afterwarde in the Conclusion Quòd Augustini Sententia non solùm incerta sed etià m certo ' Falsa sit satis mihi demonstratum videtur That S. Augustines Judgemente is not onely vncertaine but also certainely False mee thinketh I haue sufficiently proued And againe Non multùm me mouet Augustini Sententia Mihi non placet Augustini ea de re Definitio Sentētia S. Augustines Judgement dooth not greatly moue me I like not S. Augustines
Determination and Judgemente touchinge this mater And againe Ego omnium non solùm Aduersariorum sed etiam Catholicorum receptas in Scholis redarguo Sententias I doo reproue the Iudgementes not onely of our Aduersaries but also of the Catholiques allowed in the Schooles For these causes Ruardus Tapper of Louaine and Liriensis of Portugale haue namely written againste Pigghius And for as mutche as yee are desirous to haue the pointe noted wherein Pigghius so mutche misliketh S. Augustines iudgemente Petrus à Soto your owne Doctoure noteth it thus Pigghius de hoc malè audit quasi Peccata in nobis Originalia omnin ò inficietur Pigghius is il reported of as a man that vtterly denieth Original Sinne. Thus your Doctoures weigh S. Augustines Authoritie lighter or heauier as thei liste The mater of Marriage after a Vovve is blowen awaie with a séely Distinction of a Vovve Simple and a Vovve Double whiche yée commonly cal a Solemne Vovve and al the same is substantially clearely proued by the promise and deliuerie of a Horse Surely M. Hardinge a very simple Creature and sommewhat inferioure to a Horse would hardely be tied to sutche Distinctions For the better cleeringe hereof that ye cal a Simple Vovve y◠is made before God alone that Double or Solemne that is made in the presence of the Bishop or Abbate Nowe it is plainely confessed by your owne Doctours that your Simple Vovve be it neuer so Simple yet bindeth you as streitely before God as the Double For Pope Coelestinus saithe Votum Simplex apud Deum non minùs ligat quà m solenne The Simple Vovve before God bindeth no lesse then the Solemne And touching the Promisse and Deliuerie of your Horse Iohannes Scotus saith Alia ratio est quòd Vouens Solenniter mittit in possessionem illum cuì Vouet Solenniter Vouens autem Priuatè non sed quasi promittit Sed haec ratio valet minùs quà m secunda Quia omnia quae intrinseca sunt Voto vt Votum respicit actum voluntatis per quem obligat se vouendo transfert Dominium suum in alterum omnia inquam ista sunt aequalia hinc inde Igitur non magis datio hîc quà m ibi nec promissio ibi quà m hîc An other reason that they vse is this That he that maketh a Solemne Vovve putteth him to whom he so voweth in possession But so doothe not he that maketh a Simple Vovve but onely geueth his promisse This Reason is woorse and weaker then the Seconde For al thinges that be of the Substance of the Vovve as a Vowe concerneth the Acte of the Minde whereby the Minde bindeth it selfe by Vowinge and transposeth the ownership of it selfe vnto an other al these thinges I saie are of like vveight and equal of either side Therefore there is no more perfourmāce of promisse in the solemne Vovve then in the Simple nor more promise in the Simple Vovve then in the Solemne Thus you sée M. Hardinge with greate trauaile and mutche a doo ye haue founde a difference without difference Cardinal Caietan saithe Eiusdem speciei est Transgressio Voti Solennis simplicis Et differunt solùm secundum magis graue minùs graue The breakinge of a Vovve Simple and a Vovve Solemne is of one kinde or Nature And the difference is onely in more greeuous and lesse greeuous Therefore Thomas of Aquine him selfe the firste Father as it appeareth of this Distinction saithe thus Videtur quòd Ecclesia possit dispensare in Voto Continentiae Solemnizato per susceptionem Sacri Ordinis It seemeth that the Churche maie dispense with a Vowe of Chastitie Solemnized by the receiuinge of Holy Orders And this is it that S. Augustine saithe Qui dicunt talium Nuptias non esse Nuptias sed potiùs Adulteria mihi non videntur satis acutè ac diligenter considerare quid dicant They that saie the Marriage of sutche Menne or Weemen as haue Vowed Chastitie is no Marriage at al but rather Aduouterie seeme vnto me not to consider discreetely or aduisedly what they saie Thus therefore M. Hardinge notwithstandinge your Simple or Double Vovve S. Augustine saithe vnto you yee speake Vnaduisedly and Vndiscretely and vnderstande not what you saie But of this whole mater wée haue entreated before more at large The Apologie Cap. 2. Diuision 4. Also when they did of late put in Printe the Auncient Father Origens woorke vpon the Gospel of S. Iohn why leaste they quite out the whole sixthe Chaptre wherein it is likely yea rather of very suertie that the saide Origene had written many thinges concerninge the Sacramente of the Holy Communion contrarie to these mennes mindes and woulde rather put foorthe that Booke mangled then ful and perfite for feare it shoulde reproue them and their parteners of their erroure Cal ye this trustinge to Antiquitie when ye rente in pieces keepe backe maime and burne the Auncient Fathers M. Hardinge A wise man affirmeth nomore then he knoweth a good man nomore then standeth with Charitie a learned mā in matters of weight nomore then he can auouche by euident reasons ‡ sure proufes or ‡ sufficient Auctorities This Defender charginge the Catholikes with manglinge of Origen vpon S. Iohns Gospell as though of pourpose they had lefte out the sixth Chaptre whiche he imagineth to conteine their Sacramentary doctrine contrary to the Catholike Faithe for asmuche as he is vncertaine hereof and thereby noteth a greate vntruthe in the setters foorthe of that woorke neither by any meanes is able to proue the same he sheweth himselfe a foole aslaunderer and an vnlearned man VVee are like I perceiue to heare of the faultes they knowe by vs sithe that they burthen vs with that that they knowe not and for the same can pretende but a slender coniecture But Syr defender why complaine you not of the leauinge out of other Chapters and partes of that woorke as well as of the sixth Chapter For whereas Origen wrote vpon Iohn nine and thirty tomes as S. Hierome witnesseth the Latine translation Printed in Venis hath but. 32 lackinge the seuen laste tomes Neither be all they whole and perfite but many of them maymed and mangled VVhat maner a Doctrine of the Blessed Sacramente he hath vttered vpon the sixthe Chapter of Iohn and how Catholike he was in that pointe it appeareth by diuerse his other woorkes that you haue no cause to belie him in that you neuer sawe For the truthe of Christes Body in the Sacrament his testimonies be euident For credites sake here will I recite a couple In one place he saithe thus Ye knowe whiche haue benne woonte to be present at the Diuine Mysteries how that when ye take the Body of our Lorde ye keepe it with all warenesse and reuerence that no whit thereof fall downe that nothinge of the consecrated gifte miscary For ye beleue your selues to be gilty and right well doo ye so
place to a Generall The B. of Sarisburie The paintinge of Images in Churche walles was forebidden in the Councel holden at Eliberis or Granado in Spaine Ergo saie you sutche Images were vsed before that Councel Al this maie wel be graunted without preiudice But yée sée plainely they were forebidden in that Councel One saithe Ex malis moribus bonae Leges ortae sunt Of il manners came good Lawes Menne vsed yée saie before y◠time to painte Images in Churche walles But this vse was naught And therefore the Councel Decreed against it that as it maie be geathered by the woordes for feare of Idolatrie But you saie the Seconde General Nicene Councel allowed wel the deuoute vse of Images And a General Councel ought to take place before a Prouincial For that in a General Councel there are many Bishoppes in a Prouincial there are but fewe Thus I sée ye weigh your Religion not by Truthe but by Companie How be it this Rule is very loose maie soone deceiue you Good Christian Reader let no man beguile thée by the coloure of Councelles Reade this Seconde Nicene Councel throughout if thou be hable Thou wilt saie there was neuer any Assemblie of Christian Bishoppes so vaine so péeuishe so wicked so blasphemous so vnwoorthy in al respectes to be called a Councel The blessed Bishoppes there agreed togeather with one consente that Images in Churches are not onely to be allowed but also deuoutely and reuerently to be honoured and that with the same Honoure that is dewe to God him selfe One of them saithe Venerandas Imagines recipio Adoro id perpetuò docebo I receiue and woorship the Reuerende Images and this wil I teache while I liue An other saith Sacras Imagines perfectè Adoro qui verò secùs consitentur eos anathematizo I doo perfitely Adoure the Holy Images and I accurse al them that holde the contrarie An other saithe Non sant duae Adorationes sed vna Ipsius Imaginis primi Exemplaris cuius est Imago There be not twoo kindes of Adoration but one dewe as wel to the Image as to the Paterne of the Image This Holy Councel ye saie decréed againste Imagebreakers But the Counsel of God decréeth againste Image vvoorshippers and Imagemakers S. Augustine saithe Sic omnino errare meruerunt qui Christum Apostolos eius non in Sanctis Codicibus sed in Pictis Parietibus quaesierunt Nec mirum si à Pingentibus Fingentes decepti sunt So were they woorthy to be deceiued that sought Christe and his Apostles not in the Bookes of Holy Scripture but in Painted Walles Neither maie wee marueile if Painers by Painters were deceiued The Apologie Cap. 3. Diuision 3. The Olde Father Epiphanius saith It is an horrible wickednesse and a Sinne not to be suffered for any man to set vp any Picture in the Churche of the Christians yea though it were the Picture of Christe him selfe Yet these menne store al theire Temples and eche corner of them with painted and carued Images as though without them Religion were nothinge woorthe M. Hardinge To that ye pretende to allege out of Epiphanius we saie first that although he were of the minde you make him to be of and saide as you reporte of him yet is he but one man whose singular opinion is not to be preferred before the Iudgemēt of al other so many excellent Fathers and the determination of the whole Churche Nowe in deede you misreporte Epiphanius For he saithe not so as your write He calleth not the hauing of the Image of Christe of any Saincte in the Churche an horrible wickednesse or a sinne not to be suffered he hath no sutch wordes Secondly what if we saie this place maketh nothinge at al againste the vse of Images and that he speaketh neuer a woorde againste the Image of Christe or his Sainctes in the Churche but onely againste one particular Image whiche he founde hanginge at a Churche dore in a village of Palestine called Anablatha And seing he speaketh not generally againste al Images but against sutche as that was which there he noteth by this special word Istiusmodi Vela vailes of this sorte he geueth vs to vnderstande that he misliked some qualitie or circumstance of that one Image and not reproued the common and receiued custome of the Churche in hauing Images in due order Now what circumstance that was it dependeth of so many particularities whiche might happen either on the Images parte as it is moste like or on the peoples parte there inhabitant and is so litle declared by Epiphanius in that place that neither we can saie any thinge determinately thereof nor ye should bring sutche an obscure and vncertaine matter to the disproufe of a veritie alwaies so wel in the Churche acknowledged and practised The B. of Sarisburie O how many and howe prety shiftes here be diuised if any woulde healpe to serue the pourpose One of the late Louanian Cleregie for that he sawe these woordes were cleare and might not be auoided by any Glose therefore be thought it the wisest waie Firste to bringe the Authoritie and credite hereof in question and to saie that Epiphanius neuer wrote any sutche Epistle Nexte he saith The same Epistle was neuer translated by S. Hierome But for as mutche as he sawe that his folie herein was open and easy to be controlled Thirdely he saithe that the Image that Epiphanius rente in sunder was not the Image either of Christe or of any Christian Saincte but the Heathen Image of Iuppiter or Hercules or somma other Idole he knoweth not what Fourthly he saithe The saide Holy Father Epiphanius was an Heretique one of those that were called Anthropomorphitae whose erroure was That God in his Diuinitie had the whole shape and proportion of a Man How be it this folie far passeth al the reste For it behoued those Heretiques moste of al others for defense of their erroure to maineteine Images And yet it seemeth a very vnciuile parte to condemne so Reuerende so Godly a Father of so grosse an Heresie without prouse and specially sutche a Father as hath so learnedly written againste al Heresies Fifthly he saithe euen as M. Hardinge here saithe Epiphanius was but a man one man and his Iudgemente singulare and therefore the lesse to be estéemed Laste of al he saithe The same Holy Father Epiphanius was a Ievve and beinge a Christian and a Reuerende Father and a Christian Bishop yet notwithstandinge maineteined the Religion of the Iewes and therefore rente in sunder the Image of Christe in despite of Christe And for proufe hereof he allegeth Simeon Metaphrastes a Doctoure as wise as him selfe M. Hardinge for that he imagined these shiftes were very vnsauery woulde hardly serue therefore hath diuised to conueigh him selfe out somme other waie Firste he saithe Wée falsiste this
Hierome saithe Monachus non Docentis sed Plangentis habet officium A Monkes office is not to Preache but to Mourne Againe he saithe Alia causa est Monachi alia Clerici Clerici Oues pascunt Ego Pascor The state of a Monke is one thinge and the state of a Prieste is an other Priestes Feede the Flocke I beinge a Monke muste be fedde Whereupon the Glose saithe Ego Pascor Sacramentis ipsorum I am fedde with the Sacramentes of the Priestes Whereby it is euidente that the Monke him selfe had no Authoritie to Minister Sacramentes no not so mutche as priuately to him selfe But touchinge Bodily laboure S. Hierome saithe This was holden as a Lawe emonge the Monkes in Aegypte that who so woulde not laboure shoulde not eate And S. Augustine saithe as it is alleged in his name Nihil Dei Seruis peius est otiositate Operentur ergo in nomine Domini Vnto the Seruantes of God there is nothinge woorse then Idlenesse Let them woorke therefore in the name of our Lorde Of sutche Idle Monkes S. Augustine saith Isti manus otiosas repositoria plena habere volunt These Monkes wil haue Idle handes and ful Cellers A learned Father was woonte to saie by the reporte of Socrates A Monke that laboâ—reth not with his handes maie be resembled vnto a Theefe S. Bernarde saithe Restat vt sint in laboribus Daemonum qui in laboribus hominum non fuerunt They muste needes be in the trauailes of Diuels that were not in the trauailes of menne Of these S. Augustine saithe Diabolus tam multos Hypocritas sub habitu Monachorum vsquequaque dispersit Sutche a number of Hypocrites hath the Diuel scattered abroade euery where vnder the coloure of Monkes The firste Suppressours of Monasteries within this Realme in our memorie were twoo of your déerest frendes Cardinal VVoulsee Doctoure Fisher the Bishop of Rochester either of them wel warranted thereto by the Authoritie of the Pope Longe before that time the Godly Learned Bishop Letoius ouerthrewe and burnte the Messalians Monasteries and saide they were Dennes of Theeues and as Theodoretus reporteth chased the VVouues awaie from the Folde Of late yéeres sundrie of the Cardinalles of Rome emongest whome also was Cardinal Poole beinge specially appointed in Commission by Pope Paulus 3. to viewe the disorders and deformities of the Churche returned their answeare in this sorte Alius abusus corrigendus est in Ordinibus Religiosorum quod adeo multi deformati sunt vt magno sint scandalo Saecularibus exemplo'que plurimum noceant Conuentuales ordines abolendos esse putamus omnes An other Abuse there is to be Reformed in the Orders of Monkes and Freers For many of them are so vile that they are a shame vnto the Seâ—â—lares and with their example doo mutche il As for Conuentual orders vvee thinke it good they be al abolished This M. Hardinge was the Iudgemente of your owne frendes And therefore ye haue the lesse cause to be offended with the suppressinge of Abbies For your owne déere Catholique Fathers partely haue suppressed theÌ„ them selues partely haue consented vnto the same In the Booke called Opus Tripartitum ioined vnto the Councel of Laterane it is written thus Totus ferè Mundus obloquitur Scandalizatur de tanta multitudine Religiosorum Pauperum qui introierunt in Mundum VVelneare the whole worlde crieth againste and is offended for so greate a multitude of begginge Monkes and Freeres that are entred into the VVorlde Therefore was this Decrée published in the Councel of Laterane Ne nimia Religiosorum diuersitas graueÌ„ in EcclesiaÌ„ Dei offensionem inducat firmiter prohibemus ne quis de coetero Nouam Religionem inueniat Leste ouer greate diuersitie of Religious folke bringe greate offense into the Churche of God wee doo earnestly forbidde that from hencefoorthe no man diuise any Newe Religion Damasus speakinge of the order of them that were called Chorepiscopi saithe thus Vnde iste Tertius Ordo processerit ignoramus quod ratione caret extirpare necesse est From whence this Thirde Order is comme wee cannot tel And the thinge that wanteth reason muste needes be taken vp by the rootes The Apologie Cap. 3. Diuision 6. The Olde Councel at Rome decreed that no man should comme to the Seruice saide by a Prieste wel knowen to keepe a Concubine These menne let Concubines to ferme to their Priestes and yet constreigne men by force againste theire wil to heare theire cursed paltry Seruice M. Hardinge VVe finde no sutche Canon in the olde Romaine Councels Your allegations noted in the margent be false for the more parte as your Doctrine is Yet finde we that Nicolaus and Alexander Popes haue willed no man to heare the Masse of that Prieste whom he knoweth vndoubtedly to kepe a Concubinâ— But wise men in the Lawe thinke onely that to be an vndoubted knowledge when either the iudge hath by open sentence published sutche a man to kepe a Concubine or the facte it selfe is notorious VVhereas you saie we let Concubines out to ferme to our Priestes it is meete for you to saie it because it is false and slaunderous Neither was euer any man or at this daie is driuen to heare his Masse who kepeth a Concubine For if he wil take vpon him to proue any Prieste to kepe a Concubine him selfe non beinge so infamous as he maie not stande in iudgemente it is certaine he shal be hearde If he cannot proue it then is not he out of doubte by order of Lawe that this Prieste kepeth a Concubine and therefore he is bounde as other Christian people be to heare his Masse VVhiche is no sacrilege as your sacrilegious heart thinketh and blasphemous tonge vttereth but the blessed and holy sacrifice whiche Christe made at his laste Supper The B. of Sarisburie If it had pleased you better to haue perused your Bookes ye mought soone haue found these selfe same woordes in the Councel of Rome holden there vnder Pope Nicolas the First Whiche although it be not so olde as maie be compared with yâ— Ancient Fathers Councelles yet it is elder then somme partes braÌ„ches of your Newe Religion To like pourpose writeth Pope Zacharie Quis sapiens iudicabit eos esse Sacerdotes qui nec à Fornicationibus abstinent What wise man wil recken them to be Priestes that absteine not so mutche as from Fornication If no wise man can iudge them to be Priestes what man then is he that wil authorize them to Minister Sacramentes Nowe of the other side M. Hardinge consider you the Common and ordinarie practise of your Churche of Rome Firste touchinge the Pope him selfe your Glose saithe Facta Papae excusantur vt Adulterium Jacob The Popes dooinges or Aduouteries are excused as the Aduouterie of Jacob. And againe Communiter dicitur quo'd pro Simplici Fornicatione quis deponi
and contrarie to Pope Gelasius commaunde that one Kinde onely of the Holy Communion be geeuen the people and by so dooinge they make their Priestes gilty of Sacrilege M. Hardinge There is no small number of men whiche are moued to suspecte that this Apologie was deuised by some Catholike man intendinge to mocke this newe Cleregie of Englande and to put them quite out of estimation and credite And to that very ende this innumerable companie of Lies to them seemeth of pourpose to be set out For no man hauinge his fiue wittes woulde thinke good for mainetenance of his owne parte to affirme so many thinges the contrary whereof to his greate discredite and shame by searche is easely founde Leo saithe cleane contrary to that is here in his name auouched that when so euer a newe multitude filleth the Churche so as all caÌ„not be present at the Sacrifice at once that the Oblation of the Sacrifice be without castinge any doubte done againe The B. of Sarisburie I beseeche thée Gentle Reader for shortnesse sake for thy better satisfaction herein to consider my answeare made hereunto in my Former Replie to M. Hardinge Uerily Leo speaketh not one woorde either of Priuate Masse or of Sole Receiuinge or of any other like Superstitious and yéeuishe vanitie but onely of the General Communion of the whole Churche His Counsel therefore vnto Dioscorus is that if vpon occasion of resorte the multitude of Communicantes were so greate that they coulde not haue conuenient coume in the Churche to receiue al togeather at one Communion then the Prieste after he had ministred vnto the firste Companie and had willed them to departe foorthe and géeue place to others and sawe the Churche replenished againe with a newe Companie of aftercommers shoulde without feare or remorse of Conscience beginne the whole Communion againe and so minister vnto them as he had donne vnto the foremet More then this oute of Leoes woordes cannot be geathered The Apologie Cap. 5. Diuision 1. But if they wil saie that al these thinges are woorne nowe out of vre and nighe deade perteine nothinge to these presente times Yet to the ende al folke maie vnderstande what Faithe is to be geeuen to these menne and vpon what hope they cal togeather their General Councelles let vs see in fewe woordes what good heede they take to the selfe same thinges which thei theÌ„ selues these very last yeres and the remembrance thereof is yet newe and freashe in their owne General Councel that they had by order called haue decreed and Againe he saithe speakinge likewise of any one Bishop Vidisti Summum Sacerdotem Interrogantem Consecrantem Thou sawest the Highest Prieste examininge the people that was to be Baptized and Consecratinge the Water I leaue out sundrie other like Authorities of Origen of Lactantius of Athanasius of Leo of Victor of Meltiades and of others Euagrius calleth Euphemius and Gregorius the Bishop of Antioche Summos Sacerdotes The Higheste Priestes Ruffinus calleth Athanasius the Bishop of Alexandria Pontificem Maximum The Greatest or Higheste Bishop By these I truste it maie appeare that the Title or Dignitie of the Highest Priestehoode was general and common to al Bishoppes and not onely closed vp and mortesed onely in the Pope Bisides al this ye bringe vs a Woorde yee saie of Greater sounde In Romana Ecclesia semper viguit Apostolicae Cathedrae Principatus In the Romaine Churche the Princehoode of the Apostolike Chaire hath alwaies florished In deede Princehoode and Apostolike be ioily large woordes and carrie greate sounde And faine woulde yee haue the Bishop of Rome shoulde be a Prince Notwithstandinge in the Councel of Aphrica it was decreed thus Primae Sedis Episcopus non appelletur Princeps Sacerdotum Let not the Bishop of the Firste See be called the Prince of Priestes But what if the sounde of these woordes weighe no heauier then the former Or what if this woorde Princehoode be nomore peculiare to the Pope then is the other of Highest Priesthoode Paulinus writtinge vnto Alypius not the Greate Bishop of Rome but the poore Bishop as I remember of Tagasta saithe thus Deus in Ciuibus Ciuitatis suae Principalem te cum Principibus populi sui Sede Apostolica collocauit God hath placed thee emongest the Citizens of his Cittie in the Apostolique See beinge a Principal or a Chiefe with other Bishoppes that is to saie with the Princes of his people Here haue you founde the Princehoode of the See Apostolique not onely in Rome but also in the poore Cittie of Tagasta Likewise S. Chrysostome saithe Ad orandum nos assiduè prouocat Paulus Apostolorum Princeps Paule the Prince of the Apostles calleth vpon vs to be al waies praieinge So saithe S. Gregorie Paulus obtinuit totius Ecclesiae Principatum Paule obteined the Princehoode of the whole Churche So saithe Leo Iuuenalis Episcopus ad obtinendum Palestinae Prouinciae Principatum c. Bishop Iuuenal that he mighte obteine the Princehoode of the Prouince of Palestâ—e c. Briefely your owne singulare Doctoure Amphilochius writeth thus not of the Pope but of S. Basile the Bishop of Caesarea Additus est Principibus Sacerdotum Magnus ipse Princeps Sacerdotum Basile beinge deade was laide with other Bishoppes the Princes of Priestes beinge him selfe the Greate Prince of Priestes It was greate folie therefore M. Hardinge these Titles thus lieinge in Common to encroche the same onely to the Pope Notwithstandinge ye saie Thus nowe til then Verily when the Pope him selfe shal beginne to consider and to weighe your pleadinge then wil he saie he had a very vnskilful Proctoure For answeare to the reste I remit you to my Firste Replie The Apologie Cap. 6. Diuision 2. Whiche of the Anciente Fathers or Doctours euer saide that bothe the Svverdes are committed vnto you M. Hardinge Let S. Bernarde Writinge to a Pope answeare for the Pope He is a sufficient witnesse VVhere your selfe doo alleage him muche against the Pope you can not by the lawe iustly refuse him speaking for the Pope The spirituall swoorde you denie not I trowe Of the Temporall swoorde belonginge also to the Pope thus saithe S. Bernarde to Eugenius He that denieth this swoorde to be thine seemeth to me not to consider sufficiently the woorde of our Lorde saieinge thus to Peter thy Predecessour Put vp thy swoorde into the scaberde The very same then is also thine to be drawen foorthe perhaps at thy becke though not with thy hande Els if the same belonged in no wise vnto thee where as the Apostles saide Beholde there be twoo swoordes here Our Lorde woulde not haue answeared It is ynough but It is too muche So bothe be the Churches the spirituall swoorde and the materiall But this is to be exercised for the Churche and that of the Churche That by the haÌ„de of the Prieste this of the Souldier
Constantinople enioieth nowe the prorogatiue of Rome the Elder Nicephorus saithe Romano Constantinopolitano Episcopo ex aequo paria sunt dignitatis praemia honorum iura The title of dignitie and right of honoure geeuen to the Bishop of Rome and the Bishop of Constantinople are one and equal So likewise it was determined by Decree in the Councel of Constantinople Definimus Sedi Constantinopolitanae paria Iura Priuilegia cum Sede Veteris Romae Wee decree that the See of Constantinople shal haue Rightes and Priuileges equal with the See of Olde Rome Therefore as it is saide before Gennadius togeather with the Councel of Constantinople wrote thus vnto the Bishop of Rome Cures Sanctitas tua Vniuersas tuas Custodias tibique Subiectos Episcopos Let your Holinesse see vnto al youre owne Cures and to the Bishoppes that be subiecte vnto you S. Cyprian Cyrillus Athanasius and others writing either of or vnto the Bishop of Rome cal him not their Lorde and Maister vnto whom of duetie they ought Obedience but their Brother and their Felovve Seruaunte Yea the Pope him selfe in some cases hathe rather offered his Obedience vnto other Bishoppes For thus writeth Pope Liberius vnto Athanasius the Bishop of Alexandria Quaeso vt huic confessioni subscribas vt ego securior efficiar tua mandata inhaesitanter obeam I beseche thee to subscribe to this Confession that I maie be out of doubte and maie doo youre Commaundementes vvithout grudginge Yet nowe the Bishop of Rome to mainteine his title by a Write of Right for as mutche as the foure principal Patriarkes of the worlde haue forsaken him appointeth out Foure of his ordinarie Chaplens and geeueth them the names of foure Patriarkes The first for Constantinople the seconde for Alexandria the thirde for Antioche the fourthe for Hierusalem And thus hauing these foure at Commaundemente in his pleasante fauâ—â—e he ruleth and gouerneth the whole worlde In sutche a solemne brauerie the greate Cham of Tartarie at this daie after he hath dined him selfe soundeth out a trumpet and geeueth al the kinges and Emperours of the worlde leaue to goe to dinner and in this imagination and ioilitie he continueth his claime to the possession of al the worlde euen by as good right and Title as doothe the Pope And when so euer the Pope him selfe in his owne personne openly and solemnely saithe his Masse he commaundeth the Gospel and Epistle to bee readde in Greeke Whereupon his owne Maister of Ceremonies saithe thus Hanc consuetudinem hinc ortam puto vt appareat Romanam Ecclesiam in se continere Vtramque Gentem Hereof I thinke this Custome firste proceeded that hereby it maie appeare that the Churche of Rome conteineth in it Bothe Nations Al this notwithstaÌ„ding Antoninus saithe Hoc Graeci non credunt For al this the Greekes beleue it not The obiections of Iustinian and of the Councel of Sardica are answeared in my Former Replie to M. Hardinge The Apologie Cap. 6. Diuision 11. Whiche of the Anciente Holy Fathers euer called you Lorde and God M. Hardinge None that wise is so speaketh absolutely neuerthelesse in some certaine sense S. Clement calleth euery Bishop Terrenum quendam Deum a certaine earthly God as it is written I haue saide ye are Gods c. The B. of Sarisburie So that yee make not the Pope an Absolute God ye thinke ye maie otherwise cal him God safely and without preiudice A proper shifte to mainteine a vaine man in the possession of his Godhed In sutche a pleasant imaginatioÌ„ Antiochus sommetime the king of Syria intituled him selfe by the name of God So the Emperoure Domitian vsed to assigne his Proclamations Dominus Deus vester Domitianus Youre Lorde God Domitian So the Emperoure Caligula called him selfe Deum optimum Maximum Iouem Latialem The Beste and moste mighty God and the greate God Iuppiter of Italie So Sapores the great king of Persia called him selfe Fratrem Solis Lunae The brother of the Sonne and the Moone So the peeuishe Physician Menecrates called him selfe Iuppiter So Nicostratus called him selfe Hercules So Nicagoras made him selfe a paire of whinges and would needes be called the God Mercurius So Manichaeus the Heretique called him selfe the Holy Ghoste So the Romaines in olde times erected vp an Image in the honour of Simon Magus the Sorcerer with this Inscription or Posee Simoni Sancto Deo In the honoure of Simon the Holy God By this youre so handesome Distinction M. Hardinge of God Absolute and God not Absolute I see not but euery of these might wel and safely haue maineteined his title without blame Certainely in this arrogante vanitie scarcely any of al these was euer comparable to the Pope Pope Nicolas saithe Constat Summum Pontificem à Pio Principe Constantino Deum appellatum It is wel knowen that the Pope of the godly Prince Constantine was called God Likewise the Pope was wel content to suffer one of his Parasites to saie vnto him in the late Councel of Laterane Tu es alter Deus in terris Thou arte an other God in Earthe Likewise Cardillus the Spaniard in Defence of the Popes Laâ—e Chapter at Trident oftentimes calleth the Popes late Chapter at Tridente oftentimes calleth the Pope TerrenuÌ„ Deum An Earthely God By the same style and right whereby Holophernes sometime saide Nobuchodonosor est Deus Terrae Nabuchodonosor is the God of the Earth Vpon the Popes owne Clementines yée shal finde the mater thus taken vp qualified with greate indifferencie and modestle and thus specially noted in the Margine Papa nec Deus est nec Homo And to leaue other his like blasphemoâ—â— fond styles in an other like Glose yée shal finde it written thus Credere Dominum Deum Nostrum Papam non potuisse statuere prout statuit Haereticum censeretur To beleeue that Our Lorde God the Pope might not decree as he decreed it were a mater of Heresie Here haue we founde by expresse plaine woordes euen in the Popes owne Authentical and allowed Booke Our Lorde God the Pope These thinges might seeme vncredible had not S. Paule foretolde vs that the Man of Sinne should sit in the Temple of God and shewe him selfe as if he were God S. Gregorie writinge of Antichriste saithe thus Cùm sit damnatus Homo nequaquam Spiritus Deum se esse mentitur Whereas he is a damned man and not a Spirite by lieinge he faineth him selfe to be God Anselmus saithe Simulabit se Religiosum vt sub specie decipiat Pietatis Imò se Deum esse dicet se Adorari faciet atque regna Coelorum promittet Antichriste shal faine him selfe to be Holy that he maie deceiue menne vnder the Coloure of Holinesse Yea and he shal cal him selfe God and shal cause him selfe to be woorshipped and shal promise the Kingdome
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
paterne of the Apostles and Olde Fathers times as though thei al hadde benne voide of vnderstandinge Doo these menne weene yee see more or sette more by the Churche of God then thei did who firste deliuered vs these thinges M. Hardinge Softe and faire Sir Defender you haue not yet proued that you saie is manifeste and out of al peraduenture Remember you not the olde homely verse of youre sophistrie Neque negatiuis rectè concludere si vis Speake to the pourpose or els I woulde you woulde make an ende of youre filly follies For in deede you trifle and saie nothinge worth to be answeared And here litle cause doo you minister vnto me to vtter substantial stuffe VVhiche I desire the discrete Reader to consider for mine excuse that with a trifler I doo also but trifle The B. of Sarisburie Here M. Hardinge by youre owne confession yee doo but trifle with youre Filly follies for that I trowe youre substantial and better stuffe was not yet ready The Apologie Cap. 15. Diuision 3. In deede we haue renounced that churche wherein wee could neither haue the Woorde of God sincerely taught nor the Sacramentes rightly administred nor the name of God duely called vpon Whiche churche also them selues confesse to bee faulty in many pointes And wherein was nothinge hable to staie any wise man or one that hath consideration of his owne safetie M. Hardinge And why haue ye renounced this Churche but for that ye might not be suffered to sette foorthe to the losse of Christen soules the detestable heresies of VVicklef Luther Zuinglius Caluine and other youre false Maisters whiche ye cal youre sincere woorde of God after youre Schismatical and Heretical manner That ye saie there was nothinge in the Catholique Churche hable to staie any wise man or any that hath consideration of his safetie it is one of youre impudent lies There were bothe wise menne in the Churche and greate multitudes of sutche as hadde good regarde of their soule healthe alwaies before the Deuil hadde sutche a hande vpon Luther and the reste of youre newe Apostles and Apostates The Apologie Cap. 15. Diuision 4. To conclude wee haue foresaken the churche as it is nowe not as it was in Olde times paste and haue so gonne from it as Daniel went out of the Lions Denne and the three children out of the Furnesse and to saie the truthe we haue benne caste out by these menne beinge cursed of them as thei vse to saie with Booke Bel and Candel rather then haue gonne awaie from them of our selues M. Hardinge The Churche that nowe is and the Churche that was in Olde time is one Churche as a man in his olde age is the same man he was in his youthe From the whiche Churche no faultes or unperfections can excuse you for youre departinge Neither haue ye gone from it as Daniel was deliuered out of the Lions Denn◠nor as the three Children out of the Furnesse but ye haue departed wilfully from the house of God where touchinge Faithe al be of one accorde vnto the Synagog of Antichriste vnto Babylon of Sectes where is no order but confusion vnto the kingdome of Satan and there ye remaine as it were in a Denne of Lions where that roring Lion with his fellowes lieth in waite seckinge whom he maie deuoure Ye haue stepped from the place of Spiritual refrigerie into the frieinge panne of Schismes and Heresies and from thence after that ye haue nowe boyled and fried in malice and rancoure againste the Churche excepte ye repent ye are like to leape into the Furnesse of Hel that for euer shal tormente you and neuer consume you Complaine not of youre castinge out of the Churche To be excommunicate ye haue deserued And that kinde of punishement is by a merciful discipline extended vpon you partly for your amendement partly to conserue the reste of the body whole from youre pestiferous contagion The B. of Sarisburie Nowe yee beginne to keepe Hote Schooles M. Hardinge You re Frieinge pannes and Furnesses with other youre like Kitchin implementes of Frieinge and Boilinge are hote and dangerous to deale withal The causes of oure departure from you are answeared before The Churche ye saie that nowe is and the Churche that was in Olde times is one Churche Euen so as I shewed you before the Moone beinge ful and the same Moone eclipsed is one Moone Euen so a Man wel aduised and the same Man starke madde is one Man Euen so the house of God and a Caue of theeues is one House Yee haue Excommunicate vs and put vs from you So did certaine of youre Predecessours and Fathers Excommunicate Christe and his Apostles So did Diotrephes that firste claimed your Papale Primacie Excommunicate the Faithful of Christe that were the Firste Planters of the Gospel So it is written in the Apocalyps that Antichriste shal Excommunicate al them that wil not Adoure the Image of the Beaste The Pope him selfe saithe Excommunicatus non potest Excommunicare He that is Excommunicate him selfe hath no Right or Power to Excommunicate others And in youre owne Lawe it is written thus Qui illicitè alium Excommunicat seipsum non illum condemnat He that vnlawefully Excommunicateth an other Condemneth not him but him selfe S. Augustine saithe Quid obest homini si eum de illa Tabula delere velit Humana ignorantia quem de Libro viuentium non delet iniqua conscientia What is a man the woorse if the ignorance of a man strike him out of the Booke of the Churche if il Conscience strike him not oute of the Booke of Life In this case S. Augustine saithe It commeth sommetimes to passe Vt plurimae sint Foris oues plurimi sint Intus Lupi That there be many Sheepe without the Churche and many Woulues within the Churche The Apologie Cap. 15. Diuision 5. And wee are comme to that Churche wherein thei them selues cannot denie if thei wil saie truely and as thei thinke in their owne conscience but al thinges bee gouerned purely and reuerently and as mutche as wee possibly coulde very neere to the order vsed in the olde time M. Hardinge Ye are come vnto the malignant Churche to the Congregation of Reprobates whither as into a sincke in maner al the Heresies that Satan euer raised vp from the beginning be auoided The Apologie Cap. 16. Diuision 1. Let them compare oure Churches and theirs togeather and thei shal see that them selues haue moste shamefully gonne from the Apopostles and wee moste iustely haue gonne from them For wee folowinge the Example of Christe of the Apostles and the Holy Fathers geeue the people the Holy Communion Whole and perfite But these menne contrarie to al the Fathers to al the Apostles and contrarie to Christe him selfe doo seuer the Sacramentes and plucke away the one parte from the people and that with moste notorious Sacrilege as Gelasius termeth it Wee haue broughte againe
his sentence whereunto all the reste almost gaue their consente It is expedient for vs that one man die for the people and not that all the Nation perishe the Euangeliste thereto added his verdite sayinge This he saide not of him selfe but whereas he was highe Bishop of that yere he Prophecied Therefore let this be the true conclusion of the whole matter The actes of that councell were wicked the sentence was true and good Nowe Hosius treateth this matter so learnedly and so substantially as you can not truely take any aduantage of his woordes to reprehende him He stateth him selfe vpon the Scripture a good grounde to stande vpon VVhiche Scripture referreth doubt full and harde questions to the Priestes of the Leuiticall order Of whome it is saide Indicabunt tibi Iudicij Veritatē They shal shewe vnto thee the Truth of Iudgement In this iudgement saieth Hosius though it were neuer so wicked yet was the truthe of iudgement How that might be there he proueth it to Brentius by moste manifest argumentes VVhere ye impute to Hosius to haue saide that the same plainely was a iuste decree whereby they pronounced that Christe was woorthy to die that is your slaunderous lie not Hosius saieinge * For he saieth the cleane contrary and that sundry times that it was a wicked Councell and moste vniuste decree God forebidde any Christen man should saie that Christe was woorthy to die He saithe it might haue benne truely pronounced by Caiphas that he was gilty of deathe And there he sheweth how very religiously and wisely admonishinge the reader that he was moste innocent and deserued not to die And thus Syr you may see we take not parte with Annas and Caiphas as you raile and yet be able God be thanked to defende our true cause and declare you to the worlde to be false teachers Therefore belie vs no more The B. of Sarisburie Good Christian Reader this whole mater concerneth onely the credite and certainetie of General Councelles Sotus and Hosius saie what so euer is determined in Councel must be taken as the vndoubted Iudgemente and VVoorde of God Hereunto the Godly Learned Father Iohannes Brentius replieth thus Councelles sommetimes haue erred and haue vtterly wanted the Sprite of God as it maie appeare by that in a Councel the Sonne of God was condemned and iudged to die the deathe Hosius answeareth When Annas and Caiphas sate as Presidentes in the Coūcel and Christe y◠Sonne of God was by them condēned to die yet neuerthelesse y◠same Coūcel had the assistance of the Holy Ghoste and the vndoubted Sprite of Truthe For speakinge of the same Councel he saithe thus Vides Brenti quemadmodum non defuerit Sacerdotio Leuitico Spiritus Propheticus Spiritus Sanctus Spiritus Veritatis Yee see frende Brentius how that the Leuitical Priesthoode that pronounced sentence of deathe against Christe wanted not the Sprite of Prophesie the Holy Ghoste the Sprite of Truthe Againe he saithe Ex quo tempore Primus Parēs noster de vento ligno gustauit factus est Mortis Reus Christus Dei c. Nec falsum fuit illud quod dixerunt Nos legem habemus secundum Legem hanc debet mori From the tune that oure Firste Father tasted of the forebidden fruite Christe the Sonne of God became guilty of deathe Neither was it false that the Iewes saide VVee haue a Lavve and accordinge to that Lavve he ought to die With this Sprite I trowe he was inspired that wrote this Marginal Note vpon your Decrees Iudaei mortaliter peccassent nisi Christum Crucifixissent The levves had committed mortal sinne if they had not nailed Christe vnto the Crosse Againe Hosius saithe Nulla esse potest tanta Pontificum improbitas quae impedire queat quo ' minùs vera sit illa Dei Promissio Qui indicabunt tibi Iudicij Veritatem Be the wickednesse of Bishoppes neuer so greate it can neuer hinder but that this promisse of God shal euer be true The Bishoppes shal shevve thee the truthe of Iudgemente This therefore M. Hardinge is your Doctoures meaninge It is sufficiente that Bishoppes onely méete in Councel God wil supplie al the reste What so euer they determine the Holy Ghoste wil assist them they cannot erre Al this is as true as that Hosius your Doctoure saithe Annas and Caiphas coulde not erre in pronouncinge Sentence of deathe againste Christe But for excuse hereof sommewhat to salue a festry mater yée tel vs a longe tedious tale without heade or foote that your Reader maie thinke yée saie somewhat ye crie out alowde Shamelesse railinge Heretiques VVee belie Hosius vvee belie Sotus Our false dealinge our shamelesse lieinge vvee are impudente and continevve in lieinge These M. Hardinge be the proufes and groundes of your Doctrine and the moste sauerie and fairest Floures in your garlande The substance of your tale is this The Actes of the Councel where Christe was condemned were lewde and wicked But the Sentence of deathe pronounced by the Bishoppes against Christe was iuste and true And thus by your dalliance in darke woordes and by your blinde Distinction bitweene Acte and Sentence yée seeke shiftes to mocke the worlde Yée shoulde plainely haue tolde vs what were these Sentences and what were these Actes and what greate difference yee canne espie bitweene Acte and Sentence or when euer yee hearde of Sentence in Iudgemente without Acte or of perfite Acte without Sentence or howe the Sentence of the Iudge maie be true if the Acte be false or how the Acte maie be righte if the Sentence be wronge For your credites sake leaue these toies M. Hardinge Yee haue vsed them ouer longe They are too childishe for a childe they becomme not your grauitie they deceiue the simple In deede I can easily beleeue that neither Sotus nor Hosius was euer so wicked to saie that Christe vvas rightly and vvorthily donne to deathe How be it he that saithe The sentence of deathe pronounced in Councel againste Christe vvas iuste and true seemeth in deede to saie no lesse The very case and course of your Doctrine vndoubtedly forced them thus to saie For if al Coūcelles be good and Holy without exception then muste that also be a good and a Holy Councel that was assembled againste God and againste his Christe Hosius your Doctours to make the mater plaine saithe thus Iudásne sit an Petrus an Paulus Deus attendi not vult Sed solùm hoc quo'd sedet in Cathedra Petri quo'd Apostolus quo'd Christi Legatus quo'd Angelus est Domini exercituum de cuius ore Legem requirere iussus es Hoc solùm spectari vult Si Iudas est quandoquidem Apostolus est nihil te moueat quo'd Fur est God wil neuer haue thee consider whether the Pope be a Iudas or a Peter or a Paule It is sufficiente onely that he sitteth in Peters Chaire that he is an Apostle that he is christes
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
Sanctae synodo quae apud Nicaeam congregata est Constantinus the Emperoure beinge Presidente of the Holy Councel that was keapte at Nice These be not our woordes but the Popes registred euen in his owne Recordes Therefore I truste yee wil not refuse to geeue them credite But you saie The Emperoure determined and defined nothinge Yet the Emperoure him selfe contrarie to youre saieinge saithe thus Ego suscepi perfeci res salutiferas persuasus Verbo tuo O Lorde I tooke in hande and broughte to passe vvholesome thinges beinge persvvaded by thy VVorde And againe writinge hereof vnto the Bishoppes of sundrie Churches he saithe Ego vobiscum interfui tanquà m vnus ex vobis Non enim negauerim conseruum me vestrum esse Qua de re mihi maximè gratulor I was presente at the Councel with you as one of you For I cannot denie mee selfe to bee youre Felovve Seruante In whiche thinge I moste reioise Likewise againe he saithe Ego Nicaeam contraxi magnum numerum Episcoporum Cum quibus cùm essem vnus ex vobis Conseruus vester vehementer esse cuperem etiam ipse suscepi inquisitionem Veritatis I caused a greate companie of Bishoppes to come to Nice with whome togeather I tooke in hande the Examination of the Truthe beinge mee selfe one of you and mutche desieringe to be therein youre Felowe Seruante Likewise saithe Eusebius Imperator quasi Iuculentam facem accendens ne quae occultae Erroris reliquiae superessent oculo Regio circumspexit The Emperoure as hauing enkendled a greate flame lookte wel aboute with his Princely Eie that no priuie remnantes of erroure shoulde reaste behinde The Bishoppes in the same Nicene Councel beinge at variance emongeste them selues offered vp theire Bookes of accusation not vnto the Pope or to his Legates of whom they had then no greate regarde but vnto the Emperoure Neither did the Emperoure put ouer theire quarelles vnto the Popes Iudgemente but vnto the Iudgemente of God Againe the same Emperoure Constantine saithe If any Bishop vvickedly offende by the hande of Goddes seruante that is to saie by my hande he shal be pounished To be shorte Cardinal Cusanus saithe Sciendum est quòd in vniuersalibus octo Concilijs vbi Imperatores interfuerunt non Papa semper inuenio Imperatores Iudices suos cum Senatu Primatum habuisse officium Praesidentiae per interlocutiones ex consensu Synodi sine mādato conclusiones iudicia fecisse Et non reperitur instantia in octo Concilijs praeter quam in tertia Actione Concilij Chalcedonensis Wee muste knowe that in the Eight General Councelles where the Emperoures were present and not the Pope I euermore finde that the Emperoures and theire Iudges with the Senate had the Gouernemente and Office of Presidence by hearinge and conferring of maters and that they made Conclusions and Iudgementes with the consente of the Councel and without any further Commission And there is no manner instance or exception to be founde in the firste Eight Councelles sauinge onely in the thirde Action of the Councel of Chalcedon Here yee see plainely by the Authoritie of Cardinal Cusanus one of youre owne special Doctours that in the Eight firste General Councelles the Emperoure was Presidente and not the Pope Where as the Emperoure willed the Bishoppes to conclude theire maters by the Apostolical and Prophetical Scriptures He speaketh not saie you so generally as wee reporte him nor frameth his tale in that sorte as wee saine vniuersally of the vvil of God but of the Godhedde For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in your fansie signifieth onely the Substance and Nature of God and not Goddes VVil or his Religion Here M. Hardinge it were somme pointe of Learninge to knowe what skilful Greke Reader told you this tale Verily Cassiodorus in plaine wise trāslateth it thus Euangelici Apostolici libri erudiunt nos quid de Sacra Lege sapiamus The Bookes of the Euangelistes and Apostles teache vs what wee ought to thinke not onely of the Substance and Nature of God but also of the Holy Lavve Therefore Theodoretus addeth further these woordes Accipiamus Explicationes quaestionum nostrarum ex dictis Sancti Spiritus Let vs take the resolution of our questions out of the woordes of the Holy Ghoste And immediately before he saithe De rebus Diuinis disputantes praescripram habemus Doctrinam Sancti Spiritus In our Disputations not onely of the Godhedde but also of Godly maters wee haue laide before vs the Doctrine of the Holy Gospel In like sense S. Hilarie saithe Non est relictus hominum eloquijs de Dei rebus alius praeterquam Dei Sermo Omnia reliqua arcta conclusa impedita sunt obscura In maters touchinge God there is no speache leafte vnto menne but onely the woorde of God Al other Authorities be shorte and narrowe and darke and troublesome Beleue them not hencefoorth therefore M. Hardinge that tel you that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth onely the Substance and Nature of Goddes Diuinitie For as yee maie easily see your Glose is vaine and fighteth directely againste the Texte The Apologie Cap. 13. Diuision 2. The Emperoure Theodosius as saithe Socrates did not onely sitte amongest the Bishoppes but also ordered the whole argueinge of the cause and tare in peeces the Heretiques Bookes and allowed for good the Iudgemente of the Catholiques M. Hardinge It is wonder to see howe these menne abuse the Ecclesiastical histories VVhereas thei talke a litle before of the sitting of Emperours in general Councelles a man would thinke that now also Theodosius had benne saide to haue sitten among Bishoppes in some general Councel But there is no sutche mater Theodosius the Emperour conferred with Nectarius the Bishop of Constantinople howe al Christen men might be brought to an vnitie in Faithe And after that Nectarius had lerned of Sisinnius a greate Clerke the best way to be if al the heades of eche Heresie and Secte might be induced to be iudged by the olde Fathers and Doctours of the Churche the godly Emperoure hearing this aduise caused bothe the Heretikes and Catholiques also to write eche of them sutche thinges as eche of them had to saie for his Belefe And after praier made reading ouer al the writinges he reiected the Arians the Macedonians and the Eunomians ‡ embracing onely thier sentence who agreed vpon the Consubstantialitie of the sonne of God Here saie these Defenders Theodosius did not onely sitte amongest the Bishoppes but also ordered the whole arguing of the cause tearing the papers of the Heretikes and allowing the Iudgemente of the Catholiques To whiche obiection I make this answeare First that Theodosius here tooke counsel of Nectarius the Bishop and folowed it Secondely that he intended not to Iudge whether opinion of al the Sectes were truer but onely sought howe to ridde the Churche of cōtrouersies Otherwise
you haue eies to sée them are no smal Miracles S. Chrysostome saith The Conuersion of the vvorlde is a Miracle S. Augustine saithe Modò Caro Coeca non aperit oculos Miraculo Domini Et Cor Coecum aperit oculos Sermone Domini Nowe adaies the Blinde fleashe openeth not her eies by the Miracle of our Lorde Put the Blinde harte Openeth his eies at the VVoorde of our Lorde And againe Modò Aures Corporis surde◠non aperiuntur Sed quà m multi habent clausas Aures Cordis quae tamen Verbo Dei penetrante patescant Nowe adaies the deafe Eares of the Body be not opened yet many there are that haue the Eares of their harte shut vp whiche Eares not withstandinge are opened by entringe of the VVoorde of God Therefore wèe maie rightly saie to you with other woordes of S. Augustine Quisquis adhuc Prodigia vt credat inquirit Magnum est ipse prodigium qui mundo credente non credit Who so euer yet requireth Miracles to bringe him to the Faithe is him selfe a greate Miracle that the worlde beleeuinge remaineth stil in vnbeliefe Where as the Phariseis saide of Christe Lette him nowe comme downe from the Crosse and we wil beleue him S. Hierome saithe vnto them Etiamsi de Cruce descenderet similiter non crederetis Yea although he shoulde comme downe from the Crosse yet woulde ye not beleeue him But it were a worlde to beholde the Glorious Countenance of your Miracles Your Crosses can speake youre Idolles can goe your Images can lighte their owne Lampes your Holy VVater is hable to calme the Sea to chase awaie Mise and to make barren Wemen to conceiue If yée doubte hereof conferre with M. Cope one of your owne Louanian companie or with that Woorthy Prelate the Bishop of Verona your Holy Father Lipomanus I am ashamed to remember that you are not ashamed euen nowe in these daies to publishe in Writinge How be it sutche Religion sutche Miracles S. Hierome saithe Mendacium Antichristi Christi Veritas deuorabit The Truthe of Christe shal deucure and consume the Falsehedde of Antichriste The Apologie Cap. 16. Diuision 2. And as wee know bothe Christe him selfe al good menne heretofore haue donne we haue called home againe to the Original and firste Fundation that Religion whiche hathe benne fowly neglected and vtterly corrupted by these menne For wee thought it meete thence to take the Paterne of Refourminge Religion from whence the grounde of Religion was firste taken Bicause this one Reasone as saithe the moste Auncient Father Tertullian hathe greate force againste al Heresies Looke vvhat soeuer vvas firste that is trevve and vvhat soeuer is later that is corrupte Irenaeus oftentimes appealed to the Oldest Churches whiche had benne nearest to Christes time whiche it was harde to beleue had benne in erroure But why at this daie is not the same common regard consideration had Why returne wee not to the Paterne of the Olde Churches Why maie not we heare at this time amongest vs the same saieinge whiche was openly pronounced in times paste in the Councel at Nice by so many Bishoppes Catholique Fathers and no body once speakinge againste it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holde stil the Olde Customes M. Hardinge Ye saie muche in your owne commendation but lies be no proufes Ye haue not called Religion home againe to the Original and firste Fundation as ye saie but ye haue quite ouerthrowen all true Religion from the fundation As for your apishe noueltie ye haue taken the paterne thereof from Satan auctour of diuision the auncient ennemie of Christe and of his true religion VVee admitte the saieinge of Tertullian though it be not altogeather as ye alleage it that this reason hath greate force against all heresies VVhat so euer was firste that is true what so euer is latter that is corrupt Of the Blessed Sacramente Christe saide firste c. Ye woulde seeme to be faine that we folowed the aduise of Irenaeus VVe are contente with all our hartes And with Irenaeus we appeale to that tradition whiche is from the Apostles whiche as he saieth is kepte in the Churches by Priestes that succeded them VVith Irenaeus leauinge other Churches whose successions of Bishoppes it were a longe woorke to rehearse we require to haue recourse for triall of our Faithe to the Tradition of doctrine of the Romaine Churche whiche he termeth Greatest Oldest best knowen to al founded and set vp by the twoo moste glorious Apostles Peter and Paule VVe appeale to the Faithe of that Churche taught abrode in the world and by successions of Bishoppes brought downe vnto vs. For to this Churche saithe Irenaeus must all the Churche of Christe repaire where so euer it be for that it is the chiefe of all and for that the tradition of the true doctrine which the Apostles leaft behinde them is there faithfully kepte VVherefore if ye would after the councell of Irenaeus resorte to Rome for decision of the controuersies that be bet wixte you and vs and would them to be tried by that sense of doctrine which hath continewed by successions of Bishops euen from Peter to Pius the fourth now Pope and would stande to the auctoritie of that See Apostolike al strife were ended we should be at accorde But we haue litle hope ye will folowe this godly counsel of S. Irenaeus that blessed Martyr whose body your brethren the Huguenotes of Fraūce vilanously burned at Lions Anno Dom. 1562. after it had rested there thirten hundred yeeres and more The B. of Sarisburie The Preeminence that Irenaeus geueth to the Churche of Rome standeth in Consente and Vnitie and Agreemente of Doctrine not in Superioritie or Gouernmente ouer al the worlde For proufe whereof yee maie vnderstande that Irenaeus in the same place likewise specially noteth the Churche of Smyrna planted by Polycarpus the Churche of Ephesus planted by S. Iohn and generally sundrie other Greate Churches planted by menne of Apostolical Dignitie vnto whiche he willeth vs in like māner to repaire not onely to y◠Churche of Rome The Emperoure Theodsius willeth his Subiectes to conforme them selues in Doctrine not onely to the Romaine Bishop but also either to Nectarius the Bishop of Constantinople or to Timotheus the Bishop of Alexandria or to Pelagius the Bishop of Laodicea or to Diodorus the Bishop of Tharsus or to Amphilochius the Bishop of Iconium or to Optimus the Bishop of Antioche or to Helladius the Bishop of Caesarea or to Otreius the Bishop of Melite or to Gregorius the Bishop of Nice or to Terennius the Bishop of Scythia or to Marmarius the Bishop of Martianopolis Vnto al and euery of these notable greate Churches y◠Emperoure willeth al other inferioure Churches to repaire By sutche Examples the Fathers in the Councel of Chalcedon were contented to directe their Faithe For thus they brake out in a general shoote Omnes
thinges he had donne should vse that good mannes Body to an occasion of VVickednesse or Idolatrie So saithe S. Augustine Nemo conscius erat Sepulchri Mosis ne populus si cognouisset vbi esset adoraret Noman was made priuie to Moses Graue leste if the people had knowen where his Body had benne they shoulde adoure it Your obiection of the Sacrifice is otherwhere answeared more at large S. Augustine saithe Nunc manibus non offerimus Carnem Sed Corde ore offerimus Laudem Nowe wee offer not vp fleashe with our handes but with Harte and mouth wee offer praise Againe he saithe Intùs habeo Sacrificium quo flectam Deum meum Within mee selfe I haue a Sacrifice where with I maie pacifie my God The Apologie Cap. 17. Diuision 1. 2. When Eldras went about to repaire the ruines of the Temple of God he sente not to Ephesus although the moste beautiful and gorgeous Temple of Diana were there and whē he purposed to restore the Sacrifices and ceremonies of God he sente not to Rome although peraduenture he had heard that there were the solemne Sacrifices called Hecatombae and other called Solitaurilia Lectisternia and Supplicationes and Numa Pompilius Ceremonial Bookes or Manuals or Portueses He thought it yenough for him to let before his eies and folowe the Paterne of the Olde Temple whiche Salomon at the beginninge builded according as God had appointed him and also those olde customes and ceremonies whiche God him selfe had written out by special woordes for Moses The Prophete Aggaeus after the Temple was repaired againe by Esdras and the people mighte thinke they had a very iuste cause to reioice on theire owne behalfe for so greate a benefite receiued of Almighty God yet made he thē al burst out into teares bicause that they whiche were yet aliue and had seene the former buildinge of the Temple before the Babylonians destroied it called to minde howe far of it was yet from that beautie and excellencie whiche it had in the olde times past before For then in deede would thei haue thought the Temple woorthily repaired if it had answeared to the Anciente Paterne and to the Maiestie of the firste Temple S. Paule bicause he woulde amende the abuse of the Lordes Supper whiche the corinthians euen then begonne to corrupt he set before them christes Institution to folowe saieinge I haue deliuered vnto you that thinge that I firste receiued of the Lorde And when Christe confuted the Errour of the Phariseis Ye muste saithe he retourne to the firste beginninge for from the beginninge it vvas not thus And when he found great fault with the Priestes for their vncleanenesse of life couetousnesse would cleanse the Temple from al euil Abuses This house saith he at the first beginning vvas a House of Praier wherein al the people might deuoutely and sincerely praie togeather And so it were your parte to vse it now also at this daie For it was not builded to the ende it should be a denne of theues Likewise al the good and commendable Princes mentioned of in the Scriptures were praised specially by these woordes that they had walked in the waies of theire Father Dauid That is bicause they had retourned to the Firste and Original Fundation and had restoared the Religion euen to the perfection wherein Dauid leaft it And therfore when we likewise saw that al thinges were quite troddē vnder foote by these men that nothing remained in the Temple of God but pitieful spoiles and decaies wee reckened it the wisest and the safeste waie to sette before our eies those Churches whiche we knewe for a suertie that they neuer had erred and yet neuer had neither Priuate Masse nor Praiers in a strange and Barbarous Language nor this Corruption of Sacramentes and other toies And for so mutche as our desire was to haue the Temple of the Lorde restored anew we would seeke none other Fundation thē the same which we knewe was longe agone laide by the Apostles that is to wite Our Saueour Iesus Christ And for so mutche as wee hearde God him selfe speakinge vnto vs in his VVoorde and sawe also the notable Examples of the Olde and Primitiue Churche againe how vncertaine a mater it was to waite for a General Councel and that the successe thereof woulde be mutche more vncertaine but specially for so mutche as we were moste ascertained of Goddes VVil and therefore counted it a wickednesse to be too careful and ouercumbred about the Iudgementes of Mortal Menne wee coulde no longer stande takinge aduise with fleashe and bloude but rather thought good to doo the same thinge that bothe might rightly be donne and hath many a time benne donne aswel of other good men as also of many Catholique Bishoppes that is to remedie our own Churches by a Prouincial Synode For thus wee knowe the Olde Fathers vsed to put maters in experience before thei came to the Publique Vniuersal Councel There remaine yet at this daie Canons written in Councelles of Free Citties as of Carthage vnder Cyprian as of Ancyra Neocesarea and Gangra whiche is in Paphlagonia as somme thinke before that the name of the General Councel at Nice was euer hearde of After this fashion in Olde time did they spedily meete with and cutte shorte those Heretiques the Pelagians and the Donatistes at home by Priuate Disputation without any General Councel Thus also when the Emperour Constantius euidently and earnestly tooke parte with Auxentius the Bishop of the Arians faction Ambrose the Bishop of the Christians appealed not vnto a General Councel where he sawe no good coulde be donne by reason of the Emperours might greate laboure but onely to his owne Cleregie and People that is to saie to a Prouincial Synode And thus it was decreed in the councel at Nice that the Bishoppes shoulde assemble twise euery yeere And in the councel at carthage it was decreed that the Bishoppes shoulde meete togeather in eche of their Prouinces at leaste once in the yeere whiche was donne as saithe the councel at chalcedon of pourpose that if any Errours or Abuses had happened to springe vp any where they might immediately at the firste entrie be destroied euen where they firste began So likewise when Secundus and Palladius reiected the councel at Aquileia bicause it was not a General and common councel S. Ambrose Bishop of Millaine made answeare that no man ought to take it for a newe or straunge mater that the Bishoppes of the VVeast Parte of the world did calle togeather Synodes make Priuate Assemblies in their Prouinces for that it was a thing before then vsed by the Weaste Bishoppes not seldome and by the Bishoppes of Graecia vsed oftentimes and commonly to be donne And so Charles the Greate beinge Emperoure helde a Prouincial coūcel in Germanie for puttinge awaie Images contrarie to the Seconde councel at Nice Neither pardy euen amongest vs is this so very a strange and new a trade For wee
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
nor willed vs to haue recourse to the Bishop of Rome more then to any other seueral Bishop Therefore M. Harding we muste recken this emongest the reste of your Vntruthes It is true that you saie A member diuided from the Body cannot liue But youre Conclusion is Vntrue like the rest For Rome is not the Body but onely a Member of the Body Rome is not the Tree but onely a Boughe Rome is not the Heade but onely a Springe And therefore seeinge it is nowe diuided from that Body seeinge it is broken from that Tree seeing it is cut of from that Heade it is no maruaile thoughe it be sterued thoughe it be wethered thoughe it be leafte drie without either Sprite or life As this daie it appeareth to the eies of al them that wil beholde it The Apologie Cap. 22. Diuision 2. For of very truthe we haue departed from him whom we sawe had blinded the whole worlde this many a hundred yeere From him who too farre presumpteously was woonte to saie he could not erre and what so euer he did no mortal man had power to condemne him neither Kinges nor Emperoures nor the whole Clergie nor yet al the people in the worlde togeather no thoughe he shoulde carrie away with him a thousande Soules into Hel From him who tooke vpon him power to commaunde not onely menne but euen the Angelles of God to goe to returne to leade Soules into Purgatorie to bringe them backe againe when he liste him selfe who Gregorie saithe without al doubte is the very forerenner and standerd bearer of Antichriste and hath vtterly forsaken the Catholique Faith From whom also these ringleaders of ours who now with might and maine resiste the Gospel and the truthe whiche thei knowe to be the truthe haue ere this departed euery one of their owne accorde good wil and would euen now also gladly departe from him againe if the note of inconstancie and shame their owne estimation among the people were not a let vnto them In conclusion wee haue departed from him to whom we were not bounde and who had nothinge to laie for him selfe but onely I knowe not what vertue or power of the place where he dwelleth and a continuance of Succession M. Hardinge As yee confesse youre departinge so woulde God yee vnderstoode youre gylte Those reuerent Fathers and Godly learned menne whose romes ye holde wrongfully whom it liked your interpreter to cal Ringleaders resiste not the Gospel but suffer persecution for the Gospel Your Gospel that is to saie your vile heresies and blaspemies worthely thei detesâ—e Your newe trouth that is to saie your false and wicked lies thei abhorre Neither euer departed they from any parte of the dutie of Catholique menne by their owne accorde and good wil as ye saie But wherein they slepte aside they were compelled by sutche feare as might happen to a right constant man I meane the terrour of death whiche as Aristotle saithe of al terrible thinges is most terrible Nowe bicause yet they finde the terroure of a gilty conscience more terrible then death of their persons thei entende by Gods grace assisting them neuer so to steppe aside againe but rather to suffer what so euer extremities VVhose bloude or the bloude of any of them if God to his honour shal at any time permitt mitte you to drawe whiche so mutche ye thirst sone after looke ye for the retourninge of the Israelites againe that texte beinge then fulfilled Complerae sunt iniquitates Amorrhaeorum VVere not thei wel assured of the trouthe moste certaine it is what so euer ye saie thei would not make so foolishe a bargaine as your selues doo as to buye vaine estimation among the people with the certaine losse of their soules The B. of Sarisburie Certaine of youre frendes whom yee cal Reuerende Fathers suffer imprisonement yee saie and persequution for the Gospel Notwithstandinge it is not so longe sithence the saide Reuerende Fathers were them selues the Burners and Persequutours of the Gospel Sutche complainte sommetime made Arius the wicked Heretique For thus he writeth I Arius that suffer persequution for the Truthe that euer preuaileth Ruffinus notwithstandinge he were a greate fauourer of the Origenian Heretiques yet he saide euen as you saie Nostra Fides persequutionis Haereticorum tempore cùm in Sancta Alexandrina Ecclesia degeremus in carceribus Exilijs quae pro fide inferebantur probata est While wee liued in the Holy Churche of Alexandria in the time of the persequution of Heretiques Our Faithe was proued in prisones and Banishementes whiche were laide vpon vs for the Faithes sake Vnto whom S. Hierome in his pleasante manner answeareth thus Miror qu'd non adiecerit Vinctus Iesu Christi Liberatus sum de ore Leonis Alexandriae ad bestias depugnaui Cursum Consummaui Fidem seruaui Superest mihi corona Iustitiae I maruaile mutche that he saide not further Ruffinus the Prisoner of Iesus Christe I was deliuered out of the Lions mouthe I was throwen amongeste wilde beastes at Alexandria I haue paste my Course I haue keapte the Faithe Nowe there remainethe for mee the Crovvne of Righteousnesse Thus the Woulfe when he is restreined from spoile and rauen maie likewise complaine of Persequution S. Hierome writinge vnto Apronius of the state of the Easte Churches where he then liued saithe thus Hîc quieta sunt omnia Etsi enim venena pectoris non amiserint tamen os impietatis non audent aperire Sed sunt sicut aspides surdae obturantes aures suas Al thinges here are quiete For al be it they haue not leafte the poison of theire bartes yet they dare not open theire wicked mouthes But they are as the deafe Serpentes shuttinge vp theire eares and wil heare nothinge The saide Reuerende Fathers that as nowe sitte so firmely of your side not longe agoe were wel contented bothe to mainetaine and to publisshe the contrarie as wel as you Howe be it al this you saie they did not of good wil but onely of feare and of sutche feare as maie happen vpon a constant man that is to saie of mere Hypocrisie and Dissimulation and by open flatteringe of theire Prince And thus to saue your Fathers from beinge Schismatiques yee are wel contente to make them Hypocrites Thus saie you But youre saide Reuerendes them selues woulde haue tolde you farre otherwise Doctour Gardiner of him selfe saith thus In the discussing and trial of the truthe I did not so easely contente me selfe But I so framed me selfe that as it had benne in askinge the iudgemente of al my senses onlesse I perceiued that I firste of al hearde them vvith mine eares smelled them vvith my nose savve them vvith mine eies and felte them vvith my handes I thought I had not seene yenough Againe he saithe This aduised consideration hathe pulled avvaie al scrupulous doubtes And by the vvoorkinge of Goddes Grace hathe conueighed and brought
their meaninge Gregorie Nyssene S. Basiles Brother discréetely and learnedly openeth this whole mater Thus he writeth Cùm in habitudine loci alicuius vel negorij in loco existentis intelligibiliuÌ„ aliquod extiterit Abusiuè id ibi esse dicimus propter operationeÌ„ eius quae ibi est locum pro habitudine operatione accipientes Cùm enim dicere deberemus Ibi Operatur dicimus Ibi est When any Spiritual thing is in the consideratioÌ„ of somme place or els in consideratioÌ„ of somme mater being in a place Wee saie the same Spiritual thing is there by an Abuse or by an Extraordinarie vse of speache bicause of the effecte of that Spiritual thinge that there is vvrought taking the place in steede of Consideration of Workinge in the Place For where wee should saie There it VVoorketh thus wee saie There it is Euen so where as these Fathers should haue saide The Effectes or Graces yâ— wée haue by Christes Body are laid before vs vpon yâ— Table by Abuse of Speache they saie the Body of Christe is laid vpoÌ„ yâ— Table Likewise saith GratiaÌ„ QuidaÌ„ noÌ„ improbabiliter exponuÌ„t Carnis Sanguinis Veritatem Ipsam â—orundem efficientiam hoc est Remissionem Peccatorum Somme menne not without good reason by the Truthe of Christes Fleashe and Bloude vnderstande the Effecte or vvoorkinge of the same that is to saie the Remission of Sinnes And as these Fathers saie Christe is Laid vpon the Table euen so by like phrase of speache S. Gregorie saith Christe is killed vpon the Table Christus iterum in hoc Mysterio moritur Eius Caro in populi salutem patitur Christe dieth againe in this Mysterie His Fleashe suffereth for the Saluation of the people So saith Chrysostome Vt in Coelo coelatur Deus sic in Scripturis absconditur Non omnes intelligunt Deum Veritatis positum in Scripturis As God is couered in Heauen so is he couered in the Scriptures Al menne vnderstande not God that is laide in the Scriptures So saithe Athanasius Est etiam in Verbis Scripturarum Dominus Our Lorde is in the VVoordes of the Scriptures So saithe S. Hierome Supra nudam metuis humum ex esa ieiunijs membra collidere Sed Dominus tecum iacet Thou arte a fraide to laie thy body worne out with fasting vpon the bare ground Yet the Lord lieth vvith thee Againe Nudus atque esuriens ante fores nostras Christus in paupere moritur Christe naked and hungrie lieinge before our gate dieth in the poore And to leaue other like saieinges and sentences of the Ancient Fathers Pope Adrian saithe in your late Councel of Nice In Scripturis Sanctarum imaginum Agnus Praecursoris digito ostensus depingitur In the Scriptures of the Holy Images is painted the Lambe of God that John Baptiste shewed with his finger These saieinges muste be qualified with a gentle Exposition and maie not be rackte extréemely to the sounde and rigour of the Letter Chrysostome thus expoundeth these woordes of S. Paule to the Galathians Quibus Christus ante Oculos priùs depictus erat in vobis Crucifixus Atqui Christus non apud Galathas sed Hierosolymis fuit Crucifixus Quomodo igitur dicit in vobis Vt ostendat vim Fidei quae potest etiam procul dissita cernere indicans quòd illi oculis Fidei exactiùs cernerent quà m nonnulli qui praesentes adfuerant eaque quae gerebantur conspexerant Vnto whome Christe was painted out and Crucified emonge you before your Eies Yet was not Christe Crucified in Galathia but at Hierusalem How then saithe S. Paule vnto the Galathians Christe was Crucified emongst you His meaninge was to shewe the strengthe of Faithe vvhiche is hable to see thinges though thei be far avvaie and that they by the Eies of Faithe sawe the Deathe of Christe more plainely and perfitely then many that were presente at his Deathe and sawe those thinges that were donne Thus the Fathers in this Councel saide Christes Body is Laide foorthe vpon the Communion Table that is not vnto our bodily Eies or senses but vnto the eies of our Faithe I meane by waie of a Mysterie or Sacramente but not verily or in déede In this sense S. Augustine saithe vnto the people Vos estis in Mensa Vos estis in Calice You are laide vpon the Table you are in the Cuppe As the people is laide vpon the Table so is Christes Body laide vpon the Table And as the People is in the Cuppe so is Christes Bloude in the Cuppe The people is there by waie of a Mysterie euen so is Christes Body and Bloude there by waie of a Mysterie and none otherwise Thus M. Hardinge wée withdrawe not the people of God as ye vntruely saie from Christes Body to a péece of Breade But rather wée leade them as the Ancient Fathers euer did from the Creature of Breade to the Beholdinge Receiuinge and Eatinge of Christes very Body and Bloude In what sorte and sense Christe is nowe Vnbloudily Sacrificed by the Prieste for shortnesse sake gentle Reader I muste referre thée vnto my Former Replie to M. Hardinge How the Holy Mysteries be pledges of our Resurrection it hath partely bene saide before and partely shal be saide hereafter more at large How wée maie receiue the Body of Christe in deede and verily without either Transubstantiation or Real Presence I haue bothe touched before in this Treatie and also in my Former Replie Certainely S. Augustine saithe The Receiuinge of Christes Body in deede and the Receiuinge of the Sacramente are sundrie thinges Thus he writeth Ostendit Christus quid sit non Sacramentotenus sed re vera Corpus Christi Manducare eius Sanguinem Bibere Christe sheweth what it is to Eate his Body and to Drinke his Bloude not by vvaie of Sacramente but verily and in deede For the Eatinge of the Sacramente with Mouthe and Toothe is not the very True Eatinge of Christes Body but a token or Mysterie of the same S. Augustine saithe Qui Manducat Intus non Foris qui Manducat in Corde non qui premit Dente He that Eateth VVithin not he that Eateth VVithout He that Eateth Christes Body in his Harte not he that bruseth the Sacramente vvith his Toothe Who so by Faithe receiueth the Body of Christe receiueth it Substantially Really Verily and in déede and dwelleth in Christe and Christe in him Thus is Christes Body receiued as these Holy Fathers saie not to the fillinge or contentation of the Body but vnto the Holinesse and Sanctification of the minde Thus ye comme within vs M. Hardinge as ye saie and clospe with vs and ouerthrow vs by Learninge and wringe our weapon out of our handes and with the other ende thereof ye strike vs downe Me thinketh I heare one saie Denique metuebant Omnes iam me If some Gnato stoode by you I trowe wee shoulde haue a prety plaie But
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