without the olde burthen For where as in olde times Councelles were holden by authoritie of the Pope * as Socrates witnesseth yet the Emperour bare the charge of calling the Bishoppes togeather But nowe the Pope him selfe bare a greate parte of that burthen and communicated his propose fully with the Emperoure The B. of Sarisburie Whether it were the Emperoure alone that appointed Ecclesiastical Councelles it maie appeare by that wee haue already saide The Pope alone I assure you it was not Maie the Emperoure as it is saide and proued before oftentimes helde sutche Assemblies when where him selfed listed whether the Pope would or no. The Popes dutie was onely to appeare emongeste other Bishoppes when he was called I graunte sutche Councelles had theire name of Bishoppes and were called Concilia Episcopalia for that maters there were specially ordered by the discretion and iudgement of the Bishoppes But wil you therefore conclude that the same Councelles perteined nothing to the Prince Certainely the Emperoure Constantinus Commaunded al the Bishoppes to appeare before him and to yelde him a reckeninge of theire Determinatiōs in the Councel This was the tenoure of his Write Quotquot Synodum Tyri habitam compleuistis sine mora ad Pietatis nostrae Castra properetis ac re ipsa quà m sincerè ac rectè iudicaueritis ostendatis Idque Coram me quem sincerum esse Dei Ministrum ne vos quidem ipsi negabitis As many of you as haue keapte the Councel at Tyrus repaire to our Campe without desaie and shewe me in deede howe sincerely and rightly yee haue proceded And that euen before me whom yowe your selues cannot denie to bee the Sincere Seruante of God Athanasius was the greatteste trauailer in the Councel of Nice againste the Arians yet was he then no Bishop but onely a Deacon But hereof wee haue sufficiently saide before Christianitie yee saie is no parte of the Emperial Povver Yee might likewise haue saide Christianitie is no parte of the Papale Povver Verily it can not wel appeare that Peter and Paule had euer any sutche Christianitie The Emperours right is neither encreased nor abated by his Baptissne Whether he be Faithful or Vnfaithful he is the Minister of God and beareth the Swerde to pounishe sinne Yee saie The Pope succedeth Peter and not Nero Therefore he calleth and keepeth Councelles chiefely by his owne Authoritie Of sutche proper Argumentes M. Hardinge wee marueile not mutche though yee make no stoare Howe be it somme menne haue thought yee doo S. Peter greate wronge appointinge him sutche Children to be his Heires For many of them in al theire dealinges haue resembled Nero more then Peter S. Bernarde saithe thus vnto Pope Eugenius In his successisti non Petro sed Constantino In these thinges yee haue succeded not Peter the Apostle but the Emperoure Constantine Pope Adrian the fourth was woonte to saie Succedimus non Petro in docendo sed Romulo in parricidio Wee succeede not Peter in teachinge but Romulus in killinge our Brethren Erasmus saithe Pontifices nunc sunt Vicarij lulij Caesaris Alexandri Magni Croesi Xerxis non Christi non Petri The Popes nowe are the Vicares of Iulius Caesar of Alexander the Greate of Croesus and of Xerxes not of Peter It is written in a Sermon bearinge the name of S. Ambrose Qui debuerint esse Vicarij Apostolorum factisunt Socij Iudae Thei that shoulde haue benne the Apostles Vicares are nowe becomme Iudas Felowes Robertus Gallus that liued wel-neare three hundred yeeres past imagineth Christe thus to saie of the Pope Quis posuit Idolum hoc in Sede mea vt imperaret Gregi meo Who sette this Idole in my roume and made him Ruler ouer my Flocke Yet you saie the Pope is alwaies not onely a Christian man but also a Chiefe Prieste not by Faithe but by the nature of his Office Euen so your Glose telleth you Papa Sanctitatem recipit à Cathedra The Pope receiueth his holinesse of his Chaire that is to saie of the nature of his Office Cardinal Cosanus saithe Veritas adhaeret Cathedrae c. Veritas per Christum Cathedrae alligata est non Personis Ait enim Super Cathedram Mosi sederunt Scribae Pharisaei The Truthe cleaueth faste to the Popes Chaire c. Christe hathe nailed his Truthe to the Popes Chaire and not to his persone For he saithe The Scribes and Phariseis are placed in Moses Chaire An other saithe Tameisi Papa non sit bonus tamen semper praesumitur esse bonus In Papa si desint bona acquisita per meritum sufficiunt quae a loci praedecessore praestantur Notwithstandinge the Pope be not good yet he is euer presumed to be good If the Pope lacke good vertues of his owne the vertues of Peter his Predecessoure are sufficiente There were neuer so many Heretiques in any one See as haue benne in the See of Rome as I haue already sufficientely and fully proued And yet yee saie The Pope cannot erre There were neuer so notorious Examples or as Platyna calleth them Monsters of filthy life Yet yee saie they are al Holy Fathers and holde theire Christianitie by Nature of office Howe be it youre Doctoure Alphonsus saithe Quamuis credere teneamur ex Fide Verum Petri Successorem esse Supremum Pastorem Totius Ecclesiae non tamen tenemur eadem Fide credere Leonem aut Clementem esse Verum Petri Successorem Although wee be bounde to beleue that the True Successoure of Peter is the Higheste Pastoure of al the Churche yet are wee not bounde with like Faithe to beleue that Pope Leo and Pope Clemente are the True Successoures of Peter Iohn the Baptiste saide rightly vnto the Phariseis that likewise made vauntes of theire Succession Neuer saie Abraham is your Father For God is hable euen of these stones to raise vp Children vnto Abraham Chrysostome saithe Non locus Sanctificat hominem sed homo locum Nec Cathedra facit Sacerdotem sed Sacerdos Cathedram The place sanctifieth not the Man but the Man sanctifieth the Place Neither doothe the Chaire make the Prieste but the Prieste maketh the Chaire Nazianzene saithe Non locorum est Gratia sed Spiritus The grace of God goeth not by Place but by the Holy Ghoste Chrysostome saithe Omnis Christianus qui suscipit Verbum Petri fit Thronus Petri et Petrus sedet in eo Euery Christian man that receiueth the woorde of Peter is made Peters Chaire and S. Peter reasteth in him But here haue you founde out a foule contradiction in our woordes Who is he saie you whom yee cal the Prince of the worlde Not the Pope M. Hardinge Leste yee shoulde happily be deceiued Notwithstandinge youre Felowes haue so often tolde vs Papa rotius Orbis obtinet Principatum The Pope hath the Princehoode of al the worlde The Emperoures Maiestie wee finde oftentimes entitled by this name But
be it I haue spoken hereof more at large in my Former Replie to M. Hardinge Neither make wée Christe as it liketh M. Hardinge to saye a Minister of Signes Figures Wée knowe that Christe is the Fulfillinge Perfection of the Lawe and that Grace and Truthe are wrought by him Yet neuerthelesse wée saye that the Sacramentes of the Newe Testamente are Signes and Figures The olde Father Tertullian expoundeth Christes Woordes in this sorte Hoc est Corpus meum Hoc est Figura Corporis mei This is my Body that is to saye This is a Figure of my Body S. Augustine saithe Christus adhibuit Iudam ad conuiuium in quo Corporis Sanguinis sui Figuram Discipulis suis commendauit tradidit Christe receiue Iudas vnto his Banket whereat he deliuered to his Disciples the Figure of his Body and Bloude And againe Non dubitauit Dominus dicere Hoc est Corpus meum cùm daret Signum Corporis sui Christe doubted not to saye This is my Body whereas he gaue a Token of his Body I leaue other Holy Fathers of like Woordes and sense welneare innumerable Yet were they neither Giantes nor Rebelles against God nor accursed Creatures If they had neuer vsed these Woordes nor called the Sacramente the Figure or Token of Christes Body then might M. Hardinge haue â—enne bolde to saye somewhat and to leade awate his Reader with a Tragical exclamation of Signes and Figures How be it he him selfe as I haue shewed in my Former Answeare in the exposition of these woordes of Christe This is my Body and other like Phrases incident vnto the same to auoide one vsual and common Figure is forcâ—d to shifte him selfe into thirtie other vnnecessarie childishe Figures as knowinge that not so mutche as his open Untruthes can wel stande without Figures The Apologie Cap. 2. Diuision 6. That wee despise al good deedes that wee vse no discipline of Vertue no Lawes no Customes that wee esteeme neither righte nor order nor equitie nor Iustice that wee geue the brydel to al naughtinesse and prouoke the people to al licentiousnesse and â—ust M. Hardinge Ye teache men to Faste for policie not for Religion And by your Statute of Wednesdaies faste who so euer shal write or saye that forebearinge of Fleas he is a Seruice of God otherwise then as other polytike lawes are they shal be punished as spreaders of false Newes are and ought to be VVhen ye Preache onely Faithe not to remoue the merite of woorkes before Baptisme as S. Paule meante it but also after Baptisme VVhen ye take awaye the Sacrament of confession and Absolution geue ye not the brydel to al naughtinesse Do not some of your Gospelling maides of London refuse to serue except they maye haue libertie to heare a Sermon before noone and a playe at after noone The B. of Sarisburie I thought M. Hardinge had knowen a difference bitwéene Fastinge and Abstinence or choise of meates True Fastinge is a Religiouse woorke ordeined to testifie our humilitie to make the Fleashe the more obedient vnto the Sprite that wée maye be the quicker to Praier to al good Woorkes But Abstinence from this or that meate with opinion of Holinesse Superstitious it maye easily make a man but Holy it can not S. Paule saithe Cibus nos non commendat Deo it is not meate that maketh vs acceptable vnto God Againe It is good to confirme the harte with Grace and not with meates Wherein they that haue walked haue founde no profite The meate serueth for the Belly and the Belly for the meate The Lorde wil destroye them bothe And againe The Kingedome of God is not Meate and Drinke Likewise Christe saithe The thinge that entreth into the mouthe defileth not the man Hereby it is easie to see that Fastinge is one thinge Abstinence from Fleashe is an other The Nazareis in the old Testamente absteined not from Fleashe yet they Fasted Elias was sedde with Fleashe Iohn the Baptiste eate the Fleash of Locustes yet they both Fasted Socrates saithe That many Christians in the Lente season did eate Fishe Byrdes many absteined vntil thrée of the clocke in the after noone then receiued al kindes of meate either Fishe or Fleashe without difference Likewise Epiphanius saithe Some eate al kindes of Birdes or Fowle absteininge onely froÌ„ the Fleashe of fower footed beastes And yet they kepte their Lente truely fasted as wel as any others Wherfore Abstinence from any one certaine kinde of meate is not of it self a woorke of Religion to please God but onely a mere positiue Policie S. Augustine saithe Non quaeto quo Vescaris sed quo Delecteris I demounde not what thou Eatest but wherein thou haste Pleasure And S. Hierome saithe of the Manicheis Ieiunant illi quidem Sed illorum leiunium est saturitate deterius They Foste in deede but theire Fastinge is woorse then if they filled theire Bellies Of onely Faithe and Confession wée shal speake hereafter The Apologie Cap. 2. Diuision 7. That wee labour and seeke to ouerthrowe the state of Monarchies and Kingdomes and to bringe al thinges vnder the rule of the rashe inconstante People and vnlearned multitude M. Hardinge Can Monarkes and Princes seeme to be mainteined by your sectes who teache the people to rebel for pretensed Religion Allow ye the Monarchie of the Romaine Empire Who so muche complaine in your Apologie that the Pope made Charlemaigne Emperour of the VVeste Hathe the Queene of Scotland cause to praise the procedinges of your Gospel through occasion whereof she ruleth not her subiectes but is rather ruled of her subiectes The B. of Sarisburie Here is an other greate Vntruthe emonge the reste For M. Hardinge right wel knoweth that wée neuer armed the people nor taught them to rebel for Religion against the Prince If any thinge haue at any time happened otherwise it was either some wilful rage or some fatal furie It was not our Counsel it was not our Doctrine Wée teache the people as S. Paule doothe to be subiecte to the higher powers not onely for feare but also for conscience Wée teache them that who so striketh with the Swerde by Priuate authoritie shal perish with the Swerd Yf the Prince happen to be wicked or cruel or burthenous wée teache them to saye with S. Ambrose Arma nostra sunt Preces Lachrymae Teares and Praiers be our Weapons Notwithstandinge what Rebellion hathe benne moued in Englande by some of your side in the late Raignes of Kinge Henrie the eight Kinge Edward the sixte in defence of your Religion ye maie wel remember The displacinge of the Emperour of Constantinople and the placinge of Charlemaigne the Frenche Kinge serueth M. Hardinge to smal purpose onlesse it be to disclose the Popes conspiracie against the Emperour Certainely as any man maye sensibly see it was the aduauncinge of the
is not Iustified by the VVoorkes of the Lawe but by the Faithe of Christe M. Hardinge wil saie Yet hitherto of Sola Fides that is of Onely Faithe wée heare nothinge Notwithstandinge when S. Paule excludeth al manner Woorkes bisides Onely Faithe what els then leaueth he but Faithe alone How be it if it be so horrible an Heresie to saye Wée be Iustified before God by Onely Faithe that is to saie Onely by the Merites Crosse of Christe let vs sée what the Holy Learned Fathers of the Churche so many hundred yéeres agoe haue taught vs thereof S. Ambrose saithe Iustificati sunt Gratis quia nihil Operantes neque vicem reddentes Sola Fide Iustificati sunt dono Dei They are Iustified Freely Bicause woorkinge nothinge and requitinge nothinge they are Iustified by Onely Faithe through the gifte of God Againe Sic decretum est à Deo vt cessante Lege Solam Fidem Gratia Dei posceret ad Salutem This was Goddes determination that the Lawe surceasinge the Grace of God shoulde require Onely Faithe vnto Saluation And againe Sola Fides posita est ad Salutem Onely Faithe is saide or appointed vnto Saluation S. Bastle saithe Nouis se esse inopem Verae Iustitiae Sola autem Fide in Christum esse Iustificatum He knoweth him selfe to be voide of True Righteousnesse and to be Iustified by Onely Faithe in Christe Theodoretus saithe Non vllis Operibus nostris sed per Solam Fidem Mystica bona consequuti sumus Not by any VVoorkes of ours but by Onely Faithe we haue gotten the Mystical good thinges Nazianzenus saithe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Credere solum est Iustitia Onely Beleeuinge is Righteousnesse Origen saithe Vbi est gloriario tua Exclusa est Dicit sufficere Solius Fidei Iustificationem ita vt credens quis TantuÌ„modo Iustificetur etiaÌ„si Nihil boni Operis fecerit VVhere nowe is thy boastinge of thy good Woorkes It is shutte out Paule saithe that the Iustification of Onely Faithe is Sufficiente So that a man Onely Beleeuinge maye be Iustified although he haue donne no good woorke at al. Hesychius saithe Gratia ex Misericordia atque Compassione praebetur Fide comprehenditur Sola The Grace of God is geuen onely of Mercie and Pauoure and is embraced and receiued by Onely Faithe I leaue a greate number of others that haue written the like as wel Gréekes as Latines In steede of them al S. Chrysostome saithe thus Illi dicebant Qui Sola Fide nititur Execrabilis est Hic contrà demonstrat eum qui Sola Fide nititur Benedictum esse They saide who so staieth him selfe by onely Faithe is accursed Contrarâ—ewise S. Paule prooueth that who so stayeth him selfe by Onely Faithe he is Blessed Touchinge the woordes of S. Iames yf M. Hardinge wel considered the Equiuocation or double vnderstanding of this woorde Iustification he might soone and easily haue espied his owne errour For when S. Paule saithe Abraham was Iustified by Faithe without VVoorkes of the Lawe he teacheth vs how Abraham was receiued into fauour and Iustified before God Of the other side S. Iames when he saithe Abraham was Iustified by VVoorkes and not by Faithe Onely he speaketh of the woorkes that folowe Iustification of the Fruites of Faithe Without whiche Fruites Abrahams Faithe had benne no Faithe S. Augustine saithe Non sunt contrariae duorum Apostolorum Sententiae Pauli Iacobi Cùm dicit Paulus Iustificari hominem sine Operibus Iacobus dicit inanem esse Fidem sine Operibus Quia Paulus loquitur de Operibus quae Fidem praecedunt Iacobus de ijs quae Fidem sequntur The saieinges of the twoo Apostles Paule and Iames are not contrarie where as Paule saithe A man is Iustified without Woorkes and Iames saithe Faithe without Woorkes is in vaine For Paule speaketh of the VVorkes that goe before Faithe James speaketh of the VVorkes that folowe after Faithe Yf M. Hardinge shal thinke S. Augustines authoritie herein is not sufficient Thomas of Aquine wil auouche the same His woordes be these Iacobus hic loquitur de Operibus sequentibus Fidem quae dicuntur Iustificare non secundum quod Iustificare dicitur Iustitiae infusio sed secundum quod dicitur Iustitiae Exercitatio vel Ostensio vel Consummatio Res enim dicitur fieri quando perficitur vel innotescit Iames in this place speaketh of sutche woorkes as folowe Faithe whiche woorkes are saide to Iustifie not as Iustification is the procuring of Righteousnesse but in that it is an Exercise or a shewinge or a Perfitinge of Righteousnesse For wee saye A thinge is donne when it is perfited or knowen to be donne Nowe concerninge the assurance or Certainetie of Saluation the Scriptures are fulle S. Paule saithe There is no damnation to them that be in Christe Iesu The Sprite of God beareth witnesse to our Sprite that wee are the Children of God I knowe that neither Deathe nor Life nor Angels nor Powers nor Principalities nor thinges presente nor thinges to come nor Highth nor Deapthe nor duy Creature els shal be hable to remooue me from that Loue that God beareth to wardes mee in Christe Iesu our Lorde But for as mutche as these woordes perhaps haue not the Sense of the Churche of Roome without whiche in M. Hardinges iudgemente the Scripture of God is no Scripture let vs sée the Sense and Exposition of the Holy Fathers Tertullian saithe Vt certum esset nos esse Filios Dei misit Spiritum suum in corda noâ—tra clamantem Abba Pater That wee might be certified that we bee the Children of God he hath sente the Holy Ghoste into our hartes crieinge Abba Father Clemens Alexandrinus saithe Re vera Sanguis Fidei est Spes in qua continetur vt Fides in anima Cùm autem Spés expirauerit perinde acsi sanguis effluxerit vltalis Fidei facultas dissoluitur In deede Hope is as it were the Bloudde of Faithe in whiche Faithe Hope is conteined euen as Faithe is conteined in the Soule And when Hope is gonne then is al the Liuely power of Faithe dissolued as if the Bloudde were sheadde out of the Body S Cyprian saithe Et tu dubitas fluctuas Hoc est Deum omninâ— non nosse Hoc est Christum Credentium Magistrum peccato incredulitatis offendere Hoc est in Ecclesia constitutum Fidem in Domo Fidei non habere And dooste thou stagger and stande in doubte of thy Saluation That were as mutche as not to knowe God that were as mutche as with the sinne of vnbeliefe to offende Christe the Maister of Beleeuers That were as mutche as beinge in the Churche in the House of Faithe to haue no Faithe Prosper saithe Securi diem Iudicij expectant quibus in Cruce Domini gloriantibus mundus Crucifixus est ipsi Mundo They vnto whome the worlde is Crucified and are Crucified vnto the worlde waite for the daye
of Iudgemente without feare But to leaue the Ancient Fathers of olde time and to put the mater quite out of doubte One Antonius Marinarius in the late Councel of Tridente in open audience saide thus Si Coelum ruat si Terra euanescat si Orbis illabatur praeceps ego in eum erectus ero Si Angelus de Coelo aliud mihi persuadere contendat dicam illi Anathema O Foelicem Christiani pectoris fiduciam Yf the Heauen shoulde fal yf the Earthe shoulde vanishe yf the whole worlde shoulde come downe headlonge yet woulde I stande preste and bolde before God Yf an Angel from Heauen woulde tel mee otherwise I would accurse him O the Blessed truste and certainetie of a Christian Harte Certainely M. Hardinge it were a very Presumptuous parte to saye that these Fathers Greekes Latines Newe Olde your owne and ours were al Presumptuous Yf it be so Presumptuous a mater to put affiance in the Merites of Christe what is it then to put affiance in our owne Merites S. Paule hath taught vs to saye God forebidde that I shoulde glorie but onely in the Crosse of Christe S. Basile saithe Qui non fidit suis Meritis nec expectat ex Operibus Iustificati VnaÌ„ Solam spem habet salutis suae Misericordias Domini Who so trusteth not in his owne Merites nor looketh to be Iustified by his owne Woorkes hath his onely hope of Saluation in the Mercies of our Lorde So saithe Iob in al his miseries Etiamfi me occiderit sperabo in eum Veruntamen vias meas in conspectu eius arguam Although he kisse mee yet wil I put my trust in him Notwithstandinge I wil reprooue my waies before his sighte So yâ— Prophete Dauid In thee O Lorde haue I trusted I wil neuer be confouÌ„ded This is no Presumption but a patiente and an humble waitinge for the Redemption of the Children of God It is moste true that S. Paule saithe Wee must woorke our owne Saluation with feare and tremblinge But this feare riseth in consideration of our owne weakenesse and vnwoorthinesse not of any distruste or doubte in Goddes mercie But rather the lesse cause wée finde to truste in our selues the more cause wée haue to truste in God Therefore S. Augustine saithe Praesume non de Operatione tua sed de Christi Gratia Gratia enim saluati estis inquit Apostolus Non ergo hic Arrogantia est sed Fides Praedicare quod acceperis non est Superbia sed Deuotio Presume thou not of thine owne woorkinge but of the Grace of Christe For the Apostle saithe Ye are saued by Grace Heere therefore is not Presumption but Faithe To proclaime that thou haste receiued it is no Pride it is Deuotion Againe he saithe Non mea Praesumptione sed ipsius Promissione in iudicium non venio It is not of my Presumption but of his Promisse that I shal not comme into Iudgemente S. Basile saithe Paulus Gloriatur de contemptione Iustitiae suae Paule presumeth and boasteth of the contempte of his owne Righteousnesse So saithe S. Ambrose Non gloriabor quia iustus sum sed quia redemptus sum gloriabor Non quia vacuus sum à peccatis sed quia mihi remissa sunt peccara Non gloriabor quia profui neque quia profuit mihi quisquam sed quia pro me Aduocatus apud Patrem Christus est sed quia pro me Christi Sanguis effusus est I wil not glorie for that I am a iuste man But for that I am redeemed thâ—refore wil I glorie Not for that I am voide of sinne but for that my Sinnes be forgeeuen mee I wil not glorie for that I haue donne good to any man nor for that any man hath donne good to wee but for that Christe is my Aduocate with the Father and for that Christes Bloudde was shead for mee Therefore S. Augustine saithe Quid retribuam Domino quo'd recolit haec memoria mea anima mea non meruit inde VVhat shal I reâ—der vnto our Lorde for that I calle to remembrance al these my sinnes and yet my Soule thereof is not afraide To be shorte thus saithe S. Bernarde Vbi tura firmaque infirmis securitas requies nisi in vulneribus Saluatoris Tantâ— illic securior habâ—to quantâ— ille potentior est ad saluandum c. Peccaui peccatum grande turbatur conscientia sed non perturbabitur quoniam vulnerum Domini recordabor Nempe vulneratus est propter iniquitates nostras What safe teaste or surâ—tie can the weake Scule finde but in the wâ—â—â—des of our Saueour As he is mightier to saue so dwel I there with more safetie c. I haue committed a greate Since My conscience is troubled Yet shal it not bee shaken downe bicause I wil remember my Lordes woundes For he was wounded for our Sinnes Thus M. Hardinge to be assured of our Saluation S. Augustine saithe it is no arrogante stoutenesse It is our Faithe It is no Pride It is Deuotion It is no Presumption It is Goddes Promisse But your whole Doctine of the truste in Mennes Merites leadeth directly to Desperation And therefore S. Cyprian saithe wel of you Asserunt Noctem pro Die Interitum pro Salute Desperationem sub obtent Spei Perfidiani sub praetexâ—u Fidel Antichristum sub vocabulo Christi They teachâ— vs Nighte in steede of Daie Dei struction in tleede of Healthe Desperation vnder the coloure of Hope Infidelitie vnder the pretense of Faithe Antichriste vnder the name of Christe Nowe a litle to viewe the groundes of M. Hardinges longe discourse whereas he so often and so earnestly telleth vs of the Sense of the Scriptures as if wee had Scriptures without Sense his meaninge thereby is onely to leade vs awaye to the Sense of the Churche of Rome Whiche Sense Albertus Pigghius saithe Is the Infallible and Inflexible Rule of Truthe Echius saithe Scriptura nisi Ecclesiae Authoritate non est Authentica The Scriptures of God are not Authentical or of credite but onely by the warrante and Authoritie of yâ— Churche And Hosius in like manner Apostoli cùm Symbolum traderem nunquam dixerunt Credo Sancta Biblia aut Sanctum Euangelium sed dixerunt Credo Sanctam Ecclesiam The Apostles when they deliuered the Crede they neuer saide I beleeue the Holy Bible or the Holy Gospel but they saide I beleeue the Holy Churche Thus nowe the mater is sure yenough for euer Wee haue neither Scriptures nor Sense of Scriptures but onely from Rome I wil not here reporte the vnsauerie Senses that they haue imagined of the Scriptures One example or twoo for a taste maye be sufficient Pope Boniface saithe thus Ecce duo Gladij hâ—c Beholde here are twoo Swerdes That is to saye The Pope hath the power bothe of the Spiritual Swerde and of the Temporal An other saithe Omnia subiecisti sub pedibus eius id est
Truthe is euermore one and be it in many or in fewe is euer Catholique Thus M. Hardinge it is written by one of your owne side Etsi non nisi duo Homines remanerent in Mundo tamen in eis saluaretur Ecclesia quae est Vnitas Fidelium Although there were but two men remaining in the world yet euen in them two the Churche whiche is the Vnitie of the Faithful should be soued Luthers dogge eloquence for so M. Hardinge it liketh you of your modestie to cal it were it neuer so rough and vehement the iust zele of Gods glorie and of his Holy Temple whiche you so miserably had defaced so enforcing him yet was it neuer any thing comparable to your eloquence For I beséeche you if ye maie haue leasure harken a litle heare your selfe talke Behold your owne woordes so many so vaine so bitter so firie so furious al togeather in one place This newe Churche ye saie set vp by Sathan Martine Luther and other Apostates his companions This Babylonical Tower Luthers seditious and Heretical preaching Luther brinced to Germanie the poisoned Cuppe of his Heresies Blasphemies and Sathnismes Zuing lius and his rable The gutters of this Doctrine runne out of Luthers sincke Luther would stamps and rage and whette his dogge eloquence vpon you You are the Synagog of Antichriste These be the Figures and Flowers of your speache Yet must we thinke that ye can neither stampe nor rage but vse onely Angelles eloquence How be it I trust no wise man wil iudge our cause the worse for that your tongue can so readily serue you to speake il To the mater ye saie that touching the influence of Erace Christe onely is the Head of the Churche but touching Direction Gouernment the Pope onely is the Head Al this is but your owne tale M. Hardinge Ye speake it onely of your selfe Other Authoritie of Scripture or Doctour ye bringe ve-none And yet notwithstanding ye haue alleged Scriptures too God wote euen as ye haue vsed to doo in other places Ye saie S. Paule saithe Yf I forgaue any thing for your sakes I forgaue it in the personne of Christe Wee are Embassadours in the steede of Christe euen as though God did exhorte you through vs Hereof ye conclude Ergo The Pope vnder Christe and in the steede of Christe is Heade of the Churche Yf ye conclude not thus ye wander idlely and speake in vaine condlude nothing These woordes of S. Paule nothing touche y◠Pope but onely the faithful zelous Preacher of the Gospel For wherein dothe the Pope resemble S. Paule Wherein doothe he reprosente the Personne of Christe What exhorteth he What teacheth he What saithe he What doothe he And yet if he would do any one part of his whole duetie how might this Argument stand for good S. Paule being at y◠Cittie of Philippi in Maerdonia exhorted the Corinthians as in the Personne of Christe Ergo the Pope being at Rome in Italie although he neither exhorte nor preache yet is he the Head of the Vniuersal Churche Although Diuinitie goe harde with you yet ye shoulde haue seens better to your Logique I graunte Bishoppes may be called the Heades of theire seneral Churches So Chrysostome calleth Elias Caput Prophetarum The Head of the prophetee So Amos saith The Princes are the Heades of y◠people So Saul is called the Head of the Tribes of Israel So Dauid was made Caput Gentiū The Head of Nations Sondrie sutch other like examples I alleged in my Former Replie to M. Hardinge As that Cyrillius the Bishop of Alexandria in the Councel of Ephesus was called Caput Episcoporum congregatotum The Head of the Bishoppes that these were assembled That S. Gregorie saith Paulus ad Christum conuersus Caput effectus est Natlonūm Paule being once conuerted to Christe was made the Head of Nation That Prudentius saithe Sancta Bethlem Capur eitorbis Holy Bethlem is the Head of the World In this sense Optatus saithe There be foure sortes of Heades in the Churche the Bishops the Priestes the Deacons The Faithful And al this onely in a certaine kinde of phrase and manner of speache But in déede and verily S. Augustine saithe Paulus ipse non poterat Caput esse eorum quos plantauerat Paule him selfe could not be the Head of them whom he had planted Therefore Gregorie saithe Petrus Apostolus Primum Membrū Sanctae Vniuersalis Ecclesiae est Paulus Andreas Iohannes quid aliud quam singulariū sunt plebium Capita Tamen sub Vno Capite omnes Membra sunt Ecclesiae Arque ve cuncta breui cingulo locutionis astringam sancti ante Legem Sacti in Lege Sancti sub Gratia Omnes hi perficientes Corpus Domini in Membris sunt Ecclesiae constituti Et nemo se vnquam Vniueisalem vocari voluit Peter the Apostle is not the Head but the chiefe Member of the Holy Vniuersal Churche Paule Andrewe and Iohn what are they els but the Heades of seueral Nations Yet notwithstandinge vnder one Head Christe they are al Members of the Churche And to speake shortely the Sainctes before the Lawe the Sainctes in the time of Grace al accomplisshing the Lordes Body are placed emonge the Members of the Churche And there was neuer yet one that would haue him selfe called the Vniuersal Bishop Therfore where as M. Hardinge saithe Al Christian People haue euer taken the Successour of Peter to be the Heade of the Catholique Churche vnder Christ he speaketh it onely of him selfe And though the comparison be odious yet Christe saithe Cùm loquitur mendacium ex proprijs loquitur when he speakethe Vntruthe he speaketh it of his owne S. Gregorie saithe Peter was the chiefe Member of the Churche of Christe but not the Head But the Bishop of Rome and his hired Proctours haue taught vs farre otherwise Panormitane saithe Christus Papa faciunt vnum Consistortum excepto peccaio Papa potest quicquid Deus ipse potest Christe and the Pope make one Consistone and keepe one Courte And sinne onely excepted the Pope can doo what so euer God him selfe can doo This I trowe is that Head of Direction and Gouernmente that M. Hardinge meaneth As for the reste that the Churche is the Kingedome of Christe and the Pope the Prince thereof M. Hardinge in special woordes answeareth nothinge Notwithstandinge some others haue saide Petro Coelestis Terreni Imperij iura commissa sunt Vnto Peter was committed the right both of the Heauenly and also of the Earthely Empiere Last of al he doubteth not but the Pope maye be called the Spouse or Bridegrome of the Vniuersal Churche and yet the same without the Authoritie of any Doctour He allegeth onely S. Bernarde But the same S. Bernarde in the selfe same place saithe and that by M. Hardinges owne confession that the Pope is not the Bridegrome of the Churche
doo that moste humble Open Penaunce but onely once in the Churche and neuer more afterwarde leaste the Medicine beinge made ouer common should not bee profitable to the Sicke Thus mutche difference therfore wee see there was bitweene the Churche and Nouatus The Churche graunteth the Open Sinner one onely time of Open Reconciliation and neuer more But Nouatus graunteth none at al. Therefore the whole mater of Nouatus might haue serued M. Hardinge to some other purpose For Confession whether it were Priuate or Publique was no parte of his Erroure The Apologie Cap. 6. Diuision 2. And wee saie that the office of Loosing consisteth in this pointe that the Minister either by the Preachinge of the Gospel offereth the Merites of Christe and ful pardon to sutche as haue lowely and contrite hartes and doo vnfainedly repente them selues pronouncinge vnto the same a sure and vndoubted forgeeuenesse of theire sinnes and hope of Euerlastinge Saluation Or els that the same Minister when any haue offended theire Brothers mindes with somme greate offence or notable and open crime whereby they haue as it were vannished and made them selues straungers from the Common Felowship and from the Body of Christe then after perfite amendement of sutche personnes dothe reconcile them and bring them home againe and restore them to the Companie and Vnitie of the Faithful M. Hardinge The summe of all these gaye woordes abbridged dothe attribute Loosinge or Absolution firste to Preachinge nexte to Assotlinge sutche as be Excomminicate As touchinge the firste these Defenders confounde the offices of Preachinge and of Absolution The Preacher teacheth the hearers and reporteth the woordes of Christe as out of the mouthe of Christe saieinge Thus saithe Christe c The Priest whiche is the Minister of Absolution accordinge to the Authoritie geuen to him by Christe in his owne person assoileth the Penitente saieinge I assoile thee in the name of the Father c. The Preacher in that he preacheth onely dothe not assoile sinners neither geueth he the Merites of Christe nor full pardon by pronouncinge vnto them the Gospell For if that greate benefite consiste in pronouncinge or denouncinge of the Gospell then why might not euery laye man yea womenne yea yonge boyes and gyrles assoile sinners yea why might not euery man assoile him selfe And woulde ye Sirs appointe vnto vs suche for iudges constituted by Christe For the woordes of Christe be so plaine as they cannot be so violently wrested For Christe saide not To whom ye offer by preachinge of the Gospel my Merites and Pardon or whose sinnes ye pronounce by the Gospell to be remitted but quorumcunque remiseritis who soeuers sinnes ye remitte they are remitted to them For as the sonne of man remitted sinnes to him that was sicke of the Palsye and to Mary Maudelen that ye maye knowe saithe he that the sonne of man hathe Power to remitte sinnes c Euen so he hathe transferred the same power vnto Priestes saithe Chrysostome VVhiche Priestes he hathe sente as the Father sente him And if Absolution consiste in pronouncinge of the Gospell whiche profiteth so muche as it is beleeued then the power of the Keies whiche Christe hathe geuen to the Churche consisteth not so muche in the Minister as in the sinner that heareth and beleeueth and so is forgeuen by Luthers Opinion And by this meanes the Prieste hathe no speciall power But wee saie with the Churche that a Sacramente hath his efficacie of the institution of Christe in him to whom it is adhibited In this sense the Catholike Churche of Christe hath euer taughte that God woorketh our Saluation by Sacramentes and in this faithe it hathe alwayes baptized infantes that their sinnes beinge remitted they mighte be made the children of God Like wise by the Keyes of the Churche it hathe assoiled personnes berefte of the vse of speache and reason as the Learned and Auncient Holy Father Leo teacheth in his Epistle ad Theodorum Episcopum Foroiuliensem and S. Augustine de adulterinis conlugijs Lib. 1. Cap. 26. vltimo Finally if the office of Loosinge that is Absolution consisted in Preachinge the Gospell and offeringe the Merites of Christe by pronouncinge the woordes in whiche the remission of our sinnes is expressed as this Denfender teacheth then had not the Catechumens of olde time neither nowe shoulde they be in any danger if they shoulde dye without Baptisme and the grace of reconciliation that is not beinge assoiled For they lacked no preachinge as nowe they lacke not where any suche bee The contrarie whereof the Churche hathe euer taught and for witnesse of the same besides other fathers wee haue the plaine Doctrine of S. Augustine Who saithe that a Catechumen howe mutche so euer he profitethe beareth still the burthen of his iniquitie so longe as he is not baptized I denie not but cases of iuste necessitie be excepted in the one and the other hauinge right and firme willes and desire in eche case VVhen not the contempte of Religion but the pointe of necessitie excludethe the Mysterie of baptisme as S. Augustine saithe Then how dangerous and pernicious is the Doctrine of these Defenders our Newe Ministringe Prelates who more with sweete and Holy woordes then withe truthe teache Christen people that the office of Loosinge consisteth in offeringe by preachinge of the Gospell as they call it the Merites of Christe and full pardon and by pronouncinge I knowe not howe a sure and vndoubted forgeeuenesse of sinnes and hope of Euerlasting Saluation to suche for soothe as haue lowly and contrite hartes and doe vnfainedly repente them The contrition of harte they seeme to speake of sufficethe not for Loosinge of sinnes onlesse it be contrition formed with charitie as the Diuines teache VVhiche charitie seeketh and requireth the Sacrament of Penaunce and the grace of reconciliation whiche cannot be ministred but by a prieste Neither is it possible the prieste to iudge truly who are lowly and contrite of harte and repente them vnfainedly forasmutche as he cannot searche the harte onlesse the penitentes humble them selues vnto him and declare theire repentaunce by simple and lowly confession of their sinnes VVhiche confession these Newe Gospellers haue abandoned out of theire Congregations Howe mutche is more the Catholike and holesome Doctrine of S. Augustine to be embraced and folowed whiche he vttereth in these woordes Doo ye penaunce sutche as is done in the Churche that the Churche maie praie for you Let noman saie to him selfe I do penaunce secretely before God I do It God who forgeeueth me knoweth that I doo it in my harte But what saith S. Augustine hereunto VVhy then saithe he it was saide in vaine What thinges ye Loose in Earthe they shal be Loosed in Heauen Then without cause the Keies be geeuen to the Churche VVe make voide the Gospell of God wee make frustrate the woordes of Christe S. Augustine saithe doo ye
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
is in the Potte So Salomon saithe Death and Life are in the handes of the tongue So Christe saithe vnto the Phariseis Searche the Scritures for in them you thinke to haue euerlastinge Life Therefore one M. Hardinges Schoole Doctous saithe In Sacramentis Ecclesiae specialis Virtus Passionis Christi continetur sicut Virtus agentis in instrumento The special Grace of the Passion of Christe is conteined in the Sacramentes of the Churche as the Power of the woorkes is conteined in the instrumente wherewith he woorketh But in déede it is the Soule of man and not the Creature of Breade or Water that receiueth the Grace of God Wee haue néede of Goddes Grace These corruptible elementes néede it not Without Faith of our Parte Sacramentes be not onely vnprofitable to vs but also hurtful S. Chrysostame saith Vbi est Virtus Euangelij In Figuris literarum an in intellectu sensuū VVhere is the Povver of the Gospel In the Fourmes of the letters or els in the vnderstandinge of the meaninge Likewise Bonauentura saithe Nullo modo dicendum est quòd Gratia continetur in ipsis Sacramentis essentialiter tanquam Aqua in Vase vel Medicina in Pyxide Imò hoc intelligere est erroneum Sed dicuntur continere Gratiam quia eam signicant VVee maye not in any wise saié that the Grace of God is conteined substantially and verily in the Sacramentes as VVater is conteined in the Vessel or a Medicine in the Boxe For so to saie it were enoneous But wee saie the Sacramentes conteine the Grace of God bicause thei signifie the Grace of God Againe he saith Gratia est in anima non in Signis visibilibus The Grace of God is not in the visible Signes but in the Soule And againe he saithe Ad illud quod obijcitur quòd remissio Peceatorum Latet in Baptismo dicendum est quòd hoc intelligiturede latentia Signati in Signo quod quidem habet vlteriorem rationem quà m rationem Significandi non tamen essentialiter continendi in se sed quia ipsum quod Signat continetur in anima To the Obiection that is made that the Romission of Sinnes is Hidde in Baptisme wee muste answeare thus that it must be taken of the thinge Signified hidde in the Signe VVhiche thinge neuerthelesse hath a farther meaninge then to Signifie yet not to conteine the Remission of Sinnes verily and Substantially in it selfe but that the Grace that is Signified thereby is conteined in the Soule The Mystical signification that M. Harding hath imagined of his Shevves and Accidentes that the Fourmes of Breade and Wine outwardely represente the Spiritual nourishinge of the Soule is vaine and fantastical without the witnesse of any Anciente Doctour or Father confirmed onely by the Authoritie of him selfe For what manner of féedinge is there is these Accidentes and Holy Fourmes Or how can that thinge that féedeth not the Body represente vnto vs the Spiritual féedinge of the Soule The mater is plaine yenough of it selfe and néedeth no cauil The Signification and Substance of the Sacrament is to shewe vs how wee are fedde with the Body of Christe that is that like as Material Breade feedeth our Body so the Body of Christe nailed on the Crosse embraced and eaten by Faithe feedeth the Soule The like Representation is also made in the Sacramente of Baptisme that as our Body is wasshed cleane withe Water so our Soule is wasshed cleane with Christes Bloude Therefore S. Augustine saithe Nisi Sacramenta similitudinem quandam earum rerum quarum sacramenta sunt haberent omninò Sacramenta non essent Yf Sacramentes had not a certaine likenesse and representation of the thinges wherof they be Sacramentes then in deede they were no Sacramentes This Representation Rabanus Maurus expoundeth thus Quia Panis Corpora confirmat ideò ille congruenter Corpus Christi nuncupatur Et quia vinum Sanguinem operatur in Carne ideò refertur ad Sanguinem Bicause not the Accidentes or Fourmes of Breade but Breade it selfe confirmeth the Body therefore it is conueniently called the Body of Christe And bicause Wine woorketh bloude in the fleashe therefore it hath relation vnto the Bloude So likewise saithe Druthmarus Vinum laetificat Sanguinem auget ideò non inconuenienter Sanguis Christi per hoc figuratur not the Accidentes or Fourmes of Wine but VVine it selfe reioiceth the harte and increaseth bloude And therefore the Bloude of Christe conueniently is thereby signified M. Hardinge for that he cannot vtterly denie it the mater beinge so plaine is therefore contented to graunte that the Sacrament is the Figure of Christes Body But to helpe out and to shifte the mater he hath diuised sutche a strange kinde of Figure as seldome hathe benne hearde before Notwithstandinge the Holy Learned Fathers speake plainely and simply and vse no kinde of sutche Gloses S. Hierome saithe Ad Tropicam intelligentiam sermo referatur Quando dico Tropicam docco verum non esse quod dicitur sed allegoriae nubilo figuratum Let that sateinge be expounded by a Figure When I saie a Figure I saie the thing that is spoken is not true in deede but Figured vnder the clowde of an Allegorie Likewise Chrysostome saithe Audisti fuisse Figuram Ne ergo mirare neque omnia require in typo Neque enim typus esset si omnia quae Veritati accidunt haberentur Ye haue hearde that it was a Figure Therefore maiueise not and beinge a Figure require not al thinges to agree For otherwise it were no Figure So likewise S. Augustine saithe in Principio cauendum est ne Figuratam locutionem ad literam accipias Ad hoc enim pertinet quod ait Apostolus Litera occidit Cùm enim Figuratè dictum sic accipitur tanquam proriè dictum sit Carnaliter sapitur neque ulla mors animae congruentiùs appellatur Firste of al thou muste take heede that thou take not a Figuratiue Speache accordinge to the Letter For that is it whereof S. Paule saithe The Letter Killeth For when the thinge that is spoken vnder a Figure is so taken as if it vvere plainely spoken there is a Fleashly vnderstandinge Neither is there any thinge that maie better be called the deathe of the Soule Al this and mutche more to like purpose thou maiste finde in my Former Replie to M. Hardinge An other fantasie M. Hardinge hathe that the Sacramentes of the Nevve Lavve woorke the thinge it selfe that they signifie through Vertue as he saith geuen vnto them by Goddes ordinance to special effectes of Grace This as I saide is but a fantasie For the Sacramentes of the Olde Lavve and of the Nevve in Truthe and Substance are al one S. Paule saithe Omnes eundem cibum Comederunt The Fathers in the Olde Lawe did al eate the same meare that is to saie the same Christe that wée eate S. Hilarie saithe Sub nube fuerunt Christo
Baptisme whiche is the Sacrament of Faithe For he saithe Quemadmodum Sacramentum Corporis Christi secundum quendam modum Corpus Christi est ita Sacramentum Fidei Fides est As the Sacramente of Christes Body not verily and in deede but after a certaine manner of speeche is Christes Body So Baptisme is Faithe bicause it is the Sacrament of Faithe Therfore Cardinal Caietane is woorthily blamed by Catharinus in that he saith An Infante for that he wanteth instruction in Faithe therefore hathe not perfite Baptisme Touchinge the Vertue or Power of this Sacramente if M. Hardinge meanâ— thereby the outwarde Elemente of the Water he knoweth or maye easily know It is a common resolution emongest al his owne Schole Doctours Gratia Dei non est alligata Sacramentis The Grace of God is not tied to any Sacramentes The meaning thereof is that God is hable to woorke Saluation bothe with them and without them S. Augustine saithe as it is before alleged Iam vos mundi estis propter sermonem quem locutus sum vobis Quare non ait Mundi estis propter Baptismum quo loti estis Nisi quia etiam in Aqua Verbum mundat Detrahe Verbum quid est Aqua nisi Aqua Nowe are ye cleane bicause of the VVoorde that I haue spoken to you But why saithe he not Nowe Ye are cleane bicause of the Baptisme wherwith ye are wasshed sauing yâ— bicause in the VVater it is the VVoord that maketh cleane â–ª Take awaie the VVoorde and vvhat is the VVater more then VVater Therefore he saithe Aqua exhibet forinsecùs Sacramentum Gratiae The VVater geueeth vs outvvardly the Sacramente of Grace Notwithstandinge wee muste consider that the Learned Fathers in theire treaties of the Sacramentes sommetime vse the outwarde Signe in stéede of the thinge it selfe that is signified sommetime they vse the thinge Signified in stéede of the Signe As for example Sommetimes they name Christes Bloude in stéede of the VVater Sommetime they name the VVater in steede of Christes Bloude This Figure is called Metonymia that is to saie an exchange of names and is mutche vsed emongst the Learned specially speakinge of the Sacramentes S. Augustine vsinge the VVater in place of the Bloude of Christe that is Signified by the Water saithe thus Soluit vinculum culpae reconciliat bonum naturae regenerat hominem in Vno Christo It breaketh the bande of Sinne It reconcileth the goodnesse of Nature It dooth renewe a man in One Christe Notwithstanding in déede and in precise manner of speache Saluation muste be sought in Christe alone and not in any outwarde Signes Christe is that Lambe of God that taketh awaie the Sinnes of the Worlde The Bloude of Christe maketh vs cleane from al our Sinnes S. Cyprian saithe Remiâ—io peccatorum â—iue per Baptismum siue per alia Sacramenta donetur Propriè Spiritus Sancti est ipsi soli huius efficientiae Priuilegium maneâ— Verborum solennitas Sacri inuocatio Nominis Signa Apostolicis Institutionibus attribura Visibile celebraÌ„t Sacramentum Rem verò ipsam Spiritius Sanctus format efficit The Remission of Sinne whether it be geeuen by Baptisme or by any other Sacramente is in deede of the Holy Ghoste and to the same Holy Ghoste onely the Priuilege of this woorke dooth appertaine The solemnitie of the Woordes and the inuocation of Goddes Holy Name and the outwarde Signes appointed to the Ministerie of the Priestes by the Institution of the Apostles wooorke the Visible outwarde Sacramente But touchinge the substance thereof whiche is the Remission of Sinnes it is the Holy Ghoste that woorketh it Likewise saithe S. Hierome Homo Aquam tantùm tribuit Deus autem dat Spiritum Sanctum quo sordes abluuntur The Minister being a man geeueth onely the VVater but God geeueth the Holy Ghoste whereby the Sinnes be washte awaie And againe Si quis Corporeum quod oculis Carnis aspicitur Aquae tantùm accipit lauacrum non est indutus Dominum Iesum Christum If any man haue receiued onely the Bodily vvasshinge of VVater that is outwardly seene with the eie he hath not put on our Lorde Jesus Christe Concerninge Concupiscence remaininge in the faitheful after Baptisme whether it be Sinne or no Sinne there was no greate cause why M. Hardinge shoulde in this place moue question sauinge that as he hath hitherto denied that Falshedde is Falshedde so he woulde nowe denie that Sinne is Sinne. Vndoubtedly S. Paule féelinge the same Concupiscence in him selfe is forced to moorne and to crie out I see an other Lawe in my members fightinge againste the Lawe of my minde and leadinge me Prisoner to the Lavve of sinne And againe O Wretched man that I am who shal deliuer me from this Body of Deathe Therefore S. Ambrose saithe Non iuuenitur in vllo hominum tanta concordia vt Legi Mentis Lex quae Membris est insita non repugnet Propter quod ex omnium Sanctorum Persona accipitur quod Iohannes Apostolus ait Si dixerimus quòd peccaâ—um non habemus nos ipsos seducimus Veritas in nobis non est There is not found in any man sutche concorde bitweene the Fleashe and the Sprite but that the Lawe of Concupiscence whiche is planted in the Members fighteth against the Lawe of the Minde And for that cause the woordes of S. John the Apostle are taken as spoken in the Persone of al Sainctes If wee saie wee haue no Sinne wee deceiue our selues and there is no Truthe in vs. And to leaue al others S. Augustine saithe in moste plaine wise Concupiscentia Carnis aduersus quam bonus Concupiscit Spiritus Peccatum est Poena Peccati Causa Peccati The Concupiscence of the Fleashe against whiche the good Sprite lusteth is bothe Sinne and the Paine of sinne and the Cause of sinne And againe he saithe Quà mdiu viuis necesse est Peccatum esse in membris ruis As longe as thou liuest there muste needes be Sinne in thy members If M. Hardinge saie wee wreaste and racke S. Augustine and take his woordes otherwise then he meante Albertus Pighius his owne Principal Doctour wil control him Thus he writeth Augustinus tradit hanc ipsam Concupiscentiam Corpori nostro inspersam atque innatam in nondum renatis verè propriè Peccatum esse quae ignoscatur quidem sed non tollatur in Baptismo S. Augustine teacheth vs that this same Concupiscence planted in our Body in them that be not regenerate by Baptisme Verily and in plaine manner of speache is Sinne and that the same Concupiscence is foregeeuen in Baptisme but is not vtterly taken avvaie Yet the late blessed Chapter of Tridente in spite of S. Augustine hathe published the Contrarie Hanc Concupiscentiam quam Apostolus aliquando appellat Peccatum Sancta Synodus declarat Ecclesiam Catholicam nunquam intellexisse quòd verè
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
Reader marke wel these Woordes The storie is cleare It was in deede onely a Cuppe of Water and nothinge els Yet Chrysostome saith It vvas Bloude It vvas no VVater In those dayes it was no daunger thus to saie The people was instructed and wel acquainted with this phrase or manner of speache and knewe the meaninge They were taught that the Rocke the Oile and the Manna in the Wildernesse were onely Sacramentes of Christe and that notwithstandinge they were called by thy name of Christe yet in déede and in Substance they were not Christe Therefore I maye answeare M. Hardinge herein as S. Augustine sommetime answeared the Pelagian Heretiques Vobis Pelagianis nondum litigantibus securiùs loquebantur Patres de his Articulis Before that you Pelagians beganne to quarrel the Fathers and Doctours spake without feare and freely of these Articles Athanasius saithe of the Arian Heretiques Incorporalia Corporaliter excipientes quae probè dicta erant interpretationibus deprauauerunt Takinge Spiritual thinges in a Corporal or Fleashely meaninge as doothe M. Hardinge and other his felowes by theire interpretations they haue depraued the thinges that were rightly spoken S. Ambrose saithe of the Breads and the Wine Sunt quae erant in aliud mutantur They remaine the same that they vvere and are changed into an other thinge Nowe is the filde woonne M. Hardinge bloweth a Maigne Triumphe Here saithe he Sir Defender Construe me these VVoordes Soothely good Reader I distruste not greately but this poore Defender might easily Construe these VVordes were he neuer so simple a clerke The Natural Creatures of the Breade and Wine in the Supper of our Lord saith S. Ambrose remaine stil in Substance as they were before yet are they changed into an other thinge that is to saie they are made the Sacramente of the Body and Bloude of Christe whiche before they were not Notwithstandinge this shorte Construction beinge cleare and plaine maye séeme sufficient yet for that M. Hardinge so déepely apposeth vs and willeth vs to Construe him these VVordes wée wil bothe Construe and Pars them too for his pleasure Therefore to warrante our former Construction S. Augustine saithe thus Accedat Verbum ad Elementum fit Sacramentum Let the VVorde be added to the Elemente or outwarde Creature and it is made a Sacramente that is to saie an other thinge Againe he saithe Sacramenta sunt Signa rerum Aliud existentia Aliud Significantia Sacramentes are Signes or Tokens of thinges beinge by Substance One thinge and Signifieinge an other thinge So saithe Chrysostome of the Water of Baptisme Cùm hoc Elementum acceperit Spiritum Sanctum fit Sacramentum Et iam non erit Aqua Potationis sed Sanctificationis Non erit Aqua communis sed Refectionis When this Creature of Water hath receiued the Holy Ghoste it is made a Sacramente and nowe it is not Water to drinke but water to Sanctifie Not common Water but Water to Refreshe Thus the Elemente or outwarde Creature bothe remaineth and is changed It remaineth in proper plaine kinde of speache It is changed vnproperly that is to saie by the waie of a Sacramente or a Mysterie So M. Hardinges owne Glose saithe vpon the Decrées Coeleste Sacramentum dicitur Corpus Christi sed Impropriè Vnde dicitur Suo modo Non rei veritate sed Significante Mysterio vt sit sensus Vocatur Corpus Christi id est Significat Corpus Christi The Heauenly Sacramente is called the Body of Christe but vnproperly that is to saie not in plaine and simple manner of speache Therefore S. Augustine saithe It is so called after a sorte that is not in truthe of mater but by a Mysterie signifieinge that the sense maie be this It is called the Body of Christe that is to saie It signifieth the Body of Christe So saithe S. Augustine De Signis differens hoc dico Ne quis in eis attendat quòd sunt sed potiùs quòd Signa sunt id est quòd Significant Intreatinge of Signes or Sacramentes thus I saie Lette noman consider in them that thei be in Substance but rather that they be Signes that is to saie that thei Signifie somme other thinge In this sense meaninge S. Augustine saithe againe Dominus ait Ipse Iohannes est Elias Iohannes autem ipse ait Ego non sum Elias Rectè ergo Iohannes propriè respondit Nam Dominus Figuratè Our Lorde saide of Iohn the Baptiste This is Elias But Iohn him selfe saithe I am not Elias Therefore Iohn answeared wel in plaine manner of vvoordes For our Lorde spake in a Figure Thus in sundrie sortes of speache Iohn is Elias and the same Iohn is not Elian and bothe are true But what better expositoure of S. Ambrose can we finde then S. Ambrose him selfe I truste M. Hardinge wil not saie that so Holy a Father was a falsifier and a lier specially in declaringe his owne minde Thus therefore he saithe Ante Benedictionem Verborum Coelestium alia species nominatur post Consecrationem Corpus Christi Significatur In comedendo potando Carnem Sanguinem quae pro nobis oblata sunt Significamus In Similitudinem accipis Sacramentum Est Figura Corporis Sanguinis Domini Similitudinem pretiosi Sanguinis bibis Before the Blessinge of the Heauenly woordes it is called an other Kinde After the woordes of Consecration the Body of Christe is Signified In Eatinge and Drinkinge wee Signifie the Body and Bloude that were offered for vs. Thou receiuest the Sacramente for a Similitude or for a likenesse It is a Figure of the Body and Bloude of our Lorde Thou drinkest the likenesse of the pretious Bloude Thus like fourme of woordes the same S. Ambrose vseth of the Sacramente of Baptisme Vidisti Aquam Sed non omnis Aqua sanat Sed Aqua sanat quae habet Gratiam Dei. Aliud est Elementum Aliud Consecratio Haste thou seene the VVater But of VVater healeth not But that VVater healeth that hath the Grace of God The Elemente or Creature of Water One thinge and the Consecration is an other thinge Thus the Breade remaineth and thus it is changed It remaineth in Substance but it is changed in Mysterie But M. Hardinge heauily presseth these Woordes Mutantur in Aliud that is saithe he into a thinge of an other Substance For by this phrase is signified a Substantial changinge whiche aptely is called Transubstantiation I will not here vse your courteous eloquence M. Hardinge nor saie vnto you as you saie to others I praie you good Sir but thus I saie I praie you M. Hardinge who gaue you this rule who taught you this Lesson De Coelo est an ex Hominibus Came it from Heauen or is it of Menne Haue the Holy Fathers thus taught you or is it onely you owne fantasie What Grammar What Logique What Philosophie What Diuinitie euer tolde you that Aliud euermore signifieth a
to expounde the Anciente Fathers These be their keies of the Kingedome of Heauen Herewith there is nothinge so cluse shutte but they can open it There is nothinge so open but they can shut it Here might I conclude with M. Hardinges owne woordes and rightly saie as he saithe vvhat is Iugglinge vvhat is Lieinge c. But it shal be beste to leaue his owne eloquence and modestie to him selfe M. Hardinge The places of Gelasius and Theodorite in apparence seeme to make mutche for you and more then any other Doctours And though these twoo doctours were altogeather of this opinion that after Consecration the Substance of Breade and VVine remaineth what reason is it they onely in so greate a matter shoulde preiudicate all other Holy and learned Fathers and whiche is more the general Councels and the whole Churche of Christe The Catholike Faithe we finde in them bothe within fewe lines after the woordes of this Defenders obiection firste by Gelasius thus expressed Sacramenta Corporis Sanguinis Domìni in diuinam transeunt Spiritu Sancto perficiente Substantiam permanent tamen in suae proprietate Naturae The Sacramentes saithe he of the Body and Bloude of our Lorde passe ouer into a Diuine Substance by the woorkinge of the Holy Ghoste Yet remaine they stil in the proprietie of their owne Nature By diuine Substance he meaneth the â—leas he of our Lorde assumpted of the VVoorde Nowe saithe Theodoritus the Mystical tokens be vnderstanded to be the thinges whiche they be made and are beleeued and adored as beinge the thinges whiche they are beleeued to be But euery man knoweth they are beleeued to be made the Body and Bloude of Christe and therefore be duely adored and woorshipped so after the minde of Theodorite they be the Body and Bloude in deede not Breade and VVine as before Consecration The Substance or Nature of Breade and VVine ceasseth not to be saithe Gelasius VVhereas your interpreter addeth of his owne heade this woorde So we telle you and him in Theodorite it us not so Ergo it remaineth saye ye VVee graunte the Substance or Nature of Breade and VVine remaineth after Consecration so as Gelasius vnderstandeth by the name of Substance whiche is nothinge elles but the very Nature as commonly we speake of Nature that is to saie the natural properties of Breade and VVine for so he expoundeth him selfe afterwarde sayinge Yet they remaine in the proprietie of their owne Nature They remaine likewise saithe Theodorite in their Former Substance Figure and Forme and be seene and felte as before And there to maie Damascenes definition of Substance perteine who saieth that Substance is euery that what so euer by it selfe is beinge and hath not beinge in an other And therefore sht be the Accidentes haue their beinge by themselues in this Sacramente and be not staied on any other thinge in this consideration Substance of them maye so be reported as if them selues were Substance VVhiche substantiall consistinge of the Accidentes lackinge a propre name because it is the mighty and extraordinary hande of God is also extraordinarely called of Gelasius and Theodoritus by the name whiche the thinge had before to witte the Substance of Breade and VVine And no maruell if they spake not in most exacte wise of this secrete pointe of Doctrine of Fourmes and Accidentes at what time it was not as yet by the Churche so clerely and fully discussed as it was neuer pet vntil this daie But sithens of the Schoolemen ignorante and Fantastical Sophisters it hathe benne more distinctly named the existence of Accidentes without their Subiect that is without an other thinge whereupon they mighte staye Againe whereas Breade and VVine by theire nature doo nourrishe this vertue also remaineth in the Accidentes geuen to them by the Almightie VVoorde of God who changeth Creatures to theire betteringe not to theire impairinge This was the meaninge of Gelasius and The doritus where they saye the Breade and VVine to remaine in theire Former Substance or Nature Otherwise shoulde they be contrary to them selues as they whiche also doo acknowledge the nature of Breade and VVine to be changed into a more excellent Substance by the workefull woorde of Christe The B. of Sarisburie As for these two Fathers Gelasius and Theodoretus notwithstandinge M. Hardinge would saeme to make smal accoumpte of them for that they be as he saithe but onely twoo yet he rather catcheth holde in somme darke or doubteful woorde by them vttered then he woulde séeme vtterly to geue them ouer Gelasius saithe The Sacramentes passe ouer into a Diuine Substance If he had saide They passe ouer into a Diuine Accidente it woulde somewhat better haue shadowed these mennes purpose But other Diuine Substance M. Hardinge can imagine none sauinge onely Christes Body Substantially and Really conteined vnder the Fourmes of Breade and Wine And this fantaste notwithstandinge Gelasius neuer knewe it muste néedes be allowed againste al that Gelasius him selfe can saie to the contrarie But if M. Hardinge had better remembred the placinge and meaninge of this woorde Substantia and that as wel Gelasius as other learned Fathers vse the same as Diuines and not as Natural Philosophers he should easily haue founde his owne errour It maie please thée therefore good Christian Reader to vnderstande That the Promise of Mercie The Grace of God Our Faithe in Christe Goddes Woorde the Holy Sacramentes that are the aides and healpes of our Faithe are of the Holy Anciente Writers called a Substance So S. Cyprian saithe Substantiam Salutis amittunt They lose the Substance of Saluation So saithe Irenaeus Quamuis sint in Operibus materialibus tamen putant se non amittere Spiritualem Substantiam Although they liue in worldly or filthy woorkes yet wey thinke they lose not the Spiritual Substance Likewise againe he saithe of the folies and Vanities of the Valentinian Heretiques Insubstantiuum ostendit figmentum ipsorum He shewed that theire Inuentions and Diuises were voide of Substance So S. Chrysostome Fides dat Substantiam rebus Imò potiùs non dat Substantiam sed ipsa est Substantia earum Faithe geueth thinges theire Substance Or rather it geueth not Substance vnto thinges but it selfe is theire Substance In like manner saithe Tertullian Deus Idololatriae Substantiam cohibuit God forebade the Substance of Idolatrie So saithe Abbate Panormitane Continentia non est de Substantia Ordinis Single or lose life is not of the Substance of Holy Orders And an other saithe Enim non est de Substantia Consecrationis This woorde Enim is not of the Substance of Consecration By these and other like examples it maie appeare that in cases of Religion substance is not euermore taken for Christes Body couered with Accidentes If al these examples wil not yet suffise to growe neare to our purpose S. Ambrose saithe Quid est Ieiunium nisi Substantia Imago Coelestis VVhat
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
the Apostles into Heauen For the abundante Grace of the Holy Ghoste is powred out and hath turned the vvhole VVorlde into Heauen not by changinge of Nature but by correctinge the vvil of Man Likewise againe he saithe Apostoli in Terra constituti in Coelo conuersabantur Et quid dico in Coelo Altiores erant Coelo etiam alâ—o Coelo Et ad ipsum Dominum peruenerunt The Apostles dwellinge in the Earthe had their conuersation in Heauen But what saie I In Heauen They were higher then Heauen yea then the Seconde Heauen and came euen vnto the Lorde him selfe Againe he saithe Dauid Terram in Coelum vertit Homines facit Angelos Dauid turneth the Earthe into Heauen and of Menne he maketh Angels Againe he saithe in this selfe same place by M. Hardinge alleged Vt Terra nobis Coelum sit facit hoc Mysterium Ascende igitur ad Coeli Portas diligenter attende Imò non Coeli sed Coeli Coelorum tunc quod dicimus intueberis This Mysterie couseth that vnto vs the Earthe is Heauen Ascende vp therefore vnto the Gates of Heauen and marke diligently Naie I saie not Vnto the Gates of Heauen but Vnto the Gates of the Heauen of Heauens And so shalt thou see the thinges that I tel thee Nowe iudge thou good Christian Reader how true it is and howe agréeable with S. Chrysostomes Doctrine that M. Hardinge saithe Muste wee flee so highe that we looke not to finde this Body in Earthe Can wee not Eate this Body excepte wee flee vp into Heauen Can wee not comme by it but there Can wee not Eate him but there Yes forsoothe VVee neede not goe out of the Earthe for the mater Verily Chrysostome when he saithe Wée receiue the Sonne of God maketh mention neither of Transubstantiation nor of Real and Fleashely Presence nor of Eatinge with Mouthe or Teethe But onely sendeth vs to the force and woorkinge of Faithe and Sprite whereby onely and by no waie els wée receiue and Eate in déede and Verily the Body of Christe The Apologie Cap. 14. Diuision 6. And S. Augustine saithe How shal I holde him beinge Absent Howe shal I reache my hande vp to Heauen to laie holde vpon him sittinge there He answeareth Reache thither thy Faithe and then thou haste laide holde on him M. Hardinge Vpon these woordes of S. Iohn The Bishoppes and Phariseis gaue Commaundement that if any knewe where Iesus were he shoulde shewe it that they mighte apprehende him S. Augustine expoundinge the same in a contrary sense saithe Let vs nowe shewe the Iewes where Christe is woulde God they woulde heare and laie holde on him VVhere he speaketh not of receiuinge Christe so as we receiue him in the Sacramente but of receiuinge him by Faithe Onely And there he wisheth and exhorteth the Iewes to come to the Faithe and teacheth them how they maie profitably laye holde on Christe whome their Forefathers laide holde on with violent handes to their damnation Let them come to the Churche saithe he let them heare where Christe is and laie holde on him After certaine woordes he maketh this obiection to him selfe VVel the Iewe answereth me howe shal I holde him that is Absent Howe shal I reache vp my hande to Heauen that I maie laie holde on him whiche sitteth there Reache thither thy Faithe saithe Augustine and then thou haste laide holde on him Then foloweth in the same line that whiche plainely declareth all this to be meante of layinge holde of Christe by Faithe not by receiuinge the Communion Parentes tui tenuerunt carne tu tene corde Thy Forefathers thou Iewe tooke holde on Christe in Fleashe take thou holde on him in thy Harte There he sheweth howe Christe maye be holden though concerninge the visible and sensible presence of his Body he be in Heauen at the Right hande of the Father All this and what so euer is saide there vpon the Texte before recited implieth not so muche as any colour of argument againste the Truthe of Christes very Body in this moste Blessed Sacramente And thus all your allegations and reasons concerninge this mater besufficiently answeared The B. of Sarisburie It is true that M. Hardinge saithe S. Augustine in this place speaketh nothinge of purpose and specially of the Sacramente Certainely it had benne great vanitie for him to wil his Hearers to séeke for the Sacramente in Heauen aboue But he speaketh of the embracinge and holdinge the very Body of Christe beinge nowe in Heauen Whiche thinge is wrought onely by Faithe and none otherwise Whether it be in the Sacramente or without the Sacramente Infinite sentences haue benne vttered by the Holy Fathers to like purpose S. Augustine saithe Accedite ad eum illuminamini Quid est Accedite nisi Credite Comme vnto him and receiue the Light What is Comme vnto him but Beleeue in him Againe Ambulando non laborabitis Ibi enim Acceditis vbi Creditis Your walkinge shal not be paineful to you For there ye Comme to him where ye Beleeue in him Againe he saithe Exijt de Manibus eorum Non enim apprehendere eum potuerunt quia Manus Fidei non habuerunt Christe departed out of their handes For they coulde not laie holde on him bicause they had not the Handes of Faithe Againe Christus non rectè tangitur id est non rectè in eum Creditur Christe is not vvel touched that is to saie Christe is not wel Beleeued Likewise againe he saith Sunt in Corde Spirituales Manus There be certaine Spiritual Handes in the Harte And therefore S. Ambrose saithe Stephanus in Terris positus Christum tangit in Coelo Steuin beinge in the Earthe by Faithe toucheth Christe beinge in Heauen But as S. Augustine so often saithe wée Embrace Holde Christe by Faithe so is not M. Hardinge able to shewe that he euer once saide Wée Holde Christe with Mouthe or Teethe or receiue him downe into Our Bellies And therefore S. Ambrose saithe Non Corporali tactu Christum sed Fide Tangimus VVee touche not Christe by Bodily touchinge but vvee touche him by Faithe And againe Fide Christus Tangitur Fide Christus videtur Non Corpore Tangitur non Oculis comprehenditur By Faithe Christe is touched By Faithe Christe is seene He is not touched with our Bodies He is not holden with our Eies Likewise S. Augustine saithe Dominus consolatur nos qui ipsum iam in Coelo sedentem Manu contrectare non possumus Sed Fide contingere possumus The Lorde Comforteth vs that cannot novve Touche him vvith Hande sittinge in Heauen 〈◊〉 by Faithe vvee maie touche him Nowe for as mutche as M. Hardinge saithe S. Augustine in this place maketh no mention of the receiuinge of Christes Body in the Sacramente it shal not be from the purpose to consider what he hath written otherwheres touchinge the same Thus he saithe
Diuinis honoribus affecerint Beleeue me it is a greate matter to vnderstande what is the Creature and what is God the Creatoure what are the Woorkes and what is the VVoorkeman For if theise Heretiques coulde make diligente difference hereof they would not thus make confusion of al thinges nor place those thinges beneathe that be aboue I meane not They either pulle down the Heauen or the Starres or set vp the Earthe in theire Place But that they pulle downe the Kinge him selfe from his high throne and place him emongest his vvoorkes and Creatures and of the other side vvoorshippe a Creature vvith Godly Honoure The Apologie Cap. 15. Diuision 2. Bisides where they saie and sommetime doo persuade fooles that they are hable by theire Masses to distribute and applie vnto mennes commoditie al the Merites of Christes Deathe yea although many times the parties thinke nothing of the mater and vnderstande ful litle what is donne this is a Mockerie a Heathenishe fansie and a very ioie For it is our Faith that applieth the Deathe and Crosse of Christe to our benefite not the Acte of the Massinge Prieste Faithe had in the Sacramentes saithe Augustine doth iustifie and not the Sacramentes And Origen saithe Christe is the Prieste the Propitiation and Sacrifice vvhiche Propitiation commeth to euery one by meane of Faithe And so by this reckeninge wee saie that the Sacramentes of Christe without Faithe doo not once profite these that be a liue a greate deale lesse doo they profite those that be deade M. Hardinge Leaste any piece of your Apologie should be without a witnes for proufe that ye are his children who is the father of lies ye make vs to affirme that by our Masses we distribute and applie to men indifferently how so euer they be disposed for so ye meane as it appeareth partely by that ye saie here and special by your Doctrine other wheres vttered al the Merites of Christes Deathe But tel vs who euer taught this Doctrine in the Catholike Churche Yea God is so good and prone to bestowe his mercie that not onely when a man is through faithe prepared for it he geueth it abundantly vnto him but also though he of his owne parte haue no faithe presently yet for others sake whiche are Gods derely beloued frendes he farethe the better and hath that gifte obteigned to him As when S. Steuen praied at his deathe for those that persecuted him for whom prayed he then but for those who had no Faithe at al in Christe And when this grace was geuen vnto them as that from theire Iewishnes they came to the faith of Christe who shal exclude that blessed Martyr from this worship and honoure that throughe his praier as by one special meane that grace was applied vnto them VVhat effecte his praier tooke if any man thereof doubte he maye thinke it to haue wrought mutche for the benefite of others of lesse malice seinge that it did so mutche in Paule VVho as the Scripture saithe yet breathinge out threatninges and slaughter againste Christes Disciples was so chaunged and conuerted that of a Persecutour he became an Apostle For as S. Augustine writeth Si Sanctus Stephanus sic non orasset Ecclesia Paulum non haberet If S. Steuen had not praied so the Churche shoulde not haue had Paule Nowe if those that be no Priestes without publike Auctoritie of Consecrating the Body and Bloude of Christe yet by waie of praier doo obteine that men be conuerted to the Faithe whiche is the applyinge of one fruite of Christes merites mutche more the publike Minister and Bishop whiche assumpted from amonge men is ordeined for men in matters belonginge to God that he may offer vp giftes and Sacrifices for sinnes And nowe if ye liste to learne what kinde of applyinge we vse in our Masses we doo offer vp vnto God firste his Sonne representinge his passion and celebratinge the memorie of the same accordinge to Christes institution But what measure of good we procure them to God onely is that knowen If as the Learned Bishop Prosper saithe the grace of our Sauiour passe ouer some Persons as we see it to happen and if the Praier of the Churche wherein the Sacrifice is conteined after S. Augustines Minde be not admitted for them it is to be referred to the secrete iudgèmentes of Goddes iustice and it is to be acknowledged that the depth of this secrete may not be opened in this life The B. of Sarisburie Thus ye saie M. Hardinge Ye make vs to affirme that by our Masses wee distribute and applie to menne indifferently the Merites of Christes Deathe howe so euer they be disposed in token that ye are the Children of him who is the Father of lies Therefore ye saie Tel vs who euer taught this Doctrine in the Catholike Churche If ye be so vnskilful M. Hardinge and so far to séeke in your owne Doctours then it maie please you to vnderstande that the moste Catholique Pillers of your Catholique Churche haue euen thus taught vs. Thomas de Vio otherwise called Caietanus a Catholique Cardinal of your Catholique Churche of Rome in the Conference he had at Augusta in Germanie with Doctour Luther saide thus Fides non est necessaria accessuro ad Eucharistiam Faith is not necessarie for him that wil receiue the Sacramente of thankes geuinge Notwithstandinge otherwheres he acknowledgeth this was an errour and confesseth it was commonly receiued and beleeued of many euen in your Catholique Churche of Rome Thus he writeth In hoc videtur communis multorum error quod putant hoc Sacrificium ex solo Opere Operato habere certum Meritum vel certam satisfactionem quae applicatur huic vel illi Herein standeth the Common Errour of many that thei thinke this Sacrifice hath a certaine Mente or Satisfactiō whiche is applied to this man or to y◠man not by meane of the Faithe of the receiuer but by the Onely meane of the Woorke that is wrought by the Prieste Gabriel Biel saith The Prieste receiueth the Sacramente and the vertue thereof passeth into al the Members of the Churche Iacobus de Valentia saithe The Prieste is the Mouthe of the Body Therefore when the Prieste receiueth the Sacramente al the Members are refreased Againe he saithe Nos Communicamus Ore Sacerdotis Wee that be of the People doo Communicate or receiue the Sacramente by the Mouthe of the Prieste Thomas of Aquine youre Angelical Doctour saithe thus Sicut Corpus Domini semel oblatum est in Cruce pro debito Originali ita offertur iugiter pro quotidianis delictis in Altari As the Body of our Lorde was once offered vpon the Crosse for the debte of Original Sinne so it is daily offered vpon the Aultare for the debte of Daily Sinnes This Doctrine not longe sithence was holden for Catholique and was strongly mainteined by your Catholique Doctours Catharinus one of the woorthies of
your Late Chapter of Tridente saith Apparet quòd pro peccatis sub Nouo Testamento post acceptam Salutaris Hostiae in Baptismo efficaciam commissis non habemus pro Peccato Hostiam illam quam Christus obtulit pro Peccato Mundi pro delictis Baptismum Praecedentibus Non enim nisi semel ille Mortuus est Et ideò semel duntaxat hostia illa ad hunc effectum applicatur It appeareth that for the Sinnes committed vnder the Newe Testamente after that wee haue receiued in Baptisme the Power of the Healthful Sacrifice vvee haue nomore that sacrifice for Sinne vvhiche Christe once offered for the Sinne of the VVorlde and for sinnes committed before Baptisme For Christe neuer died but once And therefore that Sacrifice of Christe Crucified is applied vnto vs once onely to this effecte Hereby M. Hardinge ye maie sée that this Doctrine lacketh no defence emongest your Catholiques The summe and meaninge hereof is this That our Sinnes committed after Baptisme are not foregéeuen by the Death of Christe but Onely by the Sacrifice of the Masse Whiche thinge what it séemeth to you I cannot tel But vnto al Godly eares it seemeth an horrible greate blasphemie Here to speake of Praiers specially in so large a sorte it was far impertinente to your pourpose as beinge vtterly no parte of this question The Merites of Christes Deathe whereof wée entreate are conueied vnto vs by God and receiued by vs. God conueieth them to vs onely of his Mercie and wée receiue them Onely by Faithe But the waies whereby either to procure Goddes Mercie or to enkendle our Faithe are many and sundrie Goddes Mercie is procured sommetime by Praier sommetime by other Meanes But to bréede or encrease Faith in vs there are moe waies then can be reckened Somme menne are moued Onely by the Hearinge of Goddes Woorde Somme others by the beholdinge and weighinge of Goddes Miracles Iustinus the Martyr was firste alluered to the Faithe by the crueltie of the Tyrannes and by the Constancie and Patience of Goddes Sainctes S. Cyprian saith Tanta est vis Martyrij vt per illam credere etiam cogatur qui te vult occidere So greate is the Power of Martyrdome that thereby euen he is forced to beleeue that woulde kille thee S. Augustine saithe He was sturred vp to comme to Christe by readinge a Heathen Booke written by Cicero called Hortensius Thus he saithe Ille Liber mutauit affectum meum ad â—eipsum Domine mutauit Preces meas That Heathen Booke changed my minde and turned my praiers ô Lorde vnto thee Emonge other causes the Sacramentes serue specially to directe and to aide our Faithe For they are as S. Augustine calleth them Verba visibilia Visible VVoordes and Scales and Testimonies of the Gospel All this notwithstandinge wee saie It is neither the Woorke of the Prieste nor the Nature of the Sacramente as of it selfe that maketh vs partetakers of Christes Deathe but onely the Faithe of the Receiuer S. Augustine saithe Vnde est ista tanta Virtus Aquae vt Corpus tangat Cor abluat nisi faciente Verbo Non quia dicitur sed quia creditur From whence hathe the Water this greate power that it toucheth the Body and wassheth the Harte sauinge by the VVoorkinge of the VVoorde Not for that it is pronounced but for that it is beleeued So saithe Hesychius Gratia Dei comprehenditur Sola Fide The Grace of God of our parte is receiued by Onely Faithe So saithe Cyrillus Siclus Fidei nostrae Formam habet Si enim Fidem obtuleris taÌ„quam Pretium à Christo velut Ariete immaculato in hostiam dato accipies Remissionem Peccatorum The Sicle hath the Fourme of our Faithe For if thou offer vp thy Faithe as the Price thou shalt receiue Remission of thy Sinnes from Christe that vnspotted Ramme that was geeuen for a Sacrifice Where ye saie ye offer vp Christe the Sonne of Godde Really and Substantially vnto God the Father If ye speake in your dreame it is a very pleasante phantasie but if ye be awake and knowe what ye saie then is it a greate blasphemie as in my Former Replie it maie appeare more at large The Apologie Cap. 16. Diuision 1. And as for theire bragges they are woonte to make of theire Purgatorie though we know it is not a thing so very late risen emoÌ„gest them yet is it no better then a blockishe and an olde Wiues deuise M. Hardinge Purgatorie semeth not to vs a thinge that wee shoulde mutche bragge of no more then yeâ— wil bragge of Hel. VVe tremble at the remembrance of it rather then bragge of it VVel howe so euer it be wil ye nil ye we see ye be driuen to confesse the same to be no newe thinge In deede if you cal them Papistes among whom the Doctrine of praieing for the deade whereof necessarely foloweth the Doctrine of Purgatorie is deliuered taught and holden then are the Apostles who deliuered it by Tradition as Chrysostome and Damascene reporte Papistes Firste forasmutche as nothing that is defiled commeth into the Kingdome of Heauen and some departe out of this Life though in the Faithe of Christe and Children of the Euerlastinge Kingdome yet not throughly and perfitly cleane it remaineth that sutche after this Life before they come to the place of Euerlastinge ioye haue theire Purgation Furthermore the Apostle saithe Seeinge then we haue these promises derely beloued let vs cleanse our selues from al filthines of the Fleashe and Spirite makinge perfite our satisfaction in the feare of God VVho seeth not hereof to folowe that to many whiche be iustified somewhat of satisfaction and Holynes lacketh VVhiche if they be taken from hence before they atteine to the measure of Holynes requisite be they not then after this Life in state to be purged and cleansed The B. of Sarisburie Here are wée comme to the Paper VValles and Painted Fieres of Purgatorie For so it liked M. Harding not longe sithence pleasantly to sport at it in the Pulpites as a bugge méete onely to fraie Children Yet now vpon better aduise and déeper studie he tremblethe God wote and quaketh for feare to remember the tormentes that somme body hath sithence tolde him to be there Howe be it Let him not so mutche dismaie him selfe The Pope as he either firste made it or receiued it by hande from the Heathens and firste allowed it euen so hathe he the whole Iurisdiction and Power ouer it and commaundeth in and out at his pleasure Whether ye make bragges hereof or no I leaue it in question Certainely for this and other like causes One of your felowes saithe Papa potest quicquid Deus ipse potest The Pope can doo vvhat so euer God him selfe can doo An other saith Animae existentes in Purgatorio sunt de Iurisdictione Papae Papa si vellet posset totum
quem pro te impendit Fac nos Christe scandere quâ— Thomas Ascendit O Christe make vs to Ascende vnto Heauen whither Thomas is Ascended euen by the Bloude of Thomas that he sheadde for thy sake Here you seeke not onely Intercession but also Saluation in the Bloude of Thomas Wherefore doothe S. Ambrose saie if it were S. Ambrose that wrote the Booke Reddere debemus Sanctis honorificentiam qui nobis Salutem profusione sui Sanguinis pepererunt qui tam Sacra Hostia pro nostra propitiatione Domino sunt oblati Wee muste yelde honoure vnto the Sainctes vvhiche haue procured Saluation for vs by the sheaddinge of their Bloude Whiche also were offered vp vnto the Lorde so Holy a Sacrifice for our Saluation If wée haue Saluation in the Bloude of Sainctes then is not Christe the Onely Mediatoure of our Saluation He is no indifferente Vmpeere that firste diuideth Offices equally bitwéene twoo and afterwarde alloteth bothe offices to One alone Notwithstandinge the ende and office as wel of Intercession as also of Saluation is to Reconcile vs vnto God to procure vs Mercie But this is Christes onely office He reconcileth vs vnto God He presenteth vs vnto the Throne of Grace And therefore as S. Paule saithe he euermore maketh Intercession for vs. And for that cause also he saithe Vnus est Mediator Dei Hominum Homo Christus Iesus There is One Mediatoure bitweene God and Man Christe Iesus beinge Man S. Paule requireth the people to make Intercession and to praie for him This is true And God hath commaunded that al the Faitheful should praie one for an other But S. Paule neuer required the people to praie to Sainctes S. Augustine saithe Paulus non facit se Mediatorem inter Populum Deum Sed rogat vt pro se orent inuicem omnia Membra Coporis Christi Paule maketh not him selfe a Mediatoure bitweene God and the people but requireth that they Praie al one for an other beinge al the Members of the Body of Christe Againe he saithe of S. Iohn Si Iohannes ita diceret Hoc Scripsi vobis vt non peccetis et si quis peccauerit Mediatorem me habetis apud Deum ego Exoro pro peccatis vestris Sicut Parmenianus quodam loco Mediatorem posuit Episcopum inter Populum DeuÌ„ quis eum ferret bonorum atque Fidelium Christianorum Quis sicut Apostolum Christi non sicut Antichristum intueretur If S. Iohn woulde saie This haue I written vnto you that ye Sinne not and if ye Sinne ye haue me your Mediatoure before God and I vvil intreate for your Sinnes As Parmenian the Heretique in a certaine place made the Bishop a Mediatoure bitweene God and the People what good and Faitheful Christian Man coulde abide him Who woulde looke vpon him is the Apostle of Christe and not rather thinke him to be Antichriste Here M. Hardinge your sely distinction of Intercession and Saluation cannot saue you For Parmenian neuer thought the Bishop was a Mediatoure of Saluation And yet S. Augustine saithe If S. Iohn woulde haue saide so mutche of him selfe he had not benne the Apostle of Christe but rather shoulde haue benne iudged and taken for Antichriste Ye thinke the woordes of the Prophete Hieremie spoken of Idolles and False Goddes maie not iustely be applied to the Sainctes of God In déede of the Sainctes parte it were greate blasphemie to calle them Idolles For they sée God face to face and euermore be with God in Glorie But in respecte of your horrible Abuses and vaine fantasies the Woordes of the Prophete be rightly applied For you in your imagination of the Sainctes of God haue made Idolles and haue so multiplied and encreased the same that the number of them hath far passed the number of al your Townes and Citties And therefore the Anciente Father Epiphanius applieth the like woordes of the same Prophete Hieremie vnto the Blessed Virgin Marie beinge then idolatrousely abused by the Heretiques called Collyridiani euen as the same Blessed Virgin other Sainctes are by you abused nowe Thus he writteth Ne quis comedat de errore qui est propter S. Mariam Tametsi enim pulchrum sit lignum tamen non est ad CibuÌ„ Etsi Pulcherrima est Maria Sancta Honorata at non ad AdorationeÌ„ Hae verâ— Mulieres colentes Mariam rursus renouant Fortunae Mixturam praeparant Mensam Diabolo non Deo Quemadmodum scriptum est Pascuntur Cibo impietatis Et rursus Foeminae terunt Pollinem Filij colligunt ligna vt faciant Placentas oleo subactas Reginae Coeli Compescantur à Hieremia tales Mulieres ne turbent Orbem terrarum Ne dicant Honoramus Reginam Coeli Let noman Fate of this Erroure touchinge S. Marie For though the tree be faire yet is not this Fruite to be Eaten Although Marie be bewâ—ieful and Holy and Honourable yet is she not to be Adoured But these Women vvorshippinge S. Marie renewe againe the Sacrifice of Wine mingled in the Honure of the Goddesse Fortuna and prepare a Table for the Diuel and not for God As it is written in the Scriptures They are fedde vvith the Meate of VVickednesse And againe Theire Women boulte flower and theire Children geather stickes to make fine Cakes in the Honoure of the Queene of Heauen Therefore let sutche Women be rebuked by the Prophete Hieremie and let them nomore trouble the worlde And let them not saie vve VVorship the Queene of Heauen Here wée see the woordes that were spoken of the Heathenishe Idolles are applied by Epiphanius vnto the Mother of Christe not to deface that Blessed Virgin but to declare the fonde errours of those Heretiques As for the distribution of offices and seueral dewties limited and appointed to eche Saincte in his degree it shable beste for modesties sake to saie nothinge S. Augustine speaking of the Heathens from whom this parte of your Diuinitie M. Hardinge was first deriued saithe thus Dicebat ita esse vtilem cognitionem Deorum si sciatur quam quisque Deus vim aut potestatem habeat cuiusque rei Ex eo enim poterimus inquit scire quem cuiusque rei causa Deum aduocare atque inuocare debeamus ne faciamus vt Mimi solent optemus à Libero Aquam à Lymphis Vinum Varro saide The knowledge of the Goddes is Profitable if a man vnderstand what Power and Authoritie eche God hathe in euery thinge For so saithe be wee maie knowe whom to cal vpon and whom to praie vnto Leste happily wee doo as certaine Mimi are woont to doo that is to saie Leste of Bacchus the God of Wine vve begge VVater or of Lymphae the Goddesses of Water vve begge VVine These thinges hauinge theire beginninge emonge the Heathens haue sithence benne brought euen into the Churche of God and al the Sainctes in Heauen haue benne appointed eche one in Order to his Seueral
Office Leste any one should intrude into an others roume Antoninus saith in his time where S Paule and Freere Dominike were painted togeather the manner was vnder yâ— Image of S. Paule to write these woordes Per hunc itur ad Christum VVee maie come to Christ by this Saincte But vnder yâ— Image of Freere Dominike they wrote thus Sed magis per istum Yet mutche rather by this Saincte Whereby was meante that Freere Dominikes Office and Authoritie before God was sommewhat better then S. Paules Whereas ye teache the people thus to praie vnto the Blessed Virgin Monstra te esse Matrem Commaunde thy Sonne Vse thy Motherly Authoritie ouer him Let him knovve thee to be his Mother this you saie is no blasphemie but a Spiritual dallicinge Nowe verily M. Hardinge this muste needes be a blessed kinde of Diuinitie that can turne Praier into Dalliance One of your Beaupeeres of Louaine as a man carrieing his face in his hand saith boldely these wordes were neuer vsed in your Churche And therefore he saith with good courrage Interim à bonis istis viris quaero Cur non nominant illas Ecclesias quae Virginem Matrem tam impudenter appellant Cur eas inquam non nominant In the meane season saithe he this question I demaunde of these honeste menne Why name they not those Churches vvhiche so impudently cal vpon that Virgin Christes Mother I saie VVhy doo they not name them Your modestie herein M. Hardinge is more praisewoorthy You are contented to graunde the facte and pleasantly to excuse it by a Spiritual Dallieinge But ye maie tel your saide Felowe that this kinde of Praier was Vniuersally vsed throughout al your whole Churche of Rome that Menne Women and Children Learned and Vnlearned were taught and forced thus to praie Thou arte the Queene of Heauen Thou arte the Lady of Angels Commaunde thy Sonne Shevve thee selfe to be the Mother Ye maie tel him yâ— Cardinal Bembus sometime the Popes Secretarie calleth yâ— same Blessed Virgine Dominam Deam nostram Our Lady and Goddesse Tel him that Ambrosius Catharinus in your Late Chapter at Tridente representing as you saie your whole Catholique Church calleth yâ— same Blessed Virgine Goddes Felovve by these woordes Fidelissima eius Socia Goddes moste Faitheful Felovve Ye maie further tel him that in your Councel of Oxforde Christes name is quite forgotten and leafte out and Our Ladies name put in place For thus it beginneth Authoritate Dei Patris Beatae Virginis omnium Sanctorum c. By the Authoritie of God the Father and of the Blessed Virgine and of al Sainctes Notwithstandinge ye maie wel answeare as before that al this was no manner blasphemie against God but onely a Prety Spiritual Dalliance euen sutche Dalliance I trowe as S. Paule meaneth by these woordes Sedit Populus ad manducandum bibendum surrexerunt ad Ludendum The People sate downe to eate and drinke and rose vp againe to Plaie or Dallie that is to saie to committe Idolatrie You saie Our Lady the Blessed Virgine hathe more grace geuen her then any other Creature excepte ye can name a greatter Grace saie you then to be the Mother of God Verily M. Hardinge to be the Childe of God it is a greate deale greatter Grace then to be the Mother of God S. Augustine saithe Beatior ergo Maria fuit Percipiendo Fidem Christi quà m concipiendo Carnem Christi Materna Propinquitas nihil Mariae profusset nisi foelicius Christum Corde quà m Carne gestasset Marie was more Blessed or suller of Grace in that she Receiued the Faithe of Christe then in that she Conceiued the Fleashe of Christe Motherly kinreade coulde haue doone Marie no good onlesse she had borne Christe more Blessedly in her Harte then she bare him in her Fleashe And againe he saithe Mater mea quam appellastis Foelicem inde Foelix est quia Verbum Dei custodtuit Non quia in illa Verbum Caro factum est My Mother whom ye haue called Blessed therefore is Blessed bicause she hathe keapte the VVoorde of God Not bicause the VVoorde in her vvas made Fleashe Therefore saithe Epiphanius Christus dixit Quid mihi tibi est Mulier Non dum venit hora mea Quâ— non putarent aliqui magis eximiam esse Sanctam Virginem Mulierem eam appellauit veluti prophetans quae essent futura in terra Sectarum Haereseâ—n genera vt ne aliqui nimiùm admirati Sanctam in hanc Haeresim eiusque deliramenta dilabantur Est enim Ludibrium tota res anicularum fabula vt ita dicam tota Haeresis tractatio Christe saide vnto his Mother VVoman what haue I to doo with thee My houre is not yet comme Left any man should thinke Our Lady vvas of greatter excellencie he called her VVoman as it were prophesieing of the Kindes and Sectes of Heresies that were to comme in the world Lest any man hauinge too great opinion of that Holy Saincte should fal into this Heresie and into the dotage of the same For in dede the whole materis but a mockerie and an Olde VViues tale and soothely to saie nothinge els but the handelinge of an Heresie Origen hereof saithe Si mensuram transcenderit Charitatis qui diligit qui diligitur in Peccato est If Loue passe the measure of charitie as wel he that Loueth as also he that is Loued is in Sinne. But touchinge the mater it selfe S. Ambrose saithe Ideâ— ad Reges itur per Tribunos Comites quia Homo vtique est Rex nescit quibus debeat Rempublicam credere Ad Deum autem quem nihil later Omnium enim Merita nouit Promerendum suffragatore non est Opus sed mente deuota Vbicunque enim talis loquutus fuerit ei respondebit illi Therefore wee are brought vnto the presence of Kinges by Lordes and Officers Bicause the Kinge is a Man and knoweth not to whom he maie committe his Realme But to obtaine Goddes fauoure from whom nothinge is secrete as knowinge what euery man is meete to haue vve neede no spokesman but a deuoute minde For where so euer sutche a one speaketh vnto God God wil answeare him The Apologie Cap. 19. Diuision 1. Wee saie also that euery person is borne in Sinne and leadeth his life in Sinne that no body is able truely to saie his harte is cleane That the moste righteous person is but an vnprofitable seruaunte That the Lawe of God is perfite and requireth of vs perfite and ful obedience That wee are able by no meanes to fulfil that Lawe in this worldly life That there is no one mortal Creature whiche can be iustified by his owne desertes in Gods sight And therefore that our onely succour and refuge is to flie to the Mercie of Our Father by Iesu Christe assuredly to perswade our mindes that he is the obteiner of forgeuenesse for our sinnes And
petere debeamus The Pelagians thinke them selues Cunninge menne when they saie God vvoulde not commaunde that thinge that he knovveth a man is not hable to doo And who is there that knoweth not this But therefore God Commaundeth vs to doo somme thinges that vvee are not hable to doo that wee maie vnderstande what wee ought to craue of him S. Hierome saithe vnto one of the same Pelagians Facilia esse dicis Dei mandata tamen nullum proferre potes qui vniuersa compleuerit Ye saie Goddes Commaundementes be easy And yet ye are hable to shewe vs noman that euer fulfilled them al togeather Therefore againe he saithe vnto them Noli ponere in Coelum os tuum vt per Esse Esse posse stultorum auribus illudas Quis enim tibi concedit posse hominem facere quod nullus vnquam hominum potuerit Sette not thy face againste Heauen to mocke fooles eares with these woordes Be and Can be For who wil graunte you that a man can doo that thinge that noman euer vvas hable to doo Likewise S. Augustine saithe Dixi fieri posse vt sit homo sine peccato si Voluntas ei non desit ope Diuina adiuuante Sed tamen Praeter Vnum in quo omnes uiuificabuntur neminem vel fuisse vel fore in quo hîc viuente esset ista Perfectio I saide It is possible that a man maie bee vvithout Sinne if he wante not wil the Power of God assistinge him And yet I saide that bisides Onely Christe in whom al menne shal be quickened to Life there vvas neuer man nor neuer shal be who beinge in this life shal haue this Perfection S. Augustine saithe Noman can atteine to this Perfection and he speaketh of the Perfection that is required not of Angels but of Menne Ye wil saie as the Pelagians did wherefore then doothe Christe saie Be ye Perfite Wherefore doothe S. Paule saie As many of vs as be Perfite c. Hereto S. Hierome answeareth thus Quid ergo sapimus imo quid sapere debemus qui Perfecti non sumus Imperfectos nos esse Confiteri nondum comprehendisse nec dun acccepisse Haec est hominis vera Sapientia imperfectum esse se nosse Atque vt ita loquar Cunctorum in Carne Iustorum Imperfecta Perfectio est VVhat then doo wee thinke or what ought wee to thinke that be not Perfite Wee ought to Confesse that vvee are Vnperfite and that wee haue not yet gotten nor taken that Perfection that is required This is the true wisedome of a Man to knowe him selfe to be Vnperfite And as I might saie the Perfection of al Iuste menne liuinge in the Pleashe is Vnperfite Againe he saithe Iusti appellantur non quòd omni Vitio careant sed quòd Maiori parte Virtutum commendentur They are called Juste menne not for that they be voide of al manner Sinne but for that they are furnisshed with the greatter parte of Vertues So likewise saithe S. Augustine Virtus quae nunc est in homine Iusto hactenus Perfecta nominatur vt ad eius Perfectionem pertineat etiam ipsius Imperfectionis in Veritate agnitio in humilitate Confessio The Vertue that is nowe in a iuste man so farre foorthe is called Perfite that it perteineth to the Perfection thereof bothe in truthe to knovve and in humilitie to Confesse that it is Vnperfite Againe he saithe Omnia mandata facta deputantur quando quicquid non fit ignoscitur Al the Commaundementes of God are accoumpted to be donne when that thinge that is not downe is forgeeuen To conclude he saithe Multùm in hac vita ille profecit qui quà m longè sit à Perfectione Iustitiae proficiendo cognouit He hathe mutche profited in this life that by his profitinge hathe learned howe farre he is from the Perfection of Righteousenesse Yet neuerthelesse wee maie truely vse S. Hieromes woordes vttered in the defence and right of this same cause Haec dicentes non adulamur vitijs sed Authoriratem sequimur Scripturarum quòd nullus homo sit absque Peccato Sed conclusit Deus omnia sub Peccato vt Omnium misereatur Notwithstandinge we saie thus yet wee flatter not Vices but wee folowe the Authoritie of the Scriptures that there is nothinge vvithout Sinne. But God hathe shutte vp al thinges vnder Sinne that he maie haue Mercie of Al. Againe he saithe Perspicuum est omnem hominem quamuis ad Perfectionem venerit tamen indigere Misericordia Dei plenam Perfectionem ex Gratia non ex Merito possidere It is moste certaine that euery man yea although hee be growen to Perfection yet needeth the Mercie of God and that he enioieth ful Perfection not of his ovvne Deseruinge but of Grace Euen so S. Augustine saithe Ipsa Iustitia nostra tanta est in hac vita vt potius peccatorum Remissione constet quà m Perfectione Virtutum Our very Righteousenesse it selfe is so greete in this Life that it standeth rather in Forgeeuenesse of Our Sinnes then in Perfection of Righteousenesse The Apologie Cap. 20. Diuision 1. Bisides though wee saie wee haue no meede at al by our owne woorkes and deedes but appointe al the meanes of Our Saluation to be in Christe alone yet saie we not that for this cause menne ought to liue loosely and dissolutely nor that it is yenough for a Christian to be Baptized onely and to Beleeue as though there were nothinge els required at his hande For True Faithe is liuely and can in no wise be idle Thus therefore teache wee the people that God hathe called vs not to folowe riot and wantonnesse but as S. Paule saithe vnto good vvoorkes to vvalke in them That we are deliuered from the Povver of Darkenesse to the end that vvee shoulde serue the Liuinge God to cutte awaie al the remnauntes of Sinne and to vvoorke Our Saluation in feare and tremblinge that it maie appeare that the Sprite of Sanctification is in Our Bodies and that Christe him selfe dwelleth in Our Hartes M. Hardinge VVith what face can these Defenders affirme that they teache the people to walke in good woorkes whereas beginninge the treatise of woorkes in this presente Apologie they saie that wee haue no helpe or aide in our woorkes and deedes For so their Latine woorde Praesidium doothe signifie whiche in the Englishe is tourned into Meede VVhat Maisters is this the waie to make menne woorke wel to tel them before hande that their woorkes be nothing worth and that they helpe them neuer a whitte VVhy then let the Labourers Prouerbe take place I had rather plaie for nothinge then woorke for nothinge Is there any Labourer so madde as to woorke for nothinge Firste ye tell the Labourers that there is no helpe for them in their woorkes and then ye crie vnto them to laboure yea forsoothe as harde as thei liste Is not this to mocke God and the
man is a True perfite Man As for the Faithe of Diuels in deede and verily it is no Faithe Certainely S. Augustine saithe Qui Fidem habet sine spe dilectione Christum esse credit non in Christum credit He that hathe Faithe without Hope and Charitie Beleueth that there is Christe but hee Beleueth not in Christe Againe he saithe Inseparabilis est Bona uita à Fide quae per Dilectionem operatur imò verò ea ipsa est bona vita Good Life can neuer be diuided from Faithe whiche woorketh by Loue Naie rather that same very Faithe it selfe is good Life S. Ambrose saithe Vbi quis coeperit luxuriari incipit deuiare à vera Fide As soone as a man beginneth to liue wantonly he beginneth to flee from the True Faithe Origen saithe Omnis qui credit in cum non crubescit Erubescit autem Omnis qui peccat Ergo qui adhuc ruborem peccati incurrit credere non videtur VVho so euer Beleeueth in God blussheth not But euery man blussheth that woorketh Sinne Therefore he that yet blussheth for his Sinne seemeth not to Beleeue Againe he saithe Malè credit quicunque peccat VVho so euer sinneth Beleeueth il To be shorte S. Cyprian saithe Quomodo dicit se credere in Christum qui non facit quod Christus facere praecepit Howe doothe hee saie He Beleeueth in Christe that doothe not the thinge that Christe Commaunded Hereby it is plaine that True Faithe is liuely and woorkeful and that an Idle Faithe is in deede no Faithe at al. But you saie Good VVoorkes haue theire rewarde and therefore ye saie This Heresie maie not so escâ—pe Whether Good Woorkes shal be rewarded or no it was no parte of Our question For wee vndoubtedly beleue the wordes that are written by S. Iohn Opera illorum sequuntur illos Theire VVoorkes folowe after them Wee beleeue the woordes that Christe saithe to his Disciples He that geeueth a Cuppe of colde Water to any of these litle Ones for my sake shal not lose his rewarde We beleeue that that S. Paule saithe Your Woorke shal not be in vaine in the Lorde Wee graunte Good Woorkes haue theire Rewarde But the same Rewarde standeth in Mercie and Fauoure and not in Dewtie Thus therefore we saie Consideringe the weakenesse and sinful corruption of Our Nature there can be no Woorkes in vs so pure and perfite that we maie thereby of right and of dewtie deserue Euerlastinge Life And this M. Hardinge is no Heresie but the very plaine Sense and Substance of Goddes Woorde and the vndoubted Doctrine of the Anciente Catholique Fathers of the Churche Iob saithe Si Homo velit contendere cum Deo non poterit ei respondere vnum pro mille If a man wil dispute with God he is not hable to answeare him one for a thousande And therefore he saithe Verebar omnia Opera mea I stoode in doubte and was afraide of al my Woorkes Againe he saithe Although â— were perfite yet my soule shal not know it If I woulde iustifie mee selfe myne owne Mouthe shal condemne me The ProÌ„phete Esai saithe Al our Righteousenesse is like a fowle stained clowte Therefore S. Augustine saithe Non intres in Iudicium cum Seruo tuo Quid est Non intres in iudicium cum Seruo tuo Non stes mecum in iudicio exigendo a me omnia quae praecepisti omnia quae iussisti Nam me inuenies reum â—i in iudicium intraueris mecum Opus ergo est Misericordia tua potiùs quà m liquidissimo iudicio tuo O Lorde enter not into iudgemente with thy Seruaunte What meaneth that Enter not into iudgemente with thy Seruaunte Thus mutche it meaneth Stande not with me in iudgemente requiringe of me al that thou haste commaunded For if thou enter into iudgemente with me thou shalt finde me guilty I haue neede therefore not of thy vpright Iudgemente but of thy Mercie Againe he saithe Merita quorumlibet hominum quae sunt Quandoquidem ille qui non cum Mercede debita sed cum gratuita Gratia venit Omnes peccatores solus à peccato liber liberator inueuit VVhat be the Merites of any menne For Christe that came not vvith his devve revvarde but vvith his Grace that vvas not devve founde al menne sinners being him selfe onely free from sinne and a deliuerer of Sinners Againe hee saithe Coronat te in Misericordia Miserationibus Hoc fiet in iudicio vbi cùm Rex iustus sederit in throâ—o redditurus vnicuique secundum opera eius quis gloriabitur castum se habere Cor Aut quis gloriabitur mundum se esse à peccatis Ideò illie necessarium fuit coÌ„memorare MiserationeÌ„ Misericordiam Domini c. God crowneth with Fauour and Mercie That shal be doune in the laste iudgemente where as when the Juste Kinge shal sit in his Throne to render to euery man accordinge to his woorkes who shal boaste that his harte is chaste Or who shal boaste that be is cleane from Sinne Therefore it was needeful to make mention of the Pitie and Mercie of Our Lorde And againe Opera manuum mearum non Commendo Timeo enim ne cùm inspexeris plura inuenias peccata quà m Merita Lorde I commende not the woorkes of my handes For I am afraide leste when thou shalte beholde them thou shalt finde moe sinnes then good deseruinges So saithe S. Hierome Si consideremus nostra Merita desperandum est If vvee beholde our ovvne Merites vvee muste be driuen to desperation So saithe Origen Ego vix mihi persuadeo vllum opus esse posse quod ex debito remunerationem deposcat I doo scarcely beleue that there can be any woorke that maie of devvtie require revvarde Againe he saithe Dicite vos esse Seruos inutiles Nam etsi Omnia fecerimus quae praecepta sunt non tamen bonum aliquod fecimus Nec enim si verè bona essent essemus inutiles Omne autem bonum nostrum non propriè sed abusiuè bonum dicitur Saie ye saithe Christe that ye be vnprofitable Seruauntes For notwithstandinge wee haue donne al thinges that are commaunded yet haue vve donne no good thinge For if our dooinges were good in deede then were wee not vnprofitable But any good deede of oures is called good not rightly or devvly but by abuse of speache So saith S. Augustine Si Deus vellet pro Meritis agere non inueniret nisi quod damnaret If God would deale with vs according to that we haue deserued be shoulde finde nothinge but that he might condemne Therefore M. Hardinge VValdensis one of your greate Doctours hauinge wel circumspectely weighed the mater of euery side at the laste concludeth thus Quid dignum facimus vt participes Coelestibus fieri inueniamur Apostolo dicente Existimo quòd non suÌ„t condignae passiones huius temporis ad futuram gloriam quae
reuelabitur in nobis Reputo igitur saniorem Theologum fideliorem Catholicum Scripturia Sanctis magis concordem qui tale Meritum simpliciter abnegat VVhat woorthy thinge doo wee that wee maie be founde in the Felowshippe of the Heauenly Sprites The Apostle saithe I Judge that the afflictions of this time are not woorthy of that Glorie that shal be reueled in vs. Therefore I take him to be the â—ounder Diuine the Faithefuller Catholique and more agreeable to the Holy Scriptures that vtterly denieth al sutche kinde of Merite But ye wil saie If wée finde Our selues voide of Merite howe then shal wee stand and be iustified before God S. Iohn saithe Blessed are they that haue wasshed theire Roabes not in theire owne Merites but in the Bloude of the Lambe And God saithe I wil geeue the thirsty to Drinke of the VVel of Life not for his Desertes but for nothinge The Ancient Father Origen saith Quia Omnia conclusa sunt sub peccato nunc non in Meritis sed in Misericordia Dei Salus Humana Consistit For as mutche as al menne are shutte vp and Closed vnder Sinne novve the Saluation of Man standeth not in mans Merites but in Goddes Mercie S. Augustine saithe Deus in fine Coronabit nos in Misericordia Miserationibus God in the ende wil crowne vs not with the price of our deseruinges but vvith Fauour and Mercies Againe he saithe Pro nihilo saluos facies eos Quid est Pro nihilo saluos facies eos Nihil in eis inuenis vnde salues tamen saluas Quia nihil inuenis vnde salues multum inuenis vnde damnes For Nothinge thou shalt saue them VVhat is meante by these worde For Nothing thou shalt saue them This is the meaninge Thou findeste Nothinge in them vvherefore thou shouldest saue them and yet thou sauest them Thou findest nothinge wherefore thou shouldeste saue them but thou findest mutche wherfore thou shouldest condemne them And againe Omnes in Mortem poena debita praecipites ageret nisi inde quosdam indebita Dei Gratia liberaret Deserued paine woulde throwe al menne into Deathe onlesse the Vndeserued Grace of God deliuered somme frome it S. Basile saithe Non erit Iudicium sine Misericordia Quia non potest homo purus inueniti à sorde ne si vnus quidem tantùm dies sit ab eius natali Iudgement shal not be vvithout mercie For noman can be founde pure and cleane from al filthe no though he be but one daie olde Againe he saithe Haec est nostra integra perfecta gloriatio in Deo quando propriae Iustitiae nos inopes agnoscimus Sola autem Fide in ChristuÌ„ Iustificari This is oure ful and perfite reioicing in God when we acknowledge that wee are voide of any Our owne Righteousenesse and are Iustified by Onely Faithe in Christe So saithe S. Hierome In Christo Iesu Domino nostro in quo habemus fiduciam accessum confidenttiam per Fidem eius non per nostram Iustitiam sed per eum cuius Fide nobis peccata dimittuntur In Christe Jesu Our Lorde in whom wee haue boldenesse and libertie to comme to God and truste and affiance by the Faithe of him not through Our Righteousenesse but through him in whose name Our Sinnes be forgeuen Hereof S. Bernarde in moste godly and comfortable wise concludeth thus Meritum meum Miserationes Domini Non sum ego inops Meriti quam diu ille non est inops Miserationum Si Miserationes eius multae multus ego sum in Meritis Hoc totum est Hominis Meritum si totam spem suam ponat in Domino My Merite is the Mercie of God So longe as God is not poore of Mercie so longe cannot I be poore of Merite If his Mercies be greate then am I great in Merites This is the vvhole Merite of Man if he put his vvhole affiance in the Lorde This is these Defenders Horrible Heresie M. Hardinge whiche you saie mought not so escape your handed The Apologie Cap. 21. Diuision 1. To conclude we Beleue that this our selfe same Fleashe wherein we liue although it die and comme to duste yet at the laste shal returne againe to Life by the meanes of Christes Sprite whiche dwelleth in vs and that then verily whatsoeuer we suffer here in the meane while for his sake Christe wil wipe awaie al teares and heauinesse from our eies and that we through him shal enioie Euerlastinge Life and shal for euer be with him in Glorie So be it M. Hardinge Last of al beleue as ye saie that this very Fleashe shal returne to Life and that for the Spirite of Christe whiche dwelleth in vs. There is no doubte but the Spirite of Christe is sufficient to raise vp their bodies in whom it dwelleth But wee saie that the raising of our Fleashe is also assigned in Holy Scripture to the Real and Substantial eatinge of Christes Fleashe because it is written He that eateth my Fleashe and drinketh my Bloude hathe Life Euerlastinge And I wil raise him againe in the laste daie Therefore the Resurrection of the Fleashe is not onely assigned in Holy Scripture to the Spirite of Christe but also to the woorthy eatinge of his Fleashe And thus we haue confuted the Doctrine wherein ye declare your Faithe and the chiefe groundes whereon ye buylde your New Gospel we haue disproued The B. of Sarisburie The woordes wherein ye finde faulte M. Hardinge are not oures but S. Paules If they be false why did he write them If they be true why doo you blame them Here ye seeme to checke S. Paule and not onely vs. Ye saie The raising of our Fleash is also assigned in the Holy Scripture to the Realle and Substantial Eating of Christes Fleashe But whence had ye these woordes M. Hardinge Where founde ye these Scriptures Dissemble no longer Deale plainely simply It is Gods cause For a shewe ye allege these woordes of Christe written by S. Iohn He that Eateth my Fleashe and Drinketh my Bloude hathe Life Euerlastinge And I wil raise him vp againe in the laste daie These woordes wée knowe and the Eatinge of Christes Fleashe we know But where is your Real and Substantial and Carnal Eatinge Where did S. Iohn euer tel you that Christes Body is Eaten vvith Teethe and conueied further in sutche grosse and fleashely wise into the belly S. Augustine expoundinge the same woordes saithe thus Crede Manducasti Credere in Christum hoc est Manducare Panem Viuum Iste Panis Interioris Hominis quaerit esuriem Beleeue thou in Christe and thou haste Eaten Christe To Beleeue in Christe that is the Eatinge of the Breade of Life This Breade requireth the Hunger of the Inner Man And Nicolas Lyra one of your owne Doctours saithe These woordes of S Iohn perteine nothinge to the Sacramente Thus he saithe Hoc Verbum nihil directè
pertinet ad Sacramentalem vel Corporalem Manducationem This Saieinge of the Sixthe of Iohn perteineth nothinge directely to the Sacramental or Corporal Eatinge It was somme ouersight of your parte M. Hardinge to seeke to proue the Eatinge of the Sacramente by those woordes that by your owne Doctours iudgemente perteine nothinge to the Sacramente Christe saithe further Onlesse ye Eate the Fleashe of the Sonne of Man and Drinke his Blonde ye shal haue no Life in you If there be none other Eating of Christes Body whereby wee shal liue but onely your Fantastical and Fleashely Eatinge with Mouthe and Teethe then I beséeche you what Life hathe Abraham Isaac Iacob Moses Aaron and other Holy Patriarkes and Prophetes that were before the comming of Christ What Life haue a great number of Holy Martyrs What Life haue Christian Children that being Baptized in the Bloud of Christe departe this Life before they can receiue the Sacramente that is to saie by your strange Exposition before they haue Really Substantially Eaten the Fleashe of Christe Wil ye saie They haue no Life Or wil ye condemne them al to Euerlasting Deathe Or muste wée thinke they shal neuer rise againe Certainely S. Augustine saithe precisely Qui Manducat habet Vitam qui non Manducar non habet Vitam VVho so Eateth the Fleashe of Christe hathe Life and who so Eateth it not hathe no Life Hereof wee muste needes conclude by your Diuinitie that Abraham Isaac Iacob Moses and other Godly Fathers that neuer receiued the Sacramente haue no Life but are deade for euer without hope of Resurrection But to leaue your Fantasies M. Hardinge the cause of Our Resurrection as S. Paule saithe is the Sprite of God that dwelleth in vs. Origen saithe Resurgemus propter Spiritum habitantem in nobis Necesse est enim Spiritui reddi habitaculum suum VVee shal rise againe bicause of the Sprite that dwelleth within vs For of necessitie the Sprite muste haue his House restoâ—red vnto him S. Augustine saithe Haec mea tota Spes est omnis fiducia Est enim in ipso Iesu Christo Domino nostro Vniuscuiusque nostrum portio Caro Sanguis Vbi ergo portio mea regnat ibi ego me regnare credo This is my whole hope and al my truste For in Christe Jesu our Lorde is Fleashe and Bloude whiche is a Portion of eche of vs. Therefore vvhere a Portion of mine reigneth there I beleeue that I reigne too S. Cyril saithe Quamuis Mors propter peccatum in Naturam nostram insilijt tamen quia Filius Dei Homo factus est omnes profectò Resurgemus Although Deathe be fallen into our Nature yet bicause the Sonne of God is made Man doubtelesse wee shal al rise againe Likewise againe he saithe Sic vos effeci participes Diuinae Naturae cùm Spiritum meum fecerim habitare in vobis Christus enim in nobis est per Spiritum Corruptionem nostram in Incorruptionem CoÌ„mutans So I made you Partetakers of the Diuine Nature vvhen I caused my Sprite to dvvel in you For Christe is in vs by his Sprite changinge our Corruption into Incorruption Thus the Sprite of God is the Cause and the woorker of our Resurrection And to comme neare vnto you yâ— Sacramentes of Christe are also Meanes and Instrumentes and Seales hereof but not the Causes S. Cyril saithe Quòd Mystica Communio Resurrectionis quaedam fit Confessio verbis Christi ipsius probatur Ait enim Hoc est Corpus Meum Hoc in Memoriam Mei facite That the Mystical CoÌ„munion is a certaine Confession of yâ— Resurrection it is proued by the woordes of Christe him selfe For he saithe This is my Body Doo this in Remembrance of mee And therefore in the Councel of Nice the Holy Mysteries are called Resurrectionis nostrae Symbola The Pleadges or Tokens of our Resurrection And S. Ambrose speakinge distinctely hereof saithe Non iste Panis qui vadit in Corpus sed Panis Vitae Aeternae qui animae nostrae Substantiam fulcit It is not this Breade of the Sacramente that passeth into the Body but it is the Breade of Euerlastinge Life that susteineth the Substance of our Soule And to put the mater further out of doubte the same force vnto Resurrection that is applied vnto the Sacramente of Christes Body is also and in as ample sorte geuen to the Sacramente of Baptisme S. Basile saithe Dies Paschatis est Pignus Resurrectionis Baptisma verò est potentia vis ad Resurrectionem Easter Daie is a pleadge of Resurrection But Baptisme is a povver and strengthe vnto Resurrection Againe he saithe Resurrectionis Gratiam in die Resurrectionis excipiamus Vpon the daie of Christes Resurrection Let vs receiue Baptisme whiche is the Grace of Resurrection Ignatius saithe Vt Credentes in Mortem eius per Baptismum participes eius Resurrectionis efficiamini That beleeuinge in his Deathe by Baptisme ye maie be made Partetakers of his Resurrection Therefore in the Councel of VVoormes it is written thus In Aquas demersio in Infernum descensio est Et rursus ab Aquis emersio Resurrectio est The Dippinge into the Water is the goeinge downe into Hel and the comminge out of the VVater is the Resurrection In the ende M. Hardinge ye blowe vp merily your owne Conquest And thus yée saie VVee haue confuted the Doctrine wherein yee declare your Faithe and the Chiefe groundes whereon ye builde your Newe Gospell VVee haue disproued But with so simple proufes and so many Vntruthes as for Honours sake maie not wel be shewed in your Triumphe ⧠Here endeth the Seconde Parte The Thirde Parte The Apologie Cap. 1. Diuision 1. BEholde these are the horrible Heresies for the whiche a good parte of the worlde is at this daie condemned by the Bishop of Rome yet were neuer hearde to pleade their cause He shoulde haue commenced his suite rather againste Christe against the Apostles and againste the Holy Fathers For these thinges did not onely procede from them but were also appointed by them Excepte perhaps these menne wil saie as I thinke thei wil in deede that Christe neuer instituted the Holy Communion to be diuided emongest the Faitheful Or that Christes Apostles and the Auncient Fathers saide Priuate Masses in euery corner of the Temples now tenne nowe twentie togeather in one daie Or that Christe and his Apostles bannished al the Common People from the Sacrament of his Bloude Or that the thinge that they them selues doo at this daie euery where doo it so as thei condemne him for an Heretique whiche dothe otherwise is not called of Gelasius theire owne Doctoure plaine Sacrilege Or that these be not the very woordes of Ambrose Augustine Gelasius Theodorete Chrysostome and Origene The Breade and VVine in the Sacramentes remaine stil the same thei vvere before The thinge vvhiche is seene vpon the Holy Table is Breade There ceaseth not to be
quarrel that ye pike to the Name and Surname is nothinge els but a childishe cauil For she was not called Iohane Englishe by the name of the Countrie for that she was an Englishe Wooman borne in Englande as you ful fondely imagine but onely by the Surname of her Father So are there many knowen this daie by the names of Scot Irishe Frenche VVelshe VVestfalinge Norman Gascoingne Brabante Holande and yet not borne in any of al these Countries but onely in Englande So Matthias Parisiensis as it is supposed notwithstandinge his name was borne in Bohemia Therefore whereas ye woulde haue the woordes vainely and without sense to be readde and pointed thus Iohannes Anglicus natione MoguÌ„tinus c. Iohn an Englishe man by nation of Moguntia c. ye plaie and toie and trifle vnseemely and mocke your Reader For the woordes are cleare and plaine and lie thus Iohannes Anglicus Natione Moguntinus c. Iohn English so Surnamed borne at Mens Further ye saie God would neuer haue so foresaken Peters Chaire as to suffer it to be polluted by a Wooman whiche is not of capacitie for Holy orders This gheasse M. Hardinge presumeth ouer far of Goddes Prouidence And therefore Antoninus the Archebishop of Florence when he had opened this wâ—ole Storie of Pope Iohane beinge astonned with the strangenesse and admiration of the mater could not refraine him selfe from crieinge out O altitudo Sapientiae Scientiae Dei. Quà m incredibilia sunt iudicia eius O the Deapthe of the VVisedome and knovvledge of God Hovve vncredible be his iudgementes In like manner the Prophete Esaie crieth oute Quomodò facta est Meretrix Ciuitas fidelis Hovve is that Faithful Cittie becomme an Haâ—â—ot And why might not Pope Iohane beinge a Wooman haue as good right and interest vnto the See of Rome as afterwarde had Pope Iohn 13. who being Pope had wicked companie with twoo of his owne Sisters or others whom for theire horrible vices and wickednesse Platyna calleth Monstra Portenta Monsters againste kinde and ilshapen creatures Luitprandus saithe as it is before reported Lateranense Palatium nunc est prostibulum Meretricum The Popes Palaice of Laterane in Rome is novve becomme a Stevve of vvhoores Al this notwithstandinge saithe Antoninus Nulli ex hoc Salutis praeiudicium fuit Quia nec Ecclesia tunc fuit sine Capite quod est Christus vnde percipit influxum Gratiae Noman had binderance of Saluation by meane hereof For although the Pope were a Wooman yet the Churche was not without a Heade For that Heade is Christe From whom shee receiueth influence of Grace Yea although Antichriste geate him selfe into the See of Rome yet shal the Churche of God neuerthelesse continewe stil Although in horrible confusion and vnder greate persecution Further ye saie To Athenes was she brought saithe the Fable And why For Learninge Very wel VVhereas at thâ—t time neither any Athenes stoode nor was there any place of Learninge there any lenger but al the Countrie of Attica became Barbarous as wee vnderstande by the writers of that time The Cittie of Athenes was then ouerthrowen ye saie and Learning there vtterly decaied And therefore al this is but a Fable And good reason it is that wée beléeue you for that youre Onuphrius hath so tolde you But for your credites sake M. Hardinge leste al menne espie your Vanitie tel vs by whom was that Noble so Populous and mighty Cittie of Athenes thus laide waste By what Kinge By what Captaine By what foraine nation At what time How longe agoe Hauing not one poore Authour to allege â–ª how could ye pretende the names of so many without blusshinge The Cittie of Athenes had then continewed welneare twelue hundred yéeres And for knowledge in Philosophie renowme of Learning was called the Eie and Vniuersitie of al Graecia Origen writeth of him selfe yâ— he was sommetime a Student in Athenes Chrysostome beinge eightéene yéeres olde for Learninges sake was sente to Athenes S. Basile and his Brother Gregorie afterwarde the Bishop of Nyssa were Studentes at Athenes togeather thirtéene yéeres Your owne Amphilochius whoe 's Authoritie ye maie not in any wise denie saithe thus of S. Basile Apprehendit Matrem Literarum Athenas He came to Athenes vvhiche is the Mother of Learninge Boethius of Rome planted him selfe in Athenes for Learninges sake about the yéere our Lorde 520. In the yéere of our Lorde 680. the Bishop of Athenes was presente at the Councel holden at Constantinople called Synodus Sexta After that in the yéere of our Lord 742. at the seconde Councel of Nice a greate number of yâ— Bishoppes of Graecia were presente in theire personnes al togeather Within fewe yéeres after whiche time folowed Pope Iohane in the yéere of our Lorde 853. Hitherto the whole Countrie and Churche of Graecia continewed in safetie and the Emperours of Christendome made theire coÌ„tinual aboade in those partes And haue you M. Hardinge so suddainely throwen downe al togeather bothe Churche Countrie Towne and Castle onely to keepe Pope Iohane from her Studie Ye saie The whole Countrie of Attica was then becomme Barbarous This tale is your owne hangeth onely vpon your owne credite Yet Platyna Sabellicus others moe that wrote this Storie and knewe what they wrote were not so Barbarous But Barbarous is he M. Harding that wil beléeue your simple woorde without warrante At that time ye saie the Cittie of Athenes vvas not standinge But Paulus Aemylius saith that longe after that time in the Reigne of Philip the Frenche Kinge Gottofredus one of the House of Tricasses was appointed made Dux Athenarum Princeps Achaiae The Duke of Athenes and the Prince of Achaia If there had benne then no Athenes standinge at that time as you telle vs how then could Gottofredus haue benne made Duke of Athenes If ye saye as ye maie doo mutche by your Coniectures that notwithstandinge the Cittie of Athenes were rased and made waste yet the dignitie or name of honoure remained stil yet wil the same Aemylius once againe reproue your Erroure For writinge afterwarde of certaine Pirates that had inuaded the Countrie of Graecia he saithe thus In terram Atticam delati Athenarum Ducem Brennae Nobilitatis virum occiderunt Vrbemque ceperunt Inuadinge the Countrie of Attica they tooke and slevve the Duke of Athenes one of the house of Brennus and tooke the Cittie These thinges happened as it is easy to recken welneare foure hundred and fiftie yéeres after the time of Pope Iohane Nowe therefore I besech you M. Hardinge consider indifferently with your selfe If there had benne no Cittie of Athenes then standinge howe coulde these Pirates then inuade and take the Cittie of Athenes Shal wee saie They leuied an armie and disquieted the Countrie and troubled them selues and came so far to catche a shadowe Thus hitherto it appeareth not but if Dame Iohane woulde haue gonne
debet quare Modo ' quare Serò Quoniam mittentis Consilium non est humano ingenio penetrabile Neither maie we saie Why commeth it nowe Why commeth it so late For the Counsel of God that sente it is vnsearcheable to the wisedome of man Ye saie They were Infidelles onely that charged the Religion of Christe with Noueltie And further ye saie Wee tel them that al Newe Doctrine nowe in the Churche of Christe is naught Hereto M. Hardinge we soone agree And therefore wel tel you that youre Nevve Fantasies whiche ye haue painted with the Coloure of Auncientie and therewith haue deceiued the worlde are vaine and naught As for vs wee haue planted no Nevve Religion but onely haue renewed the Olde that was vndoubtedly founded and vsed by the Apostles of Christe other Holy Fathers in the Primitiue Churche and of this longe late time by meane of the multitude of your Traditions and Vanities hath benne drowned Therefore wee maie saie with S. Bernarde Nouitatem dico propter linguas hominum impiorum qui cùm manifestum Lumen obnubilare non queunt de Solo Nouitatis nomine cauillantur c. Sed haec Nouitas non est Nouella vanitas Res enim est Antiquae Religionis Perfectè fundatae in christo Pietatis Antiqua Haereditas Ecclesiae Dei I cal it Noueltie bicause of the tongues of wicked menne who being not hable to shadowe the manifest light of the Truth finde cauillations vpon the Onely name of Noueltie But this Noueltie is no Nevve Vanitie as is this late vpstarte Religion of Rome For it is a mater of Olde Religion of perfite Godlinesse founded in Christe The Auncient Enheritance of the Churche of God The Olde Learned Father Tertullian saithe Viderint ergo quibus Nouum est quòd sibi est Vetus Haereses non tam Nouitas quam Veritas reuincit Quodcunque contra Veritatem sapit hoc est Haeresis etiam vetus Consuetudo Let them therfore take heede whiche coumpte that thinge Newe that in it selfe is Olde Herefie is reproued not so wel by Noueltie as by Veritie What so euer thinge sauereth againste the Truthe the same is an Heresie Yea although it be a Custome neuer so olde Ignatius saithe Antiquitas mea Iesus Christus est My Antiquitie is Christe Iesus For otherwise the Religion of Christe at that time was coumpted Nevve and in respecte of the Ancient Religion of the Heathens Vniuersally and of al menne was condemned That Augustine the Monker of Rome broughte firste the Faithe into this Lande it is vtterly Vntrue For as I haue saide before it appeareth plainely by sundrie the Ancient Fathers origen Tertullian chrysostome Hilarie Theodoretus Eusebius and others that the Faithe of Christe had benne vniuersally receiued and perfitely rooted in this Realme many hundred yeeres before this Augustine the Monke was borne Indeede he broughte in greate heapes of strange Nouelties and superstitions as Candels Candelstickes Banners and Holy VVater and other like shewes Whereof the Churche of God had no great neede And yet haue the same sithence benne encreased by other Newe Diuises and Vanities aboue measure But for as mutche as certaine of M. Hardinges Beaupecres of Louaine haue lately founde them selues talke and keapte greate Mootes in the behoufe of theire Augustine the Italian Monke whom they cal the Apostle of Englande and wil needes haue to be receiued and honoured as a Saincte I haue thought it therefore good briefely and by the waie to note a fewe wordes touching the same It seemeth they be mutche offended that so vertuous a Man and so Holy a Saincte shoulde be charged with Pride and Crueltie With Pride in so disdeignefully despisinge his Brethren the Bishoppes of this Ilelande of Britaine With Crueltie in procuringe the Deathe bothe of many thousandes of Christian people and also specially of the Innocente and Vnarmed Monkes of Bangor and al this for that they refused to receiue him as theire Metropolitane and to agree with him in certaine smal pointes of the Romaine Religion Howe be it his Pride is wel blased by Beda writinge pourposely of the same in that he sate stil in his Throne and disdeigned to rise vp and to geue any token of Reuerence vnto the Seuen Bishoppes and other Learned graue menne of the Britannes makinge theire appearance at his Councel And therefore they saide they woulde not hearken to his demaundes nor take him for theire Archebishop as hauinge otherwise of olde an Archebishop of theire owne to whome they ought theire obedience Theire woordes as they are reported by Beda were theise Si modo ' nobis assurgere noluit quanto ' magis si ei subdi coeperimus iam nos pro nihilo conteinner If euen nowe be disdeigne to rise vp vnto vs howe mutche more wil hee despise vs and regarde vs as nothinge when wee shal once be vnder his Iurisdiction But to excuse this Augustine of shameful Crueltie leste he shoulde seeme to be accessorie to the Murthering of so many and so by theire owne Lawes to be Irregulare as a man of bloude they saie He neither enkendled the Warre againste the Britaines nor was presente at the fight but was deade longe before Whiche thinge also they thinke maie be proued by the expresse woordes of Beda For thus he saithe Quamuis ipso Augustino iam multo antè tempore ad Coelestia Regna sublato Notwithstandinge Augustine him selfe longe before the time of this Warre were taken vp into the kingdome of Heauen For the truthe and certaintie hereof it maie please thee good Christian Reader to vnderstande that theise laste woordes of Beda concerninge the Deathe of Augustine are manifestely forged and haue benne violently thruste into the texte by a guileful Parenthesis by them that sithence haue benne ashamed of his Crueltie and were neuer written by the Authoure as by euidente proufes it shal plainely appeare But first of al in an Olde chronicle written in Frenche aboue twoo hundred yéeres paste by Thomas Graie yée shal finde it recorded thus Augustine beinge thus refused of the Bishoppes and others the Learned of the Britaines made sutche complainte thereof to Ethelberte the kinge of kente that foorth with he leuied his Power and Marched againste them and slewe them in moste Cruel wise hauinge as he saithe no more regarde of mercie then a Woulfe hath vpon a Sheepe Hereby it appeareth that this Augustine was the inflamer of the Warre and so the causer of the slaughter And whereas by the woordes of Beda as they be now commonly extant in the Latine wée are told this Augustine was deade long before the Warre beganne it appeareth plainely by the true Beda in déede translated aboue seuen hundred yéeres agoe into the old English or Saxon tongue by Alfredus or Aluredus then Kinge of this lande that the same Augustine was yet aliue after the same Warre was ended that he afterwarde Consecrated twoo Bishoppes
woulde conclude thus The Pope was Head of the Churche Ergo he had Authoritie to calle Councelles Wee maie rather and mutche better turne youre tale backewarde and saie thus The Pope hadde no Authoritie to calle Councelles Ergo he vvas not Headde of the Churche The Apologie Cap. 6. Diuision 4. Whiche of the Auncient Fathers or Doctours euer saide The vvhole vvorlde is but your Diocese M. Hardinge He that saide to Peter fede my Lambes and fede my Shepe whiche Lambes and shepe al Christen menne be through the worlde The B. of Sarisburie The Canonistes that is to saie the Popes Pages of Honoure haue not doubted to infeaffe their Maister with the possession of al the worlde One saithe thus Dominus Papa est Ordinarius omnium hominum Oure Lorde the Pope is the Ordinarie or Bishop of al menne An other saithe Papa totius mundi obtinet Principatum The Pope hath the Princehoode of al the worlde An other saithe Papa est Episcopus totius Orbis The Pope is the Bishop of the whole worlde An other saithe Papa etiam cessante negligentia Praelatorum potest conferre beneficia totius Oribis Quia ipse est Ordinarius totius mundi Though there be no defaulte or negligence in any Bishop yet maie the Pope bestowe the benefices of al the worlde For that he is the Bishop of al the worlde Therefore when the Chiefe Deacon inuesteth or enrobethe the Pope at his Consecration he saithe vnto him Ego inuestio te de Papatu vt praesis Vrbi Orbi I do inueste thee with the Popedome that thou maiste rule bothe the Cittie and the worlde Of this infinite Ambition and inordinate tyrannie manie good menne haue often complained Franciscus Zarabella beinge him selfe a Cardinal of Rome saithe thus Ex hoc infiniti sequuti sunt errores Quia Papa occupauit omnia iura inferiorum Ecclesiarum Et nisi Deus succurrat statui Ecclesiarum Vniuersa Ecclesia periclitatur Hereof haue ensued infinite errours for that the Pope hathe inuaded the right of al inferiour Churches And onlesse God healpe the state of the Churches the Vniuersal Churche is in ieoperdie The learned Lady Anna Daughter vnto the Emperoure Alexius and Irene in her Storie that she wrote in Greeke emonge many other thinges to like pourpose writeth thus Papa est Dominus totius Mundi quemadmodum Latini quidem putant praedicant Est enim etiam haec pars quaedam illorum insolentiae The Pope is the Lorde of al the worlde as the Latines thinke and speake of him For this is a peece of theire Ambition This hath benne the late wanton Claime of the Popes Canonistes Otherwise the Ancient Learned Fathers haue euermore bounded and limited the Pope within his owne particular Iurisdiction Ruffinus saithe the Fathers in the Councel of Nice appointed the Pope to ouersee the Churches of his ovvne Suburbes Vt Romanus Episcopus Suburbicarum Ecclesiarum sollicitudinem gerat Athanasius saith Roma est Metropolis Romanae ditionis Rome is the Mother Churche not of al the vniuersal worlde but of the Romaine particulare Iurisdiction The Bishoppes in the Councel of Rome write thus to the Bishoppes of Illyricum Par est omnes qui sunt in Orbe Romano Episcopos conuenire It is conuemente that al the Bishoppes that be within the Iurisdiction of Rome shoulde accorde togeather S Hierome speakinge of the vsage and order of the Churche of Rome saithe thus Quid mihi profeis Vnius Vrbis Consuetudinem What allegeste thou me the Custome of one Cittie So mutche he abbridgeth the Popes Iurisdiction that he extendeth it not vnto the Listes endes of al the worlde but restreineth it only to the limites of one Cittie Likewise againe speakinge of the Bishop of Rome he saithe thus Non solùm Vnius Vrbis sed etiam totius Orbis errant Episcopi Then not onely the Bishop of One Towne whiche was the Bishop of Rome but also the Bishoppes of al the worlde are deceiued Thus therefore writeth Gennadius togeather with the Councel of Constantinople vnto the Bishop of Rome Curet Sanctitas tua Vniuersas tuas Custodias tibique subiectos Episcopos Let youre Holinesse see vnto not al the whole worlde but al your owne charge and sutche Bishoppes as he subiecte vnto you By these fewe we see the Bishop of Romes power was not Vniuersal or infinite ouer al the Churches and Kingedomes of the worlde but certaine and limited within his owne particulare Iurisdiction As for the reasons yee vse for proufe hereof I marueile ye would euer trouble the worlde with so Childishe folies Christe saide vnto Peter Feede my sheepe Ergo saie you the vvhole vvorlde is the Popes Diocese A good Sheepe woulde haue made a better Arguments The Apologie Cap. 6. Diuision 5. Whiche of the holy Ancient Fathers euer saide that al Bishoppes haue receiued of youre fulnesse M. Hardinge Besides others so hath S. Bernarde saide in his booke de consideratione ad Eugenium VVhere he saithe that he is called in plenitudinem potestatis into the fulnes of power The B. of Sarisburie There is no folie so vaine but by some shift maie be mainteined In your Glose M. Hardinge it is written thus Omnes subiecti sunt motioni Papae sunt in illo quasi Membra de Membro Al men are subiecte vnto the Popes wil and are in him as mēbers of a member An other saithe Ecclesia non habet Potestatem aliquam Iurisdictionis nisi à Petro The Churche hath no Power of Iurisdiction but onely from Peter And againe A Petro post Christum Spiritualis Gratia Potestas deriuatur Nexte after Christe Spiritual Grace and Power is deriued from Peter And therefore an other of your Doctours saithe Omnes Episcopi descendunt à Papa quasi Mēbra à Capite de eius Plenitudine omnes accipiunt Al Bishoppes are deriued from the Pope as Members from the Head and al they receiue of his fulnesse that is to saie Power of his Power and Grace of his Grace Al these vanities M. Hardinge thinketh maie be wel borne out by two bare woordes of S. Bernarde But S. Augustine many hundred yeeres before Bernarde was borne wrote thus Nos quidem accipere possumus hoc donum pro modulo nostro Fundere autem illud super alios non possumus Sed vt hoc fiat Deum super eos à quo hoc efficitur inuocamus In deede we maie receiue the gifte of God accordinge to our portion but to poure the same vpon others we are not able Notwithstanding in theire behalfe wee cal vpon God that is the worker hereof that he wil doo it The Apologie Cap. 6. Diuision 6. Whiche of al the Ancient Doctours euer saide that al Power is geuen to you as wel in Heauen as in Earthe M. Hardinge Al they whiche speake of the ministerial Power whereby vnder Christe the militant Churche by him is gouerned But
Sedis Et si diceres Requiritur in talibus apparens causa dico hîc esse causam apparentem Nam cessante tali redditu qui maximus est attenta hodierna Tyrannide Sedes Apostolica contemneretur This Glose seemeth to saie that the Pope committeth not Simonie receiuinge monie for the bestowinge of Benefices for as mutche as the Pope is not bounde to his owne Constitutions Yet nowe adaies the Lawiers holde without any sutche Distinctiō of Lavve Positiue and Lavve of God that the Pope cannot in any wise comme within the daunger of Simonie And so I mee selfe doo holde and so the cōmon opinion must be holden Therefore notwithstandinge the Lawe that forebiddeth Simonie take place in the whole Vniuersal Churche yet in respecte of the Apostolique See of Rome it maie be restrained But thou wilte saie In sutch cases there ought to be some apparente cause I telle the that there is a cause apparente For this reuene we of Simonie whiche is very greate beinge once cutte of consideringe the Tyrannie that nowe is the Apostolique See woulde be despised By this authoritie it appeareth The Pope is not able to mainteine his Estate and Countenance nor to saue al thinges vpright without Simonie Panormitane saithe Etsi Papa accipiat pecuniam pro collatione alicuius Praelaturae aut Beneficij tamen Dominus Cardinalis ait Non committitur Simonia Notwithstandinge the Pope take monie for the bestoweinge of a Bishoprike or of a Benefice yet my Lorde Cardinal saithe there is committed no Simonie Archidiaconus Florentinus saithe Papa recipiendo pecuniam non praesumitur animo vendendi recipere Sed vt illa pecunia ad vsum suum conuertatur cùm Papa sit Dominus Rerum Temporalium per illud dictum Petri Dabo tibi Omnia Regna Mundi The Pope receiuing monie for Bishoprikes or Benefices is not thought to take it by waie of sale but onely to turne the same monie to his owne vse For the Pope is Lorde of al vvorldly goodes as it appeareth by the woordes of Peter whiche woo◠des notwithstandinge Peter neuer spake for they were spoken by Sathan Vnto thee wil I geeue al the Kingedomes of the VVorlde Againe Felinus saith Quod datur Papae datur Sacrario Petri nec est proprium Papae Sed prodest danti tanquam facienti opus pijssimum What so euer is geeuen to the Pope for Bishoprike or Benefce by waie of Simonie it is geeuen to S. Peters Treasurie Neither is it the Popes owne seueral goodes But it is auaileable to the geeuer as vnto one that doothe a moste Godly deede Sutche a special grace hath the Pope Of moste Diuelishe Vice he is hable to make moste godly Vertue Hostiensis saithe Papa potest vendere Titulum Ecclesiasticum vt Episcopatum Abbatiam c. The Pope maie selle any Ecclesiastical Title or Dignitie as a Bishoprike or an Abbie without danger of Simonie But what speake wee of the Pope Your Cardinalles them selues by your fauourable Constructions and godly orders are likewise Priuileged to committe Simonie safely and freely without blame Panormitane saith Cardinalis pro Palafreno à nobili viro recepto non praesumitur committere Simoniam A Cardinal for receiuinge a Palfraie of a Noble Man for a Benefice or a Bishoprike is not thought to commit Simonie Thus whereas Christe draue Buiers and Sellers out of the Churche you by your proper Distinctions haue receiued in Buiers and Sellers and thruste oute Christe S. Hierome saithe Per Nummularios significantur Beneficij Ecclesiastici venditores qui Domum Dei faciunt Speluncam Latronum By the Exchangers are signified the Sellers of Ecclesiastical Benefices whiche make the House of God a Denne of Theeues In your owne Decrees it is written hus Tolerabilior est Macedonij Haeresis qui asserit Spiritum Sanctum esse Seruum Patris Filij Nam isti faciunt Spiritum Sanctum Seruum suum The Heresie of Macedonius that saide the Holy Ghoste is Seruante and sclaue to the Father and to the Sonne is more tolerable then is the Heresie of these simonistes For these menne make the Holy Ghoste their owne Seruante Yet yée saie yee are wel assured that the Truthe is in the Churche of Rome and shal neuer departe from thence notwithstandinge any disorder or faulte whatsoeuer there committed And for proufe thereof yee allege as yée saie the Woordes of God him selfe in y◠Prophete Esaie Al be it in that whole Prophete there is not one woorde expressely mentioned of the Churche of Rome Sutche a fantasie as it appeareth was sommetimes in the Heretiques called the Manichees For thus thei saide A Principibus Gentis Tenebrarum Lumen ne ab ijs aufugeret tenebatur The Princes of the Nation of Darkenesse helde faste y◠Light leaste it shoulde flee from them For euen so doothe the Pope and his Cardinalles holde the Truthe as the Princes or Powers of Darkenesse helde the Lighte It was harde dealinge for you to binde Christe in Recognisance not to departe from the Pope yee should rather haue bounde the Pope not to departe from Christe S. Hierome saithe Prophetae Hierusalem non habent in ore Prophetiam Et in Domino requiescunt dicunt Non venient super nos mala Quorum causa Speculatoriū Dei hostili aratro diuiditur Et locus quondam pacis ruinis plenus fit Templum Domini in vepres spinasque conuertitur est Habitaculum bestiarum The Prophetes of Hierusalem haue neuer a woorde of Prophesie in their mouthes Yet they reaste them selues vpon the Lorde and saie There shal no euil comme vpon vs. For thene sakes the Watche Tower of the Lorde is turned vp with the enimies Pleughe the place of peace is ful of ruine the Temple of the Lorde is turned into Breeres and Thornes and is becomme a stable of wilde beastes The Apologie Cap. 11. Diuision 2. But what if Ieremie telle them as is afore rehearsed that these be Lies What if the same Prophete saie in an other place that the selfe same menne whoe ought to be Keepers of the Vineyarde haue brought to nought and destroied the Lordes Vineyarde Howe if Christe saie that the same persones whoe chiefely ought to haue a care ouer the Temple haue made the Lordes Temple a denne of Theeues The B. of Sarisburie Here come you in with your whatiffes whiche commonly you vse when other Rhetorike faileth you VVee tell you plainely without any iffes that Ieremie meante of you and suche as you be and calleth your whole newe fangled Doctrine Verba mendacij the woordes of lieinge earnestly geuinge warninge that menne geue no credite to them His other rebuke perteineth also to you VVhen were euer suche Theeues in the Churche of God as yee are The Apologie Cap. 12. Diuision 1. If it be so that the Churche of Rome cannot erre it muste needes folowe that the good lucke thereof is farre
who is the spiritual Kinge and hath geuen the keies of his Kingdome to his minister The B. of Sarisburie Here M. Hardinge yée roaâ—e and wander without a marke and replie to that that was not spoken I marueile whereof yée can spinne your selfe sutch idle talke For wée neither calle our Princes the Heades of the Churche of Christe it was your Fathers inuention and not ours nor saie wée They haue Power either to Excommunicate or to Binde or to Loose nor haue wée leasure to make sutche vaine Conclusians Thus wée saie the Prince is put in truste as wel with the Firste as with the Seconde Table of the Lavve of God that is to saie as wel with Religion and with Temporal Gouernemente not onely to kéepe and perfourme the contentes of Bothe Tables in his owne Persone for so mutche euery priuate man is bound to doo but also to sée that al others his Subiectes as wel Priestes as Laiemenne eche man in his callinge doo dewly kéepe them This is it that no Priuate man is hable to doo Therefore S. Augustine saithe In hoc seruiunt Domino Reges in quantum sunt Reges cùm ea faciunt ad seruiendum illi quae non possunt facere nisi Reges Herein Kinges serue the Lorde in that they be Kinges when they doo those thinges to serue him that noman can doo but onely Kinges Wee saie not the Prince is bound to doo the Bishoppes deutie And therefore it is the greatter solâ—e of your parte M. Hardinge to obiecte it so often Wise menne vse not so to aduenture their woordes in vaine But thus wée saie The Prince to bounde to see the Bishoppes to doo theire deuties But what meante you so far out of season to talke so fondly of your Priuie Confessions of Bindinge and Loosinge and Povver of Keies For as it is saide before wée saie not that Princes maie either Binde or Loose or Minister Sacramentes or Preache the Gospel or sitte downe and Heare Confessions Therefore with al this greate adoo yée foine onely at your owne shadowe and hit nothinge Yée saie ful discretely Yf a man sinne onely in his harte the Kinge cannot haue to doo with him for that be cannot enter to knowe his secretes Here I beséeche you M. Hardinge what entrance hath the Pope to knowe the secretes of the Harte Perhaps yée wil saie the Pope maie knowe al the worlde by Confession But S. Augustine saithe Quid mihi est cum hominibus vt audiant Confessiones meas c. Vnde sciunt cùm à me ipso de me ipso audiunt an verum dicaÌ„ quaÌ„doquidem nemo scit hominuÌ„ quid agatur in homine nisi Spiritus hominis qui in ipso est What haue I to doo with these menne that they shoulde heare my Confessions c. Howe knowe they when they heare mee report of mee selfe whether I saie true or no For noman knoweth what is in man but the Sprite of man that is within him Againe he saithe vnto the people Intrantes vos exeuntes possumus videre Vsqueadeò autem non videmus quid cogitetis in cordibus vestris vt neque quid agaris in domibus vestris videre possimus Wee maie see you comminge in and goeinge foorth But wee are so far from seeinge the thoughtes of your hartes that wee cannot see what you doo at home in your houses Likewise againe he saithe Quid singulorum quorumque modò conscientiae dixerint ad aures meas quia homo sum peruenire non potuit Ille qui Absens est praesentia Corporis sed Praesens est Vigore Maiestatis audiuit vos What euery of your Consciences hath saide it coulde not enter into my eares for that I am but a Mortal man Notwithstandinge Christe that is Absente as touchinge the Presence of his Body but presente by the Power of his Maiestie hath hearde you wel It is not the Pope but God onely that trieth the reines and searcheth the harte Yet yée saie the True Supreme Heade of the Churche shal haue to doo with him that sinneth onely secretely in his harte For that malitious and sinful thought saie you shal neuer be foregeuen excepte the partie comme to be Absolued of theire Successours to whom Christe said VVhoes sinnes yee foregeue c. This M. Hardinge is the Supreme Folie of al others Folies For firste where euer hearde you that the Pope would lonce vouchesaue to Heare Confessions And if he woulde yet by yours owne Doctoures Iudgemente the Pope hath nomore Power to Binde and to Loose then any other Poore Simple Prieste As I haue shewed you before Alphonsus de Castro saithe Quando Absoluit Simplex Sacerdos tantum Absoluit de Culpa sicut Papa When a Simple Prieste Absolueth he Absolueth as mutche touchinge the faulte as if it were the Pope him selfe Origen saithe Quae sequuntur velut ad Petrum dicta sunt omnium communia c. Quod si nos idem loquimur quod Petrus loquutus est efficimur Petrus The woordes that folowe as spoken vnto Peter are common vnto al. If wee speake the saine that Peter spake then are wee made Peter Euen in the Popes owne Glose vpon his Decretalles it is noted thus In necessitate Laicus potest Audire Confessiones Absoluere In case of necessitie a Laieman maie bothe heare Confessions and also geue Absolution Yet wil yée not saie that euery Laieman is Peters Successoure To what pourpose then serueth al this your vaine talke M. Hardinge The true Supreme Head of the Churche shal haue to doo with him that sinneth onely in his harte For euery Simple Prieste hauinge the keie of Goddes Woorde entreth into the harte hath to doo with the same as wel and as mutche as the Pope in respecte of beinge Iudge of yâ— Conscience is aboue Kinges Princes nolesse then he But where yée saie The malitious and sinful thought shal neuer be forgeuen except the partie comme to be Absolued of theire Successours to whom Christe said whoe 's sinnes yee foregeue c. this Doctrine is not onely strange and false but also ful of Desperation Your owne Gratian saith Latentia peccata non probantur necessariò Sacerdoti confiteÌ„da It is not proued by any sufficieÌ„t Authoritie either of Scriptures or of Doctours that Secrete Sinnes are of necessitie to be vttered in Confession vnto the Prieste Againe he saithe Datur intelligi quòd etiam ore tacente veniam consequi possumus It is geuen vs to vnderstand that wee maie obteine pardone although wee vtter nothing with our Mouth And againe Non Sacerdotali iudicio sed largitate Diuinae Gratiae peccator emendatur The Sinner is cleansed not by the Iudgemente of the Prieste but by the abundance of Goddes Grace Againe he saithe Confessio Sacerdoti offertur in signum veniae non in causam Remissionis accipiendae Confession is made vnto the Priest in token of Foregeuenesse already obteined
very vnlikely Cardinal Poole séeinge the mater to passe so cleare telleth vs roundely in one woorde that Eusebius and Constantius were Ariane Heretiques and therefore refuseth the whole storie written by Eusebius touching the Christening of Constantine But sommewhat to soothe you in your tale let a Fable stand for Truth let vs graunt you an impossibilitie y◠Constantine was Baptized by Pope Syluester being dead Yet wil you néedes geather hereof that the Emperour is Subiecte to the Pope Or that the Pope hath Authoritie to calle Councelles What wil you then saie when the Emperoure is Baptized by somme other Prieste or Bishop or by a Midvvife Shal euery of these therefore require to haue and to doo y◠like Or muste wée beléeue that sutche a Prieste Bishop or Midvvife shal haue Authoritie to calle Councelles In déede this were a good shorte waie to geate Supremacie But it might haue pleased you to remember that y◠Cardinal of Ostia vseth alwaies of Office to Consecrat the Pope Yet I trow yée wil not therefore place him aboue the Pope Elizaeus anointed King Iehu yet was he not therefore aboue the Kinge Your owne Doctoure saithe Quòd hoc Argumentum non concludat patet quia in Veteri Lege Sacerdotes qui Reges inungebant indubitanter Regibus Subdebantur It appeareth that this Argumente concludeth nothinge For in the Olde Lavve the Priestes that anointed the Kinges were vndoubtedly subiecte to the Kinges To conclude what right Emperoures had in Summoninge of Councelles by these fewe Authorities and Examples folowinge it maie soone appeare Eusebius saith Cōstantinus Synodū Oecumenicā Collegit Episcopos vt Vndique accelerarent honorificis literis conuocauit Not the Pope but Constantine geathered a General Councel and by honorable Writes called y◠Bishoppes of al Countries to repaire thither Theodoretus saithe A greate and a Holy Councel was geathered to Nice by the Grace of God and not by the Pope but by the Godly Emperoure Sozomenus saithe Not the Pope but The Emperoure Constantine wrote vnto al the Rulers of the Churches that they shoulde be at Nice by a daie to the Bishoppes of the Apostolique Sees to Macarius the Bishop of Hierusalem and to Iulius the Bishop of Rome In which woordes this also maie be noted that y◠Pope then was vnder the Emperours Summone no lesse then others In the Councel of Constantinople the Bishoppes wrote thus vnto the Emperoure Ex mādato tuae Pietatis Constantinopolim cōuenimus Wee are comme to Constantinople not by y◠Popes Authoritie but by your Maiesties Commission Athanasius saithe Ab Imperatore praefectisque Literae sequentes in omnem partem missae sunt eos qui illuc ituri essent conuocantes These Letters or Writes folowinge were sente out into al places not from the Pope but from the Emperoure and his Lieutenantes summoning them that should comme vnto the Councel S. Chrysostome saith Wee wente in and humbly besought not y◠Pope but the moste Christian Prince to calle a Councel S. Ambrose speakinge of him selfe and of other Bishoppes beinge then at the Councel of Aquileia saithe thus Nos conuenimus Aquileiam iuxta Praeceptum Imperatoris Were are mette togeather at Aquileia by the Commaundemente of the Emperoure and not of the Pope S. Hierome saithe Orientis atque Occidentis Episcopos ob quasdam Ecclesiasticas dissensines Romam Imperiales Literae contraxerunt To staie certaine Ecclesiastical dissensions not any the Popes Letters of Commaundemente but the Emperours VVrites caused the Bishoppes as wel of the Easte as of the VVeaste to drawe to Rome Of Pope Leo wee haue saide before Beinge Pope and as M. Hardinge imagineth hable to summone the world with a becke thus he writeth to the Emperoure Theodosius Dignetur pietas vestra supplicationi nostrae annuere vt intra Italiam haberi iubeatis Episcopale Concilium We beseeche your Godly Maiestie to graunte vnto our humble requeste that it maie please you to commaunde a Councel of Bishoppes to be holden within Italie Sozomenus saithe The Arians besought not the Pope but the Emperoure Constantius to commaunde a Councel to be holden at Antioche The same Arians afterwarde besought not the Pope but the same Emperoure Constantius to summone an other Councel to Millaine Againe sozomenus saithe The Catholique Bishoppes sente Hypatianus theire Embassadoure to entreate not the Pope but the Emperoure that to redresse certaine Erroures they might haue leaue to meete togeather Pope Liberius saithe A Councel is holden at Millaine not by my Authoritie but by the Commaundemente of the Prince Pope Leo saithe The greate Councel of Chalcedon was sommoned not by him selfe but by the trauaile of Martianus the Emperoure The Emperoure Constantius Commaunded twoo seueral Councelles to be keapte at one time the one at Seleucea in Isauria in the East the other at Ariminum in Italie in the VVeaste Socrates saith Sithence the Emperours were firste Christened the state of the Churche hathe hanged of them and the greateste Councelles haue benne and be keapte by theire aduise Thus many Anciente Councelles wée are hable to shewe you summoned by Emperours Nowe shewe you M. Hardinge either that the Emperoure did al these thinges by the Authoritie of the Pope or that the Emperoure was onely y◠Popes Summoner to calle to Councel sutche and so many as it shoulde like his Holinesse to commaunde Or that the Pope did euer sommone any one Ancient General Councel by his owne onely right without further Commission from the Emperoure then wil wée saie yée haue saide somme thing As for al that ye haue nowe said in good soothe it is lesse then nothinge The Apologie Cap. 12. Diuision 3. And when Rufine the Heretique had alleged for his Authoritie a Councel whiche as he thought should make for him S. Hierome his Aduersarie to confute him Tel vs quod hee vvhat Emperoure commaunded that Councel to be called The same S. Hierome againe in his Epitaphe vpon Paula maketh mention of the Emperours Letters whiche gaue commaundemente to cal the Bishoppes of Italie and Graecia to Rome to a Councel M. Hardinge Bisides that ye doo strangely to cal Rufine an Heretike wee saie that S. Hierome might wel demaund what Emperoure summoned that Councel which was neuer summoned Againe we confesse that some Emperours haue summoned both Latine and Greeke Bishops But ye proue not that any did it as supreme heade and as iudge in matters of Religion but by the consent of the Bishops of Rome as I haue declared before The B. of Sarisburie Were you not a stranger in your owne Bookes M. Harding yée would not thinke it so strange a mater to heare Ruffinus called an Heretique S. Hierome doubted not so to calle him Thus he saith Dum mihi inconstantiae crimen impingit se Haereticū c Ita verrit Origenē vt qui in Trinitate Catholiquum legeret in alijs Haereticū non
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
Domini Augu in Psal 48 Augu in Iohan. Tracta 26. 4. Senten Dist 10 Secundum hos Chryso in 1. Cor. Homil. 24. August Epist 84. Bernard Meditation Cap. 6. Iudas Augu. in Euaengelium secund Lucam Serm. 49 Chryâ—osto in Genesim Homil. 10. Chryso De Verb. Esai Vidi Domi. Homil. 3. Chryso in Marcum Homil. 6. Hierony in Amos Lib 3. Ca 9. Ambros in Oratione â–ª De Fide Resurrectionis Ambros in Lucam Li. 6. Ca. 8. Iohan. 6. Iohan. 13. Hilar. in Matth. Canon 30. Augu. in Iohan. Tracta 59. Augu. in Psal 3. Augu. De Ciuita Li. 21. Cap. 25. Promisse made to Faithe Basilius Des ancto Baptismate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iohan. 6. Origen in Cantica Homil. 2. Clemens in Paedagogâ— Lib. 1. Cap. 6. Tertullian De Resurrectione Carnis Cyprian De Coena Domini Augu. in Iohan. Tracta 26. Augu. De Verb. Apostol Serm. 2. Sursum Corda * Vntruth Here M. Hardinge misreporteth his ovvne Masse-booke A foolishe argument In Epist ad Heb. Homil 17. Christe is both in Heauen and also here in the Sacrament * Christe is in Heauen by the Substance of his Body here by vvorkinge or by Grace ‡ Vntruthe For Chrysostome neuer neither vvrote so nor meante so Socrat. li. 3. ca. 22 Christianorum Libri ridiculi â–ª nugaces si cum Iuliani Libris conferantur Cyprian in Oratione Domini Sursum Corda Chryso ex varijs locis in Matthae Homil. 9. Augu. in Psal 39 August De Bono Perseueran Li. 2 Cap. 13. August De Bono Viduitatis Cap 16. Alexander Halen 4. Quaest 37. mem 1. Arti. 3. Par. 1. Cap. 9. De Conse Dist 2. Prima Augusti Contra Faustum Lib. 20. Cap. 11. Augu. Epist 221. Cyrill in Iohan. Lib. 9. Cap. 22. Augâ— in Psal 46 Christes Body in one place Ruffini in Hieronym Inuectiua Prior. Chrysos in Epist ad Hebr. Hom. 17 Artic. 6. Diui. 8. Chrysostom in Matth. Homil. 11. Hieron in Matthae Cap. 14. This is a quainte easte of M Hardinges Copia VerberuÌ„ Cyril guilefully alleaged Iohan. 5. The place of Cyril tourned vpon the Defenders The Heresie of Nestoriê° * Nestorius Heresie stoode neither in Transubstantiation nor in Real Presence ‡ The meaning is this VVee caÌ„not be fedde or nourished by Christe as he is in his Diuine Nature but only by the Faithe that vvee haue in his Fleashe Crucified ‡ Vntruth guilefully enclosed For neither the Fleash of Christe in ê“ per speache can be Eaten * VVee receiue vvhole Christe God and Man not vvith our Mouthe but by Faith Sprite The grosse imaginations that Cyril vvould to be eschevved in receiuing the blessed Sacramente ‡ A fond â—uasioÌ„ For the grossenesse hereof stoode not in Christes Body but in the manner of Eatinge * VVith Our mouth vvee receiue Onely the Sacrament VVith our Faith vvee Eate the Body of Christe Incarnate Verily and in deede ‡ O fonde grossenesse VVee lacke not Christe Although vvee haue him not Fleashely Presente in our mouthes Nestorius Hila. in Psal 14â— August ConfessionuÌ„ Li. 7. Ca. 18 Hieronym ad Ephesios Cap. 1. Cyrillus ad Reginas Ex Epist ad Hebrae Cyrill in Iohan. Lib. 4. Cap. 18. Leo De Passion â–ª Domi. Sermo 13. Cyrill Anathematismo 11. Spiritual Eatinge De Conse Dist 2. Ego BereÌ„garius Sola Pura Exquisita Fide Cyrill in Iohan. Lib. 4. Cap. 39. Clemens in Paedagogo Lib. 2. Cap. 2. Origen in Numer Homi. 16. Athana in illud Euangelij Quicunque dixerit verbum Augustin in Iohan Tractat. 27. August De Verbis Domi. SecuÌ„d â—uc Sermon 33. * Vntruthes two togeather Read the Ansvveare * Vntruthes two togeather Read the Ansvveare A marke to knovve Heretikes by The vvordes of the Nicene Councel vvhiche make plainely for the Catholike Doctrine touchinge the Sacrament of the Aulter ‡ Vntruth â–ª vile and sâ—lauâ—â—â—rous VVee eeâ—e not vpon â—ommon Breaâ—â— and VVine VVee feâ—de vpon the Very Body and Bloud of Christ * Your Faith without Goddes VVoord is no Faithe ‡ Vntruthe For vvee tâ—ache â—either bare Bread nor bare Figure Reade the Ansvveare Al Tropes and Figures of the Sacramentaries be excluded by Verdite of the Nicene Councel * Vntruthe For the Learned Doctours and Fathers vsed commonly the same Tropes and Figures ‡ VVee receiue Christe Verily and in deeâ—e although neither Fleashely nor vvith bodily mouthe * Vntruthe For the Learned Doctours and Fathers vsed commonly the same Tropes and Figures ‡ O braue Captaine Act. 9. The LaÌ„be laide vpon the Table August De Doctrina Christiana Lib. 3. Cap. 5. Concil Nicen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gregor Nyssen De Anima Ca. 11 De Conse Dist 2. Species De Conse Dist 2. Quid sit Chrys in Matth. Homil. 4. Athanas De Interpreta Psalm Hieronym De Vita Eremitica Hieronym ad Gaudentium The Lambe laide vpon the Table De Con. Dist 3. Sextam SanctaÌ„ Chrysost in Epist ad Gala. Cap. 3. De Con. Dist 2. Quia passus Arti. 17. Diui. 14 Artic. 4. Diui. 8. August De Ciuit Li. 21. Ca. 21. Augustin in Iohan Tractat. 26. Thraso in Lunucho August ad Pascent Epist 174. In. 1. Corin. Cap. 10. Hâ—mil 24. * O Earthly Diuinitie Then haue you litle to doo in Heauen VVhat Egles muste vvee be and hovve hie muste vvee flie to come to the Eatinge of Christes Body ‡ Not by pullinge Christe dovvne to vs but by liftinge vp our Hartes to him VVhat is meante by the hie Egles Flight Chrysostome acknovvlegeth Christes very Body Presente in the Sacrament * VVith thy Faithe not vvith thy Mouthe ‡ Vntruthe For Chrysostome speaketh onely of the Presence of Grace of this grosse fleashly Presence he saithe nothinge To Receiue or Beare Christe * Vntruthe For Chrysostome not once nameth Real Presence Reade the Ansvveare Cyprian alâ—â—aged by the Defenâ—â—â—â— to no â—â—â—pole ‡ Vntruthe For the Nicene Cosicel maketh no mention of any sutch Fourmes And beinge but idle Fourmes and Shevves hovve are they â— Spiritual foode or hovve can they serue to make you Holy Chrysost in Epist ad Colossen Homil 10. Cyrill in Iohan. LIb. 2. Cap. 36. August in Apocalyp Homil. 11. Chrysost De Sacerdot Lib. 3. Ambros De Iosepho Patriarcha Ambros De Puga Saeculi Ca. 9. Athan. Oration Prima Contra Arianos Chrysostom in 2. Timoth. homi 2. To Receiue or Beare Christe August De Doctrina Christiana Lib. 4. Ca. 16. Cyrillus in Euang. Iohan Lib. 3. Cap. 34. Historia Longobardica Legenda 59. Fortalitium Fidei Lib. 1. Chrysostom ad Populam Antiochen Homil. 16. August De Salutaribus Documentis Cap. 26. August De Ciuitate Dei Lib. 18. Cap. 48. Athana Oratio Contra Sabellij Gregales Gregor in Iob. Lib. 29. Cap. 16. Gregor in 1. Regum Ca. 2. Li. 2. Chrysost De Sacerdot Lib. 3. Chrysost in 1. Corin Homil. 24. Chrysost Ad Popul Antiochen Homil. 61. Hieronym ad Hedibiam August Quaest Euangelicar Lib. 1. Cap. 42. De Con. Dist 2 In quibus Chrysost in Homil De Pentecoste
It shal be shevved Reade the Ansvveare O so careful this good man is for our cares ‡ Vntruthe Manifeste Reade S. Augustines vvoordes in the Ansvveare Lib. 5. Hypognosticâ—n Haeres 88. * Vntruthe For the margine vvas so noted by Erasmus VVhat is that S. Augustine doubted of touchinge Purgatory ‡ Vntruth blasphemoê° against the Bloude of Christe Reade the Ansvveare * O graue Commentarie and a vviâ—e mater to be called in question Scriptures to proue Purgatorie ‡ This vvhole mater is concluded vvith seeminge and likely hoode * Double Fire in Purgatorie Double Folie De Ciuita Dei Lib. 21. Cap. 26. Iohan 5. Esai 53. Coloss 2. Apocal. 14. Apocal. 7. Bernard in Cantica Serm. 65. August ad Laurenti Ca. 67. Dist 29. ScienduÌ„ August In 8. qu. ad DulcitiuÌ„ q 1. Augu. De Ciuit. Lib. 21. Cap. 21. ‡ It maie be a question * Perhaps it is true Augu. De Fide Operib ca. 16 Quantum arbitror S. Augustine doubteth ‡ As mutche as I thinke Augu. De Ciuit. Lib. 21. Cap. 27. * NoÌ„ potui I coulde neuer attaine to the knowledge Aeneid 6. Augustin in Psalm 25. Double Fiere Augu. De Verbis Domini Serm. 59 Chrysost in Genes Homil. 44. Chrysost De B. Philogonio Sir Thomas Moore Zachar. 9. The Bishop of Rochester Psalm 65. August Hypognosti Lib. 5. S. Augustine denieth Purgatorie Fourthe place August Epist 80. August in Apocalyp Homil. 11. August ad Petrum Diacon Cap. 3. Augustin in Iohan Tracta 49. Olympiodorus in Ecclesiast Ca. 9. Polydor. De Inuentorib Lib. 8. Cap. 1. Ceremonies * Vntruthe For S. Augustine speakinge of his time saithe Tam multis Praesumptionibus ita plena sunt omnia c. ‡ Then be yee circumcised as Paule vvas For this vvas onely a Ievvishe Ceremonie August Epist 119 August in ead Epistol Chrysost in Matthae Homil. 52. Cyrill in Iohan. Lib. 8. Cap. 1. Socrates Lib. 5. Cap. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Socrates eod loco August Epist 19. Dist 63. Quia Sancta August Epist 119 Chrysost in Matthae Homil. 52. Hieremi 23. Hieremi 2. Hieremi 23. Esai 1. Matthae 15. Ierem. Cap. 2. 11. There is but one Mediatour of Saluation vvho is Christe onely But the Sainctes his frendes be Mediatours of Intercession 2. Corin. 1. * This is M. Hardings legierdumaine For vvee speake onely of sutche Mediatours as vvee ought to praie vnto ‡ As if S. Paule had euer vvilled vs to Praie to Sainctes Mediatour of Saluation Psalm 138. Sainctes be peculiar patrones of certaine places Sapien. 3. * Vntruthe procedinge of vaine dotage ‡ A graue Authoritie taken oute of the very Portuise In fine Lib. S. commeÌ„t in Lucam ‡ This is the certainetie of M. Hardinges Praier It hangeth of a blinde coniecture Intercession of the blessed Virgin Mary * It is a greatter Grace to be the Childe of God Roman 8. Marie Mother to al that loue Christe Iohan. 19. Spiritual familiaritie vvith the mother of God in excesse of minde and soueraine Deuotion ‡ Open Blasphemie is Spiritual dalliance O vvheu vvil M. Hardinge confesse a faulte Mediatour of IntercessioÌ„ Ambrosi in Sermone 6. De S. Margareta Rom. 8. 1. Timoth. 2. Augustin Contra Epist Parmeniant Lib. 2. Cap. 8. Augustin in eod Lib. Distincte Offices Epiphani Li. 3. Hares 59. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Augusti De Ciuita Li. 4. Ca. 22 Copus Dialog 3. Pag. 340. Mother of God Childe of God Bembus in Epist ad Carolum 5. Concil Trident. Session 2. Concil Oxoniens 1. Corin. 10. Augustin De Sancta Virginitate Cap. 3 Augustin in Iohan tracta 10. Epiphani Li. 3. Hares 59. Contra Collyridian Origen in Lucam Homil 25. Ambros ad Roma Cap. 1. ‡ A vaine folie For Gods Lavve vvas vvritten for Men in Earth not for Angels in Heauen God commaundeth not that vvhiche is impossible to a man in grace * A horrible heresie S. Augustine saithe Deus iubet aliquae quae non possumus facere ‡ A fonde question For God punisheth Infantes for theire Original Sinne yet are theie by no meanes hable to avoide it Deut. 30. Rom. 10. Matthae n. 1. Iohn 5. * The cause hereof is Gods Mercie S. Augustine saithe Omniae mandata facta deputantur quando quicquid non factum est ignoscitur * Vntruthe For vve make not god Vniuste but vve Confesse our selues to be finners Deuter. 6. Matthae 22. Deuter. 17. Deuteron 27. Calat 3. Iacob 2. Matthae 5. Hieronym ad Câ—esiphons contra Pelagianos Possibilitie of the Lavve Augustin De â—â—ati libero Arbitr Cap. 4. Hieronym ad Ctesiphont contra Pelagianos Hieronym coÌ„tra Pelagianos li. 1. Augustin De Spiritu Litera Cap. 1. Matthae 5. Philip. 3. Hieronym Aduersus Pelagian Lib. 1. Vnperfite PerfectioÌ„ Hieronym ad Câ—esiphont Augustin ad Bonifacium Li 3. Cap. 7. Augustin Retracta li. 1. ca. 19. Augustin De Spiritu Litera Cap. 35. Hieronymus ad Aâ—gasiam Hieronym in Ezechiel li. 14. Cap. 46. Augustin De Ciuita Lib 19. Cap. 27. Merite and Mercie * No aide or helpe vnto Saluation Othervvise this report is Vntrue ‡ Nazianzen Si mercenarius es tantùm expecta mercedem De Sancto Baptism * Is not this a folie M Hard. Goddes Truthe is no mockerie ‡ Vntruthe For vve saie vvith S. Paule your vvoorkes shal not be in vaine in the Lorde * Vntruthe Reade the ansvveare ‡ Vntruthe For it is no Heresie it is the Faithe of Christ Reade the Ansvveare That good vvoorkes helpe vs. Matthae 19. Luc. 17. Gregori NaziaÌ„ De Sancto Baptismate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Merite and Mercie Hilari in Psalm 118. Matthae 5. Augustin Confession Basil in Psal 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Illyricus De Sectis Pag 93. Kemnitius in examine TrideÌ„t Concilij Pag. 535. Copus Dialo 1. Pag. 51. 1. Timothe 5. Fidem abnegauit Tit. 1 1. Iohn 2. Iacob 2. Augustin in Euangel Iohan. Sermo 61. Augustin De Fide Operib Cap. 23. Ambros Li. 6. Epist 36. Origen in Epist ad Roman Li. 8. Cap. 10. Origen in Ezechiel Homil. 9. Apocalyp 14. Matthae 10. 1. Corin. 15. Iob 9. Iob. 9. Esai 64. Augustine De Tempore Sermo 49. Augustin Epist 52. ad Macâ—don Augustin De Spiritu Litera Cap. 33. Augustin in Psalm 137. Hieronym in Esai Cap. 64. Origen ad Roma Li. 4 Cap. 4. Origen in Matt. tracta 8. Augustin in Psalm 94. VValden contra VViclefum Roman 8. Apocalyp 22. Apocalyp 21. Origen ad Roman Li. 9. ca. 12. Augustin Epist 105. ad Sixtum Augustin De Verbis Apostoli Sermo 15. Augustin De Ciuitate Li. 14. Cap. 1. Basil in Psal 32. Basil De Humilitate Hieron in Epist ad Ephes cap. 3. Bernard in Psal Qui habitat * Vntruthe For so the Fathers of the Old Lavve and al Christan Infantes shoulde be vtterly excluded from Resurrection The cause of Resurrection Iohn 6. Augustin in Iohan tracta 25. Idem tracta 26. Nicola Lyra in Psalm 111. Iohn 6.
them into the lighte of the veritie And againe In deede to tel you at a vvorde that compelled me that compelleth al menne euen the mighty povver of the Truthe Likewise saithe Doctour Bonner touchinge the same The mater vvas not rashely taken in hande but vvith Iudgemente and vvisedome examined and discussed Againe he saithe The Bishop of VVinchester had longe agoe thorovvely bulted this mater euen vnto the branne If these tales be true M. Hardinge then is youre tale moste vntrue Certainely beinge directly contrarie to make them bothe true it is not possible But here yee beginne to fraie vs with youre Prophetical threates If wee once beginne to touche youre Bloude then yee saie your Louanian Israel immediately afterwarde shal be restoared I thinke you meane Domus Iacob de populo Barbaro In sutche blinde Prognostications I haue no skil God oftentimes suffereth iniquitie and falshedde to preuaile for a season to chasten the vnkindenesse of his people Let his wil be donne with mercie as it shal seeme good in his eies But if yee preuaile againe yee shal preuaile to your owne confusion Wel yee maie represse the Truthe of God as youre Fathers haue often donne before But vtterly to abolishe it yee shal neuer be hable Sutche vaine hope had the Ievves in olde times to recouer theire Religion and Ceremonies and vtterly to ouerthrowe the Ghospel of Christe They conspired togeather gotte Masons and Carpenters and beganne to caste the fundatiō to repaire their Tēple Immediately the Emperoure Cōstantine raised a power and sette vpon them and put them to the swerde as Rebelles and Traitours Others that he spared aliue he made slaues and cutte of somme theire tongues somme theire handes somme theire cares somme theire noses somme he burnte in the face and so sente them abroade for an example from Towne to Towne throughout the Worlde Afterwarde when the wicked Emperoure Iulian in despite of Christe had geuen the Iewes leaue to builde and repaire as is saide before and the Princes power assistinge them no power seemed hable to withstande theire pourpose then God him self from Heauen aboue encoūtred with them Earthequakes brake out and ouerthrewe theire buildinges Lightninges fel downe and burnte bothe the tooles in theire handes and the coates on theire backes Then was the Gospel of Christe more bewtieful and more glorious then euer it had benne before S. Gregorie saithe Tulerunt Dagon restituerunt eum in locum suum Hoc est in Templo vbi Arca Dei posita fuerat Quid est ergo Dagon in locum suum restituere nisi Idololatriae statū subtili cōsideratione perquirere Et quia quò subtiliùs Idololatriae error aspicitur eò veriùs condemnatur subiunctū est Rursus diluculo surgentes inuenerunt Dagon iacentem super faciem coram Arca Domini They took the Idole Dagon and restoared him againe into his place that is to saie in the Temple of God where the Arke of God was placed before And what is it to restoare againe Dagon into his place but discretely and aduisedly to examine the state of Idolatrie And for as mutche as the better the Erroure of Idolatrie is seene the better it is condemned therefore it foloweth further They risinge in the morninge founde Dagon lieinge flat vpon his face before the Arke of the Lorde Euen so M. Hardinge if yee rayse vp youre Dagon once againe once againe he shal comme to grounde and shal squatte his handes and feete and be vtterly dismembred by the falle and shal lie grouelinge as a blocke before the presence of the Arke of God There is no Counsel againste the Lorde The Noble Prince Iosua after that he had once by Goddes commaundement destroied the Cittie of Iericho adiured al his posteritie in this sorte Accursed be he before Iehoua the Lorde that shal stande vp and restoare this Cittie of Hiericho In the deathe of his eldest sonne he shal laie the fundation and in the deathe of his yongeste childe he shal close the gates Theodoretus saithe The wicked shal not be hable to preuaile againste God But if they once geate the ouer hand yet shal they comme downe againe as it is written by the Prophete Esai As for draweing of youre bloude yee neede not so greatly to complaine The Gospel of Christe is not bloudy It hath hitherto preuailed withoute any one drop of al your bloude God geue you grace to repente lefte your owne bloude be vpon your owne heade in the daie of the Lorde Fire and swerde and mercilesse Crueltie are the onely instrumentes of youre Doctrine And therefore yee seeme nowe to saie in youre blinde hope as cursed Esau sommetime saide of his Brother Jacob. Venient dies luctus patris mei occidam Iacobum Fratrem meum The daies shal comme that my Father shal die Then wil I kille my Brother Iacob Athanasius saithe Caedi Christianorum proprium est Caedere autem Christianos Pilati Caiphae officia sunt It is the parte of Christians to suffer persecution But to persecute the Christians it is the very office of Pilate and Caiphas Wee wil saie vnto you with S. Augustine Illi in vos saeuiant qui nesciunt quo cum labore verum inueniatur quà m difficilè caueantur errores Let them persecute you and vse crueltie ouer you that knowe not what a laboure it is to finde the truthe and howe harde it is to beware of erroure Againe he saithe Nemo de praeteritis insultat Erroribus nisi qui Diuinam Misericordiam expertus non est vt careret erroribus Tantum id agamus vt errores aliquando finiantur No man vpbraideth others with erroures paste but he that hathe not felte Goddes Diuine Mercie to be voide of erroures Let this be oure onely laboure that erroures at laste maie haue an ende Wee wil saie of you as S. Peter sommetime saide of Simon the Sorcerer when the people for anger seeinge his falsehedde woulde haue stoned him to deathe Imò viuat Regnum Christi crescere videat vel inuitus Naie naie let him liue and let him see the kingdome of Christe to growe and prosper euen against his wil. The Apologie Cap. 23. Diuision 1. And as for vs we of al others moste iustely haue leafte him For our Kinges yea euen thei whiche with greatest Reuerence did folowe and obeie the Authoritie Faithe of the Bishoppes of Rome haue longe since founde and felte wel yenough the yoke and Tyrannie of the Popes kingdom For the Bishops of Rome somtime tooke the Crowne from the Heade of our Kinge Henry the Seconde and compelled him to put aside al his Princely state and Maiestie and like a meere Priuate man to come vnto theire Legate with greate summission and humilitie so as al his Subiectes might laugh him to scorne More then this thei caused Bishoppes and Monkes and somme parte of the Nobilitie to be in the fielde againste our