Lorde Iesus For what so euer els is saide he meaneth at the Masse it is praisegeuinge to God and prayinge for the People for Kinges for the reste VVhen the Prieste commeth to the Consecration of the honorable Sacramente there he vseth not his owne woordes but the VVoordes of Christe Therefore it is the woorde of Christe that maketh the Sacramente VVhat woorde of Christe Soothely that same woorde whereby al thinges be made Our Lorde Commaunded and Heauen was made Our Lorde Commaunded and earthe was made Our Lorde Commaunded and the seas were made Our Lorde Commaunded euery Creature was engendred Seest thou then howe woorkeful is the woorde of Christe VVel then if there be so greate Power in the woorde of our Lorde Iesus that thinges beganne to be whiche were not howe mutche more is it woorkeful Vt sint quae erant in aliud commutentur That thinges be whiche were and be chaunged into an other thinge Here Sir Defender Constrewe me these wordes and what sense can you draw foorth of them but this If by the workinge Power of our Lordes woorde thinges haue a beinge whiche before were nothinge and had no beinge at al as Heauen Earthe and Seas howe mutche more Power hath it to woorke that thinges whiche were before and had a beinge nowe also be or haue a beinge but be changed into an other thinge in Aliud into a thinge of an other Substaunce For by this phrase is signified a Substantial chaunginge whiche aptly is called Transubstantiation And I praie you good Sir who saieth that the Elementes I meane Breade and VVine passe quite awaie and go to nothinge Though you so belie vs we saie not so God forbid VVe saie that after consecration they be But what Not theselsesame they were whereby the Former Substance is excluded but the Body and Bloude of our Lorde Againe in that we saye with S. Ambrose in aliud commutantur They be chaunged into an other thinge foloweth it not thereof good logike Ergo they be VVil not this argumente holde in Schole the verbe passiue beinge resolued Sunt commutata Ergo sunt For that whiche ceasseth to be or goeth to nothinge ye cannot properly saye of it that it is chaunged but rather that it is ended or perisheth Nowe syr I reporte me to euery man that hath any sense whether I maie not lawfully geue you the Menti as for manners sake I maye vse the Italian terme and chalenge you in plaine termes of a lye for vtteringe this vntruthe vppon that Holy Doctours S. Ambrose specially speakinge as you do in your Englishe Translation by your selfe allowed thus For what can be saide more plainely then that whiche Ambrose saithe Breade and VVine remaine stil the same they were before and yet are chaunged into an other thinge Zeale moueth me to saie beyonde the modestie of my natural disposition VVhat is iuggling what is lieing what is falshed what is falsefieinge what is wickednes of falsaries if this be not Neither is the saieinge wherewith this Defender belyeth S. Ambrose al onely false and contrary to the Catholike Faithe but also absurde vnreasonable and foolishe For if Breade and VVine remaine stil after Consecration the same they were before howe then are they chaunged into an other thinge The B. of Sarisburie Here M. Hardinge onlesse ye had made S. Ambrose a Prophete ye thought he coulde not so handesomely haue serued your tourne But what and of whom he prophesied and how far sawe before wée shal sée hereafter Verily if that he the Heresie that you imagine theÌ„ he néeded not greately any Sprite of Prophesie in that behalfe For he foretolde vs of no newe Heresie that was to comme but rather tolde vs of his owne Heresie that then was presente Doubtelesse the woordes that wee reprote are not ours they are this owne But S. Ambrose saithe The Omnipotente Povver of the VVoorde wherewith God made Heauen and Earthe the same Omnipotente Povver of the same woorde he vseth nowe in the Consecration of the Sacramente Therefore saithe M. Hardinge it muste néedes be geathered he meante Transubstantiation and Real Presence as if without these newe fantasies God coulde not be Omnipotente I maye wel answeare these menne as S. Ambrose vpon the like occasion sommetime answeared the wilful blindenesse of the Iewes Atramentum vident Spiritum Dei non vident They see the Inke of the Letter written but the Sprite of God they see not Euen so M. Hardinge and others of that side weigh the woordes of S. Ambrose but his sense and meaninge they weigh not Certainely God sheweth his Omnipotente Povver as wel in the Sacramente of Baptisme as in the Sacramente of Thankesgeuinge Here of I haue saide sommewhat as occasion was offered in my Former Replie to M. Harding Leo saithe thus Christus originem quam sumpsit in Vtero Virginis posuit in Fonte Baptismatis Dedit Aquae quod dedit Matri Christe laide in the Fonte of Baptisme the same beginninge that he tooke in the Virgins Wombe He gaue the same preeminence to the VVater that he gaue to his Mother Euen so Chrysostome Angeli qui adfuerunt in Baptismo tam inenarrabilis operis modum minime possunt enarrare Adfuerunt tantùm viderunt nihil tamen operati sunt Sed Pater tantùm Filius Spiritus Sanctus The Angels that were presente at the Baptisme are not hâ—ble to vtter the manner of that vnspeakeable VVoorke They were Presente onely and sawe but they did nothinge but onely the Father the Sonne and the Holy Ghoste Likewise he saithe Ex Spiritu sensibili Aqua omnia haec admirabilia humanam excedentia cogitationem exoriuntur Al these vvoonderful woorkes wrought in Baptisme so far excedinge the thought of man springe of the Sprite and of Sensible Water Thus the Holy Fathers vsed oftentimes to auance and to magnifie the Holy Mysteries the better to bringe theire Hearers to the déepe and inwarde consideration of the same and therefore as S. Augustine saithe Sacramenta tantae rei non nisi eiusdem rei vocabulo nuncuparunt They expressed the Sacramenta of so greate a thinge none otherwise then by the name of the same thinge So S. Paule saithe The Rocke vvas Christe So an other saithe as I haue otherwheres alleged The Oile is Christe and an other Manna erat Christus qui descendit de Coelo The Manna that rained in the Wildernesse vvas Christe that came downe from Heauen So saithe S. Chrysostome reportinge the storie of Dauid Accipiens Aquam allatam bibere noluit Sed semetipsum reprehendit Domino eam libauit Non enim Aqua erat sed Sanguis Dauid receiuinge of the VVater that his menne had gotten with greate daunger from the middes of theire enimies woulde not drinke of it But founde faulte with him selfe and powred it out vnto the Lorde For it vvas not VVater but Bloude I beseche thée good Christian
Gospel euen as the owle doothe at the sonne risinge And albeit their trumperie be builte vp and reared as highe as the Skie yet euen in a momente and as it were of it selfe falleth it downe againe to the grounde and commeth to naught For you muste not thinke that al these thinges haue comme to passe by chauÌ„ce or at aduenture It hath benne Gods pleasure that againste al mennes willes wel nigh the Gospel of Iesus Christe should be spread abroade throughout yâ— who le worlde at these daies And therefore menne folowinge Goddes commaundemente haue of theire owne free wil resorted vnto the Doctrine of Iesus Christe And for our partes truely wee haue sought hereby neither glorie nor wealthe nor pleasure nor ease For there is plentie of al these thinges with our Aduersaries And when wee were of theire side we enioied sutche worldly commodities mutche more liberally and bountifully then wee doo now Neither doo wee esche we Concorde and Peace But to haue peace with man wee wil not be at warre with God The name of Peace is a sweete and pleasante thinge saith Hilarius But yet beware saithe he Peace is one thinge and bondage is an other For if it shoulde so be as they seeke to haue it that Christe shoulde be commaunded to keepe silence that the Truthe of the Gospel shoulde be betraied that horrible errours shoulde be cloked that Christian mennes eies shoulde be bleared and that they might be suffred to conspire openly againste God this were not a Peace but a most vngodly couenaunt of seruitude There is a Peace saithe Nazianzene that is vnprofitable againe there is a Discorde saithe he that is profitable For we muste conditionally desire Peace so far as is lawful before God and so far as we maie conueniently For otherwise Christe him selfe brought not Peace into the worlde but a swerde Wherefore if the Pope wil haue vs reconciled to him his duetie is first to be reconciled to God For from thence saithe Cyprian springe Schismes and Sectes bicause menne seeke not the Heade and haue not their recourse to the Fountaine of the Scriptures and keepe not the Rules geuen by the Heauenly Teacher For saithe he that is not Peace but vvarre neither is he ioined vnto the Churche vvhiche is seuered from the Gospel As for these menne thei vse to make a marchendise of the name of Peace For that Peace whiche they so â—aine would haue is onely a reast of idle bellies They wee might easily be brought to atonemente touchinge al these maters were it not that Ambition Gluttonie and excesse doothe let it Hence commeth theire whyninge theire harte is on their Halfepennie Out of doubte theire clamours and stirres be to none other ende but to mainteine more shamefully and naughtily il gotten goodes Nowe a daies the Pardoners complaine of vs the Dataries the Popes Collectours the Bawdes others whiche thinke gaine to be godlinesse and serue not Iesus Christe but theire owne bellies Many a daie agoe and in the olde worlde a woonderful greate aduantage grewe hereby to these kinde of people But now they recken al is loste vnto theÌ„ that Christe gaineth The Pope him selfe maketh a greate complaint at this present that Charitie in people is waxen colde And why so trow yee Forsoothe bicause his profites decaie more and more And for this cause dooth he hale vs into hatred al that euer he maie laieinge lode vpon vs with despiteful railinges condemning vs for Heretiques to the ende they that vnderstand not the meter maie thinke there be no woorse menne vpon earthe then wee be Notwithstanding we in the meane season are neuer the more ashamed for al this neither ought we to be ashamed of the Gospel For we sette more by the Glorie of God then wee doo by the estimation of menne Wee are sure al is true that wee teache and wee maie not either goe againste our owne conscience or beare any witnesse againste God For if we denie any parte of the Gospel of Iesus Christe before menne he on the other side wil denie vs before his Father And if there be any that wil stil be offended and cannot endure Christes Doctrine sutche saie wee be blinde and Leaders of the blinde the Truthe neuerthelesse muste be preached and preferred aboue al and wee muste with patience waite for Goddes Iudgemente Let these folke in the meane time take good heede what thei doo and let them be wel aduised of theire owne Saluation and cease to hate and persecute the Gospel of the Sonne of God for feare lest they feele him once a redresser and reuenger of his owne cause God wil not suffer him selfe to be made a mockinge stocke The world espieth a good while agoe what there is adooinge abroade This flame the more it is keapte downe so mutche the more with greater force and strengthe doothe it breake out and flie abroade The vnfaithfulnesse shal not disapointe Goddes faithful promisse And if they shal refuse to laie awaie this theire hardenesse of hart and to receiue the Gospel of Christe then shal Publicanes and sinners goe before them into the Kingedome of Heauen God and the Father of our Lorde Iesus Christe open the eies of them al that they maie be hable to see that blessed hope whereunto thei haue benne called so as we maie altogeather in one glorifie him alone who is the true God and also that same Iesus Christe whom he sente downe to vs from Heauen vnto whom with the Father and the Holy Ghoste be geeuen al Honoure and Glorie Euerlastingly So be it FINIS To Maister Hardinge IT appeareth M. Hardinge by that yee haue lately sente vs ouer and specially by the vnpleasante verdure of your speache that my late Replie hath sommewhat disordered your quiete minde VVhiche thinge notwithstandinge I mighte easily haue gheassed was not vnlikely to comme to passe specially beinge before not vtterly vnskilful of your affections Yet as I neuer sought to write any thinge that of pourpose and iustely mighte offende you the righte of the cause and the Defence of the Truthe euermore foreprised euen so am I nowe righte soary to see you so vnhable to maister your passions and so vnaduisedly to make them open vnto so many If it greeue you in respecte of your credite for that I haue thus discouered your errours that was your faulte it was not mine If yee had not made your errours knowen they shoulde neuer of my parte haue benne discouered If you knewe how soary I am in your behalfe yee would not so impatientely be offended It misliketh you that I haue alleged so many Doctours and Councelles and as you saie haue so ambitiously painted my Margine with so many Authorities bothe Greeke and Latine Yet you for your parte haue not spared ouer and bisides these twoo tongues to painte your Margine for a surcharge with woordes in Hebrewe bisides other sutche rankes of your Englishe Scholies so many so thicke and so close togeather that it
S. Peter calleth vs a Kingely Priesthoode of the Kingedome of Heauen not of the Kingedome of this worlde Yet is this the selfe same Kingdome that the Pope craueth that by the Authoritie of S. Peter Notwithstandinge one of your companie there hath sente vs home lately other newes from Louaine His woordes be these Vos estis Regale Sacerdotium You are a Kingly Priesthoode as who should saie the Priesthoode before was not Kingly for that then Kinges ruled ouer Priestes But now is the Priesthoode Kingely for that to it be subiecte euen Kinges themselues Thus onlesse your Priestes maie rule Kinges Princes al the world at theire pleasure yée thinke thei haue no Kingly Priesthoode In the Councel holden at Macra in France it is written thus Solus Dominus noster Iesus Christus verè fieri potuit Rex Sacerdos Post Incarnationem verò Resurrectionem Ascensionem eius in Coelum nec Rex Pontificis Dignitatem nec Pontifex Regiam Potestatem sibi vsurpare praesumpsit Onely our Lorde Iesus Christe might truly be bothe Priest and King But sithence his Incarnation and Resurrection and Ascension into heauen neither hath the King presumed to take vpon him the Dignitie or office of a Bishop nor hath the Bishop presumed to vsurpe the Power and Maiestie of a Prince To be shorte M. Hardinge wée saie not as you so often so vntruly haue reported that the Kinge maie in any wise execute the Bishoppes Office But thus we saie and bicause it is true therefore wée saie it The Kinge maie lawfully correcte and chastice the Negligence Falsehedde of the Bishoppes and that in so dooinge he dooth onely his owne Office and not the Bishoppes The Apologie Cap. 11. Diuision 6. Iosua also though he were none other then a Ciuile Magistrate yet as sone as he was chosē by God and set as a Ruler ouer the people he receiued Commaundementes specially touching Religion and the Seruice of God M. Hardinge There is no doubte but Iosue receiued commission and commaundemente to woorship God but none to rule Priestes in spiritual matters Ye rather he was commaunded to go foorthe and come in at the voice and worde of Eleazarus the high Prieste he and al the Children of Israel Do not these men proue their matter handsomly The B. of Sarisburie Iosua was commaunded to goe in and out and to be directed by the voice of Eleazarus the High Prieste Therefore yée saie in Spiritual Causes the Priestes maie not be controlled by the Prince Yée deliuer out youre Argumentes M. Hardinge before they be ready These péeces would haue benne better tied togeather Though the Prince be commaunded to heare the Prieste yet if the Prieste be negligente or deceiue the people he maie by his Ordinarie Authoritie controlle the Prieste When Aaron the High Prieste had consented to the makinge and woorshippinge of the Golden Calfe Moses beinge then the Temporal Prince rebuked him sharpely vnto his face and in so dooinge did not the Bishoppes Office but onely his owne As touchinge Iosua whom ye woulde faine haue restreined from al Ecclesiastical Causes he caused the people to be Circumcised He caused Aultars for theire Bloudy Sacrifices to be erected He caused the Priestes to make theire Sacrifices He caused the Deuteronomie to be written in stoanes He caused bothe the Blessinges and the Cursses of God to be pronounced He spake openly to the people and fraied them from Idolatrie Al these were cases not of Ciuile Policie but of Religion S. Augustine saithe In hoc Reges Deo seruiūt sicut eis Diuinitùs praecipitur in quātum sunt Reges si in suo Regno bona iubeant mala prohibeant non solùm quae pertinent ad Humanam Societatem verùm etiam quae ad Diuinam Religionem Herein Kinges serue God as it is commaunded them from aboue in that they be Kinges if within theire Kingedome they commaunde good thinges and forebidde euil not onely in thinges perteininge to Humaine Felovveship or Ciuile Order but also in thinges perteining to Goddes Religion Yée maie see therefore M. Hardinge howe handsomely so euer wée proue our maters that ▪ of your parte hitherto thei are but vnhandsomely coursely answeared The Apologie Cap. 11. Diuision 7. Kinge Dauid when the whole Religion of God was altogeather brought out of frame by wicked Kinge Saule brought home againe the Arke of God that is to saie he restoared Religion againe and was not onely amongest them him self as a counseller and furtherer of the woorke but he appointed also Hymnes and Psalmes put in order the companies and was the onely dooer in setting foorth that whole Solemne Triumphe and in effecte ruled the Priestes M. Hardinge As Dauid restored all thinges to good order after the euill Kinge Saule so did Queene Marie redresse disorders before committed But as Queene Marie did it by the meane of Priestes so Kinge Dauid in priestly matters called for Sadoch and Abiathar In deede Dauid passed other Princes herein because he had the gifte of Prophecie whereby he wrote Psalmes whiche to this daie we singe But all this maketh nothinge to proue him Iudge of Spirituall matters He did not vsurpe the Auctoritie to Sacrifice to discerne the lepre and to doo the like thinges of Priestly charge The B. of Sarisburie Kinge Dauid yee saie restoared Religion by meane of the Priestes Nay verily M. Hardinge for by meane of the Priestes the Religion vtterly was decaied Therefore yée spoile that Moste Noble Prince of his woorthy prayses and geue them to others that neuer deserued them The Holy Tabernacle was broken and loste the Arke of God was keapte not in the Temple but in a Priuate mannes house the people had no common place to resorte vnto to heare Goddes VVil they had eche man his owne Priuate chaple in their Hilles and Groaues Dauid therefore called the Bishoppes Priestes togeather He shewed them in what sorte the Religion of God was defaced he willed them to bring the Arke into Sion he was presente him selfe he appointed and ordered the whole Triumphe He assigned whiche of the Leuites and in what order they shoulde serue before the Arke He alloted Aarons Children whiche were the Priestes to walke eche man in his seueral office So likewise it is written of Kinge Salomon touchinge the same Kinge Salomon accordinge to the decree and order of his Father Dauid appointed the Offices of the Priestes in their seueral Ministeries and the Leuites eche man in his Order that they shoulde praise God and minister before the Priestes For so Dauid the man of God had commaunded Likewise it is written of Kinge Iosaphat He appointed and ordered the Leuites and Priestes Thus then did these godly Princes and thus dooinge they vsurped not the Bishoppes office but onely did that they lawfully mighte doo and apperteined wholy vnto them selues Where yee saie Dauid was a Prophete and not
Donatistes Hanc formam ne ab ipsis quidem Iudaeis persecutoribus accepistis Illi enim persequuti sunt Carnem ambulantis in terra Vos Euangelium sedentis in Coelo Ye learned not this fourme of persequution no not of the Iewes For they persequuted the Fleashe of Christe walkinge in the Earthe You persequute the Gospel of Christe sittinge in Heauen Robert Holcote emonge other his doubtes moueth this question An Amor sit odium VVhether Loue be hatred or no. Yf he were nowe aliue sawe your dealinge and the kindnesse of your Loue I beleue he woulde put the mater out of question saye vndoubtedly your Loue is hatred it is no Loue. So Moses saithe Ismael plaied or sported with Isaac But S Paule saithe The same plaieinge and sportinge was persecution For thus he writeth He that was after the Fleashe persequuted him was after the Sprite I doubte not but you thinke of your parte it is wel donne For so Christe saithe VVho so euer shal Murder you shal thinke be offereth a Sacrifice vnto God And your selues haue sette to this note in greate Letters in the Margine of your Decrees Iudaei mortaliter peccassent si ChristuÌ„ noÌ„ Crucifixissent The Iewes had Sinned deadly if they had not hinged Christe vpon the Crosse Benedictus Deus qui non dedit nos in captionem Dentibus eorum Blessed be God that hath not geuen vs to be a Praie vnto their Teeth To al the reste it is sufficient for M. Hardinge to saye They be Blasphemous Heresies wicked Actes Lutheres Heresies and villanies Robbinge of Churches Breaches of Vowes Pleasâ—ely pleasures Abandoninge of the Holy Sacramentes Malices Sclaunders and Lies And bisides these thinges in effecte he answeareth nothinge Nowe to answeare nothinge with some thinge it were woorthe nothinge The Apologie Cap. 3. Diuision 5. Nowe therefore if it be leeful for these folkes to be eloquent and finetongued in speakinge euil surely it becommeth not vs in our cause beinge so very good to be doumbe in answearinge truely For menne to bee carelesse what is spoken by them and theite owne mater be it neuer do falsely and sclaunderousely spoken especialy when it is sutche that the Maiestie of God and the cause of Religion maye thereby be dammaged is the parte doubtlesse of dissolute and retchelesse persons and of them whiche wickedly winke at the iniuries donne vnto the Name of God For although other wronges ye oftentimes greate maye be borne and dissembled of a milde and Christian man yet he that goeth smoothely awaye and dissembleth the mater when he is noted of Heresie Ruffinus was woont to denie that man to be a Christian Wee therefore wil doo the same thinge whiche al Lawes whiche natures owne voice doothe commaunde to be donne and whiche Christe him selfe did in like case when he was checked and reuiled to the inâ—â—â—t wee maye put of from vs these mennes sclaunderous accusations and maye defende soberly and truely our owne cause and innocencie M. Hardinge Yee haue not proued the Truthe to be of your side nor euer shal be able to proue mainteininge the Doctrine of the Lutheras Zwinglians and Caluinistes as ye doo Nowe al dependeth of that pointe And bicause yee haue not the Truthe what so euer ye saye it is soone confuted and what so euer ye bringe it is to no purpose The B. of Sarisburie This is the very issue of the case Whether the Doctrine that wée professe be the Truethe or no. Whiche thinge through Goddes Grace by this our conference in parte maye appare I beseeche God the Authour of al Truthe and the Father of Light so to open our hartes that the thinge that is the Truthe in déede maye appeare to vs to be the Truthe The Apologie Cap. 4. Diuision 2. For Christe verily when the Phariseis charged him with Sorcery as one that had some familiare Sprites and wrought many thinges by theire helpe I saide he haue not the Diuel but doo glorifie my Father but it is you that haue dishonoured me and put me to rebuke and shame And S. Paule when Festus the Lieutenaunt scorned him as a mad man I saide he moste deer Festus am not mad as thou thinkest but I speake the Woordes of Truth sobrenesse And the ancient Christians when they were sclaundered to the people for mankillers for Adulterers for committers of incest for disturbers of the common Weales and did perceiue that by sutche sclaunderous accusations the Religion whiche they professed mighte be brought in question namely if they should seeme to holde their peace in manner confesse the faulte lest this might hinder the free course of the Gospel they made Orations they put vp Supplications and made meanes to Emperours and Princes that they mighte defende them selues and theire Felowes in open Audience M. Hardinge When ye prooue that ye haue the Truthe then maye ye be admitted in your Defence to alleage the example of Christe of S. Paule and of the firste Christians But nowe wee tel you beinge as you are these examples serue you to no purpose And for ought ye haue saide â—itherto the Anabaptistes Libertines Zwenkfeldians Nestorians Eunomians Arians and al other pestiferous Heretikes might saye the same aswel as ye Christe was charged of the Iewes with vsinge the power of impure Sprites blasphemously Paule was scorned of Festus as a mad man without cause the Ancient Christians were accused by the Infidels of hainous crimes falsely But ye are accused of Heresies and sundrie Impieties by Godly VVise and Faithful men vpon Zeale by good aduise and truely And as for those Auncient Christians when they made Apologies or Orations in the Defence of the Christen Faithe they did it so as became Christen men plainely and openly Either they offered them to the Emperours with thei owne handes or put to their names and signified to whome they gaue the same As S. Hilary deliuered a Booke in Defence of the Catholique Faithe against the Arians to Constantius Melito and Apollinaris wrote their Apologies to the Emperours S. Iustine the Philosopher and Martyr gaue his firste Apologie for the Christians to the Senate of the Romaines the seconde to Autonius Pius Emperour Tertullian to the Romaines S. Apollonius the Romaine Senatour and Martyr did Reade his Booke openly in the Senate house whiche he had made in Defence of the Christian Faithe But yee doo your thinges that ought to be done openly in Hucker Mucker Ye set foorth your Apologie in the name of the Churche of Englande before any meane parte of the Churche were priuie to it and so as though either ye were ashamed of it or afraide to abide by it The inscription of it is directed neither to Pope nor Emperour nor to any Prince nor to the Churche nor to the general Councel then beinge when ye wrote it as it was moste conuenient There is no mans name set to it It is Printed without Priuilege of the Prince contrary
Generations And that he might ful finishe in his Humaine Body the Mysterie of our Redemption and might fasten our sinnes to the Crosse also that HaÌ„dwritinge whiche was made againste vs. Wee beleeue that for our sakes he died and was buried descended into Hel the thirde daie by the Power of his Godhed returned to life and rose againe and that the fourtethe daie after his Resurrection whiles his Disciples behelde and looked vppon him he Ascended into Heauen to fulfil al thinges and did place in Maiestie and Glorie the selfe same Body wherewith he was borne wherin he liued on Earth wherein he was iested at wherein he had suffered most paineful tormentes and cruel kinde of deathe wherein he rose againe and wherein he ascended to the Right Hande of the Father aboue al Rule aboue al Power al Force al Dominion and aboue euery name that is named not onely in this worlde but also in the worlde to comme And that there he nowe sittethe and shal sitte til al thinges be ful perfitted And althoughe the Maiestie and Godhed of Christe be euerywhere abundantly dispersed yet wee beleeue that his Body as S. Augustine saith must needes be stil in one place that Christe hathe geuen Maiestie vnto his Body but yet hathe not taken awaye from it the Nature of a Body and that we must not so affirme Christe to be God that wee denie him to be Man and as the Martyr Vigilius saithe that Christe hathe leafte vs as touchinge his Humaine Nature but hath not leafte vs as touchinge his Diuine Nature And yâ— the same Christe thoughe he be Absent from vs concerning his Manhed yet is euer Present with vs concerninge his Godhed From that place also wee beleeue that Christe shal come againe to execute that General Iudgement as wel of them whom he shal then finde aliue in the Body as of them that shal be already dead M. Hardinge In our Fathers dayes before any change in Religion was thought vpon Christen people lyued togeather in perfite vnitie If accoumpt of belife had ben demaunded none was ashamed of the common Apostles Crede Euery one constantly confessed I beleue in God the Father Almighty Maker of Heauen and Earthe and in Iesus Christe and so foorthe But sithens Luther brought a Newe Gospel into the worlde wee haue sene greate diuersitie amoÌ„ge men not onely of Ceremonies and Administration of the Sacramentes but also of the Publike Confession of the Faithe For as sundrie Rulers Countries and common Weales receiued that newe Doctrine so theire Preachers and Ministers haue sette foorthe sundrie Credes and Confessions of theire Faithe S. Hilarie in his time complaininge there of Nowe a dayes there be saithe he so many Faithes as there be willes so many Doctrines as there be maners so many causes of blaspemies springe vp as there be vices whiles Faithes either are so written as wee list or so vnderstanded as we list And where as there is but one God one Lorde one Baptisme and accordinge thereto one Faithe wee steppe aside from that whiche is the onely Faithe and whiles mo faithes be made they beginne to come to that point that there be no Faithe at al. But the maner of the vtterance of your Faithe is strange to Christen eares who haue ben accustomed to heare Credo in Deum Credo in Iesum Christum Credo in Spiritum Sanctum I beleue in God I beleue in Iesus Christe I beleue in the Holy Ghoste That other forme of woordes whiche you vse soundeth not so Christianlike I beleue there is a God I beleue that Iesus Christe is the Sonne of the Father I bâ—liue that the Holy Ghoste is God Although this forme of woordes do expresse a right Faithe yet beinge sutche as maye be vttered by Deuils and hathe alwaies ben vttered by Heretikes theire Ministers the Auncient and Holy Fathers haue liked better the Olde forme and maner after whiche euery Christen man saithe I beleue in God I beleue in Iesus Christe I beleue in the Holy Ghoste For this importeth a signification of Faithe with hope and charitie that other of Faithe onely whiche the Deuils haue and tremble as S. Iames saithe wherein as in many other thinges these Defenders resemble them S. Augustine in sundrie places putting a differeÌ„ce betwen these two formes of wordes vpoÌ„s Iohn alleaging S. Paules wordes To one that beleueth in him who iustifieth the wicked his Faithe is imputed to rightuousnesse demaoÌ„deth what is it to beleue in him It is by his answeare Credendo amare credendo diligere credendo in eum ire eius membris incorporari With beleuinge to loue him with beleuinge to goe into him and to be incorporate in his members that is to be made a member of his Body As this Defender procedeth in declaringe the belefe of his Newe Englishe Churche he grateth mutche vppon the Article of Christes Ascension as the maner is of al Zwinglians to do For theire minde geueth them thereby they shal be able to bringe at leste many of the simpler sorte to their Sacramentarie Heresie and to thinke that the Body of Christe wherein he ascended into Heauen and suteth at the right hande of the Father is so absent froÌ„ Earthe as it may not be beleued to be here present in the Sacrament of the Aulter Thereto he alleagethe S. Augustine makinge him to saye that Christes Body wherein he rose againe must nedes be stil in one place In which treatise that Holy Father hathe not the worde Oportet that is must nedes as this Defender alleageth but this worde Potest that is maye as the bookes haue that be not corrupted by the mainteiners of that Heresie And where as he saithe Ad Dardanum alleaged by this defender though Christe hathe geuen Maiestie vnto his Body yet he hathe not taken awaye from it the Nature of a Body this is not to be stretched to Christes Body in the Sacrament where it is not after condition of Nature but by the almightie power of his worde And although he hathe not taken awaye from his Body the Nature of a very Body yet may it please him to do with his Body being God nolesse then man that whiche is besides and aboue the Nature of a Body So it pleased him to do when he said This is my Body And so it pleaseth him it be done whesoeuer the same Body is offered in the daily sacrifice of the Churche according to his coÌ„mandement and institution That Vigilius saithe Hovve Christe hathe lefte to be novv in Earthe 1. Ioan. 1. Christe hathe lefte vs touching his Humaine Nature but hathe not left vs as touching his Diuine Nature it is to be vnderstaÌ„ded of his visible shape in whiche he shewed his Humaine Nature wheÌ„ he walked here on Earthe when he was so coÌ„uersant with men sensibly that as S. Iohn writethe they heard him with theire eares
One seueral Bishop Ergo ther is One Vniuersal Gouernour ouer the whole Churche of Christe Here is neither order in Reason nor sequele in nature Therefore if any man woulde denie the Argument M. Hardinge were neuer hable to make it good He might as wel and in as good order reason thus Euery Kingdome or Common Weale hathe One Prince or Magistrate to rule ouer it Ergo There is One Vniuersal Prince to rule ouer the whole worlde Or thus Euery Flocke of Shéepe bathe One Seueral Shephearde to ouersée them Ergo al the Flockes through the world are ouerséene by One General Shephearde Otherwise M. Hardinge imagineth this fowle absurditie muste néedes folowe that the parte is better Gouerned then the whole The other thrée Reasons touchinge the Prouidence of God the Debatinge of questions in Faithe and conseruinge of Peace and Vnitie in the Churche are answeared already in my Former Replie to M. Hardinge In déede I remember to auouche al that M. Hardinge hathe here saide one sometimes wel inclined to that side saide thus Non videretur Dominus discretus fuisse vt cum reuerentia eius loquar nisi Vnicum post se talem Vicarium reliquisset qui haec omnia posset Christe our Lorde should not haue seemed to haue dealte discretely to speake it with reuerence onlesse he had leafte One sutche Vicare behinde him that might haue donne al these thinges I graunte Dissension and quarrelles be the sooner ended when al thinges be put ouer to one Man So that the same one Man maye liue for euer and stil continewe in one minde and neuer alter But oftentimes one Pope is sounde contrarie to an other sometimes one Pope hathe benne found contrarie to him selfe Pope Sabinianus would haue burnte al Pope Gregories Bookes And as it is saide before Pope Romanus vtterly abolished al the Actes of his Predecessour Pope Steuin The same Pope Steuin vnburied his Predecessour Pope Formosus and defaced and mangled his naked carkesse and vtterly condemned al that had benne donne by him before And Platina geuethe this general iudgemente of them Nihil aliud isti Pontificuli cogitabant quà m vt Nomen Dignitatem Maiorum suorum extinguerent These litle Petite Popes had none other care in the world but howe to deface the Name and Estimation of other Popes that had benne before them And thus that one Pope liketh an other misliketh that one alloweth an other condemneth And yet by M Hardinges iudgement wée haue none other rule to staie by in doubtful cases but onely the Wil and Pleasure of the Pope Howe be it this I trowe is not the readieste waie to procure Peace and to mainteine Vnitie in the Churche And therefore Gregorie saithe of Iohn the Bishop of Constantinople that claimed to him selfe this Vniuersal Power Si hanc causam aequanimiter portamus totius Ecclesiae Fidem corrumpimus Corruit Vniuersa Ecclesia à statu suo si is qui Vniuersalis dicitur cadit If wee quietly suffer this mater thus to procede that one Man shal be called the Vniuersal Bishop wée seeke not waies to mainteine Vnitie but wee ouerthrowe the Faithe of the whole Churche Yf be that is called the Vniuersal Bishop happen to falle the whole Churche fallethe from her state Thus therefore to allowe any one Man Vniuersal Authoritie ouer the whole Churche is a mater not behoueful and profitable as M. Hardinge fansieth but as Gregorie saithe doubteful and dangerous to the Churche For althoughe al the world either would or could geue eare and credite to one Man yet were not that therefore alwaies Christian Vnitie S. Augustine saithe Habet Superbia appetitum quendam Vnitatis Omnipotentiae Pride it selfe hathe a certaine desire of Vnitie and of Vniuersal Power An other of M. Hardinges Reasons is this The Churche Labouringe here in Earthe must resemble the Churche of the Sainctes Triumphing in HeaueÌ„ But in Heauen God onely is the Gouernoure ouer the whole Therefore in the Churche beneathe the Pope likewise muste needes be Gouernoure ouer the whole Thus God muste be rated to Gouerne aboue and the Pope beneath so as one sometime saide Diuisum Imperium cum loue Caesar habet This is a valiante kinde of Argument It holdeth from Heauen to Earthe from Angelles to Menne from God to the Pope But how knoweth M. Hardinge what Orders of Angelles and Archangelles there be in Heauen what they doo howe they deale who ruleth who are ruled what Lawes and Policies they haue emongste them They saie thei would frame theire Churche accordinge to the Samplar And yet good menne they neuer knewe nor sawe the Samplar But onely of them selues they imagine Common Weales and Orders in Heauen and accordinge to the same they woulde shape and fashon theire owne Churche in Earthe The better waye M. Hardinge had benne seeinge the whole mater hangeth onely vppon your fantasies to saie that God hathe appointed one Principal Archangel to be Pope in Heauen and al other Powers Angelles Dominions to be his Subiectes Thus might ye easily haue made your frame to agree with your Paterne and the one of your fansies to answeare the other For to saie as you saie God ruleth al in Heauen aboue Therefore the Pope must rule al in the worlde beneath it is but a sclender kinde of reasoninge S. Augustine saithe Quid aliud in Pompa huius mundi homo appetit nisi Solus esse si fieri possit cui multa subiecta sint Peruersa scilâ—â—et imitatione Omnipotentis Dei In the Vaine Pompe of this worlde what thinge els is 〈◊〉 â–ª that a man doothe desire but if it were possible to make him selfe alone sutche a one vnto whom many thinges maye be obedient and that by a peeuishe countrefeitinge of God Omnipotente And this is it that Gregorie saithe of Iohn the Bishop of Constantinople Illum videlicet imitatur qui spreta Angelorum societate ascendere conatus est ad culmen Singularitatis He foloweth Lucifer who despisinge the felowship of the Angelles laboured to geate vp to the toppe of Singularitie and saide I wil mounte vp aboue the Northe and wil be like vnto the Highest Verily Dionysius writinge purposely of the Policie and Gouernmente of the Churche comparinge the same withe the Glorious Gouernmente of the Angels and powers in Heauen yet neuer vttered one Woorde of the Vniuersal Gouernmente of the Pope Nay rather in the late Councel of Constance out of this very place is Fourmed an Argumente to the contrarie In Coelesti Hierarchia tota Congregatio Angelorum non habet Caput Vnum praeter solum Deum Ergo à Simili in Ecelesiastica Hierarchia HominuÌ„ noÌ„ debet esse Vnum Caput praeter Solum DeuÌ„ In the Heauenly Gouernemente the whole Companie of the Angels hathe none other One Heade but onely God Therefore of the like in the Ecclesiastical Gouernmente emongste Menne there ought
They were saide to cleanse the Leprosie bicouse they shewed who was cleansed So saith S. Augustine Nec voluntas Sacerdotis obesse vel prodesse potest sed Meritum Benedictionem Poscentis The vvil of the Prieste can neither further nor hinder But the Merite of him that desueth Absolutiō Thus therfore S. Ambrose meaneth The Prieste is a Iudge to discerne bitweene sinne and sinne as wel Priuate as Publique But Right Power or Authoritie to foregeeue fianes he hath none The Apologie Cap. 7. Diuision 4. And therefore our Saueour Iesus Christe to reproue the Negligence of the Scribes and Phariseis in teachinge did with these woordes rebuke them saieing Woe be vnto you Scribes Phariseis whiche haue taken away the Keyes of knowledge haue shutte vp the Kingedome of Heauen before menne Seeinge then the Keie whereby the way and entrie to the Kingdome of God is opened vnto vs is the Woorde of the Gospel and the Expoundinge of the Lawe and Scriptures wee saie plainely where the same Woorde is not there is not the Keie M. Hardinge By this wee are induced to graunte that the knowledge of the Scripture is a Keie whereby the gate to the Truthe is opened the vse whereof consisieth in expoundinge of the Lawe and Prophetes as they shewe Christe But wee say this not to be the special Keies whiche Christe gaue to the church but one Keie alone And so Christe calleth it where he rebuked the Scribes and Phariseis Though you haue put it otherwise then the Gospel hath in the Plural number And this Keie is common to the Lawe and to the Gospel But the Keies whiche we speake of are another thinge By the name of these leies We vnderstande the whole spiritual Power whiche Christe firste promised to Peter and afterwarde gaue to the Apostles and from them is transferred to al Bishoppes and Priestes By whiche Power Priestes teache the Gospel Consecrate the Body and Bloude of Christe and Minister the Sacramentes through Auctoritie of the VVoorde Absolue Penitētes and excommunicate Publike and hainous sinners The Keie that you confusely speake of naminge it to be the VVoorde of the Gospel and Expoundinge of the Lawe and Scriptures is one parte perteininge to this spiritual Power it is not the whole Power And where this VVoorde is not that is to saie where the Scriptures be not taught and the Gospel preached there is not the Keie saie ye there is not the exercise of that Keie saie we Yet ther is this spiritual Power that is to witte ther be the Keies Ye we say that a simple Prieste though he haue no greate learninge yet hath he the Keies though he might do better and more worthely vse them hauinge learninge and knowledge The B. of Sarisburie M. Hardinge mutche and often complaineth of the Confusion of the Keies that wée appointe not distinctly eche Keie to his seueral office Marke therefore I beseche thée Gentle Reader hewe distinctly and plainely M. Hardinge him selfe intreateth of the same Firste of the twoo Keies that Christe hath deliuered vs in the Gospel he hathe made a greate many of Keies The Keie of knowledge The keie of Order The Keie of Power The Keie of Discretion The Keie of Sacramentes And for as mutche as Sacramentes by his Doctrine be Seuen in number there muste also be of this sorte Seuen other seueral Keies And yet ouer and bisides al these Keies béeing so many the Pope hath also One Special Maister Keie Afterward by a sleight and by nimblenesse of his fingers he conueigheth al this heape of Keies into twoo Onely Keies whereof the One he calleth the Keie of knowledge and the other the Keie of Power Whiche twoo Keies notwithstandinge in the ende are suddainely consumed both into One onely Keie For where as the Keie of knowledge is lost there by M. Hardinges Iudgement Power onely remaineth without knowledge And that Keie alone dischargeth al offices and is vtterly al in al. This Keie of Power without knowledge muste néedes be y◠Keie of Ignorance Or as they them selues haue vsed to cal it Clauis Errans The Keie of Errour Or whiche Keie vndoubtedly Christe saide sommetime Hoc est tempus vestrum Potestas Tenebrarum This is your time and the Power of Darkenesse Peter Lombarde him selfe saithe Many Priestes be Ignorante and haue not the Keie of knowledge Alexander of Hales saithe Scientia non est Clauis Knowledge is no Keie at al. Yet M. Hardinge answeareth vs that the simple ignorant Prieste that knoweth nothinge hath not onely One Keie but both Keies for so he calleth them in the Plural number that is to saie as wel the Keie of knowledge as the Keie of Power And thus haue they forged a Keie of knowledge without knowledge and with the same keie they expounde and open the Scriptures they Minister the Sacramentes they Binde they Loose and breake vp a by way into the Kingedome of Heauen Yet muste wée beleue that they speake simply and plainely of these Keies and without confusion The Apologie Cap. 7. Diuision 5. And seeinge one manner of Woorde is geuen to al and one onely Keie belongeth to al wee say there is but one onely Power of al Ministers as concerning Openinge and Shuttinge And as touchinge the Bishop of Rome for al that his Flatteringe Parasites singe these woordes in his eares To thee wil I geue the Keies of the Kingedome of Heauen as though these Keies were fitte for him alone and for no body els excepte he goe so to woorke as Mennes Consciences maie be made pliaunte and be subdued to the Woorde of God wee denie that he doth either Open or Shutte or hath the Keies at al. And although the taught and instructed the People as woulde God he might once truely doo and perswade him selfe it were at the leaste any peece of his dewtie yet wee thinke his Keie to be neuer a white better or of greater force then other mennes For who hath seuered him from the reste Who hath taught him more conningely to Open or better to Absolue then his bretherne M. Hardinge Your grounde beinge false what ye buylde thereon some faileth The whole Power of the Keies pardy howe often times muste we tell you one thinge standeth not in preachinge onely but in sundry other excellent ministeries also as wee haue proued If the Bishop of Rome preache not he doth neis the Open nor shut by preachinge wee graunte Yet mens Consciences beinge made plaint and subdued by the VVoorde of God by others that preache at his appointement he maie by vertue of the Keies either Open or Shut Loose or Binde as by discretion he seeth cause And whereas Christe saide to Peter and therefore to the Bishop of Rome Peters Successour To thee wil I geue the Keies of the Kingdome of Heauen wil ye call them flatteringe Parisites that yelde to him that whiche Christe gaue to him Sutche vomite sheweth what humour your stomake is charged withal Denyinge
tractantur animum conferamus quis nesciat eas esse corruptibiles Si autem ad id quod Per illas res agitur quis non videat non posse corrumpi If wee beholde the Visible Creatures as the Breade the Wine the Water wherein the Sacramentes are ministred who seeth not that they be corruptible But if wee consider the thinges that are wrought thereby who seeth not that they cannot be corrupted Now iudge thou good Christian Reader how Childishely these quarrelles be sought againste vs without cause what Mystical Catholique eares M. Hardinge hath that cannot abide the phrases and speaches of the Anciente Fathers M. Hardinge If a man should presse you with your owne woordes and demaunde what maner of Presence ye teache affirminge Christe him selfe presently to be geuen I weene ye would be founde haltinge For how saie ye If Christe be presently geuen vnto vs by Breade and VVine in the Sacramente then is Christe present If he be present whiche ye muste needes graunt tell vs further howe is he present accordinge to the Substance of his Body or by Grace or accordinge to the Maiestie of his Godhed The first what shiftes so euer ye seeke ye wil not graunt And therefore is your owne Apostle Martin Luther at fowle defiance with your maisters Zuinglius Occolampadius Caluine and you and so be his Disciples Ioachimus VVestphalus Epinus Pomeran He shusius Brentius Illyricus and many others as ye knowe If ye wil saie he is Present by his Grace so is he Presente with al good men and that not onely when the Sacrament is ministred but also at al other times Againe how can ye make good that by Faithe we receiue his Body and Bloud By Faith we receiue Grace and the Merites of his Death suffered in his Body with sheddinge of his Bloud But the Body and Bloude it selfe that is the very Substance of his Body and Bloude tel vs how by Faithe properly and truely to speake as who should sate by Faithe made Present we receiue it Furthermore what haue ye to answeare to this question If wee receiue the Body and Bloud of Christe verely by Faithe for so ye saie we demauÌ„de whether we receiue the same by Faithe onely without the Body or with the office of our Body If thoffice of our Body be required to the receiuinge of Christes Body in the Sacrament as Christe him selfe certainely meante for els how obeyed the Disciples his commaundement to whome he saide at his Supper Take and eate this is my Body likewise of the Cuppe Take and drinke whiche cannot be donne but by the seruice of the Body hereof then it foloweth that his Body is verely present Now that it is not receiued by Faithe onely thus we proue it by your owne Doctrine It is so receiued â–ª as it is Present but it is Present by Bread and VVine as ye saie Ergo it is receiued by Bread and VVine To conclude if by Breade and VVine then not by Faithe onely VVil ye geue me leaue to saie what I thinke of you Verely it seemeth by your vaine ianglinge that as S. Paule saieth of suche other like you ye vnderstande not what ye speake nor whereof ye affirme The B. of Sarisburie In what sense wée maie truely saie Christe is either Presente with vs or Absente from vs the mater is not so doubteful or dangerous to be answeared onlesse M. Hardinge haue foregotten the Articles of his Créede For thus wée are taught to beéeue Christe is Ascended into HeaueÌ„ and fitte that the Right Hande of God Whiche Article S. Augustine expoundeth thus Noli dubitare ibi nunc esse hominem Christum Iesum vnde venturus est memoriterque recole fideliter tene Christianam Confessionem Quoniam Resurrexit à mortuis Ascendit ad Coelum Sedet ad Dextram Patris nec aliunde quà m inde venturus est ad viuos mortuoâ—que iudicandos Doubte thou not but Christe Jesus as Man is there nowe from whence he shal comme And heare thou wel in minde and faithefully beleeue the Christian Confession That Christe is Risen againe from the Deade And Ascended into Heauen And Sitteth at the Right Hande of the Father And that he shal comme againe from thence and from no vvhere els to Judge the quicke and the Deade Againe he saithe Homo secundum Corpus in Coelo est de loco migrat cùm ad alium locum venerit in eo loco vnde venit non est Christe as Man accordinge to his Body is in Heauen and passeth from place to place and vvhen he commeth to an other place he is not in the other place from vvhence he came Likewise againe Secundum Praesentiam Maiestatis semper habemus Christum nobiscum Secundum Praesentiam Carnis rectè dictum est Discipulis Me autem non semper habebitis Accordinge to the Presence of his Maiestie wee haue Christe euermore with vs But accordinge to the Presence of the Fleashe it is true that Christe saide to his Disciples Me you shal not haue alvvaies vvith you So saithe the Holy Father and Martyr Vigilius Del Filius secundum Humanitatem suam recessit à nobis Secundum Diuinitatem ait Ecce ego vobiscum sum vsque ad Consummationem saeculi The Sonne of God accordinge to his Manhoode is gonne from vs But accordinge to his Godhed he saithe Beholde I am with you vntil the ende of the worlde And againe Et nobiscum est non est nobiscum quia quos reliquit Humanitate non Deseruit Diuinitate Christe is with vs and yet he is not vvith vs For vvhome he leafte touchinge his Humaine Nature or his Body touchinge his Godhead he leafte them not And againe Verbum vbique est Caro autem eius vbique non est The Woorde or Godhed of Christe is euerywhere but his Fleashe or Body is not eueryvvhere So saithe S. Cyril Etsi Corpore abfuero Praesens tamen ero vt Deus Although I be Absente as touchinge my Body yet as God I wil be Presente And to leaue an infinite number of other Learned and Catholique Fathers that haue written the like Origen saithe thus Secundum Diuinitatis Naturam non peregrinatur à nobis Peregrinatur secundum dispensationem Corporis quod suscepit Christe accordinge to his Godhed is not a stranger to vs But he is a stranger accordinge to the dispensation of the Body that he receiued Thus is Christe bothe Absente and Presente Presente in Maiestie Absente in Body And in this sense Chrysostome saithe Semper nobiscum est Christus Neque enim nisi nobiscum esset Christus superesset Ecclesia Christe is euermore Presente with vs. For onlesse he were presente the Churche of God coulde not continewe But M. Hardinge saithe Howe can yee make good that by Faithe wee receiue his Body and Bloude By Faithe wee receiue Grace c. This question shoulde
other S. Augustine saithe Aliud est Sacramentum aliud res Sacramenti The Sacramente of Christes Body is one thinge and the Substance of the Sacramente or Christes Body represented by the Sacramente is an other thinge And againe he saithe Ea demùm est miserabilis animae seruitus Signa pro Rebus accipere To take the Signes or Sacramentes in steede of the thinges them selues that be Signified is the miserable bondage of the Soule In like manner Origen saithe Simpliciores nescientes distinguere ac secernere quae sint quae in Scripturis Diuinis Interiori Homini quae verò Exteriori deputanda sint vocabulorum similitudinibus falsi ad ineptas quasdam Fabulas figmenta inania se contulerunt Simple menne not hable to discerne in the Holy Scriptures what thinges ought to be applied to the vtter Man and what to the Inner beinge deceiued by the likenesse of woordes haue turned them selues to a sorte of peeuishe Fables and vaine Fantasies Ye cal our Doctrine naked and colde for that wée saie The Sacramente is a Figure And yet bicause ye cannot in any wise denie but the same woorde Figure to the same purpose is commonly vsed of al the Anciente Catholike Fathers and Doctours of the Churche Therefore ye thought it good to qualifie and to mince the matter and to saie It is a Figure not of the Body but of the Deathe of Christe And here it is a worlde to sée howe pitifully ye trouble your selfe with your varietie and change and shifte of Figures Firste you saie The Sacramente by the Iudgemente of Damascene is called a Figure before the Consecration that is to saie before the Sacramente be a Sacramente Afterwarde vpon better aduise ye saie The Fourmes onely the Shewes Accidentes are the Figure of Christes Body Againe you saie Christes Body Inuisible is a Figure of Christes Body Visible that is to saie A thinge vncertaine is a Figure of a thinge moste certaine Nowe laste of al ye saie as I thinke noman euer saide before The very Body of Christe it selfe is a Figure of the Deathe of Christe Thus many prety strange vnknowen Figures ye are drtuen to diuise thereby to auoide one simple plaine vsual common Figure For to leaue an infinite number of other Anciente Fathers S. Augustine saithe Dominus Figuram Corporis sui Discipulis suis commendauit tradidit Our Lorde commended and deliuered to his Disciples a Figure not as ye saie of his Death but of his Body Whereas you saie The Body of Christe is present in déede that his Deathe is Absente onely If ye liste to cauille as yée doo as your māner is idlely to plaie with the woordes and phrases of the Ancient Fathers ye might as wel and by as good warrante saie that Christes Deathe is as Presente as his Body For S. Cyprian saithe Passio Christi est Sacrificium quod offerimus The Sacrifice that wee offer is the Passion of christe Chrysostome saith In Mysterijs Mors Christi perficitur The Deathe of Christe is vvrought in the Mysteries S. Hierome saithe Christus nobis quotidiè Crucifigitur Vnto vs Christe is Crucified euery daie And S. Gregorie saithe Christus iterum in hoc Mysterio Moritur In this Mysterie of the Holy Communion Christe is put to Deathe againe By these woordes thus pressed rackte as your manner is ye maie easily proue not onely y◠Christes Body but also that his Passion Deathe Bloude sheddinge is verily Presente Ye saie ye Adore the Sacramente with godly Honour Wee answeare you as Christe sometime answeared the woman of Samaria Vos Adoratis quod nescitis Ye Adore and woorship ye know not what For who euer willed you thus to Adore the Sacramente Who taught you who bade you so to doo What Prophete What Apostle What Father What Doctour of the Churche But here M. Hardinge ye doo vs great wronge to saie wée cal Christes Body an Idole For wée knowe and haue euermore Confessed with Chrysostome that the Body of Christe is woorthy of the highest Honoure wée Adore it and woorship it euen as the very Body of the Sonne of God How be it as it is saide before Christes Body is one thinge and the Sacramente is an other The Sacramente is in Earthe Christes Body is in Heauen at the Right Hande of God the Father And therefore Chrysostome saith in the same place A scende ergo ad Coeli portas diligenter attende imò non Coeli sed Coeli Coelorum tunc quod dicimus intueberis Mounte vp therefore vnto the gates of Heauen and diligently consider Naie I saie not vnto the gates of Heauen but vnto the gates of the Heauen of Heauens and so shal ye see the thinges that wee speake of But what meante you M. Hardinge thus out of season to presse in with your Lenten Argumente and to saie It is Superstitious with you to Eate drie and Lemen Meates If ye saie there can be no Superstition in choise of meates either yée are deceiued your selfe or els séeke occasion by the waie to deceiue others Tertullian saithe Deus ventre non colitur nec cibis quos Dominus dicit perire in secessu naturali Lege purgari Nam qui per Escas Dominum colit prope est vt Dominum habeat ventrem suum God is not honoured with the Belly nor vvith meates whiche the Lorde Christe saithe doo perishe and are purged in conueiance by Natural Order For vvho so by Meates honoureth the Lorde in a manner maketh his Belly to be his Lorde S. Hilarie saithe Haeretici sicco Panis Cibo viuunt Sed quis tandem oriosi huius propositi profectus est Totum hoc inane atque ridiculum est cum ipsis Superstitionis causis miserabile Heretiques liue by drie Breade But what profit is there in this idle purpose It is altogeather vaine and foolishe and in respecte of the causes of their Superstition it is also Miserable S. Hierome saithe Quid prodest oleo non vesci molestias quasdam difficultatesque ciborum quaerere Caricas Piper Nuces Palmarum fructus Similam Mel Pistacia Audio praetereà quosdam contra regulam hominumque Naturam aquam non bibere nec vesci Pane sed sorbitìunculas delicatas contrita olera betarumque succum non Calice sorbere sed Concha Prò pudor Non erubescimus istiusmodi ineptijs nec taedet Superstitionis Insuper etiam famam abstinentiae in delicijs quaerimus What auaileth it to eate no Oile and with paine and mutche adoo curiousely to seeke for meates Figges Peper Nuttes Dates fine white Breade Hoony and Pistacia Biside this I heare saie there be somme whiche contrarle to the common order and Nature of menne wil neither drinke water nor Eate breade but seeke for delicate suppinges and Herbes shridde togeather and the iuice of Beetes and receiue the same not out of a Cuppe but
lighter Personne Wée knowe that as S. Augustine saithe Gratia Christi non Consumitur morsibus The Grace of Christe is not Consumed by moreselles Ye might haue made the like answeare to S. Augustine For he saith to you as I haue alleaged him before What prepareste thou thy Toothe and thy Belly O M. Hardinge the Eatinge of the Body of Christe is a woorke Spiritual and needeth neither brusinge of toothe nor swallowinge of throte nor healpe of the owtwarde and bodily mouthe If ye know thus mutche why doo you dissemble it If ye know it not ye comme too rathe to speake of these thinges S. Basile saith Est Spirituale Os Interioris Hominis quod nutritur recipiens Verbum vitae quod Verbum est Panis qui descendit de Coelo There is a Spiritual Mouthe of the Inner man whiche is nourished by receiuinge Christe the Woorde of Life whiche is the Breade that came from Heauen Againe he saith Gustare videâ—e quòd suauis est Dominus Saepe obseruauimus vires animi habere nomina ab aliqua similitudine Membrorum Corporis Quoniam ergo Dominus noster est Verus Panis eius Caro est Verus Cibus necesse est eam voluptateÌ„ quae ex illius Panis delectatione affertur in nobis per gustum existere Spiritualem Taste ye and see that our Lorde is groceous Wee haue oftentimes marked that the Powers of the minde haue theire names from somme likenesse of the partes of the Body Therefore seeinge our Lorde is Breade in deede and his Fleashe is Verily Meate it cannot be chosen but the pleasure and sweetenesse of that Breade muste be wrought in vs not by our bodily mouthe but by the Spiritual taste of the soule S. Cyprian saith Esus Carnis eius quaedam est auiditas quoddam desiderium manendi in eo The Eating of that Fleashe is a certaine greedinesse and a certaine desire to dwelle in him S. Augustine saith Ipse est Panis Cordis nostri Christe is the Breade not of our Belly but of our Harte And againe Intus Esuri Intus siti Hunger thou vvithin Thirste thou vvithin Likewise againe he saithe videâ—e Fratres Panem Coelestem Spirituali Ore manducate O my Brethren beholde this Heauenly Breade Eate it with the Spiritual or Inner Mouthe of the Minde Thus are wee taught to eate that Spiritual Meate without chewinge or swallowinge or vse or office of the bodily Mouthe Therefore S. Augustine saith Non manducans manducat manducans non manducat He that eateth not eateth and he that eateth eateth not But Chrysostome saith Quod omnium Maximum est atque Praecipuum in terra non conspicaris tantùm sed etiam tangis nec tangis tantùm sed etiam comedis The greattest and woorthiest thinge that is thou dooste not onely beholde in the Earthe but also toucheste it Neither dooste thou onely touche it but also catest it Here I beseche you M. Hardinge dissemble no lâ—nger but speake plainely Howe doo you beholde the Body of Christe in the Sacramente With what senses With what eies doo you sée it If ye saie with your bodily eies why saie you Christes Body is there Inuisible couered with Accidentes and cannot be séene If ye saie as it is in deede that yée see the same Body onely with the Spiritual eies of your Minde then ye allege Chrysostome directely and plainely againste your selfe But S. Augustine saithe Habet Fides oculos suos Faithe hath her eies to see vvithal And S. Bernarde saithe Visio animae intellectus est The seeinge of the Soule is vnderstandinge With these eies wée sée Christe that is to saie wée vnderstande Christe or beléeue in Christe S. Augustine saith Velamen positum erat contra faciem eorum ne viderent Christum in Scripturis There was a vele laide ouer theire face that they shoulde not see Christe in the scriptures Chrysostome saithe Non tantum praestare possunt Corporales oculi qui visibilia cernunt quantum oculi piritus qui ea quae non videntur néque subsistunt videre possunt These bodily eies that see thinges visible cannot doo so mutche as the eies of the Sprite For theise eyes are hable to see the thinges that be not seene and haue no beeinge Likewise againe he saithe Oculi animi etiamsi Parietes etiami moenia etiamsi montium moles etiami coelorum Corpora compererint obstantia omnia facilè praetercurrunt The eies of the minde notwithstandinge they finde VValles or Mountaines or the Bodies of the Heauens to stande againste them yet wil they easily passe through them al. With these eies saithe Chrysostome wee see that moste woorthy and moste glorious Body of Christe Therefore he saithe Credamus videmus Praesentem Iesum Let vs beleeue and vvee see Iesus Presente before vs. Likewise S. Hierome saithe Est intelligentia Spiritualis qua Christus cernitur There is a Spiritual vnderstandinge vvherevvith Christe is seene Otherwise S. Ambrose saithe Christum nunc secundum veritatem videre non possumus As now according to the Truthe with bodily sight vvee cannot see Christe Nowe as the Body of Christe is seene so is it touched and as it is touched so is it Eaten But it is not seene with Bodily eies It is not touched with bodily fingers For S. Ambrose saith Fide tangitur Christus Fide Christus videtur By Faithe Christe is touched By Faithe Christe is seene Therefore the Body of Christe is not Eaten with the bodily mouthe but onely by Faith whiche is the Spiritual mouthe of the Soule Iudas ye saye who had but a meane Faithe bicause he receiued the Sacramente receiued Him also O howe mutche is poore Iudas beholden to these menne Christe calleth him the Childe of Perdition S. Iohn saithe The Diuel was entred into him Againe Christe saithe He was a Diuel Therefore this Meane Faithe that you allowe him muste néedes be a very litle prety Faithe euen sutche a Faithe as ye might wel allowe the Diuel Yet with the same Meane Faith ye saie Receiuinge the Sacrament he receiued Christe also Firste it is not wel and thorowly agreed vpon that Iudas receiued the Sacrament or was present at al at the Laste Supper S. Hilarie saithe plainely He was gonne foorthe aboute his wicked pourpose and receiued it not But be it that S. Hilarie were deceiued and that Iudas receiued the Sacramente Yet as it is saide before Christes Body is one thinge and the Sacramente of Christes Body is an other thinge S. Augustine saithe Discipuli manducabant Panem Dominum Iudas Panem Domini contra Dominum The Disciples did eate the Breade vvhiche is the Lord But Judas did eate not the Lorde but the Sacrament whiche is the Breade of the Lorde against the Lorde And yet in plainer sorte he saithe Christus adhibuiâ— Iudam ad Conuiuium in quo Corporis Sanguinis sui Figuram Discipulis suis Commendauit tradidit Christe
admitted Judas vnto his Table whereat he gaue and deliuered vnto his Disciples a Figure of his Body Againe S. Augustine saithe as in the Personne of Christe Qui in me non manet in quo ego non manco ne se dicat aut existimet manducare Corpus meum aut Sanguinem meum bibere He that abideth not in me and I in him let him not saie or thinke that he either eateth my Body or drinketh my Bloude The obiection that ye make of the Resurrection of our bodies is light and vaine and to smal pourpose For if noman shal haue parte in the Resurrection but onely they that haue receiued the Sacramente of Christes Body then are al the Holy Fathers Patriarches and Prophetes of the Olde Testamente Abraham Isaac Iacob Moses Aaron and sutche others then are infinite numbers of Christian Children then are many Godly Martyrs whiche beinge Baptized in the Bloude of Christe were taken out of this life before they coulde receiue the Sacramente vtterly excluded for euer from al hope of Resurrection But Christe when he spake these Woordes meante not the reciuinge of the Sacramente but the Spiritual Eatinge of his Very Body and the Spiritual Drinkinge of his Very Bloude Whereof he is made partetaker vnto Resurrection and Life Euerlastinge who so euer beleeueth in the Death of Christe And therefore S. Basile saith of the Sacramente of Baptisme Baptisma est vis efficacia ad Resurrectionem Baptisme is a Povver and a strength vnto Resurrection But hereof wee shal haue occasion offered to saie more hereafter Further Howe can ye assure your selues saye you that your Faithe receiueth the Body of Christe VVhiche was neuer promised to your Faithe By the waie I beséeche you M. Hardinge when or where was Christes Body euer promised to your Mouthe Verily Christe promised his Body to he receiued by Faithe and by Faithe Onely and none othervvise For thus he saithe Ego sum Panis ille Vitae qui venit ad me non esurier qui credit in me non sitiet vnquam I am that Breade of Life He that commeth vnto me shal neuer hunger and he that Beleeueth in me shal neuer thirste Here haue you M. Hardinge a plaine promisse made vnto our Faithe But of your Mouthe wée heare nothinge If you haue ought to shewe out of the Scriptures Doctours or Councelles let it appeare that in plaine woordes without coloure Otherwise if ye cauil in woordes wée muste saie ye haue nothinge Therefore the Auncient Father Origen saith Idcircò dicitur Panis vitae vt habeat Gustus Animae quod deguster Therefore is Christe called the Breade of Life that our Faithe whiche is the Taste of our soule maie houe what to taste Clemens Alexandrinus saithe Comedite Carnes meas Bibite Sanguinem meum Euidenter Fidei Promissionis quod est Esculentum Poculentum dicens allegoricè Eate my Fleashe and Drinke my Bloude Meaninge hereby vnder an Allegorie or by vvaie of a Figure the Meate and Drinke that is of our Faithe and his Promisse Tertullian saith Eundem Sermonem Christus etiam Carnem suam dixit quia Sermo Caro factus est Proinde in causa vitae recipien dus Deuorandus auditu Ruminandus intellectu Fide Digerendus est The same Woorde Christe called his Fleashe For the Woorde was made Fleashe Therefore he muste be receiued in cause of Life He muste be Deuoured by hearing He muste be chevved by vnderstandinge He muste be Digested by Faithe S. Cyprian saithe Quod est esca Carni hoc est Animae Fides As Meate is to the Fleashe so is Faithe vnto the Soule S. Augustine saithe Credere in eum hoc est Manducare Illud Eibere quid est nisi viuere To Beleeue in him is to Eate him That Drinkinge of him what is it els but to liue by him I truste M. Hardinge it maie appeare hereby there is somme promisse made hereof vnto our Faithe Nowe shewe you as euidente Promisse made to your Mouthe and Belly and then your Reader happily wil beleeue you The Apologie Cap. 14. Diuision 2. And therefore in celebratinge these Mysteries the People are to good pourpose exhorted before they comme to receiue the Holy Communion to lifte vp theire Hartes and to directe theire mindes to Heauen warde bicause he is there by whom wee muste be fedde and liue M. Hardinge I praie you Whiche these Mysteries meane ye Those that ye haue in your newe communion or those that we haue at the aulter of God in the Catholike Churche of Christe If ye meane your owne newe deuised toye thereof ye cannot bringe any sufficient reason againste the Churche pardy whiche condemneth the same If ye meane the Holy Mysteries of the Catholike Churche ye misreporte the mater For by that exhortation ye speake of the people are not prepared to receiue the Communion onely nor chifely but to dispose them selues accordingly and as it becommeth them to praie for to that ende be these woordes Sursum corda vp with your hartes pronounced by the Prieste in the Preface before prayer Reade S. Cyprian in Sermone 6. De Oratione Dominica And ye shal finde him to referre the whole to praier But what if we admitte your woordes refusinge your Heretical meaninge VVe graunte the people are to good purpose so exhorted as ye saie and that he is in Heauen whose fleash we feede on in this Sacramente thereby to attaine to life Euerlastinge VVhat conclude ye of this Ergo he is not here For at that marke ye shoote euery man maye see Here we tel you that your Rhetorike is better stuffe then your Logike for your argumente is foolishe VVith the one ye maie leade the simple perhaps with the other ye moue the Learned to laugh at you For Christe is in Heauen and also here as Chrysostome saithe Et hic plenus existens illic plenus Vnum Corpus He is here fully and there fully one Body These two propositions Christe is in Heauen and Christe is here may wel stande togeather without iuttinge the one the other out of place He is there at the right hande of the Father visibly he is here vnder the Formes of Breade and VVine inuisibly there in glorie here in Mysterie ▪ yet as truly and fully here as there concerninge his Substance as Chrysostome saith Ye procede foorth and saie The B. of Sarisburie It maye becomme you M. Hardinge as wel to cal the reuerende Ministration of Christes Holy Mysteries a Toie as to cal the Gospel of Christe Erroure and Heresie So likewise Libanius the Heathen although a man I trow not of your Profession saide sommetime that al the Bookes either of the Scriptures or of any y◠Christian Fathers in comparison of Iulianus the Renegates Bookes were toies and trifles Howe be it Our Toies be the same Toies that were once vsed and allowed vniuersally throughout the Catholique
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
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
and outrageous that it coulde not wel be vttered with other woordes or more mildely For he is not ashamed to saie in open assemblie that al Iurisdiction of al Kinges dependeth of him selfe And to feede his Ambition and greedinesse of rule hee hathe pulled in peeces the Empiere of Rome and vexed and rent whole Christēdome asunder Falsely and traiterously also did he release the Romaines the Italians and him selfe too of the othe whereby thei and hee were streitly bounde to bee true to the Emperour of Graecia and stirred vp the same Emperoures Subiectes to forsake him and callinge Carolus Magnus out of Fraunce into Italie made him Emperour sutche a thinge as neuer was seene before He put Chilpericus the Frenche Kinge beinge no euil Prince biside his Realme onely bicause he fansied him not wrongefully placed Pipine in his roume Againe after he had cast out Kinge Philip if he could haue brought it so to passe he had determined and appointed the Kingedome of Fraunce to Albertus the King of Romaines He vtterly destroied the state of the most florishinge Cittie and Common Weale of Florence his owne natiue Countrie and brought it out of a free peaceable state to be gouerned at the pleasure of one man hee brought to passe by his procurement that whole Sauoye on the one side was miserably spoiled by the Emperoure Charles the fifthe and on the other side by the Frenche Kinge so that the poore vnfortunate Duke had scante one Cittie leafte him to hide his heade in M. Hardinge It is a greate eie sore to the Ministres of Antichriste to see the Vicare of Christe aboue Lordes and Kinges of this vvorlde to see Princes and Emperours promise and svveare obedience vnto him But they that are the faithful subiectes of the Churche of God thinke it no absurditie that the Shepherd be set◠not onely aboue the Lambes and Ewes of the Churche but also aboue the VVethers and Rammes them selues It is a very greate folie for them to finde faulte with the superioritie of the Bishop of Rome who can neuer proue that he is not the Vicare of Christe If he were not his Vicare yet beinge a Bishop he is aboue any temporal Prince concerninge his Priestly office But sith Christe saide to Peter Vpon this rocke I wil build my Churche and hel gates shal not preuaile againste it Barke vntil your bellies breake ye that be the helhovvndes of Luthers and Zuinglius litour or rather of Sathans your and theire chiefe maister shal not preuaile againste the Apostolike see of Peter It hath withstanded al Diuels and Heretikes a thousande fiue hundred yeeres and thinke ye that your selues be stronger then Arius It greeueth you that the Pope is higher then the Emperour not for any loue ye beare to the Emperour nor for hatred that ye haue to the Popes person whom ye knowe not but your quarrel is againste Christe whose person the Pope beareth Or tel vs I praie you dooth he cal him selfe any Princes or Emperours vicegerent and not rather the Vicare of Christe alone VVhom impugne ye then but Christe in his Vicare Haue ye not readen qui vos spernit me spernit he that despiseth you despiseth me Ye thought the Pope had no better text for his primacie and supreme auctoritie thē two lightes which God made in Heauen But if malice had not blinded you in the very same chapter of Innocētius the thirde from whence like a spider ye sucked that ye thought was worste ye might haue seene an other reason goinge before where he saide Pontifex in Spiritualibus antecellit quae tant◠sunt temporalibus digniora quant◠anima praefertur corpori The Bishop saide Innocentius in spiritual matters passeth the Emperour whiche spiritual thinges are so mutche aboue the temporal by howe mutche the soule is preferred before the bodie Howe like ye that reason VVithin a litle after Innocentius bringeth forth an other proufe VVhere it was saide to Ieremie the Prophete ▪ who came of the Priestes race and was a Prieste him selfe behold I haue set thee ouer natiōs and Kingdomes to the intente thou maiest pul vp and scater and builde and plante Then after that Innocentius had by natural reason and holy Scripture proued the highest Bishops superioritie aboue Princes he commeth in the thirde place not nowe to proue but to make his former saieinge already proued more plaine by alludinge to that is written in the beginning of Genesis VVhere Moyses declareth how God made two lightes in the Firmamente of the Heauen a greater and a lesser But this cannot sounde in the eares of our newe preachers They woulde not haue the guide of heauenly thinges aboue the guide of earthly cares They loue the Earth the fleash the worlde too wel to be of that minde and therefore do aske why the Popes of Rome like Anabaptistes and Libertines haue shaken of the yoke and exempted them selues from al ciuile power VVhat yoke meane ye The yoke of infidels and Paynimes The B. of Sarisburie Wée are not the Ministers of Antichriste M. Hardinge but the witnesses of the Truthe of Christe He is Antichriste as S. Paule sheweth you that sitteth in the Temple of God and auanceth him selfe aboue al that is called God And to speake more particularely of the mater by S. Gregories Iudgement he is Antichriste or the Forerenner of Antichriste that calleth him selfe The Vniuersal Bishop And vaunteth him selfe as the King of Pride And hath an Armie of Priestes prepared for him And setteth him selfe as Lucifer aboue al his Brethren Of him Cardinal Franciscus Zarabella saithe thus Papa facit quicquid libet etiam illicita est plusquam Deus The Pope doothe vvhat him listeth yea though it be vnlavvful and is more then a God This is Antichriste M. Hardinge by the Iudgemente of the wise and godly and the supporters of him who so euer and where so euer they be are the Ministers of Antichriste It is greate Arrogancie to auance a Bishop aboue a Kinge Notwithstandinge in somme good meaninge it maie be true So a Iudge in knowledge of the Lawe so a Doctoure of Physique in his profession so a Pilote in knowledge of the Sea and guidinge of a shippe so a Captaine in Martial affaires is aboue any Kinge And it behoueth a Kinge be he neuer so wise or Mighty in euery of these seueral faculties to be guided by them And thus is the Kinge inferioure not onely to a Bishop as you saie but also to euery Inferiour Prieste So S. Chrysostome saith of Christes Apostles Omnem Terrarum Orbem peruaserunt omnibus principibus fuerunt magis propriè Principes Regibus potentiores The Apostles roaued ouer the whole worlde and were more Princelike in deede then the Princes them selues and more puissante and mighty then the Kinges So saide the Emperoure Valentinian vnto the people of Millaine Eum collocate in Pontificali
Popes breaste Thus maie wee set aparte Scriptures Doctoures Councelles and what so euer is biside The Popes breaste maie serue for al. The Apologie Cap. 21. Diuision 8. Worthily ought that mater seeme suspicious whiche fleeth trial and is afraide of the light For he that dooth euil as Christe saith seketh darkenesse and hateth the light A cōscience that knovveth it selfe cleere commeth vvillingly into open shevve that the vvoorkes vvhiche proceede of God maie be seene Neither bee they so very blinde but they see this wel yenough that theire Kingdome streightwaie is at a pointe if the Scriptures once haue the vpper hande and that like as menne saie the Idolles of Diuelles in times paste of whome menne in doubtful maters were then woonte to receiue answeares were suddainly striken doumbe at the sight of Christe when he was borne and came into the worlde euen so they see that nowe al their suttle practises wil soone fal downe hedlonge euen vpon the sight of the Gospel For Antichriste is not ouerthrowen but with the brightnesse of Christes comming The Apologie Cap. 22. Diuision 1. As for vs wee renne not for succour to the Fire as these mennes guise is but wee renne to the Scriptures neither doo wee reason with the Swerde but with the VVorde of God and therewith as saithe Tertullian doo vvee feede our Faithe by it doo vvee stirre vp oure hope and strengthen our Confidence M. Hardinge Ye flie not to the Fire as wee doo saie ye but vnto the Scriptures Neither doo ye reason with vs with the sworde but with the VVoorde of God Ah good woorde of God thou seruest to many purposes And is it in deede the woorde of God Sirs that keepeth so many reuerende Fathers in prison these many yeeres It is the woorde of God that hath depriued so many menne some of their liuinges some of theire countries whose life ye can not blame Is it the woorde of God that by crueltie of imprisonmente of late yeeres gaue moste certaine occasion of death to those holy learned and worshipful menne who for their singular vertue beinge wel knowen neede not here to be named Is it the woorde of God that made so mutche adoo in youre late parlament for establishinge of youre bloudy lawe whereby ye woulde haue power to put menne to death for the Faithe of Christendome The Turkes and Saracenes haue alwaies suffered them to liue in their dominions but our Gospellers by their woorde of God are taught to kil them Blessed be God who hath geuen to our noble and moste clement Queene Elizabeth a better spirite to vnderstande his woorde in this point then these Gospellers haue yet attained vnto If any of you doo saie that the newe Superintendentes doo not keepe the olde Bishoppes and leanred Clergie in prison but the Lawe of the Realme I answere firste that the Lawe is a crabbe of your owne stocke next that neither the Bishoppes before time burnt Heretiques but the Lawe of the Realme the lawe of the Prince the lawe of al Christendome Neither was the same made by Papistes of late yeres as ye woulde youre deceiued disciples to beleue but of olde time thought necessarie by Princes to be enacted for the better maintenance of quiet in their dominions The B. of Sarisburie It is no newe practise ye saie to kille Heretiques I graunte you Neither is it a newe practise to condemne godly menne by the name of Heretiques You re Fathers sommetime cried out againste Christe the Sonne of God Wee haue a Lawe and by the Lawe he ought to die And Christe him selfe saide sommetime to Hierusalem the Cittie of bloude O Hierusalem Hierusalem that killest the Prophetes and stoanest them to death that he sent vnto thee But S. Augustine saithe Nullis bonis in Catholica hoc placet si vsque ad Mortem in quenquam licet Haereticum saeuiatur It seemeth good vnto no good man in the Catholique Churche that crueltie vnto death be shewed vnto any man no though he be an Heretique Notwithstanding it agreeth wel with youre Religion M. Hardinge though your mouthes now be mousled yet to rampe and gape stil after bloude Fulfil ye the measure of youre Fathers Let it not greeue you to heare what Salomon saithe Viscera impiorum crudelia The very bowelles of the wicked are ful of crueltie When youre Fables and folies be espied then ye flee to Swerde and Fire Whiche beeinge once wreasted from you youre whole Religion muste needes comme to grounde S. Hierome saithe of other youre peeres Pugnant Epicherematis ex carnificum officinis They fighte with Argumentes taken from the Bouchers shoppes Ye haue wreakte youre angre longe yenough vpon innocente bloude Beginne once to knowe the hande of God It is harde for you to kike stil against the pricke Wee maie truely saie vnto you with S. Cyprian Sacerdos Dei Euangelium tenens Christi Praecepta custodiens Occidi potest Vinci non potest The Prieste of God holding the Gospel and keeping the Commoundementes of Christe maie wel be killed But conquered he cannot be Wee maie saie with Tertullian Crudelitas vestra Gloria nostra est Plures efficimur quoties metimur à vobis Youre Crueltie is oure Glorie When ye comme to recken vs ye finde vs moe and moe Truethe aboue al thinges vvil preuaile There is no Counsel againste the Lorde As for oure parts wee were neuer yet guilty to one droppe of youre bloude Wee seeke no aide at Fire or Swerde Wee wil rather saie with S. Hierome Vtiuam filios Haereucorum omnium qui decepti sunt interficiamus Sagittis Spiritualibus id est Testimonijs Scripturarum Woulde God wee maie rather kille the Children of Heretiques and of al them that be deceiued with Spiritual Arrowes that is to saie with the Testimonies of the Scriptures And with S. Augustine O fi occidas eos de gladio bis acuto non sint Hostes tui Sic enim amo eos occidi sibi vt vitrani tibi Woulde God thou wouldest kille them O Lorde with the twoo edged sworde that is with thy Holy Woorde That they maie no lenger be thine Enimies For so I wisshe them to bee killed vnto them selues that they maie liue vnto thee And againe Vindicet nos Deus de vobis vt ipsum errorem vestrum in vobis occidat nobiscum de Veritate gaudeatis God so reuenge oute cause againste you that he maie kille youre erroure in you that ye maie reioice togeather with vs of the Truethe The Apologie Cap. 22. Diuision 2. For we knowe that the Gospel of Iesus Christe is the power of God vnto Saluation and that therein consisteth Eternal Life And as Paule warneth vs we doo not heare no not an Angel of God though he came from Heauen if he goe aboute to pul vs from any parte of this Doctrine M. Hardinge Boaste no more of the Gospel VVe I meane the catholique Churche had it
our belefe no we preached and receiued in the Catholike Church ‡ neither shoulde be altered ‡ nor coulde be bettered ‡ For it is the same he taught him selfe And that we doubt not of it accordinge to his promise he hath sente the holy Ghoste to enforme the Churche of al truthe Remember you not who saide I am God and am not changed againe that the worde of God remaineth for euer This beinge true it is euident that we haue the sound and weighty wheate whiche no persecution of tyraunces and blasies of heretikes no contagion of euil manners for these fiften hundred yeeres could either blowe from the floore of our Lordes berne the Churche or corrupt VVe haue accordinge to the Apostles counsel kepte that hath ben committed vnto vs. VVe haue enioyed the fountaine of the water of life Ye charge vs soare that we haue plucked awaie from the people the holy communion the worde of God the true worshippinge of God the right vse of Sacramentes and praier VVho so euer taketh these fiue awaie wherein chiefly standeth our saluation the same is Antichrist VVere not that ye haue already done so mutche for vs as the worlde maie take you for impudente liers we would not quietly beare so greauous a matter But nowe that ye haue tried your selues so false of your worde we litle esteme it your railinge is no slaunder Lastly concerninge praier what hath ben ordeined by our holy forefathers of al ages directed with the sprite of God for the maintenance and encrease of it to Gods honoure al that in fewe yeres by the instincte of Sathan to promote his Kingedome ye haue vtterly abolished and by wicked violence brought the people from deuotion to a carelesse idlenesse from speaking to God with hartes and lippes to ‡ a spiritual dummesse from praiers ‡ to chapters from holy thinkinge to ‡ vnprofitable harkeninge Ye can not abyde salte water oyle palme the crosse incense c. no maruel No more can not the deuil who possesseth you and rideth you and after his owne wil driueth you from truthe from Christen Religion and from al Godlines VVere it so that your sprite coulde a waie with those thinges then were it not agreeing with his sprite Vntil ye geue place to the spirit of God who maie driue out of you the spiritie of Sathan we looke to heare no better tidinges of you The B. of Sarisburie Ye were sommewhat angrie M. Hardinge when ye thus besturred your selfe It pitieth me in your behalfe Christe and his Apostles yée saie neuer ruled the Churche in better order then it is nowe ruled by the Pope and his Cardinalles Euen so might they haue saide that had turned the House of God into a Caue of Theeues One of your frendes saith Apostolorū temporibus rudis adhuc erat Ecclesia In the time of the Apostles the Churche as yet was rude and Barbarous and out of order And being afterward reproued for his blasphemous speache he answeared lewdly in his pleasance Rudis indigestaqueue moles Others of you saie Christus in Coelo praesidet Papa in Terris residet Christe ruleth in Heauen the Pope in Earthe An other saithe Omnes Sanctiones Sedis Apostolicae sic accipiendae sunt tanquam ipsius Diuina voce Petri firmatae Al the Lawes of the Apostolique see of Rome muste so be taken as if they were confirmed by the Diuine voice of Peter him selfe An other saith Sicut ostium regitur Cardine ita Ecclesia Romana regitur Consilio Cardinalium As the doore is ruled by the hooke so is the Churche of Rome ruled by the Counsel of Cardinalles Therefore the Pope him selfe saithe thus vnto them Vos eritis Senatores vrbis Regum similes veri Mundi Cardines super quos militantis ostium Ecclesiae voluendum regendum est Ye shal be the Senatours of my Cittie and like vnto Kinges the very bookes and staies of the worlde vpon whom the very doore of y◠Churche Militante muste be turned and ruled Sutche are they whom S. Hierome imagineth thus to saie Non est Vir in domo Non est Christus Corporaliter in Ecclesia Surgens enim à mortuis Ascendit in Coelum nobisque Ministerium gubernandae Ecclesiae suam videlicet Domum reliquit My Husbande is not at home That is to saie Christe is not nowe Corporally in the Churche For beinge risen from the deade he is Ascended into Heauen and hath leafte vnto vs the gouernmente of his Churche that is the whole orderinge of his House True it is as you saie God is one and is not Changed And his Woorde endureth for euer But the Change is in you and not in God Goddes Woorde is the Woorde of Life your Woorde is the Woorde of Vanitie God the Father hath not planted it Therefore it shal be plucked vp by the rootes God saithe by the Prophete Malachie The lippes of the Prieste shal keepe knowledge and the people shal require the Lawe at his mouthe For he is the Angel of the Lorde of Hostes Vos autem recessistis de Via c. But you are gonne backe from the VVaie you haue offended many a one in the Lavve you haue broken the Couenante of Leui saith the Lord of Hostes And therefore haue I made you to be despised Yee haue changed the moste parte of the Apostles Doctrine And of al that euer they ordeined yée haue in a manner leafte nothinge standinge S. Bernarde saithe of your owne Churche of Rome A planta pedis vsque ad verticem Capitis non est sanitas vlla From the sole of the foote vnto the Crowne of the heade there is not one whole place And yet ye beare vs strongely in hande that Christe and his Apostles neuer ruled the Churche in better order then it is nowe ruled by the Pope and his Cardinalles Al the reste of your emptie talke is answeared sufficiently before Yet one pange of your Eloquence I maie not in any wise leaue vntouched Thus ye saie By the instincte of Satan ye haue brought the people from deuotion to carelesse idlenesse from speakinge to God with hartes and lippes to a spiritual doumbenesse from Praiers to Chapters from Holy thinking to vnprofitable hearkeninge If I were not wel acquainted with your speache M. Hardinge I could not thinke ye would so vnaduisedly bestowe your woordes I doubte not but euen hereby it shal soone appeare whether of vs hath wilfully broken the Apostles Orders refused the Godly Examples of the Holy Primitiue Churche of God Yee telle vs that the Readinge of the Scriptures vnto the people in the Churche of God is a Spiritual doumbenesse and a thinge vnprofitable as onely diuised of our selues and that as you saie by the instincte of Sathan and neuer before either knowen or vsed by any Catholique Learned Father Yet the Aunciente Father Origen saithe Iudaicarum Historiarum Libri traditi sunt ab Apostolis Legendi in
Pope is the vvhole Churche 558. The Churche knovven by the vvoorde of God 463. 464. 465. The state of the Churche decaied in the time of the olde Fathers 442. The Authoritie of the Churches in Africa as good as the authoritie of the Churche of Rome 440. The Churche maie erre 445. The Churche if it depend of one man shal sone decay 448. 450. The Churche in fevve or many 441. 442. 443. No Idolatrie in the Churche of Rome 628. 629. The Churche maie be in a fevve 93. 94. To beleue in the Churche to beleue in Sainctes 85. The Pope not the head of the Churche 95. The Romaine Churche compared vvith the Churches of the Gospel 585. The State and Vnitie of the Churche dependeth of the Pope 53. The Doctrine of the Churche of Rome is the expresse vvoorde of God 200. The Romaine Churche receiued the faith from the Greekes 577. Euery Bishop the head of his seueral Churche 95. Vaine Titles of the Churche of Rome 40. The authoritie of the Church 55. Heare the Churche ibidem No Saluation vvithout the Churche of Rome 36. The Churche knovven by Gods vvoorde 55. The Romaine Church vnlike the Church of the anciēt Fathers 21. The Churche of Rome fallen from God 36. The Churche of Rome is the Catholique Churche 36. The Churche builte vpon Iohn asvvel as vpon Peter 107. The Churche inuisible 391. The Greekes abhorre the Church of Rome 36. The Ciuile Magistrate to be obeied 394. The erroures and abuses of the Cleregie 96. 104. The Communion in one Kinde vsed firste by Heretiques 230. Causes of the Communion vnder one kinde 328. 329. Priestes Concubines 511. A Prieste keepinge a Concubine maie not therefore be refused in his ministration 511. Concupiscence is verily sinne 217. 218. Confession not commaunded 155. 156. Confessiō auricular neuer named of the Ancient Fathers 257. Confession of sinnes venial 151. Confession of sinnes appointed not by Goddes VVoorde but by Tradition 133. Sinnes forgeeuen vvithout Confession 143. Confession of sinnes not necessarie 133. 143 151. Confession made by hādvvriting or by a broker 137. Confession to be made onely vnto God 140. Confirmation of Bishoppes 129. Confession made vnto a laie man 137. Consecration and diuers iudgementes of the same 208. 209. Consecration of Bishoppes 130. The donation of Constantine 401. 537. 538. Constantine vvas Christened by Syluester A fable 670. Constantine the Emperoure in the Councel of Nice 677. 678. 679. 680. The Emperoure Constantine stoode vpright at the Sermon and vvould not sitte 678. Courteghians remaininge stil in Rome 382. Councelles lavvfully called vvithout the Popes consent 529. Decrees of Councelles ratified vvhether the Pope vvoulde or no. 53. The Authoritie of Councelles 50 Priestes Ministers and Deacons in Councelles 603. The credit of Councelles 593. The Holy Ghost in Coūcels 606 No good end of any Coūcels 599 The Pope not alvvaie president in Councelles 57. The Authoritie of Councelles Fathers 57. Libertie of voice and disputation denied in the Councel of Trente 43. 44. The Truthe of Iudgemente vvas in that Councel that pronoūced sentence against Christ 622 The Authoritie of Councelles 19 Authoritie to cal Councelles 529 Confirmation of Councelles 607 Councelles maie bee summoned vvhether the Pope vvil or no. 665. Councel of Tridente 597. The Pope not President in Councelles 669. Councelles of Bishoppes 674. The Emperoure summoned general Councels 663. 664. 667. 670. 672. The Pope vvas summoned to come to Councels 663. 666. The Pope Confirmeth Councelles 665. The Popes Legates had not the first place in Councelles 666. The freedome of the Councel of Trent 627. 632. 633. Godly men haue refused to come to Councels 629. 630. Councels called the determinations of men 710. Councelles general repealed by Councelles prouincial 711. Dissensions in the Tridentine Councel 634. Emperours and Kinges Embassadours in Councel vvithout voice 634. The Councel of Tridente of smal credite 710. The Councel of Frankesorde 712 A Councel general vvhat it is 713 In the Summon of the Councel of Trente the Pope had forgottē the name of Christe 710 The credite of Councelles 488. The Emperours authoritie ouer Councelles 674. Councel general not general 708 The Authoritie of Councels certaine or vncertaine 486. The number of Bishoppes in the Councel of Trident. 714. The Ciuile Prince or Magistrate subscribeth in Councel 686. Diuerse formes of Creedes 83. D. The office of Deacons 98. Departinge from the Churche of Rome 568. 569. 570. 574. 582. Departinge from the Pope 104. Vaine Deuotion 293. Disputation 41. Dissensions in Religion 337. 338. Dissentions in Religion amonge the olde Fathers 340. Dissentions amonge the schoole Doctours 341. 349. 350. The Diuision of the Empiere 403 A Diuine povver in the Pope 403 The Duke of Sauoi◠spoiled 389. E. To Eate God 278. 279. 239. 240. It is one thing to Eate Christe in Sacrament an other to Eate Christe in deede 283. Grosse imagination of the Eating of Christes Body 279. 280. The Emperoure a childe of the Churche 155. The Emperour bound to svveare obedience to the Pope 399. The Emperour so farre beneath the Pope as the Moone is beneath the Sonne 400. The Emperoure Stevvarde of the Churche of Rome 119. The Emperour maie trāslate the Supremacie from the Pope to an other 119. The Emperoure Prince of the vvhole vvorlde 675. The Emperoure poisoned in the Sacramente 408. The Emperoure maie lavvfully make Ecclesiastical lavves 692. 693. The Emperoure inferiour onely vnto God 424. The Emperoure maie depose the Pope 405. The Emperour vvaited vpon the Pope vvith bare heade and bare foote 417. The Emperour is the Popes man 413. The Emperoure limiteth the Catholike Faithe 668. The Enimies of God are cruel 554 The Entention of the Priest 209 Epiphanius rent an Image 504. Equalitie of Bishoppes 109. 111. 112. The other Apostles Equal vvith Peter 105. The Pope Equal vvith other Bishoppes 109. Erroures abuses of the Church of Rome cōfessed by her ovvne children 627. Errours in the olde Fathers 337. 338. Errours among the Fathers touchinge the Body of Christ 353. The Popes immoderate and Vnreasonable Exactions of monie 734. 735. 736. 737. 738. To follovv the Example of Christ 575. Exorcistes 98. Vniuste Excommunication 41. Excommunicatiō vvithout cause 583. F. One learned Father receiued before a Councel 52. Fables and tales readde in Churches 520. The firste Faithe 170. Perfitte Faithe in Heathens 320. The Faithe planted in Englande before Augustine 11. Christes body presente onely by Faithe 235. VVee aseende by Faith into Heauen and so eate the fleashe of Christe 269. 270. 287. The holy Fathers ouersightes in the allegation of stories 416. The Body of Christe eaten by Faithe 221. 224. By Faithe vvee see and touche Christe 271. 272. 273. 289. Faith is the kaie of the kingdom of Heauen 138. The Authoritie of the Fathers 52. 58. 59. 60. 61. 62. 63. 64. 69. Faithe of Infantes 216. Faithe eateth 〈◊〉 234. 235. 239. The Faithe of the parentes helpeth the Infantes 216. The paterne of the Faithe 702. 703. 706.