maye be a Iudge ouer the sinnes of the people without Particulare knowledge of the same or that he may comme to certaine and particulare knowledge therof without any manner Auriculare Confession then I trust this whole mater wil soone be answeared Firste therefore I saye that a Prieste hauinge Authoritie to pronounce the Woorde of God is thereby a Iudge ouer Sinne. For the Woorde that he speaketh is the Power of God vnto Saluatiō and a twoo edged swerd hable to sunder the Soule ▪ and the Sprite and the marie from the bones and is hable to Iudge for so S. Paule saith the thoughtes and cogitations of the Harte And thus M. Harding him selfe graūteth that a Prieste pronouncinge Goddes Woorde maye therewithe bothe Binde and Loose that is in this case to doo the office of a Iudge S. Augustine saithe Clauis ea dicenda est qua pectorum dura referantur That thinge ought to be called the Keie wherewith the hardnesse of the harte is opened So saithe Tertullian Ipse Clauem imbuit Vides quam Viri Israelitae auribus mandate quae dico Iesum Nazarenum Virum à Deo nobis destinatum He endewed the Keie And knowe you what Keie This Keie I meane Ye menne of Israel make what I saie Iesus of Nazareth a man appointed vnto you from God So saith S. Augustine Loquimur in auribus vestris Vnde scimus quid agatur in Cordibus vestris Quod autem intus agitur nō à nobis sed ab illo agitur Prospexit ergo Deus vt Soluat filios mortificatorum Wee speake in your eares But howe knowe wee what is wrought in your hartes How be it what so euer is wrought within you it is wrought not by vs but by God God therefore hathe looked foorthe to Loose the Children of them that were appointed to death Thus is the Prieste a Iudge and Bindethe and Loosethe withoute any hearinge of Priuate Confessions Of the other side I say that in open crimes and Publike Penance the Priest is like wise appointed to be a Iudge For notwithstandinge in the Primitiue Churche either the whole people or the Elders of the Congregation had Authoritie herein yet the direction and Iudgemente rested euermore in the Prieste And in this sense S. Paule saithe vnto Timothee Receiue no accusation againste an Elder onlesse it be vnder twoo or three witnesses And notwithstandinge these Orders for the greatest parte thereof be nowe vtterly out of vse yet I truste it shal not be neither impertinente to the mater nor vnpleasante vnto the Reader to consider how the same were vsed in olde times Therefore as it is Learnedly noted by Beatus Rhenanus The Sinner when he beganne to mislike him selfe and to be penitente for his wicked life for that he had offended God and his Churche came firste vnto the Bishop and Priestes as vnto the Mouthes of the Churche and opened vnto them the whole burthen of his harte Afterwarde he was by them brought into the Congregation and there made the same Confession Openly before his Brethren further was appointed to make Satisfaction by Open Penance Whiche Penance being dewly and humbly donne he was restored againe openly vnto the Churche by laieinge on of the handes of the Priestes and Elders Hereof S. Paule saithe vnto the Corinthians If you haue forgeeuen any thinge to any man I haue likewise foregeeuen it For I mee selfe what so euer I haue foregeeuen I haue foregeeuen it for your sakes in the Personne of Christe In this Limitation of Penance leste any thing should passe vnaduisedly and out of Order the Prieste was appointed to be the Iudge S. Basile saith Modus Conuersionis debet esse conueniens illi qui peccauit The Order of Conuersion or Open Penance must be agreeable vnto him that hathe offended And therefore S. Augustine saithe Quia Plaerunque c. For as mutche as for the moste parte the griefe of one mannes harte is vnknowen vnto an other neither commeth foorthe into the knowledge of others either by woordes or by other tokens as beinge before him vnto whom it is saide My mourninge is not hidde from thee therefore it is very wel that by them that haue the ouersight of the Churche certaine times of Penance are appointed that the Congregation maye be satisfied Againe he saithe Hortor Priùs Publica Poenitentia satisfacere ita Sacerdotis Iudicio reconciliatum Communioni sociari I Counsel him that firste he make Satisfaction by Open Penance that being so reconciled he maie afterwarde be restored vnto the Communion by the Iudgement and Discretion of the Prieste Likewise saithe Cassiodorus Rei expectant Communionis tempus quod decreuit Episcopus The Peintente parties waite for the Communion time appointed vnto them by the Bishop S. Ambrose demaunded of the Emperoure Theodosius beinge then excommunicate Quibus Medicamentis incurabilia vulnera tua plagasque curasti By what Medicines haue you healed your woundes and cuttes that were incurable The Emperoure answeared Tuum Opus est Docere Medicamenta temperare Meum verò oblata sucipere It is your parte to Instructe me and to Minister Medicines and it is my parte to receiue that you Minister And therefore Peter Lombarde saithe Etsi aliquis apud Deum sit solutus non tamen in facie Ecclesiae solutus habetur nisi per Iudicium Sacerdotis Although a man be assoiled before God yet is he not accoumpted assoiled in the Face or Sight of the Churche but by the Iudgement of the Prieste By theise M. Hardinge I doubte not but ye maie see that the Priest maie be a Iudge ouer Sinne notwithstandinge he neither heare Priuate Confessions nor haue particulare knowledge of euery seueral sinne This is that Confession that the Holy Fathers haue so often spoken of It was made not secretely or in a corner but publiquely and openly and in the sight of the Congregation Hereof Origen saithe as it is reported before Si quis sibi sit conscius Procedat in Medium ipse sui accusator existat If any man finde him selfe guilty let him comme foorth into the middes of the Churche and let him be his owne accuser Likewise Tertullian saithe Aduolui Presbyteris Aris Dei adgeniculari Omnibus Fratribus legationes deprecationis suae iniūgere To false down before the Priestes To kneele before the Aultar or Communion Table and to desire Al the Brethren to praie for him Touchinge S. Hierome M. Hardinge ye laie in his woordes as faithefully as Ananias sometime laide in his monie at the Apostles féete Ye serue vs with a parcel and holde backe the reste It is true that S. Hierome saithe It is the Priestes parte to discerne the diuersitie bitwéene sinne and sinne as in cases of Excommunication and Publique offences But wherefore could ye not espie or rather why woulde you so closely dissemble so many and so plaine Woordes goeinge immediately before For
leafte him wee coulde not come to Christe Neither wil he nowe make any other league with vs then sutche a one as Nahas the Kinge of the Ammonites woulde haue made in times paste with them of the Cittie of Iabes whiche was to put out the Right Eie of eche one of the Inhabitantes Euen so wil the Pope plucke from vs the Holy Scripture the Gospel of our Saluation and al the Confidence whiche wee haue in Christe Iesu And vpon other condition can he not agree vpon peace with vs. M. Hardinge Ye are not fallen from the Bishop of Rome onely whiche were a damnable schisme but ye are fallen from Christes Churche Your comparison of the Pope with kinge Nahas is not very agreable But sirs ye speake more maliciously then credibly Be ye good Christen men and conforme your selues to the Catholique Faithe and denie Christe and his Gospel For this also yee shoulde haue added and I warrant you the Pope wil not plucke from you neither the Scriptures nor your confidence in Christe Iesu no more then he dooth from vs. The Apologie Cap. 20. Diuision 3. For whereas somme vse to make so greate a vaunte that the Pope is onely Peters Successour as though thereby he carried the Holy Ghoste in his bosome cannot erre this is but a mater of nothing a very trifelinge tale Gods Grace is promised to a good minde and to any one that feareth him not vnto Sees SuccessioÌ„s Richesse saithe S. Hierome maie make a Bishop to be of more might then the reste but al the Bishoppes whosoeuer they be are the Successours of the Apostles If so be the Place and Consecration onely be sufficient why then Manasses Succeded Dauid and Caiphas Succeded Aaron And it hath benne often seene that an Idol hath benne placed in the Temple of God In olde time Archidamus the Lacedemonian boasted mutche of him selfe howe he came of the bloud of Hercules But one Nicostratus in this wise abated his pride Nay quod he thou seemest not to descende from Hercules For Hercules destroied euil menne and thou makest good menne euil And when the Phariseis bragged of their linage howe they were of the kinred and bloude of Abraham Ye saithe Christe seeke to kil me a manne vvhiche haue tolde you the truthe as I hearde it from God Thus Abraham neuer did Yee are of youre Father the Diuel and vvil needes obeie his vvil M. Hardinge The Pope succedeth Peter in auctoritie and power For whereas the Shepe of Christe continewe to the worldes ende he is not wise that thinketh Christe to haue made a shepeherde temporarie or for a time ouer his perpetual flocke Then what shepeherdly endoument our Lorde gaue to the firste shepeherde at the institution of the shepeherdely office of the Churche that is he vnderstanded to haue geeuen ordinarely to euery successour To Peter he gaue that he obteined by his praier made to the Father that his Faithe should not faile Againe to him he gaue grace that to performe the performance whereof at him he required to witte that he confirmed and strengthened his brethren wherefore the grace of stedfastnesse of Faithe and of confirminge the waueringe and doubtful in Faithe euery Pope obteineth of the holy Ghoste for the benefite of the Churche And so the Pope although he maie erre by personal erroure in his owne priuate iudgemente as a man and as a particular Doctour in his owne opinion yet as he is Pope the successour of Peter the Vicar of Christe in earthe the shepeherde of the vniuersal Churche in publique iudgemente in deliberation and definitiue sentence he neuer erreth nor neuer erred For when so euer he ordeineth or determineth any thinge by his highe Bishoply Auctoritie intendinge to binde Christen menne to performe or beleue the same he is alwaies gouerned and holpen with the grace and fauour of the holy Ghoste This is to Catholique Doctours a very certaintie though to sutche doughty Clerkes as ye are it is but a mater of nothinge and a very triflinge tale Gods grace in one respecte is promised bothe to a good minde and to one that feareth God and also in an other respect to the successours of Peter S. Hieromes saieinge to Euagrius whiche nowe you haue alleaged three or foure times wil not handsomly serue you for so diuerse pointes as a shipmans hose for diuerse legges Once againe I tel you thereby he meaneth nothinge els but that the greatnes of Rome ought not to geue Auctoritie to a wronge priuat custome by whiche Deacons in certaine cases were preferred before Priestes against the right generall custome of the worlde And bishoppes be the successours of the Apostles we graunte yet is the Pope the successour of Peter who was shepeherde of al Christes Lambes and shepe and therefore also of the Apostles them selues and so hath a higher auctoritie As for your example of Archidamus who boastingly fetched his petigree from Hercules you muste consider succession of vertue alwaies foloweth not succession of bloude Nowe wee doâ— acknowledge in the Pope a succession of shepeherdly power euen sutche as was in Peter VVhiche power is not taken awaie by lacke of Peters holines Christe likewise by his answeare to the Phariseis though he affirmed they succeded not Abraham in loue of truthe and that for their malice they were of their Father the Deuil yet â—e denied not but that they came lineally of Abraham and were of his bloud though not of his godlines Sutche succession meane not we speakinge of the Pope whose succession is deriued of Peter but the succession of power and auctoritie and of infallibilitie of Faithe in iudgemente and sentence definitiue The B. of Sarisburie Here wee haue founde one Pope with twoo Capacities In one respecte he is a Man in an other respecte he is aboue a Man but whether in that respecte he be Angel or Archangel it is paste in silence One waie he Succedeth Peter an other waie he Succedeth I knowe not whom One waie he maie Erre an other waie though he woulde neuer so faine he cannot erre In his Bed at his Table on Horsebacke or els where wee maie wel mistruste him for in these places he maie be deceiued as wel as others But in Councel in Consistorie and in place of Iudgemente it is moste certaine yee saie he cannot erre For in these places he hathe the Holy Ghoste I trowe at his Commaundemente His Povver Pastoral his Succession in Authoritie and Infallibilitie of Faithe his Place his Chaire his Consecration are sufficiente for euer to preserue him from Erroure To like pourpose Salluste sommetime saide of Cicero Aliud Stans aliud Sedens de Republica sentit While he Standeth vp he hath one minde touching the common State When he sitteth downe he hath an other Apolloes Nonne while she sate mewed in her Caue was inspired and Prophesied and gaue Oracles but after that shee came
he hath better remembred him selfe that the saide Oza was not a Kinge but onely a Prophete And yet yewis a childe could haue tolde him that the same Oza was neither King nor Prophete but onely a Leuite Let him looke better on his bookes and he shal finde it Howe be it I woulde not that either M. Hardinge or M. Dorman shoulde thinke that therefore they are here charged with ignorance Errours wil créepe bitwéene theire fingers be thei neuer so watcheful In the heate and drifte of writinge when the minde is wholy occupied and fully bente to the substance of the cause it is an easy mater by somme confusion one waie or other to disorder a woorde or to displace a number as to write either 9. for 6. or 24. for 42. or somme other like whiche errour though it be light in dooing yet in the reckeninge oftentimes is very greate To leaue other Examples M. Hardinge him selfe in his Confutation of the Apologie in stéede of the 22. of Luke hathe printed the 2. of Luke Likewise in his Reioinder in stéede of these woordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath printed and sente vs quite the contrarie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In one Booke of the Newe Testamente set out at Colaine in stéede of these woordes Neque Scortatores Regnum Dei possidebunt yée shal finde it by erroure printed thus Neque Sacerdotes Regnum Dei possidebunt To be shorte M. Hardinge in this selfe same Booke in stéede of these woordes Lulled a sleepe by erroure hath printed Lulled a sheepe If al sutche childishe aduantages shoulde be taken then coulde no writer escape vncontrolled Thus good Christian Reader by the shorte Viewe of these fewe Vntruthes for so it pleaseth these menne to calle them thou maiste the better weigh the value and substanceâ—â— of the 〈◊〉 Tedious Repetitions M. Hardinges often rehearsal and doubling of one thing hath forced mee sommetime to doo the like Whiche thing good Reader if vnto thee it shal séeme ouer wearisome I praie thee to consider the occasion thereof My meaninge was onely to doo thee good To the Christian Reader IT pitieth mee in thy behalfe good Christian Reader to sée they conscience thus assaulted this daie with so contrarie Doctrines of Religion and specially if thou haue a zele to folowe and séeste not what and wouldeste faine please Eod and knoweste not howe nor findeste thée selfe sufficiently armed with Goddes Holy Sprite nor hable either to discerue thy meate from poison or to vnwinde thée selfe out of the snares For Satan transfourmeth him selfe into an Angel of Light The wicked is more watcheful and vehemente then the Godly and Falsehed is oftentimes painted and vewtified and shineth more glorious then the Truthe These be the thinges that as S. Paule saithe woorke the subuersion of the Hearers and by meane whereof as Christe saithe if it were possible the very Bsecte of God shoulde be deceiued Howe be it God knoweth his owne and no Power can pusse them out of his hande God is hable to woorke comforte out of confusion and to force his light to shine out of darkenesse Al thinges woorke vnto good vnto them that be in Christe Iesu Be Falsehed neuer so freashely coloured yet in the ende the Truthe wil conquere Notwithstandinge God in these daies hath so amazed the Aduersaries of his Gospel and hath caused them so openly and so grossely to laie abroade their folies to the sight and face of al the world that noman nowe be he neuer so ignorante can thinke he maie iustely be excused They deale not nowe so suttelly as other Heretiques in old times were woont to doo thei hide not the lothsomenesse of their errours they cloke not them selues in Shéepeskinnes they dissemble nothinge they excuse nothing but without either shame of man or feare of God they rake vp those thinges that before were buried that themselues had forsaken the wise had abhorred the worlde had lothed It had benne more policie for them to haue yeelded in sommewhat and to haue staied in the reste So there might haue appeared somme plainenesie in theire dealinges But this is Goddes iuste iudgemente that they that wilfully withstande the Truthe shoulde be geeuen ouer to mainteine Lies as beeinge the Children of Vntruthe Children that wil not heare the Lawe of God For trial whereof I beseeche thée good Reader aduisedly to peruse these fewe notes truely taken out of M. Hardinges late Confutation Iudge thereof as thou shalt sée cause Let no affection or fantasie cause thinges to séeme otherwise then they be The twoo principal GrouÌ„des of this whole Booke are these First That the Pope although he maie erre by personal errour in his owne Priuate Iudgement as a man and as a particulare Doctour in his owne opinion yet as he is Pope as he is the Successour of Peter as he is the Vicare of Christe in Earthe and as he is the Shepheard of the Vniuersal Churche in Publique Judgement in deliberation and Definitiue Sentence he neuer erreth nor neuer erred nor neuer can erre As if he woulde saie The Pope walkinge in his Galerie is one man and fittinge in Consistorie or in Iudgemente is an other Whiche thinge to holde Alphonsus de Castro saithe it is mere folie Yet is this M. Hardinges chiefest or rather as I might in manner saie his onely grounde The Seconde is this The Churche of Rome is the whole and onely Catholique Churche of God and who so euer is not obediente vnto the same muste be iudged an â—â—leretique These twoo groundes beinge once wel and surely laied he maie builde at pleasure what him listeth As for the Pope the better to countenance his estate he saithe that Peter receiued thee I beséeche thee to consider with what indifferente Iudgement M. Harding woulde haue thée to passe bitwéene vs. Firste he saithe What should wee seeke for Truthe Let vs onely beholde the custome of the Churche Againe What Argumentes what Assegations what shewe of disproufe so euer he bringe againste these thinges wee ought to make smal accoumpte thereof Againe I would blesse mee selfe from him as from the Minister of Satan and as from the Disciple of Antichriste and as from Goddes open and professed enimie Againe M. Iewelles Replie and other like Hereticol Bookes are vnlawful to be readde by order of the Churche without special licence and are vtterly forebidden to be readde or keapte vnder paine of Excommunication And againe As for the Replie none other waie wil serue but to throwe al into the fire Of the other side touching the VVoorde of God with most terrible woordes he fraieth thée from it and biddeth thee to consider of other thinges and to behold I knowe not what Yee prostitute the Scriptures he saith as Baudes doo their Harlottes to the Vngodly Vnlearned Rascal people Againe Prentises Light Personnes and the rifferaffe of the people And againe The Vnlearned people were keapte from the
aske me Wherefore would ye haue al sutche other Authorities put away I answeare Bicause I would haue the Holy Churche to he proued not by the Doctrines of menne but by the VVoorde of God So saithe S. Augustine vnto other the Donatistes Auferantur de medio Chartae nostrae procedat in medium Codex Dei Audi Christum dicentem audi Veritatem loquentem Take a waie from emongst vs any our own Bookes Let the Booke of God comme emongste vs. Heare what Christe saithe Herken what the Truthe speaketh Againe he saithe Audi dicit Dominus Non dicit Donatus aut Rogatus aut Vincentius aut Hilarius aut Ambrosius aut Augustinus sed dicit Dominus Heare this The Lorde saithe Heare not this Donatus saithe Rogatus saithe Vincenius saithe Hilarius saithe Ambrose saithe Augustine saithe But herken to this The Lorde saithe In like fourme of woordes saithe S. Ambrose Nolo nobis credatur Scriptura recitetur Non ego dico à me In principio erat Verbum sed audio Non ego effingo sed lego I would not ye should beleeue vs But reade the Scriptures I saye not of mee selfe In the beginninge was the Woorde But I heare it I make it not but I reade it Likewise saithe Chrysostome Oro vos omnes vt relinquatis quid huic aut illi videatur de his à Scripturis haec omnia inquirite I beseeche you al weigh not what this man or that man thinketh but touching al these thinges searche the Scriptures Nowe where as it pleaseth M. Hardinge to telle vs of an Argumente Negatiue from Special to General and so to cal vs to the remembrance of our Logique pleaseth it him also to remeÌ„ber that the Argument that wee grounde of S. Augustines woordes holdeth not as it is here imagined froÌ„ Special to General but froÌ„ the imperfection and weakenesse of the wisedome of man to the stabilitie and certainetie of Goddes Holy Woorde And therefore the Olde Learned Father Origen saithe as it is alleged before Sensus nostri Enarrationes fine his testibus non habent fidem Our iudgementes and Expositions without these witnesses of the Scriptures haue no credite In like sorte S. Hierome Quamuis SaÌ„ctus sic aliquis post Apostolos quamuis disertus sit non habet Authoritatem After the Apostles of Christe notwithstandinge somme man be Holy notwithstandinge he be eloquente yet he wanteth Authoritie Therefore S. Augustine saithe Cedamus consenuamus Scripturae Sacrae quae nec falli potest nec fallere Let vs yeeld and consente to the Holy Scripture whiche can neither deceiue nor be deceiued For this cause M. Hardinge S. Augustine not onely in the mater that laye bitweene him and Pettlianus but also in al other maters what soeuer so often appealed from al Fathers and Councelles vnto the Scriptures The Apologie Cap. 9. Diuision 3. Likewise S. Hierome Al those thinges saithe he whiche without the Testimonie of the Scriptures are holden as deliuered from the Apostles be throughly smitten downe by the Swerde of Goddes Woorde M. Hardinge Ye would falne remoue vs from a good hold I see wel whiche is the Authoritie of the Holy Faâ—thers of Ancient Traditions and of the Vniuersal Churche Al these would ye to be of no force against Heretiques For ye knowe the Fathers and the Churche to be againste you and that so longe as they are beleued your Doctrine shal not be receiued as alwaies founde to be newe and of priuate deuâ—se If we were driuen from these ye doubt not but to matche vs wel yenough in the Scriptures And as ye would handle the mater I thinke so my selfe verely For when al Authoritie and iudgemente of the Fathers and of the Churche is shakeÌ„ quite of in any coÌ„trouersie by whome shal we be tried By the Scriptures ye saie But when bothe ye and we alleage Scriptures to a contrary purpose and when we vary about the sense of the Scriptures by whom then shal we be iudged Perhaps ye wil referre the iudgement of doubtful maters to the Holy Ghoste VVe refuse not tharbitrement and Vmpiership of the Holy Ghoste For the same hath ben promised by Christe to the Churche to remaine with the Churche for euer to teache what thinges so euer he saide to lead men into al Truthe And thus for iudgemente and trial of Truthe we shal be retourned to the Churche and to the Fathers by whom the Holy Ghoste speaketh vnto vs whose Authoritie and due estimation ye go aboute to remooue from vs. But let vs see what force ye bringe to driue vs from this holde Makinge your batterie against it what shoote ye of but VVinde and Paper Your Artillerie makethe a noâ— es but it geueth no blowe As in the laste allegation ye falsified the sense of S. Augustine so in this ye falsifie bothe the sense and woordes of S. Hierome The woordes as ye allege them seeme to be spoken against what so euer Tradition of the Apostles VVhiche woordes or any the like to sutche purpose were neuer vtered by any Catholike Doctour of the Churche mutche lesse by S. Hierome Looke ye againe and vewe better the place ye shal saye your selues that I finde the faulte of falsefyeinge in you not without cause S. Hierome in his Commentaries vpon those woordes of the Prophete Aggaeus Et vocaui siccicitatem super tâ—â—ram super Montes I haue called the drought to come vpon the Earthe and vpon the Hilles c. First she winge the literal sense accordingly as the Hebrew woorde there by him noted signifieth Siccitatem drought theÌ„ treatinge Mystically as the seuenty Interpreters haue turned that woorde into Romphaeam that is a swerde and vnderstandinge by the swerde the VVoorde of God thereof takethe occasion briefly to saie what this swerde doothe how it destroieth the negligent soule whiche is expounded to be drie earthe and howe it plaguethe Montaines that lifte vp them selues against the knowledge of God whereby he meanethe Heretikes Of whom he tellethe howe they flatter the deceiued peoples with theire Breade Wine and Oile by whiche he meaneth theire Heresies as it were with meates and drinkes and refection There Breade saithe he any man maie very aptly cal it the Bread of VVaylinge and theyr VVine the madnesse of Dragons and the madnesse of Serpentes incurable And theire Oile the promisinge of Heauenly thinges wherewith they doo as it were anointe theire Disciples and promise them rewardes of theire labours which the Prophete detesteth sayeinge the Oile of the sinner shal not anoint my head After this folowe the woordes of S. Hierome whiche ye haue falsified to the intent they might seeme to serue your false meaninge Sed alia quae absque Authoritate Testimonijs Scripturarum quasi Traditione Apostolica reperiunt atque coÌ„fingunt percutit gladius Dei But the Swerde of God strikethe also other thinges whiche the Heretiques for of theâ— he speaketh deuise and faine of theire owne
heades without the Authoritie and witnesses of the Scriptures as though they came by Tradition from the Apostles He that compareth this place with your flsified allegation maie sone espie greate oddes betwene them For ye make S. Hierome to saie that al those thinges whiche without the Testimonies of Scriptures are holde so your allowed interpreter tourneth Asseruntur as deliuered from the Apostles be throughly smitten downe by the Swerde of Goddes VVoorde By this Swerde of your Goddes Woorde ye woulde quite smite downe al Apostolike Traditions at a blowe But thanked be God that your Swerde is a forged Swerde a paper Swerde a Swerde that neither with Edge cutteth nor with weight beareth downe S. Hierome putteth not al thinges whiche we haue by Tradition from the Apostles without the expresse Scriptures to the Swerde of Goddes Woorde He speaketh not Generally His woorde is Alia other thinges and ye make it Omnia al thinges Againe he speaketh of sutche thinges as be deuised and fained by Heretikes of theire owne braine without Authoritie and Testimonies of the Scriptures vnto whiche they geue Estimation as though they came by Tradition from the Apostles These circumstances and exaggerations doo ye omitte and saye that S. Hierome putteth al Apostolike Traditions to that dreadful Swerde of Goddes VVorde Nowe what S. Hierome saithe wee holde with it and allowe it wel But your saienge we refuse as falsely fathered vpon S. Hierome VVhat he condemneth we condemne Neither can that place be iustly alleaged againste vs For we inuente not no fame not any thinges of our own accorde or of our owne heades as though they were deliuered by the Apostles besides the Scriptures that is the parte of Heretikes specially of the Tatians as in that place S. Hierome saithe VVe finde deuise and faine nothinge in the Catholike Religion We doo but kepe and mainteine thinges Deuised by the Holy Ghoste and leafte to the Churche by the Apostles or by Apostolike men or by the Generall Councelles whose Authoritie is in the Churche most healthful saithe S. Austine But concerninge the force whiche the consent of the Fathers had in the iudgement of S. Hierome it appeareth in his Epistle to Euagrius where by the Authoritie of the Auncient Doctours before his time he proueth against an Heretike that Melchisedech was a man of the Lande of Chanaan and not the Holy Ghost The B. of Sarisburie Faine would M. Hardinge haue his Reader beleeue that wée vtterly despise al Holy Fathers But wée despise them not M. Hardinge as maye partely appeare by that wee haue already saide Wée reade theire woorkes wée reuerence them wée geue God thankes for them wée calle them the Pillers the Lightes the Fathers of Goddes Churche wée despise them not This thinge onely wée saye Were theire Learninge and Holinesse neuer so greate yet be they not equal in credite with the Scriptures of God Thus also saithe S. Augustine Nos nullam Cypriano facimus iniuriam cùm eius quaâ—â—ibet literas à Canonica Diuinarum Scripturarum Authoritate distinguimus Wee offer no wronge to S. Cyprian when wee seuer any his Letters or Writinges from the Canonical Authoritie of the Holy Scriptures And againe ioininge al the Doctours and â—athers togeather he saithe thus Ipse mihi pro his omnibus imò supra hos omnes Apostolus Paulus occurrit Ad ipsum confugio ad ipsum ab omnibus qui aliter sentìunt literarum tractatoribus prouoco In steede of al these Learned Fathers or iather aboue them al Paule the Apostle commeth to my minde To him I renne To him I appeale from al manner Writers Doctours and Fathers that thinke otherwise So likewise S. Hierome Ego Originem propter cruditionem sic interdum legendum arbitror quomodo Tertullianum Nouatum Arnobium Apollinarium nonnullos Ecclesiasticos Scriptores Graecos pariter Latinos vt bona eorum eligamus vitemúsque contraria I thinke that the Auncient Father Origen in respecte of his Learninge maye be readde sometimes as Tertullian Nouatus Arnobius Appollinarius and sundrie other Ecclesiastical VVriters as wel Greekes as Latines that in them wee maye take the good and flee the contrarie Of this iudgemente were S. Augustine S. Hierome and sundrie others whose woordes for shortnesse I passe ouer yet were they not therefore condemned as despisers of the Holy Learned Fathers Wée remoue you not as you saye from your holde M. Hardinge This is nothinge els but a courrage of your countenaunce The Fathers ye speake of are against you I trust it appeareth already by your former writinges that in the Special cases that lie bitwéene vs ye haue but fewe Fathers to holde by Ye saye Wée euermore calle you to the Scriptures This faulte I hope is not so hainous Christe hathe commaunded vs so to doo Searche ye saithe Christe the Scriptures And S. Hilarie saithe vnto the Emperoure Constantius Fidem Imperator quaeris Audi eam non denouis chartulis sed de Dei Libris Doothe youR Maiestie seeke the Faithe Heare it then not out of any newe scrolles but out of the Bookes of God He is rather to be suspected that fléeth the light and wil not be iudged by the Scriptures When the Scriptures be darke and doubteful are alleged of bothe partes then ye saie ye refuse not the Vmpéereship and iudgemente of the Holy Ghoste But ye adde farther The Holy Ghost is promised onely to the Churche Nowe by your opinion there is no Churche but the Churche of Roome And the Churche of Roome is no Churche without the Pope For one of your greate Doctours saithe Potestas Papae solius excedit potestatem totius residuae Ecclesiae The Popes onely power passethe al the power of the whole Churche bisides And an other like Doctour saithe Papa virtualiter est tota Ecclesia The Pope by power and vertue is the whole Churche And thus your reason goethe round aboute à Primo ad vltimum Ergo There is neither Holy Ghoste nor Interpretation or sense of the Scriptures but onely in the Pope This is Summa Summarum whiche thinge being graunted what should a man séeke any farther The whole mater is at an ende It is true As the Scriptures were written by the Sprite of God so must they be expounded by the same For without that Sprite wée haue neither eares to heare nor eies to sée It is that Sprite that openethe and noman shuttethe the same shuttethe and noman openethe The same Sprite prepared and opened the Silk womans harte that shée shoulde geue eare to and consider the thinges that were spoken by S. Paule And in respecte of this sprite the Prophete Esai saithe Erunt omnes docti à Deo They shal be al taught of God But God hathe not bounde him selfe that this Sprite should euermore dwel in Rome but vpon the lowly and humble harted that tremblethe at the Woorde of God Chrysostome saithe Qui propria loquuntur â–ª falsò
then the other Thus he saith Nunquid noÌ„ cùm se Antichristus veniens Deum dixerit friuolum valdâ— erit Sed ramen nimis perniciosum Si quantitatem vocis attendimus Duae sunt Syllabae si pondus iniquitatis Vniuersa pernicies When Antichriste shal comme and cal him selfe God shal it not be a very trifle Yet shal it be marueilous hurteful to the Churche If ye weigh the quantitie of the woorde it standeth in twoo Syllables If ye consider the weight of the wickednesse it is an Vniuersal destruction These are no Lies as it liketh you to calle them M. Harding They are very plaine woordes it is the vndoubted meaninge of S. Gregorie And therefore he calleth this claime of Vniuersal Povver a Superstitioâ—â—s a Profane an Vngodly a Wicked title a name of Hypocrisie a name of Blasphemie To auoide these Authorities beinge so pregnaÌ„t so cleare ye are faine to tansie sundrie prety shiftes sutche as neither Iohn nor Gregorie was euer hable to vnderstande Firste ye saie This Iohn the Bishop of Constantinople meante by this title vtterly to disgrade al Bishoppes and Patriarkes what so euer and to make him selfe the Onely Bishop of al the world It is a childish laboure to seeke a knotte in a russhe to imagine doubtes where the case is cleare It is certaine that the Bishop of Constantinople meante none other Vniuersal Authoritie then that now is claimed by the Pope Therefore it is thus noted in the Booke called Chronicon Eusebij Institntum fuit vt Romana Ecclesia Caput esset Ecclesiarum omnium cùm priùs Constantinopolitana id vsurpare tentasset Order was taken that the Churche of Rome should be the Head of al Churches whereas before the Churche of Constantinople had attempted to Vsurpe the same Whiche thinge is also noted by Matthias Palmerius of Florence that without any manner difference or change of woordes Sabellicus saithe Bonifaciusz egit ab initio administrationis suae cum Phoca vt Romana Ecclesia esset omniuÌ„ aliarum Caput Estque id aegrè nec sine multa contentione Apostolicae Sedi datum Graeci id ad se decus trahentes ibi Christianae Pietatis Arcem esse oportere aiebant vbi Imperij Bonifacius the thirde at the firste enitre into his office was an earneste suiter vnto the Emperoure Phocas that the Churche of Rome might be the Heade of al other Churches Whiche thinge hardely and with greate laboure was graunted to the Apostolique See of Rome The Grecians drawinge the same honoure vnto them selues saide It was necessarie the Heade of Christian Religion shoulde be there where as was the Heade of the Empiere whiche was at Constantinople Likewise writeth Vrspergensis At the requeste and suite of Pope Boniface Phocas the Emperoure appointed the See of the Apostolique Churche of Rome to be the Heade of al Churches For before that time the Churche of Constantinople wrote her selfe the First or Chiefe of al others By these it maie appeare M. Hardinge it was greate folie for you thus to caâ—â—â—l at the name For the Power and Iurisdiction then claimed by the Bishop of Constantinople and afterwarde vsurped by the Bishoppes of Rome â–ª was al one Therefore S. Gregorie saithe to Iohn the Bishop of Constantinople Tu quid Christo Vniuersalis Ecclesiae Capiti in Extremi Iudicij dicturus es examine qui Cuncta cius membra tibimet conaris Vniuersalis appellatione supponere What answeare wilte thou make at the trial of the Laste Judgement vnto Christe the Head of the Vniuersal Churche whiche thus by the name of Vniuersal Bishop seekeste to make al his Members subiecte vnto thee Euen the selfe same Vniuersal povver claimeth nowe the Bishop of Rome and séeketh to make al other Bishoppes through the world and the whole Vniuersal Churche of Christe thral and subiecte vnto him The Bishoppes of Constantinople felle sommetimes into Heresies were deceiued But Christe hath praied for Peter that his Faithe shoulde not faise Ergo saie you The Bishop of Rome can neuer possibly be deceiued O M. Hardinge let shame once force you to refraine these Vanities I doubte not but hereafter in place conuenient I shal be hable to shewe that there haue benne mee Heretiques placed in S. Peters Chaire eueÌ„ in the See of Rome then you are hable to finde in any one Sée within Europe Verily S. Gregories reason touching the danger Confusion of the Churche weigheth nomore againste the Bishop of Constantinople then againste the Bishop of Rome For thus he saithe If he that is called the Vniuersal Bishop happen to erre then needes must yâ— who le Vniuersal Churche fal togeather with him into Erroure And therefore if ye had perused the Councel of Basile ye shoulde haue founde this selfe same reason alleged there not againste the Bishop of Constantinople but against the Pride and Arrogancie of the Bishop of Rome The woordes be these Alioqui errante Pontifice sicut saepè contigit contingere potest toâ—a erraret Ecclesia Otherwise when so euer the Pope erreth as he hath often erred and maie erre againe the vvhole Churche should erre with him Thus wrote the Bishoppes and by your owne Iudgemente Catholike Bishoppes in the Councel of Basile yet had they not forgotten the Praier that Christe made for S. Peter And therefore Franciscus Zarabella a notable Canoniste and Cardinal of the Churche of Rome seeinge the greate enormities that grewe hereof saithe thus Papae faciunt quicquid libet etiam illicita sunt plusquam Deus Ex hoc infiniti sequuti sunt errores Quia papa occupauit omnia iura inferiorum Ecclesiarum ita vt inferiores Praelati fint pro nihilo Et nisi Deus succurrat statui Ecclesiae Vniuersalis Ecclesia periclitatur The Popes doo now what so euer they liste to doo yea although it be vnlawfultand are becomme more then God Hereof haue folowed infinite Erroures For the Pope hath inuaded and entred vpon al the right of the Inferioure Churches so that the inferiour Bishoppes maie goe for nought And onlesse God healpe the state of the Churche the Vniuersal Churche is in danger Thus hitherto M. Harding ye haue founde no lie Nowe where ye woulde seeme to saie Gregorie so reproued the Bishop of Constantinople that neuerthelesse he claimed yâ— same Title Vniuersal Authoritie to him selfe maie it therefore please you herein to stand to yâ— IudgemeÌ„t of S. Gregorie him selfe of whoÌ„ I recken ye doo not doubte but he vnderstood his owne meaninge Doubtelesse if ye had so diligentely considered S. Gregorie as ye beare vs in hande ye should haue found that touchinge any his owne right herein he Disclaimeth this Title refuseth it vtterly For so he writeth to yâ— Emperour Mauritius Nunquid ego in hac re pijssime Domine propriam causam defend O my moste Graceouse Lord doo I herein quarrel for myne owne right Againe he
sua Antichristum praecurrit I speake it boldely Who so euer calleth him selfe the Vniuersal Prieste or desireth so to be called as doth the Pope in the Pride of his harte he is the forerenner of Antichriste And when Iohn then Bishop of Constantinople had firste entred his claime vnto this title S. Gregorie made answeare vnto the same Ex hac eius Superbia quid aliud nisi propinqua iam esse Antichristi tempora designantur By this Pride of his what thinge els is signified but that the time of Antichriste is euen at hande Againe he saithe vpon occasion of the same Rex soperbiae propè est quod dici nefas est Sacerdotum est praeparatus exercitus The Kinge of Pride that is Antichriste is comminge to vs and an Armie of Priestes is prepared whiche thinge is wicked to be spoken S. Hierome saithe Antichristus omnem Religionem suae subijciet Potestati Antichriste shal cause al Religion to be subiecte to his Power I wil not here take vpon me to discrie either the Person or yâ— dwelling Place of Antichriste Who so hath eies to sée let him sée These CircuÌ„stances agree not vnto many S. Paule saith Antichriste woorketh the Mysterie or secrete practise of Iuiquitie Whereupon the Glose saith Mystica est Impietas Antichristi id est Pieratis nomine palliata The wickednesse of Antichriste is Mystical that is to saie It is not plaine open or easy to be espied of euery body but cloked vnder the name of Godlinesse And for as mutche as M. Hardinge thinketh wee misallege these Writers and violently force them to our side whether thei wil or no S. Bernarde saithe thus Bestia illa de Apocalypsi cui datum lest os loquens Blasphemias bellum gerere cum Sanctis Petri Cathedram occupat tanquam Leo paratus ad praedam That Beaste that is spoken of in the Booke of Reuelations vnto whiche Beaste is geuen a mouthe to speake Blashemies and to keepe warre againste the Sainctes of God is novve gotten into Peters Chaire as a Lion prepared to his praie Ioachimus Abbas saide aboue three hundred yéeres sithence Antichristus iam pridem natus est Romae altiùs se extollet in Sede Apostolica Antichriste is already borne in Rome and shal auaunce him selfe higher in the Apostolique See Arnulphus in the Councel of Remes saith thus Quid hunc ReuereÌ„di Patres in sublimi Solio residentem veste purpurea aurea radiantem quid hunc inquam esse censeris Nimirùm si charitate destituitur solaque scientia inflatur extollitur Antichristus est in Templo Dersedens sese oftendens tanquam sit Deus What thinke you Reuerend Fathers of this man be meaneth the Pope sittinge on highe in his Throne glitteringe in purple and clothe of Golde What thinke you him to be Verily if he be voide of Charitie and be blowen vp and auaunced onely with knowledge then is he Antichrist sitting in the Temple of God and shewing out him selfe as if he were God The Bishoppes in the Councel at Reinspurg saie thus Hildebrandus Papa sub specie Religionis iecit Fundamenta Antichristi Pope Hildebrande vnder a coloure of holinesse by forebiddinge Priestes mariage hath saide the Fundation for Antichriste Dante 's an Italian Poëte by expresse woordes calleth Rome the Whoore of Babylon Fanciscus Petrarcha likewise saithe Rome the Whoore of Babylon The Mother of al Idolatrie and Fornication the Sanctuarie of Heresie and the Schole of Errour I knowe these woordes wil séeme odious vnto many Therefore I wil staie spare the reste The Pope him selfe for that he sawe to whoe 's Person and credite these thinges belonged therefore in his Late Councel of Laterane gaue straite Commaundemente to al Preachers that noman shoulde dare once to speake of the Comminge of Antichriste The Apologie Cap. 17. Diuision 1. And what marueile if the Churche were then carried awaie with errours in that time specially when neither the Bishop of Rome who then onely ruled the roste nor almoste any other either didde his duetie or once vnderstoode what was his duetie For it is harde to be beleeued whiles they were idle and faste asleepe that the Diuel also al that while either fel asleepe or els continually laie idle For howe they were occupied in the meane time and with what faithfulnesse they tooke care of Goddes House though we holde our peace yet I praie you let them heare Bernarde theire owne frende The Bishoppes saith he vvho novve haue the charge of Goddes churche are not Teachers but Deceiuers They are not Feeders but Beguilers They are not Prelates but Pilates These wordes spake Bernarde of that Bishop who named him selfe the higheste Bishop of al and of the other Bishoppes likewise whiche then hadde the place of gouernemente Bernarde was no Lutherane Bernarde was no Heretike he had not forsaken the Catholike Churche yet neuerthelesse he did not lette to cal the Bishoppes that then were Deceiuers Beguilers Pilates Nowe when the people was openly deceiued and Christian mennes eies were craftily bleared and Pilate sate in Iudgement place and condemned Christe and Christes Members to Swerde and Fiere O good Lorde in what case was Christes Churche then But yet tel me of so many and so grosse errours what one erroure haue these menne at any time refourmed Or what faulte haue they once acknowledged and confessed M. Hardinge VVhy Sirs are ye so wel learned and so holy of life your selues that ye take vpon you to iudge the Bishop of Rome Christes chiefe officer in earthe and al other men before the time of your Apostates and Renegate Frters to haue ben both impious for not doing theire dutie and ignorant for not knowinge what was theire dutie VVas al Vertue so farre bannished al necessarie knowledge and Christian learninge so cleane put out that wee muste nowe beginne to learne how to beleue and howe to liue a Christian life of sutche light preachers Wicked vowbreakers lewde Lecherous Lurdens and detestable blasphemers as your deuilishe rable is S. Bernardes wordes to Eugenius be these Age indagemus adhuc diligentiùs quis sis c. VVel goe too Let vs somewhat more diligently examine what manner a man thou art what person thou bearest for the presente time in the Churche of God VVho art thou The greate Preieste the highest Bishop Thou arte the chiefe of al Bishoppes thou arte the heire of the Apostles for primacie thou arte Abel for Gouernement Noë for Patriarkship Abraham for holy order Melchiscdech for dignitie Aaron for Auctoritie Moyses for iudgemente Samuel for power Peter for thy anointinge Christe Thou art heâ—to whom the Keies were deliuered to whom the Shepe were committed There be also other porters of Heauen and Pastours of flockes But thou so mutche farre passinge al other as thou haste inherited bothe names mutche more indifferent They haue theire flockes assigned vnto them
vs as Life vvith Beggars And yet to my remembrance neither youâ— Priuate Masse nor your Halfe Communion was euer touched in this whole Apologie more then once before this place the Liftinge vp or Shevvinge of the Sacramente not once at al. ye shoulde haue weighed your aduantages better M. Hardinge before ye thus bestowed your lothesome quarrels But thought you in déede M. Hardinge I wil not saie as you saie that with so Lovvsy and Beggerly but that with so poore and simple stuffe ye shoulde be hable to mocke the worde Many fonde tales bothe you and your felowes haue sent vs ouer but a fonder tale then this tale is of your Pardonnes and Purgatories ye haue sente vs none I muste saie to you as S. Augustine sommetime saide to Iulianus the Pelagian Heretique Necessitate compellitur Talibus pannis indui dui tam magna etiam Vestra superbia Your Pride be it neuer so greate euen for very poore neede and beggerie is faine to couer it selfe with sutche soary clowtes I beseche you consider howe aduisedly and reuerently ye vse Goddes Holy VVoorde Thus you saie Nathan saide vnto Dauid Our Lorde hath put awaie thy sinne thou shalt not die Christe saithe The Sinne againste the Holy Ghoste shal not be foregeuen neither in this Worlde nor in the Worlde to comme Or as S. Marke saithe Non habeâ— remissionem in Aeternum Sed reus erit Aeterni delicti He hath not remission for Euer but shal be guilty of Euerlastinge Sinne. S. Paule saithe Beare ye one an others burthen Christe saithe to Peter To thee wil I geeue the Keies of the Kingedome of Heauen c. S. Paule said of him the had liued in shameful inceste with his Fathers wife Let sutche a one be geuen ouer to Satan These be your Scriptures hereof ye ful discretely and learnedly Conclude thus Ergo The Pope hath a vvarrante sufficiente to graunte his Pardonnes and that as vvel to the deade as to the quicke O M. Hardinge God is not to be mocked feare his iudgementes Abuse not his Name or Woord in vaine Ful wel you know that neither Dauid nor Nathan nor Christ nor Paule were PardoÌ„moungers What should I further saie to him that with so greate a countenance and so mutche a doo can saie nothinge Let S. Augustine briefely answeare al these vanities Thus he saithe Hoc quid est aliud nisi diligeÌ„ter pro humana suspicione contendere Scripturas Sanctas negligenter attendere What thing els is this but stoutely to striue for mannes fansie and negligently to consider Goddes Holy VVoorde The Prophete Dauid vpon whom ye woulde séeme to grounde these folies answeareth you thus Narrauerunt mihi iniqui fabulationes Sed non vt lex tua Domine The wicked haue tolde mee many foolishe tales But O Lorde nothinge as thy Lawe S. Augustine if he were nowe aliue he woulde saie of you as he saide of other your Predecessours O Vanitas vendens Vanitatem Vanitatem audituris Vanis Credituris O Vanitie sellinge Vanitie to them that wil heare Vanitie and Vaine are they that wil beleue it Leo saithe In hanc insipientiam cadunt qui cùm ad cognoscendam Veritatem aliquo impediuntur obscuro non ad Propheticas voces non ad Apostolicas Literas nec ad Euangelicas Authoritates sed ad semetipsos recurrunt Into this folie they fal that when they be hindered by some darkenesse from the knowledge of the Truthe goe not to the Voices of the Prophetes nor to the Writinges of the Apostles nor to the Authorities of the Gospelles but onely haue recourse vnto them selues Now somewhat to saie particularely of the mater touching your pardonnes your owne Doctoure Syluester Prieriâs Maister of the Popes Palaice writeth thus Indulgentiae Authoritate Scripturae non innotuere nobis Sed Authorirate Ecclesiae Romanae Romanorumque pontificum quae maior est Pardonnes are not knowen vnto vs by the Authoritie of the Scriptures but by the Authoritie of the Churche of â—ome and of the Popes whiche is greater then the Authoritie of the Scriptures Therefore M. Hardinge by this Doctours iudgemente it was greate folie to allege so many Scriptures for proufe of your Pardonnes For here yée are taught in good sadnesse that your Pardonnes can neuer be proued by any Scriptures It had benne mutche better for you to haue alleged onely the Popes Authoritie For that as your Syluester teacheth you far passeth al the Authoritie of the Scriptures Roffensis saithe Ego respondeo non satis certo constare à quo primùm Indulgentiae tradi coeperint Apud Priscos vel nulla vel certè quà m rarissima fiebat mentio de Purgatorio Quà m diu autem nulla esset cura de Purgatorio nemo quaesiuit Indulgentias Nam ex illo pendet omnis Indulgentiarum aestimatio Si tollas PurgatoriuÌ„ quorsum Indulgentijs opus erit Coeperunt Indulgentiae postquà m ad Purgatorij Cruciatus aliquandiu trepidatum est Thus I answeare It cannot wel appeare from whom Pardonnes first beganne Emonge the Olde Doctours and Fathers of the Churche there was either no talke at al or very litle talke of Purgatorie But as longe as Purgatorie was not cared for there was no man that sought for Pardonnes For the whole price of Pardonnes hangeth of Purgatorie Take awaie Purgatorie and what shal we neede of Pardonnes Pardonnes beganne when folke were alitle fraide with the paines of Purgatorie Iohannes Maior saithe De Indulgentijs pauca dici possunt per certitudinem quia Scriptura de illis expressè non loquitur Nam quod ditur Petro Tibi dabo Claues c. certum est quò'd oporâ—er intelligere illam Authoritatem cum sale Fatuae ergo superstitiosae sunt quaedam Indulgentiae viginti millium annorum of Pardonnes little maie be saide of certainetie for the Scripture expressely saith nothinge of them Touchinge that Christe saith vnto Peter Vnto thee wil I geeue the Keies c. we muste vnderstande this Authoritie with a corne of Salte otherwise it maie be vnsauery Therefore certaine of the Popes Pardonnes that promise tvventie thousande yeeres are foolishe and superstitious Your Schole Doctoures them selues were woonte sommetime to saie Inuentio indulgentiarum est pia fraus dolus non malus quò populus officioso errore trahatur ad pietatem The Diuisinge of Pardonnes is a Godly guile and a hurtelesse deceite to the intente that by a deuoute kinde of Eâ—oure the people maie be drawen to Godlinesse Alphonsus de Castro saithe Nulla res est quam minùs apertè Sacrae Literae prodiderint de qua minus vetusti Scriptores dixerint Non est mentio vlla de Indulgentijs There is nothing that the Scriptures haue lesse opened or whereof the Olde Learned Fathers haue lesse written then Pardonnes Of Pardonnes in the Scriptures and Doctoures there is no mention Of the shamelesse Marchandise and
of the Romaine Churche is the infallible Rule of Faithe from the vvhiche the Holy Scripture taketh her force And Indulgences and Pardonnes saithe he are not made knovven to vs by the Authoritie of the Scriptures but they are knovven to vs by the Authoritie of the Romaine Churche and of the Bishoppes of Rome vvhich is greater then the Scriptures Pigghius also letteth not to saie that without the licence of the Romaine Church we ought not to beleue the very Plaine Scriptures Mutch like as if any of those that cannot speake pure and cleane Latine and yet can babble out quickely and readily a litle somme sutche Lawe Latine as serueth the Courte woulde needes holde that al others ought also to speake after the same waie that Mammetrectus and Catholicon spake many yeeres agoe and whiche themselues doo yet vse in pleadinge in Courte for so maie it be vnderstoode sufficiently what is said mennes desires maie be satisfied that it is a fondenesse nowe in the later ende to trouble the worlde with a newe kinde of speakinge and to cal againe the olde finenesse and eloquence that Cicero and Caesar vsed in theire daies in the Latine tongue So mutche are these menne beholden to the folie darkenesse of the former times Many thinges as one writeth are had in estimation oftentimes bicause thei haue benne once dedicate to the Temples of the Heathen Goddes Euen so wee see at this daie many thinges allowed highly sette by of these menne not bicause they iudge them so mutche woorthe but onely bicause they haue benne receiued into a custome and after a sorte dedicate to the Temple of God M. Hardinge Ye haue neuer donne with the Churche of Rome I cannot blame you For so long as that standeth without ye repente and tourne ye shal neuer be taken but for sutche as ye be Schismatikes and Heretikes But alas poore soules what thinke ye to ouerthrowe that Churche builded vpon the rocke Peter againste whiche hitherto neither tyrauntes nor Heretikes farre passinge you in lerninge and honestie of common life coulde euer preuaile Trowe ye to extinguishe that faithe of the Romaine Churche whiche is the same that was the faithe of Peter for which Christe praied that it should neuer faile Ye laboure in vaine VVel may Sathan winne you the Churche whiche our Lorde praied for by you shal he neuer winne Geue ouer therefore your vaine and wicked attemptes Trust not in the patches that falsely ye allege out of Canonistes gloses scholemen riminge poetes Heretikes and who so euer be they neuer so bad Some ignorant persons maye ye deceiue whose sinnes deserue the same VVhat Syluester Prierlât saieth I minde not here to discusse Neither where he saithe that you alleage haue you thought good to tel vs lest by perusinge the place we shoulde take you in a lie as we haue almoste in al your other allegations The like sinceritie you use in alleaginge Pighius VVe binde our selues neither to the wordes of Syluester nor of Pighius If they erre what is that to vs Let them beare theire owne burthen If they tel truth we beleue them for truthes sake If otherwise we leaue that parte for you to carpe If Syluester Prierias saide that for pointes of belefe the Doctrine of the Romaine Churche is a squire to trie theire truthe by the same beinge wel vnderstanded is right true Likewise if Pighius saie that the Romaine Churche sheweth vnto vs which be the approued and vndoubted scriptures and whiche be not this is so true as your selfe I suppose wil yelde thereunto As for that the scripture receiued from the Churche of Rome Authoritie credite and force if in your meaninge you exclude God that is your lie not Syluesters sentence If relation be made to vs that we ought not geue credite vnto it onlesse it had ben shewed to be holy scripture by the Romaine Church whiche is the true Churche of Christe in this sense be it Syluester or who els so euer saithe it it is a true saieinge and agreable to S. Augustine Ego Euangelio non crederem nisi me Catholicae Ecclesiae commueret Authoritas I woulde not beleue the Gospel except the Auctoritie of the Catholike Churche moued me And for that you alleage out of him touchinge indulgences truthe it is the ful and whole knowledge of them is not plainely opened vnto vs by expresse and euident wordes of Scripture no more then the mysterie of the blessed Trinitie baptizinge of infantes and many other truthes but rather by the doctrine of the Romaine Churche VVhere you tel vs of Pighius that he letteth not to saie that without the licence of the Romishe Churche for in that word you please your selfe wel we ought not to beleue the very plaine scriptures we wil proclaime you a lyer vntil you shewe vs where he spake so farre beside reason and lerninge The holy Churche doth not wil vs to staie from belefe of the scriptures vntil we haue licence but by al waies and meanes inuiteth and stirreth vs to beleue the truthe in the scriptures vttered The B. of Sarisburie The greatest weight hereof vpon twoo of your Doctoures Syluester Prieriâs and Albertus Pigghius Whoe 's credite notwithstandinge yée woulde faine otherwise saue vpright yet here as it séemeth ye are contente for shame to géeue them ouer VVe binde our selues yée saie neither to the woordes of Syluester nor of Pigghius If they erre what is that to vs This shorte and blunte answeare notwithstandinge it séeme to like wel you yet perhaps Prieriâs and Pigghius it woulde not like I sée no greate cause to the contrarie but either of them might as wel renounce your Authoritie and saie of you Wée are not bounde neither to M. Hardinges woordes nor to his felowes For that yée doubte the Truthe of our allegations reade Syluester Prieriâs Maister of the Popes Palace in his Booke entituled Contra praesumptuosas Martini Lutheri Conclusiones de potestate Papae His wordes there emongest others be these Quicūque nō innititur Doctrinae Romanae Ecclesiae ac Romani pōlificis tanquam Regulae Dei infallibili à qua etiam sacra Scriptura robur trahit Authoritatem Haereticus est Who so euer leaneth not to the Doctrine of the Romaine Churche and of the Bishop of Rome as vnto the infallible Rule of God of vvhiche Doctrine the Holy Scripture taketh force and Authoritie he is an Heretique Againe he saithe Authoritas Romanae Ecclesiae Romanique pontificis maior est c. The Authoritie of the Romaine Churche and of the Bishop of Rome is greater then the Authoritie of Goddes woorde As for that is here alleged of Pigghius it is the very sounde and sense of the greatest parte of his Common place De Ecclesia Of whoe 's iudgemente herein M. Caluine writeth thus Pighius ait Nullius Scripturae Authoritate quantum libet Clarae nostro quidem
to M. Hardinge Aerius the Arian Heretique the Breache of Vowes the Dissension of Iudgementes in Religion shal be answeared God willinge hereafter eche mater seuerally in his place Wee flatter not our Prince with any newe imagined extraordinarie power but onely geue him that Prerogatiue Chieftie that euermore hath benne dewe vnto him by the ordinance and Woorde of God that is to say to be the Nurce of Goddes Religion to make Lawes for the Churche to heare and take vp cases and questions of the Faithe if he be hable or otherwise to commit them ouer by his authoritie vnto the learned to commaunde the Bishoppes and Priestes to doo their dewties and to punishe sutche as be offenders Thus the godly Emperoure Constantinus sate in Iudgement in a cause Ecclesiastical bitwéene Caecilianus and Donatus à Casis Nigris and in the ende him selfe pronounced sentence Greater authoritie then Constantinus the Emperoure had and vsed our Princes require none This I truste hitherto is no greate Heresie S. Hierome reproued Vigilantius for that he founde faulte with the Vigils or night wakes that then were vsed with Praieing to Sainctes with Woorshippinge of Reliques with Lightes and other suche like weighty maters Touchinge which whole controuersie Erasmus geueth this iudgement in hunc ita conuitijs debacchatur Hieronymus vt plusculum in co modestiae cogar desiderare Vtinam argumentis tantùm egisset et à conuitijs temperasset Against this Vigilantius S. Hierome so raileth that I wante in him some peece of sobrietie I woulde rather he had dealte with argumentes and had spared his railinge Of praier to Sainctes Lightes we shal speake hereafter Night wakes afterward were condemned as I remembre in the Councel of Carthage so Sentence geuen by the Churche with this greate Heretique Vigilantius against S. Hierome Verily the Fathers in a former Councel holden at Eliberis in Spaine decréed thus Placuit prohiberi ne foeminae in coemiterio peruigilent quia saepé sub obtentu orationis scelera latenter committunt It liketh vs that women be forbidden to watche at the places of burial For often vnder pretense of prayer priuily they commit wickednesse To be shorte if Vigilantius were an Heretique for reprouinge of Night Watches why hath the Churche of Rome so longe sithence condemned abolished the same watches agreeably to Vigilantius and contrarie to the Iudgement of S Hierome Reliques were subiecte to muche villanie and are welneare worne out of them selfe The Manicheis emonge other their fantastical errours were wonte to say the the body of Man was made not by God but by the Angels of the Diuel whiche they called Gentem tenebratum and that in Man there be two soules of contrarie natures the one of the substance of God the other of the substance of the Diuel and that either soule contineweth stil as it is and cannot alter That is to say that the good soule can neuer be il and that the il soule can neuer be good And in this sense they saide that Man hath no Frée wil. Al these and other like errours wée abhorre and Detest as frantique furies Wée saie that the Soule of Man is not the substance but the Creature of God an that it maie be changed from good to il from il to good that Dauid maie fal that Paule maie rise that God geueth vs a newe hart and a newe Spirite within our breastes But as touchinge the fréedome of wil and power of our selues we saie with S. Augustine O malum Liberum Arbitrium sine Deo O euil is Free Wil without God Againe Libero Arbitrio malè vtens homo se perdidit Arbitrium Man misusinge his Free Wil spilte both him selfe and his wil. Againe Quid tantùm de Naturae postibilitate praesumitur Vulnerata saucia vexata perdita est Vera confessione non falsa defensione opus habet What doo men so mutche presume of the possibilitie of Nature It is woounded it is mangled it is troubled it is loste It behoueth vs rather truely to confesse it then folsly to defende it Againe Liberum Arbitrium captiuatum non nisi ad peccatum valet Free wil once made thralle auaileth now nothinge but to sinne Agayne Quòd bené viuimus quòd rectè intelligimus Deo debemus Nostrum nihil est nisi peccatum quod habemus That wee liue wel that wee vnderstande aright wee haue it of God Of our selues wee haue nothinge but onely sinne that is within vs. The better to cleare this whole case I thought it good to vse the moe woordes Thus may wée learne to knowe our selues and humbly to confesse our imperfection and to geue the whole glorie vnto God Therefore to conclude S. Augustine saithe Nos volumus Sed Deus in nobis operatur velle Nos operamur Sed Deus in nobis operatur operari pro bona sua volūtate Hoc nobis expedit credere dicere Hoc est pium hoc est verum vt sit humilis submissa Confessio detur totum Deo Tutiores viuimus si totum Deo damus non autem nos illi ex parte nobis ex parte committimus Wee wil but it is God that woorketh in vs to wil. VVee woorke but it is God that woorketh in vs to woorke accordinge to his good pleasure This is behooueful for vs bothe to beleeue and to Speake This is a Godly this is a True Doctrine that our Confession maye be humble and lowly and that God maye haue the whole VVee liue in more safetie if wee geue al vnto God rather then if wee commit our selues partely to our selues and partely to him The Apologie Cap. 2. Diuision 4. That wee be accursed Creatures like the Gyauntes doo warre against God him selfe and liue cleane without any regarde or Woorshippinge of God M. Hardinge VVhat ye bee God knoweth and your owne Conscience shoulde knowe Our Lorde amende bothe you and vs. But to saye some what to that your giltie minde imagineth the VVorlde to reporte of you if they which take away and abhorre the external Sacrifice wherein Christe accordinge to his owne institution is offered to his Father make no warre against God if they whiche make Christe a Minister of Shadowes Signes Tokens and Figures they whiche feare not to breake their solemne Vowes made to God and defende the same as wel done they whiche assure them selues of their Saluation and therefore liue dissolutely without due care and feare of God If I saye they be not cursed Creatures and like Gyantes that warre against God then are ye cleare of this charge The B. of Sarisburie To answeare Ifs with Ifs and Woordes with Woordes it were greate folie Therefore leauinge the answeare of Vowes assurance of Saluation to theire seueral places first wee denie not the Sacrifice of Christe Christe onely vpon his Crosse is our whole and onely Sacrifice for sinne biside him wée haue none other How
c. Folo winge the Holy Fathers wee doo al with one accorde teache men to confesse one and him selfe the Sonne our Lorde Iesus Christe persite him selfe in Godhead and perfite himselfe in Manhood And for Auctoritie of the Fathers in high pointes of Faith a Bishop in that reuereÌ„d assemblie named Eudoocius pronounced a notable sentence sayeing thus Euery one that consentethe not to the exposition of the Holy Fathers doothe alienate him selfe from al Pristely Communion and from the presence of Christe Thus wee haue alleaged the foure first general Councels whiche S. Gregorie honourethe as the foure Gospels But the thinge beinge so euident as it is and so welkuorwen euen to your selues if ye be learned the Auctorit it of these chief Councels maie suffice The B. of Sarisburie Here M. Hardinge ye haue taken in hande a néedelesse labour For you knowe right wel wee despise not the Authoritie of the Holy Fathers but rather in this selfe same place haue alleged togeather S. Augustine S. Hierome and S. Ambrose thrée of the moste Auncient and approued Fathers and throughout the whole discourse of this Apologie in the Defence of the Catholique Truthe of our Religion nexte vnto Goddes Holy Woorde haue vsed no prouse or Authoritie so mutche as the expositions and iudgementes of the Holy Fathers Wée despise them not therefore but rather geue God thankes in theire behalfe for that it hathe pleased him to prouide so woorthy instrumentes for his Churche and therefore wée iustly reproue you for that so vnaduisedly and without cause ye haue forsaken the steppes of so Holy Fathers These foure General Councelles wherein you dwel so longe as they make nothinge against vs so in sundrie pointes they fight expressely against you Firste they were summoned by the Emperours Constantinus Theodosius 1. Theodosius 2. and Martianus and not by any right or authoritie of the Pope as hereafter it shal be shewed in place conuenient more at large Iulius the Bishop of Rome was summoned by the Emperours write to appeare at the Councel of Nice as wel as others And Pope Leo afterwarde was charged by like Authoritie to appeare at the Councel of Chalcedon In the Councel of Nice the Bishop of Rome was not President but Eustathius the Bishop of Antioche In the same Councel of Nice the Bishop of Rome hathe his Authoritie and Iurisdiction made equal and leuel with the other thrée Patriarkes And in the Councel of Chalcedon the Bishop of Constantinople is made equal in Authoritie with the Bishop of Roome To be shorte the saide Councel of Chalcedon for this laste and some other like causes Leo the Bishop of Rome would not allowe Which thinge notwithstandinge the Councel standethe stil in force whether the Pope wil or no. These be the foure fiste General Councelles whiche M. Hardinge comparethe in Authoritie with the foure Euangelistes But these Heretiques Arius Nestorius Macedonius and Euiyches in these foure General Councelles vtterly despised al the Auncient Fathers and boasted them selues saithe M. Hardinge of the Scriptures and euermore cried out Scriptures Scriptures Touchinge the Arians that they alleged certaine doubteful and darke places of the Scriptures to serue theire purpose it is certaine and manifeste But that either they despised or that the Catholiques against them auouched the Eropsition and authoritie of any Father M. Hardinges onely woorde muste be our Warrante For neither allegethe he any one Author for prouse hereof nor yet namethe any of al these Fathers Notwithstandinge let vs graunt these Heretiques cried out as M. Hardinge saithe Scriptures Scriptures Euen so did the same Heretiques likewise crie out euen as nowe M. Hardinge doothe Fathers Fathers Socrates saithe Et Ariani Originis libros citabant in Testimonium vt illi quidem iudicabant sui Dogmatis And the Arian Heretikes alleged the Learned Father Origens Bookes as they thought for proufe and witnesse of theire Doctrine The Heretique Eutyches saide Ego legi scripta Beati Cypriani Sanctorum Patrum Sancti Athanasii I haue readde the writinges of S. Cyprian and of other Holy Fathers and of S. Athanafius Likewise the Eutychian Heretique Carosus saide Ego secundum expositionem treceÌ„torum octodecim Patrum sic credo fic Baptixatus sum Aliud quid mihi dicas nescio This is my Faithe accordinge to the exposition of the three hundred and eighteene Fathers in the Councel of Nice In this Faithe was I Baptized What ye should saye more to me I cannot telle Euen so saide Eutyches him selfe Sic à Progenitoribus meis accepi credidi In hac Fide Baptizatus sum signatus vsque and hunc diem in ea vixi in ea opto moti Thus haue I receiued of my Forefathers and thus haue I beleeued In this Faithe was I Baptized and signed and in the same haue I liued vntil this daye and in the same I wish to die Thus S. Augustine saithe the Donatian Heretique Cresconlus alleged the authoritie of S. Cyprian Thus the Nestorian Heretiques alleged the authoritie of the Councel of Nice To be shorte thus the Heretique Dioscorus cried out in the open Councel of Chalcedon Ego habeo Testimonia Sanctorum Patrum Athanasij Gregorij Cyrilli Non transgredior in aliquo Ego cum Patribus cijcior Ego defendo Patrum Dogmata Ego horum habeo testimonia non simpliciter aut transitorie sed in ipsorum libris I haue the Testimonies of the Holy Fathers Athanasius Gregorius Cyrillus I alter not from them in any pointe I am throwen foorthe and bannished with the Fathers I defende the Fathers Doctrine I haue theire iudgementes vttered not by chaunce or vnaduisedly but remaininge expressed in theire Bookes I doubte not M. Hardinge but you maye hereby easily sée that the Heretiques ye speake of cried not onely Scriptures Scriptures as ye saye but had leasure also sometimes to crie as you doo Fathers Fathers that as wel to purpose and as rightly as you of longe time haue vsed to crie hauinge in déede in the cases wée speake of neither Scriptures nor Fathers To come neare the mater wée saie not that al cases of doubt are by manifeste and open woordes plainely expressed in the Scriptures For so there should neede no exposition But wée saye There is no case in Religion so darke and doubteful but it maie necessarily be either proued or reproued by collection and conference of the Scriptures S. Hierome saithe Moris est Scripturarum obscuris manifesta subnectere It is yâ— order of the Scriptures â–ª after harde thinges to ioine other thinges that bee plaine S. Augustine like wise saithe Solet circunstantia Scripturarum illuminare sententiam The Circunstance of the Scripture is woonte to geue light and to open the meaninge The like rule Tertullian also geuethe Oportet secundum pluâ—a intelligi pauclora The fewer places muste be expounded by the moe Therefore touchinge this woorde Homousios whiche
consentientem diuinitùs adspiratis Scripturis Traditionibus Sanctorum Patrum Wee reioice togeather eche of vs in others behalfe for that the Faithe bothe of our Churches and also of yours is agreable bothe vnto the Heauenly inspired Scriptures and also to the Tradition and exposition of our Fathers Whiche woordes of Cyrillus beinge hearde and the consente of the Fathers being knowen the whole Councel for ioye made a shoote togeather Omnes ita credimus Papa Leo ita credit c. Thus wee al beleeue Pope Leo thus beleeuethe Thus beleeuethe Leo and Anatolius Thus Cyrillus beleeuethe This is the Faithe of our Fathers This is the Faithe of the Apostles Thus haue the Apostles taught Thus maye you sée M. Hardinge wée saye not to you as you doo to vs If you be Learned for thereof we haue no doubte God graunte ye maie directe your Learninge to his glorie but thus maye you see to what ende the Bishoppes in the Councelles ye speake of alleged the expositions of the Ancient Fathers and howe farre they weighed them vnder the Authoritie of the Scriptures In like sorte doo wée also this day allege against you the manifeste and vndoubted agreeable iudgementes of the moste Aunciente Learned Holy Fathers and thereby as by apapproued and faitheful witnesses wée disclose the infinite folies and errours of your Doctrine And séeinge you haue forsaken the felowship of the saide Holy Fathers as hereafter shal more â—ully appeare wée saye vnto you as Endoxius saide vnto the Heretique Abbate Eutyches in the Councel of Chalcedon Ye haue remoued your selues bothe from al Priestly Communion and also from the presence of Christe The Apologie Cap. 9. Diuision 2. S. Augustine when he disputed againste Petilian the Donatian Heretique Let not these woordes quod he be hearde betweene vs I saye or you saye Let vs rather speake in this wise Thus saithe the Lorde There let vs seeke the Churche there let vs boulte out the cause M. Hardinge Concerninge this place of S. Augustine it ought not to be stretched to al maters in general that be in question as though wee might not vse the Testimonies and Authorities of the Fathers againste Heretikes but it perteinethe onely to the quaestion in that booke De vnitate Ecclesiae treated of whiche is where the Churche is PetiliaÌ„ the Donatist and the Mainteiners of that Heresie coÌ„tended the Churche to be onely in Aphrike or at the furthest in Parte Donati amonge theÌ„ onely that helde with Donatus The same heresie went they about to proue by Scriptures But when S. Augustine sawe howe weake theire proufes were whiche they brought out of the Scriptures he prouoked them the better to ouerthrow them to come to the trial of the Scriptures And in deede where the Scriptures be manifeste for proufe of any matter what nede is there of Doctours But where the sense of the Scriptures is obscure and may be wrested by euil wittes to the maintenauÌ„ce of an Heresie there the expositions of the Fathers by al Olde VVriters haue ben taken of necessitie to supplie the Scriptures obscuritie and to declare the sense of the Churche whiche the Holy Ghost hathe proÌ„pted And in sutche cases S. Augustine himselfe vsethe the Testimonies of the Fathers not seldome namely against Iulian the Pelagian VVhere beside Scripture touchinge Original sinne he allegethe against the Pelagians a great number of Fathers and at length in one place speakinge of the Authoritie reuerence and credite he had them in he saithe thus Quod credunt credo c VVhat they beleue I beleue what they holde I holde what they teache I teache what they preache I preache From the special to the general negatiuely the argumente holdethe not ye knowe if ye haue not forgotten your Logike The B. of Sarisburie M. Hardinge as wel here as els where thinkethe it an easy mater with a bolde Asseueration to smoothe his vnlearned simple Reader specially sutche a one as hathe no eies to looke after him These woordes of S Augustine saithe he perteine onely vnto the mater he had then in hande and therefore maye not be forced to any other And here he remembrethe vs of a profounde pointe in Logique that a Negatiue CoÌ„clusion from the Special to the General cannot holde Here it were a mater woorthy the hearinge firste howe M. Hardinge coulde enter so déepely to knowe so mutche of S. Augustines meaninge next for as mutche as in respecte of him selfe he euermore fansiethe vs to be vnlearned howe he were hable to teache vs to knowe the same He assuerethe vs vpon his woorde that these woordes of S. Augustine muste néedes be pounded and restreined to that one onely mater maie not in any wise be stretched farther this he imagineth was S. Augustines meaninge Thus good Reader by M. Hardinges handlinge thou haste here a meaninge of S. Augustines that S. Augustine himselfe neuer meante For S. Augustine in the same mater and against the same Heretique Petilian although not in the same Booke writethe thus Siue de Christo siue de eius Ecclesia siue de quacunque re alia quae pertinet ad Fidem vitamque nostraÌ„ noÌ„ dicam Si Nos Sed si Angelus de Coelo nobis annuntiauerit praeterquà m quod in Scripturis Legalibus EuaÌ„gelicis accepistis Anathema sit VVhether it bee of Christe or of his Churche or of any thinge els what so euer perteininge either to our life or to our Faithe I wil not saie If I mee selfe but if an Angel from Heauen shal teache vs otherwise then wee haue receiued in the Bookes of the Lawe and in the Gospelles holde him accursed M. Hardinge saithe S. Augustine meante onely of one mater S. Augustine him selfe saithe he meante of al manner maters touchinge either Faithe or Life M. Hardinge saithe S. Augustine meante this onely of him selfe S. Augustine him selfe saithe be meante it of any other yea eueÌ„ of the Angels of God And shal wee thinke M. Hardinge knoweth S. Augustines meaninge and S. Augustine him selfe knewe it not Verily S. Augustine in an other case concerninge the Arians as I haue touched twise before likewise refuseth the Determinations of al Councelles and Fathers and standeth onely to the Scriptures Neither wil I saithe he â–ª allege againste thee the Councel of Nice nor shalt thou allege againste mée the Councel of Ariminum c. Neither dothe S. Augustine onely saye thus but also yeeldeth a reason why he saithe it These be his woordes Auferantur de medio quae aduersus nos inuicem non ex Diuinis Canonicis Libris sed aliundé recitamus Quaerer fortasse aliquis Cur vis ista auferri de medio Quia nolo humanis Documentis sed Diuinis Oraculis Ecclesiam Sanctam demoÌ„strari Haue away al those Authorities that either of vs allegeth against the other sauinge sutche onely as be taken out of the Heauenly Canonical Scriptures But perhaps somme man wil
in thinges necessarie That sinnes can not either be remitted or reteined excepte the Prieste knowe them we are bolde so to saye with the Fathers and specially with S. Hierome who so vnderstoode the woordes of Christe where he promised the Keies of the Kingedome of Heauen to Peter Sacerdos pro officio suo cùm peccatorum audierit Varietates scit qui ligandus sit qui Soluendus The Prieste saithe he when as accordinge to his office he hath hearde the diuersities of sinnes knoweth who is to be bounde who is to be loosed Right so as in the time of Moses lawe he pronounced not who was cleane of Lepre who was not before that he had vewed the colour the bunches and al other tokens of that disease And thus it foloweth of the woordes of Christe that Confession of al Sinnes at leaste deadly muste be made to the Prieste before they can be remitted VVhiche Prieste is the Minister of this Sacramente and hath auctoritie to absolue either Ordinarie or by Commission of the Superiour Againe for proufe that Confession is necessarie wee sate that to remitte and reteine sinnes committed againste God as to binde and to loose be iudicial actes And therefore by these woordes Christe ordeined a Courte a Consistorie a seate of Iudgemente in the Churche and appointed the Apostles and their Successours to be Iudges And that this maye appeare not to be a fantasie of our owne heades S. Augustine so expoundeth those woordes of S. Iohn in his Reuelation Et vidi ledes c. And I sawe seates and some sittinge on them and iudgement was geuen VVe muste not thinke â—aithe he this to be spoken of the laste iudgement but we muste vnderstande the Seates of the Rulers and the Rulers themselues by whome nowe the Churche is gouerned And as for the Iudgement geuen it semeth not to be taken for any other then for that whereof it was saide VVhat thinges yee binde in Earthe they shal be bouÌ„de also in Heauen and what thinges ye loose on Earthe they shal be loosed also in Heauen Sundrie other Fathers haue vttered in their writinges the same Doctrine Hilarius vpon the sixtenth Chapter of Matthewe saithe Beatus Coeli ianitor c. Blessed is the Porter of Heauen whose earthly iudgement that is to saie whiche is geuen here on Earthe is a foreiudged auctoritie in Heauen that what thinges be bounde or loosed in Earthe they haue the condition of the same Statute also in Heauen S. Cyprian hath the like sayinge in an Epistle to Cornelius Chrysostome saithe that Christe hath translated al iudgemente whiche he receiued of the Father vnto the Apostles and Priestes Gregorie Nazianzene in an Oration to the Emperour and his Princes saithe to the Emperour Ouis mea es nos habemus Tribunalia Thou arte my Sheepe and we haue our seates of iudgement S. Gregorie the Pope compareth the Sacrament of Penaunce with a courte of Iustice in which causes be first examined and tried and afterwarde Iudged That the same is to be donne by the Prieste S. Bernarde sheweth VVho as also the learned Father Hugo de S. Victore be not afraide to saie after S. Cyprian Hilarie and Chrysostome that the sentence of Peter remittinge Sinnes goeth before the sentence of Heauen This Ordinance of Christe requireth that al. Trespasses Offences Disorders Transgressions and Sinnes committed against him and his Lawes be referred to this Consistorie VVhether these Defenders allowe Publike Confession or no we knowe not but whereas they inueigh against Priuate Confession and saie in spiteful woordes which they haue learned in the Schole of Satan beinge lothe the Sinnes of the People whereby he holdeth his Kingdome shoulde be remitted that Christes Disciples receiued not the auctoritie of the Keies that they shoulde heare priuate Confessions of the People and listen to their whisperinges VVe tel them that Confession of al deadly Sinnes is of the Institution of God not of Man But concerninge the maner of confessinge secretely to a Prieste alone it is moste agreable to Natural Reason that secrete Sinnes be confessed secretely Clement amongest those thinges that he acknowledgeth him selfe to haue receiued of Peter this is One as he writeth in his firste Epistle translated by Rufine the Prieste That if it fortune either enuie or Infidelitie priuely to crepe into any mans harte or any other like euil he whiche regardeth his Soule be not ashamed to confesse those thinges to him that is in Office ouer him to the ende that by him through the woorde of God and holesome counsel he maye be healed So as by perfite Faithe and good woorkes he maye escape the paines of euerlastinge fire and come to the rewardes of Life that endureth for euer No man speaketh more plainely of Secrete Confession then Origen and that in sundry places to whiche for Breuities sake I remitte the Reader In. 2. Ca. Leuitici Homil. 2. De Principijs Lib. 3. In Psal 37. Homil. 2. VVhere he compareth the state of a sinner to a man that hath euil and vndigested humours in his Stomake And saithe that as by remaininge of suche euil matter the man feleth him selfe very sicke and by vomitinge of it foorthe he is eased so the sinner by keepinge his sinnes secrete is the more greuousely charged in his owne conscience and standeth in daunger to be choked with the Fleume and humour of his sinnes But if he accuse him selfe and confesse his faultes he bothe vomiteth foorthe his sinnes and digesteth the cause of the same S. Cyprian as in many other places so moste plainely speaketh of Secrete Confession Sermone 5. de lapsis Although saithe he of certaine deuoute persons they be entangled with no greate Sinne yet because at leaste they thought of it the same vnto the Priestes of God Confesse they sorowfully and simply They make Confession of their Conscience they laie foorthe the burthen of their minde c. S. Augustine treatinge of the Power of the Keies in many places but specially of Confession in Psal 60. VVhere speakinge muche of the necessitie of Confession he saithe thus VVhy fearest thou to be Confessed If not beinge Confessed thou remaine hidden not beinge Confessed thou shalt be damned And afterwardes thus To this ende God requireth Confession to deliuer the humble to this ende he damneth him that confesseth not to punishe the Proude Therefore be thou sorie before thou be Confessed beinge Confessed Reioyse thou shalt be hole By these and many other Holy Fathers of whome there is no doubte but they had the Holy Ghoste for their Teacher and prompter of al Truthe the Catholike Churche hath benne persuaded that the recital and rehersinge of al sinnes before the Prieste is necessarie to Saluation onlesse necessitie for lacke of a Prieste or other wise exclude vs from it and that a General Confession in no wise suffiseth True Faithe acknowlegeth that Confession is to be made of al â— Sinnes
thus S. Hierome writeth of the Power of the Keies and of the vse of Confession Istum locum Episcopi â–ª Presbyteri non intelligentes aliquid sibi de Pharisaeorum assumunt Supercilio vt vel damnent innocentes vel soluere se noxios arbitrentur cùm apud Deum non sententia Sacerdotum sed reorum vita quaeratur This place the Bishoppes and Priestes not vnderstandinge take vnto them somme parte of the Proude looke of the Phariseis thinkinge them selues hable either to Condemne the innocente or to Absolue the guiltie VVhereas in deede it is not the Absolution of the Prieste but the life of the Sinner that is VVeighed before God These woordes M. Hardinge woulde not thus haue benne dissembled if ye had meante simple dealinge S. Hierome saithe plainely that your Bishoppes and Priestes vnderstande not the vse of the Keies That ye haue taken vpon you somme parte of the Proude lookes of the Phariseis And that it is not the Absolution of the Prieste but the life of the partie that is accepted before God In the ende he concludeth thus Alligat vel soluit Episcopus vel Presbyter non eos qui insontes sunt vel noxij Sed pro officio suo cùm Peccatorum audierit varietates scit qui ligandus sit qui soluendus The Bishop or Prieste neither Bindeth the innocente nor Loosethe the guiltie but accordinge to his office when he hathe heard the diuersitie of sinnes as in Publique offences he knoweth who ought to be Bounde who ought to be Loosed In like sorte writeth Peter Lombarde Dominus tribuit Sacerdotibus potestatem Ligandi Soluendi id est ostendendi hominibus Ligatos vel Solutos God hath geuen to Priestes Power to Binde and to Loose that is to saie to declare vnto menne that the Penitentes be either Bounde or Loosed Al this notwithstandinge al be it M. Hardinge were hable to proue that the Fathers had sommewhere made mention of Confession in Secrete yet should not that greately either further his pourpose or hinder ours For Abuses and Errours remoued and specially the Prieste beinge Learned as wee haue saide before wée mislike no manner Confession whether it be Priuate or Publike For as wée thinke it not vnlawful to make open Confession before many so wée thinke it not vnlawful Abuses alwaies excepted to make the like Confession in Priuate either before a fewe or before one alone And as the Holy Fathers vpon good considerations were forced to remoue the vse of Open Confession euen so wée saye that vpon like good Considerations Priuate Confession also maye be remoued Onely this wée saie that Christe when he sente his Disciples into the Worlde and gaue them Authoritie to Binde and to Loose made no manner mention of any sutche Hearinge of Confessions but Onely bade them goe and Preache the Gospel Hilarie Bernarde and Huge as ye haue alleged them séeme to saye that the Iudgemente of Man goethe before the Iudgemente of God Other the like or rather more vehemente speaches ye might haue founde in Chrysostome Coelum accipit Authoritatem ludicandi à Terra Index seder in Terris Dominus sequitur Seruum Heauen taketh Authoritie of Iudgemente from the Earthe In Earthe sitteth the Iudge The Lorde followeth the Seruante These and sutche other the like extraordinarie speaches with good Construction maie be comfortable to the afflicted minde But as one saide sommetime they muste be receiued with a Graine of Salte For otherwise of them selues they be vnsauerie For S. Hierome saithe as I haue alleged before Apud Deum non sententia Sacerdotis sed reorum vita quaeritur It is not the Sentence or Absolution of the Prieste but the life of the Penitente that is accepted before God And againe Tunc vera est sententia Praesidentis quando Aeterni sequitur sententiam Iudicis Then the Iudgemente of the Presidente or Prieste is true not when it goeth before but when it folowethe the Iudgement of the Euerlastinge Iudge And Gratian him selfe saithe Non Sacerdotali Iudicio sed largitate Diuinae Gratiae Peccator emundatur The Sinner is made Cleane not by Iudgemente of the Prieste but by the abundance of the Heauenly Grace But Nazianzene as he is here alleged saide vnto the Emperour Ouis nostra es Thou arte Oure Sheepe No marueile He meante that the Emperoure was One of the Flocke and Folde of Christe So S. Ambrose saide sometime vnto the Emperoure Valentinian Quid honorificentius quà m vt Ecclesiae Filius dicatur Imperator Imperator enim bonus intra Ecclesiam non supra Ecclesiam est What thinge is there more honourable then for the Emperour to be called a Childe of the Churche For a good â—mperour is Within the Churche but not Aboue the Churche S. Chrysostome saithe Deus ipse subiecit Caput Principis manui Sacerdotis God him selfe hathe set the Heade of the Prince vnder the Hande of the Prieste For as touchinge Faithe and the Obedience of the Gospel the Highest Prince is but a Subiecte Al this proueth wel the Authoritie and Dignitie of Goddes Woorde but it maketh nothinge for Confession To conclude M. Hardinge saithe It hath benne persuaded that the recitinge and rehearsal of al sinnes before the Prieste is necessarie to SaluatioÌ„ and that a General Confession is in no wise sufficient And againe he saithe True Faithe acknowledgeth that Confession is to be made of al Sinnes as Commaunded by Christe and his Apostles Commended vnto vs by the Fathers of the Primitiue Churche and by al Learned Doctours and General vse of the whole Churche Good Reader Thou wouldest thinke that emongest so many greate Woordes there were somme Truthe and that M. Hardinge of his modestie and for his Credites sake would not speake so boldly without somme ground But I beseche thee Consider these fewe and thereby Iudge indifferently of the reste Chrysostome saithe Non dico vt Confitearis Conseruo tuo peccata tua Dicito Deo qui curet ea I wil thee not to Confesse thy Sinnes vnto the Prieste that is thy felowe seruante Confesse them vnto God that maie heale them Againe Cogitatione tua fiat delictorum exquisitio Sine teste sit hoc Iudicium Solus Deus te Consitentem videat Examine thy Sinnes in thy harte within thee Let this Iudgemente be vvithout vvitnesse Let God onely see thee makinge thy Confession Beatus Rhenanus a man of greate readinge and singulare Iudgemente hereof writeth thus Tertullianus de Clancularia ista Confessione admissorum nihil loquitur Neque eam vsquam olim Praeceptam legimus Tertullian of this Priuie Confession of Sinnes saithe nothinge Neither doo wee reade that the same Kinde of Priuie Confession in Olde times vvas euer Commaunded M. Hardinge saith It vvas Commaunded Rhenanus saith It vvas not Commaunded If Rhenanus woordes be true as they be in deede their are M. Hardinges woordes most vntrue Likewise it is noted in the very Glose vpon M. Hardinges
we maye gather of his woordes as he meaneth that a Prieste exerciseth not the right of any his owne proper power in remittinge sinnes so in the very place by you alleaged he saith the contrary to your Doctrine For the Right of loosinge and bindinge saieth he is graunted to Priestes onely and therefore the Churche chalengeth it rightly whiche hath true Priestes Lo he vseth the woorde of chalenge Againe in the same place he auoucheth that he whiche receiueth the Holy Ghoste whom Priestes receiue when they be Consecrated in the Sacrament of Order receiue also power to Loose and Binde Sinnes For prouse thereof he alleageth the Scripture Take ye the Holy Ghoste whole sinnes ye remitte they are remitted and whose sinnes ye reteine they are reteined And if you Defender were accustomed to make your humble ConfessioÌ„ and so to be assoiled you should heare some Ghostly Fathers saie to you after certaine other woordes Auctoritate mihi commissa ego te Absoluo c. The B. of Sarisburie In what sense the Prieste without hearinge Confessions maie be a Iudge wée haue sufficiently saide before Neither knowe I what fansie M. Hardinge can haue in so often rehearsal of one thinge With what woordes or coloure of Commission M. Hardinge can furnishe out his Authoritie it forceth not greately Verily without somme shew or countenance his credite would not holde In deede Hugo and Bernarde saie The Iudgemente of God foloweth the Iudgemente of man And Pope Iulius saithe Habet Sacrosancta Romana Ecclesia Potestatem singulari sibi Priuilegio Concessam Aperire Claudere ianuas Regni Coelestis quibus voluerit The Holy Churche of Rome hath Power grounted vnto her by Singulâ—re Priuilege to Open and to Shutte the gates of the Kingedome of Heauen to vvhom she listeth And Cardinal Cusanus saithe Haee Ligandi â—oluendi Potestas non minor est in Ecclesia quà m in Christo This Power of Bindinge and Loosing is no lesse in the Churche then it is in Christe But it is no greate wisedome to geue ouer mutche credite vnto them that so often haue deceiued vs. If theire Authoritie be so greate as they make it let them shewe the woordes of theire Commission The saieing of S. Ambrose is cleare and plaine Verbum Dei dimittit Peccata Sacerdos est Iudex Sacerdos quideÌ„ officium suum exhibet Sed nullius potestatis iura exercet The Woorde of God foregeeueth Sinnes The Prieste is the Judge The Prieste executeth his office But he exerciseth the right of no Povver And to this ende in an other place he allegeth the woordes of the Prophete Esai spoken in the person of God Ego sum ego sum qui deleo iniquitates tuas I am he I am he that put a waie thine iniquities And to laie more weight to S. Ambroses woordes S. Augustine saithe in like sense Officium Baptizandi Dominus concessit multis Potestatem verò Authoritatem in Baptismo remittendi peccata sibi Soli reseruauit Our Lorde hath graunted the office of Baptizinge vnto many but the Power and Authoritie in Baptisme to foregeeue Sinnes he hath reserued Onely to him selfe So saithe S. Ambrose Nostrum est onera remittere Illius est resuscitare Illius est educere de Sepulchro It is our parte to remoue the stone from the graue by Preachinge by Counsel and by Exhortation But it is the Lordes woorke to raise vp the deade It is the Lordes woorke to bring him from the pitte Likewise againe he saithe Neque Legatus neque nuntius sed ipse Dominus saluum fecit populum suum Solus remanet quia non potest hoc cuiquam hominum cum Christo esse commune vt peccata condonet Solius hoc munus est Christi qui tulit peccata mundi It is not the Embassadoure It is not the Messenger but the Lorde him selfe that hath saued his people The Lorde remaineth alone For noman can be partener vvith God in foregeeuinge of Sinnes This is Christes Onely office that hath taken awaie the sinnes of the World And yet is not the Priestes office voide of Power He hath Power and Commission to open the Wil of God and as S. Paule saith to speake vnto the people euen as in the Person of Christe So Tertullian saithe Dandi Baptismi ius habet Summus Sacerdos id est Episcopus The Chiefe Prieste that is to saie the Bishop hath Right and Power to geeue Baptisme But S. Augustine saithe Ministerium dedit seruis Potestatem sibi retinuit God gone the Ministerie of Remission of Sinnes vnto his Seruâ—untes But the Povver thereof he reteined to him selfe So when Christe sent out his Disciples to Preache the Gospel he gaue them Authoritie Power If M. Hardinge wil saie There is no Power or Authoritie in the Reading or Publishinge of Goddes Woorde his owne Doctour Hosius wil telle him that when the Bishop Ordereth a Reader euen after the manner of the Churche of Rome he saithe vnto him Habe Potestatem legendi Epistolas in Ecclesia Sancta Dei tam pro viuis quà m pro defunctis Haue thou Power to Reade the Epistles in the Holy Churche of God as wel for the quicke as for the Deade In deede this is a very special Power sutche as I trowe Christe and his Apostles neuer taught vs. Neither woulde I haue noted it in this place sauing that Hosius the profoundest Proctour of that side thought it a mater woorthe the notinge Sutche power therefore belongeth to Priestes and Ministers in the Churche of God But the Power of Geuinge Remission of Sinne belongeth to God alone and to none other If any man wil presume further S. Hierome saithe as it is alleged before He hath put on the proude looke of the Phariseis And saithe further that sutche Priestes and Bishoppes vnderstande not the Woordes of Christe For saithe he It is not the Iudgemente or Absolution of the Prieste but the Life of the Penitente that is regarded before God And therefore S. Augustine saith Inde nata sunt Schismata cùm homines dicunt Nos Sanctificamus immundos Nos Iustificamus impios nos petimus nos impetramus Hereof grow Schismes and Diuisions in the Churche when menne saie wee Sanctifie the vncleane wee Justifie the wicked wee desire wee obteine Howe he it here commeth in Richardus de Sancto Victore God wate with a ful colde distinction For thus he saithe Christus potuit Dimittere Peccara Nos vero ' non possumus Dimittere Peccata sed tantùm Remittere Peter Lombarde saithe mutche better Christus Sacerdotibus tribuit potestatem Ligandi Soluendi id est ostendendi hominibus Ligatos vel Solutos Christe hath geuen Power vnto Priestes to Binde and to Loose that is to saie to declare vnto menne whoe be Bounde whoe be Loose Sa saithe Bonauentura of the Priestes vnder the Lawe of Mases Mundare dicebantur quia mundatum ostendebant
diebus perinde atque pro animabus suis dimicant inuertentes Mandata Dei c. They take Fornication or vvhooredome to be a thinge indifferente that is to saie neither good nor il but leafte at libertie But they fight for the keepinge of theire Holydaies as for theire soules From these Fathers as it appeareth issued out the Pope and his Romaine Cleregie who haue learned so readily to swalowe a Camel and so nicely and solemnely to straine a gnatte But ye wil saie al this hitherto perteineth nothinge vnto the Canonistes specially in the plural number Let vs therefore see the practise of the Churche of Rome whiche is the Life and soule of al the Canonistes Thus therefore it is noted in the Decrées Qui non habet Vxorem loco illius Concubinam debet habere He that hath not a Wife in steede of her muste haue a Concubine Ye wil saie there is erroure in the printe Be it so Yet thus is it extant in many Copies and it is wel agreable to your common practise For y◠beste y◠you can make of the same place is this Is qui non habet Vxorem pro Vxore Concubinam habet à Communione non repellatur He that hath no Wife and in steede of a VVife hathe a Concubine let him not be remoued from the Communion Likewise it is noted in the Glose vpon the Constitutions of Otho Bonus Videtur quòd Crimen Meretricij Ecclesia sub dissimulatione transire debeat It seemeth that the Churche ought to passe ouer the Crime of vvhooredome vnder dissimulation and not to see it In whiche Glose ye shal finde these woordes Si non castè tamen cautè If ye doo it not chastely yet doo it charily Likewise saith Petrus Rauennâs one of your notable Canonistes vpon y◠Decretalles Quamuis tactus oscula sint praeludia incontinentiae in Laicis secùs tamen est in Clericis Nam Clericus praesumitur ista facere pro charitate bono zelo Notwithstanding handeling and kissing in Laie Personnes be the occasions or beginninges of incontinente behaueoure yet in Priestes it is far otherwise For a Prieste is presumed to doo these thinges of charitie and of good Zele Likewise it is noted in your Glose Si Clericus amplectitur Mulierem Laicus interpretabitur quòd causa benedicendi eam hoc faciat If a Prieste embrace a Wooman a Laie man muste iudge of it thus that he dooth it to thintente to blesse her Where also ye shal finde this special note sette out in the margine for the pourpose Clericus amplectens Mulierem praesumitur bene agere A Prieste embracinge a VVooman is presumed to doo vvel These be your Canonistes these be your Scholemaisters these be your Doctoures M. Hardinge thus they write not onely in the Singulare but also in the Dual and Plural number They would neuer so lightly haue iudged hereof if they had thought your Simple Fornication had benne Sinne. S. Augustine saithe Clamor Sodomorum Gomorrhaeorum multiplicatus est Quia non solùm iam apud eos non punicbantur illa flagitia verùm etiam publicè velut lege frequentabantur The Crie of Sodome and Gomorrha is multiplied For that sutche vices then not onely were not punished but also were openly vsed as it had benne by the aide and Authoritie of the Lawe Sommewhat it muste needes be that in your Late Councel of Basile enforced the Bishoppes there to Decrée that Fornication should be Sinne. Erasmus a man of Singulare Learning and Iudgemente saithe Bona pars eorum quos vulgus integros incorruptos appellat Simplicem Fornicationem moderatū voluptatis vsum vt leue commissum neutiquam refugiunt * A greate many of them whom the common sorte taketh for good and godly Menne not a white abhorre Simple Fornication and a sober vse of pleasure reckeninge it to be but a litle petite faulte So saithe Iacobus De Valentia Tam Iudaei quà m Saraceni mali Christiani vt detestabilem vitam suam excusent defendant asserunt Fornicationem Simplicem esse licitam As wel Jewes and Saracenes as also il Christian Menne to the intent to excuse and defende theire wicked life saie that Simple Fornication maie be Lavvefully vsed So saithe Antoninus the Archebishop of Florence Confutatur error dicentium Simplicem Fornicationem non esse peccatum Hereby is reproued the errour of them that saie Simple Fornication is no Sinne. Alexander of Hales by waie of disputation doubtethe not to allege the woordes of S. Ambrose to this pourpose Etià msi aliquis lubricum carnis patiatur sine dubio vapulabit sed non peribit If a man suffer the Frailtie of the Fleashe without doubte he shal be pounished but perishe he shal not And likewise these of S. Augustine Illa Fornicatio quam faciunt qui Vxores non habent cum foeminis quae viros non habent an prohibita inueniri possit ignoro That kinde of Fornication whiche Single Menne committe with Single Womenne vvhether it be forbidden or no I cannot tel Thus haue you M. Hardinge not onely what your Canonistes but also what your Schole Doctoures haue taught and thought of Simple Fornication But there is noted in the Margine of the Apologie Iohannes de Magistris in steede of Martinus And hereof haue ye made your selfe a pleasaunte Conqueste Wee reade not these Bookes our selues wee beléeue sutche peltinge writers of our sectes wee are shamefully and daungerousely deceiued How be it M. Hardinge I require but your Indifferent Iudgement Speake vprightly Wherfore is it more dradely sin for vs to name Iohannes in stéede of Martinus then it was for you in this selfe same Booke to name Captaine Iosue in stéede of y◠Prophete Osee Or for one of your Brethren to allege Hosius for Athanasius Or for D. Sreuin Gardiner in stede of Theophylactus to allege Theophilus Cicero allegeth Aiax in steede of Hector Agamemnon in steede of Vlysses Eupolis in stede of Aristophanes Aristotle allegeth Calypso in steede of Circe Your Gratian allegeth Aniceus for Anicetus Ambrosius for Augustinus by your owne Confession Calixtus for Anacletus S. Chrysostome nameth Abacuk for Sophonias and Agar in steede of Sara S. Marke allegeth Abiathar for Abimelech S. Mathevv nameth Hieremias for Zacharias It had benne no great preiudice vnto your cause to haue dissembled so smal a mater specially findinge your selfe so often guilty in the same Your owne Doctours saie Error in Nomine non habet vitiare modò constet de Corpore Errour in name marreth not the mater so the Body or partie be knowen But this same Martinus ye saie neuer denied Fornication to be deadly Sinne but by expresse woordes affirmeth the contrarie For trial hereof it maie please you to geue some credite to Alphonsus dè Castro your owne Doctoure His woordes be these Graeci vt Guido illis impingit dicunt Simplicem
but verily at the becke of the Prieste and commaundement of the Emperoure Thus. touchinge the Popes bothe swoordes you are fully answered by S. Bernarde The B. of Sarisburie The Pope hath power to claime Authoritie without shame Emongest others his vnaduised and vaine Woordes thus he saith Christus Beato Petro Vitae Aeternae Clauigero Terreni simul Coelestis Imperij iura commisit Christe hathe committed vnto Peter the keiebearer of Euerlastinge Life the right bothe of the VVorldly and also of the Heauenly Empiere That is to saie The Pope is Emperoure bothe of Heauen of Earthe And therefore Pope Bonifacius 8. as it is saide before in the sight of the worlde ware the Crovvne Emperial on his heade commaunded the naked svverde to be borne before him Proclamation to be made Ecce duo Gladij hic Beholde here are the twoo Swerdes I meane the same Pope Bonifacius of whom it is written He entred as a Foxe He reigned as a Woulfe he died as a Dogge Hereof it is written in concilio Vangionum Vtrunque Imperium Pontificatum sicuti Decij Falsorum Deorum Cultores factitare cōsueuerunt vsurpat The Pope wronge fully vsurpeth bothe togeather as wel the VVorldly Empiere as the Bishoprike as Decius and the woorshippers of False Goddes were woonte to doo Yet S. Bernarde saithe The Pope hath Bothe Svverdes But S. Bernardes Authoritie in this case is but simple He liued Eleuen hūdred yéeres after Christes Ascension in the time of Kinge Henry the Firste the Kinge of Englande in the middes of the Popes route and Tyrannie How be it touchinge his Iudgemente and Credite herein let vs rather heare one of your owne Doctours Herueus therfore saithe thus Bernardus ponit quòd Papa habet Gladium Materialem in nutu Sed istud cum hoc quòd non est magnae Authoritatis magis est cōtra eos quà m pro eis Bernarde saithe that the Pope hath the Material or Temporal Swerde at his commaundement But this saieinge of Bernardes bisides that it is of smal force maketh also more againste them then with them Againe he saithe Vnum istorum Gladiorum Petrus non teugit scilicet Saecularem qui suus non erat The one of these tvvo Svverdes Peter neuer touched I meane the VVorldly or Temporal Svverde For that Swerde was none of his Likewise ye maie finde it written in your owne Decrees vnder the name of S. Cyprian Christus actibus proprijs dignitatibus distinctis Officia Potestatis vtriusque discreuit Christe hath not committed Bothe these Svverdes to one mannes hand but by seueral Dueties and sundrie Dignities hath seuered the Offices of either Power Whereupon your owne Glose saithe thus Ergo est Argumentum quòd Papa non habet vtrunque Gladium This therefore is a proufe that the Pope hath not Bothe the svverdes The Apologie Cap. 6. Diuision 3. Whiche of the Anciente Fathers euer saide that you haue Authoritie and righte to calle Councelles M. Hardinge VVho hath authoritie to commaunde the partes of the body but the head And that the Pope is head where it is amply declared ye hearde euen nowe VVhere you aske whiche euer saide that the Pope hath authoritie to cal councelles if you knowe not so mutche We tel you that Socrates the writer of the Ecclesiastical historie saithe so not speaking in his owne person but reportinge an olde rule of the Churche in these woordes Sed neque Iulius interfuit maximae Romae praesul neque in locum suum aliquem destinauit cùm vtique regula ecclesiastica iubeat non oportere praeter sententiam Romani Pontificis concilia celebrari But neither Iulius the bishop of greate Rome was present at the councel of Antiochia neither sent he any man in his place where as the ecclesiastical rule commaundeth that without the aduise and wil of the Pope of Rome no councels be kepte And as Socrates witnesseth of the calling of councels so doth Sozomenus witnesse of the thinges doone in them Cum sacerdotali lege constitutum sit pro irritis haberi debere quae praeter sententiam episcopi Romani geruntur VVhere as saithe he it hath benne ordeined by a lawe of Bishoppes that what thinges be doone in any councel besides thaduise and wil of the bishop of Rome they ought to be taken for none and voide If you wil see more for this authoritie of calling councels reade Rescriptum Iulij Papae contrà Orientales Epist Athanasij Aegyptiorum Pontificum ad Foelicem Papam This matter is also fully answeared The B. of Sarisburie Here hath M. Hardinge brought in a shewe of greate Authorities withoute sense For answeare whereof it maie please thee Gentle Reader to consider the fourth Article of my Former Replie Notwithstanding emongest al these wordes of Pope Iulius Socrates Cassiodorus and forged Athanasius there is not one woorde of power and Authoritie to calle Councelles Onely thus mutche they saie No Decree maie passe in Councel without the agreemente and consente of the Bishop of Rome for that he was one of the Foure Principal Patriarkes and oughte to haue his voice there as wel as others It is a Principle ruled in Lawe Quod omnes tangit ab omnibus debet approbari That toucheth al muste be allowed by al. But leste you shoulde thinke this was the Popes onely prerogatiue and belonged to none other bisides him the same Socrates writeth the very like wordes as wel of the Bishop of Constantinople as of the Pope Thus he saithe Et hoc fecerunt contemnentes Legem qua cauetur ne quis eligatur praeter sententiam Episcopi Constantinopolitani Thus did they not regardinge the Decree whereby order was taken that no Bishop should be chosen without the consente of the Bishop of Constantinople Yet maie not M. Hardinge conclude hereof that therefore the Bishop of Constantinople had Authoritie to calle Councelles Aeneas Syluius that afterwarde him selfe was Pope named Pius the Second writeth thus His Authoritatibus mirum in modum putant se armatos qui negant Concilia fieri posse sine consensu Papae Quorum sententia si vt ipsi volunt inuiolata persistat ruinam secum Ecclesiae trahit They that saie no Councel maie be keapte without the consente of the Pope thinke them selues marueilously fensed by these Authorities But if theire saieinge holde and take place as they woulde haue it it vvil dravve vvith it the decaie and ruine of the Churche The Foure first greate Councelles of Nice of Ephesus of Chalcedon of Constantinople and the reste as it shal afterwarde more largely appeare were alwaies called by the Emperours and not by the Pope As for the Pope he hadde not yet the whole worlde at his commaundemente nor any sutche Vniuersal Authoritie to calle Councelles but rather was commaunded him selfe as other Bishoppes were by the Emperours Authoritie to comme to Councelles Therefore where you
iudicio euidentis aduersus Claram consonantemque Orthodoxorum Patrum SeÌ„tentiam aduersus communem Ecclesiae Definitionem aliquid credere cuiquam licere Pighius saithe that noman maie lawfully beleeue any thinge by the Authoritie of any Scripture be the same in our iudgement neuer so plaine and euidente againste the cleare and agreeable iudgemente of the Catholique Fathers and againste the Common determination of the Churche By whiche he meaneth onely the Churche of Rome Therefore M. Hardinge it maie please you nowe a litle to spare your voice and to staie your Proclamation But for as mutche as yée séeme so litle to estéeme these twoo Doctoures Prieriâs and Pigghius beinge otherwise not longe sithence the chiefe Leaders and Captaines of al your bandes ye maie therefore ioine others to them to better theire credite and to encrease the Companie And for as mutche as wée speake of the Churche of Rome let vs heare the iudgement of a Cardinal of the Churche of Rome notwithstandinge otherwise alleged before Cardinal Cusanus therefore hereof saithe thus Haec est omnium sanè intelligentium Sententia qui Scripturarum Authoritatem intellectum in Ecclesiae approbatione fundant non è conuerso Ecclesiaeâ— Fundamentum in Scripturarum Authoritate locant Nulla sunt Christi praecepta nisi quae per Ecclesiam pro talibus accepta sunt Sequuntur igitur Scripturae EcclesiaÌ„ non è conuerso This is the iudgemente of al them that thinke rightly that founde the Authoritie and vnderstandinge of the Scriptures in the allowance of the Churche and not contrariewise laie the Fundation of the Churche in the Authoritie of the Scriptures There be no Commaundementes of Christe but sutch onely as so be taken and holden by the Churche Therefore the Scriptures folovve the Churche but contrarievvile the Churche folovveth not the Scriptures Likewise saithe Iohannes Maria Verractus Humiliter confitemur Ecclesiae Authoritatem esse Supra Euangelium We doo humbly confesse that the Authoritie of the Churche is aboue the Authoritie of the Gospel Likewise Albertus Pigghius saithe Apostoli quaedam Scripserunt non vt Scripta illa praeessent Fidei Religioni nostrae sed potiùs vt subessent Scripturae sunt Muti Iudices Scripturae sunt veluti Cereus Naâ—us The Apostles haue written certaine thinges not that theire saide Writinges shoulde rule our Faithe or Religion but rather that they should be vnder and be ruled by our Faith The Scriptures are doumbe Iudges The Scriptures are like a Nose of vvaxe By theise and other like vnreuerente and godlesse speaches they séeke to leade the poore simple deceiued people from the Holy Scriptures and Voice of God to the Authoritie of theire Churche by whiche Churche they vnderstande onely the Pope and his Cardinalles But yée saie These be the Priestes of the House of Leui The Pope is the Iudge for the time in the place that our Lorde hath Chosen Somme others of you sale Papa est tota Ecclesia Virtualiter The Pope is by Power and vertue the whole Churche What so euer these shal happen to saie wée maie not swarue from theire Iudgemente neither to yâ— Right hand nor to the Lefte hand Whereupon the Hebrevve Glose noteth thus Si dixerint tibi quòd Dextra sit Sinistra aut quòd Sinistra sit Dextra talis Sententia tenenda est Although they tel thee yâ— thy Right hande is thy Lefte hande or that thy Lefte hande is thy Right hande yet sutche a Sentence muste be holden as good S. Augustine ye saie holdeth harde of your side He saithe Non crederem Euangelio nisi me Ecclesiae Catholicae Authoritas commoueret I woulde not beleue the Gospel excepte the Authoritie of the Catholique Churche moued me These fewe poore woordes haue benne tossed of your parte and wroonge and pressed to the vttermoste to yeelde out that was neuer in them For hereby yée would faine proue that the Authoritie of the Churche whereby yee euermore vnderstande your Churche of Rome and none other is aboue the Authoritie of Goddes VVoorde that is to saie that the Creature is aboue the Creatoure that made Heauen and Earthe But what if S. Augustine as he saithe I beleue the Gospel bicause of the Churche haue likewise saide I beleue the Churche bicause of the Gospel Then I trowe yee muste turne your tale and saie The Gospel is aboue the Churche His woordes be plaine Ex ore Veritatis Ecclesiam agnosco participem Veritatis By the Mouthe of God that is the Truthe I knowe the Churche that is partetaker of the Truthe Againe he saithe Nolo Humanis Documentis sed Diuinis Oraculis Ecclesiam Sanctam demonstrari Ecclesiam quaerere debemus in Verbis Christi qui est Veritas optim è nouit Corpus suum Ecclesiam sine vlla ambiguitate Sancta Scriptura demonstrat In Scripturis Sanctis Ecclesia manifestè cognoscitur Ecclesiam sicut ipsum Caput in Scripturis Sanctis Canonicis debemus agnoscere I woulde the Churche shoulde be shewed not by the Decrees of Menne but by the Heauenly Oracles or VVordes of God VVee muste seeke the Churche in the VVoordes of Christe whiche is the Truthe and beste knoweth his owne Body The Holy Scripture sheweth vs the Churche without doubtinge In the Holy Scripture the Churche is plainely knowen VVee muste knowe the Churche by the Holy Canonical Scriptures as we know Christe that is the Heade Likewise saithe Chrysostome Nullo modo cognoscitur quae sit Vera Ecclesia nisi tantummodò per Scripturas It is not any waies knowen whiche is the True Churche of Christe but Onely by the Scriptures And thus for as mutche as wée knowe bothe Christe by the Churche and the Churche by Christe the one geeuinge euidence to the other by this reckeninge M. Hardinge and by your shiftinge of turnes wee muste sometimes place Christe aboue the Churche and sommetimes the Churche aboue Christe Now be it S. Augustines minde was not to commence an Action bitwene Christe and his Churche in comparison of theire Dignities or for trial and keepinge of their boundes or to teache vs that the Truthe of God taketh Authoritie of the Churche but onely to shewe vs that the Churche is a witnesse to Goddes Truthe And certainely it hath greate weight of persuasion to moue the Conscience of any man to sée so many Kingedomes Countries to ioine togeather in yâ— profession and obedience of one Truthe And I doubte not but euen this daie many thousandes are the sooner leadde to humble them selues vnto the Gospel of Christe for that they see the whole worlde that is to saie the whole Churche of God is contented so willingly so humbly to embrace the same Dauid to testifie the Truthe and certainetie of the Gospel saithe thus The sounde of the Apostles wente oute into al the Barthe and the VVoordes of them into the endes of al the VVorlde This is
Wée are not gonne from the Churche of God M. Hardinge Wée are gonne onely from you that haue so vnreuerently abused the Churche But ye feele good ease yée saie and are wel reliued by our departure as to vse your homely comparisons a sick body is reliued by a purgation God of his mercie graunt that yée maie likewise be purged of al the reste So shal yée féele more ease and be better reliued S. Hierome saithe Hebraei dicunt quòd ea nocte qua egressus est Israel ex Aegypto omnia in Aegypto Templa destructa sunt siue terrae motu fiue ictu fulminum Spiritualiter autem dicimus quòd egredientibus nobis ex Aegypto errorum Idola corruant omnis Peruersarum Doctrinarum cultura quatiatur The Rabines or Hebrewe Doctoures saie that the same night that Israel departed out of Egypte al the Idolatrous Temples in Egypte were destroied either by Earthquake or by Lighteninge But here of wee learne in a Spiritual sense that when wee departe out of Egypte that is to saie from the companie of Idolaters the Idolles of erroure falle to the grounde and al the honoure of false Doctrine is shaken downe Sutche reliefe M. Hardinge wée trust yée shal finde by our departure Beda expoundinge these woordes of the Apocalyps Comme foorthe from her my people and be not partetakers of her sinnes saithe thus Inducit discessionem quae est ruina Babylonis cùm enim Loth discesserit à Sodomis Sodomae funditùs tollentur S. Iohn speaketh of the departure whiche is the ruine and fal of Balylon For when Loth shal departe out of Sodome then shal Sodome vtterly be ouerthrowen Againe he saithe Post haec audiui vocem Alleluia Laus Gloria Virtus Deo nostro Haec nunc ex parte dicit Ecclesia Tunc autem perfectè dicet cùm discessio facta fuerit After this I hearde a voice Alleluia Praise and Glorie and Power be to our God This songe the Churche in parte singeth already But then shal shee in deede and perfitely singe it when departure shal be made from Antichriste or Babylon The Apologie Cap. 14. Diuision 1. For if they saie It is in no wise lawful for one to leaue the felowship wherein he hathe benne brought vp they maie aswel in our names vpon our heades likewise condemne the Prophetes the Apostles and Christe him selfe For why complaine they not also of this that Loth went quite his waie out of Sodome Abraham out of Chaldee the Israelites out of Egypte Christe from the Ievves and Paule from the Phariseis For excepte it be possible there maie be a lawful cause of Departinge wee see no reasone why Loth Abraham the Israelites Christe and Paule maie not be accused of Sectes and Seditions aswel as others M. Hardinge Yet bringe ye nothing to the purpose Your proufes be so weake and hange so euil togeather that we maie wel tel you whiche Irenaeus obiected to Heretikes that ye make a rope of sande VVe saie not it is in no wise lawful for one to leaue the felowship wherein he hath benne brought vp But contrary wise if the felowship be naught and wicked euery one is bound to eschewe it ▪ Depart from Babylon my people and be not ye partakers of her sinnes saith the heauenly voice to S. Iohn Therefore the examples ye bringe helpe nothinge your cause Loth went out of Sodome Abraham of Chaldea the Israèlites of Egypte Paule from the Phariseis by Gods special warninge VVhere ye saie Christe went from the Iewes onlesse ye referre it to his steppinge aside from them for a while ye shoulde rather haue saide the Iewes went from Christe But whereto perteineth this Though ye were so malicious as to compare the Catholike Churche to Sodome to Chaldea to Egypte to the Iewes and Phariseis yet I wene ye are not so proude as to compare your selues to Loth to Abraham to Gods peculiar people to Paule to Christe himselfe These departinges we allowe and God required them yours we blame and God detesteth The B. of Sarisburie Wée compare not our selues M. Hardinge neither with Loth nor with Abraham nor with Paule leaste of al with Christe him selfe But wée humbly submitte our selues both in life and in Doctrine to be guided by theire Examples And thus I truste we maie lawfully doo without iuste note of presumption S. Chrysostome saithe Data est tibi potestas diuinitùs imitandi Christum vt possis illi similis fieri Noli expauescere hoc audiens Timēdum enim tibi potiùs est si similis illi fieri negligas Thou haste power geeuen the from God to folowe Christe that thou maiste be like vnto him Be thou not afraide to heare this thinge Thou haste more cause to feare if thou refuse to be like vnto him Likewise saithe the Anciente Father Origen Si quem imitati volumus propositus est nobis Christus ad imitandum If wee desire to folowe any man Christe is set before vs that wee shoulde folowe him But if it be so Provvde a parte in Religion and Life to folowe Christe what is he then that claimeth to him selfe Christes Authoritie and calleth him selfe euen by the name of Christe You know of whom it is written Papa potest quicquid Christus ipse potest The Pope can doo what so euer Christe him selfe can doo Yee knowe who is wel contented to heare him selfe thus saluted Touchinge Primacie thou art Abel touchinge Gouernemente thou art Noē touchinge Patriarkship thou art Abraham touchinge Order thou art Melchisedech touchinge Dignitie thou art Aaron touchinge Authoritie thou art Moses touchinge Iudgemente thou art Samuel touchinge Power thou art Peter touchinge Anointinge thou art Christe These woordes I trowe M. Harding maie sommewhat séeme to sauoure of Pride The Apologie Cap. 14. Diuision 2. And if these menne wil needes condemne vs for Heretiques bicause we doo not al thinges at theire Commaundemente whom in Goddes Name or what kinde of menne ought they themselues to be taken for whiche despise the Commaundemente of Christe and of the Apostles M. Hardinge Our frailtie concerninge life we accuse and lamente and commende our selues to Gods infinite mercie Touchinge belefe and necessarie doctrine of faithe raile ye at vs neuer so mutche we neither despise the Commaundementes of Christe nor the ‡ traditions of the Apostles The Apologie Cap. 14. Diuision 3. If we be Schismatiques bicause we haue leaft them by what name then shal thei he called themselues whiche haue foresaken the Greekes from vvhom they firste receiued theire Faithe foresaken the Primitiue Churche foresaken Christe himselfe and the Apostles euen as if Children shoulde foresake theire parentes M. Hardinge VVho so euer departe from the Catholike Churche they be Schismatikes ye haue departed from the Catholike Churche of these nine hundred yeeres ergo ye be schismatikes The firste proposition ye wil not denie The seconde your selues confesse the conclusion then muste
Sacerdos dicitur in Psalmo The Firstborne were not Priestes in Office and Dignitie as Aaron was notwithstanding in case of necessitie and for lacke of Priestes they did somme parte of the Priestes Office as that Moses anointed or Consecrated Aaron for whiche thinge Moses in the Psalme is called a Prieste This M. Hardinge is that Fundation that must néedes beare the burthen of your whole Churche of Rome The Pope yée saie muste be a Kinge bicause Moses was bothe Prince and Priest And yet your own Felowes saie Moses by Office and Dignitie vvas neuer Prieste Yée saie The Pope being a Bishop maie be a Kinge But of the other side a King maie in no wise be a Bishop thus either vnwitingely or willingly yée seeme to ouerthrowe your owne Position For the Example that yée grounde vpon of Aaron and Moses proueth quite the contrarie For Moses being a Prince did also the Office of a Bishop But Aaron beinge the Bishop did neuer the Office of a Prince Therefore hereof yée might better Conclude the a Prince maie be a Bishop But a Bishop maie not be a Kinge Streighten your boltes therefore M. Harding shaue thē better before yée so suddainely I wil not saie so rudely shoote them from you Neuerthelesse yée saie the Priesthoode whiche is the more maie conteine the Kingedome beinge y◠lesse In this respecte I trowe your Glose as it is said before compareth the Pope to the Sonne and the Emperoure to the Moone findeth out substantially by good Geometrical Proportion that the Pope is iust seuen and fiftie times greater then the Emperour How be it your owne Doctours saie as I haue likewise shewed before that in the Lavve of Moses the Prince was greater then the Prieste That ye allege of the Priesthoode and Kingedome of Christe serueth you to smal purpose For I beseche you what Crovvne what Scepter what Svverde bare Christe What Ecclesiastical Priesthoode had he but onely that he executed vpon the Crosse Verily touching any Ciuile shewe or outward Office as he was no Kinge so was he no Prieste As he said My Kingdome is not of this world So might he also haue said My Priesthoode is not of this vvorld Otherwise he was bothe King Priest in Power Vertue but not apparētly in outward office One of your Felowes saithe thus Pater per Sanctos Expositores quòd Christus non habuit in Temporalibus Authoritatem vel Iudicium Sed dare potuit dare habuit Virtutis Documentum It appeareth by the Holy Expositours that Christe had neither Authoritie nor Iudgemente in thinges Temporal But he coulde bothe geeue and had to geeue Instructions of Vertue As for these twoo woordes of S. Peter Yee are a Kingely Priesthoode yée woulde not haue alleged them to this pourpose had yée not benne in your dreame For thinke you that S. Peter called the whole Body of the Churche of Christe a Kingely Priesthoode for that you fansie your Pope to be togeather bothe Priest and Kinge Certainely the Churche of God was a Kingely Priesthoode before either the Churche of Rome was a Churche or the Pope of Rome was a Pope Yee should haue somme care to deale more reuerently with the VVoorde of God For it is Holy S. Peters meaninge is this that euery Faithful Christian man is now after a Spiritual or Ghostly meaning not onely a Prieste but also a King and therefore he calleth the whole Churche a Kingely Priesthoode Tertullian saithe thus Nónne Laici Sacerdotes sumus Regnum quoqque nos Sacerdotes Deo Patri suo fecit And wee that be Laiemen are wee not Priestes Truly Christe hath made euen vs a kingdome and Priestes vnto his Father S. Augustine saith Hoc Sacerdotio Regali consecrantur omnes pertinentes ad Corpus Christi Summi Veri Principis Sacerdotum With this Roial Priesthoode al thei are consecrate that perteine to the Body of Christe whiche is the high and true Prince of Priestes Againe he saith Omnes sunt Sacerdotes quia Membra sunt vnius Sacerdotis Al be Priestes because thei are the Members of one Prieste S. Ambrose saith Omnes Filij Ecclesiae Sacerdotes sunt Al the Children of the Churche be Priestes S. Hierome saithe Genus Sacerdotale Regale sumus omnes qui Baptizati in Christo Christi censemur Nomine Al we are that Priestely and Kingely Kinred that beinge Baptized in Christe are called Christians by the name of Christe Chrysostome saith Et tu in Baptismo Rex efficeris Sacerdos Propheta Euen thou in thy Baptisme art made both a King and a Prieste and a Prophete Nowe M. Hardinge let vs take the vlewe of youre Priestely Conclusions Moses once did one parte of the Bishoppes Office to Consecrate Aaron his children that ▪ neuer at any time els ▪ neither after nor before Christ Rath a Spiritual Priesthoode a Spiritual Kingdome for otherwise Ordinarie Priesthood and Earthely Kingedome he had none S. Peter calleth the whole Churche of Christe a Kingely Priesthoode Ergo saie you The Pope beareth bothe the Office of a Prieste and also the Righte and State of an Earthly Kinge To dissemble al other the fonde weakenesse of these folies Christe him selfe saith to the Pope and to al other Priestes and Bishoppes The Kinges of Nations rule ouer them and they that are greate exercise Authoritie ouer the people But it shal not be so emongest you S. Cyprian saithe as he is alleged by Gratian Christus actibus proprijs Dignitatibus distinctis officia Potestatis vtriusque discreuit Christe by seueral deuties and distincte honoures hath set a difference bitweene the Offices of bothe Powers Whereupon your owne Glose saithe Hic est Argumentum quòd Papa non habet vtrunque Gladium Here is a good Argument that the Pope hath not bothe Swerdes S. Bernarde saith thus vnto Pope Eugenius Planū est quòd Apostolis interdicitur Dominatus Ergo tu tibi vsurpare aude aut Dominās Apostolatum aut Apostolicus Dominatum Planè ab alterutro prohiberis Si Vtrunque similiter habere vis perdes vtrunque Alioqui ne te putes exceptum illorum numero de quibus conqueritur Dominus dicens Ipsi regnauerunt non ex me It is plaine that Temporal Dominion is forebidden the Apostles Nowe therefore thou being Pope dare to vsurpe either the Apostleship beinge a Prince or the Princehoode beinge the successoure of the Apostles Doubtelesse from the one of them thou arte forebidden If thou wilte indifferentely haue bothe thou shalte lose bothe Otherwise thinke not thou canste bee excepted from the mimber of them of whom the Lorde complaineth Thei haue made them selues kinges and not by mee Concerninge the place of S. Peter one of your companie saithe it nothinge furthereth the Popes Kingedome Thus he saithe Sacerdotium dicitur Regale à Regno non huius mundi sed Coeli
onely a Kinge as though he had donne these thinges by the vertue of his Prophesie and not by the righte of his Princely Power this poore shifte is very simple For notwithstanding Kinge Dauid were a Prophete yet Kinge Iosaphat other Princes that did the like were no Propheâ—es neither doo wee reade of any other Prophete that euer attempted to doo the like nor did Dauid these thinges as a Prophete but as a Kinge The Apologie Cap. 11. Diuision 8. Kinge Salomon builte vnto the Lorde the Temple which his Father Dauid had but pourposed in his minde to doo and after the finishinge thereof he made a godly Oration to the people concerninge Religion and the Seruice of God He afterwarde displaced Abiathar the Prieste and set Sadok in his place M. Hardinge Salomons buildinge of the Temple and prayinge therein proueth no Supremacie ouer the Priestes in Spirituall thingesâ— His puttinge of Abiathar out of his dignitie and rome was like to that Queene Marie did to Cranmere VVhome shee might haue remoued for treason as Salomon laide the like to Abiathar yet she chose rather to burne him for Heresie But this proueth onely an our warde execution of iustice without any preiudice to the Substance of our question VVhiche is whether a temporall Prince may determine the causes of Religion or no. The B. of Sarisburie The deposinge of Abiathar yée saie was onely the execution of outwarde Iustice like to that Queene Marie did to Doctoure Craumere the Archebishop of Canturburie Wherein ye shewe your selfe to be mutche ouerséene For these comparisons are in no wise like Salomon by his Princely Authoritie lawfully deposed the Highe Prieste Abiathar But Queene Marie deposed not nor could she by your Canonnes lawfully depose the Archebishop of Canturburie nor doo you thinke it in any case lawful that a Bishop shoulde be deposed by a Prince For Deposition yée saie is a Spiritual poâ—nishement and onely belongeth vnto a Bishop And your Lawe saithe Eius est Destituere cuius est Instituere He maie Depose a Prieste that hath Authoritie to place a Prieste Therefore these twoo Princes dooinges were not like But touchinge the Highe Prieste Abiathar Kinge Salomon summoned him to appeare before him Kinge Salomon sate in Iudgemente and hearde the Accusations wherewith he was charged Kinge Salomon pronounced Sentence againste him Kinge Salomon deposed him Kinge Salomon appointed Sadoch to succeede him It al this be not sufficient ouer and bisides these thinges Kinge Salomon placed the Arke of God Kinge Salomon Sanctified and Halowed the Temple Kinge Salomon offered vp burnte Sacrifice Kinge Salomon directed and ordered the Priestes in their seueral Offices Kinge Salomon blessed the whole people And as it is written The Priestes and Leuites leaftes nothinge vndonne of al that was commaunded them by the Kinge If these cases be not Spiritual telle vs then what cases maie be allowed for Spiritual Thus the Godly Kinge Salomon thought it lawful for him to deale not onely in maters of Temporal Gouernemente but also in Ecclesiastical or Spiritual cases of Religion Therefore M. Hardinge it is but a teie that yee tel vs of the execution of outwarde Iustice Concerninge that moste Graue and Godly and Learned Father the Archebishop of Canturburie with whom yée did what so euer your pleasure was God graunte his bloude be neuer required at your handes The Apologie Cap. 11. Diuision 9. After this when the Temple of God was in shameful wise polluted throughe the naughtinesse and negligence of Priestes Kinge Ezechias commaunded the same to be cleansed from the rubble and â—ilthe the Priestes to light vp Candelles to burne Incense and to doo their Diuine Seruice accordinge to the olde allowed custome The same Kinge also commaunded the Brasen Serpente whiche then the people wickedly woorshipped to be taken downe and beaten to pouder M. Hardinge How often shall I tell you that this proueth nomore but that good Kinges doo good deedes mainteine true Religion and pull downe the false as the Constable of Fraunce burned the Puâ—pites of the Huguenots in Paris But these factes proue not that Kinges and Constables be iudges of Religion whiche is good and whiche is euill whiche true whiche false For therein they folow the iudgemente and aduise of Priestes and Prophetes who â—e about them as Esaias was at hande with good Kinge Ezechias to direct his doinges and so was Elizaeus with Kinge Iehu The B. of Sarisburie Kinge Ezechias yée saie and other Kinges folowed the aduise and Iudgemente of the Priestes and Prophetes This tale M. Hardinge is not onely vnlikely but also vntrue For yée knowe that Esaias and Elizaeus notwithstandinge thei were the Prophetes of God yet were thei neither Priestes nor Bishoppes nor had any manner of Ordinarie Ministration in the Churche The Bishoppes and Priestes of whome yée speake had disordered and wasted Goddes whole Religion The Holy place of God was fulle of filthinesse the Gates of the Temple were shut vp that no man might enter in The people had turned awaie theire faces from the Tabernacle of the Lorde There was no Incense There was no Sacrifice Al these thinges had happened through the negligence and wickednesse of the Priestes In the Olde Latine Texte it is written thus Sacerdotes Leuitae tandem Sanctificati obtulerunt Holocausta The Priestes and Leuites at the laste or with mutche adoo were Sanctified and offered vp Sacrifices Vpon whiche place the Later Translation saithe thus Sacerdotes Leuitae pudore suffusi Sanctificauerunt se The Priestes and Leuites euen for very shame Sanctified them selues So ready were thei to calle vpon and to further the Kinge in his godly pourpose They helde backe what they coulde and yelded to nothinge but with mutche adoo and for very shame They did nothinge but by the Kinges Commaundemente and made him a reckeninge of their dooinges How be it perhaps yee wil discharge this whole mater with one ordinarie excuse and tel vs that al these were but Temporal Cases The Apologie Cap. 11. Diuision 10. Kinge Iehosaphat ouerthrew and vtterly made awaie the Hille Aultars Groaues whereby he sawe Goddes Honoure hindered and the people holden backe with Priuate Superstition from the ordinarie Temple whiche was at Ierusalem whereto they should by ordre haue resorted yeerely from euery parte of the Realme M. Hardinge Yee put vs in minde to consider how that your selues are those Priuate Hille Aulters and darke Groaues For ye be they that stoppe the people from the common Temple of Christendome the Catholike Churche out of which is no SaluatioÌ„ the heade whereof sitteth in Peters chaire at Rome For settinge order bothe in matters of Common VVeale and others Iehosaphat saide thus concerninge Religion Amarias Sacerdos pontifex vester in ijs quae ad Deum pertinent praesidebit Amarias the Prieste and Highe Bishop for such matters as perteine to God he shall be heade ouer you
The B. of Sarisburie Al this whole mater touchinge as wel Kinge Iehosophat as also Amarias the Highe Prieste is answeared in that is paste before The Apologie Cap. 11. Diuision 11. Kinge Iosias with greate diligence put the Priestes Bishoppes in minde of their dueties Kinge Iohas bridled the Riote and Arrogancie of the Priestes Iehu put to deathe the wicked Prophetes M. Hardinge The puttinge of Priestes and Bishoppes in minde of their dutie is not a Supremacie in determininge Ecclesiasticall causes And whereas you saie that Kinge Ioas bridled the râ—ot and arrogancie of the Priestes if it were so it was well donne But I finde not those woordes in the texte Concerninge that Iehu did it is a mere temporall Office to put false preachers and Heretikes to death Neither can it belonge to Priestes onlesse they haue also ciuill iurisdiction Muche lesse dothe that acte proue that Kinges be Supreme heades ouer the Churche and ought to be Iudges in controuersies and questions of Religion The B. of Sarisburie Concerninge the storie of Kinge Iohas I reporte me to that is written of him in the Booke of Kinges He sequestred the Oblations of the people whiche the Priestes had bestowed lewdely and wantonly vpon them selues and by his owne Authoritie turned the same to the Reparations of the Temple Of Kinge Iosias it is written thus Constituit Iosias Sacerdotes in officijs suis Kinge Iosias appointed the Priestes to minister in theire seueral Offices And againe Mundauit Iudam Hierusalem ab Excelsis Lucis Kinge Iosias cleansed and ridde Iuda and Hierusalem from their Hille Aultars and their Groaues But yée wil saie He did al thinges by yâ— discretion of the Priestes Bishoppes This thinge in deede is necessarie while the Priestes and Bishoppes be learned and godly But Kinge Iosias did far otherwise for he sent the Bishop him selfe vnto Olda the Prophetisse to learne the discretion and Iudgemente of a VVooman and so was directed in maters of Highest Religion by a VVooman and not by a Prieste These Examples be so manifeste that one of your Felowes there is faine thus to excuse the mater by ouer mutche Antiquitie If we woulde in these daies saithe he vse in all pointes the Examples of the Olde Lawe there woulde folowe an huge number of inconueniences It is no good reason to saie that therefore our Kinges nowe a daies muste haue the like Authoritie Thus saithe he As though the Princes righte were now abated and altered as the Ceremonies of the Lawe were otherwise nowe then it was before Or as if the Comminge of Christe into the worlde and the Preachinge of the Gospel had pourposely benne to represse and pulle downe the State of Kinges The Apologie Cap. 12. Diuision 1. And to rehearse no more Examples out of the Olde Lawe let vs rather consider sithence the Birthe of christe howe the churche hath benne gouerned in the time of the Gospel M. Hardinge If we consider the Office of a Kinge in it selfe it is one euery where not onely amonge Christen Princes but also amonge Heathen * The definition of a Kinge whiche agreeth to Iulius Cesar or to Alexander the Greate as they were Monarkes and Princes is one with the definition of a Kinge whiche agreeth to Henry the Eight or to Charles the Fifthe So that no more could Kinge Henry as Kinge meddle with Religion then Alexander or Iulius Cesar * His place is chiefe amonge the laie euen when they are in the Churche at the Seruice of God and without the Churche in all Temporall thinges and causes he is ouer the Priestes themselues And because all these examples are taken out of the Olde Testamente I will geeue thee a true resolution out of the same Booke what auctoritie Priestes had and what auctoritie Kinges had Moses gaue this rule concerninge the same matter If saithe he thou perceiue an harde and doubtfull iudgement to be with thee betweene bloude and bloude cause and cause Lepre and Lepre and seest the woordes of the iudges within thy gates to varie arise and goe vp to the place whiche thy Lorde God shall chose and thou shalte come to the Priestes of the stocke of Leui and to the Iudge that shall be for the time and thou shalte demaunde of them who shall shewe the truthe of iudgemente to thee But neither the Prieste by this place may medle with that iurisdiction whiche belonged to the Temporall iudge neither the Iudge with that whiche was spirituall and belonginge onely to the Prieste For of such causes Azarias the Priest and Bishop saide to Kinge Ozias It is not thy office Ozias to burne incense vnto our Lorde It is the office of the Priestes That is to saie of the Sonnes of Aaron VVho are consecrated to doo suche Ministeries But this the Kinge mighte doo euen in matters of Religion VVhen the High Priest had geuen sentence he might see the execution thereof to be donne But otherwise what so euer Kinge or Temporal iudge might not doo in his owne person ‡ muche lesse mighte he iudge whether an other did well therein or no. And this concerninge the Olde Testament The B. of Sarisburie The Office of a Kinge yée saie was no more in Kinge Henry the Eighth or in Charles the Fifthe then it was in the Heathen Princes Iulius Caesar or Alexander the Greate And therefore yée saie a Christian Princes Office standeth onely in Maters Temporal and for that cause yee so often calle him a Mere Laie Temporal Prince as if he were in Authoritie not mutche better then an Heathen Magistrate Euen so M. Harding is your Pope no more a Bishop or perhaps mutche lesse a Bishop then Annas and Caiphas Neither is your Prieste more a Prieste then the Prieste of Dagon or Baal The difference standeth not in Office but onely in Truthe Yet neuerthelesse yée knowe that Heathen Princes had euermore a Soueraine Authoritie not onely ouer theire Priestes and Bishoppes but also ouer al Cases of Religion Aristotle saithe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Kinge that is Lorde and Ruler of thinges that perteine vnto the Goddes And therefore Socrates in his storie saithe Imperatores vnà complexi sumus c. Wee haue also herein comprised the Emperours Liues for that sithence the Emperours were first Christened the affaires of the Churche haue hanged of them and the greatest Councelles bothe haue benne and are keapte by theire aduise Yee saie The Prince in doubteful Cases was commaunded to take Counsel of the Highest Prieste This is true But wil yée conclude hereof that the Highest Prieste maie saie doo what he listeth without controlmente What if the Highe Prieste woulde answeare thus as he answeared sommetime in déede This Christe is a Samaritane a deceiuer of the people and hath a Diuel What if he teare his owne roabes for anger and crie oute He Blasphemeth he is vvoorthy to die Yet
celebrari Al our Churches and al our Priestes moste humbly beseeche your Maiestie with sobbes and teares that yee wil commaunde a General Councel to be holden within Italie In like sorte he caused the Cleregie of â—onstantinople to be suâ—ters vnto his Maiestie for the same yet neuerthelesse the Emperoure continewed stil in his pourpose and contrarie to the Popes humble petition kepte the Councel not in Italie but at Chalcedon where also as it is saide before Pope Leo him selfe was summoned to appeare by the Emperours Commaundemente with other Bishoppes Of sutche Authoritie was the Popes consente in Summoninge of Councelles He humbly craued it vpon his knees with sighes and teares and coulde not geate it Hereof Aeneas Syluius whiche afterwarde was Pope Pius 2 saithe thus Ex hisce Authoritatibus mirum in modum se putant armatos qui Concilia negant sieri posse sine consensu Papae Quorum sententia si vt ipsi volunt inuiolata persistat ruinam secum Ecclesiae trahit Quid enim remedij erit si criminosus papa perturbet Ecclesiam si animas perdat si animas peruertat malo exemplo populos si denique contraria Fidei praedicet Haereticisque Dogmatibus imbuat subditos Sinemúsne cum ipso cuncta ruere At ego dum veteres lego Historias dum Actus perspicio Apostolorum hunc equidem morem non inuenlo vt Soli Papae Concilia conuocauerint Nec pòst tempore Constantini Magni aliorum Augustorum ad Congreganda concilia quaesitus est magnoperè Romani consensus Papae By these Authorities they thinke them selues armed that saie no Councel maie be keapte without the consente of the Pope Whose Iudgemente if it should stande as they woulde haue it woulde drawe with it the decaie and ruine of the Churche For what remedie were there then if the Pope him selfe were vitious destroied Soules ouerthrewe the people with euil examples taught Doctrine contrarie to the Faithe and filled his Subiectes ful of Heresies Shoulde we suffer al to goe to the Diuel Verily when I reade the Olde stories and consider the Actes of the Apostles I finde no sutche order in those daies that onely the Pope should Summone Councelles And afterwarde in the time of Coustantine the Greate and of other Emperours when Councelles shoulde be called there was no greate accoumpte made of the Popes consente Cardinal Cusanus saith Negligente aut Contradicente papa Imperator potest praeceptiuè Synodos indicere ad prouidendum fluctuanti Ecclesiae If the Pope be negligente or if he saie naie the Emperoure to staie the wâ—ueringe state of the Churche maie commaunde Councelles by his ovvne Authoritie Thus the Emperoure Sigismunde called a Councel at constance notwithstandinge it stoode Pope Iohn mutche vpon neuer to yáelde his consente vnto it For in the same Councel he was depriued and of a Pope was made a Cardinal Yee saie yâ— Pope had Authoritie to Confirme Councelles Ergo Mutche more he had Authoritie to calle Councelles And here yée tel vs a very solemne tale what is CoÌ„mauÌ„dinge what is Assentinge what is Authorizinge what is Ratifieinge as if it had benne somewhat to the pourpose But if your reason holde then must General CouÌ„celles haue many Callers For as I shal hereafter sufficieÌ„tly prooue not onely yâ— Pope or the other principal Patriarkes but also al other Bishoppes yâ— were presente yea Emperours Kinges Lieutenantes Counsellers had Authoritie to Confirme Councelles Sozomenus saith Nec Romanus nec Vicentinus nec alij confirmarunt This Councel was Confirmed neither by the Bishop of Rome nor by the Bishop of Vicentia nor by the reste of the Bishoppes And the Emperoure Martianus saith Sacrosancto nostrae serenitatis Edicto venerandam Synodum Confirmamus Wee Confirme the Reuerende Councel by the Holy Edicte of oure Maiestie Yee saie Pope Syluester sente that Famous Learned Father Hosius the Bishop of Corduba to the Councel of Nice to represente his personne This maie wel passe emonge the reste of your Truthes For neither was Hosius there in the Popes behalfe but in his owne nor was Pope Syluester then aliue or hable to sende him duringe the whole time of the Nicene Councel notwithsstandinge any thinge that your Fabulare Peter Crabbe hath saide to the contrarie As for Hosius the Bishop of Corduba of what Authoritie and estimation he was in al Ecclesiastical Assemblies it maie appeare by these woordes of Athanasius In qua Synodo Dux ille Antesignanus non fuit Quae Ecclesia istius Praesidentiae non pulcherrima monumenta retinet In what Councel hath not Hosius benne Chiefe and Presidente What Churche is without somme notable remembrance of his gouernmente Certainely M. Hardinge it seemeth he was a greate deale too good to be sente so farre in a deade mannes errante Notwithstandinge Iulius beinge then Bishop of Rome for that he was vnhable to trauaile bicause of his age sente thither twoo Priestes Vitus and Vincentius to supplie his roume Thus he did not of pride the better by his absence to maineteine a state but onely for that he was forced of necessitie so to doo For if he had benne hable to trauaile so farre he had benne forced to goe thither him selfe Therefore Pope Agatho afterwarde thus excused his Absence vnto the Emperoure Christianissimi Domini Filij secundum Pijssimam Iussionem Mansuetudinis vestrae pro Obedientia quam debuimus praesentes confamulos nostros misimus My moste Christian Lordes and Children accordinge to the moste godly Commaundement of your Maiesties and accordinge to the Obedience that wee owe of dewtie we haue sente these presente oure Felowe Seruantes Other Bishoppes in like cases of age or infirmitie did the like For example Lucifer the Bishop of Sardinia sente Herennius and Agapetus and Paulinus sente Maximus and Calemerus to the Councel of Nice to be in their stéedes Yee saie Vitus and Vincentius for that they were the Popes Legates had therefore the Firste place in Subscription emonge the Bishoppes Here is an other greate Vntruthe For Theoderetus saithe the Firste and Chiefe of al that companie bothe in place in speache was not Vitus or Vincentius the Popes Legates but Eustathius the Patriarke of Antioche Touchinge these twoo the Popes Legates Sozomenus placeth them onely in the Fourthe roume Athanasius saithe Subscripserunt Hosius ab Hispania Iulius Romanus per Archidamum Philoxenum Presbyteros They Subscribed their names to the Councel Hosius that came out of Spaine and Iulius the Bishop of Rome by Archidamus and Philoxenus Priestes that were his Legates By whiche woordes he alloweth the Bishop of Romes Legates the Seconde place in Subscription but not the Firste And thus yee see Hosius the Bishop of Corduba subscribeth before Iulius the Bishop of Rome In the Councel of Aphrica Philippus and Asellius the Popes Legates had the Laste Place in Subscription after al others In the Councel of Chalcedon Philippus one of the Popes Legates had
saithe Nec ego cuiusuis Episcopi mendacium quamuis ditissimi Veritati praeponam Pauperis Presbyteri Nec dedignari debet Episcopus si aliquando ignarus rudis sequacem non habeat multitudineÌ„ Neither wâ—l I sette more by any Bishoppes lie be he neuer so riche then I woulde sette by any Priestes Truthe be he neuer so poore Neither more the ignorante and vnlearned Bishop disdeigne if he see the people va willinge to folowe him Gerson saith Iudicium Conclusio Fidei licet Authoritatiue specteÌ„t ad Praelatos Doctores spectare tamen possunt ad alios quà m Theologos Deliberatio sicut Cognitio super his quae Fidem respiciunt Ita vt ad Laicos etiam hoc possit extendi plùs aliquando quà m ad multos Clericorum Notwithstandinge the Iudgemente and Conclusion of Faithe belonge by Authoritie vnto Bishoppes and Doctours yet as wel the Deliberation hereof as also the knovvledge and Iudgemente concerninge maters that touche the Faithe maie belonge vnto others too bisides the Diuines or Doctoures and Professours of Diuinitie Yea it more sommetimes be extended euen vnto the Laiemenne And more sommetimes vnto them then vnto many Priestes The Emperoure Iustinian in Ecclesiastical Causes oftentimes vseth these woordes Definimus Mandamus lubemus c. Wee Determine wee Conclude wee Commaunde wee Bidde Touchinge Bishoppes he writeth thus Definimus vt nullus Deo amabilium Episcoporum foris a sua Ecclesia plus quà m per totum annum abesse audeat Wee Define or Determine that none of the Godly Bishoppes shal dare to be absent from his Church more then by the space of one whole yeere Here yée sée the Temporal Prince in an Ecclesiastical Cause saithe Definimus To be shorte Pope Nicolas him selfe saithe writinge vnto the Emperoure Michael Vbinam legistis Imperatores Antecessores vestros Synodalibus Contentionibus interfuisse Nisi fortè in quibusdam vbi de Fide tractatum est quae Vniuersalis est quae omnium Communis est quae non solùm ad Clericos verùm etiam ad Laicos ad omnes omninò pertinet Christianos VVhere haue you readde that your Predecessours being Emperours were euer Present at our Disputations in Councelles Onlesse happily it vvere in certaine cases vvhereas mater vvas moued touchinge the Faithe For Faithe is Vniuersal and Common to al and perteineth not onely vnto Priestes but also vnto Laiemen and generally and thorovvly to al Christians Thus yée see M. Hardinge by the Popes owne Iudgemente that Cases and Disputations of the Faithe belonge as wel to the Temporal Prince as to the Pope The Apologie Cap. 14. Diuision 5. Truely there had benne no neede to handle so plaine a mater as this is with so many woordes so at lengthe if wee had not to doo with those menne who for a desire they haue to striue and to winne the maisterie vse of course to denie al thinges be thei neuer so cleare yea the very same whiche they presently see and beholde with theire owne eies M. Hardinge The matter ye speake of is so cleare that from the beginninge of the worlde to this daie no secular Prince can be named who by the ordinary power of a Prince without the gifte of prophecie or special reuelation did laudably intermeddle with Religion as a iudge and ruler of spiritual causes The reason thereof is cleare Religion is an order of Diuine worshippinge belonginge to God onely whereupon no man hath power but he that is called thereto by God He is called in the iudgemente of men who can shewe his callinge out wardly as by consecration and imposition of handes Priestes and Bishops are called to be the dispensatours of the mysteries of God In that consecration the keies of knowledge and discretion the power of blindinge and loosinge is geuen If a secular Prince can not shewe the keies geuen to him howe dareth he aduenture to breake vp rather then to open the clasped booke of God the dore of the Churche and the gates of the Kingedome of heauen VVherefore S. Ambrose saide vnto Valentinian Quando audiuisti Imperator in causa Fidei Laicos de Episcopo iudicasse VVhen haste thou hearde Emperoure Laymen to haue ben iudges of a Bishop in the cause of Faithe And yet nowe these menne thinke that whiche S. Ambrose neuer hearde of not onely to haue ben vsed continually the firste fiue hundred yeres after Christes birthe but also to be as cleare a matter as if we behelde it with our eies The B. of Sarisburie The Temporal Prince yée saie hath not the Keies of the Kingdome of Heauen Ergo he maie not iudge in Ecclesiastical Causes nor geeue Definitiue Sentence in General Councel This is a very sely poore Argumente M. Hardinge as hereafter it shal appeare But S. Ambrose saithe vnto the Emperoure Valentinian When did your Maiestie euer heare that in a Cause of Faithe a Laiemenne were Iudges ouer Bishoppes Here M. Hardinge by the waie S. Amrbose géeueth you to vnderstande that onlesse it be in a Cause of Faithe a Laieman maie be Iudge ouer a Bishop whiche thinge is contrarie not onely to your Former Doctrine but also to the whole course and practise of your Churche of Rome Howe be it touchinge the meaning of these woordes it behoueth vs to knowe Firste the cause wherefore S. Ambrose so shunned and fledde the Emperours Iudgemente Nexte before what Iudges he desired to be tried First the Emperoure Valentinian at that time was very yonge as wel in Age as also in Faithe He was not yet Baptized He knewe not the Principles of Christes ReligioÌ„ He was an Arian Heretique and beleued not the Godhedde of Christe but bent al his studie and power to mainteine the Arians He woulde haue thruste out the Christianes woulde haue possessed the Heretiques in theire Churches and to that ende had raised his Power and filled Millaine ful of Souldiers He saide It was lawful for him to doo what him listed Briefely his whole dealinge was ful of force violence sutche as hath benne séene in somme Countries not many yéeres sithence In consideration hereof S. Ambrose woorthily refused him to be his Iudge And therefore he saide vnto him Tolle Legem si vis esse Cerramen Take awaie the rigoure of your Lavve if ye wil haue the mater tried by Disputation Againe Noli te grauare Imperator vt putes te in ea quae Diuina sunt Imperiale aliquod ius habere Noli te extollere Esto Deo subiectus Scriptum est quae Dei Deo quae Caesaris Caesari O my Lorde trouble not your selfe to thinke you haue any Princely Power ouer those thinges that perteine to God Vaunte not your selfe be subiecte vnto God It is written Geue vnto God that belongeth vnto God Geue vnto Caesar that belongeth vnto Caesar But as S. Ambrose saithe The Emperoure hathe no Povver ouer Goddes causes so maie wee likewise and
as truely saie The Pope hathe no Povver ouer Goddes causes S. Chrysostome saithe Siquidem est in Causa Fidei fuge illum euita non solùm si homo fuerit verùm etiam si Angelus de Coelo descenderit If it be a Mater of Faith wherein he séeketh to abuse thée flee him and shunne him not onely if he be a man but also if an Angel should comme down from Heauen Thus it appeareth S. Ambrose refused not the Emperours Povver and Authoritie of Iudgemente in Cases Ecclesiastical but onely his wilful Ignorance his Tyrannie For that he knewe his Iudgemente was corrupted and not indifferente And for that cause he saithe Venissem Imperator ad Consistorium Clementiae tuae c. O my Lorde I woulde haue made mine appearance at your Consistorie to haue vttered these thinges in your Presence if either the Bishoppes or the People woulde haue suffered me For thei tolde me that Maters of Faith ought to be disputed in the Churche openly before the people Againe he saithe Veniant sanè si qui sunt in Ecclesiam Audiant cum Populo nō vt quisquā resideat Iudex sed vt vnusquisque de suo affectu habeat examen eligat quem sequatur Let them hardely comme to the Churche let them hearken togeather with the People not that any man should sitte as Iudge but y◠euery man mai after his own minde examine the mater so chuse whom he maie folow Of sutche Tyrannie in Councelles Athanasius likewise complaineth Quo iure cōtra nos Synodum vllam constituere potuerunt Aut qua fronte talem Conuentum Synodum appellare audent cui Comes Praesedit Vbi Spiculator apparebat Vbi Commentariensis siue Carcerarius pro Diaconis Ecclesiae aduentantes introducebat Comes imperio vtebatur Nos à Militibus ducebamur By what Lawe coulde they keepe a Councel againste vs Or with what face coulde they calle sutche an Assemblie by the name of a Councel Where as the Lorde Lieutenante was Presidente Where the Hangeman was Apparitoure Where the Iailer presented the suiters in steede of the Deacons of the Churche The Lieutenante did al thinges by Authoritie and Commaundement VVee were taken by the Souldiers and carried to Prison Therefore he saithe Fiat Ecclesiastica Synodus longè à Palatio vbi nec Imperator praesto est nec comes se ingerit nec Iudex minatur vbi Solus Timor Dei ad omnia sufficit c. Let there be made an Ecclesiastical Synode far from the Emperours Palaice where as neither the Emperoure is Present nor the Lieutenante thrusteth in him selfe nor the Iudge with his threates maketh menne afraide but where as the feare of God to al pourposes is sufficiente For this cause S. Ambrose refused to be tried by the Emperoure Valentinian That is to saie as then it was by a rasshe yong man by a man Vnbaptized and therefore no Christian by a Tyranne and by an Arian Heretique that vtterly denied the Godhedde of Christe Otherwise Athanasius him selfe was wel contented to committe his whole cause vnto the Emperoure For thus he saithe Postulamus causam istam Pientissimo Imperatori reseruari apud quem licebit iura Ecclesiae nostra proponere Planè enim confidimus eius Pietatem cognitis nostris rationibus nequaquam nos coudemnaturam esse VVee require that the Emperoures moste godly and moste Religious Maiestie maie haue the hearinge of the same mater Before whom we maie open bothe our Churches Right and also our owne For wee haue good hope that his Godlinesse vnderstandinge our Reasons wil neuer condemne vs. Likewise S. Augustine saithe vnto the Donatian Hereriques An fortè de Religione fas non est vt dicat Imperator vel quos miserit Imperator Our ergo ad Imperatorem vestri venere legati Cur eum fecerunt Causae suae Iudicem Is it not lawful for the Emperoure or his Deputee to geue Sentence in a mater of Religion VVherefore then went your Embassadours to the Emperoure Why made they him the Iudge of their cause Thus M. Hardinge it appeareth that you in defraudinge Emperours and Kinges of theire Emperial and Princely Right are faine to take parte with the Donatian Heretiques As for vs wée claime no other right in Ecclesiastical Causes vnto our Christian Princes this daie then that maie wel appeare hathe benne iustely vsed bothe by Constantinus the Emperoure and also by other Catholique and Godly Princes The Emperoure Theodosius wrote thus vnto the Councel of Chalcedon Quoniam scimus Magnificentissimum Florentium Patritium esse Fidelem probatum in Recta Fide volumus eum interesse audientiae Synodi quoniam sermo de Fide est For that wee knowe the moste Noble Florentius to be faitheful and wel approued in the Right Faithe therefore wee wil that he be presente at the hearing and debatinge of Cases in the Councel for as mutche as the Disputation is of the Faithe For Pope Nicolas himselfe saithe as it is alleged before Fides Vniuersalis est Fides omnium Communis est Fides nō solùm ad Clericos verùm etiam ad Laicos ad omnes omninò pertinet Christianos Faithe is Vniuersal Faithe is common to al Faithe perteineth not onely vnto Priestes but also vnto Laiemenne and generally to al Christians As touching the Pope and his Vniuersalitie of Povver in and ouer al Councelles of Bishoppes wée maie rightly saie as Athanasius saithe of Constantius the Arian Emperoure Obtendit in speciem Episcoporum Iudicium sed interim facit quod ipsi libet Quid opus est Hominibus Titulo Episcopis He maketh a shew of Iudgementes or Determinations of Bishoppes In the meane while he doothe what he listeth him selfe VVhat are wee the neare for these menne that beare onely the name of Bishoppes Sutche commonly be the Popes Prelates What so euer Learninge they haue bisides Diuinitie is commonly the least parte of theire studie And therefore when they are assembled in Councel they maie wel iudge by Authoritie but not by Learninge Verily Luitprandus saithe Imperator vti experientia didicimus intelligit negotia Dei facit amat ea tuetur omnibus viribus Ecclesiasticas res Ciuiles Sed Iohannes Papa facit contra haec omnia Wee see by experience that the Emperoure vnderstandeth Goddes causes and fauoureth and perfourmeth the same and with al his Power mainteineth bothe Ecclesiastical and Temporal maters But Pope Iohn dooth al the contrarie The Apologie Cap. 14. Diuision 6. The Emperoure Iustinian made a Lawe to correcte the behaueour of the Cleregie to cutte shorte the insolente Iewdenesse of the Priestes And albeit hee were a Christian and a Catholique Prince yet putte hee downe from theire Papal Throne twoo Popes Syluerius and Vigilius notwithstandinge they were Peters Successours and Christes Vicars M. Hardinge Iustinians lawe concerninge good order to be kepte amonge Pristes morally was
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.
consensu plebis c. Lib. 3. Epist 10. Priestes vnlearned ‡ Your 〈◊〉 deceiueth 〈◊〉 It is not there * Vntruthes boldely auouched Reade the Aâ—ivveare De Con. Dist 4 Retulerunt Iulius pp. 2. Alphon. Lib. 1. Cap. 4. Felinus de Rescriptis Si quanâ— do Aureum Speculum In Antilogia 2. Corin. 11. Priestes vnlearned August contra Academic Li. 3. Ca. 7. Irenae Lib. 2. Ca. 45. Ambros De Fide Li. 1. Cap. 3. Ambros De Incarnatione Domini Ca. 9. Origen in Cantica Homili 4. Conci Carthag 3. Can. 19. Et Concil Hippon Chrysostom in Genes Homi. 44. Numer 22. Hieronym in Psalm 82. Ambrosi Ad Grattanum de Fide Lib. 1. Ca. 5. Priestes Deacons and Laie menne in couÌ„celles 1. Timoth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cypria ad Quirinum Li 3. Ca. 76. Thomas Secundae Secundae quast 184 arti 6. Dist 21. Clâ—ros Hieronym ad Titum Cap. 1. Plutarch in Publicola Actorum 15. Nicephorus Li. 8. Cap 15. Tertullian in Apologetico Concil Nicen. 2. Actio 2. 4 6 Cyprian Lib. 3. Epist 10. Origen in Exodum Homil. 11. Ambros Lib. â— Epis 32. Epist Nicolai pp. ad Imp. Michaelem Micheae 3. Psal 56. Matth. 5. Matthias Flacius Illyricus in Protestatione contra Concil Triden Pag. 79. * VVe Honour and Adoure the Holy Ghoste as very God But you shamefully abuse the name of God ‡ Vntruthes hudled togeather vvithout shame Luke 22. * A sage kinde of mockerie For then doothe not the Pope Confirme his Brethren but rather is Confirmed by his Brethren Act. 15. ‡ By this Diuinitie Iames vvas a member of Peter Lib. Retra in act Apostolorum * VVisely The Holy Ghoste that is presente at the Councel for better aduise taketh couÌ„sel of the Pope ‡ The vvhole vvorlde accuseth him * A foule Vntruthe For Christe neuer gaue the Pope any sutche Commission The Sprite of Councelles Esai 5. * Open Blasphemie The Churche is the Popes Vineyarde Nicolaus de Clauengijs 3. Regum 18. Appellatio Vniuers Parisien Anno. 1517. Oratio Synodica Anno. 1562. Confirmation of CouÌ„celles Luc. 22. Galat. 2. August De quae Noui Testamen quaest 75. Augu. De Verb. Domi. In Euang. Secundum LucaÌ„ Sermo 36. Galat. 2. Hieronym in Epist ad Gal. ca. 1. Chrysost ad Galat Cap 1. In the Former Replie Artic. 4. Diuision 26. Concil Chalced. Actio 3. Concil Constantinopolitan 5. Heruaeus de potestat Pp. Ca. 14. Liberat. Cap. 13. Quodammodò To iudge the Pope Parte 5. Cap. 6. Diui. 7. Ennodius 9. Q. 3. Nemo Athanasi coÌ„tra Arianos Oration 1. Chryso in Matthae Homil. 85. Esai 5. Heruaeus de potestat Papae 1. Pet. 5. August de verb. Domi. in Euang. SecuÌ„dum Iohan. Sermo 50. Esai 5. Augu. in Iohan. Tracta 323. De Election Electi pote Significasti * VVho made al the Faithful of Christ the Popes Members ‡ Vntruthe plaine and manifeste For the Pope had no Authoritie to calle CouÌ„celles As it shal appeare Nicola Pp. 1. Ad Imp. Michaelâ— Concil Lateran Sub Leone 10. Sessione 10. Hieron ad Euagrium ‡ Vntruthe Othervvise shevve vs by vvhat Authoritie he is so The Pope aboue General couÌ„celles * Ful vvisely As if the Pope vvere the Heade the vvhole Churche vvere his Body Or As if the Pope vvere the Maister the Churche his Familie ‡ The Councel hathe more VVisedome and Learninge then the Pope yet the Pope is in VVisedome and Learning aboue the Councel * O fonde folie For so any simple creature so longe as he is leadde by the Holy Ghost can neuer erre ‡ Vntruthe vaine and childish For S. Hierome speaketh plainely of Authoritie Si Authoritas quaeritur Maior est Orbis Vrbe 9. quaest 3. Nemo In Gloss Alb Piggh. Eccl. Hiera li. 6. ca. 13. Heruae De potesta Pp. Cap. 23. Petr. De Palude de potestat Pp. Artic. 4. Extra De Iudicijs Cùm venissent IohaÌ„ Andr. Berna Citatur à Pico Mirand In quae An Papa sit supra Concil Picus Mirandul eodem loco Conc. Ferrarion Session 10. Concil Basilien Inter Epistolas Synodales In appendice Conc. Basilien Sacrosanctae Generali In eadem appeÌ„dice Et Primò In eadem appeÌ„dice Eod. capite The Pope is not pastoure of the Vntuersal Churche D. Cole Appellatio Vniuer Parisien à Leon. 10. An. 1517. Hierony ad Heliodorum De laude vitae Solitariae Parte 2. Ca. 3. Diuisi 5. * VVhat then Should he therfore be aboue General Councelles Sadly and sagely and mutche to the purpose Sapien. 8. Rom. 8. Matt. 16. Luc. 22. * Vntruthe fonde and childishe For Christ praied nomore for Peter theÌ„ for others nor euer made mention of Peters Successours O vvoorthy graue reasons * Vntruthe For Christe neuer entred into sutche couenaÌ„te vvith Peters Successours ‡ Vntruthe plainely reproued by S. Hierome Sozom. lib. 4. cap. 15. Lib. de viris illustrib in Chronicis * S Hieromes Authoritie refused as a man vvriting rashely he knevve not vvhat ‡ The Pope denieth Christ for lacke of Charitie but not for lacke of Faithe * Vntruthe manifest See the Ansvveare ‡ Vntruthe For he helde also that the Soules of the vvicked shoulde not be pounisshed before the Iudgemente * Vntruthe coÌ„trarie to that M Hardinge said immediatly before For then he helde this Erroure in the time of his Popedome ‡ Vntruthe manifestely reproued by the CouÌ„cel of Aphrica * These be very vaine and childishe forgeries ‡ Vntruthe vvithout any sauoure of vvitte or learninge VVhy shoulde M. Hardinge allege to foolishe Fables * If yee knovve him not then maie you beste blame your Ignorance VVhether the Pope maie erre or no. Alphons contra Haeres li. 1. ca. 4. Michae 3. Psalm 118. Hierem. 17. Concil Tomo 1. Tertull. Contra Praxeam Beat. Rhenanus Hieron in praefatione de Viris illustribus Concil Nicenum 2. Action 7. Concil Constantinop 6. Acti 13. AlphoÌ„s li. 1. ca 4 In Legenda Hilarij Synod Romana in Fasciculo rerum sciendarum impresso Coloniae 1553. Iohannes Stella Venetus Episto Hulderici ad Nicolaum Papam Erasm in Annotation in Epist ad Galat. Cap. 2. In faciem illi restiti Concil Basilien Sessione 34. 24. Q. 3. Haeresis In Conc. ConstaÌ„tien in Appendice Ca. In primis Quinimò idem Iohan. Pp. 22. dixit et pertinaciter credidit animam hominis cum Corpore humano mori extingui ad instar animalium brutorum Concil Basilien inter Epist Synodales visellius 24. Q. 1. A rectas In Glossa Iohan. De Parisijs de potesiat Regia Pap. Heruaeus de potesta Pp. Cap. 18. Gerson Anliceat appellare à Pp. Hostien de Concessione PraebeÌ„dae Proposuit Extra de Electione Significasti Abb. Hosius in Confessione Petricouion Cap. 29. Alphons Contra Haeres li. 1. ca. 4. Franc. Petrarch Epist 20. Schola di Errori e Tempio di Eresia Nicol. Lyra in Matthae Cap. 16. Baldus de offic praesid L. Saepe Orig. in Matth. Tractat. 2. Cyprian in Orationem Dominicam Aug.
other sense The B. of Sarisburie M. Harding in his 22. Article entreating of the Accidentes of Breade Wine c. calleth that thinge Priuate that is disputed in opē Audience in the hearinge of fiue hūdred or moe and is sette abroade to the knowledge of the worlde M. Hardinge 5. Vntruthe In that place I speake not hereof but of M. Iewelles fine laste Articles The B. of Sarisburie He saithe These maters were neuer taught in open Audience but Priuately disputed in the Schooles M. Hardinge 6. Vntruthe I saie not so but otherwise The B of Sarisburie As for the Masse sommetimes he maketh it the Sacrifice sommetime the * Communion c. M. Hardinge 7. Vntruthe I neuer saide the Communion to be the Masse The B. of Sarisburie If the Sacrifice be common why doothe he géeue it these Priuate Cities This for the Liuinge This for the Deade c M. Hardinge 8. Vntruther I geeue not the Sacrifice these Titles The B. of Sarisburie He saithe It is a feaste therfore it is common And thus he salueth one errour with an other M. Hardinge 9. Vntruthe It is no erroure to saie The Cōmunion whiche is in the Masse is a Feaste The B. of Sarisburie What if the Priestes wille be to woorke Necromancie or Sorcerie as it is reported of Pope Hildebrande M. Hardinge 10. Vntruthe This is not veported by any graue and true writer But by them that flattered the Emperoure of that time A Replie This storie is largely set out by Beno Cardinale of the Churche of Rome Vrspergensis saith Manifestum Necromanticū An. 1080. The B. of Sarisburie What if the Piestes wille be to poison some body as Henrie the Emperoure was poisoned in the Communion Breade M. Hardinge 11. Vntruthe He was not so poisoned but died otherwise A Replie Vrspergensis saith Quidam Religiosus tradidit Imperatori intoxicatam Eucharistiam An. 1313. Likewise saith Auentinus Bap. Egnatius Supplementum Chronicor Raui Textor Carion c. The B. of Sarisburie Pope Victor was poisoned in the Chalice M. Hardinge 12. Vntruthe He died otherwise A Replie He died euen so Reade Martinus Polonus Volaterranus Matthaeus Palmerius Supplementū Chronicorum Fasciculus Temporum Raui Textor Anselmus Rid Massaeus Cameracensis Vrsperg Pag. 230. The B. of Sarisburie Lyra saithe Many miracles are wrought in the Churche * to mocke the people M. Hardinge 13. Vntruthe Lyra saithe it not 14. Vntruthe To wocke the people is not in Lyra. A Replie The woordes of Lyra be very plaine Aliquando in Ecclesia fit maxima deceptio populi in Miraculis fictis à Sacerdotibus vel eis adhaerētibus propter Lucrum Sommetimes euen in the Churche the the people is shamefully deceiued with feined Miracles wrought either by the Priestes or els by their companions for lukers sake In Daniel Ca. 14. The B. of Sarisburie S. Hierome saith Dominica Coena omnibus debet esse Cōmunis M. Hardinge 15. Vntruthe S Hierome is not the Authoure of those briefe Commentaries A Replie Thes are printed emonge other S. Hieromes woorkes and are commonly knowen by his name but by any other Anthours name they are not knowen These he fiftiene of the firste horrible greate Lies that M. Hardinge hath so aduisedly noted in his Reioinder It were but loste laboure to proceede further As these are euen so are the reste Nowe good Reader maie it please thée to take a prouse of other Vntruthes that after greate trauaile seekinge he hath likewise founde out in the Apologie The Apologie Parte 2. Cap. 4. Diuis 2. The Councel of Carthage prouided that no Bishop shoulde be called either the Highest Bishop or the Chiefe Prieste M. Hardinge 1. Here Sir Defender yee plaie false Yee are taken with false Dice False plaie shameful falsifieinge false teachinge false sleight forginge of Canons your Lie your falsehedde Shame on you Defender How so euer this Canon be construed it taketh no place out of Aphrica and therefore cannot iustely be alleged againste the Bishop of Rome The Replie The woordes of the Councel alleged by Gratian are these Primae sedis Episcopus non appelletur Princeps Sacerdotum vel Summus Sacerdos vel aliquid huiusmodi Sed tantùm primae Sedis Episcopus Vniuersalis autem nec etiam Romanus Pontifex appelletur The Apologie Parte 2 Cap. 12. Diuis 2. Calixtus decreed that the Consecration beinge finished al the people shoulde Communicate c. M. Hardinge 2. Vntruthe This Decree had Relation vnto the Priestes Deacons and Subdeacons and not vnto the people The Replie Here M. Hardinge is soone reproued euen by his owne Doctours Durandus Hugo Cochlaeus Clichtoueus For thus they saie Omnes olim tū Sacerdotes tum Laici cum Sacrificante communicabant c. Hîc vnicum hac de re Canonem recitabo qui Calixto adscribitur The Apologie Parte 2. Ca 8. Diuis 2. Gregorius Nazianzenus saithe speakinge of his owne Father that a good a diligent Bishop dooth serue in the Ministerie neuer the woorse for that he is Married but rather the better M. Hardinge 3. Vntruthe Yee make manifeste Lies Yee vse your accustomed figure Pseudologia whiche is Lieinge in plaine Englishe c. How coulde he saie that a Bishop serueth in the Ministerie neuer the woorse but rather the better c. The Replie This erroure of M. Hardinges grewe of Ignorance For Nazianzenes woordes be very plaine Meo Patri Mater mea data illi à Deo non tantùm Adiutrix facta est sed etiam Dux Princeps verbo factoque inducens illum ad res optimas c. In pietate non verebatur seipsam illi Magistram exhibere In Epitaphio Patris The Apologie Parte 6. Ca. 5 ▪ Diui. 2. Pope Liberius was a fauourer of the Arian Heretiques M. Hardinge 4. Vntruthe That you saie of Liberius is starke false He neuer fauoured the Arians The Replie The Authoure hereof is S. Hierome De Ecclesiasticis Scriptoribus In Fortunatiano And one of M. Hardinges owne principal Doctoures saithe De Liberio Papa constat fuisse Arianum The Apologie Parte 6 Ca ▪ 5. Diui. 2. Pope Zosimus corrupted the Councel of Nice M. Hardinge 5. Vntruthe Yee belie Zosimus He corrupted not the Councel of Nice The Replie This matter moste plainely appeareth by the Recordes of the Councel of Aphrica The Apologie Parte 6 Cap 5 Diuis 2. Pope Iohn helde a detestable opinion touchinge the immortalitie of the Soule M. Hardinge 6. Vntruthe That you reporte of Pope Iohn is likewise moste false The woorste that Marsilius and Ockam wrote of him is that he taught openly that the Soules of the luste see not God vntil the daie of Iudgemente That he had any detestable opinion of the Immortalitie of the Soule there was no sutche his opinion But it is your false sclaunder by whiche your wicked and detestable maltce yee imagine to deface the Authoritie of the Holy See Apostolique The Replie Gerson in Sermone Paschali Pope Iohn 22. decreed that the
Soules of the wicked should not be pounished before the daie of the laste Iudgement Whiche erroure the Vntuersitie of Parise condemned for Heresie and caused the Pope to recante Concil Constantien in Appendice In primis Quin imò Iohannes Papa 22. dixit pertinaciter credidit Animā hominis cum corpore humano mori ▪ extingui ad instar animalium brutorum Dixitque mortuum semel etiam in Nouissimo Die minimè esse resurrecturum The Apologie Parte 6. Ca. 6. Diui. 1. The Canonistes sale The Pope can doo as mutche as Christe him selfe can doo M. Hardinge 7. Vntruthe The moste parte hereof is very false and sclaunderous Mentiris in your Diuinitie is a Verbe Commune The Replie The woordes be moste manifeste out of al question Excepto peccato Papa potest quicquid Deus ipse potest Extra De translatione Episcopi Quanto Hostien The Apologie Parte 6. Ca. 6. Diui. 1. Somme of them haue saide The Pope is the Lighte that is comme into the worlde And who so is an il dooer fleeth that Lighte M. Hardinge 8. Vntruthe If yee were hardely charged to shewe where he saide it or where he wrote it yee would be founde a Lier as in many other pointes yee are founde already That he neuer wrote it in any of his eloquente Italian Sermons set foorthe in Printe I am assured And more hath he not set foorthe Nowe it remaineth that yee telle vs where he saithe so or els confesse your sclaunderous Lie The Replie In the Oration that Cornelius the Bishop of Bitonto pronounced in the Councel of Tridente yee maie finde these woordes Papa Lux venit in Mundum Sed dilexerunt homines tenebras magis quà m Lucem The Apologie ▪ Parte 4. Ca. 1. Diui. 1. They haue decreed that a Prieste for Fornication ought not to be remoued from his Cure M. Hardinge 9. Vntruthe This is a foule Lie And herein these menne moste shamefully haue sclaundered the Churche as by that I haue saide to any man it maie appeare The Replie But vnto the beste learned Canonistes it appeareth farre otherwise Panormitane saithe Hodiè ex Simplici Fornicatione Clericus non deponitur Extra De Consangui Affini Non debet Likewise it is solemnely noted in great letters in the Margine Fornicationes causa hodiè nemo est deponendus The Apologie Parte 6. Ca. 14. Diui. 1. In the Councel of Chalcedon the Ciuile Magistrate condēned iiJ Bishoppes Dioscorus Iuuenalis Thalassius for Heretiques gaue Iudgemente that they shoulde be deposed M. Hardinge 10. Vntruthe That al these three were condemned in that Councel ▪ wee finde not Mutche lesse that they were condemned by any Ciuile Magistrate doo wee finde c. VVhat is impudencie VVhat is licentious Lieinge VVhat is deceiteful dealinge if this be not The Replie These be the woordes pronounced openly in the Councel Videtur nobis iustum esse eidem poenae Dioscorum Reuerendum Episcopum Alexandriae Iuuenalem Reuerendum Episcopum Hierosolymorum Thalassium Reuerendum Episcopum Caesariae Cappadociae subiacere Concil Chalcedonen Actione 1. Pag. 831. Reioinder Fol. 251. b. The B. of Sarisburie M. Harding healpeth it forewarde with a litle prety false translation of his owne For whereas it is written in the Latine Cùm benedixisset Sācta He translateth it thus When he had cōsecrated the Sacrament And likewise these woordes Post finem Orationum he translateth thus After he had donne the Praier of Consecration M. Hardinge 11. Vntruthe Gentle Reader consider how falsely M. Iewel demeaneth him selfe These woordes Post finem Orationum thou findest not at al in al this 32. Diutision If they be not here why reproueth he me for vsinge a prety false translation This is not a prety but a grosse and a shamelesse kinde of falsehed to charge we with that whiche here I saie not The Replie It is in the very next Diuision Therefore this mater needed nothinge so greate adoo The Apologie Parte 2. Ca. 13. Diui. 1. Origen saithe The Breade whiche is sanctified by the Woorde of God c. M. Hardinge 12. Vntruthe Alleginge Origen Sir Defender yee plaie your accustomed false plaie corruptinge his sentence and falsifieinge his woordes He saith Ille cibus not Ille Panis The Replie Yet Origen in the same place calleth it seuen times Panis Therefore this was but a simple mater to make sutche a Tragedie of false plaie The Apologie Parte 2. Ca. 1. Diui. 1. S. Augustine saithe Although the Matestie and Godhedde of Christe be euerywhere yet the Body wherein he rose againe muste needes be in one place M. Hardinge 13. Vntruthe S. Augustine in that Treatie hath not that woorde Oportet but this woorde Potest as the Bookes haue that be not corrupted by the mainteiners of that Heresie The Replie Gratian reportinge this place of S. Augustine vseth this woorde Oportet Thus he saithe in moste plaine wise Corpus in quo Christus resurrexit In Vno loco esse Oportet De Consecr Dist 2. Prima Likewise saithe Petrus Lombardus reportinge the same in Vno loco esse Oportet Lib. 4. Dist 10. Sunt item But before them al S. Peter saide Oportet illum Coelos capere vsque ad tempora restitutionis omnium Actorum 3. These I trowe were not the maineteiners of any Heresie The Apologie Parte 5. Ca. 3. Diui. 11. The Olde Councel of Carthage commaunded nothing to be readde in the Congregation but the Canonical Scriptures M. Hardinge 14. Vntruthe This Booke is ful of Lies and falsified places This Olde Councel is newely falsified The woordes be Vt praeter Scripturas Canonicas nihil in Ecclesia legatur sub nomine Diuinarum Scripturarum It foloweth in the same Decree Liceat etiam legi Passiones Martyrum cùm Anniuersarij dies eorū celebrantur The Replie This Obiection is very true albeit not greatly to the pourpose For as the Decrée cutteth of al secrete or vnlaweful Scriptures so it suffreth nothinge els to be read in the Churche but onely the Passions or deathes of Martyrs and that onely vpon the Martyrs Anniuersarie whiche was for one Martyr but onely one daie in the yeere Nowe lette M. Hardinge telle vs what and howe mutche there remained biside to bee read in the Churche sauinge onely the Canonical Scriptures Howe be it in the same thirde Councel of Carthage there bee other woordes founde sommewhat plainer more pregnante then these For in the saide Councel of Carthage the Councel of Hippo was abbridged In whiche Abbridgemente this Decree is read emōgest others Scripturae Canonicae in Ecclesia legendae quae sunt praeter quas alia nō legantur These woordes were abbridged and authorized in the saide thirde Councel of Carthage as it is plaine by the Title of the same Concilij Hipponensis Abbreuiationes factae in Concilio Carthaginensi Tertio In mistakinge of whiche woordes I muste needes confesse mine erroure For by ouersight I thought the Councel of Carthage had benne