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
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
vnsensible menne are wée that feele none of these deadly blowes I wil answeare you as S. Augustine sometime answeared Pascentius the Arian Heretique Facile est vt quisque Augustinum vincat videris vtrùm Veritate an Clamore It is an easy mater to ouercome Augustine But see you whether it be by Truthe or by noise of vvoordes And againe Non bonum Homini est Hominem vincere Sed bonum est homini vt cum Veritas vincat volentem quia malum est Homini vt eum Veritas vincat muitum Nam ipsa vincat necesse est fiue negantem siue confitentem It is not good for a man to conquere a man but it is good for a man that the Truthe maie conquere him vvith his good vvil For it is il for a man that the Truthe shoulde conquere him againste his wil. But whether he wil or wil not the Truthe muste needes Conquere him The Apologie Cap. 14. Diuision 5. And as Chrysostome very aptely writeth wee saie that the Body of Christe is the Deade Carkesse and wee our selues muste be the Egles meaninge thereby that wee muste flie on highe if wee wil come to the Body of Christe For this Table as Chrysostome saithe is a Table of Egles and not of Iaies Cyprian also This Breade saithe he is the foode of the Soule and not the meate of the Belly M. Hardinge In deede Chrysostome saithe as ye reporte But Sirs what meane ye To Eate the Body of Christe whiche is the dead Carcas in respecte of his deathe for onlesse he had fallen we had not risen againe muste we so be Egles as we vse no office of mans Body to this kinde of Eatinge Muste wee flie so hie as we looke not to finde this Body in Earthe Can wee not Eate this Body excepte wee flie vp to Heauen Can we not come by it but there Can we not Eate him but there Yes forsoothe VVee neede not goe out of the Earthe for the matter For Chrysostome him selfe in the same Homilie from whence ye fetche this saithe that whiles wee be in this life this Mysterie is cause that the Earthe to vs is become Heauen He that desireth to knowe what Egles we muste be and how hie wee muste flie to come to the Eatinge of this Body woorthely let Chrysostome euen there expounde Chrysostome He nameth Egles saithe he to shewe that he muste get him vp on highe that commeth to this Body and that he must haue nothinge to doo with the Earthe neither be drawen downewarde to base thinges and creape but alwaies flie vpwarde and beholde the Sunne of rightuousnesse c. VVill ye yet heare him more plainely declare what he meaneth by this highe Egles flight VVipe awaie saithe he all filthe from thy Soule prepare thy minde to receiue these Mysteries If the Kinges Childe arraied in purple and Diademe were deliuered vnto thee to beare wouldest thou not caste downe on the grounde all that thou holdest and receiue him But nowe when thou receiuest not the Kinges Childe but the onely begotten Sonne of God tell me I praie thee arte not afraide And doest not caste awaie all loue of worldly thinges and garnishe thy selfe with him onely but doest thou yet looke downe on the Earthe arte thou yet in loue of thy money arte thou yet geuen to the Earthe If it be so what forgeuenesse what excuse shalte thou finde This spirituall flyinge vp requireth Chrysostome and yet in that Homilie he declareth the Body of Christe to be presente here in Earthe meaninge in this Holy Sacramente yea that very Body whiche was Nayled Beaten whiche was not ouercome by Deathe whiche the Sonne seinge Crucified tourned awaie his beames for whiche the vaile of the Temple was rente asunder stones and all the Earthe quaked the Body that was made all Bloudy and beinge thruste in with a speare powred foorthe Fountaines of Bloude and VVater to all the worlde healthfull Thus ye see howe farre Chrysostome is from your strange Doctriâ—e concerninge the very and Reall presence of Christes Body in the Sacramente of the Aulter Of whiche Aulter and of the Sacrifice of that Body made and offered by the Priestes and of the Adoration due thereto in that Homilie he speaketh moste plainely That to proue your purpose yee muste seeke for an other Homilie whiche ye are neuer like to finde for Chrysostome serueth not your turne As neither Cyprian whome ye alleage and against whome God knoweth Verely we confesse with Holy Cyprian and the Fathers of the Nicene Councell that the Body of Christe whiche we receiue in the blessed Sacrament is the foode of the Soule and not common meate to fille the panche And therefore of the outwarde Formes we take but litle according to the Nicene Decree acknowledginge that spiritual foode to serue to Sanctimonie not to Sacietie Lastely ye bringe for you S. Augustine in these woordes The B. of Sarisburie Here M. Hardinge casteth his colours to shadowe that thinge that wil not be hidde Whereas Chrysostome saithe Thou receiuest not the Kinges childe but the onely begotten Sonne of God he so racketh and presseth these woordes as if the Fathers in their writinges had neuer vsed any kinde of Figure and as if wee were bounde vnder paine of damnation to receiue what sentence so euer they haue spoken accordinge to the very rigoure and extremitie of the Letter But the better to disclose the sensible grossenesse of this erroure I truste Gentle Reader it shal not be neither paineful nor vnprofitable for thée to consider a fewe other sutche examples and phrases of speache commonly and familiarely vsed by the Catholique Learned Fathers to like purpose Therefore as Chrysostome saithe wee receiue in the Holy Mysteries the Onely begotten Sonne of God meaninge by Faithe Onely not by Mouthe euen so he writeth of the Sacramente of Baptisme Si quis tibi Purpuram aut Diadema dedisset nonne prae quouis auro accepisses Ego verò tibi non Ornatum Regium tribuam sed ipsum Regem induendum exhibeo Et quomodò inquies Christum poterit quis induere Audi quid Paulus dicat Quotquot in Christum Baptizati estis Christum industis If any man had geeuen thee a Princely Robe or a Crowne wouldest thou not set more by it then by any Gold But I wil geeue thee not a Princely Robe but the Prince him selfe to put vpon thee Thou wilte saie howe maie a man put on Christe vpon him Heare what S. Paule saithe As many of you as are Baptized in Christe haue put on Christe S. Cyril saithe Discant omnes ne antequam firmiores sint Catechumeni Christum eis antequam oporteat Baptismi Mysterio commendentâ— Let al menne take heede that thei deliuer not Christe in the Sacrament of Baptisme vnto the Beginners or Nouices before they be stronge in the Faithe and before it be conuenient S. Augustine saithe Sancti Christum accipiunt in Manu
hauinge that Auctoritie ouer you whiche Festus had ouer S. Paule To Augustine ye referre this mater and by Augustine shall ye be iudged I woulde alleage vnto you sundrie places of the Scriptures whiche maie Sufficiently proue Purgatorie to a Christen man that is not contentious but that wil we doo hereafter as occasion serueth Nowe to Saincte Augustine VVe saie plainely that S. Augustine affirmeth Purgatorie and that it cannot be shewed where he doubteth of it mutche lesse where he vtterly denyeth any sutche to be In sundry places of his woorkes he expoundeth the woordes of S. Paule to the Corinthians of Purgatorie where the Apostle saithe that the woorkes whiche be builded vpon the fundation whiche is Christe shal be tried by Fire In the 21. Booke de Ciuitate Dei after that he hathe declared his iudgemente touchinge paines of diuerse sortes whiche men suffer for Sinnes committed he saithe thus But paines temporal some suffer in this life onely some after theire Death some both now and also then yet before that moste seuere and laste iudgemente May it therefore please you Syrs to reade S. Augustine in some sutche places for to reade al that he hathe written to that ende were very mutche and a greate lette to your domestical cares and I thinke verily ye wil secretly agree in iudgemente with vs thoughe for shame and consideration of the stage ye plaie your parte on openly the same ye wil not confesse And therefore in his booke de Haeresibus ad Quoduultdeum he condemneth Aërius of Haeresie and so consequently al others that be of his opinion because to the Heresies of the Arians he had added this also that none ought to praie or make oblation for the deade VVhere ye make S. Augustine very vncertaine in this pointe as though he saide sommetime there is sutche a certain place sometime there maie be sutche a one sometime he doubted of it sometime plainely denied any sutche to be either ye vnderstande not S. Augustine or ye saie contrary to your owne knowledge Verily ye be too bolde with him Firste that he denieth Purgatory that is false And where ye alleage Hypognostica in the margent of your booke reade it once againe at my request and your selues wil saie the place proueth not your purpose The Author of that woorke whether he were S. Augustine whiche Erasmus beleueth not or who so euer he was denieth not Purgatory but that after the daie of general iudgemente there is any place of Euerlastinge rest or paine but the Kingdome of Heauen and Hel that he denieth VVhiche we also denie And there he speaketh againste the Pelagians who as S. Augustine writeth of them ad Quoduultdeum promised to infantes dyinge without Baptisme a certaine euerlastinge and blessed life without and besides the Kingedome of God VVhiche Heresie in sundry places he reproueth It seemeth the woorde Purgatorium noted in the margent of that booke by thunlearned Printer begiled you VVhiche sheweth howe profoundely ye be seene in the Doctores The thinge he doubted of touchinge this matter is this VVhether those temporal paines do onely punishe for the Satisfaction of the Iustice of God or also do purge and correcte the soules of the deade in sutche wise as temporal paines are wont to do in this life But nowe whether the smarte and sorowe of thinges lefte behinde whiche proceded in this life of Carnal affection remaine also to the soules after theire departure from the Body whereof S. Augustine sheweth him selfe to stande in doubte in Enchiridio ad Laurent cap. 68. 69. and whether the fyre whiche soules feele in Purgatory as it paineth them so also do by degrees diminishe and correcte those venial and Secular affections whiche they carried with them at theire Deathe or whether deathe it selfe do so ende them as there remaine not any correction of the minde yet beinge vicious but onely the punishemente of the sinne paste that is the thinge whereof S. Augustine semeth to haue doubted In effecte his question is whether the Fire of Purgatorie be not double The one whiche punisheth the Venial sinne past the other whiche diminisheth and taketh awaie thaffection of sinne yet remaininge Of the firste he doubteth not of the other he saith non redargno quia forsitan verum est I saye not againste it for per aduenture it is true The B. of Sarisburie Wée raite at you M. Hardinge euen as Christe railed at certaine others in whoe 's steppes ye séeme to treade for that they had made of the House of God a Caue of theeues The places of the Scriptures whiche ye thought it beste to passe ouer and whereby your Purgatorie by your iudgemente vndoubtedly maie be proued if a man be not very contentious I trowe be these Verily Verily I saie vnto you he that heareth my Woorde and beleeueth in him that sente me hath Euerlastinge Life and shal not comme into damnation but hathe passed from Deathe vnto Life Or that Esai the Prophete saithe of Christe He was wounded for our transgressions He was broken for our iniquities The chastisemente of our Peace was vpon him and with his stripes wee were made whole Or that S. Paule saith Christe hath taken the Obligation that was againste vs and hathe fastened it vnto his Crosse Or that S. Iohn saith Blessed be the Deade that die in the Lorde Euen so saithe the Sprite For they reste from theire laboures and theire Woorkes folowe them He saithe not they be in Purgatorie but they reste from theire Laboures And againe They shal hunger nomore They shal thirste nomore For the Lambe whiche is in the middes of the throne shal gouerne them and shal leade them not into Purgatorie but vnto the liuely Fountaines of VVaters and God shal wipe a waie al teares from theire eies These or sutche other like Places I trowe they be whereby ye assure your selfe so certainely of your Purgatorie But vnto S. Augustine wée haue appealed and to S. Augustine ye saie wée shal goe Howe be it if ye consider the mater wel ye shal finde that our appeale liethe not vnto S. Augustine It had benne more indiâ—ferente dealinge to haue saide with S. Bernarde Ad Euangelium appellasti ad Euangelium ibis Ye haue appealed vnto the Gospel and vnto the Gospel ye shal goe As for S. Augustine notwithstandinge his Authoritie be greate and his learninge deepe yet in these cases as it shal wel appeare he can be but a doubteful Iudge And a doubteful Iudge so far foorthe as he doubteth is no Iudge Your owne Canon telleth you In erroris Labyrinthum nonnulli intricando impingunt cùm ante iudicant quà m intelligant Many menne geuinge Iudgemente before they can vnderstande by entanglinge them selues fal into a Maze of errour For howe can he pronounce sentence of that he confesseth he knoweth not Or how can he assure vs that
the Godly Fathers S. Augustine saith His Mother leafte bringinge of VVine and Cakes to the Churche not for that it was vngodly or vnlawful of it selfe so to doo but onely for that shée was warned It was a resemblance of the superstition of the Heathens S. Gregorie speakinge of the three Sprinklinges or Dippinges into the Holy Fonte saith thus In Vna Fide nihil efficit Consuetudo Ecclesiae diuersa Tamen quòd Haeretici id facerent negant idem esse à Catholicis faciendum The Faithe beinge One the diuersitie of Customes hurteth nothinge Yet for as mutche as Heretiques haue thus donne they saie that the Catholiques maie in no wise doo the sâ—me Not for that the thinge it selfe was il but for that they would not seeme to folowe Heretiques Gabriel Biel saith the Churche of Rome thought it good to vse common Leauened Breade at yâ— Ministration of the holy Mysteries leste in vsinge vnleauened Breade they should be thought to folowe Ebion the Heretique Tertullian reasoneth vehemently that a Christian man ought not to goe with a Laurel Garlande vpon his Heade and that for none other cause but onely for that the Heathens vsed so to goe Wherupon Beatus Rhenanus geueth this note Non solùm ab his temperandum fuit quae manifestam prae se ferrent impietatem sed etiam ab illis quae possent indifferentia vocari hoc est quae essent neque Bona neque Mala partim ne quisquam infirmior ex Christianis offenderetur partim ne Ethnici in suis erroribus confirmarentur dum rectius putant esse quod etiam Christianos obseruare vident It was meete for them to refraine not onely from sutche thinges as haue a manifeste shewe of wickednesse but also from sutche thinges as mighte be called indifferent that is to saie neither Good nor il partely leste any of the vveaker Christians shoulde be offended partely also leste the Heathens should be encourraged in their errours thinkinge that thinge for that the Christians them selues doo it to be the better Againe Tertullian saithe De hoc primo consistam An cum ipsis quoque Nationibus Communicare in huiusmodi Seruus Dei debeat siue habitu siue victu vel quo alio genere laetitiae eorum Herein wil I firste stande whether it be lawful for the Seruaunte of God to Communicate with whole Nations in sutche thinges either in Apparel or in Diet or in any other kinde of theire Mirthe And S. Basile saithe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let needelesse and superfluous thinges be put to Silence in the Churche of God To be shorte Origen saithe Quaerendum est quid hoc sit quod sequitur Non fiant ei reliquiae Ne aliqua inquit rescindatis Chaldaeorum aliqua reseruetis Ob id iubet ne pusillum quidem relinquatur in ea VVee muste examine what is meante by this that foloweth Leaue her no manner of remnante The meaninge is this Abolishe not certaine of the Superstitions of the Chaldees reseruinge certaine Therefore he commaundeth that nothinge be leaste in her be it neuer so litle How be it I take not vpon me to enter into the Conscience of others Let eche man abounde in his owne sense Yet M. Hardinge for as mutche as ye make sutche a reckeninge of your Antiquitie as if al your Orders and Ceremonies had vndoubtedly benne conueied ouer vnto you from Christe him selfe and his Apostles maie it therefore please you to vnderstande that at the beginninge there appeareth no sutche distinction or difference of Apparel in the Ministerie Valafredus Abbas saithe Veteres Communi indumento vtentes Celebrabant Missas The olde Fathers saide Masse that is to saie Ministred the Holy Communion hauinge on their ovvne common Apparel S. Augustine in his Rule to his Clerkes or Monkes writeth thus Ne sit Notabilis habitus vester Let not your Apparel be Notable S. Hierome describinge the order of the Churche at Bethleem saithe thus In veste nulla discretio nulla admiratio Vtcunque placuerit incedere nec detractionis est nec laudis In Apparel there is no difference there is no woonderinge How so euer any man liste to goe it is neither sclandered nor praised And Pope Coelestinus the firste saithe Discernendi sumus à plebe Doctrina non Veste Conuersatione non Habitu Mentis puritate non cultu Si enim studere incipiemus Nouitati Traditum nobis à Patribus ordinem calcabimus vt Iocum vacuum Superstitionibus faciamus Docendi potiùs sunt rudium animi quà m illudendi Nec Imponendum est illorum oculis sed Mentibus infundenda praecepta sunt VVee muste be knowen from the Laie people by our Doctrine not by our Coate By our Conuersation not by our Apparel By the purenesse of our Minde not by the attiere of our Body For if wee once beginne to diuise Nouelties wee shal treade our Fathers Orders vnder foote and make roome for Superstition The mindes of the ignorante ought to be taught and not to be mocked Neither maie wee goe aboute to dosel theâ—â—ies but rather ought to powre wholesome Doctrine into their Hartes To conclude it is noted in your owne Glose vpon the Clementines Clerici Saeculares non habent certum habitum cùm non fit expressum in iure de Colore vel Forma per quae vel quorum alterum oportet habitum discerni Seculare Priestes haue no certaine Apparel appointed them for as mutche as there is no expresse mention made neither of the Coloure nor of the Fourme by whiche twoo differences or by the one of them Apparel muste be discerned Goddes name be Blessed The Religion of Christe maie stande bothe with and without these thinges But without sutche proppes the whole rooffe of your Religion muste néedes comme downe as hauinge nothinge els but shewes and vanities to beare it vp But leste ye should conceiue ouer greate opinion of so smal a mater thinke there can be none other Apparel méete and comely for the Cleregie but onely youres or that without the same the whole Churche of Christe must néedes goe to waste maie it like you therfore to remember what yâ— Ancient Father Origen hath written of you in this behalfe Non solùm apud Iudaeos sed etiam apud nos multos est inuenire peccata huiusmodi peccantes glutientes Camelos in eo quòd maxima delicta committunt Et oportet huiusmodi homines frequenter considerare Quomodò in rebus minimis Religionem suam ostendant Et bene eos Hypocrità s appellat Wee maie finde not onely emongest the Iewes but also emongest our selues menne yâ— offende in sutche faultes swalowinge downe whole Camels in that they Commit greate offenses And wee ought wel to marke sutche manner of Menne howe they countenance out their Religion with smal maters Very vvel and iustly Christe calleth them Hypocrites Posidonius writinge the life of S. Augustine saithe thus Vestis
and without shape ye seeme wilfully to auouche as your manner is a greate Vntruthe Verily Theodoricus Niemus the Popes Secretarie saithe Et adhuc vetus Statua Marmorea illic posita figuratiuè monstrat hoc factum Vnde Summi Pontifices dum ad Lateranum de Basilica Principis Apostolorum contra vadunt illud iter rectum non faciunt Imò per alias vias per indirectum transeunt illud aliquantulum prolongando Euen vnto this daie an olde Marble Image there erected vnder a Figure sheweth this mater Therefore that Popes when they passe froÌ„ S. Peters Churche to Laterane or backewarde they take not their iorney streight foorthe but passe vndirectly by other streetes makinge their waie some what the longer This therefore is not an olde Wiues dreame as you saie but the Iudgemente of sundrie the wiseste and beste learned in Rome who might beste knowe the matter As for the Chaire of Porphyrie stoane whiche otherwheres ye cal the Chaire of ease it is too vile to be answeared Sabellicus saithe Spectatur adhuc in Pontificia domo Marmorea Sella circa medium inanis qua Nouus Pontifex continuò ab eius Creatione residet Vt sedentis genitalia ab vltimo Diacono attrectentur But let Truthe be Falsehedde and let Stories be Fables Yet M. Hardinge it maie please you to remember that the same Fable was raised firste in Rome and from thence onely from no place els was published abroade into the worlde But let the Popes owne Secretaries and al the people there be deceiued and to shadowe the shame of that See let Rome it selfe be the Mother of lies Let noman know the certaine Truthe of maters but onely Onuphrius the Popes Paraste and M. Hardinge Yet neither woulde so many Chronicles haue recorded nor would the whole world so vniuersally haue beléeued these thinges of the Pope more then of any other Bishop had there not benne woonderful corruption of manners and dissolution of Life and open horrour and filthinesse in that onely See aboue al others How be it good Christian Reader that thou maiste wel and clearely vnderstande that our dealinge herein is plaine and simple and that wée haue not imagined these mates or any parcel thereof of our selues maie it please thée to reade Platyna in Iohanne 8. Sabellicus Enneadis 9. li. 1. Leonicus Chalcondyla a Greeke writer Li. 6. Marianus Scotus that liued aboute the yéere of our Lorde 1028. Sigibertus Gemblacensis that liued aboute the yeere of our Lorde 1100. Marâ—â—us Polonus the Popes Penitentiarie whome M. Hardinge so mutche defaceth that liued about the yéere of our Lorde 1320. Rauisius Textor in Officina Ca. Foeminae habitum virilem mentitae Antoninus the Archebishop of Florence par 2. ti 16. Volaterranus Nauclerus Carion Constantinus Phrygio Christianus Massaeus Matthaeus Palmerius Florentinus Supplementum Chronicorum Chronica Chronicarum Fasciculus temporum and others moe Of these somme liued foure hundred somme fiue hundred yéeres agoe and haue euer benne coumpted woorthy of somme Authoritie notwithstandinge for your Dame Iohanes sake you M. Hardinge beginne nowe to clippe their credite How be it what so euer they were certaine it is They were no Lutheranes Notwithstandinge somme of your owne Felowes of Louaine coulde haue taught you to haue dealte herein more discretely and not so precisely and peremptorily to haue denied the whole Storie specially beinge sente to you from your frendes in Rome and confirmed by so many And therefore one of your Louaniens would séeme handesomely to excuse shifte the mater by possibilitie of Nature For thus he saithe in effecte What if the Pope were Hermaphrodi as an Herkinalson that is to saie a man and a vvoman bothe in one Or if this healpe wil not serue he seemeth further to saie What if the Pope beinge firste a man vvere aftervvarde changed into a vvoman And thus for wante of better Diuinitie he forceth Ouides Metamorphoses to serue the turne If yée would haue taken this mannes aduise out of doubte with sutche a prety VVhat if ye might soone haue put vs out of countenance His woordes be these Neque ego hic quicquam dico de Hermaphroditis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de quibus veterum libri pleni sunt Et ne à nostri tempoâ—â—s memoria longiùs abeam non ignoro monumentis literarum esse traditum Mulierem quandam nomine Acmyliam Antonio Spensae Ciui Ebulano nuptam post duodecimuÌ„ à nuptijs annum in virum transijsse Legi etiam alteram Mulierem vbi puerum peperisset in marem fuisse mutatam I wil here saie nothinge of sutche personnes as be called Hermaphroditi and are bothe Man and VVoman al in one whereof in olde Writers wee finde mutche mention But not to goe further then to the remembrance of our owne time I knowe it is written that a certaine woman named Aemylia married vnto one Antonius Spensa a Citizen of Ebulum tenne yeeres after shee had benne married was turned into a man I haue likewise readde of an other woman that when she had benne brought abedde aftervvarde became a Man These notable Stories he allegeth to answeare the mater of Pope Iohane Thus he thinketh it a greate deale the safer waie to make the Pope an Herkinalson or by Miracle to turne him from a man into a vvoman then simply plainely to confesse that euer Dame Iohane was Pope in Rome If you had taken this same waie then al this storie had benne a Fable and a woman had benne a man and wée had vtterly benne confounded The Apologie Cap. 2. Diuision 1. But what neede we rehearse Concubines and Bawdes For that is now an ordinarie and a gaineful sinne in Rome For Harlottes sitte there nowe a daies not as they did in times paste without the Cittie walles and with their faces hid and couered but they dwel in Palaices Faire Houses thei stray aboute in Courte and market that with bare and open face as who would saie they maie not onely lawfully doo it but ought also to be praised for so dooinge What should we saie any more of this Their vicious abominable life is nowe thoroughly knowen to the whole worlde Bernarde writeth roundely truely of the Bishop of Romes house yea of the Bishop of Rome him selfe Thy Palaice saithe he taketh in good menne but it maketh none naughty persones thriue there and the good decaie And who so euer he were whiche wrote the Tripartite vvoorke annexed to the Councel of Larerane he saithe thus So excessiue at this daie is the riote asvvel in the Prelares and Bishoppes as also in the Clerkes and Priestes that it is horrible to be tolde But these thinges be not onely growen in vre and so by custome continuance of time wel allowed as al the reste of their dooinges in manner bee but they are nowe waxen olde and rotten ripe For who hath not hearde what a hainous acte Peter
your Popes Holinesse so entitled wee finde neuer Onlesse it be in somme certaine late Decrees and Gloses of his owne Al be it you of late haue mutche abated the Emperoures Honoure and haue made him onely the Popes man For thus yee saie Imperator Occidentis est Procurator siue Defensor Romanae Ecclesiae The Emperoure of the Weaste is the Proctoure or Stewarde of the Churche of Rome Yet Chrysostome saithe Imperator est Summitas Caput omnium super terram hominuÌ„ The Emperoure is the Toppe and Heade of al menne vpon the Earthe In the Councel of Chalcedon the Emperoure is called Dominus Vniuersi Mundi The Lorde of the Whole Worlde Perhaps ye wil saie The State of the Empiere is nowe empouerished And therefore the Emperoure hathe loste his Title Yet your owne Doctours Glosers coulde haue tolde you Iura communia dicunt quòd Imperator est Dominus Mundi NotwithstaÌ„ding the decaie of yâ— Empiere The Common Lawes saie that the Emperoure is the Lorde of the Worlde Rob. Holâ—ote speakinge of the Emperoure of Germanie saithe thus Hic est Rex Regum cui omnes subditae sunt Nationes Populi c. The Emperoure is the Kinge of Kinges vnto whom al Nations and Countries be in subiection The Romaines of late yeeres wrote thus vnto the Emperoure Conradus Excellentissimo Praeclarissimo Vrbis Oibis totius Oâ—mino c. Vnto the moste excellente and moste Noble Emperoure the Lorde bothe of the Cittie and also of al the whole Worlde Therefore M. Hardinge to moue this vaine quarrel without somme cause it was great folie Councelles ye saie In olde times were holden by Authoritie of the Pope For proufe whereof yee allege Socrates in the eight booke and the seconde Chapter But Woorde or Sentence yee allege none Howe be it it was a great ouersight to allege the Eighth Booke of Socrates whereas Socrates him selfe neuer wrote but Seuen and so far to ouerleape your Authoure Notwithstandinge this smal Erroure maie wel be dissembled emongest so many How be it touchinge the thing it selfe yee maie as easily finde it in the Eighth Booke of Socrates that neuer was written as els where For in deede emongeste al that euer he wrote this thinge certainely that you allege he wrote neuer The Apologie Cap. 12. Diuision 5. Ca. 13. Diui. 1. And although the modestie and mildenesse of the Emperoure Ferdinando be so greate that he can beare this wronge bicause peraduenture he vnderstandeth not wel the Popes packinge yet ought not the Pope of his holinesse to offer him that wronge nor to claime an other mans right as his owne But hereto somme wil replie The Emperoure in deede called Councelles at that time yee speake of bicause the Bishop of Rome was not yet growen so greate as he is nowe but yet the Emperour did not then sitte togeather with the Bishoppes in Councel or once bare any stroke with his Authoritie in theire consultations I answeare nay that it is not so For as witnesseth Theodorete the Emperoure Constantine sate not onely togeather with them in the councel at Nice but gaue also aduise to the Bishoppes howe it was best to trie out the mater by the Apostles and Prophetes vvritinges as appeareth by these his owne woordes In disputation saithe he of maters of Diuinitie vvee haue set before vs to folovve the Doctrine of the Holy Ghoste For the Euangelistes and the Apostles vvoorkes and the Prophetes saieinges shevve vs sufficiently vvhat opinioÌ„ vve ought to haue of the vvil of God M. Hardinge For the sittinge of Emperoures in Councelles you treate a common place not necessarie No man euer denied but Emperoures maie sitte in them we acknowledge two sortes of settinge one for the assessours an other for the Iudge No Emperoure euer sate as a Iudge in Councel but many both Emperoures in person and their Lieutenauntes for them haue sitten as being ready to assiste and defende that whiche the Bishoppes had Iudged and decreed VVhat maner a seate greate Constantine had in the firste Councel at Nice Eusebius in his life and Theodoritus doth declare After that al the Bishoppes were sette in their seates to the number of 318 in came the Emperoure last with a smal companie A lowe litle chaire beinge sette for him in the middest he would not sitte downe before the Bishoppes had reuerently signified so mutche vnto him and as Theodoritus writeth not before he had desired the Bishoppes to permitte him so to doo Nowe thinke you that the Supreme head of the Churche should haue comme in last and hane sitten beneath his subiectes and haue staied to sitte vntil thei had as it were geuen him leaue Neither consulted he with the Bishoppes but required them to consult of the maters thei came for as Theodorite witnesseth Neither spake he there so generally as you reporte nor framed his tale in that sorte as you faine vniuersally of the wil of God ‡ but of the Godhed saieinge that the bookes of the Gospels and of the Apostles and the Oracles of the Prophetes doo plainely teache vs what we ought to thinke of the Godhed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the coÌ„trouersie about whiche the Arians made so mutche adoo was touchinge the equalitie of Godhed in Christe and his consubstantialitie with God the Father And by those wordes and other whiche there he vttered he tooke not vpon him to define or Iudge but onely to exhorte them to agree together in one Faithe For amonge those Bishops certaine there were that fauoured the Heresie of Arius Suche examples you bringe for defence of your parte as make mutche against you Not that you delight in making a rodde for your selfe but bicause you haue no better and somwhat must you needes saie lest the stage you plaie your parte on shoulde stande stil The B. of Sarisburie Emperoures ye saie sate in Councelles as Assessours onely but not as Iudges That is to saie thei sate by the Bishoppes helde theirpeace tolde the clocke saide nothinge Yet youre Doctours saie Assessor Episcopi non potest esse Laicus The Assessoure of a Bishop maie not be a Laieman But touchinge the mater it selfe Eusebius that was alwaies neare aboute the Emperoure Constantine wrote his life and was presente at the Councel saithe thus Constantinus quasi Communis quidam Episcopus à Deo constitutus Ministrorum Dei Synodos conuocauit Nec dedignatus est adesse considere in medio illorum consorsque fieri ipsorum c. Constantine as if he had benne a Common Bishop appoited by God called togeather Councelles of Goddes Ministers and disdeigned not him selfe to sitte in the middes emongest them and to be partetaker of theire dooinges Againe Constantinus him selfe saithe thus Ego intereram Concilio tanquam vnus ex vobis I was presente at the Councel emongeste you as one of you Againe Eusebius saithe Vnus Vnicus
The Piller and buttresse of the Churche is the Gospel and the Sprite of life S. Augustine saithe Sunt certi Libri Dominici quorum authoritari vtrique consentimus Ibi quaeramus Ecclesiam ibi discutiamus causam nostram There be certaine Bookes of our Lorde vnto the authoritie whereof eche parte agreethe There let vs seeke for the Churche thereby sette vs examine and trie our maters And againe Nolo humanis documentis sed Diuinis oraculis sanctam Ecclesiam demōstrari I wil ye shewe me the holy Churche not by decrees of menne but by the woorde of God Likewise saithe Chrysostome Nullo modo cognoscitur quae sit vera Ecclesia Christi nisi tantummodo ' per Scripturas It can no waye be knowen what is the Churche but onely by the Scriptures And againe Christus mandat vt volentes firmitatem accipere Verae Fidei ad nullam rem fugiant nisi ad Scripturas Alioqui si ad alia respexerint Scandalizabuntur peribunt non intelligentes quae sit vera Ecclesia Et per hoc incident in Abominationē Desolationis quae stat in Locis Sanctis Ecclesiae Christe commaundeth that who so wil haue the assurance of True Faithe seeke to nothinge els but vnto the Scriptures Otherwise if they looke to any thinge els they shal be offended and shal perishe not vnderstanding whiche is the True Churche And by meane here of they shal fal into the Abomination of Desolation whiche standeth in the Holy Places of the Churche By these Ancient learned Fathers it is plaine that the Churche of God is knowen by Godde◠Woorde onely none otherwise And therfore M. Hardinge you so carefully flée the same and condemne it for Heresie and often burne it leste thereby the deformities of youre Churche should be knowen For the il dooer fleeth the light Nowe where as it so wel liketh M. Hardinge to cal vs al Heretiques and for his pleasures sake to liken vs to Apes to Asses and to the Diuel notwithstanding we might safely returne the same whole from whence it came yet I thinke it not séemely nor greatly to purpose to answeare al suche intemperate humours Salomons aduise is good Answeare not folie with like folie Notwithstandinge the poore simple Asse vnto whome wée are compared was hable sometime to sée the Angel of God and to open his mouthe and to speake and to reproue the lewde attempte of Balaam the false Prophete What so euer accoumpt it pleaseth M. Hardinge to make of vs by the grace of God wée are that wée are Yf wée be hable to beare Christe with his Crosse it is sufficient But who they be that haue of longe time ietted so terribly vnder the Lions skinne and onely with a painted Visarde or emptie name of the Churche haue feared al the cattel of the fielde it is néedelesse to speake it the worlde now seeth it it can no longer be dissembled Euen he that lately bare him selfe as the Lion of the tribe of Iuda called him selfe Kinge of Kinges and said he had power ouer the Angels of God and amased the hartes of the simple with the terrour of his Lions pelte onely for that he sate in Peters Chaire is now reuefled and better knowen and estéemed as he is woorthy he may nowe iette vp and downe with more ease and lesse terrour And why so These poore Asses whome M. Hardinge so muche disdeigneth haue stripte of his counterfeite skinne that made him so hardy and haue caused him to appeare euen as he is The Apologie Cap. 1. Diuision 1. It hath bene an olde complainte euen from the first time of the Patriarkes and Prophetes and confirmed by the writinges and testimonies of euery age that the Truthe wandereth here and there as a straunger in the worlde dothe readily finde enimies and sclaunderers amongst those that knowe her not Albeit perchaunce this may seeme vnto some a thinge harde to be beleeued I meane to suche as haue scante wel and narowly taken heede thereunto specially seing al mankinde of natures very motion without a teacher doth coueite the Truthe of their owne accorde and seinge our Saueour Christe him self when he was on earth would be called the Truthe as by a name moste fitte to expresse al his diuine power Yet we whiche haue bene exercised in the holy Scriptures and whiche haue both reade seene what hath happened to al godly menne commonly at al times what to the Prophetes to the Apostles to the Holy Martyres and what to Christe him selfe with what rebukes reuilinges and despites they were continually vexed whiles they here liued that onely for the Truthes sake Wee I saye doo see that this is not onely no newe thinge or harde to be beleued but that it is a thinge already receiued and commonly vsed from age to age Nay truely this might seeme muche rather a merueile and beyonde al beliefe if the Diuel who is the Father of lies enimie to al Truthe would now vpon a suddaine chaunge his nature and hope that Truthe might otherwise be suppressed then by belieinge it Or that he would beginn◠to establish his owne kingdome by vsinge nowe any other practises then the same whiche he hath euer vsed from the beginninge For since any mans remembrance we can skante finde one time either when Religion did first growe or when it was setled or when it did afreshe springe vp againe wherein Truthe Innocencie were not by al vnwoorthy meanes most despitefully intreated Doubtlesse the Diuel wel seeth that so longe as truthe is in good safetie him selfe cannot be safe nor yet maintaine his owne estate For letting passe the auncient Patriarkes Prophetes who as we haue said had no parte of their life free from cōtumelies sclaunders We knowe there were certaine in times paste whiche saide and commonly Preached that the olde auncient Iewes of whome we make no doubte but they were the woorshippers of the onely true God did worship either a Sowe or an Asse in Goddes steede and that al the same Religion was nothinge els but sacrilege and a plaine contempt of al godlines We know also that the Sonne of God our Saueour Iesus Christe when he taught the Truth was coumpted a Sorcerer an Enchaunter a Samaritane Beelzebub a deceiur of the People a Drunkarde a Glutton Againe who woteth not what woordes were spoken against S. Paule the moste earnest and vehement Preacher maintainer of the Truthe Sometime that he was a seditious and busie man a raiser of tumultes a causer of rebellion sometime againe that he was an Heretique sometime that he was mad sometime that onely vpon strife and stomake he was bothe a blasphemer of Gods lawe and a despiser of the Fathers ordinances Further who knoweth not how S. Steuin after he had throughly and sincerely embraced the truthe and beganne frankly stoutly to preache and set forth the same as
with their owne Traditions and Truthe with Falsehed maketh moste plainely against your selfe For you knowe that this is the general compiainte of al the Godly this daye throughout the whole Churche of God that you haue mingled your Leade with the Lordes Goulde and haue filled the Lordes Haruest ful of your Darnel that you haue broken Goddes manifest cōmaundementes to vpholde mainteine your owne Traditions That you haue damned vp the Springes of the Water of Life haue broken vp puddles of your owne suche as be hable to holde no water That for your dreames sake you haue caused the people to forgeat the name of God haue ledde them from that simplicitie that is in Christ Iesu This is the mingling of Traditions with the Scriptures of God I marueile ye coulde so fréely vtter so muche and so directly against your selfe As for the example of the Manicheis it was vtterly impertinent and from the purpose Yet Good Reader that thou maiste vnderstande what manner of Heretiques theise Manicheis were and what errours they defended first thy forebade lawful mariage and allowed fornication as M. Hardinges Catholiques doo nowe So saith S. Augustine of them Nuptiarum aditus intercludunt promiscu◠conuenire hortantur Secondly they receiued ministred the Holy Mysteries vnder one kinde contrary to the general order of the Catholique Churche And so doeth M. Harding now Thirdly they yelded more credite to their owne diuises then to Goddes Holy woorde And where as the Scriptures were plaine against them they saide euen as M. Hardinge saithe the Scriptures were falsified and ful of errours Fourthly they abstained from fleashe and yet in their faste they had vsed al manner delicate and strange fruites with sundrie sortes of Spices in greate abundance They absteined from Wine yet vsed other liquours more deintie and pretious then any Wine and thereof dranke while their bellies would holde S. Augustines woordes thereof be these Distenti et crepantes I leaue the rest Nowe iudge thou gentle Reader whether partie séemeth best to resemble the Manichets But whereas he thus vpbraideth vs By their fruites ye shal knowe them Verily whiles the Bishop of Rome euen in the Cittie of Rome mainteineth his houses of Ribaudrie and open Stewes and M. Hardinge is ready hable by his eloquence and Diuinitie to defende the same they haue no iuste cause greatly to boaste them selues of their fruites Howe be it it maye be thought Christ gaue vs this lesson not thereby to trie the true Doctrine from the false but a true professour from an Hypocrite Otherwise our liues muste be tried by the Gospel not the Gospel by our liues Nowe let vs examine that Horrible Heresie that M. Hardinge hathe espied in the Rules of Rhetorique by whiche saithe he the Secretaries vnskil is betraied euen in the foreheade of our Booke This entrie saithe M. Hardinge touchinge the complainte of Truthe is so indifferent and common to bothe the parties that either maie vse it as wel as other Whiche kinde of beginninge saithe he is called Exordium commune and by the learned in Rhetorique is misliked as faultie First of al M. Hardinge this séemeth to me a strange kinde of beginninge in so déepe a disputation of Diuinitie to make your first quarrel vnto Rhetorique Bilike for lacke of better Entrie ye thought it good to rushe in as you might In déede either of vs maie séeme to stande in defence of Truthe I denie it not For as we haue the substance and Truthe it selfe so are you contente to claime the name And so far forthe Truthe is common to vs bothe So the wicked Heathens Celsus Antiphon notwithstandinge they published their Bookes against the Truthe yet they entituled the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Booke of Truthe S. Hierome saithe Mendacium semper imitatur Veritatem Falshed euermore beareth a shewe of Truthe In this sorte Truthe is common to either partie Origen saithe Veritas Christus simulata Veritas Antichristus Christ is the Truth it selfe Antichrist is the Truth countrefeite Al this notwithstandinge Christ refused not to vse the same kinde of entrie that M. Hardinge so muche mistiketh but saide vnto the Phariseis Ye seeke to minder me a man that haue tolde you the Truthe And S. Paule to the Romaines saithe They haue turned the Truthe of God into falshed The like might I saie of Tertullian Cyprian and other Fathers Yet I trowe M. Hardinge wil not therfore reproue either Christ or Paule or Tertullian or Cyprian nor saie they vsed suche a Beginninge as their aduersaries might haue vsed as wel as they and had forgotten their Rules of Rhetorique Lothe I am so longe to stande in so light a mater But I marueile mutche that M. Harding being so great an Artificer in so smal cases had no better eie to his owne Entrie For if in writing the Defence of Truthe it be a faulte in Rhetorique to beginne with the il intreatinge cōplainte of Truthe what then may we thinke it to be in the Defence of manifest knowen errour to beginne as M. Hardinge dooth with Whoores with Théeues with Apes with Asses with Children of the Diuel and with many other like vnséemely scoffes and scornes What Rhetorique what Eloquence what Arte what Skil is this What Oratour euer vsed it what Rhetorician what Sophiste Gréeke or Latine euer taught it Verily this was sometime accoūpted an old rule in Rhetorique which it séemeth M. Hardinge had quite forgotten Scurrilis Oratori dicacitas magnoperé fugienda est This Secretaries Beginninge by M. Hardinges owne confession is sutche as either partie indifferently might wel haue vsed But M. Hardinges Beginninge is sutche as neither partie with any modestie might haue vsed M. Hardinge also might haue remembred that the skilful in Rhetorique as they mislike Exordium Commune so they also mislike Commune Argumentum that is a Reason or Proufe so Common that it may indifferently serue bothe parties Whiche kinde of proufes if M. Hardinge woulde haue wéeded out of his Bookes he should haue lefte very litle to trouble the Printer Where he saithe in grosse that our Apologie is nothing els but a lumpe of Lyes the Truthe therof I trust shal appeare by this Treatie In the meane season good Christian Reader it may please thée to consider that M. Hardinges mouth is no iuste measure in this behalfe For some men thinke it wil oftentimes vtter vntruthe without measure But he saithe we haue falsified Tertullians meaninge placinge this woorde Ignotos in stéede of Extraneos and so at our pleasure makinge exchange of woordes and geuinge the olde Father a newe Liuerie and thereby empairinge our whole credite A greate outcrie in so smal a matter This greate exchange of woordes is nothinge so haynous as it is pretended For bothe Ignotus is Extraneus and Extraneus also in Tertullians meaninge is Ignotus And M. Hardinge wel
calleth Periculosum Haeresis Decretum A dangerous Decree of Heresie Nowe touchinge simple errour and wilful defence S. Hilary saithe Illis in eo quod nesciunt potest adhuc in tuto esse salus si credant Tibi verò iam omnia ad salutem clausa sunt qui negas quod iam ignorare no◠potes They for so mutche as they knowe not the Truthe maye haue theire saluation in safetie if afterwarde they beleeue But al hope of health is shut from thee for as mutche as thou deniest that thinge that thou canste not chuse but knowe To conclude vnto you M. Hardinge who oftentimes of smal errours oftentimes of vndoubted knowen Truthes ▪ without regard of Definition haue fansied great horrible Heresies Alphonsus de Castro a Doctour of your owne saith thus Idcirco sit vt hi qui tam leuiter de Haeresi pronunciant non expendentes de qua re loquātur saepe sua ipsorū sagitta feriantur incidantque in eam foueam quam alijs parabant Nam velle humanas Scripturas in Diuinarum ordinem connumerare hoc veriùs ego dixerim Haeresim quod faciunt hi qui humanis Scriptis diffentire impium autumant perinde ac Diuinis There fore it happeneth that they that so rashly pronounce and cal euery thing Heresie not considering wherof they speake be often striken with their own dart and fal into the same pit that them selues haue digged for others For this would I rather cal Heresie to accoumpt men◠writinges emonges the Scriptures of God So doo they that thinke it a wicked mater to dissent from the writinges of man nolesse then if it were the Judgement of God The Apologie Cap. 7. Diuision 3. But this was euer an olde and solemne propertie with them their forefathers if any did complaine of their errours and faultes and desired to haue true Religion restored streight waie to condemne sutche for Heretiques as men new fangled and factious Christe for no other cause was called a Samaritane but onely for that he was thought to haue fallen to a certaine new Religion and to be the authour of a new secte And Paule the Apostle of Christe was called before the Iudges to make answeare to a mater of Heresie and therefore he saide Accordinge to this way whiche they cal Heresie I doo worship the God of my Fathers beleeuinge althinges whiche be written in the Lawe and in the Prophetes M. Hardinge Yf ye meane Hus Hierome of Prague Wickle◠Almaricke Abailard the Apostolikes Peterbrusians Berengarians Waldenses Albingenses Imagebreakers or suche like which euer founde faulte with the Churche in their time and cried for a restoringe of Religion as though it had ben quite lost and would them selues haue the glory of it by bringing in their Heresie in place of the Catholique Doctrine vnder the name of Goddes woorde whiche hath alwaies ben the propertie of al Heretikes if I say ye meane these or any of these we also cal them Heretikes and for such wee condemne them But Sirs ye forget your selues fouly How agreeth this with that ye saie hereafter oftentimes that the Light of the Truthe was quite put out and that Luther and Zuinglius first brough the Gospel abroade into the worlde VVere it true that Christe was called a Samaritane for the cause ye assigne thereof what conclude ye VVe see where about ye go Ye woulde seeme to ioine with Christ with Paule and with the first Christians But truely they refuse your companie But we tel you Christ was the true Samaritane in deede that is to say the Keeper as he that is Keeper of mankinde and therefore he shunned not the name Yet was he not a Samaritane as the Iewes ment Paule likewise who was not as ye say to speake properly called before the Iudges to make ausweare to a mater of Heresie being accused to Felix by Tertullus that he was of the secte or Heresie of the Nazarens so were the Christians first called did not onely not denie but openly confessed that according to that way or state of life which the Iewes called a secte or Heresie he worshipped God For it is to be considered that in those times the name of Heresie was not so infamous as it may be iudged by the place of the Actes cap. 5. onlesse somewhat be added whereby it may be vnderstanded to be taken in rate of a vice as 1. Cor. 11. Galat. 5. So the woorde was then indifferent and might be taken in good part or euil part Tertullian vseth it in good part where speaking of the Christians he calleth them Sectam a Secte into which Latine woord the Greeke woorde Heresis is turned Now these examples of Christ Paule and the first Christians serue not your defence Christ was called of the Iewes a Samaritane vnwoorthely after the sense of their thought Ye are called Heretikes woorthely Paule burdened with the name of Heresie for as muche as thereby was signified the kinde of life of those that beleeued in Christ the woorde being indifferent was honoured rather then reutled And Tertullian calleth the Christian people a Secte as he might without blemishe or note of any euil Your case is not like For ye are charged with Heresie as it is taken in the worst part The B. of Sarisburie O howe many waste woordes hath M. Hardinge to spare Here once againe he comneth in with Hus Hierome of Prage Wicklefe Almarik Abailard Apostolikes Peterbrusians Berengarians Waldenses Albingenses Image-breakers to fraye his simple reader with a terrour of strange names Wée saie Luther and Zuinglius were the first Publishers of the Gospel and yet againe we saie the same Luther and Zuinglius were not the firste Wée haue forgotten our selues fouly Wée write contradiction against our selues Wée would séeme to toine with Christe and Paule but truely they refuse our companie And so foorthe I knowe not what verily M. Hardinge wée neuer saied Luther and Zuinglius were the firste Publishers of the Gospel Yf wée should so saie wée should reporte vntruthe as you doo often Christe and his Apostles were the firste These woorthy and Learned Fathers Luther and Zuinglius and other like Godly and zelous men were appointed of God not to erecte a newe Churche but to reforme the olde whereof you had made a Caue of Théeues to kendle againe the Light that you had quenched and to heare witnesse to the Truthe of GOD. You saie Christ and Paule wil none of our companie as if you were priuie of theire counsel But perhappes M. Hardinge this is Clauis errans and therefore can neither open nor shutte Or as S. Hierome saithe Pars aliqua supercilij Pharisaici some parte of the high lookes of the Phariseis Christe him selfe hath saide Who so loueth me wil keepe my woorde and my Father loueth him And my Father and I wil come to him and dwel with him S. Peter saithe Who so trusteth in him shal not
praetendunt Spiritum SanctuÌ„ They that speake of them selues falsely pretende the Holy Ghoste And againe Si quid praeter Euangelium sub titulo Spiritus obtrudatur ne credamus Quia sicut Christus Legis Prophetarum impletio est ita est Spiritus Euangelij If any thinge be brought vnto vs vnder the Name of the Holy Ghoste bisides the Gospel let vs not beleue it For as Christe is the fulfillinge of the Lawe and the Prophetes so is the Holy Ghoste the fulfillinge of the Gospel Nowe with what Sprite the Bishoppes of Rome haue expounded vnto vs the Holy Scriptures of God wée shal shewe it hereafter as fitter occasion shal require Here you saye wée haue corrupted bothe the woordes and the sense of S. Hierome That we haue taken Omnia in stéede of Alia And that you haue diuised and made nothinge of your selues that S. Hierome meante not heereby the Traditions of the Apostles but onely the fonde fantastes and dreames of the Heretiques called Tatians Of al these thinges wée must néedes confesse one thinge is true In déede wée tooke Omnia in stéede of Alia and so by ouersight gaue some occasion vnto the quareler Howe be it I doubt not but the indifferente gentle Reader wil soone pardonne that faulte It procéeded onely of negligence not of malice Notwithstandinge this wante maie easily be supplied by a sufficient Commentarie For Christe saith Omnis plantatio quam non plantauerit Pater meus Coelestis eradicabitur Euery plante that my heauenly Father hathe not planted shal be rooted out Here M. Hardinge ye may borrowe Omnia to healpe S. Hierome Or if this like you not S. Cyprian maye telle you Adulterum est Impium est Sacrilegum est quodcunque humano furore instituitur vt Dispositio Diuina violetur It is aduoùterous it is wicked it is abominable what so euer is ordered by the rashenesse of man that Goddes order shoulde be broken It is true S. Hierome speakethe not these woordes of the Traditions of the Apostles It is true Yet M. Hardinge he speakethe these woordes of sutche fantasies as were brought into the Churche of God and magnified vnder the name and colour of the Traditions of the Apostles So Eusebius saithe The Heretique Cherinthus brought vs in his owne Monstrous Diuises vnder the pretense of Reuelations as written by some greate Apostle Sutche M. Hardinge be your Inuentions wherewith ye haue of longe time deceiued the worlde One of your companions the Suffragane of Sidon at the late diete at Augusta in the presence of the whole Empiere doubted not to saie that your whole Canon woorde by worde euen as it is nowe vsed in your Masses came directly from the Apostles Your Hosius of Polonia saithe that the Apostles appointed your orders of Monkes An other of your side saithe Christus Dux Signifer Vitae Monasticae Christe was the Captaine and standerd bearer of Monkes life Imagininge I trowe that Christe was an Abbate And yet afterwarde the same Doctour either by some obliuion or els vpon somme better remembrance saithe thus Elias Elizaeus Dâ—ces Instituti Benedictini Elias and Elizaeus were the firste Captaines of S. Benettes Order And you M. Hardinge haue tolde vs often that ye haue your Priuate Masse your Halfe Communion and I knowe not what els al from the Apostles And al this ye prooue God wote by ful simple coniectures bicause Christe saithe to his Apostles I haue many thinges to saye vnto you but ye are not hable to beare them yet And bicause S. Paule saithe to the Corinthians I wil order the reste when I comme Hereby ye beare vs in hande that al your moste triflinge Vanities were brought vnto you by S. Paule euen from the thirde Heauens And although it were true that ye saie ye haue not diuised these thinges of of your selues but haue receiued them al from the Apostles and Holy Fathers whiche thinge your conscience knowethe to be moste vntrue yet notwithstanding the same thinges so receiued ye haue sithence fouly defaced with sundry your superstitions Ye haue made them necessarie to Saluation ye haue bounde the people to them no lesse then to the Lawe of God so haue ye made them snares of Christian consciences Although the thing it selfe came from the Fathers yet the abuse therof came from your selues and for the same ye haue taught the people to breake Goddes expresse commaundement Thus haue you blended Goddes heauenly wine with your puddle water Thus haue ye strained gnattes and swalowed camelles This is the very Leauen of the Scribes Phariseis whiche Christe calleth Hypocrisie Therfore al be it the thinge it selfe ye haue thus receiued in respecte of substance be al one yet now beinge thus abused in respecte of your Superstitions and deformities it is not one The Apostles and Holy Fathers vsed Oile yet they vsed it not as ye doo for the Saluation of Body and Soule Moses erected vp the Brasen Serpente in the wildernesse Yet not to be adoured with Godly honoure as it folowed afterwarde God commaunded the people to faste yet not with Hypocrisie as the wicked fasted And therefore God saithe vnto them Non est hoc leiunium quod ego elegi This is not the fastinge that I haue chosen God commaunded the people to kepe the Calendes and Newe Moones Yet not with sutche Superstition and Abuses as the people kepte them And therfore God saide vnto them Who required these thinges at your handes God commaunded sundrie Bathinges and Wasshinges yet vnto them that moste precisely vsed the same Christe saide VVoe be vnto you ye Scribes and Phariseis in vaine they woorship mee teachinge the Commaundementes and Doctrines of menne Yet you M. Hardinge haue infeaffed the Apostles of Christe not onely with the Substance of the thinges whiche ye saye ye haue receiued by Tradition but also with al your Abuses Superstitions Corruptions and Idolatries whiche ye haue diuised of your selues And therein ye wel resemble the Tatian Heretiques of whome onely ye saye S. Hierome speaketh But whether S. Hierome meante onely I knowe not what fantastical dreames of the Tatians as you imagine onely of your selfe without proufe in particulare naminge nothinge or els also al sutche Superstitious Vanities as wee haue often and iustly reprooued in you it maye soone appeare by these woordes immediately folowinge Omnem laborem manuum Ieiunia corum obseruationes varias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est humi dormitiones Al theire hande Labour and theire Fastinges and their Obseruations and Vsages and harde Sleepinge on the grounde These and sutche other like be the thinges whiche menne imagine came from the Apostles and are striken consumed with the Swerde of Goddes Woorde Thus M. Hardinge notwithstandinge your longe Glose biside the Texte séemeth to be the very meaninge of S. Hierome Yf ye wil yet force the contrarie and turne al from your selues to the Tatians as you
Coeterùm omnes Apostolorum Successores sunt Quid mihi profers Vnius Vrbis consuetudinem What doothe a Bishop sauâ—nge onely the Orderinge of Ministers but a Prieste maye doo the same Neither maye wee thinke that the Churche of Rome is one and the Churche of al the worlde biside is another Fraunce Englande Aphrica Persia Leuâ—nte India and al the Barbarous Nations woorship one Christe and keepe one rule of the Truthe If vvee seeke for Authoritie The whole worlde is greater then the Cittie of Rome Where so euer there be a Bishop be it at Eugubium be it at Rome be it at Constantinople be it at Rhegium be it at Alexandria be it at Tanais they are al of one woorthinesse they are al of one Bishoprike The Power of the Richesse and the basenesse of Pouertie maketh not a Bishop either Higher or Lower For they are al the Apostles Successours What bringe you me the Custome of Rome beinge but one Cittie Nowe if M. Hardinge wil steale awaie in the darke as his manner is and saie that S. Hierome spake onely of the Merite of Life or of the Office of Priesthoode sette some man telle him that this was no parte neither of the question mooued nor of the answeare of S. Hierome And S. Hierome in plaine and expresse woordes saithe Si Authoritas quaeritur If vvee seeke not for Merite of Life but for Authoritie in gouernmente therein the whole worlde is greatte then the Cittie of Rome M. Hardinge imagineth S. Hierome spake onely of I knowe no what but S. Hierome him selfe saithe he speaketh namely of Authoritie And whereas M. Hardinge is so highly offended with the chaunginge of this woorde Merite into this woorde Preeminence and saithe farther that these False Platers thought thereby to winne the game it maye please him to remember that howe so euer the game goe S. Hierome him selfe plainely plaide the selfe same game I meane that S. Hierome vsinge this woorde Merite without question meante Preeminence For thus he saithe Potentia Diuitiarum Paupertatis humilitas vel Sublimiorem vel Inferiorem Episcopum non facit The Power of Richesse and the basenesse of Pouertie maketh not a Bishop either Higher or Lower M. Hardinge mighte easily hauè seene that Higher and Lower perteine not to Merite of Life but to Preeminence Therefore lette him looke better vpon his Booke before he thus lightly condemne others for corruption I graunt it is true as M. Hardinge saithe This quarrel first beganne aboute a particulare Custome of the Churche of Rome where as the Draâ—ons Vaunted them selues and would be placed aboue the Priestes But here M. Hardinge as his manner is willingly dissembleth and suppresseth somewhat S. Augustine more liuely and fully expresseth the same For thereof he writeth thus Quidam qui nomen liabet Falcidij Duce stultitia Romanae Ciuitatis Iactantia Leuîtas Sacerdotibus Diaconos Presbyteris coaequare contendit One Falcidius Foolishnesse and the Pride of the Cittie of Rome leadinge him thereto laboureth to make the Deacons Equal with the Priestes This lewde disorder S. Hierome controlleth by the Examples of other Churches and saithe that therein the Authoritie of the whole worlde is greatter then the Authoritie of the Churche of Rome Of whiche also he seemeth to speake scornefully and with some disdeigne For thus he saithe Quid mihi profers Vnius Vrbis Consuerudinem What bringe you me the Custome of Rome beinge but One Cittie By whiche woordes it seemeth he made smal accoumpte of the Cittie of Rome But M. Hardinge saithe The Primates had Authoritie ouer other Inferiour Bishops I graunte they had so How be it thei had it by agreemente Custome But neither by Christe nor by Peter or Paule nor by any Kighte of Goddes Woorde S. Hierome saith Nouerint Episcopi se magis Consuetudine quà m Dispofitionis Dominicae Veritate Presbyteris esse Maiotes in coÌ„mune debere Ecclesiam â—egere Let Bishoppes vnderstande that they are aboue the Priestes rather of Custome theâ— of any Truthe or Right of Christes Institution and that they ought to rule the Churche al togeather And againe Idem ergo est Presbyter qui Episcopus Etantequam Diaboli instinctustudia in Religione fierent diceretur in populis Ego sum Pauli Ego Apollo Ego Cephae CoÌ„muni Presbyterorum Consilio Ecclesiae gubernabantur Therefore a Prieste and a Bishop are bothe one thinge And before that by the inflaiminge of the Diuel partes were taken in Religion and these woordes were vttered emonge the people I holde of Paule I holde of Apollo I holde of Peter the Churches were gouerned by the Common Aduise of the Priestes S. Augustine saithe Secundum honorum vocabula quae iam Ecclesiae vsus obtinuit Episcopatus Presbyterio maior est The office of a Bishop is aboue the office of a Prieste not by Authoritie of the Scriptuces but after the Names of Honour whiche the Custome of the Churche hath nowe obteined As for Pope Leo his owne Authoritie in his owne cause cannot be greate The Emperoure saithe Nemo debet sibiius dicere Noman maie minister Lowe vnto him selfe And it is noted thus in the Decrées Papa non debet esse Iudex in causa propria The Pope maie not be iudge in his owne cause It is wel knowen that the Pope hath sought for and claimed this Vniuersal Authoritie these many hundred yeeres Pope Innocentius was therefore reprooued of Pride and worldly Lordlinesse by the whole Councel of Aphrica Pope Bonifacius 2. condemned â— Augustine al the saide whole Councel of Aphrica called them al Heretiques and Schismatiques for the same and said they were al leadde by the Diuel Pope Zosimus to mainteine this claime corrupted the Holy Councel of Nice S. Hilarie and other Learned Bishoppes of France for vsurpinge sutche vnlawful Authoritie charged this same Pape Leo of whom we speake with Pride and Ambition But gentle Reader that thou maâ—ste the better vnderstande what credite thou oughtest to geue to this Pope Leo specially settinge foorthe his owne Authoritie I beséethe thée consider with what Maiestie of woordes and howe far aboue measure he auanceth the Authoritie of S. Peter These be his woordes Christus Petrum in Consortium Indiuiduae Vnitatis assumpsit Christe receiued Peter into the Companie of the Indiuisible Vnitie Authoritate Domini mei Petri Apostoli By the Authoritie not of Christe but of my Lorde Peter the Apostle Deo Inspirante Beatissimo Petro Apostolo By the Inspiration of God and of S. Peter the Apostle Deus à Petro velut à quodam Capite dona sua velut in Corpus omne diffudit God froÌ„ Peter as from the Heade hath powred cut his giftes into al the Body Nihil erit ligatum aut solutum nisi quod Petrus ligauerit aut soluerit There shal be nothinge bounde or loosed but that Peter shal binde or loose Nunc quoque Petrus pascit Oues
Kingedome of God but rather Shutte it The Apologie Cap. 7. Diuision 1. And touchinge the Keies wherewith they maie either Shutte or Open the Kingdome of Heauen wee with Chrysostome saye They be the Knowledge of the Scriptures with Tertullian we saie They be the Interpretation of the Lawe and with Eusebius wee cal them the Woorde of GOD. M. Hardinge The let where by the whole Nature of man is shutte out of Heauen by the sinne of our Firste Parent is taken a wait by the Passion of Christe But because before that benefite be receiued Heauen yet remaineth shutte bothe for sinne Originall contracted and sinne actual committed wee haue neede of the Sacramentes and Keies of the Churche The Holy Fathers for good considerations grounded vpon Scripture haue diuided the Keies into the Keie of Order and the Keie of Iurisdiction And either of them into the Keie of Knowledge whiche they call also the Keie of Discretion and into the Keie of Power To these Defenders wee saie that they confounde the Keies and seme not to knowe what the Keies are Verely these be not onely the knowledge of the Scriptures nor the Interpretation of the lawe nor the VVorde of God although these also doo open or shute the Kingedome of Heauen in their kinde as Chrysostome Tertullian and Eusebius maye well saye and not onely these but also Miracles and Plagues and all other thinges whiche prepare the will or vnderstandinge of man whereby hee maye receiue the benefite of those moste principall Keies that nowe wee speake of The B. of Sarisburie Gentle Reader for the better vnderstandinge hereof it may please thée to consider that the Woorde of God according to the sundrie effectes and properties thereof hath sundrie names For example For that it encreaseth and multiplieth it is called Seede For that it cutteth the Harte and diuideth the Fleash from the Sprite it is called a Swerde For that it taketh and encloseth vs and bringeth vs togeather it is called a Nette For that it wassheth vs cleane it is called Water For that it Enflameth vs it is called Fire For that it Féedeth vs it is called Breade And euen so for that it openeth and geueth vs an entrie into the House it is called the Keie This House is the Kingedome of Heauen Christe is the Doore the Woorde of GOD is the Keie For thus saieinge M. Hardinge telleth vs Wee confounde maters and séeme not to knowe what wée saie Notwithstandinge herein we imagine nothinge of our owne but onely reporte the very Woordes and Sentences of the Ancient Learned Catholique Fathers Tertullian saithe Quam Clauem habebant Legis Doctores nisi Interpretationem Legis What Keie had the Doctours of the Lawe sauinge the Exposition of the Lawe S. Hierome saithe Duces Ecclesiae habent Claues Scientiae vt aperiant Scripturas creditis sibi Populis Vnde praecipitur vt Magistri aperiant Discipuli ingrediantur The Captaines of the Churche haue the Keies of Knowledge to open the Scriptures vnto the People to them committed Therefore Commaundement is geuen that the Maisters should open and the Scholars shoulde enter S. Ambrose saithe Remittuntur peccata per Dei Verbum cuius Leuites est Interpres Sinnes be forgeuen by the Woord of God the Expounder whereof is the Priest Thus these and other like Ancient Fathers haue opened the meaninge of these Keies And yet were they neuer therfore condemned of ignorance as menne y◠wiste not what they saide Certainely Chrysostome saithe Clauis est Scientia Scripturarum per quam aperitur Ianua Veritatis The Keie is the knowledge of the Scriptures whereby is opened the gate of the Truthe And S. Augustine saithe Clauis est dicenda qua ad Fidem pectorum dura reserantur That ought to be called the Keie where with the hardnesse of mennes hartes is opened vnto Faithe Here hath M. Hardinge wel multiplied and encreased his Keies and hathe brought vs foorthe a whole bunche of them altogeather The Keies of Orders The Keies of Iurisdiction The Keies of Discretion The Keies of Power The keies moste Principal and the Keies not so principal And thus hath he keies of Order without Iurisdiction and keies of Iurisdiction without Order keies of Discretion without Power keies of Power without Discretion And al these prety shiftes of keies hath he diuised to auoide Confusion and to make vp his tale as if the Popes Crosse Keies were not sufficient Plagues and Miracles and I knowe not what thinge els are brought foorthe vnto vs in the likenesse of Keies And this distinction and limitation of Keies saithe he hath vpon good considerations benne diuised by the Holy Fathers And yet of al these Holy Fathers for modesties sake he nameth none What answeare were it beste to make to sutche Vanities In deede when the right Keie of Knowledge was loste and gonne it was time to diuise some other pretie Pikelockes to woorke the feate Bonauentura hereof writeth thus as it is partely alleged before Omnes ferè Sacerdotes ita sunt simplices idiotae post susceptionem Sacerdotij sicut anté Dicendum ergo quòd Scientia non est Clauis Principalis nec per se sed prout iuncta est Authoritati Ligandi vel soluendi Et haec Clauis non est de Esse Ordinis sed de bene esse Al Priestes for the moste parte are as simple and as iude after the receiuinge of Priesthoode as they were before Therefore we must saie that Knowledge is not the Principal Keie not any Keie at al of it selfe but as it is ioined with the Authoritie of Bindinge or Loosinge And this Keie of Knowledge is not of the Substance of the Order of Priesthoode but of the better beinge of the same And therefore to encrease M. Hardinges number of Keies he saithe Quidam habent Scientiam Clauium quidam Clauiculam quidam nullam Somme haue the Knowledge of the Keies somme a pretie litle Keie somme no Keie at al. In this case it were good for M. Hardinge to resolue his Reader when the Prieste hath nothinge els but a Pretie litle Keie or no Keie at al what Authoritie he hath either to Open or to Shutte M. Hardinge replieth farther VVee haue Remission of Sinnes in the Ministration of the Sacramentes Therefore wee haue it not onely by the hearinge of the VVoorde of God This Obiection touched and partely answeared a litle before S. Augustine calleth the Sacramentes Verba Visibilia Woordes Visible for that in them as in liuely Images the Deathe of Christe is sensibly sette before our eies For the woorde of God is the Substance and Life of al Sacramentes and without the same Sacramentes what so euer are no Sacramentes And therefore S. Augustine saithe as it is alleged before Quare non ait vos mundi estis propter Baptismum quo lot◠estis Sed ait propter Verbum quod locutus sum vobis Nisi quia in Aqua
as ◠commaunded by Christe and the Apostles commended to vs by the ◠Fathers of the Primitiue Churche by al ◠learned Doctours and general vse of the ◠who le Churche And if the expresse terme of Secrete or auricular Cōfession be Seldome mētioned in the Auncient Fathers as that of Publike Confession is often times as in the Nicene Councel and in sundry other places that is nothinge repugnant to the Doctrine of the Catholike Churche The B. of Sarisburie Al this greate shewe of Authorities of Fathers and Doctours M. Hardinge him selfe in the ende dischargeth easily with one Woorde For notwithstandinge al that be coulde beste diuise to saie herein his Conclusion at the laste is this The Expresse Terme of Secrete or Auriculare Confession is Seldome mentioned in the Ancient Fathers Seldome he saithe as if it were sometimes vsed although but Seldome But if he had leafte Seldome and saide Neuer I trowe his tale had benne the truer For the reste wée saie as before Wée make no Confusion of the Keies Our Doctrine is plaine that there be twoo Keies in the Churche of God The one of Instruction the other of Correction Whereof the one woorketh inwardly the other outwardly The one before God the other before the Congregation And yet either of these standeth wholy in the Woorde of God And therefore S. Paule saithe Omnis Scriptura Diuinitùs inspirata vtilis est ad Doctrinā ad Redargutionem ad Correctionem ad Institutionem c Al Scriptures inspired from God are profitable To teache the Truthe To reprooue Falsehedde To correcte the Wicked To Nourtoure and infourme the Godly Of the Former of these Keies S. Paule saithe Beleeue in the Lorde Iesus and thou shalt be safe with al thy House Of the other he saith The Weapons of our warfare are not Fleashely but mighty through God to throwe downe holdes castinge downe euery Highe thinge that is builded vp againste the knowledge of God and to bringe al vnderstandinge captiue to the Obedience of Christe This Doctrine séemeth to be simple and plaine and without Confusion Touchinge M. Caluine it is great wronge vntruely to reporte so Reuerende a Father and so Woorthie an Ornamente of the Churche of God If you had euer knowen the order of the Churche of Geneua had séene foure thousande people or moe receiuinge the Holy Mysteries togeather at one Communion ye coulde not without your great shame wante of modestie thus vntruely haue published to the worlde that by M. Caluines doctrine the Sacramentes of Christe are Superfluous Certainely to leaue al that he hath otherwise spoken of the Sacramentes in general Of the Sacramente of Christes laste Supper he writeth thus Magnum Consolationis ac suauitatis fructum ex hoc Sacramento colligere possunt piae animae quòd illîc Testimonium habeant Christum sic nobis adunatum esse sic nos illi vicissim insertos adeoque in vnum Corpus cum ipso coaluisse vt quicquid ipsius est nostrum vocare liceat The Godly mindes maye take greate fruite of pleasure and Comforte of this Sacramente for that therein they haue a witnesse that Christe is so made one with vs and wee so graffed into him and are so growen bothe into one Bodie that what so euer is his wee maie nowe calle it ours But he saithe The Supper is a token of remēbrance to lifte vp or to healpe our infirmitie For if otherwise we were mindeful yenough of Christes Deathe this healpe were Superfluous O M. Hardinge howe farre maie malice beare a man Bicause M. Caluine saithe Wée are weake and haue néede of out warde Sacramentes to quicken the dulnesse of our Senses saithe he therefore that the Sacramentes be Superfluous If he had likewise saide Our bodies be weake and haue néede to be refreashed with Meate and Drinke would ye geather thereof that Meate and Drinke are Superfluous Nay contrariewise he concludeth Wee haue neede of Sacramentes Therefore Sacramentes be needeful and the greatter our weakenesse is the more néede haue wée of sutche remedies His woordes emongst many others of like sense be these Sic est exigua nostra Fides vt nisi vndique fulciatur atque omnibus modis sustentetur statim concutiatur fluctuet vacillet So smal is our Faithe that onlesse it be borne vp of euery side and by al meanes be mainteined it shaketh it wauereth and is like to falle If this be so dangerous a Doctrine as you telle vs why then are the Ancient Catholique Fathers suffered to holde and maineteine the same Dionysius whome you so often calle S. Paules Scholar writeth thus Nos imaginibus sensibilibus quantum fieri potest ad Diuinas adducimur Contemplationes Wee as mutche as maie be by Sensible Images or Sacramentes are brought vnto Diuine Contemplations Likewise S. Augustine saithe Sacramenta propter Carnales Visibilia instituta sunt vt ab illis quae oculis cernuntur ad illa quae intelliguntur Sacramentorum gradibus transferamur Visible Sacramentes are ordeined for Carnal Menne that by the steppes of Sacramentes we maie be leadde from the thinges that wee see with eie vnto the thinges that wee vnderstande So saithe S. Cyprian Fidei nostrae infirmitas Symboli argumento edocta est c. The weakenesse of our Faithe is taught by the vnderstandinge of the Sacramente c. So S. Chrysostome Si incorporei essemus nuda incorporea nobis haec ipsa daret Nunc quia Corporibus insertas habemus animas sub visibilibus spiritualia tradit If wee were Bodilesse God woulde geue vs these thinges bare and Bodilesse But for as mutche as wee haue Soules fastened vnto our Bodies therefore God geueth vs thinges Spiritual vnder thinges Visible Againe he saithe Rectis Fidelibus Scripturae non sunt Necessariae dicente Apostolo Lex iustis non est posita To the Godly and Faithful the Scriptures are not Necessarie For so the Apostle saithe There is no Lawe prouided for the Iuste And againe Oportuerat quidem nos nihil indigere auxilio Literarum sed tam nudam in omnibus vitam exhibere vt Librorum vice Gratia Spiritus vteremur It behooued vs to haue no neede of the Scriptures but in al thinges to shewe our Liues so pure and cleane that in steede of Bookes wee mighte vse the Grace of the Holy Ghoste In like manner S. Hierome saithe Cùm meruerimus esse cum Christo similes Angelis fuerimus tunc Librorum Doctrina cessabit When wee shal obteine to be with Christe and shal be like vnto the Angels then the Doctrine of Bookes shal geue place Nowe tel vs M. Hardinge muste wee hereof conclude as you doo y◠these Holy Fathers S. Cyprian S. Augustine S. Hierome S. Chrysostome helde false perillous Doctrines with wicked temeritie woulde abandonne bothe Scriptures and Sacramentes as thinges not Necessarie Certainely for ful resolution hereof M. Caluine him selfe saithe thus
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
the B. of Rome whom for al the spite ye beare towarde him ye must acknowledge to be a Bishop to haue the Keies at al onlesse he preache in his own Personne ye declare your greate ignorance and fowle temeritie Know ye not that a Power annexed to an Order and Vocation is not taken away from one by not exercisinge the same in his owne Person The B. of Sarisburie The effecte hereof besides other ordinarie idle talke standeth in twoo pointes Firste M. Harding saithe The Pope though he doo nothing him selfe in his owne Personne yet he maye sufficiently féede the Flocke of Christe and Binde Loose and discharge al dewties by his Deputies and Vnderuicars that is to saye by his Cardinalles and Bishoppes whiche are as careful and zelous for their offices and tender theire charge as mutch as he This ground I trow is not false and therefore what so euer M. Harding shal builde thereon it can neuer faile Notwithstanding I doo not remember that either Christe or his Apostles euer vsed to doo yâ— like One saide sommetime Impudens est Imperator qui cùm alienis oculis omnia ei agenda sint postulat sibi aliorum Capita Fortunas coÌ„mitti He is a shamelesse Captaine that whereas he must guide al thinges by the eies of others wil require other mennes liues ad goodes to be committed to his handes Pope Damasus saithe Illi Episcopi qui talia sibi praesumunt videntur mihi similes esse Meretricibus quae starim vt pariunt infantes suos alâ—s nutricibus tradunt educandos vt suam citiùs libidinem explere valeant Sic isti Infantes suos id est populos sibi Commissos alijs educan dos tradunt vt ipsi suas libidines expleant id est vt pro suo libitu Saecularibus curis inhient quod cuique visum fuerit liberitis agant Sutche Bishoppes takinge sutche maters vpon them selues seeme like vnto Hâ—rsottes Whiche as soone as they be once deliuered streight waie deliuer out theire Children vnto Nâ—urces that they maie the rather folow their pleasures Euen so these Bishoppes diliuer ouer theire children that is to saie the people committed to theire Charges to be reared and brought vp by others â–ª that they maie the better accomplishe theire pleasures that is to saie that they maie geeue them selues ouer to worldly cares and doo what so euer shal like them beste Further saith M. Harding Christ said vnto Peter To thee wil I geeue the Keies Feede my Sheepe Confirme thy Brethren Ergo the Pope is a Lorde Paramounte and hathe a Power Pierclesse ouer al the world Peter of Palus hereof writeth thus Christus dixit Apostolis Quaecunque ligaueritis in terra erunt ligata in Coelo Non dixit In Coelis sicut Petro dixerat Sed in Coelo Vno Vnde non sunt tantae perfectionis sicut Petrus Christe saide vnto the Apostles what so euer ye shal Binde in Earthe it shal be bounde in Heauen He saide not It shal be bounde in Heauens as he saide to Peter But in One Heauen Therefore the other Apostles were not of sutche perfection as Peter was Againe he saithe Illa verba Quaecunque ligaueris intelliguntur de Vtroque Foro de Vtraque Potestate Illa autem Verba Quorumcunque ligaueritis intelliguntur anúm de Foro Conscientiae These woordes spoken vnto Peter VVhat so euer thou shalt Binde are vnderstoode of bothe Courtes as wel of the Courte of Judgemente as of the Courte of Conscience But these other woordes Spoken vnto the other Apostles VVhat so euer you shal Binde c. are vnderstoode onely of the Courte of Conscience This fantasie it séemeth he learned out of these woordes of Origen Non modica differentia est quòd Petro quidem datae sunt Claues non Vnius Coeli sed multorum Caelorum vt quaecuque I gauerit super tertam sint ligata non tantùm Vno in Caelo sed euam in omnibus Coelis Ad alios dicit vt soluant ligent non in Coelis sicut Petrus sed in Vno Caelo quia noÌ„ sunt in tanta perfectione sicut Petrus vt ligeÌ„t soluaÌ„t in omnibus Coelis The difference is greate For vnto Peter are geeuen the Keies not of one Heauen but of many Heauens that what so euer he bindeth in Earth shal be bound not onely in One Heauen but also in al the heauens But vnto the reste he geeueth Power to Binde and Loose not in the Heauens as Peter doo the but in One Heauen for that they were not in sutche perfection as Peter was to Binde or Loose in al the Heauens This Multiplication of Heauens as I haue saide is but a fantasie and yet to M. Hardinges pourpose it maketh nothing For Origen by this woorde Peter meante not Peter the Apostle but any other Godly Learned Prieste or Bishop whom he expresseth here vnder the name of Peter For it foloweth immediately Ergo quantò melior fuerit qui soluit tantò beatior erit qui soluitur quoniam in omnibus solutus est Coelis Therefore the better man he is that looseth the moore blessed is he that is Loosed for that he is Loosed in al the Heauens Againe he saithe Quod si nos idem loquimur quod Petrus locutus est efficimur Petrus Et nobis dicetur Tu es Petrus Petra enim est quisquis est Discipulus Christi If wee speake the same that Peter spake wee are made Peter And vnto vs it shal be saide Thou arte Peter For he is the Rocke that is the Disciple of Christe And againe he saithe Hoc dictum Tibi dabo Claues Regni Coelorum Coeteris quoque commune est Et quae sequuntur velut ad Petrum dicta sunt omnium Communia This saieinge To thee wil I geue the Keies of the Kingdome of Heauen is common to the reste of the Apostles And the woordes that folow as spoken vnto Peter are common vnto al. So saith S. Augustine Petrus quando accepit Claues Ecclesiam SanctaÌ„ significauit Peter when he receiued the Keies signified the Holy Churche So saithe S. Basile Petre inquit amas meâ— Pasce Oues meas Et consequenter Omnibus Pastoribus Doctoribus eandem potestatem tribuit Cuius signum est quo'd omnes ex Aequo ligant Absoluunt quemadmodum ille Christe saide vnto Peter â—ouest thou me Feede my Sheepe And in like sorte vnto Al Pastours and Doctours he gaue the same Povver A tokeÌ„ wherof is this that al others Binde Loose Equally as vvel as he Likewise saithe S. Ambrose Dominus dixit Petro Pasce Oues meas Quas Oues quem Gregem non solùm tune Beatus Petrus suscepit sed nobiscum eas suscepit cum illo cas nos suscepimus omnes Our Lorde saide vnto Peter Feede my Sheepe Whiche Sheepe and Flocke not Onely Blessed Peter then receiued but he receiued the sa ne togeather
Qui dicunt talium Nuptias non esse Nuptias sed potiùs Adulteria mihi non videntur satis acutè ac diligenter considerare quid dicant They that saie The Marriage of sutche menne or vvemen as haue Vowed Chastitie is no Marriage but rather Aduouterie seeme vnto me not to coÌ„sider discretely and wisely what they saie And againe Fit per hanc minùs consideratam opinionem vt cùm volunt eas separatas reddere Continentiae faciant Maritos earum Adulteros Veros cùm suis Vxoribus viuis alteras duxerint It commeth to passe by this Vnaduised Opinion that whereas they wil remooue these weemen that so haue Vowed from their Husbandes and force them to continewe in their Single Life they make the Husbandes of them Aduouterers in deede in case they marrie againe their owne Wiues beinge stil aliue Thus therefore M. Hardinge you maie imagine S. Augustine saithe vnto you as he did vnto them Ye speake fondely and vnaduisedly and vnderstande not what ye speake And yet one of your Companions there telleth vs that he is vndoubtedly the Diuelles Minister that wil saie as S. Augustine saithe that the Marriage of sutche personnes is true and verie Marriage Thus by the Iudgemente of your late Louanian Cleregie S. Augustine is becomme the Minister of the Diuel But M. Hardinge hath further to saie that S. Augustine calleth this kinde of marriage VVoorse then Aduouterie An other calleth it Inceste an other Sacrilege That the Ancient Fathers haue thus written it is true not denied How be it good Reader as I haue partely shewed before these and other like woordes haue procéeded more of a zele and heate of minde then of profounde consideration and Iudgemente of the cause Neither maie wée alwaies straine sutche saicinges to the vttermoste For whereas S. Augustine saithe Sutche Marriage is woorse then Aduouterie he saithe neuerthelesse immediately after in yâ— same place It is true and very Marriage in deede before God and Man and no Aduouterie His woordes be these Non quòd ipsae Nuptiae vel talium damnandae iudicentur Damnatur Propositi fraus Damnatur fracta Voti Fides c. Damnantur tales non quia Coniugalem Fidem posteriùs inierunt sed quia Continentiae Primam Fidem irritam fecerunt Not that the Marriage of sutche personnes is to be blamed The defraudinge of theire pourpose and the breache of theire Vowe is blamed Sutche are blamed not for that they haue entred into the Faithe of Matrimonie but for that they haue broken their Firste Faithe or promisse of continente Life So likewise S. Augustine saithe of a Woman that vsed to painte her face Etsi impudica circa homines non sis tamen corruptis violatisque quae Dei sunt Peior Adultera detineris Although thou be no euil woman as touchinge menne yet thus colouringe and corruptinge thy face whiche thou haste of God thou arte vvoorse then an Aduoutresse Here by waie of comparison and in heate of speeche S. Augustine saithe That paintinge of the face is woorse then Aduouterie In like sense S. Cyprian saithe Diabolo peior est qui foeminarum aspectibus feritur He that is striken or moued with the sighte of Wemen is vvoorse then the Diuel Likewise againe he saithe Multò grauior Peior est Moechi causa quà m Libellatici An Aduouterers case is vvoorse then is the case of him that hath betraied the Faithe Sutche comparisons as I haue saide maie not wel be rackte to al pourposes but must be taken so far foorthe onely as they were meante Otherwise the same S. Cyprian saithe Peius est quam moechari Continentiam ducere criminosam To liue Vnchastely vnder the coloure of Chaste life as your Cleregie dooeth is vvoorse then Aduouterie Here M. Hardinge S. Cyprian saithe that your vnchaste Chastitie and coloured Vaunte of Virginitie is vvoorse then Aduouterie So S. Ambrose when he had saide If shée haue a minde to marrie shée committeth Aduouterie shée is made the Handmaide of Deathe He addeth further as of a greater euil Si hoc ita est quid de illa dicendum est quae occulta fortiua turpitudine constupratur fingit se esse quod non est Bis Adultera est This beinge so vvhat then shal vvee saie of her that is defiled with secrete and priuie filthinesse and faineth her selfe to be that in deede shee is not Shee is tvvise an Aduoutresse Here S. Ambrose calleth your painted Virginitie Double Aduouterie So S. Chrysostome Virginitas ista cum Viris plùs ab omnibus arguitur quà m stuprum ipsum This Virginitie of Weemen emongest menne is more reprooued of al menne then Fornication it selfe By these fewe wée maie yâ— better vnderstande the place that M. Hardinge hath here alleaged of S. Paule vnto Timothee When they waxe wanton against Christe they wil marrie hauinge damnation bicause they haue broken their Firste Faithe Notwithstandinge in deede S. Paule spake these woordes neither of Vowes nor of Vowebreakers but of the Widowes that were appointed to attende vpon the Olde and sicke personnes and therefore were reliued and founde by the Churche But let vs imagine as M Hardinge would haue vs that S. Paule spake al this of the breache of Vowes And let Prima Fides The Firste Faithe be the Vowe of Chastitie How be it in deede our Firste Faithe is the Faithe that wée promise in Baptisme and none other And so S. Hierome seemeth to take it For thus he writeth Non sâ—nt digni Fide qui Primam Fidem irritam fecerunt Marcionem loquor Basilidem They be not woorthy to be beleeued that haue foresaken their Firste Faithe I meane Marcion and Basilides These two famouse Heretiques Marcion and Basilides were not condemned for breakinge any Vowe of Chastitie but for refusinge the Faithe of Christe whiche S. Hierome calleth The Firste Faithe S. Paule maketh no mention of any Vowe but onely rebuketh sutche light waueringe Wemen as beinge of longe time founde by the Charges of the Congregation pourposely to reliue the sicke and the feeble afterwarde foresooke bothe the Congregation and Christe too and became Heathens and folowed the Diuel For so S. Paule saithe Nonnullae iam deflexerunt post Satanam Many sutche wemen are already gonne after Sathan But if S. Paule spake this of the breache of Vowes with what eies then M. Hardinge doo you reade his woordes Or what aduantage can you hope to finde in sutche Authorities as doo so expressely crie againste your selfe S. Paule saithe euen there in the same place Vidua eligatur non minor annis sexaginta Iuniores Viduas reijce Volo iuniores Viduas nubere liberos gignere domum administrare nullam occasionem dare Aduersario vt habeat maledicendi causam Let no Widowe be chosen vnder threescore yeeres of age Refuse yonge vvidovves I vvil that yonge vvidovves be married bringe vp theire
Children ouersee theire house and geue no occasion to the aduersarie to speake il If these woordes of S. Paule muste déedes be taken of Vowes and none otherwise why doo you so violently contrarie to S. Paules commaundemente either force or suffer yonge Maides and girles to receiue these Vowes Why doo ye not staie them vntil they be striken in age that they maie be thréescore yeeres Olde before they Vowe It is no reason ye should in one place claime by one Woorde and breake so many You saie The Vowe of Chastitie is annexed vnto Holy Orders by the Ancient Constitution of the Churche and by the Apostles of Christe For trial of your truthe herein I beséeche you to consider these sewe in stéede of many Your owne allowed and principal Doctour Gratian saithe thus Copula Sacerdotalis vel consanguineorum nec Legali nec Euangelica nec Apostolica authoritate prohibetur Priestes marriage is not forebidden by any Authoritie either of the Lavve of Moses or of the Gospel or of the Apostles Clemens Alexandrinus saithe Omnes Apostoli Epistolae quae moderationem docent continentiam cùm de Matrimonio de Liberorum procreatione de domus administratione innumerabilia praecepta contineant nunquam tamen honestum moderatumque Matrimonium prohibuerunt Al the Epistles of the Apostle whiche teache sobrietie and continente life whereas they conteine innumerable Preceptes touchinge Matrimonie bringinge vp of Children and gouernemente of House yet they neuer forebade Honeste and sober Marriage Carâ—inal Caictanus saithe Nec ratione nec authoritate probari potest quòd absolutè loquendo Sacerdos peccet contrahendo Matrimonium Nam nec Ordo in quantum Ordo nec Ordo in quantum Sacer est impeditiuus Matrimonij Siquidem Sacerdotium non dirimit Matrimonium contractum siue antè siue pòst seclusis omnibus Legibus Ecclesiasticis stando tantùm ijs quae habemus à Christo Apostolis It cannot be proued neither by reason nor by Authoritie speakinge absolutely that a Prieste sinneth in marrieinge a wife For neither the Order of Priesthoode in that it is Order nor the same Order in that it is Holy is any hinderance to Matrimonie For Priesthoode breaketh not Marriage whether it be contracted before Priesthoode or aftervvarde settinge al Ecclisiastical Lawes aparte and standinge onely vnto those thinges that vvee haue of Christe and his Apostles Abbate Panormitane saithe Continentia non est de Substantia Ordinis nec de Iure Diuino Single life is not of the substance of the Order of Priesthoode nor of the Lavve of God Likewise Antoninus saithe Episcopatus ex Natura sua non habet opponi ad Matrimonium The office or Degree of a Bishop of the Substance of Nature of it selfe is not contrarie to Matrimonie Hereby ye maie easily sée M. Hardinge howe true it is that you saie The Vowe of Chastitie is annexed to Holy Orders and that by the Apostles Ancient Constitution But this Order you saie was taken for that hauinge the vse of Wedlocke wée cannot Praie And to that ende ye allege the Authoritie of S. Paule Where also ye might haue alleged the names and saieinges of sundrie Fathers Origen saithe The Holy Ghoste in time of Copulation forsaketh a man yea although he were the Prophete of God An other saithe Virginitas Sola potest animas hominum praesentare Deo Onely Virginitie is hable to presente the Soule of man vnto God S. Hierome saith Quotiescunque vxori debitum reddo orare non possum As often as I doo my duetie to my wife I cannot Praie And to this pourpose Pope Siricius vndiscretely fondely abuseth the Holy Woorde of God Thus he saithe Qui in Carne sunt Deo placere non possunt They that be in the Pleashe cannot please God These woordes séeme very harde sounde mutche to the derogation of Goddes Ordinance And therefore Ignatius S. Iohns Scholare saithe Si quis Legitimam Commixtionem Filiorum procreationem Corruptionem Coinquinationem vocat ille habet cohabitatorem Daemonem Apostatam If any man calle lawful Copulation and Begeattinge of Children Corruption and Filthinesse he hath the Diuel that felle from God dvvellinge vvithin him In like manner saie the Learned godly Bishoppes in the Councel of Gangra Si quis discernit Presbyterum Coniugatum tanquam occasione nuptiarum quòd offerre non debeat ab eius Oblatione abstinet Anathema sit If any man make difference of a Married Prieste as if he maie not Minister the Oblation or Holy Communion bicause of his Marriage and absteineth from his Oblation accursed be he Likewise it is written in the Councel of Constantinople Si quis praesumpserit contra Apostolicos Canones aliquos Presbyterorum DiaconoruÌ„ priuare à Contactu Communione legalis vxoris suae Deponatur Similiter Presbyter aut Diaconus qui Religionis causa Vxorem suam expellit excommunicetur If any man contrarie to the Apostles Canons presume to remooue either Prieste or Deacon from the vse and Companie of his lavvful vvife let him be depriued And in like manner let the prieste or Deacon be excommunicate that putteth avvaie his vvife vnder the colour of Religion As touchinge the place of S. Paule Defraude not your selues One an Other Onlesse it be of consente for a season that ye maie attende vnto Fastinge and Praier He speaketh not this of that kinde of Praier that is commonly daiely vsed of al the Faitheful as wel Married as Vnmarried but onely of the General Solemne Praier of the whole Congregation whiche then as in time of Persecution and feare of enimies was keapte onely in the night and al the whole multitude of the Faitheful was charged to be presente at the same At whiche times it was necessarie that bothe the man and the wife should leaue the one the others companie and resorte to Praier So it is written in the Prophete Ioel Blowe vp the Trumpe in Sion Proclaime a solemne Faste Cal togeather a Congregation of the People Let the Breedegroome leaue his bedde Let the Spouse comme from her Chamber Let the Priestes the Ministers of God weepe bitweene the Entire and the Aultar And let them saie O Lorde spare thy people and geue not ouer thine Enheritance vnto Confusion Of the like kinde of General and Solemne Praier Tertullian saithe thus Quis Solennibus Paschae abnoctantem Vxorem securus sustinebit What man beinge an Heathen can without mistruste suffer his Wife beinge a Christian Woman to be awaie from him at the Solemnitie of the Easter Praier Of sutche Solemne and Seldome méetinges S. Paule speaketh and not of the Daiely Vsual and Common Praiers of al Christians Otherwise touchinge the Puritie and Holinesse of Married people S. Augustine saithe Quòd Paulus ait Quae innupta est cogitat ea quae sunt DnÌ„i vt sit sancta Corpore Spiritu non
verebatur Seipsam illi Magistram exhibere My Mother beinge geeuen to my Father of God became not onely his Helper for that had benne no great woonder but also was his Leader and Captaine bothe by VVoorde and by deede traiinge him vnto the beste And albeit in other thinges it were beste for her to be subiecte vnto her husbande for the Right of Marriage yet in Religion and Godlinesse shee doubted not to becomme his Maistresse These woordes M. Hardinge be plaine and cleare and without fitton Gregarie Nazianzene saithe that his owne Mother was vnto his Father the Bishop of Nazianzum a a Helper and a Directour bothe by VVoorde and deede to leade him to the beste and that in al other thinges beinge his Inferiour yet in ReligioÌ„ and Godlinesse shee vvas his Maistresse And yet must al these woordes so open to plaine so cleare be drowned with your simple distinction of Rather the better and neuer the vvoorse Maie wee not now allow you with fauour to take al these that ye cal Fittons Lies Corruptions and Falsifieinges home againe vnto your selfe If yowe neuer readde these thinges before it is no greate marueile Yowe muste remember Al Trueth maie not be measured by your Readinge In déede Marriage as also al other like outwarde thinges of it selfe is neither good nor il but as it is vsed S. Paule saithe If the Virgine marrie shee finneth not He that Marrieth out his Virgine finneth not Therefore Gregorie Nazianzene saith Neutrum horum nec Matrimonium nec Coelebs vita prorsus aut Deo nos Mundóue conciliat aut à Deo aut à Mundo alienat vt alterum natura sua omninò fugiendum sit alterum absolutè laudandum Antmus est qui Virginitati Nuptijs rectè imperat Neither of theise twoo nor Matrimonie nor Single life doothe either ioine vs to God or to the World or withdrawe vs from God or from the world that the One ought to be refused and the other absolutely and of it selfe ought to be praised It is the Minde that ruleth boothe Marriage and Virginitie I graunte there be moe occasions of let and hinderance in Matrimonie then in Virginitie specially in times of Persecution The natural affection of Wife and Children often mollifieth and melteth the harte and causeth a man to looke backewarde S. Ambrose saithe Bona Vincula nuptiatum Sed tamen Vincula Etsi vincula tamen Vincula Charitatis Bonum Coniugium Sed tameÌ„ à Iugo tractum Good are the Bandes of Matrimonie Yet are they Bandes And although they be Bandes yet are thei Bandes of Charitie Coniugium VVedlocke is good yet it taketh his name of the Yoke This is that tribulation of the Fleashe that S. Paule speaketh of And al be it these Cares withdrawe and oppresse the Mynde as I haue saide and oftentimes be greate lettes to Godly pourposes yet as it wel appeareth by these examples of Gregorie Nazianzene and Spiridion in a Godly man they hinder nothinge Neither was this any sutche Singulare Priuilege as M. Hardinge imagineth graunted onely to these two Bishoppes Gregorie and Spiriâ—ion to none other S. Chrysostome saithe generally of al menne Quamuis Nuptiae plurimum difficultatis in se habeant ita tamen assumi possunt vt perfectiori Vitae impedimento non sint Notwithstandinge Marriage haue mutche trouble in it selfe yet maie it so be taken and vsed that it shal be no hinderance to perfite life Againe he saithe Ne excuses te propter Nuptias Dominus tuus Nuptijs interfuit Nuptias cohonestauit Et tu Nuptias arguis Et dicis Nuptias esse impedimentum ad Pietatem Nullum enim ad Pietatem est obstaculum Vis cognoscere quòd nihil obsit habere Vxorem Liberos Moses nónne Vxorem habuit Liberos Vide Petrum Columnam Ecclesiae quòd ipse Vxorem habuit Ne accuses Nuptias Excuse not thee selfe by thy Marriage Thy Lorde was at the Marriage Feaste and honoured Marriage with his Presence And yet doost thou blame Marriage And saiste thou that Marriage is an hinderance vnto Godlinesse I telle thee Marriage is no manner hinderance vnto Godlinesse Wilt thou know that it hindreth not to haue VVife and Children Had not Moses Wife and Children Beholde Peter a Piller of the Churche He had a VVife Therefore finde no faulte vvith Marriage Againe writinge vpon these Wordes of the Prophete Esai Vidi DominuÌ„ c. He saithe thus Quis ista loâ—uitur Esaias ille spectator Coelestium Seraphim qui cum Coniugio commercium habuit nec tamen extinxit Gratiam Who speaketh these VVoordes Esaias the Beholder of the Coelestial Seraphims who notwithstandinge he had companie vvith his VVife yet he quenched not the Grace of God Againe Filium habebat Vxorem vt intelligas non esse malas Nuptias sed malam esse Scortationem Esai had a Sonne and a VVife that thou maiste vnderstande that Marriage is not il but that Pornication is il And againe Num obsiabat Matrimonium Adiutrix tibi data est Vxor non Insidiatrix VVhat Did Marriage hinder thee No. Thy VVife is geeuen thee to be thy healper and not to deceiue thee Likewise saithe S. Augustine Sanctissimus Samuel filios genuìt non tamen â—ustitiae suae merita minuit Zacharias Sacerdos Vir lustus in senectute sua genuit filium Qua ergo ratione accusatur quod minimè obesse probatur Moste Holy Samuel begate Children and yet nothinge abated the Merites of his righteousnesse Zacharios the Prieste in his Olde age begate a Childe VVherefore then is that thinge accused that is proued to doo no manner hurte Nicephorus writinge of Gregorie S. Basiles Brother the Bishop of Nyssa saithe thus Quamuis haberet Coniugem alijs tamen in rebus non cessit Fratri Although he had a VVife yet in other thinges he was Nothinge Inferiour to S. Basile his Brother S. Augustine saithe as he is alleged before Sancta sunt etiam Corpora Coniugatorum Fidem sibi Domino seruantium VVhere as Married people keepe theire Faithe bothe to them selues and to God theire Bodies be Holy Likewise Nazianzene Etiam illa quae nupsit de ijs quae sunt Mariti de ijs quae sunt Domini Solicita est vt sit Sancta Corpore Spiritu Euâ—n shee that is Married is careful bothe for the thinges that perteine to her Husbande and also for the thinges that perteine to God that shee maie be Holy bothe in Body and Sprite Likewise S. Ambrose Videmus Virgines de Saeculo cogitare Matrimonio iunctos Dominicis studere operibus Wee see bothe Virgins careful for the world and Married menne Careful for the vvoorkes of the Lord. There be troubles in Marriage It cannot be denied But so be there also troubles in Single Life Specially to them that feare the Iudgementes of God and haue not the gifte of Chastitie But Chrysostome saith
setteth an other thinge that is Better Here M. Hardinge I beseeche you of your indifferente iudgement He that vseth your woordes and saithe as you saie They that liue in Matrimonie cannot please God Thei be Filthy Thei be Infidelles Vnto them nothing is cleane Theire vvhole Minde and Conscience is defiled He y◠saith Matrimonie is Vice Lecherie and Filthy Pleasure Saith he not Matrimonie is an euil thing Thus you say Thus you write These Woordes be apparente and allowed in you Bookes euen in those Bookes whereby ye woulde haue vs to Order and to directe our Liues Manners Briefely this is the Very Substance of your Doctrine in this behalfe Therefore euen by S. Augustines Iudgemente Your Doctrine is the Doctrine of Diuels And whereas ye would seeme not vtterly to condemne the state of Matrimonie but onely to sette Single Life before it as a Better thinge before a Good it maie please you to vnderstande that notwithstandinge a thinge in it selfe be Beste yet is it not therefore Vniuersally Beste for euery Man For notwithstanding Scarlet be the fairest of al Coloures and the Face the fairest parte of al the Body yet I reckē M. Hardinge to make your selfe faire ye woulde not haue your Face died in Scarlet Single Life for many causes is the Beste I graunte Yet is it not Beste for euery body but onely for him that hath the gifte of Chastitie and can with quiet minde vpright Conscience liue Single Otherwise Matrimonie is mutche better And therefore God hath leafte vs indifferently frée to bothe that who so euer cannot vse the One may chuse the other S. Paule saith Volo Omnes esse sicut meipsum I woulde euery man woulde liue Single as I doo But he addeth withal a Special Prouiso Vnusquisque Proprium donum habet à Deo alius autem sic Euery man hath his owne gifte of God One this an other that And therefore he saith further Although Single Life be the better state Yet who so euer is not continente let him Marrie Better it is to Marrie then to Burne Although otherwise he weigh Single Life before Marriage yet in this case he saith it is better to Marrie then to liue Single M. Hardinge hereto replieth They that haue Vowed haue loste this libertie and by S. Ambrose and S. Augustines Iudgemente maye not Marrie Hereof I haue partely spoken before partely shal haue occasion offered to saie more hereafter In the meane season wée are taught here by M. Hardinge to take S. Paules Woordes by the toppe and to turne them quite backwardes and thus to frame a Newe Rule of Life and to saie contrarie to S. Paule Melius est Vri quà m Nubere It is better to burne in Concupiscence then to Marrie Yet S. Augustine saithe euen of them that haue Vowed as it is before alleged Quae Nubere volunt ideò non Nubunt quia impunè non possant Meliùs Nuberēt quà m vrerentur id est quà m occulta flamma Concupiscentiae in ipsa Conscientia vastarentur They that haue a minde to Marrie and yet Marrie not bicause they cannot Marrie without reproche Better vvere it for them to Marrie then to Burne that is to saye then with the priuie flame of theire Coucupiscence to be wasted in theire Conscience Further M. Hardinge saithe This Order of Single Life was taken by the Apostles them selues And therefore saithe he it is not the Diuels but the Apostles Doctrine If this be true in déede then is this mater thorowly concluded But where was this Order taken by the Apostles By what Writinge by what Recorde by what Tradition maie it appeare Or how is it likely that the Apostles beinge Married Menne them selues would force other menne to liue Single I haue already shewed by Ignatius by Clemens by Eusebius and by S. Ambrose that the Apostles S. Iohn Onely excepted were al Married Clemens saith that Peter saw his owne Wife carried by y◠Officers to suffer deathe for Christes sake and cried vnto her comfortably by her Name O Wooman Remember the Lord. Ignatius S. Iohns Disciple saithè Opto Deo dignus inueniri sicut Petrus Paulus reliqui Apostoli qui Nuptijs fuerunt sociati qui non libidinis causa sed posteritatis surrogandae gratia Coniuges habuerunt I wishe to be founde meete for God as was Peter and Paule and the other Apostles that vvere Married and not for pleasure but for Posterities sake had VViues Chrysostome saithe Cur non ait Oportet Episcopum Angelum esse nulli humanae perturbationi vitióue subiectum Ne Ecclesiae negotia fructusque perirent Idcircò moderatam Virtutem proposuit non supremam illam atque Coelestem VVhy saithe not S. Paule A Bishop ought to be an Angel subiecte neither to any worldly affection nor to any Vice Leste the affaires and fruites of the Churche should perishe beinge without a Gouernoure Therefore he required of Bishoppes a moderate and a reasonable kinde of Vertue willinge them to be Husbandes of One Wife and not that other Vertue so High and so Heauenly that is to saye vtterly to liue vnmaried Againe he saithe Idcircò ait Vnius Vxoris Virum Ne nimis in angustum rem eam concluderet si exactissimam Virtutem experisset idcireò moderatiori admonitione maluit vti ne ex desperatione perfectae illius inueniendae Virtutis Ecclesiae sine Episcopis essent Therefore S. Paule saith Let a Bishop be the Husbande of One VVife Leste he shoulde shut vp the mater into too greate a straite if he had required that moste perfite puritie therefore he woulde rather vse a reasonable moderation or meane that a Bishop shoulde be the Husbande of One Wife Leste of despaire of findinge that excellencie of Vertue to liue Vnmarried the Churches shoulde be leafte without Bishoppes S. Paule saithe Touchinge Virgins I haue no commaundemente of the Lorde Better it is to Marrie then to burne Let a Bishop be the Husbande of One VVife Whiche laste woordes Pope Leo expoundeth thus Is Episcopus ordinetur quem Vnius Vxoris Virum fuisse aut esse Constiterit Let him be Consecrate a Bishop of whom it may wel appeare that either he is or hath benne the Husbande of One VVife S. Ambrose expoundinge these woordes of S. Paule Touchinge Virgins I haue no commaundemente of the Lord saith thus Si Doctor Gentium non habuit habere quis potuit If the Doctour of the Gentiles had no Commaundement of the Lorde touching Virgins what man els then coulde euer haue it Emonge the Rules whiche commonly are called the Apostles Canons it is written thus Episcopus aut Presbyter aut Diaconus Vxorem suā praetextu Religionis ne abijciat Aut si abiecerit à Communione segregetur si perseueret deponatur Let not either Bishop or Prieste or Deacon put awaie his Wife vnder coloure of Religion Or if he so doo let him be put from the Communion
so closely dissembleth Touchinge that Pope Pius was commonly woonte to say As Marriage vvas taken avvaie from Priestes vpon greate Considerations euen so novve vpon other greater considerations it vvere to be restoared to them againe M. Hardinge after mutche other néedelesse talke saithe thus Why did not he or you in his stéede shewe vs what and how Substantial considerations they be Good Christian Reader lothe I am to disclose and publishe any thinge that maie sounde to the shame of any one man mutche lesse to the open shame of so greate a number But M. Hardinge ouer heauily presseth vs with his importunitie and requireth vs vpon our credite to shewe these causes Therefore if the reporte hereof shal séeme vnpleasant the faulte is M. Hardinges It is not mine I wil onely shew foorthe simply truely that I finde written in sundrie bothe of the Ancient learned Fathers and also in others of his owne side Whiche neuerthelesse had not M. Hardinge benne mighte mutche better haue benne concealed Firste of al the Ancient Father Origen for his time whiche was welneare foureteene hundred yéeres agoe hereof complaineth thus Non solùm quae docent non faciunt sed etiam crudeliter sine misericordia non secundum aestimationem vitium vniuscuiusque iniungunt Vt qui prohibent nubere ab eo quod expedit ad immoderatam munditiem compellunt Alligant onera grauia faciunt homines cadere sub eis Et frequenter videmus eos qui talia docent contraria facere sermonibus suis Castitatem docent Castitatem non seruant c. Omnia faciunt propter personas hominum glorias vanas vt videantur ab hominibus Et plaerunque sunt tales qui diligunt primos accubitus in conuiuijs salutationes in foro vocari ab hominibus Rabbi Qui volunt vocari Episcopi Presbyteri Diaconi Not onely they doo not that they teache but also cruelly and without mercie they laie theire Iniunctions vpon others not consideringe eche mannes habilitie Sutche be they that forbidde menne to marrie and from that thinge that is lawful to be donne driue and force menne to an vnreasonable Puritie They binde and laie on heauy burthens and cause menne to fal vnder them And oftentimes wee see them that teache sutche thinges to doo contrarie to theire owne saieinges They teache Chastitie and yet keepe not Chastitie c. They doo al thinges for the commendation of menne and vaine glorie that they maye be seene and noted of the people And commonly they be sutche as loue the highest places at Feastes and Banquettes and to be Saluted and Honoured in the Market places and of the people to be called Rabbi That wil be called Bishoppes Priestes and Deacons At the verie firste attempte hereof Dionysius the Bishop of Corinthe wrote thus vnto Pinytus the Bishop of Gnosus Noli graue illud onus necessariae Castitatis imponere Fratribus Laie not that heauy burthen of the necessitie of Chaste life vpon the Brethren Neither was it for nothinge that S. Cyprian in his time wrote thus Vt quid sibi adhibuit mulierem qui ducere contempsit Vxorem Peius est quà m Moechari continentiam ducere criminosam Wherefore tooke he a woman vnto him that disdeined to marrie a wife To liue a continente life with reproche is vvoorse then Aduouterie It is not for nothinge that Epiphanius writeth Repudiant Nuptias at non Libidinem In honore enim est apud illos non Castitas sed Hypocrisis quam tamen appellari volunt Castitie They refuse Marriage but not luste or pleasure For they esteeme not Chastitie but Hypocriâ—ie And yet the same Hypocrise they wil haue called Chastitie It is not for nothinge that Chrysostome writeth of the Vowed or Chaste wemen in his time Nuptias magis dicere beatas licet c. Posthac melius esset ne Virgines quidem esse c. Perseuerat adhuc nomen appellatio rei at negoâ—ium totum in corpore sublatum est c. In delicijs magis viuunt quà m mulieres in fornice c. Frequens quotidianus est concursus obstetricum ad Virginum domos c. Virginitas ista cum viris plùs ab omnibus arguitur quà m stuprum ipsum Wee maie saie that Marriage is a greate deale better then sutche Virginitie Hereaâ—tâ—r it vvere better there were no Virgins at al. The naâ—e of Virginitie continueth stil But Virginitie it selfe in their body is quite gonne They liue more in pleasure then Harlottes in the Stevves There is often and daiely renninge of Midvviues to virgins houses This manner of Virginitie of vvemen emongest menne is more reproued of al menne then Fornication it selfe It is not for nothinge that Sulpitius Seuerus saithe of S. Hierome Hieronymus de familiaritatibus virginum Monachorum Clericorum quà m vera quà m fottia disputauit Vnde a quibusdam quos nominare nolo dicitur non amari Howe truely and how stoutely hath S. Hierome written of the Familiaritie that these virgins haue vvith Monkes and Priestes And therefore it is saide that of somme menne whome I wil not name he is the lesse beloued Neither is it for nothinge that Saluianus saithe of his time which was aboute a thousande yéeres agoe Sub specie Religionis vitijs Saecularibus mancipantur Vnder the coloure of Religion and Holinesse they are made slones to worldly vices And againe Nouum prorsus Conuersionis genus Licita non faciunt Illicita committunt A very strange kinde of Conuersion That they maie doo they doo not And doo that they maie not doo Al these and other like thinges were written longe agoe in the olde times before the fruites of Single life were thorowly knowen But after that Pope Hildebrande by Crueltie and Tyrannie had fully established the mater and brought it to perfection Auentinus saithe Many godly learned menne vtterly foresooke the Ministerie Et Falsi Prophetae Falsi Apostoli Falsi Sacerdotes emerserunt qui simulata Religione populum deceperunt Maxima pars sub honesto nomine Castimoniae Stupra Incestus Adulteria passim impunè committunt False Prophetes False Apostles and False Priestes sprange vp which vnder a couÌ„trefeite Religion deceiued the people The moste parte of them vnder the honeste name of Chastitie commit whoredome Aduouterie Inceste commonly and without punishment S. Bernarde saithe Episcopi Sacerdotes huius temporis Castitatis Sanctimoniam sine qua nemo videbit Deum tam in Corde quà m in Corpore quomodo ' student obseruare Traditi in reprobum sensum faciunt quae non conueniunt Quae enim in occulto fiunt ab Episcopis turpe est dicere The Bishoppes and Priestes of this time how doo they endeuoure to keepe either in harte or in body the Holinesse of Chastitie without whiche noman shal see God They are geuen ouer into a reprobate minde and doo those thinges that are not conuenient For it were shame to
Hierome saithe Quid prodest Corporis pudicitia animo constuprato VVhen the Minde or Harte is defloured what auaileth the Chastitie of the Body S. Ambrose saithe Non imperari potest Virginitas sed optari Nam quae supra nos sunt in Voto magis sunt quà m in Magisterio Wee maie vvishe for Virginitie but commaunde it wee cannot For the thinges that be aboue vs and out of our power are rather of desire then of Commaundement Hereof Epiphanius maketh this Conclusion Vt ne confundantur apud homines occultè scortantur sub Solitudinis aut continentiae specie libidinem exercent Melius est itaque lapsum à cursu palà m sibi vxorem accipere secundum Leges Leste they should be shamed before menne they keepe Harlottes priuily and vnder the colour of Solitarie or Continent Life they practise theire filthy pleasure Better is it therefore for a man beinge fallen from his course openly to take vnto him selfe a vvife accordinge to the Lavve So saithe S. Hierome as I haue before alleged Huiusmodi Virginibus apertè dicendum est vt aut nubant si se non possunt continere aut contineant si nolunt nubere To sutche virgins wee muste saie plainely that either they Marrie if they cannot Conteine Or els that they Conteine if they wil not Marrie So saithe S. Bernard vnto his Sister Quod incautè vouisti ne impleas Impia est promissio quae scelere adimpletur That thou haste vnaduisedly Vowed see thou keepe it not It is a vvicked promisse that is perfourmed vvith vvickednesse To be shorte Iohannes Scotus saithe Si votum Continentiae est annexum Ordini Sacro solùm ex praecepto Ecclesiae sequitur quòd non simpliciter illegitimat ad contrahendum If the Vowe or promisse of Chastitie be annexed vnto Holy Orders Onely by force of the Constitution or Commaundement of the Churche then dooth it not of necessitie and fine force vnhable a man to contracte Matrimonie How be it hereof wée haue saide already so mutche as to a reasonable man maie seeme sufficient The Apologie Cap. 9. Diuision 1. Wee receiue and embrace al the Canonical Scriptures bothe of the Olde and Newe Testament geuinge thankes to our God who hath raised vp vnto vs that Light whiche wee might euer haue before our eies leaste either by the suttletie of man or by the snares of the Diuel wee should be carried awaie to errours and lies Also that these be the Heauenly Voices whereby God hath opened vnto vs his wil and that onely in them mannes harte can haue settled reste that in them be aboundantly and fully comprehended al thinges what so euer be needeful for our Healthe as Origene Augustine Chrysostome and Cyrillus haue taught That they be the very mighte and strength of God to attaine to Saluation That they be the Fundations of the Prophetes Apostles whereupon is builte the Churche of God That they be the very sure and infallible Rule whereby maie be tried whether the Churche doo swarue or erre and whereunto al Ecclesiastical Doctrine ought to be called to accoumpte and that against these Scriptures neither Lawe nor Ordinaunce nor any custome ought to be hearde no though Paule him selfe or an Angel from Heauen should comme teache the contrarie M. Hardinge But why doo yee not here plainely declare whiche be the Bookes of the Scriptures that ye allowe and whiche be they that ye reiecte In general ye saie that ye embrace al the Canonical Scriptures Yet if a man presse you with the place of the Machabees for Praier to be made for the Deade and with the woordes of S. Iames Epistle againste your Iustification of Faithe onely and likewise with certaine other places of the Scriptures whiche be accompted in the Canon of the Churche againste certaine other your false doctrines in this case your wonte is to denie those Scriptures to be Canonical Yet here ye beare the worlde in hande ye allowe al. VVould God there were in you either more truthe or lesse crafte VVel ye geue thankes to God for the Scriptures for that hauinge them before your eies ye are staied in Truthe assured that by the suttelty of man or snares of the Diuel ye be not caried awaie into Errours and Lies And is it so in deede I praie you syrs of what secte be ye or of whiche secte is eche one of you For I dare boldely saye and so the worlde seethe that yee agree not al in one If yee saie yee be Lutherans then muste I further demaunde of you of whiche sorte of Lutherans For that puddle runneth out by many sinckes Be yee Zuinglians Arians Osiandrines Libertines Adiaphoristes Anabaptistes Caluinistes or Sathanisâ—es VVhat Priuiledge haue ye before your felowes a matche beinge made betwene you I meane that newe Cleregie of Englande and the other sectes of our time c. If yee haue this lighte of the Scriptures before your eies how is it that ye agree not within your selues yea how is it that eche one of you oftentimes disagreeth with him selfe howe is it that so many times ye haue chaunged your Commâ—nion Booke the order of your Seruice your doctrine of the blessed Sacrament your Homilies c. VVho knoweth not how in the matter of the Sacrament your chiefe Capitaines haue shewed them selues inconstant and mutable and contrary to them selues I meane Cranmere Ridley Latimer and that greate Rabbin Peter Martyr him selfe As for the resâ— they be not woorthy to be named But what saie ye be these the Heauenly Voices whereby God hath opened vnto vs his wil Then howe dare yee to transgresse his wil declared in these Voices where ye reade expressely that he whiche heareth not the Churche is to be taken for no better then a Heathen and a Publicane As yee procede ye saye that onely in the Scriptures mans harte can haue setled reste and that in them be abundaÌ„tly and fully comprehended al thinges what so euer be needeful for our Saluation as Origen Augustine Chrysostome and Cyrillus haue taught Either you knowe not what you saie sir Defender nor the thinges of whiche you make affirmation as S. Paule saile of suche as ye are writinge to Timothe or you are fowly ouerseene If the harte of man haue setled rest in the Scriptures onely as you saye then in nothinge els but in the Scriptures By this you seeme to trouble and disqutet many hartes For if this be true then had good Abel no better reste in his harte then wicked restlesse Cain VVhen the Holy Booke of Scripture was loste whiche God restored by Esdras were there none in al that time whose hartes had setled reste VVhat foolishe and absurde doctrine is this VVhat if it had pleased God there had neuer benne letter written of the Olde or Newe Testament shoulde not Gods frendes haue founde his peace that passeth al sense as S. Paule saieth Had Paule Antony Hilarion
it is a Bastarde Epistle and not written by S. Iames. Likewise S. Hierome saithe Epistola Iacobi ab alio quopiam sub eius nomine edita asseritur It is saide that the Epistle of S. Iames was set foorthe by somme other man vnder his name This therefore is no Newe fantasie but the Iudgemente of the Ancient Learned Fathers Neuerthelesse wee doo bothe receiue the same Epistle and also reade it in Oure Churches and allowe euery Clause and Sentence that therein is written M. Hardinge saithe If yee haue this Lighte of the Scriptures before your eies howe is it that yee agree no better emongest your selues And here he reckeneth vp by rote a many of names of his owne makinge Lutherans Zuinglians Arians Osiandrians Libertines Adiaphoristes Anabaptistes Caluinistes and Sathanistes In whiche his so pleasante fansie he maie haue leaue to sporte him selfe while he listeth God be thanked wée agrée thorowly togeather in the whole Substance of the Religion of Christe and altogeather with one harte and one Sprite doo glorifie God the Father of our Lorde Iesus Christe Certainely S. Augustine S. Hierome S. Chrysostome Epiphanius and Theophilus as it appeareth by theire writinges agreed no better togeather in theire time then wee doo nowe Yet had they and euery of them the Woorde of God and the same Woorde of God was a Light vnto their feete It was not for any greate stoare of better mater I trowe that M. Hardinge thus chargeth vs with so often changinge the Communion Booke For of more then of one Onely Change he cannot tel vs. And if there had benne lesse then that there had benne no change at al. And yet for that One change he him selfe in the meane season hath changed thrise But the Holy Communion Booke and the Order of the Holy Ministration standeth and by Goddes Mercie shal stand stil without any further Change How be it Gentle Reader if thou wilt knowe the often Alterations and Changes of the Masse reade I beseche thée Platyna and Polydore Vergil touchinge the same There shalte thou finde howe and by whome and vpon what occasion and in what processe of time al the partes of the Masse were peeced and sette togeather and that in the space of seuen hundred whole yéeres scarcely and with mutche adoo it was made vp at laste and brought to somme perfection Christes Commaundement of Hearinge the Churche is answeared before S. Augustine saithe Credimus Sanctam Ecclesiam non Credimus in Sanctam Ecclesiam VVee beleeue that there is a Holy Churche But wee Beleue not in the Holy Churche For the Churche is not God nor is hable of her selfe to make or alter any one Article of the Faithe The Prophete Esay saithe Ad Legem potiùs ad Testimonium Si non responderint secundum Verbum hoc non erit illis Lux Matutina To the Lawe rather and to the Testimonie If they answeare not accordinge to this VVoorde they shal haue no Morninge Light M. Hardinge saithe further If quietnesse of Conscience comme of the VVoorde of God onely then had Abel no more quietnesse of Conscience then wicked restlesse Cain Then should Paule the Eremite and Antonie and Hilarion and Pambus and other Holy menne liuinge in Wildernesse without Letters haue had no reste ne quiet at theire hartes And why so Bicause they had no Woorde written Who woulde thinke that M. Hardinge bearinge sutche a countenance of Diuinitie woulde thus goe aboute to deceiue him selfe with a pointe of Sophistrie Chrysostome saithe Deus Conditor Humani Generis ab initio per seipsum homibus loquebatur God the Creatour of Mankinde froÌ„ the beginninge spake vnto menne by him selfe in his owne personne And S. Paule saithe Deus olim multifarià m multisquemodis Patribê° locutus est In Old times God spake many vvaies and in sundrie sortes vnto the Fathers And doothe M. Hardinge thinke when God him selfe in his owne personne and presently spake vnto Abel that Abel bearde not then the Woorde of God Wée speake not so precisely and nicely of Goddes Woorde written in Paper For so it is a Creature Corruptible and shal consume and perishe as other Corruptible Creatures doo But the VVoorde of God whiche wée speake of endureth for euer S. Hierome saithe Quomodò Aeternae erunt Scripturae Diuinae si Mundus certo fine est terminandus Verum est quidem quòd Librorum pelliculae cum ipsis Literis abolendae sunt Sed quia subiungit DnÌ„s Verba verò mea non praeteribunt proculdubio quod illis apicibus pollicetur erit Aeternum Howe shal the Holy Scriptures he Euerlastinge seeinge the Worlde shal haue on ende True it is that the parchement or leaues of the Bookes with the letters and al shal be abolished But for as mutche as our Lorde addeth My Woordes shal neuer passe doubtelesse though the Papers and Letters perishe yet the thinge that is promised by the same letters shal laste for euer So Chrysostome saithe Paulus Praedicationem non Scripâ—am appellat Euangelium Preachinge not vvritten Paule calleth the Gospel That M. Hardinge addeth of Antonius and Paulus Hilarion other Eremites that they liued in Wildernesse vvithout Letters and therefore presumeth they liued vvithout the VVoorde of God it is very vnaduisedly spoken and vtterly vntrue For proufe whereof to name onely One in stéede of the reste S. Augustine saithe that Antonius the Eremite was notably Learned and perfite in the Scriptures His woordes be these Antonius sine vlla scientia Literarum Scripturas Diuinas memoriter audiendo tenuisse prudenter cogitando intellexisse praedicatur It is reported that Antonius without knowledge of Letter bothe Learned the Holy Scriptures and bare them vvel in minde by hearinge and also by Wisedome and studie vnderstoode them And whereas M. Hardinge woulde séeme to make sutche an accoumpte of Praier and Holinesse without knowledge S. Augustine saithe Lectio sine Meditatione arida est Meditatio sine Lectione erronea est Oratio sine Meditatione tepida est Readinge without Meditation or studie is drie and barren Meditation or studie vvithout Readinge is erroneous And Praier without Cogitation or studie is halfe colde and vnfruiteful Thus wée sée by S. Augustines Iudgement that the Force and Substance bothe of Praier and of Meditation dependeth of Readinge How be it what Comforte and peace of Conscience wée haue by Hearinge the Woorde of God S. Paule can tel vs somewhat better then M. Hardinge Thus he saithe Quaecunque Scripta sunt c. What so euer thinges are written they are written for our learninge that by Patience and Comforte of the Scriptures we maye haue hope Euen so saithe Christe him selfe O Father this is the Euerlastinge Life that they maye know thee the onely and very God and Iesus Christe whome thou haste sente But S. Paule saithe Keepe the Traditions whiche ye haue receiued either by Epistle or by VVoorde And S.
is in the Potte So Salomon saithe Death and Life are in the handes of the tongue So Christe saithe vnto the Phariseis Searche the Scritures for in them you thinke to haue euerlastinge Life Therefore one M. Hardinges Schoole Doctous saithe In Sacramentis Ecclesiae specialis Virtus Passionis Christi continetur sicut Virtus agentis in instrumento The special Grace of the Passion of Christe is conteined in the Sacramentes of the Churche as the Power of the woorkes is conteined in the instrumente wherewith he woorketh But in déede it is the Soule of man and not the Creature of Breade or Water that receiueth the Grace of God Wee haue néede of Goddes Grace These corruptible elementes néede it not Without Faith of our Parte Sacramentes be not onely vnprofitable to vs but also hurtful S. Chrysostame saith Vbi est Virtus Euangelij In Figuris literarum an in intellectu sensuū VVhere is the Povver of the Gospel In the Fourmes of the letters or els in the vnderstandinge of the meaninge Likewise Bonauentura saithe Nullo modo dicendum est quòd Gratia continetur in ipsis Sacramentis essentialiter tanquam Aqua in Vase vel Medicina in Pyxide Imò hoc intelligere est erroneum Sed dicuntur continere Gratiam quia eam signicant VVee maye not in any wise saié that the Grace of God is conteined substantially and verily in the Sacramentes as VVater is conteined in the Vessel or a Medicine in the Boxe For so to saie it were enoneous But wee saie the Sacramentes conteine the Grace of God bicause thei signifie the Grace of God Againe he saith Gratia est in anima non in Signis visibilibus The Grace of God is not in the visible Signes but in the Soule And againe he saithe Ad illud quod obijcitur quòd remissio Peceatorum Latet in Baptismo dicendum est quòd hoc intelligiturede latentia Signati in Signo quod quidem habet vlteriorem rationem quà m rationem Significandi non tamen essentialiter continendi in se sed quia ipsum quod Signat continetur in anima To the Obiection that is made that the Romission of Sinnes is Hidde in Baptisme wee muste answeare thus that it must be taken of the thinge Signified hidde in the Signe VVhiche thinge neuerthelesse hath a farther meaninge then to Signifie yet not to conteine the Remission of Sinnes verily and Substantially in it selfe but that the Grace that is Signified thereby is conteined in the Soule The Mystical signification that M. Harding hath imagined of his Shevves and Accidentes that the Fourmes of Breade and Wine outwardely represente the Spiritual nourishinge of the Soule is vaine and fantastical without the witnesse of any Anciente Doctour or Father confirmed onely by the Authoritie of him selfe For what manner of féedinge is there is these Accidentes and Holy Fourmes Or how can that thinge that féedeth not the Body represente vnto vs the Spiritual féedinge of the Soule The mater is plaine yenough of it selfe and néedeth no cauil The Signification and Substance of the Sacrament is to shewe vs how wee are fedde with the Body of Christe that is that like as Material Breade feedeth our Body so the Body of Christe nailed on the Crosse embraced and eaten by Faithe feedeth the Soule The like Representation is also made in the Sacramente of Baptisme that as our Body is wasshed cleane withe Water so our Soule is wasshed cleane with Christes Bloude Therefore S. Augustine saithe Nisi Sacramenta similitudinem quandam earum rerum quarum sacramenta sunt haberent omninò Sacramenta non essent Yf Sacramentes had not a certaine likenesse and representation of the thinges wherof they be Sacramentes then in deede they were no Sacramentes This Representation Rabanus Maurus expoundeth thus Quia Panis Corpora confirmat ideò ille congruenter Corpus Christi nuncupatur Et quia vinum Sanguinem operatur in Carne ideò refertur ad Sanguinem Bicause not the Accidentes or Fourmes of Breade but Breade it selfe confirmeth the Body therefore it is conueniently called the Body of Christe And bicause Wine woorketh bloude in the fleashe therefore it hath relation vnto the Bloude So likewise saithe Druthmarus Vinum laetificat Sanguinem auget ideò non inconuenienter Sanguis Christi per hoc figuratur not the Accidentes or Fourmes of Wine but VVine it selfe reioiceth the harte and increaseth bloude And therefore the Bloude of Christe conueniently is thereby signified M. Hardinge for that he cannot vtterly denie it the mater beinge so plaine is therefore contented to graunte that the Sacrament is the Figure of Christes Body But to helpe out and to shifte the mater he hath diuised sutche a strange kinde of Figure as seldome hathe benne hearde before Notwithstandinge the Holy Learned Fathers speake plainely and simply and vse no kinde of sutche Gloses S. Hierome saithe Ad Tropicam intelligentiam sermo referatur Quando dico Tropicam docco verum non esse quod dicitur sed allegoriae nubilo figuratum Let that sateinge be expounded by a Figure When I saie a Figure I saie the thing that is spoken is not true in deede but Figured vnder the clowde of an Allegorie Likewise Chrysostome saithe Audisti fuisse Figuram Ne ergo mirare neque omnia require in typo Neque enim typus esset si omnia quae Veritati accidunt haberentur Ye haue hearde that it was a Figure Therefore maiueise not and beinge a Figure require not al thinges to agree For otherwise it were no Figure So likewise S. Augustine saithe in Principio cauendum est ne Figuratam locutionem ad literam accipias Ad hoc enim pertinet quod ait Apostolus Litera occidit Cùm enim Figuratè dictum sic accipitur tanquam proriè dictum sit Carnaliter sapitur neque ulla mors animae congruentiùs appellatur Firste of al thou muste take heede that thou take not a Figuratiue Speache accordinge to the Letter For that is it whereof S. Paule saithe The Letter Killeth For when the thinge that is spoken vnder a Figure is so taken as if it vvere plainely spoken there is a Fleashly vnderstandinge Neither is there any thinge that maie better be called the deathe of the Soule Al this and mutche more to like purpose thou maiste finde in my Former Replie to M. Hardinge An other fantasie M. Hardinge hathe that the Sacramentes of the Nevve Lavve woorke the thinge it selfe that they signifie through Vertue as he saith geuen vnto them by Goddes ordinance to special effectes of Grace This as I saide is but a fantasie For the Sacramentes of the Olde Lavve and of the Nevve in Truthe and Substance are al one S. Paule saithe Omnes eundem cibum Comederunt The Fathers in the Olde Lawe did al eate the same meare that is to saie the same Christe that wée eate S. Hilarie saithe Sub nube fuerunt Christo
aquam Petra praebente potati sunt They were vnder the Clowde and were drenched vvith Christe the Rocke geeuinge them water Likewise saithe Leo Mysteria pro temporum ratione variata sunt quum Fides qua viuimus nulla fuerit aetate diuersa The Sacramentes are astered accordinge to the diuersitie of the times But the Faithe vvhereby vvee liue in al ages vvas euer one Likewise S. Augustine Sacramenta illa fuerunt in Signis diuersa in rebus quae significabantur paria These thinges were Sacramentes in the outvvarde tokens diuerse but in the thinges tokened al one vvith ours M. Hardinge wil replie S. Augustine saithe Sacramenta Noui Testamenti dant Salutem The Sacramentes of the New Testament geeue Saluation But who can better expounde S. Augustines meaninge then S. Augustine him selfe He addeth immediately Cùm ergo iam teneas promissa quid quaeris promittentia Saluatorem Hoc dico teneas promissa non quòd iam acceperimus Viram aeternam Sed quòdiam Christus Venerit qui per Prophetas praenuntiabatur Wherefore seeinge thou haste the Promisses of the comminge of Christe already perfourmed what seekest thou the thinges that Promised the Saueoure I saie Thou haste the Promisses already perfourmed not for that wee haue alreadie receiued euerlastinge life but for that Christe is alreadie comme that was promised by the Prophetes Therefore when S. Augustine saithe Our Sacramentes geue Saluation his meaninge is this Our Sacramentes teache vs that Saluation is already comme into the World Thus S. Augustine saithe in an other place Illa fuerunt Promissiones rerum complendarum haec sunt indicia completarum The Sacramentes of the Olde Lawe were Promisses of sutche thinges as should afterv vard be accomplisshed Our Sacramentes of the Newe Lawe are takens that the same Promisses be already accomplisshed Thus the Holy Fathers saie The Sacramentes of the Newe Lawe vvorke Saluation bicause they teache vs that our Saluation is already wrought So Bonauentura saithe of the Sacramentes of the Olde Testamente Mundare dicebantur id est mundatum ostendebant They were saide to make a man cleane bicause they shevved or signified that a man vvas made cleane The Apologie Cap. 11. Diuision 1. And wee doo expressely pronounce that in the Lordes Supper there is Truely geuen vnto the Beleuinge the Body and Bloud of our Lorde the Fleashe of the Sonne of God whiche quickeneth our Soules the Meate that commeth from aboue y◠foode of Immortalitie or Grace Truth Life And the same Supper to be the communton of the Body and Bloud of Christe by the partaking whereof wee be reuiued streghtened and fedde vnto Immortalitie and whereby wee are Ioined Vnited Incorporate vnto Christe that wee maie abide in him and he in vs. M. Hardinge VVhat ye proncunce of this high Sacrament the wise and careful tenderers of their soules wil be right ware thereof Of you and suche as ye be because your Doctrine is but of a corner of the worlde in respect of the Vniuersal Churche hathe geuen vs a watche woorde Nolite credere beleeue them not In your the Lordes supper celebrated by the Ministers of your owne creation there is not geeuen the Body and Bloud of our Lorde neither to the beleuing nor to the vnbeleuinge For at the celebration of your schismatical supper no * consecration being done * nor Faithe of the Churche * not right intention had * nor Christes institution obserued what deliuer ye to your communicantes but * a peece of Breade and a * sippe of VVine Neither is it * your wil it be more or better At the supper of Our Lorde ministred in the Catholike Churche by Priestes rightly consecrated and as it hath ben accustomed in Christes Churche there is the true and whole Body of our Lorde and saueour geeuen and receiued be the receiuers beleuinge or not beleuinge For when Christe gaue this Sacrament to his Disciples at his last supper after that he had consecrated the same saieing take ye eate ye this is my Body Iudas the traitour as the * Fathers teache receiued his true Body nolesse then Peter Andrewe Iohn or Iames did though they to their saluation he to his damnation Now it is to be noted how this Defender in this long sentence affecteth a certaine holy as it were and solemne eloquence and vseth a religious amplification of Woordes to set foorth the sacrament as though he had a reuerent and a godly opinion of it whereas in dede he taketh it but for a poore signe or token as their Doctoure Zuinglius dothe But suche is their crafte to purchase them credite among the people Thus offer they to the vnlearned their faire cuppes ful of venym anointinge the brimmes with Honye of sweete and Holy woordes the rather to poison them Suche complainte maketh the graue Father S. Hilary againste the Arians of his time Ingerunt nobis primū nomina Veritaùs vt virus falsitatis introeat Bonum in Ore est vt de corde malum subeat Firste saithe he they thrust me foorthe woordes of truthe that the venym of falsehed mate enter in Good is in their mouthe that out from the harte maie euil proceede And among al these woordes hee meaneth the Arians confession of their faithe I heare no where by them saide Deum dei filium God the sonne of God Right so among al these faire woordes concerning the Sacramente we heare neuer a whit saide of the real presence of Christes Body Epiphanius noteth the like crafte in Arius and so doth S. Augustine in the Pelagians Nestorius likewise spake honorably in many places of Christe and his Mother But now here would he cal her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the Mother of God The Iewes also as we finde in the Gospell called our sauiour Iesus the Carpenters sonne confessed Mary to be his Mother Iames Ioseph Simon and Iude his brothers and that his sisters were among them by whom his Kinnes folke are to be vnderstanded but the sonne of God they would not acknowledge him nor in that degree honour him Better then to those Iewes can I not compare these Defenders who speake honorably of our Lordes Body and Bloud in their supper but that his Body is really that it is verely in the Sacrament of the aulter that wil not the Deuill who raigneth in their hartes suffer theire mouthes to vtter The B. of Sarisburie M. Hardinge telleth vs wée deliuer vnto the Faitheful nothing els but a péece of Breade and a slppe of Wine that wée haue neither Intention nor Consecration that our faire Cuppes be ful of Venime That our Supper is Schismatical that our Eloquence is Hypocritical that our Doctrine is Heretical that wée are like to the Pelagians to the Nestorians to the Arians and to the levves and that the Diuel raigneth in our hartes If the Truthe of God were euermore ioined with vaine speache then might M.
his Resurrection The like wée saie of the Holy Supper Neither is M. Hardinge hable to shewe vs any sufficient cause to the contrarie but VVine or Breade maie haue this Power as wel as VVater Of this whole mater wée shal speake hereafter more at large But if Breade and VVine as M. Hardinge saithe haue no Power to woorke Resurrection what Power then can his Accidentes and emptie Fourmes haue to woorke the same For touching the Body of Christe it selfe his own Doctours could haue tolde him that it enteth not into our Bodies For thus it is noted published for sounde and certaine Doctrine vpon the Decrees Certum est quòd quà m citò Species teruntur dentibus tam citò in Coelum rapitur Corpus Christi It is certaine and out of doubte that as soone as the Accidentes or Fourmes are touched with the teethe straight waie the Body of Christe is taken vp into Heauen Hereof wee maie reason thus Christes Body is suddainely taken vp into Heauen and is not receiued into our Bodies and that as it is noted here is true and certaine The Breade and Wine by M. Hardinges Doctrine are vtterly consumed no parte of the Substance thereof remaining There is nothing leafte there but Fourmes and Accidentes Hereof it must needes folow by this Doctrine that the same bare Fourmes Accidentes haue Power to woorke our ResurrectioÌ„ But it is wel knowen and confessed in al Schooles that the Substance is better and woorthier then is the Accidente Therfore wée maie conclude The Accidente may doo it Ergo. the Substance maie mutche more doo it For the reste M. Hardinge saithe The Substance of the Breade is quite remoued The roundenesse and whitenesse are the Sacrament The thinge thereof is of twoo sortes The one conteined and signified the other signified and not conteined These Mystical fansies maie lie stil vntil M. Hardinge by somme Authoriritie other then his owne haue proued them better True it is that M. Hardinge saithe Bitwéene the Sacramente and the thinge it selfe that is to saie bitwéene the Sacramente and the Body of Christe represented by the Sacramente there is great difference For in déede and verily and in precise manner of speache neither is Christes Body the Sacramente nor is the Sacramente Christes Body S. Augustine saith as it is alleged before Nisi Sacramenta similitudinem quandam earum rerum quatum Sacramenta sunt haberent omninò Sacramenta noÌ„ essent Ex hac autem similitudine plaerunque rerum ipsarum nomina accipiunt Itéque secundum quendam modum Sacramentum Corporis Christi Corpus Christi est Onlesse Sacramentes had a certaine likenesse of the thinges wherof thei be sacramentes without question thei were no Sacramentes And in consideration of this likenesse oftentimes they beare the names of the thinges them selues Therefore after a certaine manner of speache and not otherwise the Sacramente of the Body of Christe is Christes Body Hereof I haue written more at large as occasion was offered in my Former Replie to M. Harding S. Ambrose noting this differeÌ„ce saith thus Non iste Panis qui vadit in ventrem Sed Panis Vitae Aeternae qui animae nostrae Substantiam fulciâ— Not this Breade of the Sacrament that passeth into yâ— belly but the Body of Christe it selfe whiche is the Breade of euerlastinge Life whiche reliueth the Substance of our Soule and is signified by the Sacramente Rabanus Maurus saithe Aliud est Sacramentum aliud vis Sacramenti Sacramentum in Corporis alimentum redigitur Virtute Sacramenti aeternae Vitae dignitas adipiscitur The Sacramente is one thinge The Povver of the Sacramente is an other thinge The Sacramente is changed into the foode or norishemente of the Body by the vertue of the Sacramente is gotten the dignitie of euerlastinge Life Likewise S. Chrysostome In Sacris Vasis non ipsum Corpus Christi sed Mysterium Corporis eius continetur In the Holy Vessels is conteined not the Very Body of Christe it selfe but a Mysterie or Sacramente of his Body So greate difference there is bitwéene the Sacramente the Body of Christe The Sacramente passeth into the Belly Christes Body passeth into the Soule The Sacramente is vpon Earthe Christes Body is in Heauen The Sacramente is corruptible Christes Body is glorious The Sacramente is the Signe Christes Body is the thinge Signified For wante of this distinction M. Hardinge wandreth blindely in the darke he knoweth not whither Therefore S. Augustine saith speaking purposely hereof Ea demum est miserabilis animae seruitus Signa pro rebus accipere This is a miserable bondage of the sâ—ule to take the Signes in steede of the thinges that he signified Whether and in what sense the wicked maie be saide to eate the Body of Christe it shal be discussed hereafter more at large As for M. Hardinges ordinarie Conclusion of Wreasting the Scriptures and Holy Fathers Of plaieinge false Lessons of teachinge as be saithe horrible lies and of subuertinge the people with al other the like furniture wee wil leaue it freely and wholy vnto the Authour The Apologie Cap. 12. Diuision 2. To this Banket wee thinke the People of God ought to be earnestly bidden that they maie al Communicate emonge them selues and openly declare and testifie bothe the godly Societie whiche is emonge them and also the hope whiche they haue in Christe Iesu For this cause if there had benne any whiche woulde be but a looker on and abstaine from the holy Communion him did the Olde Fathers and Bishoppes of Rome in the Primitiue Churche before Priuate Masie came vp excommunicate as a wicked person as a Pagans Neither was there any Christian at that time whiche did Communicate alone whiles other looked on For so did Calixtus in times paste decree that after the Consecration was finished al should Communicate excepte they had rather stande without the Churche doores For thus saithe he did the Apostles appointe and the same the Holy Churche of Rome keepeth stil M. Hardinge Let this Banket be dight as it ought to bee let the best dishe be made readie in due sorte whiche is the very Bodie of our Sauiour Christe let the ghestes be tolde what is set before them at that Holy Table let them be taught to beleue rightly to proue and prepare themselues as behoueth then we thinke it moste conuenient the people of God be bidden thereto not thereby to Communicate amonge themselues onely but also and rather to Communicate with God to be incorporate in Christe and to be made Partakers of al the benefites of God procured to man by the Deathe of his Sonne suffered in that Body whiche at this highe Feaste they Eate This Banket beinge thus set foorthe if some deuoute persons thinke them selues for good causes vnwoorthy to assaie thereof and to receiue that heauenly foode SacrameÌ„tally findinge theÌ„ selues not so wel prepared as S. Paule requireth in that behalfe yet for loue of
it desire to be presente and beholde that Table and spiritually to taste of that healthful Dishe by Faithe Charitte Praier and feruent Deuotiō wherein they doo not wholy absteine from the Holy Communion sutche are not to be condemned as idle lookers on for so yee make them nor to be driuen out of the Church Neither did euer the Olde Fathers and Bishops of Rome in the Primitiue Churche saye what ye wil Defenders excōmunicate them mutche lesse did they repute them for wicked Persons and Paganes And not seldome the Priesteat the Masse whiche for this respecte with vnreasonable noueltie ye terme Priuate when none other were disposed to receiue with him Sacramētally but Spiritually onely hath receiued alone the Holy thinges which he hath offered Neither the Decree of Anacletus whiche ye beinge deceaued by Gratian vntruely father vpon Calixtus requireth that al the people present shoulde Communicate with the Prieste at the Masse VVhiche thinge ye shoulde not haue obiected to the Churche seeinge that it is not obserued by your owne Newe order in your Congregations Reade the Epistle of Anacletus from whence this Decree is taken and your selues wil confesse the same That Holy Father and Martyr prescribeth the Order whiche he would to be kepte when Bishoppes or Priestes saye Masse VVhiche was that it be done in places consecrated to God that a Bishop at his Masse haue witnesses with him moe then an other Prieste In the solemne Feastes he requireth Seuen Fiue or three Deacons likewise Subdeacons and other Ministers al cloathed in hallowed Vestimentes to attende vppon him to stande of euery side of him with a contrite harte and humble Spirite lookinge downewarde kepinge him from malicious menne geuinge consente to his Sacrifice Thus muche beinge declared in that Epistle it foloweth immediatly Peracta autem Consecratione c. And when the Consecration is ended let them al Communicate that wil not be kepte without the Churche doores For so the Apostles haue ordeined and the Holy Churche of Rome obserueth VVho seeth not this request of receiuinge the Communion to be referred to the Priestes Deacons Subdeacons and other Ministers in solemne feastes seruinge the Bishop at Masse For in that place Anacletus speaketh neuer a woorde expressely of the Lay people Therefore ye deceiue the vnlearned reader with a lie For the better vnderstandinge of this Decree specially whereas Anacletus alleageth the Apostles ordinaunce for the same ninthe Canon of the Apostles is to be considered In whiche they require euery Ecclesiastical person to be partaker of the Sacrifice that is offered or to be excluded from the Communion onelsse he shewe iuste cause for the contrary The reason whereof in that Canon expressed is this Leaste Clearkes absteininge from the Communion should be occasion of offence to the people and thereby raise an euil suspicion against him that sacrificed as though he had not made the Oblation as it ought to be The B. of Sarisburie Let this Banket be deight saithe M. Hardinge as it ought to be Let the beste Disshe be made ready Good Christian Reader the best the wholesomest the moste pleasant and most Comfortable disshe at this Table is the Death of Christe that Lambe of God that hath taken awaie the Sinnes of the worlde Thus Christe him selfe the Maister of this Feaste hath willed vs to dresse this Dinner Doo this saith he in Remembraunce of me Likewise S. Paule As often as ye shal eate of this Breade and Drinke of this Cuppe ye shal shewe foorthe and publishe the Lordes Deathe vntil be comme This Banket therefore is not the outwarde or bare Sacramente but Christes very Body and Bloude which are represented vnto vs by the Sacramente And as it is before alleged out of S. Ambrose It is not the Breade of the Sacramente that passeth into the belly but the Breade of Euerlastinge Life whiche reliueth the Substance of the Soule Therefore S. Hierome saithe Iudaicas fabulas repellamus Ascendamus cum Domino in Coenaculum magnum stratum atque mundatum accipiamus ab eo sursum Calicem Noui Testamenti Lette vs abandonne from vs Iewishe Fables and set vs Ascende vp with our Lorde into Heauen into that great parlar dreste and made cleane and there aboue let vs receiue of him the Cuppe of the Newe Testamente In this sense S. Cyprian saithe Vident haec Sacramenta Pauperes Spiritu hoc Vno contenti Ferculo omnes huius mundi delicias aspernantur possidentes Christum aliquam huius mundi possidere supellectilem dedignantur The poore in Sprite see these Sacramētes and beinge contented with this Onely Disshe they despise al other the deinty fares of the worlde and hauinge possession of Christe they disdeigne to possesse any worldly Substance In like sorte speakinge of the Birthe of Christe he saithe thus Ea quae licita sunt concessa tangamus circa incunabula Saluatoris Prima Infantiae eius Fercula degustemus Let vs touche those thinges that be lawful for vs to touche and standinge aboute the Cradle of our Saueoure set vs taste of the Firste Disshe of his Childehoode Likewise saithe S. Augustine Coecus interiùs Panem Christum non videt Et beatus est Hoc non dicit nisi Pariter Coecus He that is blinde in his harte within seethe not Christe that is our Breade And is he blessed Noman wil so saie onlesse it be one as blinde as he But what manner of Feaste is it that M. Hardinge prepareth for the people How is it seasoned how is it dreste Firste by very vncourteous and vnciuile dealinge he withdraweth the one halfe that is the Cuppe of the Nevve Testament and reserueth it seuerally to him selfe yet woulde make the people beléeue they haue the whole And thus doothe he when he hath greattest companie to Suppe with him and when his feaste is beste furnished Otherwise he suffereth his gheastes to stande aluffe and he consumeth al his prouision him selfe alone Neither in déede hath he any thinge to set before them sauinge onely a colde surcharge of dead Shevves and doumbe Ceremonies The poore people heareth nothinge Understandeth nothinge Eateth nothinge Drinketh nothinge Tasteth nothinge They publishe not the Lordes Deathe They knowe not the Lordes Supper To sutche a Banket Pasetes the Iuggler vsed sometimes to calle his frendes There was a greate shewe of varietie and plenetie of al manner of Meates and Drinkes the table fulle But when any of the gheastes would haue touched any thinge it vanished suddainely awaie and was turned to nothinge And so when their eies were ful they put vp theire kniues and rose ahungred Euen thus M. Hardinge féedeth and feasteth the people of God with Shewes and Ceremonies and suffereth them in the meane while to sterue for hungre Euen as the Prophete saithe It shal be like the dreame of a hungrie man Beholde he eateth
Vides Aquam Cogita de virtute Dei quae latet in Aqua Cogita A quam esse plenam Ignis Diuini Thou seeste the Water Thinke thou of the Power of God that lieth in the VVater Thinke thou that the Water is ful of Heauenly Fier Yet I trowe ye wil not haue vs beléeue as an Article of our Faithe that this fire whereby is ment the Bloude of Christe is in déede and Really in the Water These and sutche other the like maie not alwaies be taken as phrases of Precise Truthe but rather as Amplifications or heates of speache the better to sturre vp and to enflame the mindes of the Hearers And in this sorte and sense to leaue other Authorities Hosius your owne Doctour saithe Opera nostra respersa sunt Sanguine Christi Our Woorkes be sprinkled vvith the Eloude of Christe So saith Pope Innocentius 3. Virtutes nostiae Crucis Christi Sanguine Purpurantur Our Vertues are died as redde as Purple in the Bloude of the Crosse of Christe Thus the Holy Fathers saie The Breade of the Holy Mysteries and the Water of Baptisme are ful of fiere Further Theophylacte saithe The Body of Christe is Eaten But the Godheade is not Eaten bicause it is vntoucheable and vncomprehensible vnto our senses Hereof you woulde séeme to reason thus If Faith wrought al this mater then might wee Eate God For by Faithe wée beléeue in God Firste touchinge the Eatinge of God God him selfe saith Gustate videre quòd suauis est Dominus Taste and see that the Lord is delectable S. Augustine saith Panis est Panis est Panis est Deus Pater Deus Filius Deus Spiritus Sanctus It is Breade It is Breade and it is Breade God the Father God the Sonne and God the Holy Ghoste Againe he saith Deus Panis intus est animae meae God is the Invvarde Breade of my Soule Therefore it is not so thorowly and vndoubtedly true that you saie the Nature of God cannot be Eaten Notwithstandinge for sparinge of woordes and time herein I wil refer you to my Former Replie There shal you finde this whole Obiection fully answeared You saie Theophylactes reason standeth thus God cannot be Eaten bicause be cannot be comprehended either vvith eies or vvith teethe But Christes Body maie be eaten Therefore it muste folowe in the Conclusion that with our eies vvee maie see it and with our teethe receiue it Here woulde I faine learne of you M. Hardinge when ye sawe Christes Body visibly in the Sacramēte with your eies or when ye pressed it with your téeth If your téeth can receiue it why saithe S. Augustine Quid paras Dentem Ventrem Why preparest thou thy Toothe and they Belly If your Bodily eie can sée it why saye you It is Inuisible If it be Inuisible howe is it séene If it be séene how is it Inuisible It appeareth that either Theophylacte the Maister or you the Scholare are deceiued or one of you vnderstandeth not the others meaninge Certainely as Christes Body is seene in the Sacramente so is it eaten in the Sacramente But it is not Really or Fleashely séene Therefore it is not Really or Fleashely Eaten To auoide errour herein it behooueth vs to vnderstande that To eate God is to haue the fruition of the Diuine Nature and to be Incorporate into God But the Maiestie of God so far surmounteth the capacitie of man that as he is in him selfe in Nature and Godhedde no mortal creature is hable to conceiue him but onely in the Face and sight of Iesus Christe the Sonne of God Therefore S. Paule saithe Christus est Splendor Gloriae Character Substantiae Dei Christe is the Brightnesse of the Glorie and the expresse Image of the Substance of God S. Augustine saithe Tu quomodò contingis Deum Quia Verbum Caro factum est habitauit in nobis Howe doest thou touche God He answeareth Bicause the Woorde became Fleashe and dwelte in vs. Againe he saithe Si Christus sic veniret vt Deus non agnosceretur If Christe came so as he is God noman coulde knovve him S. Gregorie saithe Dominus murus nobis non esset si forinsecùs non fuisset Intus nos non protegeret si exteriùs non appareret Our Lorde were no wal vnto vs if he had not benne in the Fourme of Man He coulde not inwardely defende vs if he had not outvvardely appeared So saithe Dionysius Si cupimus Communionem habere cum Deo oportet nos in Diuinissimam illius vitam quam egit in Carne intueri If wee desire to haue Communion with God wee muste beholde that heauenly life that he leadde in the Fleashe Thus as God is God in Maiestie and in him selfe wée vnderstande him not wee conceiue him not wee knovve him not That is to saie wee haue no fruition of him vvee eate him not Therefore S. Augustine saithe Iesum Christum secundum id quod erat Verbum apud Deum Paruuli non capiunt Quomodò ergo capiunt qui Lac capiunt Iesum Christum inquit hunc Crucifixum Suge quod pro te factus est cresces ad id quod est Litle ones vnderstande not Iesus Christe accordinge to that he was the Woorde with the Father How then doo they receiue him y◠receiue milke S. Paule saithe they receiue Iesus Christe Crucified Sucke that thinge that he vvas made for thee and thou shalt growe to that he is Thus in the Holy Mysteries there is represented vnto vs not the Diuine Nature of Christe whereby he is Equal to the Father But his Death and Humilitie whereby he abased him selfe and was made Equal vnto vs. This is the Spiritual Meate and Drinke and the onely feedinge of the Soule ◠Thereof S. Paule saithe As often as ye shal eate of this Breade and drinke of this Cuppe ye shal publishe not the Diuine Nature or Godhedde but the Lordes Deathe vntil he comme So saithe Hesychius Comedimus hunc Cibum sumentes eius memoriam Passionis Wee Eate this Foode receiuinge the memorie not of his glorie but of his Passion So saith S. Ambrose Quia Morte Domini liberati sumus huius rei memores in Edēdo Potando Carnem Sanguinem quae pro nobis oblata sunt significamus Bicause wee are deliuered by our Lordes Deathe beinge mindeful thereof in Eatinge and Drinkinge VVe Signifie or Represente the Fleashe and Bloude that vvere offered vp for vs. Thus in the Holy Mysteries wee Eate and Drinke the Sacramente of Christe Crucified in the Humilitie of his Fleashe But his Diuine Nature in Godhed and Maiestie cannot be Represented or expressed by any Sacramentes It was al vaine and loste laboure for you M. Hardinge so earnestly to proue that Christes Body quickeneth and geuéeth life Wee knowe it Wée Confesse it Wée féele it Christe him selfe saithe it I am the Breade of Life He that eateth
Hardinge this thinge woulde haue had somme better proufe Why allege you not either S. Augustine or S. Ambrose or S. Chrysostome or S. Hierome or somme other Catholique Father to this pourpose Your simple woorde is no good warrante Ye proue that thinge that is Vniuersally confessed and needed no proufe but that ye shoulde proue ye leaue vnproued This in Sophistrie is called Petitio Principij The simplest shifte that can be vsed Damascenes Maior is Confessed and true But your Minor and Conclusion are bothe Vntrue For whereas you saie of your selfe The Accidentes haue their Beinge by them selues wee saie the same Accidentes haue theire Beinge in the Breade and Wine as in theire Subiectes Sundrie of your owne felowes haue saide Accidentia illa sunt in Aere tanquam in Subiecto These Accidentes are in the Aire as in theire Subiecte Therefore by theire iudgement they haue not theire Beinge as you saie by them selues You maie also remember that your Maister him selfe neuer durste precisely to determine this mater but onely passeth it ouer darkely and doubtefully as beinge not wel resolued what to saie His wordes be these Mihi videtur fatendum Accidentia illa existere sine Subiecto It seemeth vnto me or es I can gheasse these Accidentes haue theire Being without a Subiect M. Hardinge VVee muste 〈◊〉 beholde saithe Euthymius a Greeke Doctour the Nature of the thinges whiche be set before vs but the vertue or power of them The B. of Sarisburie Euthymius although one of the meanest Doctours saithe right wel and as the Learned Fathers saide before him But M. Hardinge doo you take your Authours at al aduentures as they comme to hande or doo you consider what they saieâ— Tel vs. I beseech you in your fantasie what are those thingê yâ— Euthymius saithe are set before vs Whether are they the Body and Bloude of Christe or clarour Accidentes If it be Christes very Body and Bloude substantially Really in deede VVhy shoulde vvee not consider the Nature of them what haue they offended you Or what imperfection finde you in them Cyrillus saithe Caro Christi Natura viuifica est The Fleashe of Christe by Nature hath power to geue Life And Christe him selfe saithe My Fleashe is Verily Meate and My Bloude is Verily Drinke Therefore the Nature hereof is wel woorthy to be considered But if there be nothinge there set foorthe but onely your bare and naked Accidentes What Povver What Vertue is there in them What Doctoure or Father euer taught vs that wee should haue Remission of Sinne and be saued by your Accidentes But as I saide Euthymius writeth wel folowinge herein the Doctrine of the Ancient Learned Fathers S. Basile saithe Si qua Gratia est in Aqua ea non est ex Natura Aquae sed ex praesentia Spiritus If there be any Grace in the VVater of Baptisme it is not of the Nature of the VVater but of the presence of the Sprite Cyprian speaking of yâ— Oile saith thus Sanctificatis Elementis iam non propria Natura praebet effectum Sed Virtus Diuina potentiùs operatur It is not Nature that geueth effecte or force vnto the Elementes beinge Sanctified but the Diuine Povver woorketh more mightily So saithe S. Chrysostome Petra erat Christus Non enian ipsius Petrae Natura Aqua scatutiebat Sed alia quaedam Spiritualis Petra omnia operata est hoc est Christus The Rocke was Christ For it vvas not by the Nature of the Rocke that the VVater gusshed out but a certaine other Spiritual Rocke wrought al these thinges that is to saie Christe In like manner the Anciente Father Origen speakinge of the Power and Vertue of Our Lordes Supper saithe thus Illud quod Sanctificatur per Verbum Dei per Obsecrationem non suapte Natura sanctificat vtentem The thinge that is Sanctified by the VVoorde of God and by Praier sanctifieth not him that vseth it by the Nature of it selfe By these and other like aduertisementes these Godly Fathers meante to withdrawe Our mindes from the outwarde corruptible Creatures to the Spiritual and Inwarde vnderstandinge of the Sacramentes Therefore Euthymius in the same place saithe Panis habet Similitudinem quandam ad Corpus Vinum ad Sanguinem The Breade hathe a certaine Likenesse vnto the Body and the VVine a certaine Likenesse vnto the Bloude M. Hardinge VVhen it pleased our Sauiour Christe at his laste Supper to institute this blessed Sacramente at whiche he toke Bread and VVine and turned them into his Body and Bloude he would in such wise aduance these Creatures to a muche excellenter condition as they shoulde lose no whit of their former Vertues For the sonne of man came not to destroie but to saue and as S. Augustine saithe is not cause that any thinge tend vnto not beinge The B. of Sarisburie At the laste M. Hardinge hathe founde somme Scripture and that God wote ful aptely he applteth to serue his pourpose The Sonne of Man saithe be came not to destroie but to saue Ergo The Breade and VVine lose no white of theire Former Vertues Here I beséeche you M. Hardinge what came the Sonne of Man to saue Muste wee beléeue be came from Heauen to Saue your Accidentes Was this the cause of Chrictes comming It this the Religion ye haue Learned in Louaine S. Paule saithe Nenquid de bubus cura est Deo Hathe God any special care for Oxen Might not one mutch beter saie Hathe God any care for your Fourmes for your Shevves for your empty Accidentes Perhaps ye wil saie I presse you ouer heauily Ye meante that Christe came to Saue Breade and Wine How be it so ye cannot saie For by your Doctrine the Nature and Substance of the Breade and the Wine by the comminge and presence of Christ are quite abolished nothinge remaining but onely the Accidentes But be it that Christe came to Saue these Creatures Then is your Religion mutche like vnto the Diuinitie of the Olde Heretiques called the Manichees Of them S. Augustine writeth thus Herbas atque arbores sic putant viuere vt ea sentire credant dolere cùm laeduntur nec aliquid inde sine cruciatu corum quenquam posse vellere They thinke that Herbes and Trees haue life so for foorthe that they beleeue they haue sense and feelinge and suffer gnefe and paine when they be hurte and that noman can pul or plucke ought from them without theire smarte And againe he saithe Nec oua sumunt quasi ipsa cùm frangunturt expirent They Eate no Bgges imagining that when they be broken theire life or Soule passethe from them These be mere folies M. Hardinge Christe him selfe saithe Hée came to Saue not your Accidentes but Sinners not Breade and VVine but the thing that vvas loste And wil ye tel vs that your Accidentes were loste Or that Breade and VVine were sutche sinful
out of a Shelle Phy for shame Doo vvee not blusshe at sutche foolishnesse Are vvee not vveery of sutche superstition And yet biside al this liuinge in sutche curiouse delicacie wee looke to be praysed for our Fastinge To leaue al others Erasmus a man of greate Iudgemente saithe Maior est in his rebus Superstitio apud Christianos quà m vnquam fuit inter Iudaeos There is more Superstition herein emonge Christians then euer was emonge the Iewes Wée weighe not the choise of Fishe or Fleashe but the burthen of the minde and the snare of the Conscience But to passe ouer your néedelesse Lenten talke the Feaste that wee sette before the people is neither drie nor carrien notwithstandinge it liketh you by your vnciuile termes so to cal it but Spiritual Holy and Heauenly I meane the very Body of Iesus Christe the Sonne of God to the comforte and reliuinge of Body and Soule And yet for as mutche as it so wel deliteth your eares to calle it carrien wée refuse not the name Chrysostome likewise although in more reuerende and Ciuile sense calleth it Carrien These be his woordes Vbi est Cadauer ibi sunt Aquilae Cadauer Domini corpus est propter Mortem Aquilas autem appellat vt ostendat ad alta eum opotere contendere qui ad hoc Corpus accedit nihil cum terra debere illum habere commune nec ad inferiora trahi repere sed ad superiora semper volare in Solem Iustitiae intueri mentisque oculum habere acutissimum Aquilarum enim non Graculorum est haec Mensa Where as the carrien is there are the Egles The Carrien is the Body of Christe in respecte of his Deathe But he nameth Egles to shewe that who so wil approche to this Body muste mounte alofte and haue no dealinge with the Earthe nor be dravven and creepe dovvnevvarde but must euer more flee vp and beholde the Sonne of Iustice and haue the eie of his minde quicke and sharpe For this is a Table of Egles that flee on highe not of Iaies that créepe beneathe Ye adde further But saie ye at the Lordes Supper Christe geueth him selfe verily presente To what purpose I praie you That wee maie Eate him saie ye by Faithe and Sprite VVel reasoned forsoothe Now forsoothe M. Hardinge this is Hicke Scorners Logique farre vnméete for a man of your grauitie Haue ye foregotten saie you the geuinge to eate and eating that whiche is geuen to be Relatiues one of them hauing relation to the other If Christe doo exhibite him selfe verily presente dooth not he so exhibite or geue him selfe as he wil be receiued If he geue him selfe verily present wee take him verily Presente And then wee eate him verily Presente not onely by Faithe and sprite but by takinge him into our Mouth and Belly Verily M. Hardinge this of your parte was not very wel reasoned For a man maie haue Christe verily Presente although he haue him not in his mouth S. Augustine saithe Habes Christum In Praesenti per Signum In Praesenti per Fidem In Praesenti â–ª per Baptismatis Sacramentum Thou haste Christe in the time Presente by his Signe or Token In the time Presente by Faithe In the time Presente by the Sacramente of Baptisme And S. Augustine imagineth Christe thus to saie vnto the people of Caperâ—aum Non hoc Corpus quod videris manducaturi estis Ye shal not eate with your bodily mouthe this Body of mine that you see Wée remember wel the Relation that is bitweene Geuing and Receiuing and therefore wée marueile so mutche the more that you so vnskilfully woulde abuse it For as Christe offereth his Body Spiritually to our Faith and Sprite euen so Spiritually by our Faithe and Sprite wée receiue it And where ye saie Wée take Christes Body into our Mouthes and Bodies as hauing foregotten that Christe saithe The woordes that I haue spoken be Sprite and Life S. Augustine woulde soone haue remoued you from this grosse errour For thus he saithe vnto you Quid paras Dentem Ventrem Crede manducasti What preâ—arest thou thy Tooth and thy Belly This Eatinge is Spiritual Beleeue in Christe and thou haste eaten S. Ambrose saithe Fide tangitur Christus Fide videtur Non tangitur Corpore non oculis comprehenditur By Faithe Christe is touched By Faithe he is seene He is not touched vvith Body He is not seene with eie Likewise saithe Gregorius Nyssenus S. Basiles Brother Ego aliam Escam agnosco quae Similitudinem quandam proportionis escae huis corporis gerat Cuius voluptas atque suauitas ad animum solummodò transeat I knowe an other kinde of Meate bearing the Likenesse and resemblance of our bodily Meate for yâ— this inwardly féedeth the minde as the other outwardely féedeth the body The pleasure and sweetenesse whereof goeth not into yâ— Mouth or Belly but passeth onely into the soule Thus wée vnderstande our selues M. Hardinge and deceiue not as you saie the Soules that Christe hath bought God foregéeue you and others that so haue donne that the Bloude of many be not required at your handes Your errour ye saie in makinge the Presence of Christe in Baptisme like to his Presence in the Supper is too grosse Here is one erroure more then any of the Learned Catholique Fathers euer noted S. Chrysostome saithe In the Sacramente of Baptisme wee are made Fleashe of Christes Fleashe and Bone of his Bones S. Bernarde saithe Lauemur in Sanguine eius Let vs be vvasshed in his Bloude Leo saith Christi Sanguine rigaris quando in Mortem ipsius Baptizaris Thou arte vvashte in the Bloude of Christe when thou arte Baptized in his Death By these fewe it maie appeare that Christe is Presente at the Sacramente of Baptisme euen as he is Presente at the Holy Supper Onlesse ye wil saie wée maie be made Fleashe of Christes Fleashe and be washte in his Bloude and be partâ—takers of him and haue him Presente without his Presence Therefore Chrysostome when he hath spoken vehemently of the Sacramente of the Supper he concludeth thus Sic in Baptismo Euen so is it also in the Sacramente of Baptisme The Body of Christe is likewise Presente in them bothe And for that cause Beda saithe Nulli est aliquatenus ambigendum tunc vnumquenque Fidelium Corporis Sanguinisque Dominici participem fieri quando in Baptismate Membrum Christi efficitur Noman maie doubte but euery Faitheful man is then made partetaker of the Body and Bloude of Christe vvhen in Baptisme he is made the Member of Christe As for your Real and Fleashely Presence it hath benne often talkte of on your parte but neuer proued Wée saie Wée touche not christes Body with our Mouthe or Téeth VVhat saie you be ye vsed to swallowe down whole morselles Sutche childishe and waÌ„ton talke M. Hardinge specially in the debatinge of maters of Religion woulde better becomme somme
admitted Judas vnto his Table whereat he gaue and deliuered vnto his Disciples a Figure of his Body Againe S. Augustine saithe as in the Personne of Christe Qui in me non manet in quo ego non manco ne se dicat aut existimet manducare Corpus meum aut Sanguinem meum bibere He that abideth not in me and I in him let him not saie or thinke that he either eateth my Body or drinketh my Bloude The obiection that ye make of the Resurrection of our bodies is light and vaine and to smal pourpose For if noman shal haue parte in the Resurrection but onely they that haue receiued the Sacramente of Christes Body then are al the Holy Fathers Patriarches and Prophetes of the Olde Testamente Abraham Isaac Iacob Moses Aaron and sutche others then are infinite numbers of Christian Children then are many Godly Martyrs whiche beinge Baptized in the Bloude of Christe were taken out of this life before they coulde receiue the Sacramente vtterly excluded for euer from al hope of Resurrection But Christe when he spake these Woordes meante not the reciuinge of the Sacramente but the Spiritual Eatinge of his Very Body and the Spiritual Drinkinge of his Very Bloude Whereof he is made partetaker vnto Resurrection and Life Euerlastinge who so euer beleeueth in the Death of Christe And therefore S. Basile saith of the Sacramente of Baptisme Baptisma est vis efficacia ad Resurrectionem Baptisme is a Povver and a strength vnto Resurrection But hereof wee shal haue occasion offered to saie more hereafter Further Howe can ye assure your selues saye you that your Faithe receiueth the Body of Christe VVhiche was neuer promised to your Faithe By the waie I beséeche you M. Hardinge when or where was Christes Body euer promised to your Mouthe Verily Christe promised his Body to he receiued by Faithe and by Faithe Onely and none othervvise For thus he saithe Ego sum Panis ille Vitae qui venit ad me non esurier qui credit in me non sitiet vnquam I am that Breade of Life He that commeth vnto me shal neuer hunger and he that Beleeueth in me shal neuer thirste Here haue you M. Hardinge a plaine promisse made vnto our Faithe But of your Mouthe wée heare nothinge If you haue ought to shewe out of the Scriptures Doctours or Councelles let it appeare that in plaine woordes without coloure Otherwise if ye cauil in woordes wée muste saie ye haue nothinge Therefore the Auncient Father Origen saith Idcircò dicitur Panis vitae vt habeat Gustus Animae quod deguster Therefore is Christe called the Breade of Life that our Faithe whiche is the Taste of our soule maie houe what to taste Clemens Alexandrinus saithe Comedite Carnes meas Bibite Sanguinem meum Euidenter Fidei Promissionis quod est Esculentum Poculentum dicens allegoricè Eate my Fleashe and Drinke my Bloude Meaninge hereby vnder an Allegorie or by vvaie of a Figure the Meate and Drinke that is of our Faithe and his Promisse Tertullian saith Eundem Sermonem Christus etiam Carnem suam dixit quia Sermo Caro factus est Proinde in causa vitae recipien dus Deuorandus auditu Ruminandus intellectu Fide Digerendus est The same Woorde Christe called his Fleashe For the Woorde was made Fleashe Therefore he muste be receiued in cause of Life He muste be Deuoured by hearing He muste be chevved by vnderstandinge He muste be Digested by Faithe S. Cyprian saithe Quod est esca Carni hoc est Animae Fides As Meate is to the Fleashe so is Faithe vnto the Soule S. Augustine saithe Credere in eum hoc est Manducare Illud Eibere quid est nisi viuere To Beleeue in him is to Eate him That Drinkinge of him what is it els but to liue by him I truste M. Hardinge it maie appeare hereby there is somme promisse made hereof vnto our Faithe Nowe shewe you as euidente Promisse made to your Mouthe and Belly and then your Reader happily wil beleeue you The Apologie Cap. 14. Diuision 2. And therefore in celebratinge these Mysteries the People are to good pourpose exhorted before they comme to receiue the Holy Communion to lifte vp theire Hartes and to directe theire mindes to Heauen warde bicause he is there by whom wee muste be fedde and liue M. Hardinge I praie you Whiche these Mysteries meane ye Those that ye haue in your newe communion or those that we haue at the aulter of God in the Catholike Churche of Christe If ye meane your owne newe deuised toye thereof ye cannot bringe any sufficient reason againste the Churche pardy whiche condemneth the same If ye meane the Holy Mysteries of the Catholike Churche ye misreporte the mater For by that exhortation ye speake of the people are not prepared to receiue the Communion onely nor chifely but to dispose them selues accordingly and as it becommeth them to praie for to that ende be these woordes Sursum corda vp with your hartes pronounced by the Prieste in the Preface before prayer Reade S. Cyprian in Sermone 6. De Oratione Dominica And ye shal finde him to referre the whole to praier But what if we admitte your woordes refusinge your Heretical meaninge VVe graunte the people are to good purpose so exhorted as ye saie and that he is in Heauen whose fleash we feede on in this Sacramente thereby to attaine to life Euerlastinge VVhat conclude ye of this Ergo he is not here For at that marke ye shoote euery man maye see Here we tel you that your Rhetorike is better stuffe then your Logike for your argumente is foolishe VVith the one ye maie leade the simple perhaps with the other ye moue the Learned to laugh at you For Christe is in Heauen and also here as Chrysostome saithe Et hic plenus existens illic plenus Vnum Corpus He is here fully and there fully one Body These two propositions Christe is in Heauen and Christe is here may wel stande togeather without iuttinge the one the other out of place He is there at the right hande of the Father visibly he is here vnder the Formes of Breade and VVine inuisibly there in glorie here in Mysterie ▪ yet as truly and fully here as there concerninge his Substance as Chrysostome saith Ye procede foorth and saie The B. of Sarisburie It maye becomme you M. Hardinge as wel to cal the reuerende Ministration of Christes Holy Mysteries a Toie as to cal the Gospel of Christe Erroure and Heresie So likewise Libanius the Heathen although a man I trow not of your Profession saide sommetime that al the Bookes either of the Scriptures or of any y◠Christian Fathers in comparison of Iulianus the Renegates Bookes were toies and trifles Howe be it Our Toies be the same Toies that were once vsed and allowed vniuersally throughout the Catholique
that Christe offered Notwithstanding to spare time this Obiection is answeared more at large in my Former Replie to M. Hardinge But whereas M. Hardinge saith Christes Body is as fully here as it is in Heauen concerninge the Substance as Chrysostome saithe He woulde vnder the name of that Holy Father wilfully warrante a greate Vntruth For Chrysostome saith not Christes Body is Presente in Substance He hathe no sutche woordes He saithe not so He saithe the contrarie as namely where he saithe as it is before alleged The very Body of Christe it selfe is not in the Holy vessels but the Mystene or Sacramente thereof is there conteined Touchinge these woordes Onlesse ye can diuise a Newe Grammare make Sursum to be Deorsum coÌ„trarie to Nature turne al thinges vpsidedown thus make your Construction Sursum Corda Looke dovvnevvarde they wil but meanely make for your pourpose S. Hierome saithe Secundus Aduentus Saluatoris in Gloria demonstrandus est Stultum est ergo illum in paruo aut abscondito loco quaerere qui totius est Mundi Lumen The Seconde Comming of our Saueoure shal be declared in Glorie Seeinge therefore he is the Light of the Worlde it is greate folie to seeke him in any smal Corner The Apologie Cap. 14. Diuision 3. Cyrillus saithe when wee comme to receiue these Mysteries al grosse imaginations muste quite be baunished M. Hardinge VVhy do ye not by your quotation directe vs to the place where this saieinge of Cyrill maye be founde Knowe ye not that wee haue good cause to suspecte your dealinge Do we not almoste euery where finde you in manifeste lies If ye meane plaine Truthe why deale ye not plainely Christes saieinge muste needes be true VVho euil dothe hateth light Bicause ye knewe the place maketh directely againste you and subuerteth your whole Sacramentarie Doctrine ye thought it good policie to take a woord or two for your purpose and leaue the reste trustinge it shoulde not be espied VVherein ye do like the Scorpion that casteth foorth his venim with the spirte of his taile and foorthwith creapeth awaie into a hole VVoulde God as ye abuse the name of Cyril so ye woulde stande to the Truthe by him euen in that place whiche ye allege Substantially declared VVho listeth to see the place let him reade Cyrilles answeare to Theodoriâ—es reprehension of the eleuenth anathematisme against Nestorius There he sheweth that Nestorius destroyed the meane of the Vnion of be the Natures in Christe to thintent the Body of Christe might be founde but a common body as men haue and not a Body propre of the VVoorde hauinge power to viuificate or quicken al thinges For Nestorius diuided Christe and taught the woorde to be the Sonne of God not of Mary and Christe Man the Sonne of Mary onely as Man and dissolued the whole Mysterie of the incarnation so as Christe shoulde be an other certaine Sonne beside the VVoorde And because the Nature of Godhed cannot be eaten thereof he talked vainely and prophanely that in the Sacramente wee eate Fleashe and not Godhed For confutation of this detestable Heresie Cyril bringeth him to the consideration of the Blessed Sacramente and opposeth him whether he thought that in the Sacramente Christe beinge by his Doctrine Man besides God the VVoorde wee eate a man as one woulde saie after sutche sorte as the Barbarous people of the newe founde Lande America called Caniballes eate one another But because that were absurde and beastly Cyril saithe that wee eate not a common Body though the Nature of Godhed properly be not eaten but that Body whiche is Proprium verbi the proper Body of the VVorde whiche quickenethe al thinges by receiuinge whereof wee receiue whole Christe God and man And here Cyril layeth to Nestorius charge as though he draue men to grosse cogitations touchinge this Sacramente The woordes be these Num hominis comestionem c. VVhat doest thou pronounce this our Sacramente to be eatinge of a man the Greeke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and driueste vnreuerently the Minde of them as haue beleued vnto grosse imaginations and attemptest with humaine imaginations to treate of those thinges whiche are attained by an onely pure and exquisite Faithe These be the grosse imaginations whiche Cyrill woulde to be bannished at the receiuing of this Sacramente and that wee eate the Body of Christe not as beinge a common Body as the Body of euery mortal Man And though the Nature of Godhed be not eaten that yet we eate that Body whiche is the proper Body of the VVoorde that quickeneth al thinge Nowe as we haue not that grosse imagination of eatinge a common Body which of the Grekes by a terme plainer to the learned is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wheÌ„ we receiue this Sacramente so it is euident by Cyril that in the same we eate verely and in deede the Body of Christe the VVoorde incarnate For otherwise his saieinges had not made ought againste the Heresie of Nestorius And thus receiuinge Christes Body in the Sacramente we receiue it truely and with Faithe and without grosse imaginations Al this weighed howe proue ye now Christe to be so lodged in Heauen that notwithstandinge his owne VVoorde wee lacke him here in these Holy Mysteries But let vs consider your other Authorities The B. of Sarisburie Touchinge the quotation in the margine escaped in the Printe that faulte I truste shal be amended But howe wil you amende your faulte M. Hardinge so often alleginge sutche thinges as your Conscience knoweth to be moste Vntrue I wil not wander far to put you in minde In the laste line of your Former Diuision ye auouche that vpon Chrysostome that you knowe Chrysostome neuer neither Wrote nor meante As for the manifeste Lies wherewith ye so sharply and so often charge vs though there were somme Truthe in your chalenge as there is none yet might not wée therein in any wise compare with you Concerninge the affiance ye woulde séeme to haue in these woordes of Cyril ye thought it good skil thus to crowe out with somme courrage before the fight In what sense the Godhed maie be eaten or not eaten I haue already saide so mutche as then seemed sufficiente in my Former Replie to your Firste Answeare The meaninge of Cyrillus is this Wée cannot neither knowe nor beleeue on nor féede vpon the Diuine Maiestie of God as it is pure and Simple and in it selfe But al our knowledge and al our Faithe whiche is our Spiritual Féedinge and Life is deriued vnto vs through Iesus Christe and standeth onely and wholy in this that the Sonne of God hath taken the Very Nature and Substance of our Corruptible Fleashe and ioined the same in One Personne vnto his Godhed Therefore S. Hilarie saithe Cognitus fieri Deus hominibus nisi assumpto Homine non potuit Quia Incognoscibilem cognoscere nisi per Naturam
nostram Natura nostra non potuit God coulde not be knovven vnto menne but by the Receiuinge of Man vnto him For God that sourmounteth al knowledge Our Nature coulde not knowe but by the meane of our Nature So saithe S. Augustine Quaerebam viam comparandi roboris quod effect idoneum ad fruendum te Nec inueni donec amplecterer Mediatorem Dei Hominum Hominem Christum Iesum I sought a waie to geate strengthe whereby I might be hable to enioie thee But I founde it not before that I embraced Iesus Christe vvhiche is the Mediatoure bitvveene God and Man Againe he saithe Christus Cibum cui capiendo inualidus eram miscuit Carni Quoniam Verbum Caro factum est vt infantiae nostrae lactesceret Sapientia tua Christe tempered and mingled his Meate whiche is his Godhed vvith his Fleashe whiche Godhed otherwise I was not hable to receiue For the VVoorde vvas made Fleashe that thy wisedome o God might becomme milke vnto our chilhoode Nestorius Heresie stood not either in Transubstantiation or in Real Presence but onely in the dissolution of the Personne of Christe in that he diuided the Manhed of Christe from his Godhed and so concluded in the ende that Christe was onely a bare Natural Man in al respectes as others were If it had benne so then could wée not haue benne saued by the Deathe of Christe nomore then by the Deathe of Codrus and Decius who beinge nothinge els but Very Natural Menne gaue them selues to Deathe for the safetie of theire Countries Neither could wée beléeue in Christe Crucified that is to saie wée coulde not Eate nor Feede vpon the Body of Christe or haue life by it Cyrillus saithe Quomodo purgabiâ— nos ab operibus mortuis Sanguis enim Communis Hominis nihil habet maius quà m Sanguis Tauri aut Hirci Howe then shal Christe deliuer vs from deadly woorkes For the Bloude of Common Man hath nothinge more to woorke Saluation then the Bloude of a bulle or a goate And therefore the same S. Cyril imagineth Christe to saie thus Mortalem Carnem assumpsi Sed quia Naturaliter Vita existens habito in ea totam ad meam Vitam reformauli I haue taken Mortal Fleashe vpon me selfe But for as mutche as I Naturally beinge Life dwel in the same I haue refourmed that vvhole Fleash vnto my Life So saithe Leo Verus venerator Dominicae Passionis sic Crucifixum Iesum Oculis Cordis aspiciat vt illius Carnem suam esse cognoscat Let the true woorshipper of our Lordes Passion so behold Christ Crucified with the eies of his harte that he maie vnderstande that the Fleashe of Christe is his Fleashe But hereof I trowe M. Hardinge wil moue no greate question Further it is fully Confessed of either side that wée by Faithe Eate the very Body of Christe not as the Body of any other Common Natural Man but as the Body of the Sonne of God and that the same Body so eaten by Faithe and none otherwise géeueth Life But how that Body maie be Eaten therein standeth the whole doubte Hereunto S. Cyril answeareth thus Num Hominis ComestioneÌ„ hoc nostrum Sacramentum pronuntias Et irreligiosè ad Crassas Cogitationes vrges mentem corum qui crediderunt Et attentas humanis rationibus tractare ea quae Sola Pura Exquisita Fide accipiuntur Dooste thou saie that our Sacramente is the Eating of a Man And doost thou vnreuerently and without Religion force the mind of the Faithful vnto grosse and Fleashely cogitations And goest thou about with Natural imaginations to deale those thinges that be receiued by Onely Pure and Perfite Faithe These woordes séeme plaine frée from quarrel Yet hereof maie grow an other doubte For by M. Hardinge Iudgement to thinke that Christes Body is to be receiued into our Mouthes and Bellies is no manner Grosse Imagination But wée saie as Cyrillus saith to auoide al sutche vncomely Fleashly Vanities Christes Body and Bloude are a Spiritual foode and muste be receiued not with Mouthe or Teethe but with Onely Pure and Perfite Faithe Concerninge M. Hardinges fantasie Pope Nicolas vnder a Solemne Protestation woulde haue vs to saie Ego Corde Ore profiâ—eor non tantùm Sacramentum sed etiaÌ„ Corpus Christi in Veritate sensualiter manibus Sacerdotum tractari frangi dentibus Fidelium atteri I professe with Harte and Mouthe that not onely the Sacramente but also the Body of Christe it selfe in very Truthe and deede is sensibly touched and broken with the Priestes handes and torne vvith the Teeth of the Faithful But this talke is so fonde and so vtterly voide of discretion that the very Barbarous Glose is faine to coÌ„trol it in this sort Nisi sanè intelligas ista Verba Berengarij in maiorem incides haeresim quà m ipse habuit Onlesse thou wisely vnderstand these Woordes of Berengarius thou wilte fal into a greatter Heresie then euer he helde any S. Cyrils woordes be plaine Sola â–ª Pura exquisita Fide accipiuntur These thinges be receiued not by Mouthe but by Onely Pure and Perfite Faithe Likewise againe he saith Initium Fundamentum in Sanctificationem Iustitiam Christus est per Fidem scilicet non aliter Hoc enim modo in nobis habitat Christe is the Beginninge and Fundation vnto Holinesse and Righteousnesse I meane by Faithe and none othervvise For by Faithe Christe dvvelleth in vs. So saith Clemens Alexandrinus Hoc est Bibere Iesu Sanguinem participem esse incorruptionis eius This is the Drinkinge of the Bloude of Iesus to be made partetaker of his Immortalitie Origen saith Est ergo ipse vulneratus Cuius nos SanguineÌ„ bibimus id est Doctrinae eius verba suscipimus He was woounded whoe 's Bloude vvee Drinke that is to saie the VVoordes of vvhoes Doctrine vvee receiue But what is there so plaine as these woordes of Athanasius Quot Hominibus suffecisset Corpus eius ad CibuÌ„ vt Vniuersi Mundi alimonia fieret Propterea Ascensionis suae in Coelum mentionem fecit vt eos à corporali intellectu abstraheret Vnto howe many menne coulde Christes Body haue suffised for meate that he should be yâ— Foode of al the Worlde Therefore he made mention of his Ascension into Heauen that he might vvithdravve them from corporal and Fleashely vnderstanding Here M. Hardinge I beseche you tel vs by the waie when ye teache vs that Christes Body is Fleashely Presente that it is receiued into the Mouthe that it is chevved and brused with teethe and that it passeth further into the belly howe doo you withdrawe our mindes from Fleashely and Corporal vnderstandinge If this Eatinge be Spiritual what Eatinge maye be coumpted Corporal Hereof S. Augustine saith thus Cùm videritis Filium Hominis ascendentem vbi erat priùs Certè vel tunc videbitis quòd non eo modo quo putatis erogat Corpus suum
Christus est Cibus noster quo nihil dulcius Sed si quis habeat Palatum sanum in Corde Christe him selfe is oure Meate then whiche there is nothinge more sauerie so that a man haue a sounde taste in his Harte Againe he saithe Dominus dixit se Panem qui de Coelo descendit hortans vt Credamus in eum Credere enim in eum hoc est Manducare Panem viuum Qui Credit in eum Manducat Inuisibiliter Saginatur quia Inuisibiliter renascitur Infans Intus est Nouus Intus est vbi nouellatur ibi satiatur Our Lorde called him selfe the Breade that came from Heauen exhortinge vs to Beleue in him For to Beleue in him that is to Eate the Breade of Life He Eateth that Beleeueth in him He is fedde Inuisibly bicause he is newe borne Inuisibly In wardely he is an Infante Inwardely he is Newe Where he is renewed there is he filled So saithe Eusebius Emissenus as he is alleged by Gratian Cùm ad Reuerendum Altare Coelestibus Cibis satiandus accedis Sacrum Dei tui Corpus Sanguinem respice Honora Mirare Mente Continge Cordis Manu Suscipe maximè haustu Interiori assume VVhen thou commest vnto the Reuerende Aultare or Communion Table to be Fedde with the Heauenly Meates beholde the Holy Body and Bloude of thy God Honoure it Woonder at it Touche it not with thy Bodily Mouthe but vvith thy Minde Receiue it not with thy Bodily Hande but vvith the Hande of thy Harte and specially take it with thy Inner taste Therefore S. Augustine saithe Quisquis cum Fide timore Verbum Dei audis consolatur te Fractio Panis Absentia Domini non est Absens Habeto Fidem tecum est quem non vides Ideò Dominus absentauit se Corpore ab omni Ecclesia Ascendit in Coelum vt Fides aedificetur VVho so euer thou be that with Faithe and Feare hearest the Woorde of God the Breakinge of Breade doothe Comforte thee The Absence of our Lorde is not Absente Haue thou Faithe and he whom thou seest not is with thee Therefore our Lorde as touchinge his Body hath Absented him selfe from al his Churche and is Ascended into Heauen that our Faithe maie be edified And in this selfe same place that M. Hardinge saithe maketh so litle for our purpose he saithe thus Quomodo tenebo Absentem Quomodo in Coelum manum mittam vt ibi sendentem teneam Fidem mitte Tenuisti Parentes tui tenuerunt Carne Tu tene Corde Quoniam Christus Absens etiam praesens est Nisi Praesens esset à nobis ipsis teneri non posset Sed quoniam verum est quod ait Ecce ego vobiscum sum vsque ad Consummationem Saeculi abijt hîc est Et redijt nos non deseruit Corpus enim suum intulit Coelo Maiestatem autem non abstulit Mundo How shal I holde Christe beinge Absent Howe shal I thruste my hande into Heauen that I maie holde him Sittinge there Sende vp thy Faithe and thou holdest him Thy Fathers the Iewes helde him in Fleashe Holde him thou in thy Harte For Christe beinge Absente is also Presente Onlesse he were Presente wee coulde not holde him But for as mutche as it is true that he saithe Beholde I am with you vntil the ende of the worlde Therefore he is gonne and yet is here He is comme againe and hath not forsaken vs. For he hath auanced his Body into Heauen but he hath not vvithdravven his Maiestie from the VVorlde Al these thinges wel considered whereas M. Hardinge in the ende concludeth with these woordes Thus al your Allegations and Reasons concerninge this mater be sufficiently answeared I doubte not but his discrete and indifferent Reader wil thinke He crewe longe before it was daie The Apologie Cap. 15. Diuision 1. Neither can wee awaie in our Churches with these Shewes and sales and markettes of Masses nor with the carrieinge about and woorshippinge of the Breade nor with sutche other Idolatrous and Blasphemous fondnesse whiche none of them can proue that Christe or his Apostles euer ordeined or leafte vnto vs. And wee iustly blame the Bishoppes of Rome who without the Woorde of God without the Authoritie of the Holy Fathers without any example of Antiquitie after a Newe guise doo not onely set before the People the Sacramental Breade to be woorshipped as God but doo also carrie the same aboute vpon an amblinge Palfraie whither so euer them selues iourney in sutche sorte as in olde times the Persians fier and the Reliques of the Goddesse Isis were solemnely carried aboute in Procession and haue brought the Sacramentes of Christe to be vsed now as a stage plaie and a solemne sighte to the ende that Mennes eies should be fedde with nothinge els but with madde gasinges foolishe gaudes in the selfe same mater wherein the Death of Christe ought diligently to be beaten into our Hartes and wherein also the Mysteries of our Redemption ought with al Holinesse and reuerence to be executed M. Hardinge The thinges whiche it liketh your Sathanical Sprite with blasphemous woordes to dishonour and bringe in contempt are suche as neither your praises can make more praise woorthy nor your vpbraidinges any whit of lesse estimation If any by the stinkinge breath of your vile woordes be puffed awaie into your damned side who so euer they be they shewe them selues to haue benne light chaffe not sounde wheate Yet for good folkes sake that I maie leaue your vile eloquence to your selues and answeare the matter by you railed at and belied and other wise not disproued I praie you good Sirs the Masse beinge the highest and moste Honorable Seruice that is donne to God in his Churche whiche other wheres beinge already proued I treate not of in this place why should not a Prieste by whome onely it is and maie be donne beinge called to that vocation and state of life haue rewarde and liuinge for it Raile againste the Masse and Priestes seruinge at the Aulter of God vntil your tongues burne in your head in Hell Fire VVe tell you Priestes of the Catholike Churche sell not the Fruite and Merite of Christes Bloude offered in the Masse but onely for their ministerie and labour require necessarie sustenance of Life But for your Defence yee confesse that ye cannot awaie with the carryinge about and woorshippinge of Breade No more cannot wee To whose charge laye ye this Be there any suche Idolaters nowe that woorship Breade They woulde be knowen God forbid we shoulde suffer Idolaters to liue amongest vs. Soothely in the Catholike Churche wee knowe none If ye cannot away with the Honour whiche all deuoute Christen people doo to the †blessed Sacramente wee meane to Christes Body and Christe him selfe †presente in Substance vnder †the Forme of Breade then can not we take you for Christians Mocke scoffe ieste and raile
your Late Chapter of Tridente saith Apparet quòd pro peccatis sub Nouo Testamento post acceptam Salutaris Hostiae in Baptismo efficaciam commissis non habemus pro Peccato Hostiam illam quam Christus obtulit pro Peccato Mundi pro delictis Baptismum Praecedentibus Non enim nisi semel ille Mortuus est Et ideò semel duntaxat hostia illa ad hunc effectum applicatur It appeareth that for the Sinnes committed vnder the Newe Testamente after that wee haue receiued in Baptisme the Power of the Healthful Sacrifice vvee haue nomore that sacrifice for Sinne vvhiche Christe once offered for the Sinne of the VVorlde and for sinnes committed before Baptisme For Christe neuer died but once And therefore that Sacrifice of Christe Crucified is applied vnto vs once onely to this effecte Hereby M. Hardinge ye maie sée that this Doctrine lacketh no defence emongest your Catholiques The summe and meaninge hereof is this That our Sinnes committed after Baptisme are not foregéeuen by the Death of Christe but Onely by the Sacrifice of the Masse Whiche thinge what it séemeth to you I cannot tel But vnto al Godly eares it seemeth an horrible greate blasphemie Here to speake of Praiers specially in so large a sorte it was far impertinente to your pourpose as beinge vtterly no parte of this question The Merites of Christes Deathe whereof wée entreate are conueied vnto vs by God and receiued by vs. God conueieth them to vs onely of his Mercie and wée receiue them Onely by Faithe But the waies whereby either to procure Goddes Mercie or to enkendle our Faithe are many and sundrie Goddes Mercie is procured sommetime by Praier sommetime by other Meanes But to bréede or encrease Faith in vs there are moe waies then can be reckened Somme menne are moued Onely by the Hearinge of Goddes Woorde Somme others by the beholdinge and weighinge of Goddes Miracles Iustinus the Martyr was firste alluered to the Faithe by the crueltie of the Tyrannes and by the Constancie and Patience of Goddes Sainctes S. Cyprian saith Tanta est vis Martyrij vt per illam credere etiam cogatur qui te vult occidere So greate is the Power of Martyrdome that thereby euen he is forced to beleeue that woulde kille thee S. Augustine saithe He was sturred vp to comme to Christe by readinge a Heathen Booke written by Cicero called Hortensius Thus he saithe Ille Liber mutauit affectum meum ad â—eipsum Domine mutauit Preces meas That Heathen Booke changed my minde and turned my praiers ô Lorde vnto thee Emonge other causes the Sacramentes serue specially to directe and to aide our Faithe For they are as S. Augustine calleth them Verba visibilia Visible VVoordes and Scales and Testimonies of the Gospel All this notwithstandinge wee saie It is neither the Woorke of the Prieste nor the Nature of the Sacramente as of it selfe that maketh vs partetakers of Christes Deathe but onely the Faithe of the Receiuer S. Augustine saithe Vnde est ista tanta Virtus Aquae vt Corpus tangat Cor abluat nisi faciente Verbo Non quia dicitur sed quia creditur From whence hathe the Water this greate power that it toucheth the Body and wassheth the Harte sauinge by the VVoorkinge of the VVoorde Not for that it is pronounced but for that it is beleeued So saithe Hesychius Gratia Dei comprehenditur Sola Fide The Grace of God of our parte is receiued by Onely Faithe So saithe Cyrillus Siclus Fidei nostrae Formam habet Si enim Fidem obtuleris taÌ„quam Pretium à Christo velut Ariete immaculato in hostiam dato accipies Remissionem Peccatorum The Sicle hath the Fourme of our Faithe For if thou offer vp thy Faithe as the Price thou shalt receiue Remission of thy Sinnes from Christe that vnspotted Ramme that was geeuen for a Sacrifice Where ye saie ye offer vp Christe the Sonne of Godde Really and Substantially vnto God the Father If ye speake in your dreame it is a very pleasante phantasie but if ye be awake and knowe what ye saie then is it a greate blasphemie as in my Former Replie it maie appeare more at large The Apologie Cap. 16. Diuision 1. And as for theire bragges they are woonte to make of theire Purgatorie though we know it is not a thing so very late risen emoÌ„gest them yet is it no better then a blockishe and an olde Wiues deuise M. Hardinge Purgatorie semeth not to vs a thinge that wee shoulde mutche bragge of no more then yeâ— wil bragge of Hel. VVe tremble at the remembrance of it rather then bragge of it VVel howe so euer it be wil ye nil ye we see ye be driuen to confesse the same to be no newe thinge In deede if you cal them Papistes among whom the Doctrine of praieing for the deade whereof necessarely foloweth the Doctrine of Purgatorie is deliuered taught and holden then are the Apostles who deliuered it by Tradition as Chrysostome and Damascene reporte Papistes Firste forasmutche as nothing that is defiled commeth into the Kingdome of Heauen and some departe out of this Life though in the Faithe of Christe and Children of the Euerlastinge Kingdome yet not throughly and perfitly cleane it remaineth that sutche after this Life before they come to the place of Euerlastinge ioye haue theire Purgation Furthermore the Apostle saithe Seeinge then we haue these promises derely beloued let vs cleanse our selues from al filthines of the Fleashe and Spirite makinge perfite our satisfaction in the feare of God VVho seeth not hereof to folowe that to many whiche be iustified somewhat of satisfaction and Holynes lacketh VVhiche if they be taken from hence before they atteine to the measure of Holynes requisite be they not then after this Life in state to be purged and cleansed The B. of Sarisburie Here are wée comme to the Paper VValles and Painted Fieres of Purgatorie For so it liked M. Harding not longe sithence pleasantly to sport at it in the Pulpites as a bugge méete onely to fraie Children Yet now vpon better aduise and déeper studie he tremblethe God wote and quaketh for feare to remember the tormentes that somme body hath sithence tolde him to be there Howe be it Let him not so mutche dismaie him selfe The Pope as he either firste made it or receiued it by hande from the Heathens and firste allowed it euen so hathe he the whole Iurisdiction and Power ouer it and commaundeth in and out at his pleasure Whether ye make bragges hereof or no I leaue it in question Certainely for this and other like causes One of your felowes saithe Papa potest quicquid Deus ipse potest The Pope can doo vvhat so euer God him selfe can doo An other saith Animae existentes in Purgatorio sunt de Iurisdictione Papae Papa si vellet posset totum
Purgatorium euacuare The Soules being in Purgatorie are in the Popes Peculiare and vnder the Popes Iurisdiction and the Pope if it might stande with his pleasure were hable to make gaole deliuerie and to auoide al Purgatorie And to this pourpose The Pope him selfe Commaundeth and Chargeth the Angels of God to fetche foorthe from thence whom so euer and howe many so euer he wil haue deliuered as hereafter in a place more conuenient it shal better appeare If these séeme to be no bragges then let them hardly be called by somme other name that maie seeme to please you better Ye take good holde in that wée Confesse This Imagination of Purgatorie is no Newe fansie Howe be it your aduantage herein is not so greate There haue benne errours and great errours from the beginninge S. Augustine saith Origenes ipsum Diabolum atque Angelos eius post grauiora pro Meritis diuturniora supplicia ex illis Cruciatibus eruendos atque sociandos Sanctis Angelis credidit The Ancient Learned Father Origen beleued that the Diuel him selfe and his Angels after greate and long pounishement suffered for theire wickednesse shal be deliuered from theire tormentes and shal be placed in Heauen with the Holy Angels of God Origen him selfe saith There were somme that thought that Christe should goe down into Helle and there be Crucified againe to saue them that by his Preachinge and Former Death could not be saued Againe the same Origen saith of him selfe Ego puto quòd post ResurrectioneÌ„ ex mortuis indigebimus Sacramento cluente nos â–ª atque Purgante I thinke that after vvee shal rise againe from the Deade wee shal haue neede of the Sacramente of Baptisme to washe vs and to Purge vs cleane S. Augustine saithe Quidam nullas Poenas nisi Purgatorias volunt esse post Mortem Somme menne wil haue no pounishemente to bee after Deathe but onely the paines of Purgatorie Euen in Paules time there were somme that being aliue were Baptized for the deade And by the Councel of Carthage it appeareth there were somme that vsed to thruste the Sacramente into the Mouthe of the Deade Body meaninge thereby as it maie be thought to procure somme relife for the Soule The woordes be these Placuit vt Corporibus defunctorum Eucharistia non detur Dictum est enim à Domino Accipite Edite Cadauera autem nec accipere possunt nec Edere Wee thinke it good that the Sacramente be not geuen to the Bodies of the Deade For our Lorde saithe Take and Eate But Deade Bodies can neither Take nor Eate These were Ancient Errours in olde time as it is easy to be séene As for the fantasie of Purgatorie it sprange firste from the Heathens and was receiued emongest them in that time of darkenesse long before the comming of Christe as it maie plainely appeare by Plato Vergile in whom ye shal finde described at large the whole Common Weale and al the Orders and Degrées of Purgatorie S. Augustine saithe The Olde Heathen Romaines had a Sacrifice whiche they called Sacrum Purgatorium A Purgatorie Sacrifice You saie If they be Papistes that Defende Purgatorie then muste Christes Apostles néedes be Papistes For they haue taught vs Purgatorie not by any woorde that euer they wrote but by Tradition This is as true as that S. Peter saide Masse in Rome with a Golden Cope and a Triple Crovvne Onlesse perhaps somme man wil thinke where as S. Paule saith Homines Priuati Veritate existimantes quaestum esse pietatem They be menne voide of Truthe thinkinge that theire gaine is Godlinesse Or where as S. Peter saithe Per auaritiam fictis sermonibus negoâ—iabuntur de vobis Through couetousnesse by fained talke they shal make sale of you that by these woordes they gaue vs Warninge of the very Fourme â–ª and Doctrine of your Purgatorie For better Authorities then these be I recken ye can lightly finde none As for Praier for the Deade whiche ye saie ye haue receiued by Tradition from the Apostles notwithstandinge it were graunted to be true yet dooth it not euermore importe Purgatorie For Chrysostome and Basile in theire Liturgies make theire Publike and solemne Prater in this sorte Offerimus tibi rationalem hunc cultuÌ„ pro in Fide requiesceÌ„tibus Maioribus Patribus Patriarchis Prophetis Apostolis Praeconibus Euangelistis Martyribus Confessoribus c. Praecipuè verò pro Sanctissima immaculata super omnes benedicta Domina nostra Deipara semper Virgine Maria Wee offer O Lorde vnto thee this reasonable seruice for them that reaste in Faithe Our Elders Our Fathers The Patriarkes the Prophetes the Apostles the Preachers the Euangelistes the Martyrs the Confessours c. Specially for the moste Holy without spotte blessed aboue al our Lady Goddes Mother and euer Virgine Marie S. Cyprian saithe in like manner Sacrificamus pro Martyribus VVee make Sacrifice for the Martyrs Yet I trowe ye wil not conclude hereof that the Patriarkes Prophetes Apostles Preachers Euangelistes Martyrs Confessours and the Blessed Virgine Marie were al in Purgatorie Otherwise ye woulde mutche enlarge the Popes Dominion Of the other side in your Masses for the Deade ye haue vsed to praie thus Libera eos à Tartaro è profundo Lacu ex Ore Leonis Deliuer them O Lorde not from Purgatorie but from Hel from that deepe Doungeon from the Lions Mouthe I trowe ye are not so mutche thral vnto the Pope that ye wil turne the Lions Mouthe the Deepe Doungeon and al the worlde and Helle it selfe into Purgatorie Thus ye sée M. Hardinge by your owne Doctrine ye maie praie for the Deade and yet be neuer the neare of your Purgatorie But to healpe forewarde the mater at the leaste by somme Natural reason ye saie thus For as mutche as nothinge that is defiled commeth into the Kingdome of Heauen and somme departe oute of this Life though in the Faithe of Christe and Children of the Euerlastinge Kingdome yet not throughly and perfitely cleane it remaineth that sutche after this Life before they comme to the Place of Euerlastinge toie haue theire Purgation To warrante your Minor in this Argumente ye bringe in the woordes of S. Paule as rightly and as wel to pourpose as your manner otherwise is commonly to handle the Scriptures Though our outwarde man be corrupted and weakened whiche woordes S. Ambrose expoundeth thus By Oppression by Stripes by Hunger by Thirste by Colde by Nakednesse Yet our Soule is renewed and made stronger daie by daie And againe Let vs cleanse our selues from al filthinesse of Fleashe and Sprite Ergo saie ye VVe must confesse by force of theise VVoordes that there muste needes be a place wherein to Purge vs cleane after this Life Here maie wée a litle put you in remembrance by the waie If wée cleanse our selues accordinge to these woordes of S. Paule from al manner filthinesse bothe of Fleashe and of Sprite I
beseeche you what remaineth there then further to be Purged in Purgatorie Howe be it to proue the Imperfection and corruption of Nature that euermore hangethe in our Fleashe ye might in my Iudgemente haue alleged many other Authorities far more pregnante and clearer then these Esai saithe Al our righteousnesse is like vnto a fowle stained cloute Iob saithe Inter Sanctos eius nemo est Fidelis Et Coeli non sunt mundi in Conspectu eius Emonge the Sainctes of God there is none Faitheful The Heauens are not Cleane in his sight S. Paule saithe I knovve there is no good thinge in my Fleashe S Augustine saithe Let the Apostles of Christe them selues saie O Lorde foregeeue vs our offences Sutche imperfections and Corruptions while wee liue wee euermore carrie in our Fleashe Therefore saie you To be Purged hereof that wee maie be cleane and fitte to enter into Heauen wee muste needes passe thoroughe the Fieres of Purgatorie By this meane ye haue wel enlarged the Popes Iurisdiction For this beinge true neither is there nor neuer was there any Creature neither Prophete nor Apostle nor Martyr nor Angel nor Archangel nor Heauen it selfe Christe onely excepted but of force muste be cleansed in your Purgatorie And therefore Origen a greate fautoure of this erroure saith thus Vt ego arbitror Omnes nos necesse est venire in illum Ignem etiamsi Paulus aliquis sit vel Petrus As I suppose al vvee muste needes comme into that Fiere Yea althoughe it be Paule or Peter And therefore he saithe as it is alleged before Ego puto quòd post Resurrectionem ex Mortuis indigebimus Sacramento eluente nos atque Purgante Nemo enim absque sordibus Resurgere poterit Neque vllam puto posse animam reperiri quae vniuersis statim vitijs careat I thinke that after the Resurrection from the deade vvee shal neede the Sacramente of Baptisme to vvashe vs and to make vs cleane For noman can rise againe vvithout filthe Neither doo I thinke there can any Soule be founde voide from al manner of Sinne. But al these be vaine fantasies I meane as wel these of M. Hardinge as also the other of Origen S. Iohn saith Sanguis Iesu Christi Filij Dei purgat nos ab omni Peccato The Bloude of Iesus Christe the Sonne of God Purgeth vs and maketh vs cleane from al our Sinnes The Prophete saithe In what hourre so euer a sinner shal repente and mourne for his sinnes he shal be safe Esai saithe If your Sinnes shal be as redde as Scarlet yet shal they be made as white as snowe S. Paule saithe Christus Purgationem Peccatorum nostrorum fecit Christe by his Bloude hathe vvrought the Purgation of our Sinnes Therefore S. Cyprian saithe Sanguis tuus Domine non quaerit vltionem Sanguis tuus lauat crimina Peccata condonat Thy Bloud ô Lorde seketh no reuenge Thy Bloude vvassheth our Sinnes and Pardoneth our trespasses And whereas you telle vs out of somme Heathenishe fantasie that Sinnes cannot be washte awaie but with longe tracte of time and paine in Purgatorie S. Cyprian saithe In eodem articulo temporis cùm iam anima festinet ad exitum egrediens ad labia expirantis emerserit Poenitentiam Clementissimi Dei benignitas non aspernatur Nec Serum est quod Verum est In that very moment of time euen vvhen the Soule is ready to passe and is euen at the lippes of the partie ready to yelde vp the Sprite the goodnesse of our moste merciful God refuseth not repentance And vvhat so euer is truely donne is neuer too late S. Chrysostome saithe Latro in Cruce neque vno die opus habebat Et quid dico vno die Neque breui hora. Tanta est Dei erga nos Misericordia The Thiefe on the Crosse needed not so mutch as one daie to repeÌ„te him selfe What speake I of one daie No he needed not one houre So greate is the Mercie of God towarde vs. Of the other side if any man departe hence without repentance S. Augustine saithe Imparatum inueniet illum Dies Domini quem Imparatum inuenerit suae vitae huius vltimus dies Him shal the daie of the Lorde finde vnprouided whom the laste daie of this life findeth vnprouided S. Ambrose saithe Qui hîc non accipit Remissionem Peccatorum ibi non erit He that here in this life receiueth not Remission of his Sinnes shal not be there And S. Hierome expoundinge these woordes of Christe Thou shalt not goe foorthe thence vntil thou haue paide the laste farthinge saithe thus Significat semper non exiturum else quia semper soluat nouissimum quadrantem dum sempiternas Poenas terrenorum Peccatorum luit Christes meaninge is that he shal neuer comme out for that he muste euermore paie the laste farthinge whiles he suffereth euerlastinge pounishemente for his Sinnes committed in this worlde So saithe S. Augustine Donec soluas nouissimum quadrantem Miror si non cam significat poenam quae vocatur Aeterna Vntil thou paie the laste farthing I marueile but he mâ—â—â—eth that paine vvhiche is called Euerlastinge Hereby M. Hardinge I thinke it maie partely appeare that you mainteine your painted Fire and Paper VValles with painted Authorities and Paper Reasons Verily the Christian people of the Easte Churche of God whiche sommetime was as greate and as famous as the Churche of the Weast notwithstandinge they beleeued in God and his Christe and knewe there was boothe Hel and Heauen yet in your Purgatorie thei had no skil One of your Doctoures saithe Vsque in Hodiernum diem Purgatorium non est a Graecis creditum Vntil this daie of the Grecians or of the Easte Churche Purgatorie vvas neuer beleued Therefore ye cannot iustely saie that your fantasie herein was euermore accoumpted Vniuersal or Catholique The Apologie Cap. 16. Diuision 2. Augustine in deede sommetime saith there is sutch a certaine place sommetime he denieth not but there maie be sutch a one sommetime he doubteth sommetime againe he vtterly denieth there is any at al and thinketh that menne are therein deceiued by a certaine Natural good wil they beare theire frendes departed But yet of this one Erroure hathe there growen vp sutche a haruest of those Massemongers that the Masses beinge solde abroade commonly in euery Corner the Temples of God became shoppes to geate monei and selie soules were borne in hande that nothing was more necessarie to be bought In deede there was nothinge more gaineful for these menne to selle M. Hardinge VVel railed If your reasons or Authorities were so piththy as your mockes and scoffes be spiteful ye were to be hearde But thankes be to God that sutche shrewed beastes haue shorte hornes Nowe to S. Augustine And as Festus sayde to S. Paule Haste thou appealed to Caesar to Caesar shalt thou goe So saie wee to you though not
is not hable to assure him selfe Touchinge the certainetie of this Doctrine to alleage one or twoo places out of many S. Augustine writeth thus Tale aliquid etiam post hanc Vitam fieri incredibile non est vtrùm ita sit quaeri potest Somme sutch thing he meaneth the Fire of Purgatorie to be after this Life it is not incredible And vvhether it be so or no It maie be a question Againe Quòd Spiritus Defunctorum c. ignem transitoriae Tribulationis inueniant non redarguo quia Forsitan Verum est That the Sprites of the Deade finde a Fire of transitorie Tribulation I reproue it not For Perhaps it is true Againe Siue ergo in hac Vita tantùm homines ista patiuntur siue etiam post hanc vitam talia quaedam iudicia subsequuntur non abhorret Quantum Arbitror à ratione Veritatis iste intellectus huius sententiae Therefore whether menne suffer sutch thinges onely in this Life Or els somme sutche Iudgementes folowe euen after this Life As mutche as I thinke the vnderstandinge of this sentence disagreeth not from the order of the Truthe And againe he saithe Quis sit iste modus quae sint ista Peccata quae ita impediant peruentionem ad Regnum Dei vt tamen Sanctorum amicorum meritis imperrent indulgentiam difficillimum est inuenire Periculosissimum definire Ego certè vsque ad hoc tempus cùm inde â—atagerem ad eorum indaginem peruenire non potui VVhat meane this is and what Sinnes these be whiche so lette a man from comming vnto the Kingdome of God that thei maie notwithstanding obteine Pardonne by the Merites of Holy frendes is it very harde to finde and very dangerous to determine Certainely I mee selfe notwithstandinge greate studie and trauaile taken in that behalfe coulde neuer attaine to the knovvledge of it By these it is plaine that S. Augustine stoode in doubte hereof whether there be any sutche Purgatorie Fire or no. Therefore vndoubtedly he tooke it neither for an Article of the Christian Faith for thereof it had not benne lawful for him to doubte nor for any Tradition of the Apostles Ye saie S. Augustine neuer doubted whether there were any sutche Place of Purgatorie or sutche Fire or no But onely whether the tormentes there doo satisâ—ie the Iustice of God for Sinne or no and whether the same tormentes doo by degrees diminishe the Venial Sinnes and Seculare Affections whiche the Parties carried with them or no. Notwithstandinge what shoulde any question be raised hereof Plato and Vergile and other Heathen writers from whom this Doctrine first flowed abroade woulde soone haue put you quite out of doubte Vergile hereof emongest others saithe thus Quin supremo cum lumine vita reliquit Non tamen omne malum miseris nec funditus omnes Corporeae excedunt pestes Penitusâ—ue necesse est Multa diu concreta modis inolescere miris Ergo exercentur poenis veterumâ—ue malorum Supplicia expendunt Aliae panduntur inanes Suspensae ad ventos alijs sub gurgite vasto Infectum eluitur scelus aut exuritur igni But reade you S. Aâ—gustine M. Hardinge you I saie that to vse your owne woordes are so profoundely seene in al the Doctours that ye maie boldely despise al others what so euer Reade I saie S. Augustine examine better the Places and weigh the woordes And ye shal finde that he neuer neither mentioneth nor toucheth any of these your prety fantasies but saithe plainely vvhether it be so or no it maie be a question I reproue it not For perhaps it is true And are ye so Profoundely seene in al the Doctoures Scriptures M. Harding that ye thinke there is either Fire or Water or any other Creature wherewith to satisfie the Iustice of God againste Sinne sauinge onely the Bloude of the Lambe of God that taketh awaie the Sinne of the Worlde Or thinke you that S. Augustine woulde turne vs from the Satisfaction of Christe and sende vs to séeke for any other Certainely S. Augustine him selfe saithe Valeat mihi ad Perfectionem liberationis tantùm Pretium Sanguinis Domini mei Let Onely the Price of the Bloude of my Lorde auaile me to the Perfection of my deliuerie Againe he saithe Quando aliquis se conuerterit ad Deum Prorsus illi omnia dimittuntur Nemo sit sollicitus quòd aliquid ei non dimittatur When so euer any man turneth him selfe vnto God al thinges vtterly are foregeeuen him Let noman be doubteful leste any thinge happily be not foregeeuen Chrysostome imagineth God thus to saie of a sinner Vnum tantùm requiro vt confiteatur peccata ab eis desistat Nec vltrà infero Poenam peccatis This thinge onely saithe God I require of a Sinner that he coÌ„fesse his Sinnes vnto me and leaue the same Aftervvard I laie nomore pounishemente vpon his Sinnes Likewise againe he saithe Ego Fideiubeo Si quis nostrum recedat a Peccatis ex animo verè Promittat Deo se ad illa non rediturum nihil Deum requisiturum ad Satisfactionem I wil stande bounde in Goddes behalfe If any of vs foresake his Sinnes with al his harte and make true promisse vnto God that he wil nomore returne vnto them that then God shal require nothinge els vnto Satisfaction He that knoweth not thus mutche hath no greate cause to vaunte him selfe of his profound knowledge in the Doctours But it Gods Iustice againste your sinne be fully satisfied by the Bloude of Christe If the Onely price of our Lordes Bloude haue vvrought the perfection of your deliuerie If there remaine nothinge vnforegeeuen If God require no further pounishemente What shoulde you seeke for other Satisfaction in your painted Fires and smokes of Purgatorie To conclude ye saie thus In effecte S. Augustines question is whether the Fire of Purgatorie be not double O M. Hardinge it ye were simple and meante simply ye woulde not so vainely double the pointe I beseche you what double Fire of Purgatorie meante S. Augustine Or where was he euer so double in dealinge By your double Diuinitie and Profounde knowledge in the Doctoures ye haue at the laste skilfully founde out a Double Purgatorie Fire and a Double Purgatorie Howe be it as you are nowe troubled about the Fire of your Purgatorie so were somme others of your frendes not long sithence as mutche troubled aboute the VVater Sir Thomas Moore saide and helde for certaine that in al Purgatorie there is no VVater no not one droppe And that he saide he would proue by the wordes of the Prophete Zacharie Eduxisti vinctos tuos de lacu in quo non erat Aqua Thou haste deliuered thy Prisoners out of the Doungeon wherein there is no VVater Of the other side Roffensis saith Yes there is in Purgatorie good stoare of VVater And that he saith he can
proue by the Prophete Dauid Transiuimus per Ignem Aquam eduxisti nos in Refrigerium Wee haue passed through Fire and VVater and thou haste brought vs foorth into a Place of refreasshinge Albertus and Roffensis saie The Executioners and Ministers of Purgatorie be Holy Angels Sir Thomas Moore saithe Out of doubte they be no Angels but very Diuels So handesomely these dreames agrée togeather To returne to the mater where ye saye Wée mutche mistooke the place of S. Augustine being deceiued by the Ignorante note in the Margine where also ye so pleasantly sporte your selfe with our Profounde knovvledge in the Doctoures the Woordes of S. Augustine that ye meane be these Primum Locum Fides Catholicorum Diuina Authoritate Regnum credit esse Coelorum vnde non Baptizatus excipitur Secundum Gehennam vbi omnis Apostata à Christi Fide alienus Aeterna Supplicia experietur Tertiū Penitùs ignoramus imò nec esse in Scripturis Sāctis inueniemus The First Place the Catholique Faithe by Goddes Authoritie beleeueth to be the Kingdome of Heaune From whence who so euer is not Baptized is excluded The Seconde Place the same Catholique Faithe beleueth to be Hel Where al Renegates and who so euer is without the Faithe of Christe shal taste Euerlasting Pounishement As for any Thirde Place vvee vtterly knovve none neither shal vvee finde in the Holy Scriptures that there is any sutche If these woordes make not against your Purgatorie yet truely in any appearance they make but sclenderly for your Purgatorie S. Augustine saithe Any other Thirde place after this life bisides Heauen and Helle vvee vtterly knovve none Neither can vve finde in the Holy Scriptures that there is any sutche But if al these three places Heauen Hel and Purgatorie had benne certainely knowen and Vniuersally receiued in the Churche yet bisides these three places the Pelagian Heretiques would haue diuised as you imagine an other seueral Place to receiue the Soules of sutche Children as departed out of this life without Baptisme then coulde not S. Augustine haue truely saide Tertium locum ignoramus VVee knovve no Thirde place But rather he shoulde haue saide Quartum locum ignoramus Fourthe place wee knowe none For by your iudgemente the doubte had benne not of the Thirde place but of the Fourthe And it had benne a greate ouersight for S. Augustine in the reckeninge onely of Foure places to haue forgotten One and specially sutche a One too as hath benne founde more gaineful of late yéeres then the other Three But his woordes be plaine Heauen vvee knovve and Hel vvee knovve But any Thirde place bisides Heauen and Hel vvee knovve none This woorde Purgatorium was noted in the Margine not by the Printer as you saie but by Erasmus a man of famouse memorie whose name for learninge iudgemente hath at al times emonge the Learned benne mutche estéemed with whom your yonge Louanian Cleregie maie not wel compare in the profounde knowledge of the Doctours without great blusshinge And thus mutche touchinge this one place of S. Augustine wherein it hath pleased you so déepely to charge vs with grosse ignorance But for better trial of his iudgemente herein ye should haue considered what he hath written otherwheres to like purpose In his Epistle to Hesychius he saithe thus In quo quenque inuenerit suus nouissimus dies in hoc eum comprehendet mundi nouissimus dies Quoniam qualis in die isto quisque moritur talis in die illo iudicabitur In what state his ovvne laste daie shal finde eche man in the same state the laste daie of the vvorlde shal finde him For sutche as euery man in this daie shal die euē sutche in that daie shal he be iudged Againe Qualem inuenit Dominus cùm hinc vocat talem iudicat As our Lorde findeth a man vvhen he calleth him hence euen so he iudgeth him And againe Qui in hac vita Deo nō placuerit habebit quidem Poenitentiam in Futuro Soeculo de malis suis sed indulgentiam in conspectu Dei non inueniet Quia etsi erit ibi stimulus poenitudinis nulla tamen erit correctio voluntatis Who so in this life shal not please God shal in the worlde to comme haue Repentance for his Sinnes but Pardonne in the sighte of God he shal not finde For although there shal be there the pricke of Repentance yet there shal be no amendemente of the wil. Againe he saithe Vnusquisque cum causa sua dormiet cum causa sua resurget Euery man shal die with his owne cause and rise againe vvith his ovvne cause Olympiodorus saith In quocunque loco c. deprehendetur homo cùm moritur in eo gradu atque ordine permanet in Aeternum In what place or state so euer a man shal be founde when he dieth in the same state and degree he shal remaine for euer But to recken vp al that might be saide in this behalfe it woulde be longe A simple man M Harding without any profounde knovvledge of the Doctoures maie easily sée that these saieinges wil hardly stande with your Doctrine of Purgatorie Your owne Roffensis saithe Nemo nunc dubitat Orthodoxus in Purgatorium sit De quo tamen apud Priscos vel nulla vel quà m rarissima fiebat mentio Sed Graecis ad hunc vsque diem non est Creditum Quamdiu enim nulla esset cura de Purgatorio nemo quaesiuit Indulgentias No Catholique man now doubteth of Purgatorie Whereof notwithstandinge emonge the Ancient Fathers there is either no mētion at al or very seldome Yea euen vntil this daie the Grecians Beleue it not For so longe as there vvas no care for Purgatorie noman sought after Pardonnes By whiche witnesse it appeareth that Pardonnes and Purgatorie were brought in iointely bothe togeather And as the case nowe standeth and as moste menne thinke the Pope could be contented to lose bothe Heauen and Helle to saue his Purgatorie The Apologie Cap. 17. Diuision 1. As touchinge the multitude of vaine superfluous Ceremonies wee knowe that S. Augustine did greuousely complaine of them in his owne time therefore haue we cutte of a great number of them bicause wee knowe that mennes consciences were encumbred aboute them and the Churches of God ouerladen with them Neuerthelesse wee keepe stil esteeme not onely those Ceremonies whiche wee are sure were deliuered vs from the Apostles but somme others too bisides whiche wee thought mighte be suffered without hurte to the Churche of God for that we had a desire that al thinges in the Holy Congregation might as S. Paule commaundeth be donne with comelinesse in good order But as for al those thinges whiche wee sawe were either very superstitious or vtterly vnprofitable or noisome or mockeries or contrarie to the Holy Scriptures or els vnseemely for sober discreete people whereof there be infinite numbres nowe a daies
where the Romaine Religion is vsed these I saie wee haue vtterly refused without al manner exception bicause we would not haue the right worshippinge of God to be any lenger defiled withsutche folies M. Hardinge S. Augustine whom ye alleage wrongfully against the Ceremonies of the Catholique Churche speaketh onely of the cuttinge awaie of suche manners and rites as be crepte into some one particulare Countrie neither conteined in Holy Scriptures nor established by Councels of Bishops nor confirmed by Custome of the whole Churche But howe proue you by that place that you maie pul downe Aultars and Images disallowe the Vowe of Pouertie Lente Oile c. S. Augustine referreth the taking awaie of any Custome or manner vnto dewe Authoritie exhortinge it to be donne Vbi faculras tribuitur VVhere Power is geuen to doo it Neither els may it be donne lawfully at al c. Ye thinke wee haue many ridiculous and fonde thinges in our Ceremonies If we had as in deede wee haue not would ye laugh at them as Cham did at the nakednesse of his Father Noe c. Laugh on ye cursed Chananees but wee wil daunce before the Arke we will shire our heade with Paule c. The B. of Sarisburie This mater had benne ouer colde had not M. Hardinge a litle enflamed his Choler in the ende cried out vpon his Cursed Chananees His Aultars his Images his Vowes his Lentes his Otles be answeared sufficiently otherwheres S. Augustines woordes concerninge this mater are pregnante and plaine Hâ—cnimis doleo quia multa quae in Diuinis Libris saluberrimè praecepta sunt minùs curantur tam multis Praesumptionibus sic plena sunt omnia c. This thinge greeueth me that so many thinges whole somely commaunded in the Holy Scriptures are not regarded and of thinges are ful of so many presumptions c. And againe Quamuis ista contra Fidem non sint tamen ipsam Religionem quam Paucissimis Manifestissimis Celebrationum Sacramentis Misericordia Dei liberam esse voluit seruilibus oneribus ita premunt vt tolerabilior sit conditio Iudaeorum qui etsi tempus libertatis non agnouerint Legalibus tamen sarcinis non humanis Praesumptionibus subijciuntur Al be it these thinges be not against the Faithe yet with seruile burthens they so oppresse our very Religion whiche God of his Mercie woulde haue to bee free vnder very fevve and moste manifeste Sacramentes of Diuine Seruice that the state of the Ievves is mutche more tolerable then the state of the Churche of Christe For the Jewes notwithstandinge they knewe not the time of Libertie yet were they subiecte to the packes and burthens of the Lawe of God and not vnto the Diuises and Presumptions of Menne Of sutche Diuises and Presumptions Chrysostome saithe Non dicunt Cur Legem Mosi sed Cur Traditionem Seniorum transgrediuntur Vnde patet eos multa innouasse cùm Deus contrà vetuisset ne quid adderent aut minuerent Sed illi cùm timerent ne Principatum amitterent ceu legum Latores vt Maiores esse viderentur plurima innouarunt Quae res ad tantam peruenir nequitiam vt praecepta sua custodirent magis quà m Praecepta Dei The Phariseis saie not vnto Christe Wherefore doo thy Disciples breake the Lawe of Moses but Wherefore doo they breake the Traditions of the Elders Whereby it appeareth that they had altered many thinges whereas God had commaunded that they shoulde neither adde nor diminishe But fearinge leste they shoulde lose their Authoritie as if they had benne Lawe Makers to th ende they mighte seeme the greatter they altered mutche VVhiche thinge in the ende grewe to sutche a wickednesse that they keapte their ovvne Commaundementes more then the Commaundementes of God In like manner saithe S. Cyril Vellent suam Doctrinam Paternas Traditiones ab hominibus potiùs suscipi atque in admiratione honoreque haberi Quicquid igitur Christo credentium accesserit sibi detractum putant The Phariseis woulde that menne should receiue and magnifie their Doctrine and the Traditions of the Fathers Therefore howe many so euer Faitheful came vnto Christe they thought so many were loste from them It is not true that ye saie Traditions maie not be changed or abolished without the general Consente of the whole Churche For Ceremonies as thei neuer grew togeather at one time in al places so can they not lightly be abolished togeather at one time in al places Socrates saithe plainely Videtur mihi Multa modò in his regionibus modò in illis Consuetudinem obtinuisse It seemeth vnto me that many thinges haue benne receiued by Custome novve in one Countrie and novve in an other Againe he saithe In vniuersum certèe in omnibus Obseruationibus piarum precum non possunt duae Ecclesiae inueniri quae prorsus inter se consentiant Verily to speake Vniuersally in al maner of Obseruations or Fourmes of Common Praier there cannot tvvo Churches be founde that agree thorovvly bitvvene them selues S. Augustine saithe plainely Omnia talia c vbi facultas tribuitur sine omni dubitatione resecanda existimo Al sutche thinges in my iudgemente ought to be cut of as soone as iuste occasion or Power is geeuen vvithout any manner of doubtinge So saithe Pope Steuin Si nonnulli ex Praedecessoribus Maioribus nostris fecerunt aliqua quae illo tempore potuerunt esse fine culpa posteà vertuntur in errorem Superstitionem sine tarditate aliqua cum magna Authoritate à posteris destruantur If sundrie of our Predecessours or Elders haue donne certaine thinges whiche at that time might wel be donne without hurte and afterwarde are turned into errour and superstition vvithout any staggeringe and vvith greate Authoritie let them be destroied and abolished by the Successours We laugh not as ye saie at the nakednesse of our Father M. Hardinge Our Father is in Heauen the Father of Light the God of Glorie and in him there is no nakednesse Wée laugh not at any of these thinges but wee saie with S. Augustine as it is alleged before Hoc nimis doleo c. This thinge very mutche greeueth me that so many thinges wholesomely commaunded in the Holy Scriptures are not regarded and that al thinges are ful of so many presumptions And that as S. Chrysostome saithe These thinges are called vpon and more regarded then the Lawes and Commaundementes of our Father Our Father saithe of you and of your Felowes Volunt facere vt obliuiscatur Populus meus Nominis mei propter somnia sua They wil cause that my people shal foregeate my name for loue of their Dreames Our Father saithe Two-euils haue my people donne They haue foresaken me the Fountaine of the Water of Life and they haue ripte vp to them selues broken Cesternes that can holde no Water Our Father saithe What is chaffe vnto the Corne Who hath required these
petere debeamus The Pelagians thinke them selues Cunninge menne when they saie God vvoulde not commaunde that thinge that he knovveth a man is not hable to doo And who is there that knoweth not this But therefore God Commaundeth vs to doo somme thinges that vvee are not hable to doo that wee maie vnderstande what wee ought to craue of him S. Hierome saithe vnto one of the same Pelagians Facilia esse dicis Dei mandata tamen nullum proferre potes qui vniuersa compleuerit Ye saie Goddes Commaundementes be easy And yet ye are hable to shewe vs noman that euer fulfilled them al togeather Therefore againe he saithe vnto them Noli ponere in Coelum os tuum vt per Esse Esse posse stultorum auribus illudas Quis enim tibi concedit posse hominem facere quod nullus vnquam hominum potuerit Sette not thy face againste Heauen to mocke fooles eares with these woordes Be and Can be For who wil graunte you that a man can doo that thinge that noman euer vvas hable to doo Likewise S. Augustine saithe Dixi fieri posse vt sit homo sine peccato si Voluntas ei non desit ope Diuina adiuuante Sed tamen Praeter Vnum in quo omnes uiuificabuntur neminem vel fuisse vel fore in quo hîc viuente esset ista Perfectio I saide It is possible that a man maie bee vvithout Sinne if he wante not wil the Power of God assistinge him And yet I saide that bisides Onely Christe in whom al menne shal be quickened to Life there vvas neuer man nor neuer shal be who beinge in this life shal haue this Perfection S. Augustine saithe Noman can atteine to this Perfection and he speaketh of the Perfection that is required not of Angels but of Menne Ye wil saie as the Pelagians did wherefore then doothe Christe saie Be ye Perfite Wherefore doothe S. Paule saie As many of vs as be Perfite c. Hereto S. Hierome answeareth thus Quid ergo sapimus imo quid sapere debemus qui Perfecti non sumus Imperfectos nos esse Confiteri nondum comprehendisse nec dun acccepisse Haec est hominis vera Sapientia imperfectum esse se nosse Atque vt ita loquar Cunctorum in Carne Iustorum Imperfecta Perfectio est VVhat then doo wee thinke or what ought wee to thinke that be not Perfite Wee ought to Confesse that vvee are Vnperfite and that wee haue not yet gotten nor taken that Perfection that is required This is the true wisedome of a Man to knowe him selfe to be Vnperfite And as I might saie the Perfection of al Iuste menne liuinge in the Pleashe is Vnperfite Againe he saithe Iusti appellantur non quòd omni Vitio careant sed quòd Maiori parte Virtutum commendentur They are called Juste menne not for that they be voide of al manner Sinne but for that they are furnisshed with the greatter parte of Vertues So likewise saithe S. Augustine Virtus quae nunc est in homine Iusto hactenus Perfecta nominatur vt ad eius Perfectionem pertineat etiam ipsius Imperfectionis in Veritate agnitio in humilitate Confessio The Vertue that is nowe in a iuste man so farre foorthe is called Perfite that it perteineth to the Perfection thereof bothe in truthe to knovve and in humilitie to Confesse that it is Vnperfite Againe he saithe Omnia mandata facta deputantur quando quicquid non fit ignoscitur Al the Commaundementes of God are accoumpted to be donne when that thinge that is not downe is forgeeuen To conclude he saithe Multùm in hac vita ille profecit qui quà m longè sit à Perfectione Iustitiae proficiendo cognouit He hathe mutche profited in this life that by his profitinge hathe learned howe farre he is from the Perfection of Righteousenesse Yet neuerthelesse wee maie truely vse S. Hieromes woordes vttered in the defence and right of this same cause Haec dicentes non adulamur vitijs sed Authoriratem sequimur Scripturarum quòd nullus homo sit absque Peccato Sed conclusit Deus omnia sub Peccato vt Omnium misereatur Notwithstandinge we saie thus yet wee flatter not Vices but wee folowe the Authoritie of the Scriptures that there is nothinge vvithout Sinne. But God hathe shutte vp al thinges vnder Sinne that he maie haue Mercie of Al. Againe he saithe Perspicuum est omnem hominem quamuis ad Perfectionem venerit tamen indigere Misericordia Dei plenam Perfectionem ex Gratia non ex Merito possidere It is moste certaine that euery man yea although hee be growen to Perfection yet needeth the Mercie of God and that he enioieth ful Perfection not of his ovvne Deseruinge but of Grace Euen so S. Augustine saithe Ipsa Iustitia nostra tanta est in hac vita vt potius peccatorum Remissione constet quà m Perfectione Virtutum Our very Righteousenesse it selfe is so greete in this Life that it standeth rather in Forgeeuenesse of Our Sinnes then in Perfection of Righteousenesse The Apologie Cap. 20. Diuision 1. Bisides though wee saie wee haue no meede at al by our owne woorkes and deedes but appointe al the meanes of Our Saluation to be in Christe alone yet saie we not that for this cause menne ought to liue loosely and dissolutely nor that it is yenough for a Christian to be Baptized onely and to Beleeue as though there were nothinge els required at his hande For True Faithe is liuely and can in no wise be idle Thus therefore teache wee the people that God hathe called vs not to folowe riot and wantonnesse but as S. Paule saithe vnto good vvoorkes to vvalke in them That we are deliuered from the Povver of Darkenesse to the end that vvee shoulde serue the Liuinge God to cutte awaie al the remnauntes of Sinne and to vvoorke Our Saluation in feare and tremblinge that it maie appeare that the Sprite of Sanctification is in Our Bodies and that Christe him selfe dwelleth in Our Hartes M. Hardinge VVith what face can these Defenders affirme that they teache the people to walke in good woorkes whereas beginninge the treatise of woorkes in this presente Apologie they saie that wee haue no helpe or aide in our woorkes and deedes For so their Latine woorde Praesidium doothe signifie whiche in the Englishe is tourned into Meede VVhat Maisters is this the waie to make menne woorke wel to tel them before hande that their woorkes be nothing worth and that they helpe them neuer a whitte VVhy then let the Labourers Prouerbe take place I had rather plaie for nothinge then woorke for nothinge Is there any Labourer so madde as to woorke for nothinge Firste ye tell the Labourers that there is no helpe for them in their woorkes and then ye crie vnto them to laboure yea forsoothe as harde as thei liste Is not this to mocke God and the
worlde VVhereas ye speake to Christian menne to those that be Baptized to suche as haue Faithe Yet ye tel them they maie woorke as mutche as they wil but al in vaine c. Ergo then although a liuely Faithe cannot be idle and somme true Faithe is liuely yet in an other sense there is a true Faithe whiche is not liuely but idle VVhiche true Faithe shal become liuely and haue great aide in woorkes if it wel learne to leaue idlenesse and practise that in will and harte whiche it beleeueth in vnderstandinge But whereas these Defenders woulde no helpe or aide to be in Christian mennes woorkes that Heresie maie not so escape Christe beinge demaunded of one what good he shoulde doo to obteine Euerlastinge life saide If thou wilte enter into Life keepe the Commaundementes To keepe the Commaundementes is a woorke to enter into Life is somme helpe to a man Therefore it is falsely spoken that in our woorkes there is no helpe for vs. Againe Christe saithe VVho so euer forsaketh his house or brothers or sisters or father or mother or wife or children or landes for my sake be shal receiue an hundred folde and shal inherite Life Euerlastinge S. Paule saithe God wil render to euery man accordinge to his woorke To those that seeke for glorie and honour and incorruption accordinge to the sufferance of good woorkes he wil render Life Euerlastinge The B. of Sarisburie Here ye trifle M. Hardinge although not mutche bisides your common woonte yet sommewhat aboue your ordinarie Our Doctrine herein is grounded vpon these woordes of Christe When ye haue donne al saie that ye be vnprofitable â–ª Seruauntes and therefore haue deserued nothinge In deede of late yeeres this hath ben the General Doctrine of your Scholes Vita Aeterna est Merces debita pro nostris Meritis Vita Aeterna nisi esset Merces debita esset incerta Quia debitum certum est Misericordia incerta Euerlastinge Life is a rewarde dewe for our deseruinges If Euerlastinge Life were not a dewe rewarde it were vncertaine For dewe debte is certaine Mercie or sauoure is Vncertaine Thus haue you vtterly drowned the Grace of God and the Saluation that we haue onely in Iesu Christe and haue turned the most Comfortable Doctrine of the Gospel into a doungeon of Desperation Then saie you Lette the Labourers Prouerbe take place I had rather plate for nothinge then woorke for nothinge Verily M. Hardinge when other reason coulde not serue you it was reason your Labourers idle reason shoulde take place Howe be it if ye wil doo nothinge at Goddes requeste of good wil without rewarde but muste be hyered onely for your Penny then maie your Labourer be he neuer so simple easily tel you ye are not the Childe of God but onely a Hyrelinge and a Labourer For the Natural louinge Childe wil Obey his Father not for rewarde but of loue onely bicause hee is his Father Gregorie Nazianzene saithe Si Seruus es time plagas Si mercenarius tantum specta Mercedem At si supra hos es etiam Filius reuerere tanquam Patrem tuuÌ„ Bene facito quia pulchrum est obsequi Patri Et quamuis nihil aliud futurum sit tamen vel hoc ipsum erit Merces tua fecisse quod gratum esset Patri If thou be a bonde Slaue then feare the whippe If thou be a Hyrelinge then looke onely for thy rewarde But ouer and bisides these If thou be a Natural Childe then reuerence GOD as thy Father Doo vvel bicause it is good to Obey thy Father Yea and although thou shalt haue nothinge els yet euen this shal be thy revvarde that thou haste benne Obediente to thy Father S. Hilarie saithe Nos si semel ieiunamus satisfecisse nos arbitramur Si aliquid ex horreo domesticarum facultatum inopi damus implenisse nos iustitiam credimus c. Sed Propheta totum à Deo sperat totum à Misericordia eius expectat If wee faste once wee thinke wee haue satisfied If out of the barnes of Our housholde stoare wee geeue sommewhat to the Poore wee beleeue wee haue fulfilled the measure of Righteousenesse But the Prophete hopeth al of God and trusteth al of his Mercie Christe saithe to his Disciples Let your Light so shine before menne not that ye maie be rewarded but that they maie see your good woorkes and glorifie yur Father whiche is in Heauen S. Augustine saithe Minùs diligit te qui diligit aliud praeter te O God he the lesse loueth thee that loueth any other thinge bisides thee Likewise S. Basile saithe Qui non fidit suis rectè factis nec expectat ex operibus iustificari SolaÌ„ habet spem salutis Misericordias Dei He that trusteth not to his ovvne good deedes nor hopeth to be iustified by his vvoorkes hathe the Onely hope of his Saluation the Mercies of God Further ye saie A true Faithe maie be idle and vtterly without woorkes therefore ye thinke it not true that wee saie A true Faithe is Liuely and can in no wise be idle Here perhaps ye wil set Faithe vpon the Laste and Racke her to a larger â—ise For so Latomus one of your Felowes saithe that Socrates and Plato and other Heathen Philosophers had as good vnderstandinge and Faithe in Christe as had Abraham And Andradius an other of your Felowes saithe that the Heathen and Infidel Philosophers had the Righteousnesse of Faithe and Euerlasting Life His wordes be these Philosophi qui ab inani Deorum multitudine abhorruerunt c. illos tu illa Fide Deique cognitione destitutos dices per quam scilicet impius iustificatur ex qua iustus viuit The Philosophers that abhorred and shunned the vaine multitude of Goddes c. wilte thou saie they lacked that Faithe and that knovvledge of God whereby the wicked is iustified and whereby the Righteouse liueth An other or your neare Felowes saith Petrus non Fidem Christi sed ChristuÌ„ Salua Fide negauit Peter denied not the Faithe of Christe but he denied Christe his Faithe neuerthelesse beinge safe If ye cal this True Faithe M. Hardinge that maie be founde in Heathens and Infidels and maie wel and safely stande with the abiuringe of Christe then without question your True Faithe maie be without good woorkes But S. Paule whose woordes wee ought rather to credite saithe farre otherwise He that hathe no regarde to his owne specially sutche as bee of his housholde hathe denied the Faithe and is woorse then an Infidel Againe he saithe They saie they knowe God but by theire woorkes they denie God S. Iohn saithe VVho so saithe hee knoweth God and keepeth not his Commaundementes is a lyer and the Truthe is not in him S. Iames saithe Faithe without woorkes is deade And the Diuel beleeueth and tremblethe for feare But a Deade Faithe is nomore a True perfite Faithe then a Deade
man is a True perfite Man As for the Faithe of Diuels in deede and verily it is no Faithe Certainely S. Augustine saithe Qui Fidem habet sine spe dilectione Christum esse credit non in Christum credit He that hathe Faithe without Hope and Charitie Beleueth that there is Christe but hee Beleueth not in Christe Againe he saithe Inseparabilis est Bona uita à Fide quae per Dilectionem operatur imò verò ea ipsa est bona vita Good Life can neuer be diuided from Faithe whiche woorketh by Loue Naie rather that same very Faithe it selfe is good Life S. Ambrose saithe Vbi quis coeperit luxuriari incipit deuiare à vera Fide As soone as a man beginneth to liue wantonly he beginneth to flee from the True Faithe Origen saithe Omnis qui credit in cum non crubescit Erubescit autem Omnis qui peccat Ergo qui adhuc ruborem peccati incurrit credere non videtur VVho so euer Beleeueth in God blussheth not But euery man blussheth that woorketh Sinne Therefore he that yet blussheth for his Sinne seemeth not to Beleeue Againe he saithe Malè credit quicunque peccat VVho so euer sinneth Beleeueth il To be shorte S. Cyprian saithe Quomodo dicit se credere in Christum qui non facit quod Christus facere praecepit Howe doothe hee saie He Beleeueth in Christe that doothe not the thinge that Christe Commaunded Hereby it is plaine that True Faithe is liuely and woorkeful and that an Idle Faithe is in deede no Faithe at al. But you saie Good VVoorkes haue theire rewarde and therefore ye saie This Heresie maie not so escâ—pe Whether Good Woorkes shal be rewarded or no it was no parte of Our question For wee vndoubtedly beleue the wordes that are written by S. Iohn Opera illorum sequuntur illos Theire VVoorkes folowe after them Wee beleeue the woordes that Christe saithe to his Disciples He that geeueth a Cuppe of colde Water to any of these litle Ones for my sake shal not lose his rewarde We beleeue that that S. Paule saithe Your Woorke shal not be in vaine in the Lorde Wee graunte Good Woorkes haue theire Rewarde But the same Rewarde standeth in Mercie and Fauoure and not in Dewtie Thus therefore we saie Consideringe the weakenesse and sinful corruption of Our Nature there can be no Woorkes in vs so pure and perfite that we maie thereby of right and of dewtie deserue Euerlastinge Life And this M. Hardinge is no Heresie but the very plaine Sense and Substance of Goddes Woorde and the vndoubted Doctrine of the Anciente Catholique Fathers of the Churche Iob saithe Si Homo velit contendere cum Deo non poterit ei respondere vnum pro mille If a man wil dispute with God he is not hable to answeare him one for a thousande And therefore he saithe Verebar omnia Opera mea I stoode in doubte and was afraide of al my Woorkes Againe he saithe Although â— were perfite yet my soule shal not know it If I woulde iustifie mee selfe myne owne Mouthe shal condemne me The ProÌ„phete Esai saithe Al our Righteousenesse is like a fowle stained clowte Therefore S. Augustine saithe Non intres in Iudicium cum Seruo tuo Quid est Non intres in iudicium cum Seruo tuo Non stes mecum in iudicio exigendo a me omnia quae praecepisti omnia quae iussisti Nam me inuenies reum â—i in iudicium intraueris mecum Opus ergo est Misericordia tua potiùs quà m liquidissimo iudicio tuo O Lorde enter not into iudgemente with thy Seruaunte What meaneth that Enter not into iudgemente with thy Seruaunte Thus mutche it meaneth Stande not with me in iudgemente requiringe of me al that thou haste commaunded For if thou enter into iudgemente with me thou shalt finde me guilty I haue neede therefore not of thy vpright Iudgemente but of thy Mercie Againe he saithe Merita quorumlibet hominum quae sunt Quandoquidem ille qui non cum Mercede debita sed cum gratuita Gratia venit Omnes peccatores solus à peccato liber liberator inueuit VVhat be the Merites of any menne For Christe that came not vvith his devve revvarde but vvith his Grace that vvas not devve founde al menne sinners being him selfe onely free from sinne and a deliuerer of Sinners Againe hee saithe Coronat te in Misericordia Miserationibus Hoc fiet in iudicio vbi cùm Rex iustus sederit in throâ—o redditurus vnicuique secundum opera eius quis gloriabitur castum se habere Cor Aut quis gloriabitur mundum se esse à peccatis Ideò illie necessarium fuit coÌ„memorare MiserationeÌ„ Misericordiam Domini c. God crowneth with Fauour and Mercie That shal be doune in the laste iudgemente where as when the Juste Kinge shal sit in his Throne to render to euery man accordinge to his woorkes who shal boaste that his harte is chaste Or who shal boaste that be is cleane from Sinne Therefore it was needeful to make mention of the Pitie and Mercie of Our Lorde And againe Opera manuum mearum non Commendo Timeo enim ne cùm inspexeris plura inuenias peccata quà m Merita Lorde I commende not the woorkes of my handes For I am afraide leste when thou shalte beholde them thou shalt finde moe sinnes then good deseruinges So saithe S. Hierome Si consideremus nostra Merita desperandum est If vvee beholde our ovvne Merites vvee muste be driuen to desperation So saithe Origen Ego vix mihi persuadeo vllum opus esse posse quod ex debito remunerationem deposcat I doo scarcely beleue that there can be any woorke that maie of devvtie require revvarde Againe he saithe Dicite vos esse Seruos inutiles Nam etsi Omnia fecerimus quae praecepta sunt non tamen bonum aliquod fecimus Nec enim si verè bona essent essemus inutiles Omne autem bonum nostrum non propriè sed abusiuè bonum dicitur Saie ye saithe Christe that ye be vnprofitable Seruauntes For notwithstandinge wee haue donne al thinges that are commaunded yet haue vve donne no good thinge For if our dooinges were good in deede then were wee not vnprofitable But any good deede of oures is called good not rightly or devvly but by abuse of speache So saith S. Augustine Si Deus vellet pro Meritis agere non inueniret nisi quod damnaret If God would deale with vs according to that we haue deserued be shoulde finde nothinge but that he might condemne Therefore M. Hardinge VValdensis one of your greate Doctours hauinge wel circumspectely weighed the mater of euery side at the laste concludeth thus Quid dignum facimus vt participes Coelestibus fieri inueniamur Apostolo dicente Existimo quòd non suÌ„t condignae passiones huius temporis ad futuram gloriam quae
reuelabitur in nobis Reputo igitur saniorem Theologum fideliorem Catholicum Scripturia Sanctis magis concordem qui tale Meritum simpliciter abnegat VVhat woorthy thinge doo wee that wee maie be founde in the Felowshippe of the Heauenly Sprites The Apostle saithe I Judge that the afflictions of this time are not woorthy of that Glorie that shal be reueled in vs. Therefore I take him to be the â—ounder Diuine the Faithefuller Catholique and more agreeable to the Holy Scriptures that vtterly denieth al sutche kinde of Merite But ye wil saie If wée finde Our selues voide of Merite howe then shal wee stand and be iustified before God S. Iohn saithe Blessed are they that haue wasshed theire Roabes not in theire owne Merites but in the Bloude of the Lambe And God saithe I wil geeue the thirsty to Drinke of the VVel of Life not for his Desertes but for nothinge The Ancient Father Origen saith Quia Omnia conclusa sunt sub peccato nunc non in Meritis sed in Misericordia Dei Salus Humana Consistit For as mutche as al menne are shutte vp and Closed vnder Sinne novve the Saluation of Man standeth not in mans Merites but in Goddes Mercie S. Augustine saithe Deus in fine Coronabit nos in Misericordia Miserationibus God in the ende wil crowne vs not with the price of our deseruinges but vvith Fauour and Mercies Againe he saithe Pro nihilo saluos facies eos Quid est Pro nihilo saluos facies eos Nihil in eis inuenis vnde salues tamen saluas Quia nihil inuenis vnde salues multum inuenis vnde damnes For Nothinge thou shalt saue them VVhat is meante by these worde For Nothing thou shalt saue them This is the meaninge Thou findeste Nothinge in them vvherefore thou shouldest saue them and yet thou sauest them Thou findest nothinge wherefore thou shouldeste saue them but thou findest mutche wherfore thou shouldest condemne them And againe Omnes in Mortem poena debita praecipites ageret nisi inde quosdam indebita Dei Gratia liberaret Deserued paine woulde throwe al menne into Deathe onlesse the Vndeserued Grace of God deliuered somme frome it S. Basile saithe Non erit Iudicium sine Misericordia Quia non potest homo purus inueniti à sorde ne si vnus quidem tantùm dies sit ab eius natali Iudgement shal not be vvithout mercie For noman can be founde pure and cleane from al filthe no though he be but one daie olde Againe he saithe Haec est nostra integra perfecta gloriatio in Deo quando propriae Iustitiae nos inopes agnoscimus Sola autem Fide in ChristuÌ„ Iustificari This is oure ful and perfite reioicing in God when we acknowledge that wee are voide of any Our owne Righteousenesse and are Iustified by Onely Faithe in Christe So saithe S. Hierome In Christo Iesu Domino nostro in quo habemus fiduciam accessum confidenttiam per Fidem eius non per nostram Iustitiam sed per eum cuius Fide nobis peccata dimittuntur In Christe Jesu Our Lorde in whom wee haue boldenesse and libertie to comme to God and truste and affiance by the Faithe of him not through Our Righteousenesse but through him in whose name Our Sinnes be forgeuen Hereof S. Bernarde in moste godly and comfortable wise concludeth thus Meritum meum Miserationes Domini Non sum ego inops Meriti quam diu ille non est inops Miserationum Si Miserationes eius multae multus ego sum in Meritis Hoc totum est Hominis Meritum si totam spem suam ponat in Domino My Merite is the Mercie of God So longe as God is not poore of Mercie so longe cannot I be poore of Merite If his Mercies be greate then am I great in Merites This is the vvhole Merite of Man if he put his vvhole affiance in the Lorde This is these Defenders Horrible Heresie M. Hardinge whiche you saie mought not so escape your handed The Apologie Cap. 21. Diuision 1. To conclude we Beleue that this our selfe same Fleashe wherein we liue although it die and comme to duste yet at the laste shal returne againe to Life by the meanes of Christes Sprite whiche dwelleth in vs and that then verily whatsoeuer we suffer here in the meane while for his sake Christe wil wipe awaie al teares and heauinesse from our eies and that we through him shal enioie Euerlastinge Life and shal for euer be with him in Glorie So be it M. Hardinge Last of al beleue as ye saie that this very Fleashe shal returne to Life and that for the Spirite of Christe whiche dwelleth in vs. There is no doubte but the Spirite of Christe is sufficient to raise vp their bodies in whom it dwelleth But wee saie that the raising of our Fleashe is also assigned in Holy Scripture to the Real and Substantial eatinge of Christes Fleashe because it is written He that eateth my Fleashe and drinketh my Bloude hathe Life Euerlastinge And I wil raise him againe in the laste daie Therefore the Resurrection of the Fleashe is not onely assigned in Holy Scripture to the Spirite of Christe but also to the woorthy eatinge of his Fleashe And thus we haue confuted the Doctrine wherein ye declare your Faithe and the chiefe groundes whereon ye buylde your New Gospel we haue disproued The B. of Sarisburie The woordes wherein ye finde faulte M. Hardinge are not oures but S. Paules If they be false why did he write them If they be true why doo you blame them Here ye seeme to checke S. Paule and not onely vs. Ye saie The raising of our Fleash is also assigned in the Holy Scripture to the Realle and Substantial Eating of Christes Fleashe But whence had ye these woordes M. Hardinge Where founde ye these Scriptures Dissemble no longer Deale plainely simply It is Gods cause For a shewe ye allege these woordes of Christe written by S. Iohn He that Eateth my Fleashe and Drinketh my Bloude hathe Life Euerlastinge And I wil raise him vp againe in the laste daie These woordes wée knowe and the Eatinge of Christes Fleashe we know But where is your Real and Substantial and Carnal Eatinge Where did S. Iohn euer tel you that Christes Body is Eaten vvith Teethe and conueied further in sutche grosse and fleashely wise into the belly S. Augustine expoundinge the same woordes saithe thus Crede Manducasti Credere in Christum hoc est Manducare Panem Viuum Iste Panis Interioris Hominis quaerit esuriem Beleeue thou in Christe and thou haste Eaten Christe To Beleeue in Christe that is the Eatinge of the Breade of Life This Breade requireth the Hunger of the Inner Man And Nicolas Lyra one of your owne Doctours saithe These woordes of S Iohn perteine nothinge to the Sacramente Thus he saithe Hoc Verbum nihil directè
pertinet ad Sacramentalem vel Corporalem Manducationem This Saieinge of the Sixthe of Iohn perteineth nothinge directely to the Sacramental or Corporal Eatinge It was somme ouersight of your parte M. Hardinge to seeke to proue the Eatinge of the Sacramente by those woordes that by your owne Doctours iudgemente perteine nothinge to the Sacramente Christe saithe further Onlesse ye Eate the Fleashe of the Sonne of Man and Drinke his Blonde ye shal haue no Life in you If there be none other Eating of Christes Body whereby wee shal liue but onely your Fantastical and Fleashely Eatinge with Mouthe and Teethe then I beséeche you what Life hathe Abraham Isaac Iacob Moses Aaron and other Holy Patriarkes and Prophetes that were before the comming of Christ What Life haue a great number of Holy Martyrs What Life haue Christian Children that being Baptized in the Bloud of Christe departe this Life before they can receiue the Sacramente that is to saie by your strange Exposition before they haue Really Substantially Eaten the Fleashe of Christe Wil ye saie They haue no Life Or wil ye condemne them al to Euerlasting Deathe Or muste wée thinke they shal neuer rise againe Certainely S. Augustine saithe precisely Qui Manducat habet Vitam qui non Manducar non habet Vitam VVho so Eateth the Fleashe of Christe hathe Life and who so Eateth it not hathe no Life Hereof wee muste needes conclude by your Diuinitie that Abraham Isaac Iacob Moses and other Godly Fathers that neuer receiued the Sacramente haue no Life but are deade for euer without hope of Resurrection But to leaue your Fantasies M. Hardinge the cause of Our Resurrection as S. Paule saithe is the Sprite of God that dwelleth in vs. Origen saithe Resurgemus propter Spiritum habitantem in nobis Necesse est enim Spiritui reddi habitaculum suum VVee shal rise againe bicause of the Sprite that dwelleth within vs For of necessitie the Sprite muste haue his House restoâ—red vnto him S. Augustine saithe Haec mea tota Spes est omnis fiducia Est enim in ipso Iesu Christo Domino nostro Vniuscuiusque nostrum portio Caro Sanguis Vbi ergo portio mea regnat ibi ego me regnare credo This is my whole hope and al my truste For in Christe Jesu our Lorde is Fleashe and Bloude whiche is a Portion of eche of vs. Therefore vvhere a Portion of mine reigneth there I beleeue that I reigne too S. Cyril saithe Quamuis Mors propter peccatum in Naturam nostram insilijt tamen quia Filius Dei Homo factus est omnes profectò Resurgemus Although Deathe be fallen into our Nature yet bicause the Sonne of God is made Man doubtelesse wee shal al rise againe Likewise againe he saithe Sic vos effeci participes Diuinae Naturae cùm Spiritum meum fecerim habitare in vobis Christus enim in nobis est per Spiritum Corruptionem nostram in Incorruptionem CoÌ„mutans So I made you Partetakers of the Diuine Nature vvhen I caused my Sprite to dvvel in you For Christe is in vs by his Sprite changinge our Corruption into Incorruption Thus the Sprite of God is the Cause and the woorker of our Resurrection And to comme neare vnto you yâ— Sacramentes of Christe are also Meanes and Instrumentes and Seales hereof but not the Causes S. Cyril saithe Quòd Mystica Communio Resurrectionis quaedam fit Confessio verbis Christi ipsius probatur Ait enim Hoc est Corpus Meum Hoc in Memoriam Mei facite That the Mystical CoÌ„munion is a certaine Confession of yâ— Resurrection it is proued by the woordes of Christe him selfe For he saithe This is my Body Doo this in Remembrance of mee And therefore in the Councel of Nice the Holy Mysteries are called Resurrectionis nostrae Symbola The Pleadges or Tokens of our Resurrection And S. Ambrose speakinge distinctely hereof saithe Non iste Panis qui vadit in Corpus sed Panis Vitae Aeternae qui animae nostrae Substantiam fulcit It is not this Breade of the Sacramente that passeth into the Body but it is the Breade of Euerlastinge Life that susteineth the Substance of our Soule And to put the mater further out of doubte the same force vnto Resurrection that is applied vnto the Sacramente of Christes Body is also and in as ample sorte geuen to the Sacramente of Baptisme S. Basile saithe Dies Paschatis est Pignus Resurrectionis Baptisma verò est potentia vis ad Resurrectionem Easter Daie is a pleadge of Resurrection But Baptisme is a povver and strengthe vnto Resurrection Againe he saithe Resurrectionis Gratiam in die Resurrectionis excipiamus Vpon the daie of Christes Resurrection Let vs receiue Baptisme whiche is the Grace of Resurrection Ignatius saithe Vt Credentes in Mortem eius per Baptismum participes eius Resurrectionis efficiamini That beleeuinge in his Deathe by Baptisme ye maie be made Partetakers of his Resurrection Therefore in the Councel of VVoormes it is written thus In Aquas demersio in Infernum descensio est Et rursus ab Aquis emersio Resurrectio est The Dippinge into the Water is the goeinge downe into Hel and the comminge out of the VVater is the Resurrection In the ende M. Hardinge ye blowe vp merily your owne Conquest And thus yée saie VVee haue confuted the Doctrine wherein yee declare your Faithe and the Chiefe groundes whereon ye builde your Newe Gospell VVee haue disproued But with so simple proufes and so many Vntruthes as for Honours sake maie not wel be shewed in your Triumphe ⧠Here endeth the Seconde Parte The Thirde Parte The Apologie Cap. 1. Diuision 1. BEholde these are the horrible Heresies for the whiche a good parte of the worlde is at this daie condemned by the Bishop of Rome yet were neuer hearde to pleade their cause He shoulde haue commenced his suite rather againste Christe against the Apostles and againste the Holy Fathers For these thinges did not onely procede from them but were also appointed by them Excepte perhaps these menne wil saie as I thinke thei wil in deede that Christe neuer instituted the Holy Communion to be diuided emongest the Faitheful Or that Christes Apostles and the Auncient Fathers saide Priuate Masses in euery corner of the Temples now tenne nowe twentie togeather in one daie Or that Christe and his Apostles bannished al the Common People from the Sacrament of his Bloude Or that the thinge that they them selues doo at this daie euery where doo it so as thei condemne him for an Heretique whiche dothe otherwise is not called of Gelasius theire owne Doctoure plaine Sacrilege Or that these be not the very woordes of Ambrose Augustine Gelasius Theodorete Chrysostome and Origene The Breade and VVine in the Sacramentes remaine stil the same thei vvere before The thinge vvhiche is seene vpon the Holy Table is Breade There ceaseth not to be
them to goe courrageously and boldely to theire Deathe and to suffer al sutche thinges as were thought moste terrible I thought it a thinge impossible that sutche menne shoulde liue wickedly or in Wantonnesse So likewise writeth Sozomenus touchinge the same The Christians beinge spoiled of theire goodes and regardinge nothinge that they hadde beinge hâ—nged on gibbettâ—s and suffering al manner tormentes so without care or sense as if theire bodies had not benne theire owne neither allured with flatterie nor amazed with threates they gaue al menne hereby to vnderstande that they suffered these thinges not of Wantonnesse but for somme greate rewarde The Prophete Dauid saithe In quo corriget adolescens viam suam In custodiendo Sermones tuos Whereby shal a yonge man not grow to be a Fleashely wanton but amende his life and correcte his waie He answeareth O Lorde by the keepinge of thy woordes Therefore wée maie iustly saie to you as Cyrillus saide sommetime to Iulianus the Renegate in like case Etiam pueri in Sacris Literis enutriti statim fiunt religiosissimi etiamsi minùs eloquentes Euen our Children beeing brought vp in the Holy Scriptures streight waie becomme moste Godly although not so eloquente or welspoken If there be any sutche Fleashe vvoormes and VVantons this daie they be not the Gospellers whiche woorde so mutche offendeth you they be of you and of yours M. Hardinge that is not the professours but the Mockers wilful despisers of the Gospel Ye saie CoÌ„fession should be made vnto the Prieste By whom Onely ye saie God hath promised forgeuenesse of Sinne. I beseche you where finde you this Promisse Shewe the woordes Allege the Place Regarde your Credite Otherwise ye wil be noted of Vntruthe Where did God or Christe euer saie Forgeeuenesse of Sinne is geeuen onely by the Prieste If it be so in déede then why doothe Chrysostome saie Nunc necessarium non est Praesentibus Testibus confiteri Solus Deus te confitentem videat Nowe it is not needeful to make Confession in the Presence of vvitnesses Let God Onely See thee makinge thy Confession Why dooth S. Hierome saie Apud Deum non Sententia Sacerdotum sed reorum vita quaeritur It is not the Sentence or Absolution of the Prieste but the Life of the Sinner that is regarded before God How be it hereof wée haue sufficiently saide before Luther ye saie Firste procured that menne should acknowledge no One Head and Iudge Whom as by your reporte S. Cyprian saithe they might obeie as the Vicare of Christe Of this One Heade One Iudge neither Christe nor his Apostles euer told vs. S. Cyprian as it is saide before saithe thus Christus Parem dedit Apostolis omnibus potestatem Christe gaue vnto al his Apostles Equal Povver And S. Chrysostome saithe Quicunque desiderat Primatum in Terra inueniet in Caelo confusionem VVho so euer seeketh the Primacie in Earthe he in Heauen shal finde Confusion The place of S. Cyprian touching One Heade and One Iudge is wel alleged by you M. Hardinge but il applied It is true that S. Cyprian saithe The People ought to obeie One Iudge or One Heade as the Vicare of Christe But that by the same One Heade or Iudge he meante either the Byshop of Rome or any one other certaine seueral Bishop it is moste vntrue S. Cyprians meanynge is as I haue otherwhere more largely declared that in euery Diocese the People ought to knowe One Bishop as Head and Iudge and him to obeie as the Vicare of Christ One Head or Iudge I saie in euery Diocese not One Vniuersal Heade ouer al the Worlde For proufe whereof M. Harding reade S. Cyprians Epistle vnto Florentinus Pupianus and ye shal finde that he vseth the selfe same woordes of him selfe and not of the Pope I doubte not but ye wil mutche marueile and mislike your owne errour His woordes be these Vnde Schismata Haereses obortae sunt oriuntur nisi dum Episcopus qui Vnus est Ecclesiae praeest Superba quorundam praesumptione contemnitur Where hence haue Schismes and Heresies spronge vp or wherehence doo they springe onlesse it be that the Bishop whiche is One and â—uleth the Churche by the prowde presumption of certaine is despised Here S. Cyprian calleth him selfe that One Bishop and that One Heade and Iudge of the Churche Yet was he onely the Bishop of Carthage in Aphrica and not the Pope or Bishop of Rome Hereof I haue spoken more at large in my Former Replie Touching the Pope wherein he maie be knowen for Christes Vicare it were harde to saie Onlesse it be for that where so euer the Pope is presente there Christe is awaie Chrysostome saithe Qui vanam gloriam non desiderat ille debet Christi Vicarius factus Christi Iustitiam praedicare He that desireth not vaine glorie beinge made Christes Vicare ought to preache the Justice of Christe The Apologie Cap. 3. Diuision 1. Where they saie that wee haue fallen into sundrie Sectes and would be called somme of vs Lutherans somme of vs Zuinglians caÌ„not yet wel agree emoÌ„g our selues touching the whole SubstaÌ„ce of our Doctrine what would these meÌ„ne haue saide if thei had benne in the firste times of the Apostles and Holy Fathers when one saide I holde of Paule and other I holde of Cephas an other I holde of Apollo When Paule did so sharpely rebuke Peter When vpon a fallinge out Barnabas departed froÌ„ Paule When as Origen mentioneth the Christians were diuided into so many factions as that thei keapte nomore but the name of Christians in common emong them being in no manner of thing els like to Christians When as Socrates saith for theire dissensions sundrie Sectes they were laughed iested at openly of the people in theire stages common gameplaies When as Constantine the Emperour affirmeth there were sutch a number of Variances braulinges in the Churche that it might iustly seeme a miserie farre passing al yâ— former miseries WheÌ„ also Theophilus Epiphanius Chrysostome Augustine Ruffine Hierome being al ChristiaÌ„s being al Fathers being al Catholiques quarrelled one against an other with moste bitter and most remedilesse contentions without ende When as saithe Nazianzene the partes of one Body were consumed and wasted one of an other When the whole Easte parte of the Churche was diuided froÌ„ the Weast onely about leauened Breade and onely for the keepinge of Easter daie whiche were in deede no greate maters to be striued for And when in al Councelles Newe Creedes and Newe Decrees continually were diuised The B. of Sarisburie The summe of M. Hardinges answeare hereto is this that the bitter dissensions that in Olde times fel out emongest the Learned and Godly Fathers stoode rather in maters of manners and other smal quarrels then in cases and questions of the Faithe For trial of the truethe herein it maie please you to consider wel these fewe
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
To make shorte ye haue also of great prouidence diuised a special Premunire to embolden your Priestes in Fornication and to warrante them free from al daunger of any your Lawes made in that behalfe For thus you saie Si Laicus instigante Diabolo accuset Clericum incontinentiae statim repellitur Laici in accusatione Episcopi audiendi non sunt If a Laieman by the instigation of the Diuel accuse a Prieste of incontinent life streight waie he is thruste backe and put to silence The Late sorte maie not be hearde in the accusation of a Bishop And againe Laicus non potest Clericum de Fornicatione accusare A Laieman maie not accuse a Prieste of Fornication This i◠that extremitie and vnmerciful rigoure M. Hardinge that ye shewe your Priestes in these cases No Laieman maie accuse them No Bishop maie depriue them No Lavve maie touche them M. Hardinge The thirde lye is that Cardinal Campegius Albertus Pighius and certaine others haue taught that a Prieste liueth more Holily and more Chastely that keepeth a Concubine then he that hathe taken a wife in Matrimonie VVhy doo ye not tell vs where they haue taught so VVill ye that wee beleeue your bare woorde Howe can wee hauinge taken you tardy in so many and so manifestlye◠Aristotel once asked ▪ what a common lyer gained by his lyeinge that quoth hee when he telleth truthe no man will beleeue him VVisedome woulde syrs ▪ yee tooke good heede that yee proue not suche gayners Nowe wee require you to bringe foorthe proufe of that ye charge these learned menne withal VVee are sure ye cannot The woordes of Pighius be these But put case saithe hee they whiche haue vowed chastitie all doo not that they maie and ought to doo to atteine the grace of continencie and therefore they be not onely tempted but also ouercome with temptation for the more parte VVhat then Shall it be a lesse euill for them to marie For to saie it is better thou maiest not whiche the Apostle imputeth to damnation if they breake their firste Faithe For these I saie shall it be lesse euill and lesse damnable to marie then to be ouercome with lustes Therefore where ye impute vnto him that he maketh the kepinge of a Concubine to be a more Holy and a more chaste life in a Prieste then takinge of a wife in Matrimonie it is a fowle lie and a false slaunder Neither is there in that Doctrine any filthinesse at al whiche Philip Melanchthon whom here ye folow chargeth him withall Touchinge that pointe of doctrine it selfe S. Paule confirmeth it to whom the Mariage of those that be bounde to vowe of continencie seemed so wicked and hainous a Sinne that he pronounceth the will to marie to be damnable Now your coniunctions with your yokefellowes we meane onely so many of you as haue vowed Chastitie are not in deede VVedlockes but Incestuous Aduoutries And righte so we finde them named by Cyprian Basil Chrysostome Ambrose Hierome Photius and other Holy and learned Fathers But perhaps ye saie bothe are Aduoutries whether a vowed person Marie or committe Fornication Let it be so Yet is not that sinne more greeuous which a man committeth of set and determined purpose then that which he falleth into by humaine frailtie And that euill which contineweth is it not muche worse then that which hath intermission and no ende The B. of Sarisburie The Apologie saithe that Campegius Pighius and others moe of your side haue tolde vs that a Prieste kéepinge a Concubine liueth more Holily and more Chastely then a Prieste that hath a wife and liueth in Matrimonie Here ye crie out as your woonte is Sclaunders Lies foule lies and I knowe not what For thus onely they saie saie you That Fornication in this case is lesse il then Mà tris monie How be it M. Hardinge laieinge al Cauilles and shiftes aside the lesse il in vse of speache is commonly called the greatter good And in this sense it is written Better it is to Die then to wante And againe Better is the iniquitie of a Man then a woman dooinge wel So Ionas saithe Deathe vnto me is better then Life So S. Peter saithe Better had it benne for them not to haue knowen the waie of righteousnesse then knowinge the same to be turned backe from the Holy Commaundemente that is geuen vnto them These and other like phrases are often vsed in the Holy Scriptures not for that Deathe or Iniquitie or Ignorance of Goddes Iustice be good in deede but for that in comparison of other woorse thinges they seeme to importe somme lesse il Fornication ye saie is not better then Mariage But Mariage is vvoorse then Fornication Thus it seemeth you good to shadowe your maters by shifte of woordes from vvoorse to better and from better to vvoorse And yet in al plaine mennes iudgementes If Mariage be vvoorse then Fornication then is Fornication better then Mariage But to lette you vnderstande wée haue dealte simply and plainely herein Hulderichus the Bishop of Augusta in Germanie writinge vnto Pope Nicolas againste the restrainte of Priestes Mariage aboue seuen hundred yeeres paste vseth like manner of speache as wee haue vsed Thus he saithe Huius imperij ne dicam confilij tam fatuam tamque turpem addunt suggestionem vt dicant Honestius est Pluribus occultè implicari quà m apertè in hominum vultu conscientia cum vna ligari Quod profectò non dicerent si ex illo in illo essent qui dicit Vae vobis Pharisaeis qui omnia facitis propter homines Vnto this commaundemente I wil not saie vnto this Counsel they sette so foolishe and so shameful a suggestion that they saie It is an Honester thinge for a Prieste to be entangled vvith many Concubines in Secrete and priuily then Openly and in the light and knovvledge of the vvorlde to be ioined in Mariage vvith one VVife Whiche thinge Verit they woulde not vtter if they were either of him or in him that saithe Woe be vnto you ye Phariseis that doo al thinges to please menne In like sorte the Councel of VVormes wrote sommetime againste Pope Hildebrande for that he had diuised greate rigoure tyrannie to sunder Priestes from theire Wiues Scorta pudicis Coniugibus Stupra incestus adulteria casto Connubio praefert He pleaceth strumpettes before honeste Wiues and Fornication Inceste Aduoutesie before chaste Mariage Notwithstandinge your Doctoure Hosius saithe Turpis Philippo videtur haec oratio Catholicis autem honestissima These woordes vnto Philip Melancthon seeme shameful but vnto the Catholiques they seeme moste Honeste What néede wée many woordes in so cleare a case The whole practise of your Churche M. Hardinge professeth the same If a Prieste marie a Wife ye Suspende him ye Excommunicate him ye Depriue him ye Disquiet and trouble the whole Churche But if he kéepe a Concubine one twoo or moe yée
to Athenes there was roome sufficiente to receiue her After that shee came to Rome and there professed Learninge openly This you saie is soone confuted as false For there was no Learninge at those daies professed at Rome as the Stories doo declare This is very soone confuted M. Hardinge and specially by him y◠recketh so litle what he saie Leaue this Hypocrisie dissemble nomore It is not manly Tel vs in good soothe what Writers what Stories declare these thinges your credite faileth ouer mutche your woorde is no sufficiente warrante Ye saie There was no Learninge in those daies professed in Rome And why so Wil ye nowe saie of Rome as ye earste saide of Athenes Wil ye saie There was no Cittie of Rome then standinge Wil ye saie Learninge there was then vtterly decaied and the whole Countrie becomme Barbarous If there were no studie or place of Learninge then in Rome where then was there any studie in al Christendome For the Vniuersities of Parise Orleance Tolouse Salerne Padua Bononia Praga Salamanca vvere erected longe aftervvarde And therefore ye séeme to saie that al the whole worlde then was Barbarous But that ye maie the better sée your ouersight S. Hierome writtinge of Victorinus and Donatus saithe thus Victorinus the Rhetorician and Donatus the Grammarian my Schoolemaisters are accoumpted notable in Rome And againe he saithe Victorinus natione Apher Romae sub Constantio principe Rhetoricam docuit Victorinus borne in Aphrica taught Rhetorique in Rome in the time of the Emperoure Constantius Erasmus writtinge the Life of S. Hierome saithe thus Romam missus est velut ad primariam eo saeculo tum Religionis tum Eruditionis Magistram Liberalibus studijs erudiēdus quod ipse declarat enarrans 11. Caput Ezechielis Hierome vvas sente to Rome as to the Principal Schoolemaistresse in those daies both of Religion and also of Learning as he him selfe declareth expounding y◠eleuenth Chapter of Ezechiel S. Augustine saith Egisti mecum O Deus vt mihi persuaderetur Romam pergere potiùs ibi docere quod docebam Carthagine O God thou mouedst my minde to goe to Rome and there rather to professe openly the same Learninge that I had professed at Carthage And further he saithe Audiebam quietiùsst udere ibi adolescentes ordinatiore Disciplinae correctione sedari I heard saie that yonge menne there vvente more quietly to theire bookes and vvere keapte in orderly obedience to theire studies And in the Tripartite vvoorke ioined vnto the Councel of Laterane ye maie finde the storie hereof recorded thus Primò Athenis Romam translatum est studium Philosophicum Deinde Roma Parisios tempore Caroli vt dicunt Historiae◠Firste the studie of Philosophie was translated from Athenes to Rome and afterwarde as the Stories saie in the time of the Emperoure Charles it was translated from Rome to Parise What shal I more saie The Pope him selfe in his owne Decretalles saithe Rome is an Vniuersitie These be his wordes Curia Romana habet Studium Generale eius priuilegia The Courte of Rome hath an Vniuersal Studie and the Priuileges of the same And againe Pope Clemens saithe In Studijs Romanae Curiae Parisijs Oxonij Bononiae Salamancae debent esse Professores Linguarum Hebraicae Chaldaicae Arabicae In the Vniuersities of Rome of Parise of Oxforde of Bononie and of Salamanca there muste be Professours of the Hebrewe Chaldee and Arabike tongues To be shorte Theodoricus Niemus sommetime the Popes Secretarie and therefore hauinge good cause to knowe the trueth hereof and for ought that I knowe no cause to dissemble of this whole mater writeth thus Et nunc est Titulus Cardinalis praedictae Scholae Et olim in ea legebantur Septem Artes Liberales praecipuè Rhetorica etiā in ea legit quandoque Beatus Augustinus Iohannes vocatus de Anglia Et fuit Mulier de Maguntia nata quae studuit Athenis sub virili habitu in tantum profecit in Artibus vt tandem veniens Romam per biennium in eadem Schola Artes Liberales legerit adeò sufficiens fuit vt etiam Maiores Nobiliores vrbis eius Lectiones frequenter audiuerint Et posteà in Papam eligitur c. Euen nowe a Cardinal beareth the Title of the saide Schoole or Vniuersitie of Rome And in olde times the Seuen Liberal Sciences and specially Rhetorique were readde in the same There also sometime readde S. Augustine and one that was called Iohn of Englande This Iohn was a Woman borne at Mens in Germanie and had studied at Athenes in the apparel of a man and had so profited in the Artes that at laste comminge to Rome twoo yeeres togeather she professed the Liberal Sciences in the same Schoole And her gifte in teachinge was sutche that the Elders and Nobles of the Cittie resorted often to heare her reade Afterwarde she was chosen Pope c. Thus manie waies M. Hardinge haue wée founde an Vniuersitie or Schole in Rome and no cause to the contrarie but Dame Iohane beinge so wel learned as it is saide might wel be a Reader there But ye saie why keapte she not her selfe in Her Midwife might better answeare this question But what if she were suddainely preuēted before her time as many be Or what if God would haue sutche a mater so openly knowen to y◠euerlastinge Detestation either of the Persone or of the Place Certainely Antoninus the Archebishop of Florence beinge astonied with the horrour hereof as it is saide before crieth out O the deapthe of the wisedome and Knowledge of God O howe vnsearcheable be his Iudgementes The Authour hereof saie you durste not to auouche the mater for an vndoubted Truthe but onely saithe Vt asseritur as it is saide and so referreth al the whole to hearesaie Notwithstandinge M. Hardinge many there be that write this Storie as a certaine Truthe without doubtinge or credite of hearesaie And Platyna al be it he would not séeme to auouche ouer mutche for the honour of the See of Rome yet thus he saithe Quod ferè omnes affirmant Whiche thinge in a manner al menne doo affirme And Rauisius Textor saithe Scitum est ex Chronicis à Maioribus Scriptum It is knovven by the chronicles and written by our Elders It is knovven saithe one It is affirmed in a manner by al menne saithe an other But for the space of eight hundred yéeres more there was no Writer I trowe so impudente that woulde condemne it for a Fable as you doo and vtterly denie it to be true Touchinge the Marble Image representinge a vvoman in childe bearinge and the Popes suddaine breakinge of his vvaie in his solemne procession let eche man weighe them as him listeth But where ye compare that Image to one of the greate ragge stoanes at Stonage or Longe Compton as if it were vtterly vnwrought
he was able to drinke three pottles of Wine togeather with one breathe This was not the woorthiest cause of promotinge sutche Magistrates to suche a roome yet was there more honoure and honestie in this cause of prefermente then hath benne thought to be in the preferringe of sundrie Cardinalles Touchinge the murtheringe of Iohannes Diazius by his owne Brother Alphonsus wherein ye saie wee haue tolde you so many lies at once wée referre ourselues to the Storie thereof truely written by Iohannes Sleidanus the effecte whereof in shorte is this One Iohannes Diazius a Spaniarde and a Doctour of Sorbona in Parise after that God had geuen him grace to vnderstande y◠Truthe of the Gospel departed from thence and came into Germanie and reasted at Nuburge in the Dominion of Otho Henricus Countie Palatine His Brother Alphonsus Diazius beinge then in Rome and vnderstandinge hereof immediately tooke Horses and with al speede came into Germanie mindinge to withdrawe his Brother from his pourpose And findinge him constante and steadfaste and not likely any waies to be remoued in the ende he fained him selfe by the weight of his reasons to be persuaded to the same Religion desired him to returne with him into Italie for that he should doo more good there then he could in Germanie But séeinge him for sundrie causes firmely bente to staie there he tooke his leaue and departed thence and exhorted him to continewe constante in the Truthe and came to Augusta sixe Dutche miles from Nuburge The nexte daie as hauinge foregotten some special mater he had to saie to his Brother he retourned backe againe from thence to Nuburge and by the waie bought a Carpenters axe and entringe into the Towne vpon the. 27. of Marche he came to his Brothers lodginge at the breake of the daie and him selfe watchinge beneath sente vp his seruante with the Axe to doo the deede The seruante after he had called foorthe Iohannes Diazius and had deliuered him a letter from his Brother Alphonsus and sawe him turned towardes the lighte to reade the same came suddainely behinde him and strooke him in the heade with his Axe and leauinge it stickinge in the wounde came awaie togeather with Alphonsus his Maister This is the very true storie hereof M. Hardinge and in al these woordes there is no lie Touchinge your Courteghianes yee saie the Pope of late hathe made a general Reformation For now thei are bothe remoued from their faire Palaices wherein they dwelte also put from their Mules As if the faulte had benne onely in their Mules or Houses and not rather in their whole trede of life Certainely the same weemen continewe stil euen in the Cittie of Rome and that vnto the number of eight twentie thousande as it is saide before Sutche is the Reformation of the Churche of Rome The Apologie Cap. 3. Diuision 1. 2. They haue killed infinite numbers of our Brethrene onely bicause they beleeued truely sincerely in Iesus Christe But of that great and foule number of Harlottes Fornicatours Adulterers what one haue they at any time I saie not put to deathe but either Excommunicate or once attached Why Volupteousnesse Adulterie Ribaudrie Whoredome Murtheringe of kinne Ineeste and others more abominable partes are not these coūpted Sinne at Rome Or if thei be Sinne ought Christes vicar Peters Successour the moste holy Father so lightly stiely to beare them as though they were no Sinne that in the Cittie of Rome in that Principal Tower of al Holinesse O holy Scribes and Phariseis whiche neuer knewe this kinde of Holinesse O what a Holinesse what a Catholique Faithe is this Peter did not thus teache at Rome Paule did not so liue at Rome they did not practise brothelrie as these doo openly they made not a yeerely reuenewe and profite of Harlottes they suffered no common Adulterours and wicked Murtherers to goe vnpounished They did not receiue them into theire familiaritie into their Councel into their householde nor yet into the companie of Christen men These menne ought not therefore so vnreasonably to triumphe againste our liuinge It had benne more wisedome for them either firste to haue proued good their owne life before the worlde or at the leaste to haue cloked it a litle more cunningly For wee doo vse stil the Olde and Auncient Lawes asmuche as men maie doo in the manners vsed at these daies al thinges beinge so wholy corrupte we diligently and earnestly put in execution the Ecclesiastical Discipline wee haue not common Brothel houses of Strumpettes nor yet flockes of Concubines nor Heardes of Harlotte haunters neither doo wee preferre Adulterie before Matrimonie neither doo wee exercise beastly sensualitie neither doo wee geather ordinarie rentes and stipendes of Stewes nor doo wee suffer Inceste and abominable naughtinesse nor yet sutche Aloisians Casians and Diazians to escape vnpunished For if these thinges would haue pleased vs wee needed not to haue departed from these mennes felowship emongest whom sutche enormities be in their chiefe pride and price Neither needed we for leauinge them to renne into the hatred of menne and into moste wilful daungers Paule the Fourthe not many monethes sithence hadde at Rome in prison certaine Augustine Freers many Bishops and a greate nūbre of other deuoute menne for Religions sake Hee racked them and tormented them to make them confesse hee leafte no meanes vnassaied But in the ende how many Brothels howe many Whoremongers how many Adulterers how many Incestuous persones coulde he finde of al those M. Hardinge This yee denie as impudently as ye affirmed the other matter of Diazius falsely VVherefore what pounishement is due to slaunderers that ought this Defender to haue for this false slaunder Then commeth me your Secretarie and praiseth him selfe and all you his holie companions besides all witte and modestie And saithe muche in commendation of your Ministershippes goodnesse for that ye keepe and vse still the Olde and Auncient Lawes forsoothe and discipline of the Churche For Shame for Conscience for regarde of the worlde for feare of Gods wrathe for auoidinge euerlastinge fyre retourne to the Catholike Churche from whence ye are broken out like the faite Bulles Basan put awaie your moste vnlawfull yokefellowes Leaue your selues to be abominable before with suche spitefull railinge ye reprehende our Infirmitie The Apologie Cap. 2. Diuision 3. Our God be thanked although we be not the menne we ought and professe to be yet whosoeuer we be compare vs with these menne and euen our owne life and Innocencie wil soone proue vntrue and condemne their maliceouse surmises For we exhorte the people to al vertue and wel dooinge not onely by Bookes and preachinges but also by our examples and behaueour Wee also teache that the Gospel is not a boastinge or bragginge of knowledge but that it is the Lawe of life and that a Christian man as Tertullian saithe ought not to speake honorably but ought to liue honorably nor
and al the fiue Citties of Romandiola togeather with the Emperours Lieutenantes Territorie called Exarchatus and gaue al the same to the Pope Pope Steuin findinge him selfe wel contented with these benefites and séeinge the weakenesse of the Greeke Emperoure procured that the Empiere should be translated from the Greekes vnto the Frenche hauinge vtterly forgotten the benefites that he had receiued of the Emperoure to the intente that the Greekes beinge vtterly oppressed and the Frenche litle caringe for these thinges he alone might rule in Italie at his pleasure Touchinge Pope Leo the thirde whose Prouidence Policie ye so mutche commende the true reporte of the Storie is this The saide Leo beinge by violence depriued of his Bishoprike in Rome fledde for aide to Charles the Frenche Kinge and by him was restoared In consideration of whiche benefite he proclaimed Charles the Emperoure of the VVeaste Sithence whiche time the Empiere of Christendome hath benne diuided and weakened the Pope enriched and the Saracenes and Turkes aboue al measure encreased M. Hardinge If the Pope Zacharias deposed Childerike for so I finde him more commonly named the Kinge of Fraunce onely vpon his owne pleasure or displeasure as ye saie and placed Pipine for him can ye tell that storie and not see what a strength of auctoritie is in that See whiche is able with a woorde to place and displace the mightiest Kinge in Europe VVith a woorde I saie For I am sure ye can shewe vs of no Armie that he sente to execute that his will Is that the power of a man trowe ye to appointe Kingedomes Can the Deuill him selfe at his pleasure set vp and depose Kinges No surely And muche lesse can any member of his doo the same Remember ye what Christe saide when the Iewes obiected that he did caste out Deuils in the name of the Prince of Deuils Beware ye Sinne not against the Holy Ghoste who confesse that the Pope hath pulled downe and set vp Kinges VVhiche thinge vndoubtedly he coulde not do profitably and peaceably but by the greate Power of God And yet did that line of Pipine and Charles the greate whiche the Pope did set vp florishe aboue any other stocke that ye can name sence the inclination of the Romaine Empire VVhiche in that transposed state of greate a Kingedome maketh no obscure argument of Heauenly approbation and Diuine prouidence Neither did the Pope Zacharias depose Childerike because he fansied him not as ye slaunder but onely consented to loose his Subiectes from bonde of othe made to him at the generall and moste earnest request and sute of all the Nobilitie and Communaltie of the whole Realme of Fraunce findinge him very vnprofitable and vnmeete for the Kingedome as one who beinge of no witte and therefore commonly named Stupidus as muche to saie a dolte was altogeather besides like a Sardanapalus geuen wholly to belly chere and to filthy loue of VVomen Therefore in your owne woordes ye confesse a Diuine power in the Pope as by whome Cod directeth the willes of faithfull Princes on the Earthe The more suche examples ye bringe the woorse ye make your cause I woulde â—yer you to ease me of the labour of prouinge suche a notable facte The B. of Sarisburie Pope Zacharias deposed Childericus as you calle him or as somme other cal him Chilpericus the Frenche Kinge Therefore ye saie wée muste néedes acknowlege a Diuine Power in the Pope seinge him hable by his woorde to place and displace the mightiest Kinge in Europe For can the Diuel saie you at his pleasure sette vp and depose Kinges Verily M. Harding Christe him selfe calleth the Diuel the Prince of this worlde therefore woe maie imagine he maie doo somewhat in yâ— worlde And yâ— Diuel if ye wiâ—beleeue his woorde when he had sette Christe on highe vpoÌ„ a Mounte shewed him al the Kingedomes of the worlde he saide vnto him Al these thinges wil I geue thee if thou wilte falle downe and woorship me This is that power that S. Iohn saithe shoulde be geuen to Antichriste Reges terrae vires potestatem suam tradent Bestiac c. vt consentiant dentque Regnum suum Bestiae donec compleantur Verba Dei The Kinges of the Barthe shal geue their strength and power vnto the Beaste c. that they maie agree togeather and geue theire Kingedome vnto the Beaste vntil the Woordes of God be fulfilled Againe he saithe Mulier ea quam vidisti est vrbs illa Magna quae habet Regnum super Reges terrae The Woman that thou sawest is that Greate Cittie that hath a Kingedome ouer the Kinges of the Worlde And againe he saith Data est illi Potestas in omneÌ„ Tribum Gentem adorabunt eam Bestiam omnes incolae terrae quorum nomina non sunt scripta in Libro Vitae Agni Power is geuen vnto that Beaste ouer euery Tribe and Language and Nation and al the dwellers of the Earth shal woorship the same Beaste whiche is Antichriste whose names be not written in the Lambes Booke of Life S. Augustine saithe Quia Antichristus ad tantum culmen inanis gloriae venturus creditur tanta ei licebit facere in omnes homines in Sanctos Dei vt nonnulli infirmi arbitrentur Deum res humanas negligere For that wee beleue that Antichriste shal comme vnto sutche a higth of vaine Glorie it shal be lawful for him to doo sutche thinges bothe towardes al menne Princes and others and also towardes the Sainctes of God that many weake menne shal thinke God hath foresaken the care of the worlde Againe he saithe Ita traditur de Antichristo quod omnes Reges superaturus sit solus Regnum obtenturus Thus it is written of Antichriste that he shal conquere al Kinges and obteine the Kingedome him selfe alone So saith S. Gregorie Antichristus veniens ipsas etiam summas huius Saeculi Potestates obtinebit Antichriste when he shal comme shal conquere the highest Estates and Powers of this worlde And al this shal comme to passe as Chrysostome saithe by the Dissolution of the Empiere whereof wee haue spoken before These be his woordes Donec Imprij illius timor fuerit nemo Antichristo statim subdetur Quando verò istud Imperium destructum fuerit vacantem Imperij Principatum inuadet tentabit ad se rapere hominum Dei Imperium As longe as the Empiere shal be had in awe noman shal streightwaie submitte him selfe to Antichriste But after that the Empiere shal be dissolued Antichriste shal inuade the state of the Empiere standinge voide and shal laboure to pulle vnto him selfe the Empiere bothe of Man and God This I trowe it is that the Pope proclaimeth him selfe the Heire Apparente of al Kingedomes This it is that Pope Nicolas saithe Christus Beato Petro Aeternae vitae Clauigero Terreni simul Coelestis imperij
it appeareth by youre reckening ye make no greate accoumpte of it Christe saie you praied for Peter Ergo the Romaine Faithe can neuer faile Fewe children woulde willingly make sutche Argumentes Ye presume very mutche of the Simplicitie and Ignoraunce of youre Reader For thinke you that Christe praied onely for Peter and for no body els Or thinke you that Christes praiers tooke place in none other of al the Apostles but onely in Peter Awake for shame and shake of these dreames Christe him selfe saithe O Father I praie nor onely for these but also for them that by their woorde shal beleue in me And S. Augustine thus reporteth the same praier as it is alleaged before Ego rogaui Paitem pro vobis ne deficiat Fides vestra I haue praied vnto my Father not for Peter onely but for you that youre Faithe maie not faile Againe he saithe Nunquid pro Petro rogabat Pro Iohanne Iacobo non rogabat Did Christe praie for Peter And did he not praie for Iohn and Iames Certainely Origen saithe as likewise I haue before alleged Omnia quaeque priùs dicta sunt quaeque sequuntur velut ad Petrum dicta sunt omnium Communia Al the thinges that either paste before or folowe after as spoken vnto Peter are common vnto al the Apostles But S. Paule saithe vnto the Romaines Youre Faithe is spoken of throughout the worlde And S. Cyprian saithe The agreeing with the Bishop of Rome was the Vnitie of the Catholique Churche And yet it maie please you to be remembred by the waie that the same S. Cyprian reproued Cornelius and Stephanus bothe Bishoppes of Rome and tolde them they were bothe deceiued and therefore woulde not agree vnto them Neuerthelesse hereof ye conclude thus Ergo the Holy Ghoste hath signified that the Churche of Rome cannot erre It pitieth me M. Harding in youre behalfe to see into howe streite and miserable holes ye are faine to creepe For what if the Faithe and the Constancie of the Romaines in olde times for the Nobilitie of that Empiere and Cittie were then published throughout the whole worlde Yet where did the Holy Ghoste euer tel you that therefore the Churche of Rome shoulde neuer erre By what Woorde By what Promisse By what Reuelation Yee saie The Faithe of the Romaines was heard of throughoute the whole Worlde So was the Greate capitol there So was the bewtie of their Princely buildinges Whiche notwithstanding are nowe made smoothe and euen with the grounde So likewise is it written of Hierusalem De Sion exibit Lex Verbum Domini de Hierusalem The Lawe shal comme foorth from Sion and the Woorde of God from Hierusalem So in the Cittie of Antioche the Faithful were firste called Christians And therefore Chrysostome calleth the same Cittie Caput totius orbis The Head of the whole worlde Thus was Eusebius Samosatensis called Regula Fidei The Rule and Standerde of the Faithe Thus was Athanasius called Orbis oculus Fundamentū Fidei The Eie of the world and the Fundation of the Faithe Would ye hereof conclude M. Harding that therfore the Faithe of these Churches can neuer faile Ye knowe that al this notwithstandinge the Churches as wel of Hierusalem and Antioche as also of Asia Syria Graecia and of al the Easte are nowe subiecte to the Turke and scarcely a fewe leafte there that dare to professe the name of Christe What a fonde Paradise is this to saie bicause ye had once the Faith of Christe therefore nowe ye can neuer erre Sutche a fantastical Paradise had they built vnto them selues that cried out in olde times euen as you do now The Temple of God The Temple of God VVee are the Children of Abraham But who so euer wel cōsidereth the storie of the time shal soone finde y◠then they cried moste The Temple of God when they had moste shamefully abused and defaced the Temple of God and that then they claimed moste to be called the Children of Abraham when they had forsaken bothe the Faithe and life of Abraham and as Christe saithe vnto them were becomme the Children of the Diuel Sutche a fantasie had they that saide Non peribit Lex à Sacerdote Nec consilium à Sapiente Nec Verbum à Propheta The Lawe shal not departe from the Prieste Nor Counsel from the Wise Nor the VVoorde from the Prophete But God saith vnto them Obstupescent Sacerdotes Prophetae terrebuntur Lex peribit à Sacerdote Consilium à Senioribus Nox vobis erit pro Visione tenebrae pro Diuinatione Youre Priestes shal be amased and youre Prophetes shal be at their wittes ende The Lawe shal perishe from the Prieste and Counsel shal wante in the Elders Ye shal haue Nighte in steede of a Vision and Darkenesse in steede of Prophesie S. Paule saithe vnto the Galathians Ye beganne wel who hathe thus bewitched you that yee shoulde not obeie the Truthe S. Peter saithe As there were False Prophetes emongest the people in olde time euen so emong you there shal be False Prophetes bringing in Sectes of Perdition Of sutche a chaunge the Prophete Esaie cōplaineth Quomodò facta est Meretrix Ciuitas Fidelis Howe is this Faithful Cittie now become an Harlot Deceiue not thus youre selfe M. Harding with vaine hope Harken rather to the voice of our Lorde Put nothing to his Worde take nothing from the same turne neither to the Right hande nor to the Leafte So shal ye be sure ye shal not erre The Apologie Cap. 10. Diuision 2. For our partes if wee could haue iudged Ignoraunce Error Superstition Idolatrie mennes Inuentions and the same commonly disagreeing with the Holy Scriptures either to please God or to be sufficient for thobteining of Euerlasting Saluation or if we could ascertaine our selues that the Woorde of God was written but for a time onely and afterwarde againe ought to be abrogated and put away or els that the Saienges Cōmaundementes of God ought to be subiecte to mans wil that whatsoeuer God saithe and commaundethe excepte the Bishop of Rome wil and Commaunde the same it must be taken as voide and vnspoken If we coulde haue brought our selues to beleue these thinges we graūt there had benne no cause at al why we shoulde haue leafte these mennes Companie M. Hardinge God forbid that either ye or any Christen man shoulde iudge that ignorance errour superstition idolatrie mennes inuentions contrarie to the Scriptures either pleased God or to be sufficient to saluation Bicause ye laie this to the catholique Churche we can saie no lesse of you but that ye be false liers and diuelishe slaunderers And who teacheth that Gods worde was written but for a time onely ‡ That his commaundementes be subiecte to mans wil ‡ That Gods saienges and preceptes be voide except the Bishop of Rome ratifie them Here would I saie vnto you at least fie for shame but that I thinke I should preuaile
lies here be made at once VVhereas of al these neuer a one leadde his life at Rome but Laurence Valla who was a Canon of Laterane and this Defender saieth that al did there is one lie That al these might see the Popes secretes there be two lies That none of these foresooke the Catholike faithe there be three lies As for Laurence Valla he was not in euery pointe very sounde as it appeareth in his Booke of Free wil and in his annotations vpon the newe Testamente In althinges he handled he shewed him selfe newe fangled rather then groundedly lerned as wel in grammer and logike as in diuinitie But Mars lius of Padua to please the Emperouve Ludouicus Bauarus who liued aboue twoo hundred yeeres paste through malice conceiued againste Pope Iohn the xxij of whom the saide Ludouicus was for iuste causes excommunicate went so farre in schisme as at length he fel into Heresie And Abbot Ioachim whiles he reproued Peter Lombarde vttered Heresie contrarie to the Catholike faithe touchinge the Trinitie and therefore his booke was condemned by the Churche though his person was not condemned because he submitted him selfe and his writinges to the iudgemente of the Holy Romaine Churche as we finde in the Decretals That al these haue greately and often complained of the Bishoppes of Rome theire tyrannie and pride there be foure lies That they declared the Pope him selfe to be very Antichriste there be fiue lies And whereas to make this shameles lie you aske leaue so we aske leaue of you to tel it you and to challenge you of a lie and saieplainely vnto you that speaking of them al you belie them and that you shal neuer be able to proue that you saie of them Francis Petrarch the Italian Poēte and Baptiste of Mantua the Latine Poëte speake like Poëtes eche of them once in theire woorkes againste the euil manners of the Courte of Rome But what proufe maketh al this that the Romaine Churche that is to saie the Weast Churche whiche onely remaineth and euer hath remained whole and sound of Faithe erreth in Doctrine Or what argumente can you gather out of al these I wil not saie againste the life but againste the office Auctoritie and dignitie of the Bishop of Rome The argumente you can make hereupon is this Poëtes reprehende the vices of the Courte of Rome Ergo the Pope is Antichriste Or ergo the Catholike Churche erreth and is to be foresaken VVhat force is in this reason euery reasonable man be he neuer so meane of witte may soone iudge The B. of Sarisburie Your Comparison of Madde Dogges M. Hardinge becommeth wel the rest of your Courteous eloquence Who so shal marke howe vainely you snappe at what so euer ye can imagine is in your waie nowe at our Logique nowe at our Rhetorique nowe at our Greeke nowe at our Latine nowe at our Lamenesse nowe at our leane Cheekes nowe at oure thinne Beardes nowe at our Superintendenteshippes nowe at our Ministershippes nowe at oure Maistershippes nowe at our Mashippes for this is the sobrietie and grauitie of your speache and further howe greedily and egrely ye fasten your teeth and feede your selfe with Winde and are stil snappinge and catche nothinge although in regarde of manhood he spare to cal you a Madde Dogge as it liketh you to calle others yet he maie wel thinke you scarcely to be a sober man Christe founde faulte sommetime with the Bishoppes Sommetime with the Priestes Sommetime with the Scribes Sommetimes with the Phariseis Sommetime with the People Sommetime with theire Religion Sommetime with theire Traditions Sommetime with theire Ignorance Sommetime with theire Praiers Sommetime with theire Fastinges sommetime with theire Life Sommetime with theire Hypocrisie Sommetime with theire Crueltie And thus in your fantasie he ranne hither and thither vp and downe Yet I trowe ye wil not touche him with your Comparisons nor saie therfore as ye saie to vs he had a very vnquiet Heade Who so hath eies to see and considereth the miserable Abuses of the Churche of Rome touchinge either Life or Religion cannot lightly wante iuste mater to reproue Ye remember what Churche it is whereof S. Bernarde saithe A planta pedis vsque ad verticem Capitis non est Sanitas vlla Non est iam dicere vt Populus sic Sacerdos Quia nec sic Populus vt Sacerdos There is not one whole place from the sole of the foote to the toppe of the Heade Wee maie not nowe saie As is the People so is the Prieste For the People is nothinge so il as is the Prieste Ye saie these witnesses dwelt not in Rome and here in a smal matter ye haue noted a great lie Howe be it Bernarde the Abbate that dwelte furtheste of was twise in Rome and was Chiefe of Councel with Pope Innocentius in his greateste affaires Franciscus Petrarcha was made Poete in the Capitol and keapte Laura his Concubine in the eie of the Pope and had his moste aboade in Rome Laurentius Valla vvas Cauon of the Cathedral Churche in Laterane and leadde his Life and died in Rome Briefely S. Bernarde onely excepted al the reste were Italians and dwelte neuer far from Rome as it maie appeare by the plainenesse of theire speache vnderstoode somme parte of the déepeste Secretes of the Churche of Rome Marsilius Patauinus ye saie was an Heretique But what one Heresie he defended or before what Iudge he was conuicted or where he was either abtured or pounisshed for the same neither you nor any of al your Felowes haue hitherto tolde vs. Therefore wée muste thinke He vvas an Heretique vvithout Heresie as somme menne be Doctoures vvithout Diuinitie Ioachimus Abbas founde faulte with the Bishop of Rome And therefore he muste néedes be an Heretique As for that he is charged in the Popes Decretalles with erroure touchinge the Trinitie it is a greate Vntruthe as ye maie clearely perceiue by a Booke that Martin Luther hath pourposely written in his Defence But to comme neare the matter and to speake of the thinge that moste misliketh you S. Iohn saith Antichriste shal fitte in a Cittie builte vpon seuen Hilles and so is the Cittie of Rome Irenaeus saith The number of Antichristes Name shal be expressed by this woorde Latinus Sibylla saith The greateste terroure and furie of his Empiere and the greateste woe that he shal woorke shal be by the bankes of Tyber Whiche circumstances séeme plainely to painte out the Cittie of Rome S. Hierome saithe Antichristus fedebit in Templo Dei vel Hierosolymi vt quidam putant vel in Ecclesia vt veriùs arbitramur Antichriste shal fit in the Temple of God either at Hierusalem as somme thinke or els in the Churche of God it selfe vvhiche vvee take to be the truer meaninge S. Gregorie saithe Ego fidenter dico quo'd quisquis se Vniuersalem Sacerdotem vocat vel vocari defiderat in elatione
VVoorde of God Ye calle it Deade Inke a Liuelesse mater a doumbe Iudge that cannot speake a Blacke Gospel Inken Diuinitie a Nose of vvaxe and a thinge vtterly voide of Authoritie of it selfe Examine these places weigh these woordes They are no Lies They are no Sclaunders Iudge vprightly remoue affection ye shal finde that Hosius and Zuenkfeldius touchinge the Authoritie and Credite of Goddes VVoorde accorde in one For proufe whereof when obiection was made that Kinge Dauid beinge not a Bishop but onely a Temporal Prince had written Psalmes that is to saie the very kete of the Scriptures Hosius made answeare Quid ni scriberet Scribimus indocti doctique poëmata passim VVrote Dauid Psalmes And why shoulde he not write them Horace saith VVee write Ballades euery body learned and vnlearned tagge and ragge So vnreuerently like an Heathen he scorneth and scoffeth at the scriptures of God and likeneth the Heauenly Ditties of the Holy Ghoste to a Vile Heathenishe Wanton ballade This in Zuenkfeldius had benne great Blasphemie Yée allowe it in Hosius as a vertue S. Luke saithe Pharisaei Iurisperiti spreuerunt consilium Dei in semetipsis The Phariseis and Learned in the Lawe despised the Councel of God in them selues Irenaeus saithe Haeretici accusant Scripturas quasi nō rectè habeant necsint ex Authoritate c. Heretiques finde faulte with the Scriptures as if they were not wel written and as if they were not of sufficient Authoritie c. And thus they doo to the ende to cause the people to lothe doubte the Woorde of Life so to becomme captiue to their owne Traditions Therefore Cardinal Cusanus saithe thus Haec est omnium sanè intelligentium sententia qui Scripturarum Authoritatem intellectum in Ecclesiae approbatione fundant non è conuerso Ecclesiae Fundamentum in Scripturarum Authoritate locant c. Dico nulla else Christi praecepta nisi quae per Ecclesiam pro talibus accepta sunt This is the Iudgemente of al them that meane wel whiche founde the Authoritie and vnderstandinge of the Scriptures in the allowance of the Churche But contrarie wise laie not the Fundation of the Churche in the Authoritie of the Scriptures Thus I saie There are no Cōmaundementes of Christe but onely sutche as by the Churche are allowed for Christes Commaundementes So saithe your highest Doctoure Albertus Pigghius A postoli quaedam conscripserunt non vt Scripta illa praeessent Fidei Religioni nostrae sed potiùs vt subessent The Apostles wrote certaine thinges not that their Writinges shoulde be aboue our Faithe and Religion but rather that they shoulde be vnder Iohannes Maria Verractus saithe Determinatio Ecclesiae appellatur Euangelium The Determination of the Churche is called the Gospel Therefore Hosius by his Episcopal Authoritie pronounceth Sentence Definitiue in this wise Quod Ecclesia docet Expressum Dei Verbum est quod contra Sensum Consensum Ecclesiae docetur Expressum Diaboli Verbum est What so euer the Churche teacheth by the Churche he meaneth the Pope and his Cardinalles and the Churche of Rome c. that is the Expresse VVoorde of God what so euer is taught againste the Meaninge and Consente of the Churche that is the Expresse VVoorde of the Diuel This was sommetime an ordinarie practise of sundrie Olde Heretiques to scorne and to disdeigne the Scripures of God and to grounde them selues vpon other Conclusions and imaginations of theire owne So the Heretique Carpocrates saide He knewe more then either Christe him selfe or his Apostles Tertullian saithe Discipuli Montani dicunt Paracletum plura in Montano dixisse quà m Christum in Euangelio protulisse nec tantùm plura sed etiam meliora atque maiora The Disciples of Montanus the Heretique said that the Holy Ghoste vttered moe thinges in Montanus theire Maister then euer Christe vttered in the Gospel and not onely moethinges but also greatter and better thinges And againe they saide Paulus ex parte sciebat ex parte prophetabat Nondum enim venerat quod perfectum est Paule knewe in parte and prophesied in parte For the perfection that was afterwarde in Montanus was not yet comme Therefore it is not vniuersally true M. Hardinge that you saie Al Heretiques haue alleged the Scriptures For somme Heretiques in whoe 's steppes ye séeme to treade haue made lighte of and disdeigned the Scriptures as wel as you But as somme Heretiques haue alleged the Scriptures as you doo without sense euen so al Heretiques are euermore reproued by the Scriptures as you bée And that is the cause that you and your Felowes for the most parte so fearefully shunne the Scriptures For he that dooth euil fleeth the Light Therefore wereas ye cal vs foorthe and bidde vs humbly to crie you mercie firste bidde Hosius your Scholemaister to recante his Errours wil him to speake more reuerently of Goddes VVoorde for it is Holy Let him confesse repente his Blasphemie in comparing the Scriptures of God with Heathenishe Ballades Recante you the Errours that Pigghius Cusanus Eckius and others your Doctoures and Felowes haue set abroade And the Authoure of the Apologie shal doo what so euer shal behoue him Remember also howe vniuste and vntrue reportes you your selfe and your Felowes haue witingly and willingly published and blased in writinge not sparinge any man whom it pleased you to touche with sclaunder You your selfe in this selfe same Booke haue written thus The Learned Gospellers of the Sea Townes in Saxonie teache that there is no Helle at al. An other of your Companie there thus moste vniustly sclaundereth that godly Father Doctoure Peter Martyr Petrus Martyr negat Christum else nostrum Deprecatorem Peter Martyr denieth that Christe is our Intercessoure Likewise againe with one general sclaunder he misreporteth al the Professours of the Gospel what so euer Omnes Euangelici Pseudomartyres negant Christum venisse in Carne Al the Gospellers whom he thought it better to calle the False witnesses of the Gospel denie that Christe euer came in the Fleashe I wil presse you no further with Examples of your immoderate sclaunders As your vncourteous tongue hath no bridle so your waste woordes haue no ende Al these and other like reportes your conscience knoweth are moste vntrue Yet haue ye not doubted thus to hasarde your whole credite and vainely with the same to féede the world Suffer me therefore M. Hardinge to answeare you with your owne woordes For shame man repente and reuoke that for whiche your owne Conscience stinteth not to barke againste your selfe The Apologie Cap. 21. Diuision 1. And yet as though this were too litle they also burne the Holy Scriptures as in times paste wicked Kinge Aza or as Antiochus or Maximinus did and are woonte to name them Heretiques Bookes And out of doubt as it seemeth thei would doo as Herode in olde time did in Ievvrie that hee
Proselytes Whereas in deede he was amere altene and a stranger to the House of Israel and a very tyrannous Vsurper of the Crowne as beinge lineally descended not from Iacob but from Esau But ye saie You haue keapte and preserued the Scriptures in your Libraries in veleme and I trowe in letters of golde Euen in like sorte and with like truthe ye might saie that you haue keapte the Sonne and the Moone and had it not benne for your kéepinge they had benne loste It was God M. Hardinge that of his Mercie preserued his Holy VVorde euē as he preserued Daniel in the Caue of Lions Ionas in the Whales belly The three Children in the middes of the flaming Fire Yée kéepe the Scriptures as the Dogge keepeth the haie whiche neither eateth it him selfe nor suffereth the poore hungrie cattle that faine woulde eate it Yée kéepe thē in warde in duste moulde as the Ievves before the time of Kinge Iosias keapte the Booke of Deuteronomie closely in the corners or emongest the treasures of the Temple so the noman knewe where to finde it Had it not benne for Goddes special prouidence notwithstandinge your kéepinge they might haue perished S. Chrysostome saithe Nunc neque an sint Scripturae quidam sciunt Spiritus tamen ita dispēsauit vt custodiantur Now a daies there are somme that cannot tel whether there be any Scriptures or no. Yet hath the Sprite of God so prouided that they are stil preserued Thus the Ievves made theire vauntes that they were the keepers of the Lavve that the Christians had al of them S. Augustine saith Iudaei dicūt non Nostra nos Lege vti sed Sua The Ievves saie That wee haue no Lawe of our owne but onely theires Likewise euē at this daie the Iewes keepe vse the Lavve of God with al reuerence They neuer laie any other Booke vpon the Bible Thei wasshe theire handes before they touche it They wil not sit vpon the benche where the Bible lieth As often as they either open it or shutte it they vse to kisse it when the Pope goeth through Rome to his Palace of Laterane the Ievves méete him vpō the waie and offer him the Bible and desire him reuerently to embrace it as though the Pope coulde haue no Bible but onely of them Al these thinges notwithstandinge the Pope answeareth them of course euen as wée maie answeare you Sanctam Legem viri Hebraei laudamus veneramur obseruantiā verò vestram vanam interpretationem damnamus improbamus Ye menne of the Ievves Profession wee praise and honoure the Holy Lavve But your Tradition and vaine Interpretation wee vtterly condemne and reproue For Chrysostome saithe Nihil nunc apud Iudaeos remansit nisi Sola Scriptura Librorum omni Legis obseruantia pereunte There remaineth nowe nothinge emonge the Ievves but onely the writinge conteined in Bookes for al the obseruation of the Lavve is paste from them Againe he saithe Literae quidem Legis apud illos sunt Sensus autem est apud nos The Letters of the Lavve are with the Ievves But the Sense and Meaninge is with vs. Likewise he saith vnto the Ievves Vos complicatis membranas animaltum mortuorum Nos possidemus Spiritum viuificautem You turne the leaues of the Scriptures made of the skinnes of deade Cattle but we haue the Sprite that geeueth Life So saithe S. Augustine Iudaei in Libris suffragatores nostri sunt in Cordibus hostes nostri The Iewes healpe vs and aide vs with theire Bookes But thei are our enimies in theire hartes Againe he saith Magnum aliquid actum est in vsum nostrum de Infidelirate Iudaeorum vt ijdem ipsi qui haec propter se non haberent in Cordibus ea propter nos haberent in Codicibus Somme greate good thinge is wrought to our vse by the infidelitie of the Iewes that they that to doo them selues good had not these thinges in theire hartes yet for our sakes to doo vs good shoulde haue same thinges in theire Bookes Speake not therefore so mutche M. Hardinge of your safe keepinge of the Scriptures For the Jevves haue keapte and vntil this daie doo kéepe them as safely as you Yae keapte the Scriptures as the Augures of Rome sommetime keapte the Sibylles Bookes that is to saie yée keapte them to your selues in close prisonne in secresie that the people should knowe nothing but in al cases should be forced to seeke to you Thus ye keapte the Light in Darknesse and as S. Paule saithe ye keapte the Truthe of God in VVickednesse S. Chrysostome saithe Quando vides Scripturas Prophetarum Euangelij Apostolorum traditas esse in manus Falsorum Sacerdotum num intelligis quód Verbum veritatis traditum est Principibus iniquis Scribis When thou seeste the Scriptures of the Prophetes of the Gospel and of the Apostles to be deliuered into the handes of False Priestes dooste thou not vnderstande that the Woorde of Truthe is deliuered vnto the wicked Princes and vnto the Scribes To be short I maie answeare you with the woordes of Chrysostome Arcas Scrinia rerum pretiosissimarum adhuc seruatis The sauro destituti Yee keepe stil the Cheastes and boxes of moste pretious thinges but the Iewelles and Treasures be cleane gonne Therefore your safe kéeping of the Scriptures notwithstandinge wée maie saie to you as S. Augustine sommetime said to the Heretique Petilian Iudas Christum Carnalem tradidit Tu Spiritualem furens Euangelium sanctum flammis sacrilegis tradidisti Iudas betraiede Christe Carnal thou haste betraied Christe Spiritual for thou in thy rage haste deliuered the Holy Gospel vnto wicked fires Yée replie You rather haue burnte the Gospel for that you denie the woordes of the Gospel For example ye allege these woordes of Christe This is my Body vvhiche vvoordes ye saie of our part are denied God be thāked as wee haue not burnte so haue wée not denied any woorde or parcel of the Gospel Touchinge these wordes by you alleged wée embrace them and reuerence them and beleue them euen as the VVoordes of Christe But wée embrace them not as you haue fondely rackte wreasted them and fowly abused them by your vaine Constructions but as Christe meante them and as the Aunciente Catholique Fathers in the Olde times haue expounded them S. Chrysostome saithe Sacrae Scripturae Verba non vult Deus vt Simpliciter sed multa cum prudētia intelligantur God wil not that we shoulde vnderstande the vvoordes of the Holy Scripture simply and plainely as thei lie but with greate wisedome and discretion Againe he saithe Diligenter inuigilandum est vel potiùs Diuina Gratia opus est ne nudis verbis insistamus Ita Haeretici in Errorem incidunt Wee must take great heede or rather we haue neede of the Grace of God that wee reaste not vpon the bare VVoordes of the Scriptures For by
free liberalitie For otherwise of dewtie by youre iudgemēte they shoulde haue nothinge Notwithstandinge Christe saithe Bibite ex hoc omnes Drinke ye not onely the Apostles but Drinke ye al of this Whiche woordes Paschasius expoundeth thus Bibite ex hoc omnes Hoc est tam Ministri quà m reliqui Credentes Drinke ye al of this that is to saie as vvel the Ministers as the reste of the Faithful An other saithe thus Bibite ex hoc Omnes Omnes scilicet sine personarum acceptione Drinke ye al of this Al that is to saie without difference or choise of personnes But hereof we haue spoken more at large in other places The Apologie Cap. 21. Diuision 2. 3. Very rightely and aptely doth Chrysostome write against these menne Heretikes saithe he shutte vp the gates against the Truethe for they knowe ful wel if the gate were open the Churche shoulde be none of theires Theophylacte also Goddes VVoorde saithe he is the Candel whereby the Theefe is espied The Apologie Cap. 21. Diuision 4. And Tertullian saith The Holy Scripture manifestly findeth out the fraude and theafte of Heretiques For why doo they hide why doo they keepe vnder the Gospel whiche Christe woulde haue preached alowde from the house toppe Why whealme they that light vnder a Busshel whiche ought to stande on the Candelsticke M. Hardinge The Scripture saithe There shal be menne standing in their owne conceite vnchaste louing pleasure more then God VVho are vnchaste they that exhorte al menne to Chastitie and them selues abstaine from wedlocke for the better meane to serue God or ye that bidde menne whiche haue vowed chastitie to breake their vowes The B. of Sarisburie I leaue youre Chastitie to the iudgemente of the Worlde Yet you maie remember there were somme in olde times whome Christe likened to Painted graues outwardely in appearance faire glorious but inwardly ful of stinking boanes It appeareth by the whole course and order of youre liues that Single Life and Chastitie are sundrie thinges S. Hierome saithe thus Super Concupiscentiam foeminarum non intelliget De Antichristo facilior interpretatio est quoód ideó simulet Castitatem vt plurimos decipiat He shal haue no skil touching the desiere of weemen The better exposition hereof is to applie these woordes to Antichriste For that he shal Countrefeite Chastitie to the ende to deceiue many S. Augustine saithe of the Heretiques called the Manichees Vitae Castae memorabilis continentiae imaginem praeferunt They beare a countenance of continent life and notable Chastitie S. Ambrose saithe Multi sunt Haereticorum qui praetendere volunt Corporis continentiam There be many Heretiques that wil countrefeite and pretende Chastitie of body that by the witnesse thereof they maie winne Credit to theire Doctrine Therefore M. Hardinge when you thus vaunte your selues of this Coloure of Chastitie ye make boaste of that thing that other Heretiques and Antichriste him selfe shal haue as wel as you S. Paule where he foretelleth vs of the Disciples of Antichriste emongest other markes whereby they maie be knowen saithe thus Prohibentes nubere whereby he meante that Antichriste shoulde geue out a greate shine of Chaste life and forbidde Marriage Of sutche S. Hierome saithe Iactant pudicitiam suam impudenti facie They make bragges of their Chastitie with whoorishe Countenance The Apologie Cap. 21. Diuision 5. 6. Why truste they more to the blindenesse of the vnskilful multitude and to ignorance then to the goodnesse of their cause Thinke they their sleightes are not already perceiued and that they can walke nowe vnspied as though they hadde Gyges ring to goe inuisible by vpon their finger No no. The Apologie Cap. 21. Diuision 7. Al menne see nowe wel and wel againe what good stuffe is in that cheste of the Bishop of Romes bosome This thing alone of it selfe maie be an argument sufficient that they woorke not vprightly and truely M. Hardinge You are mutche troubled with the cheste of the Popes bosome wherein be is thought to haue al lawes At this you scoffe foure or fiue times in your Apologie medlinge with a matter that you vnderstande not For it is a Lawiers phrase VVho presupposeth the Prince of euery common weale to knowe the lawe of the same no lesse then if it were written in his breaste And therefore when he maketh a newe lawe he repealeth the former lawe whereunto the latter is contrary The B. of Sarisburie For as mutche as this matter of the Popes breaste is so deepe and full of darkenesse specially being as you saie a Lavviers phrase that no man maie safely enter into it but onely you that neuer were student in any Lavve lette vs therefore see what your owne Canonistes and Lavviers them selues haue meante hereby Firste of al Baldus of Perusium saithe Papa est Doctor vtriusque Iuris Authoritate non Scientia The Pope is Doctour of bothe Lawes as wel Ciuile as Canon by Authoritie but not by knowledge Here wee finde howe so euer the Pope be stoared of Learninge yet at the leaste he is a Doctoure by Authoritie Further youre Glose saithe Etsi totus mundus sententiaret in aliquo negotio contra Papam tamen videtur quo'd standum fit sententiae Papae Iura enim omnia in Scrinio pectoris sui habere videtur Quod ergo Papa approbat vel reprobat nos approbate vel reprobare debemus Quisquis ergo non obedit Statutis Romanae Ecclesiae Haereticus est censendus Et Sacrilegij instar esset disputare de facto Papae Although al the worlde woulde iudge in any mater againste the Pope yet it seemeth wee ought to stande to the iudgemente of the Pope For he seemeth to haue al Lavves in the Cheaste of his bosome Therefore what so euer the Pope either alloweth or disalloweth wee are bounde likewise to allowe or disallowe the same And who so euer is not obedient to the Lawes of the Churche of Rome muste be deemed an Heretique And it were as great sinne as Churcherobbinge to reason of any of the Popes dooinges Further youre Lavviers saie thus Papa dicitur habere Coeleste arbitrium Vnde in his quae vult est ei pro Ratione Voluntas Nec est qui dicat illi Domine cur ita facis Quia sicut ex Sola Voluntate potest per Papam Lex creari ita per Solam Voluntatem potest cum ea dispensari The Pope is saide to haue a heauenly iudgemente Therefore in sutche thinges as he willeth his Wil standeth in steede of Reason Neither maie any man saie vnto him O sir VVhy doo yovv thus Like as a Lavve maie be made by the Onely VVil of the Pope so maie the same Lavv bee dispensed withal onely by the vvil of the Pope This M. Hardinge is the exposition of youre Lavviers phrase Theise are the treasures that wee are taughte to seeke in the Closet of the
aunsweared hee them directly If ye beleeued Moses ye vvoulde beleeue me also For my Doctrine is not so Nevve as you make it For Moses an Authoure of greatest Antiquitie and one to whom ye geue al honoure hath spoken of me S. Paule likewise Though y◠Gospel of Iesus Christe be of many counted to be but New yet hath it saith he a testimonie most old both of the Lavv and of the Prophetes As for our doctrine which we maie more rightly cal Christes Catholique Doctrine it is so farre of from Newe that God who is aboue al most Auncient and the Father of our Lorde Iesus Christe hath leafte the same vnto vs in the Gospel in the Prophetes and Apostles woorkes beinge monumentes of greatest age So that noman can nowe thinke our Doctrine to be Newe onlesse the same thinke either the Prophetes Faithe or the Gospel or els Christe him selfe to be Newe The Apologie Cap. 2. Diuision 1. 2. And as for theire Religion if it be of so longe continuance as they woulde haue menne wene it is why doo they not proue it so by the examples of the Primitiue Chruche and by the Fathers and Councels of Olde times Why lieth so Auncient a cause thus longe in the duste destitute of an Aduocate Fire and swerde they haue had alwaies ready at hande but as for the Olde Councels and Fathers al Mum not a worde They did surely againste al reason to beginne firste with these so bloudy and extreme meanes if they coulde haue founde other more easy and gentle waies And if thei truste so fully to Antiquitie and vse no dissimulation why didde Iohn Clemente a Countrie manne of oures but fewe yeeres paste in the presence of certaine honeste menne and of good credite teare and caste into the fire certaine leaues of Theodorete the moste Auncient Father and a Greeke Bishop wherein he plainely and euidently taught that the Nature of Breade in the Communion is not changed or abolished or brought to nothinge And this didde he of pourpose bicause he thought there was no other copie thereof to be founde M. Hardinge Touchinge the matter you haue deuised vpon M. Clemente he dothe not onely denie it in word that euer he burnte or otherwise destroied any leafe of Theodoritus but also declareth by the whole order of his life and by special regard and loue he beareth to the tonge which that learned Bishop wrote in that he hath euer ben and yet is farre from the wil to burne or destroie any scrappe syllable or letter of Greeke mutche more certaine leaues of the learned Father Theodoritus where any sutche thinge was written as you imagin Nay Wel ye haue the trouthe In very dede he saieth and by sutche waie as a godly and graue man maie auouche a trouth protesteth that he neuer had hitherto any parte of that booke neither in Greeke or in Latine in written hand The B. of Sarisburie This reporte was made in the presence and hearinge of M. Peter Martyr and sundrie other learned menne of whom certaine are yet aliue The reporter was both a Learned man and a graue Father not longe sithence a Bishop in Englande who saide he was presente and sawe the thinge donne with his eies More to saie hereof I am not hable The Apologie Cap. 2. Diuision 3. Why saithe Albertus Pigghius that the Ancient Father S. Augustine had a wrong Opinion of Original Sinne And that he erred and lied and vsed False Logique as touching the case of Matrimonie concluded after a Vowe made whiche Matrimonie S. Augustine affirmeth to be perfite in deede that it maie not be vndonne againe M. Hardinge VVe neuer tooke our selues bounde to any priuate opinion of what so euer Doctoure For al our faithe is Catholike that is to saie Vniuersal sutche as not one Doctour alone but the Vniuersal number of Doctoures haue taught and Christen people haue receiued If in a secrete pointe of learninge S. Augustine or S. Cyprian teache singulerly we folowe them not Mutche lesse do we binde our selues to mainteine what so euer Albertus Pighius hath written Our Doctrine of Original sinne is to be readen in the fifth session of the late Tridentine councel If Pighius dissent from that he dissenteth from vs. But if he stande onely vpon some pointe not yet determined by the Churche his opinion maie be tollerated vntil the Churche define that question VVhen you note the pointe for there are many pointes in that Doctrine then we wil shewe you further our minde therein The mariage whiche is made after a simple Vowe of chastitie standeth in his force by reason that there is more in mariage then was in the bare Vowe For in the simple vowe there is nothinge but a promise made to God without any deliuerance of that thinge whiche was promised But in mariage the man and woman by present acceptation of eche others bonde do make the matter to extende beyonde the nature of a promise Therefore if likewise the vowe made to God were not a simple promise but also a deliueringe of the thinge promised then cannot the mariage folowinge make voide the vowe whiche was not onely promised but also performed The performance is when he that voweth doth professe him selfe in the handes of his Superiour by taking the habite of some Religion or by receiuinge holy orders of the Bishop For in that solemne acte he deliuereth vp al his owne right and power so that now be is not maister of him selfe to geue his Body to any person in mariage or otherwise You shoulde knowe by the Lawe of nature if you woulde consider it that if I promise a horse to one man and afterwarde promise the same and deliuer him to an other that the seconde man is true Lorde of that horse although I haue donne iniurie to him to whom I made the firste promise For the promise with the deliuery is more vaileable to transferre my right in the horse then my promise alone Euen so it is a greate sinne to breake a simple Vowe of chastitie made to God The B. of Sarisburie Howe lightly your Captaine General Albertus Pigghius weigheth the Authoritie of S. Augustine it maie appeare by his woordes For thus he writeth Quòd non solùm incerta sed etiam falsa sit Augustini Sententia ita mihi demōstrari posse videtur Thus me thinketh I am hable to proue that S. Augustines Iudgemente herein is not onely vncertaine but also False And againe afterwarde in the Conclusion Quòd Augustini Sententia non solùm incerta sed etià m certo ' Falsa sit satis mihi demonstratum videtur That S. Augustines Judgemente is not onely vncertaine but also certainely False mee thinketh I haue sufficiently proued And againe Non multùm me mouet Augustini Sententia Mihi non placet Augustini ea de re Definitio Sentētia S. Augustines Judgement dooth not greatly moue me I like not S. Augustines
burne keepe queanes and defile him selfe with neuer so sinful and desperate a life yet they suffer not that persone to marrie a Wife or if he chaunce to marrie they allowe it not for Marriage And they commonly teache It is mutche better and more Godly to keepe a Concubine or an Harlotte then to liue in that kinde of Marriage The Olde Father S. Augustine complained of the Multitude of vaine Ceremonies wherewith he euen then sawe mens mindes and Consciences ouercharged These menne as though God regarded nothinge els but their Ceremonies haue so out of measure increased them that there is now almoste none other thinge leafte in their Churches and places of praier The B. of Sarisburie Al that M. Hardinge hath here to saie hathe benne bothe alleged and also fully answeared before in a place more conueniente The Apologie Cap. 3. Diuision 5. Againe that Olde Father S. Augustine denieth it to be lawful for a Monke to spende his time slouthfully in Idlenesse vnder a pretensed and countrefeite Holinesse to liue al vpon others And who so thus liueth the Olde Father Apollonius likeneth him to a Theefe These menne haue I wote not whether to name them Droues or Heardes of Monkes who for al that they doo nothinge nor yet once intende to beare any shewe of Holinesse yet liue they not onely vpon others but also riot lauishly of other folkes laboures M. Hardinge VVee doo not mainteine that a Monke shoulde liue idly But wee reproue you for accountinge the Seruice of God Idlenesse Neither is that the thinge onely whiche ye can alleage in Defence of that your Brethren haue donne to Monasteries in the Countries where your Gospel proceedeth For ye haue remoued not onely suche Monkes as were proued idle but all Monkes generally that would serue God accordinge to that vowe which they made vnder the approued rule of S. Benedicts S. Augustine S. Francis S. Dominicke or of any other You saie we haue Droues and Heardes of Monkes thereby signifieinge they are beastes rather then men VVhereas S. Augustine calleth them Seruos Dei the Seruantes of God in that very woorke whiche you alleage Sith that our Monkes I meane all religious men serued the Aulter and were appointed to Preach Minister the Sacramentes and bestowe their time in Praier for their owne infirmities and for the Sinnes of the people by the doctrine of S. Augustine they are not bounde to labour as they who for so winge spirituall thinges to the behofe of others may reape their temporall thinges to their owne necessary sustenance The B. of Sarisburie Monkes ye saie be Goddes Seruantes and Monkes life is the Seruice of God And herein ye vse sutche earnest talke as though if the whole generation of Monkes were remoued God should sit without Seruice In deede S. Augustine shewinge vs what good Seruice the Monkes of his time did vnto God saithe thus Isti non Deo seruiunt sed suo ventri These Monkes serue not God they serue their bellies Againe he saithe lactantia â—ò est periculosior quò sub nomine â—eruitutis Dei decipit Hypocrisie or vountinge of Holinesse is the more dangerous for that it deceiueth vs vnder the name of Goddes Seruice Againe he saithe Fallit dolosa imagine Sanctitatis It deceiueth vs by the deceiteful countenance or Image of Holinesseâ— Againe touchinge these Monkes he saith Non apparet vtrùm ex proposito Seruitutis Dei venerint an vitaÌ„ inopem laboriosam fugientes vacui pascì vestirl voluerint Wee cannot tel whether they became Monkes for pourpose to serue God or els beinge weary of their poore and paineful Life were rather desirous to be feadde and clothed dooinge nothinge And therefore he calleth the Almouse that thei geatte Sumptus lucrosae egestatis Simulatae pretium Sanctitatis The charges of gaineful pouertie and the price of feined Holinesse Againe he saithe Venalem circumferunt Hypocrisim They carrie their Hypocrisie aboute to sale S. Hilarie speakinge of the same kinde of Holy People saith thus Conuiuia sub obtentu Religionis sumptuosa sectantur Apothecas suas inutili ReligiosoruÌ„ obsequio defendunt de quibus Scriptum est Comedentes domos viduarum EtiaÌ„si Dominum se credant inuocare tamen audient quod est in Euangelio Scimus quia peccatores Deus non audit Vnder the colour of Holinesse they seeke for deinty and costely fare They maineteine their stoarehouses by the vnprofitable seruice of Religious people of whome it is written They deuoure vp poore VVidovves houses Although thei thinke they serue God yet the same answeare shal be made them that is written in the Gospel VVee knovve that God geeueth no eare to Sinners Vpon these woordes of the Gospel Selle al that thou haste and geeue it to the poore and comme and folovve mee Your very Ordinarie Glose saithe thus Bene operando non mendicando Folovve me in vvel dooinge nor in begginge Wee graunte yâ— Seruice of God maie not rightly be called Idlenesse But what if S. Bernarde saÃe of your Monkes Serui Christi seruiunt Antichristo They pretende Christes Seruice and serue Antichriste For where did God euer require you to doo sutche Seruice S. Hierome saithe of them In statu seruili abiectionis esse abhorrent Laborare recusant prae pigritia Mendicare erubescunt validi quia nihil daretur eis They are lothe to be abiectes and in seruile state For Idlenesse they wil not laboure And to begge they are asbamed For beinge valiaunt and lusty people noman woulde geue them any thinge Likewise saithe S. Augustine Tanquam Conseruatricem Euangelij praedicant pigritiem They speake mutche of their Idlenesse as if it were the Keepe and Castle of the Gospel Againe he faithe Contingit eis quod in viduis iunioribus indisciplinatis cauendum Apostolus dicit Simul otiosae esse discunt non solùm autem o tiosae sed curiosae verbosae loquentes quae non oportet The same thinge happeneth vnto them that S. Paule speaketh of yonge Widowes liuinge out of order They learne to be idle and not onely idle but also curtous and ful of woordes speakinge suâ—che thinges as are not meete Thus yée sée M. Hardinge that this pretense and coloure of Goddes Seruice hathe oftentimes of the Anciente Fathers benne called Idlenesse Ye saie Monkes now Serue the Aultare and Minister Sacramentes and therefore are not bounde to Bodily laboure This is a faire coloure to shadowe their Idlenesse For who euer hade Monkes to Serue the Aultare or gaue them Authoritie to Minister Sacramentes What Doctour What Father What Anciente Councel In olde times it was not lawful for a Monke to be a Prieste S. Gregorie saithe Nemo potest Ecclesiasticis Officijs deseruire in Monastica Regula ordinatè persistere No man can serue the Ecclesiastical Office and orderly keepe the Rule of Monkerie And S.
non debet cùm pauci sine illo vitio inueniantur It is commonly saide that a man maie not be deposed or depriued for Simple Fornication For as mutche as fewe Priestes be founde without that faulte Againe whereas the woordes of the Decree are these Nullus audiat Missam Presbyteâ— quem scit Concubinam indubitanter habere Let noman heare the Masse of that â—neste whom he vndoubtedly knoweth to keepe a Concubine The Close vpon the same saithe thus Hic Canon quandoque fuit latae Sententiae Sed hodiè non est This Decree in olde times stoode as a ruled case but now is it not so Ideo licet notoria sit Fornicatio tamen non est propter eam abstinendum ab officijs Presbyterorum And therefore although the Fornication be notoriously knowen yet maie wee not therefore refraine from the Seruice of the Prieste Hereunto very wel agréethe the Glose vpon Othoes Legantines Quid ergo si Sacerdos mueniatur coire cum muliere Respondeo Adhuc dicitur occultuÌ„ nec propter hoc debet cum vitare in publico nisi aliter Conuincatur What if a man find the Prieste in the mâ—uoure with a woman I answeare Al that notwithstandinge the faulte is prâ—â—e Neither maie a man therefore aouid yâ— Priestes Seruice onlesse he be otherwise coâ—â—cted And againe in the same Glose vpon these woordes Qui publicè detinet Concubinas it is noted thus Tu dic Publicè quando multitudini se patere non expauet Secùs ergo si secretè intra domum propriam vel alienam detineat hanc Concubinam Nam tunc poenam huius Constitutionis non incurret Dom us enim rem secretam non auÌ„t publicam denotat By this word Openly vnderstand thou If he be not afraide leste the world espie him Therefore it is otherwise if he keepe the same Concubine secretely whether it be in his owne house or in somme other mannes For then he is not vvithin the daunger of this Lavve For a house betokeneth a thinge to be Secrete and not open By this fauourable and gentle Construction onlesse the Prieste kéepe his woman openly in the Marketplace he is without al daunger of Lavves and Canons and wee maie not refraine to heare his Seruice It is no Sacrilege you saie but the Blessed and Holy Sacrifice Hereto I maie answeare with the woordes of S. Augustine Quae sunt Sacrilegia si illa erant Sacra Aut quae Inquinatio si illa Lauatio What is Sacrilege if this be a Sacrifice Or what is staininge if this be wasshinge Verily your owne Pope Hildebrande hereof writeth thus Imperamus vobis ne eorum Officia Orationes Cuâ—tus audiatis Quia Benedictio â—orum vertitur in Maledictionem Oratio in Peccatum Testante Domino per Propheram Maledicam Benedictionibus vestris Qui vero huic Saluberrimo praecepto obedire noluerint Idololatriae poenaÌ„ incurrent Wee commaunde you that you heare neither theire Offices nor thire Praiers nor theire Seruice For theire Blessinge is turned into Cursinge and theire Praier into Sinne As the Lorde him selfe witnesseth by the Prophete I wil curse your Blessinges saithe the Lorde And who so euer wil not obeie this wholesome Commaundemente he shal fal into the paine of Idolatrie Iudge yee nowe M. Hardinge whether this be Sacrilege as wée saie or as you saie a Blessed and an Holy Sacrifice The Apologie Cap. 3. Diuision 7. The Olde Canons of the Apostles commaunde that Bishop to be remoued from his Office whiche wil bothe supplie the place of a Ciuil Magistrate and also of an Ecclesiastical person These menne for al that bothe doo and wil needes serue bothe places Nay rather the one office whiche they ought chiefely to execute they once touche not and yet no body commaundeth them to be displaced M. Hardinge If we ought to sticke at any one certaine worldely busines whiche maie seme vnsemely for a Bishop or a Priest as too base for his dignitie and too much hinderance to his vocation vndoubtedly mariage is of that sorte VVhom maie we better credite for this case then S. Paule He that is without a wife saith he is careful for the thinges that be of our Lorde howe he maie please God But he that is coupled with a wife is careful about the thinges whiche are of the worlde and is diuided But with our fieashely Ministers this busines is not fleashely and worldly at al but altogeather spiritual bicause theire spirit is wholly occupied therein The B. of Sarisburie Christe thought so litle hinderance to be in Marriage towardes the Preaching of the Gospel that of his twelue Apostles he chose eleuen that were married So S. Ambrose saithe as it is alleged before Apostoli omnes exceptis Iohanne Paulo Vxores habuerunt Al the Apostles had Wines sauinge onely S. Iohn and S. Paule But ye saie VVith our fleashely Ministers â–ª this businesse is not fleashely but altogeather Spiritual bicause theire Sprite is wholy occupied therein It pitieth me M. Hardinge to see you so vainely to be stowe your Spiritual Cogitations Matrimonie is Goddes ordinance God neuer ordeined Man to liue in villanie and filthinesse S. Paule saithe Matrimonie is honourable in al menne as wel in Priestes as in others and the bedde vndefiled But Aduouterers and Fornicatours the Lorde him selfe vvil iudge And againe writinge vnto the Married people of Rome he saithe Vos non estis in Carne sed in Spiritu You are not in the Fleashe but in the Sprite They were Married and liued in the Lavves of Marriage Yet S. Paule saithe They were not in the Fleashe but in the Sprite S. Augustine saithe Sancta sunt etiam Corpora Coniugatorum Fidem sibi Domino seruantium The Bodies of married people keeping faith bothe to them selues did to the Lorde â—â—e Cleane and Holy Origen saith Non solum virgines aut Contineâ—tes offerunt Copora sua Hostiam Sanctam Not onely Virgins or others that liue in Single Life but also Married folkes offer vp theire Bodies a Holy Sacrifice Chrysostome saithe Sanctificationem Paulus vocat Pudicitiam Temperantiam Coniugalem The honeste Chastitie and Temperance that is bitweene Man and VVife S. Paule calleth Holinesse And againe Carent Culpa Nuptiae nec à Virtute quicquam prohibentâ— Marriage is voide of faulte and is no hinderance vnto vertue Hereof wée haue spoken before more at large But touchinge the Chaste life of your Spiritual Cleregie M. Hardinge as sundrie your owne frendes haue recorded and as the whole worlde is wel hable to iudge it is nothinge els but a Spiritual filthinesse The Apologie Cap. 3. Diuision 8. The Olde Councel of Gangra commaundeth that none shoulde make sutche difference bitweene an Vnmarried Prieste and a Married Prieste as to thinke the one more holy then the other for Single Lifes sake These menne put sutche a difference bitweene them that they streight waie thinke
al theire Holy Seruice to be defiled if it be donne by a good and honest man that hath a Wife M. Hardinge It was not for your pourpose Sirs to vse true dealinge and to alleage the woordes as they are in that olde Councel For they speake of an external Sacrifice whiche the Churche calleth the Masse The same it behoued you to dissemble leste ye bewraied your cause The woordes be these If any man make a difference of a Prieste who hath benne married is though when he sacrificeth a man might not communicate with his oblation be he accursed Those fathers speake euidently of a Prieste who hath sometime ben maried that is to saie before his Priesthode For after Priesthode it was neuer bearde sithens the time of Christe that any Prieste might marie by the Lawe either of the Greeke or of the Latine Churche VVe therefore condemne the mariages of Priestes whiche be made after the takinge of holy orders and saie that he is no good and honeste man but an incestuous Aduouterer that marieth afterwarde The B. of Sarisburie To answeare al your trifles M. Hardinge it were too longe Wée refuse not the names of Oblation or Sacrifice Wée knowe that the Holy Ministration is Commonly so called by the Aunciente Fathers For that as Chrysostome saith it is the Memorie the Remembrance the Samplare the Token of that one Sacrifice that Christe once offered in his Body vpon the Crosse Howe be it the reason hereof that ye would séeme to wreast out of yâ— Greeke woorde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is very simple and bewraieth in you either wante of skil or greate corruption For beinge learned in the Greeke tongue ye muste néedes knowe that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth not a Sacrifice but a Ministerie or publike Seruice Plutarchus saithe thus Lictores quasi Litores dicebantur quo'd essent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hereby it appeareth that the Common Hangeman of the Cittie was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and his office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whiche I trowe M. Hardinge yee would not haue to be called a Sacrificer a Sacrifice Pachymeres in his Annotations vpon Dionysius saith thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellat Diaconos aut eos qui nunc Hypodiaconi appellantur He câ—lleth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that are called Deacons or Subdeacons S. Paule speaking of Kinges Ciuile Princes saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aut Ministri Dei sunâ— I recken ye wil not saie that either Deacons or Subdeacons or Kinges or Princes had Authoritie to Minister the Holy Communion or as you saie to offer vp the Daily Sacrifice Where as S. Luke saithe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministrantibus illis Chrysostome demaundeth this question Quid est Ministrantibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He answeareth Praedicantibus Whereby it appeareth that the Apostles Sacrificinge was theire preachinge It had benne ouer mutche vaâ—itie to note theisâ— thinges had not your vaine quarrel geuen the occasion Certainely there is no mention in the said Councel of Gangra either of your Masse or of your External Sacrifice After Priesthood ye saie it vvas neuer heard sithence the time of Christe that any Prieste might Marrie by the Lavve either of the Greeke or of the Latine Churche This warrant were vndoubtedly true if euery your woord were a Gospel But what if your owne Glose that is to saie the very Ground mother of your Diuinitie stand against you saie Ye warrante vnwisely or if that mislike you vnaduisedly ye knowe not what Verily vpon the Popes owne Decrees ye shal finde it noted thus Multi ex hac Litera dixeruntâ— quâ—d Orientales possunt contrahere in Sacris Ordinibus Of these woordes many haue geathered that yâ— Priestes of the Easte Churche maie marrie being within Holy Orders Nicephorus saith that Eupsychius being a Prieste at Cesaria in Cappadocia married a Wife a litle before that he was Martyred The like he séemeth to write of Apollinaris the Elder that beinge a Prieste Married a Wife at Laodicea In the Councel holden at Ancyra there is a Canon written thus Diaconi quicunque ordinantur si in ipsa Ordinatione protestati sunt dixerunt velle se coniugio copulari quia sic manere non possunt hi si postmodùm vxores duxerint in Ministerio maneant proptereà quâ—d â—is Episcopus licentiam dederit Deacons that receiue orders if at the time of theire admissâ—on they make protestation and saie they wil be married for that they cannot otherwise contine we if they aftervvarde Marrie let them remaine in the Ministâ—â—â— for that the Bishop hath already dispensed with them Chrysostome speaking of the Marriage of Bishoppes saithe thus Quamuis Nupâ—ae plurimum difficultatis in se habeant ita tamen Assumi possunt vt perfectiori vitâ—â—â—â—pedimento non sint Notwithstanding Marriage haue in it mutche trouble yet so it maie be Taken that it shal be no hinderance to perfite life He saith Marriage maie be Taken or chosen And he speaketh namely of the Marriage of Priestes Bishoppes Erasmus saithe The Priestes of the Greeke Churche this daie notvvithstanding theire Orders Marrie Wiues The like writeth Cornelius Agrippa against the Louanians Your owne Glose vpon yâ— Decrees â–ª as I haue alleged before noteth thus Dicunt quâ—d olim Sacerdotes poterant contrahere ante SiriciuÌ„ Thei saie that in olde times before Pope Siricius it was Laweful for Priestes to contracte Matrimonie Likewise Cardinal Caiâ—tane saith Nec ratione nec Authoritate probari potest quâ—d absolutâ— loquendo Sacerdos peccet contraheÌ„do Matrimonium It cannot be proued neither by Reason nor by Authoritie speakinge absolutely that a Prieste offendeth God in Maâ—â—â—nge a Wife So likewise saithe Anselmus in a Dialogue bitwéene the Maister and the Scholare touchinge these maters Defideramus certificaâ—i tua Sotione super Vulgari in toto Orbe quaestione quae ab omnibus pené quotidié ventilatur adhuc lis indiscussa celatur Scilicer An liceat Presbyteris post acceptum ordinem Vxores ducere Wee are desirous by your Answeare to be certified aboute this Common question that is nowe tossed through the worlde and as yet lieth vndiscussed I meane vvhether a Prieste beinge vvithin Orders maie Marrie a VVife Hereby it appeareth that in the time of Anselmus whiche was aboue a thousande yéeres after Christe this mater laie in question and was not yet discussed If ye knewe these thinges before M. Hardinge ye were to blame to dissemble them if ye knewe them not ye were to blame to controlle them I doubt not but it maie appeare by these fewe that sithenâ—e the time of Christes Resurrection sundrie Priestes beinge within Holy Orders haue married Wiues and that not onely in the Gréeke Churche but also in the Churche of Rome The Apologie Cap. 3. Diuision 9. The Auncient Emperoure Iustinian commaunded that in the Holy Administration al thinges should be pronounced with a cleare lowde
our belefe no we preached and receiued in the Catholike Church ‡ neither shoulde be altered ‡ nor coulde be bettered ‡ For it is the same he taught him selfe And that we doubt not of it accordinge to his promise he hath sente the holy Ghoste to enforme the Churche of al truthe Remember you not who saide I am God and am not changed againe that the worde of God remaineth for euer This beinge true it is euident that we haue the sound and weighty wheate whiche no persecution of tyraunces and blasies of heretikes no contagion of euil manners for these fiften hundred yeeres could either blowe from the floore of our Lordes berne the Churche or corrupt VVe haue accordinge to the Apostles counsel kepte that hath ben committed vnto vs. VVe haue enioyed the fountaine of the water of life Ye charge vs soare that we haue plucked awaie from the people the holy communion the worde of God the true worshippinge of God the right vse of Sacramentes and praier VVho so euer taketh these fiue awaie wherein chiefly standeth our saluation the same is Antichrist VVere not that ye haue already done so mutche for vs as the worlde maie take you for impudente liers we would not quietly beare so greauous a matter But nowe that ye haue tried your selues so false of your worde we litle esteme it your railinge is no slaunder Lastly concerninge praier what hath ben ordeined by our holy forefathers of al ages directed with the sprite of God for the maintenance and encrease of it to Gods honoure al that in fewe yeres by the instincte of Sathan to promote his Kingedome ye haue vtterly abolished and by wicked violence brought the people from deuotion to a carelesse idlenesse from speaking to God with hartes and lippes to ‡ a spiritual dummesse from praiers ‡ to chapters from holy thinkinge to ‡ vnprofitable harkeninge Ye can not abyde salte water oyle palme the crosse incense c. no maruel No more can not the deuil who possesseth you and rideth you and after his owne wil driueth you from truthe from Christen Religion and from al Godlines VVere it so that your sprite coulde a waie with those thinges then were it not agreeing with his sprite Vntil ye geue place to the spirit of God who maie driue out of you the spiritie of Sathan we looke to heare no better tidinges of you The B. of Sarisburie Ye were sommewhat angrie M. Hardinge when ye thus besturred your selfe It pitieth me in your behalfe Christe and his Apostles yée saie neuer ruled the Churche in better order then it is nowe ruled by the Pope and his Cardinalles Euen so might they haue saide that had turned the House of God into a Caue of Theeues One of your frendes saith Apostolorū temporibus rudis adhuc erat Ecclesia In the time of the Apostles the Churche as yet was rude and Barbarous and out of order And being afterward reproued for his blasphemous speache he answeared lewdly in his pleasance Rudis indigestaqueue moles Others of you saie Christus in Coelo praesidet Papa in Terris residet Christe ruleth in Heauen the Pope in Earthe An other saithe Omnes Sanctiones Sedis Apostolicae sic accipiendae sunt tanquam ipsius Diuina voce Petri firmatae Al the Lawes of the Apostolique see of Rome muste so be taken as if they were confirmed by the Diuine voice of Peter him selfe An other saith Sicut ostium regitur Cardine ita Ecclesia Romana regitur Consilio Cardinalium As the doore is ruled by the hooke so is the Churche of Rome ruled by the Counsel of Cardinalles Therefore the Pope him selfe saithe thus vnto them Vos eritis Senatores vrbis Regum similes veri Mundi Cardines super quos militantis ostium Ecclesiae voluendum regendum est Ye shal be the Senatours of my Cittie and like vnto Kinges the very bookes and staies of the worlde vpon whom the very doore of y◠Churche Militante muste be turned and ruled Sutche are they whom S. Hierome imagineth thus to saie Non est Vir in domo Non est Christus Corporaliter in Ecclesia Surgens enim à mortuis Ascendit in Coelum nobisque Ministerium gubernandae Ecclesiae suam videlicet Domum reliquit My Husbande is not at home That is to saie Christe is not nowe Corporally in the Churche For beinge risen from the deade he is Ascended into Heauen and hath leafte vnto vs the gouernmente of his Churche that is the whole orderinge of his House True it is as you saie God is one and is not Changed And his Woorde endureth for euer But the Change is in you and not in God Goddes Woorde is the Woorde of Life your Woorde is the Woorde of Vanitie God the Father hath not planted it Therefore it shal be plucked vp by the rootes God saithe by the Prophete Malachie The lippes of the Prieste shal keepe knowledge and the people shal require the Lawe at his mouthe For he is the Angel of the Lorde of Hostes Vos autem recessistis de Via c. But you are gonne backe from the VVaie you haue offended many a one in the Lavve you haue broken the Couenante of Leui saith the Lord of Hostes And therefore haue I made you to be despised Yee haue changed the moste parte of the Apostles Doctrine And of al that euer they ordeined yée haue in a manner leafte nothinge standinge S. Bernarde saithe of your owne Churche of Rome A planta pedis vsque ad verticem Capitis non est sanitas vlla From the sole of the foote vnto the Crowne of the heade there is not one whole place And yet ye beare vs strongely in hande that Christe and his Apostles neuer ruled the Churche in better order then it is nowe ruled by the Pope and his Cardinalles Al the reste of your emptie talke is answeared sufficiently before Yet one pange of your Eloquence I maie not in any wise leaue vntouched Thus ye saie By the instincte of Satan ye haue brought the people from deuotion to carelesse idlenesse from speakinge to God with hartes and lippes to a spiritual doumbenesse from Praiers to Chapters from Holy thinking to vnprofitable hearkeninge If I were not wel acquainted with your speache M. Hardinge I could not thinke ye would so vnaduisedly bestowe your woordes I doubte not but euen hereby it shal soone appeare whether of vs hath wilfully broken the Apostles Orders refused the Godly Examples of the Holy Primitiue Churche of God Yee telle vs that the Readinge of the Scriptures vnto the people in the Churche of God is a Spiritual doumbenesse and a thinge vnprofitable as onely diuised of our selues and that as you saie by the instincte of Sathan and neuer before either knowen or vsed by any Catholique Learned Father Yet the Aunciente Father Origen saithe Iudaicarum Historiarum Libri traditi sunt ab Apostolis Legendi in
greater then al these mennes policie For sutche is their Life their Doctrine and their Diligence that for al them the Churche maie not onely erre but also vtterly be spoiled and perish◠No doubte if that Churche maie erre whiche hath departed from Goddes VVoorde from Christes Commaundementes from the Apostles Ordinaunces from the Primitiue Churches Examples from the Olde Fathers and Councelles Orders and from their owne Decrees and whiche wil be bounde within the compasse of none neither Olde nor Newe nor their owne nor other folkes nor Mannes Lawe nor Goddes Lawe then it is out of al question that the Romishe Churche hath not onely had power to erre but also that it hathe shamefully and moste wickedly erred in very deede M. Hardinge A man would haue thought you woulde haue brought some substantiall Argumente whereby to prooue that the Churche erreth Neither make you excuse in that you speake of the Romaine Churche In this accompte wee make no difference betwene the Romaine Churche and the Churche But all your proufes depende vpon your iffes whiche beinge denied you haue nomore to saie No doubte saie you if that Churche maie erre whiche hath departed from Goddes VVoorde from Christes Commaundementes c. then it hath erred in very deede But Syr what if a man denie your supposal and staie you in your firste if VVhat haue you to prooue it All that you haue saide hitherto We knowe and of litle force it is But no doubte saie you if that Churche maie erre which hath departed from Goddes VVoorde c. Yea forsoothe if all iffes were true then if Heauen fell wee shoulde catche Larkes And if a bridge were made betwene Douer and Calys wee mighte goe to Boleine a foote as VVilliam Somer once tolde Kinge Henry if it be true that I haue hearde saie The B. of Sarisburie Here in nothinge els but onely the Canonization of poore VVilliam Sommer While your Bookes M. Hardinge shal liue al his sage sawes shal neuer die The Apologie Cap. 12. Diuision 2. But saie they ye haue benne of our Felovvship but novve ye are becomme foresakers of your Profession and haue departed from vs. It is trewe We haue departed from them for so dooinge we bothe geeue thankes to Almighty God greatly reioice on our owne behalfe But yet for al this from the Primitiue Churche from the Apostles and from Christe wee haue not departed True it is Wee were brought vp with these menne in darkenesse and in the lacke of the knowledge of God as Moses was brought vp in the Learning in the bosome of the Egyptians VVe haue benne of your Companie saithe Tertullian I confesse it and no marueile at al For saith he menne be made and not borne Christians M. Hardinge VVee saie as ye reporte that ye haue benne once of our Felowship but now ye are become Apostates and foresakers of your Profession and haue wickedly departed from vs. By the name of vs we meane not some one particular companie but Christes Catholike Churche VVe saie of you as S. Ihon saide of the like whome he calleth Antichristes Ex nobis exierunt sed nō erant ex nobis Nam si fuissent ex nobis permansissent vtique nobiscum They are departed from out of vs but they were not of vs. For if they had benne of vs they had doubteles remained still with vs. But what is your answeare hereunto It is desperate foolishe and lieinge Firste ye confesse the thinge and not onely that but also thanke God for it and greatly reioice in it And therein ye folowe the woorse sorte of Sinners of whom Salomon saithe Laetantur cùm malè fecerint exultant in rebus pessimis They be glad when they haue donne euil and reioice in the worste thinges that are Ye haue diuided the Churche of God ye haue rente our Lordes nette ye haue cut his whole wouen cote which the wicked Souldiers that Crucified him could not finde in their hartes to doo Dionysius Alexandrinus writinge to Nouatus the greate Heretike who did as ye haue donne saithe thus vnto him as Eusebius reciteth whereby yee maie esteeme the greatnesse of your crime Thou shouldest haue suffered what so euer it were that the Churche of God mighte not be diuided And martyrdome suffered for that the Churche shoulde not be diuided is no lesse glorious then that which is suffered for not dooinge Idolatrie Yea in mine opinion it is greater For there one is martyred for his owne onely Soule and here for the whole Churche Thus it foloweth that by your Apostasie and by your diuidinge of Goddes Churche yee haue donne more wickedly then if yee committed Idolatrie But yet for all this saie they from the Primitiue Churche from the Apostles and from Christe we haue not departed VVhat can be saide more foolishly VVhy Syrs is not the Primitiue Churche and this of our time one Churche Dothe it not holde togeather by continuall Succession till the worldes ende VVhat hath Christe moe Churches then one Is the Primitiue Churche quite donne and now muste there beginne a newe Is not Christe his Apostles and all true beleuers in what time or place so euer they liue his one mysticall Body whereof he is the Head all other the members As Christe is one the Holy Ghoste one one Faithe one Baptisme one Vocation one God so is the Churche one whiche beganne at the firste man and shall endure to the laste whereof the liuinge parte on earthe before the comminge of Christe into Fleashe was sometime broughte to small number after his comminge and after that the Apostles had Preached and spreadde the Gospell abroade the number neither was euer nor shal be other then greate though sometime accompted small in respect of the vnbeleuers vntil the comminge againe of the Sonne of Man at what time he shall skantly finde Faithe specially that whiche woorketh by Charitie in the Earth Against whiche time busely ye make preparation For some parte of excuse of your forsakinge the Churche ye saie ye were brought vp with vs in darkenesse and in the lacke of knowledge of God as Moses was amonge the Aegyptians For that ye bringe out of Tertullian helpeth you nothinge at all I praie you Syrs what darkenesse meane ye Speake ye of Sinne VVee excuse not our selues But when tooke ye out the beame of your owne eies that yee espie the mote of our eie It were well ye proued your selues honest menne before ye required vs to be Angels If ye meane the darkenesse of ignorance as peraduenture ye doo and the lacke of knowledge of God Now that ye are departed from vs and haue set chaire against chaire I see not cause why to saie Aulter against Aulter what more and better knowledge of God haue ye then we haue and euer haue had Doo we not know the Articles of our belefe Tell vs whiche doo we lacke This is life Euerlastinge saithe our Sauiour in the
factum est ex Pénnis Pauonum Of your Liberal Learned Cleregie one saithe thus Nec verba Canonis intelligunt nec quae sint verba Consecrationis sciunt They vnderstand not the woordes of theire Canon neither knowe they whiche be the Woordes of Consecration And therefore he that forged the Rule of Monkes vnder the name of S. Hierome chargeth them in any wise to pronounce euery woorde distinctely and waâ—ily leste by theire foolishe vtterance they shoulde make the Angelles to falle a laughinge These fewe maie serue you for a taste Hereby M. Hardinge it maie appeare your Cleregie hath no greate cause to make sutche triumphe of theire Learninge Howe be it wée vpraide you not herewith nor was this the cause of oure departure Yee holde both Faithe and Learning and Churche and Religion by enheritance Christe hath once praied for Peter Therefore your Faithe and Learning can neuer faile Yet notwithstandinge your late Bookes freight with so many vnciuile and vaine speaches for of your often Vntruthes I wil saie nothing sauoure more of Choler then of Learninge S. Hierome saithe Doctrina viri per patientiam noscitur Quia tantò quisque minùs oftenditur doctus quantòconuincitur minùs patiens A mannes Learninge is knowen by his patience For the lesse patiente a manne sheweth him selfe the lesse he sheweth to be his Learninge Woulde God yee woulde humble your knowledge and make it obediente to the knowledge of God Otherwise that Peter saide vnto Simon Magus of his moonie maie likewise be saide vnto you of your knowledge Thy knovvledge be vvith thee to thy destruction Our Learninge is the Crosse of Christe of other Learninge wée make no vauntes God is called the God of Truthe and not of Learninge S. Paule saithe Al kinde of Learninge shal be abolished God make vs al Learned to the Kingedome of Heauen The Apologie Cap. 13. Diuision 1. But wherefore I praie you haue they themselues the Citizens and dwellers of Rome remoued and comme downe from those Seuen Hilles whereupon Rome sommetime stood to dwel rather in the Plaine called the field of Mars They wil saie peraduenture bicause the conductes of Mater wherewithout menne cannot commodiously liue haue now failed and are dried vp in those Hilles Wel then lette them geeue vs like leaue in seekinge the Water of Eternal Life that they geeue them selues in seekinge the Water of the wel For that Water verily failed amongest them The Elders of the levves saith Ieremie sente theire litle ones to the VVateringes and thei findinge no VVater beinge in miserable case and vtterly loste for thirste brought home againe theire vessels emptie The nedy and poore folke saithe Esaie sought aboute for VVater but no vvhere founde they any theire tongue vvas euen vvithered vvith thirste Euen so these menne haue broken in peeces al the pipes and conduites they haue stopped vp al the springes and choked vp the Fountaine of Liuinge Water with dyrte and myre And as Caligula many yeeres past locked vp faste al the storehouses of corne in Rome thereby brought a general dearthe and famine amongest the people euen so these menne by damminge vp al the Fountaines of Goddes VVoorde haue brought the people into a pitiful thirst They haue brought into the world as saithe the Prophete Amos a Hungre and a Thirste nor the Hunger of Breade nor the Thirste of VVater but of hearinge the VVoorde of God With greate distresse went they scatteringe about seekinge somme sparke of heauenly light to refreashe theire consciences withal but that light was already thoroughly quenched out so that they coulde finde none This was a rueful state This was a lamentable forme of Goddes Church It was a miserie to liue therein without the Gospel without Light and without al Comforte M. Hardinge VVel and witteely reasoned foresoothe No no Sirs if it were that holesome VVater of Eternal life whiche ye thirste after ye woulde neuer haue departed from the high hil the Catholike Church and come downe into the valleis where ye finde the durty pudles of fleashely pleasures where the deuil Behemoth as Iob saithe dormit in Iocis humentibus sleapeth in woiste places Al were not sterued for hunger and thirst of that water of Gods VVorde Therefore ye speake bothe slaunderously and ignorantly for diuines where ye saie that we had broken in peeces al the pipes and conduites that we had stopped vp al the springes and choked and dawned vp al the Founteines of Liuinge VVater with durte and myre Yet vnwares or ignorantly they cal that faithles and pagane state a lamentable forme of Gods Churche whereas they shoulde haue accoumpted it no Churche at al. For where is no worde of God no light no Gospel at al how can there be any Church VVithout these any multitude is no more a Church then without Christe a man is a Christian then a deade man is a man And thus with malicious slaunderinge not with lerned reasons with theire owne affirmations not with apt allegations haue they gone about to proue that these many hundred yeres the Churche hath erred â–ª But thankes be to God al this winde shaketh no corne VVhen al these hasty blastes be blowne â–ª ouer the Churche of God shal stand stil vnmoued vpon the rocke Christ builded it on and appere glorious in her sted fastnes and truth maugre the gaine saieinge of al Heretikes and shal appere to them terrible as a stronge armie set in battaile raye The B. of Sarisburie Here M. Hardinge ye beginne out of season to plaie with your Allegories and Mystical Fantasies Your Catholique Churche of Rome is the Mounte Worldly pleasure is the Vale. By whiche Comparison wée muste beleue that the Pope and his Cardinalles sittinge on highe vpon the Mounte passe theire time there onely in Fastinge and praier and in al manner pouertie and penurie and straitouâ—sse of Life and haue vtterly abandoned al worldly pleasures Notwithstanding somme haue said In Cardinalibus Superbia Auaritia Luxuria validissimè dominantur In the Cardinalles of Rome Pride Auarice and Lecherie are in theire greatest Courage Howe be it touchinge as wel this as other your like folies conceminge the Churche I wil not saie Ye keepe your woonte but I muste néedes saie Yée doo but trifle The Apologie Cap. 13. Diuision 1. Wherefore though our Departinge were a trouble to them yet ought they to consider withal howe iuste cause we had of our Departure M. Hardinge In deede our charitie is sutche as we confesse it to be a griefe vnto-vs to see you plaie the part of rebellious children to vse presumption for submission contempt for obedience spite for loue Yet sith that ye are desperate and incorrigible as by your departing from vs the Church felt some anguish and trouble so now that ye are gone it is releued as the body is eased when after a purgation it hath auoided euil humours Nowe saie you beste The B. of Sarisburie
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
paterne of the Apostles and Olde Fathers times as though thei al hadde benne voide of vnderstandinge Doo these menne weene yee see more or sette more by the Churche of God then thei did who firste deliuered vs these thinges M. Hardinge Softe and faire Sir Defender you haue not yet proued that you saie is manifeste and out of al peraduenture Remember you not the olde homely verse of youre sophistrie Neque negatiuis rectè concludere si vis Speake to the pourpose or els I woulde you woulde make an ende of youre filly follies For in deede you trifle and saie nothinge worth to be answeared And here litle cause doo you minister vnto me to vtter substantial stuffe VVhiche I desire the discrete Reader to consider for mine excuse that with a trifler I doo also but trifle The B. of Sarisburie Here M. Hardinge by youre owne confession yee doo but trifle with youre Filly follies for that I trowe youre substantial and better stuffe was not yet ready The Apologie Cap. 15. Diuision 3. In deede we haue renounced that churche wherein wee could neither haue the Woorde of God sincerely taught nor the Sacramentes rightly administred nor the name of God duely called vpon Whiche churche also them selues confesse to bee faulty in many pointes And wherein was nothinge hable to staie any wise man or one that hath consideration of his owne safetie M. Hardinge And why haue ye renounced this Churche but for that ye might not be suffered to sette foorthe to the losse of Christen soules the detestable heresies of VVicklef Luther Zuinglius Caluine and other youre false Maisters whiche ye cal youre sincere woorde of God after youre Schismatical and Heretical manner That ye saie there was nothinge in the Catholique Churche hable to staie any wise man or any that hath consideration of his safetie it is one of youre impudent lies There were bothe wise menne in the Churche and greate multitudes of sutche as hadde good regarde of their soule healthe alwaies before the Deuil hadde sutche a hande vpon Luther and the reste of youre newe Apostles and Apostates The Apologie Cap. 15. Diuision 4. To conclude wee haue foresaken the churche as it is nowe not as it was in Olde times paste and haue so gonne from it as Daniel went out of the Lions Denne and the three children out of the Furnesse and to saie the truthe we haue benne caste out by these menne beinge cursed of them as thei vse to saie with Booke Bel and Candel rather then haue gonne awaie from them of our selues M. Hardinge The Churche that nowe is and the Churche that was in Olde time is one Churche as a man in his olde age is the same man he was in his youthe From the whiche Churche no faultes or unperfections can excuse you for youre departinge Neither haue ye gone from it as Daniel was deliuered out of the Lions Denn◠nor as the three Children out of the Furnesse but ye haue departed wilfully from the house of God where touchinge Faithe al be of one accorde vnto the Synagog of Antichriste vnto Babylon of Sectes where is no order but confusion vnto the kingdome of Satan and there ye remaine as it were in a Denne of Lions where that roring Lion with his fellowes lieth in waite seckinge whom he maie deuoure Ye haue stepped from the place of Spiritual refrigerie into the frieinge panne of Schismes and Heresies and from thence after that ye haue nowe boyled and fried in malice and rancoure againste the Churche excepte ye repent ye are like to leape into the Furnesse of Hel that for euer shal tormente you and neuer consume you Complaine not of youre castinge out of the Churche To be excommunicate ye haue deserued And that kinde of punishement is by a merciful discipline extended vpon you partly for your amendement partly to conserue the reste of the body whole from youre pestiferous contagion The B. of Sarisburie Nowe yee beginne to keepe Hote Schooles M. Hardinge You re Frieinge pannes and Furnesses with other youre like Kitchin implementes of Frieinge and Boilinge are hote and dangerous to deale withal The causes of oure departure from you are answeared before The Churche ye saie that nowe is and the Churche that was in Olde times is one Churche Euen so as I shewed you before the Moone beinge ful and the same Moone eclipsed is one Moone Euen so a Man wel aduised and the same Man starke madde is one Man Euen so the house of God and a Caue of theeues is one House Yee haue Excommunicate vs and put vs from you So did certaine of youre Predecessours and Fathers Excommunicate Christe and his Apostles So did Diotrephes that firste claimed your Papale Primacie Excommunicate the Faithful of Christe that were the Firste Planters of the Gospel So it is written in the Apocalyps that Antichriste shal Excommunicate al them that wil not Adoure the Image of the Beaste The Pope him selfe saithe Excommunicatus non potest Excommunicare He that is Excommunicate him selfe hath no Right or Power to Excommunicate others And in youre owne Lawe it is written thus Qui illicitè alium Excommunicat seipsum non illum condemnat He that vnlawefully Excommunicateth an other Condemneth not him but him selfe S. Augustine saithe Quid obest homini si eum de illa Tabula delere velit Humana ignorantia quem de Libro viuentium non delet iniqua conscientia What is a man the woorse if the ignorance of a man strike him out of the Booke of the Churche if il Conscience strike him not oute of the Booke of Life In this case S. Augustine saithe It commeth sommetimes to passe Vt plurimae sint Foris oues plurimi sint Intus Lupi That there be many Sheepe without the Churche and many Woulues within the Churche The Apologie Cap. 15. Diuision 5. And wee are comme to that Churche wherein thei them selues cannot denie if thei wil saie truely and as thei thinke in their owne conscience but al thinges bee gouerned purely and reuerently and as mutche as wee possibly coulde very neere to the order vsed in the olde time M. Hardinge Ye are come vnto the malignant Churche to the Congregation of Reprobates whither as into a sincke in maner al the Heresies that Satan euer raised vp from the beginning be auoided The Apologie Cap. 16. Diuision 1. Let them compare oure Churches and theirs togeather and thei shal see that them selues haue moste shamefully gonne from the Apopostles and wee moste iustely haue gonne from them For wee folowinge the Example of Christe of the Apostles and the Holy Fathers geeue the people the Holy Communion Whole and perfite But these menne contrarie to al the Fathers to al the Apostles and contrarie to Christe him selfe doo seuer the Sacramentes and plucke away the one parte from the people and that with moste notorious Sacrilege as Gelasius termeth it Wee haue broughte againe
suffice you to make a quarrel That Mise and Dogges maie eate the very Natural Body of Christe and that Really Substantially and in deede it is youre Doctrine it is not ours For wee vtterly abhorre it and defie it as moste detestable and lothesome villanie I marueile not to heare you saie that wicked Creatures and Faithlesse Infidelles maie eate Christes Body seeinge yee doubte not to auouche the same of Brute Beastes and Dombe Cattel Yet S. Augustine saithe Hoc Manducare illam Escam illum Potum Bibere in Christo manere illum manentem in se habere This is the Eatinge of that Meate and the drinkinge of that Drinke for a man to dwelle in Christe and to haue Christe dwellinge within him Euen so saithe Christe him selfe He that eateth my Fleashe and Drinketh my Bloude is neither vvicked Creature nor Faithlesse Infidelle nor Dogge nor Mouse but dvvelleth in mee and I in him But S. Augustine saithe Iudas accepit Pretium nostrum Iudas receiued oure Price whiche by youre exposition can bee none other but the Body of Christe O M. Hardinge yee shoulde not thus haue mockte the worlde with this Authoritie You youre selfe knowe yee deale not plainely you youre selfe knowe that S. Augustine by these woordes Oure Price meante onely the Sacramente of oure Price So Chrysostome saithe Baptisma Christi Sanguis Christi est The Baptisme of Christe is the Bloude of Christe Not for that it is so in deede but for that it is a Sacramente of the Bloude of Christe Euen so it is noted in youre owne Decrees Ipsa immolatio carnis Christi quae Sacerdotis manibus fit Vocatur Christi Passio Mors Crucifixio Non Rei Veritate sed Significante Mysterio The Oblation of the fleashe of Christe that is wrought with the Priestes handes is called the Passion the Death and the Crucifieinge of Christe not in Truthe of mater but in a Mysterie Signifieinge This Exposition ye maie not wel refuse It is S. Augustines It is youre owne Hereof wee haue spoken otherwheres more at large But to put the mater oute of doubte that it maie appeare in what sense Iudas receiued the Price of Christes Deathe S. Augustine him selfe thereof saithe thus Christus adhibuit Iudam ad Conuiuium in quo corporis Sanguinis sui Figuram Discipulis suis commendauit tradidit Christe receiued Judas vnto his Banket whereat he gaue to his Disciples the Figure of his Body and Bloude The Booke that ye allege in the name of S. Gregorie is vaine and Childishe and ful of Fables and not S. Gregories But S. Paule saithe Who so euer Eateth of this Breade and Drinketh of the Cuppe of oure Lorde vnwoorthily he shal be guilty of the Body and Bloude of oure Lorde Euen so S. Augustine writeth of the VVater of Baptisme Baptismus valet alijs ad Regnum alijs ad Iudicium Baptisme is auaileable to somme vnto the Kingdome of God to somme vnto Judgemente Againe he saithe Baptismum multi habent non ad Vitam Aeternam sed ad Poenam Aeternam non bene vtentes tanto bono Somme haue Baptisme not to Life Euerlastinge but to Paine Euerlastinge not wel vsinge so good a thinge Likewise saithe Tertullian Si qui pondus intelligant Baptismi magis timebunt consecutionem quà m dilationem They that vnderstande the weighte of Baptisme wil feare more the geattinge of it then the delate Yet yee presse the mater further S. Paule saithe Who so eateth vnworthily of this Breade is guilty of the Body and Bloude of Christe Ergo saie you Christes Body and Bloude muste needes be Really Present Here Maister Hardinge it were a woorthy mater to see by what enginnes ye woulde proue these hasty Conclusions or howe yee woulde force this Guilte and this Presence to goe togeather For thinke you that no man can be guilty of the Body and Bloude of Christe but he that hath Christes Body and Bloude Really Present in his hande Verily S. Augustine saithe Reus erit non parui preiij sed Sanguinis Christi qui violat commaculat Animam Christi Sanguine Passione mundatam He is Guilty of no smal Price but euen of the Bloude of Christe that by Fornicatiō or Aduouterie defileth his owne soule that was made cleane by the Passion and Bloude of Christe Yet hath he not therefore Christes Bloude Really Presente Athanasius saithe Adorantes Dominum neque ita vt dignum est eo viuentes non sentiunt se reos fieri Dominicae Mortis Worshippinge Oure Lorde and not liuinge so as is meete for our Lorde they feele not that thereby they are made Guilty of our Lordes Death So saithe God by the Prophete Ezechiel I wil require the Bloude of the people at thy hande Christe saithe God shal require of you the Bloude of the Prophetes that hathe benne sheadde from the beginninge of the worlde This Guilte M. Hardinge maie wel stande withoute any Real Presence of the Bloude either of Christe or of the Prophetes This therefore is S. Paules meaninge that the wicked resortinge vnwoorthily to the Holy Mysteries and hauinge no regarde what is meante thereby despise the Deathe and Crosse of Christe and therefore are Guilty of the Lordes Body and Bloude that are represented in the Sacramente Chrysostome saithe as he is alleged in the seconde Councel of Nice Is qui Imaginem Imperatoris violat in prototypum Dignitatis iniustus est He that defileth the Emperoures Image is iniurious to the Maiestie of the Emperoures Persone that is pourtraide in the Image S. Cyprian saithe Impijs in Morte Christi nullus superest quaestus sed iustissimè eos beneficia neglecta condemnant The wicked haue no gaine by the Deathe of Christe but the benefites that they haue despised doo moste iustely condemne them To comme neare to the pourpose S. Augustine saithe Habent Foris Sacramentum Corporis Christi sed Rem ipsam non tenent Intus cuius est illud Sacramentum Et ideò sibi iudicium manducant bibunt Outwardly they haue the Sacramente of Christes Body But the thinge it selfe whiche is Christes Body represented by the Sacramente inwardly in theire hartes they haue not And therefore they Eate and Drinke their owne iudgemente S. Augustine saithe they are Guilty not bicause they receiue but bicause they receiue not the Body of Christe Againe he saithe Qui non manet in Christo in quo non manet Christus procul dubio non Manducat Spiritualiter Carnem eius nec Bibit eius Sanguinem licet Carnaliter Visibiliter premat dentibus Sacramentum Corporis Sanguinis Christi Sed magis tantae rei Sacramentum ad Iudicium sibi Manducat Bibit He that abideth not in Christe nor Christe in him out of doubte he eateth not Spiritually his Fleashe nor Drinketh his Bloude not withstanding Carnally that is to saie with his bodily
Mouthe and visibly he do presse with his teethe the Sacramente of the Body and Bloud of Christ And rather eateth and drinketh not Christes very Body and Bloude but the Sacramente of so greate a thinge vnto his Judgemente These woordes M. Hardinge be so plaine that I cannot imagine what ye should more desire They are Guilty of the bloude of Christe for that they despise the price wherewith they were saued not for that they receiue it Really into theire mouthes So S. Augustine saithe againe Reus erit Aeternae Mortis quia vilem in se habuit Sanguinem Redemptoris The Aduouteroure is Guilty of Euerlastinge Deathe bicause he despised in him selfe the Bloude of oure Sauâ—oure The Distinction that you imagine bitweene Real Receiuinge in the wicked and Effectual Receiuinge in the Godly as it is onely of youre selfe without the Authoritie of any Doctoure Greeke or Latine so is it nothing els but a very Effectual and Real Folie For the very Body of Christe if it be not Effectually receiued is not receiued Christe him selfe saithe He that eateth mee shal liue by me S. Ambrose saithe Hic panis est remissio peccatorum Qui accipit non moritur morte peccatoris This Breade is the Remission of Sinnes He that receiueth it shal not die the death of Sinner S. Augustine saithe Qui non sumit hanc Escam non habet Vitam qui eam sumit habet Vitam hanc vtique Aeternam He that receiueth not this meate hath no life And he that receiueth the same hath life and that Euerlastinge Likewise againe he saithe Huius rei Sacramentum in Mensa Dominica praeparatur de Mensa Dominica sumitur quibusdam ad vitam quibusdam ad exitium Res vero ' ipsa cuius est Sacramentum omni homini ad vitam nulli ad exitium quicunque eius particeps fuerit The Sacramente hereof is prepared vpon the Lordes Table and from the Lordes Table is receiued to somme vnto life to somme vnto destruction But the thinge it selfe that is the Body of Christe whereof it is a Sacrament is receiued of al menne to life and of no man to destruction vvhosoeuer shal be partaker of it The Apologie Cap. 16. Diuision 2. But not to tarrie aboute rehearsing al pointes wherein wee and they differ for they haue wel nigh no ende wee turne the Scriptures into al tongues they scant suffer them to be hadde abroade in any tounge M. Hardinge VVee gladly suffer them to be hadde in euery place of christendome in the learned tongues Hebrewe Greeke and Latine to be readde of the vulgare Vnlearned people Neither were they altogether forbidden to be hadde in somme vulgare tongues before the saucy maleperines of Heretiques forced the gouernours of the Churche for sauegarde of the people to take other order The B. of Sarisburie Ye can vouchesaue to allowe vs the Scriptures in the three Learned Tongues Greeke Hebrevve and Latine that is to saie in sutche sorte as the simple people maie in no wise touche them But where did God euer sanctifie these three tongues and cal them Learned Or where were they euer so specially Canonized and allowed aboue al other tongues to the custodie of the Scriptures S. Augustine saithe Scriptura Canonica tot Linguarum Literis ordine successione Celebrationis Ecclesiasticae custoditur The Canonical Scripture is keapte in the Letters of so manie tongues and by the order and succession of Ecclesiastical publishinge Againe he saithe Scriptura Diuina ab vna Lingua profecta per varias interpretum Linguas longè latéque diffusa innotuit Gentibus ad Salutem The Holy Scriptures passing from one Tongue and beinge published abroade fane and wide not only by three learned Tongues but also by sundrie Tongues of Interpretours haue comme to the knowledge of Nations and people to their Saluation Againe he saithe Habemus Dei beneficium qui Scripturas suas in multis Linguis esse voluit We haue the benefite of God that woulde haue his Scriptures to be not onely in Three but in many Tongues S. Chrysostome saith Syri Aegyptij Indi Persae Aethiopes innumerae aliae Gentes Dogmata ab hoc introducta in suam transferentes Linguam hommes Barbari Philosophari didicerunt The Syrians the Egyptians the Indians the Persians the Ethiopians and other nations innumerable translatinge into theire ovvne tongues the Doctrine that they had receiued of S. Iohn being Barbarous people endenvoured them selues to learne wisedome S. Hierome saithe Scriptura Sancta populis omnibus legitur vt omnes intelligant The Holy Scripture is readde to al Nations that al maie vnderstand it It were harde to saie that al the Nations of the worlde readde or hearde the Scriptures in Gréeke Hebrewe or Latine to the intent thei might the better vnderstande theÌ„ If these Authorities séeme not plaine and sufficiente Theodoretus saithe further Hebraici Libri non modó in Graecum idioma conuersi sunt sed in Romanam quoque Linguam Aegyptiam Persicam Indicam Armenicam Scythicam atque adeó Sauromaticam semelque vt dicam in Linguas omnes quibus ad hanc diem Nationes vtuntur The Hebrewe Bookes of the Scriptures are translated not onely into the Greeke or Latine tongue but also into the tongues of Egypte Persia India Armenia Scythia and Sarmatia and to be shorte into al the tongues that vntil this daie are vsed in the worlde This I trowe is sommewhat more then Greeke Hebrevve and Latine This whole matter in my Former Replie to M. Hardinge is further answeared The Apologie Cap. 16. Diuision 3. We allure the people to reade and to heare Goddes VVoord thei driue the people from it M. Hardinge Ye allure the people busely to heare and reade the Scriptures for euil purpose And thereby ye haue filled theire hartes whom ye haue deceiued with pride so as they thinke them selues able to iudge of the highest questioÌ„s that be in diuinitie VVe kepe the people so farre as we can for you from heresies and require them rather to be hearers then iudges and to learne necessary knowledge of Gods worde at holesome and Godly sermons The B. of Sarisburie Wée teache not the people to presume of Knowledge as you teache them to presume of Ignorance But onely wée exhorte them for the better satisfaction of theire consciences to reade the Scriptures therein to learne the good wil of God And not withstandinge ye maie not allowe them to be Iudges that is to saie to discerne bitwéene the Light of God and your Darkenesse yet yée might suffer them to pike vp somme smal crommes that fal from the Lordes Table How be it socrates saith The simple vnlearned people in cases of Truthe iudgeth oftentimes more vprightly then the déepest Philosophers Likewise Christe saithe I thanke thee O Father for that thou hast hidde these thinges from the wise and politique and hast opened
of him selfe but of Freere Eckius that disputed against him Eckius and his felowes neuer beganne this mater for Goddes sake nor for Goddes sake wil they ende it For he sawe they had begonne were bente to ende it againste God as beinge enflamed with ambition and malice and procured and hired by the Pope Euen so M. Hardinge maie wée also truely saie You and your Felowes haue not begonne these your Contentious Vanities for Goddes sake nor for Goddes sake wil you ende them The Apologie Cap. 16. Diuision 8. Wherefore if thei wil weigh al these thinges with a quiet minde fully bente to heare to learne thei wil not onely allowe this determination of ours whoe haue foresaken Errours folowed Christe and his Apostles but themselues also wil foresake their owne selues and ioine of theire owne accorde to our side to goe with vs. Here endeth the Fifthe Parte The Sixthe Parte The Apologie Cap. 1. Diuision 1. BVt peraduenture they wil saie it was treason to attempt these maters without a sacred General Councel For that therein consisteth the whole force of the Churche there Christe hath promised he wil euer be a presente assistant Yet they themselues without tarrienge for any General Councel haue broken the Commaundementes of God and the Decrees of the Apostles and as wee said a little aboue they haue spoiled and disanulled almoste al not onely the Ordinaunces but euen the Doctrine of the Primitiue Churche And where they saie It is not lawful to make a chaunge without a Councel what was he that gaue vs these Lawes or from whence had they this Iniunction M. Hardinge If general Councels continewe in that estimation and Auctoritie they haue euer had theire priuate conspiracies and false conueiances in corners be like to be dasshed Nowe priâ—keth foorth theire Secretary who thinketh him self a fresh souldier in Rhetorike and geueth the onsette vpon vs with a blinde peraduenture But Sir what so euer you imagine vs to saie touchinge a General Councel we are not so simple as to graunt whiche your Peraduenture semeth to surmise of vs that your Heretical and moste vngodly matters whiche you speake of might without blame be attempted by licence of any Councel Sutche wicked changes in religion as ye haue made neither is it lawful to make with a Councel nor without a Councel The Apologie Cap. 1. Diuision 2. In deede King Agesilaus did but fondely who when he had a determinate answeare made him of the opinion and wil of mighty Iuppiter woulde afterwarde bringe the whole matter before Apollo to knowe whether he woulde allowe thereof as his Father Iuppiter had donne or no. But yet shoulde wee doo mutche more fondely when we heare God him selfe plainely speake to vs in his most Holy Scriptures and maie vnderstande by them his wil and meaninge if wee would afterwarde as though this were of none effecte bring our whole cause to be tried by a Councel which were nothinge els but to aske whether menne would allowe as God did and whether menne woulde confirme Goddes Commaundemente by theire Authoritie M. Hardinge For as mutche as the scriptures wherein God speaketh vnto vs be in sundrie places not moste open and plaine to humaine senses and many by mistakinge them be deceiued were it not wel done of you for the more suretie and better vnderstandinge of that ye goe about I meane in matters concerninge religion to folowe the iudgemente of the Catholike Churche represented in general councels Yea we saie boldely that surer it is in pointes of faithe to leane to the exposition of the Fathers agreinge togeather and to folowe the tradition of the Churche then to trust to your selues or to the letter of the scriptures scanned onely by your owne wittes For the Churche is promised to be lead into al Truthe by the holy Ghost Ye cannot saie any such promise hath ben made to your particulare company Therefore it were not fondly done as ye saie but wisely saie we if ye tried and examined your Doctrine which ye pretende to be according vnto the Scriptures by the rule of Ecclesiastical Tradition which is the chiefe rule to trie euery Doctrine by The B. of Sarisburie Wée neuer despised the iudgemente of the Learned and Holy Fathers but rather take them and embrace them as the Witnesses of Goddes Truthe And therein wée finde you the more blame woorthy M. Hardinge for that hauinge without cause renounced the iudgemente and orders of the Primitiue Churche and Anciente Fathers as to the wise and Learned it maie soone appeare yet neuerthelesse yée euermore make vaunte of your Antiquitie and fraie the world with a visarde of the Churche a shewe of Olde Fathers as if a poore Sommonere that had loste his Commission would serue Citations by the vertue of his emptie bore And thus haue ye set al your vaine fantasies in place of Goddes Churche and your Churche in place of God as by the woordes and witnesse of your owne Felowes I haue before shewed more at large For example Cardinal Cusanus saith Nulla sunt Christi Praecepta nisi quae per Ecclesiam pro talibus accepta sunt The Commaundementes of Christe are no Commaundementes Onlesse they be so allowed by the Churche Thus yée leaue Iuppiter and renne to Apollo or rather yée foresake God séeke to Man as it is written in the Prophete Hieremie Yee leaue the Fountaine of the Water of Life and rippe vp broken and filthy Cesternes that can holde no Water Tertullian thus vpbraideth the Heathens Apud vos de humano arbitratu Diuinitas pensitatur Emonge you the right of God is weighed by the iudgemente of menne But Clemens Alexandrinus saithe Quoniam ipsum Verbum ad nos venit de Coelo noÌ„ est nobis ampliùs eundum ad Humanam Doctrinam For so mutche as the Worde it selfe that is Christe is comme to vs from Heauen wee maie not nowe any more seeke vnto the Doctrine of Man Likewise S. Chrysostome saithe Fuisset extremae absurditatis eum qui edoctus fuerat à Deo postea cum hominibus communicate It had benne greate folie for S. Paule hauing receiued his Doctrine from God him selfe afterward to conferre thereof with menne that is to saie with Peter or Iames or with any others The Apologie Cap. 1. Diuision 3. Why I beseche you except a Councel wil and commaunde shal not Truthe be Truthe or God be God If Christe had meante to doo so from the beginninge as that he woulde preache or teache nothinge without the Bishoppes consente but referre al this Doctrine ouer to Annas Caiphas where shoulde nowe haue benne the Christian Faithe Or who at any time shoulde haue hearde the Gospel taught Peter verily whom the Pope hath oftener in his mouthe more reuerently vseth to speake of then he dooth of Iesus Christe did boldely stand against the Holy Councel saieing It is better to obey God then Men. And after yâ— Paule
very obscure nor worth the naminge The B. of Sarisburie Here yée saie And Sir Howe if the Pope haue seene al these thinges the Scriptures the Fathers the Councelles VVhat haue you then to saie Is not your tale then at an ende No verily M. Hardinge I woulde further desire God to geue him grace to vse them wel and to his Glorie Notwithstandinge your owne Doctoures wil soone put al these your vvhattes and vvhatifs out of question For concerninge the Popes greate and high Learning Alphonsus de Castro saith as he hath benne alleged before Constat plures Papas adeò illiteratos fuisse vt Grammaticā penitùs ignorarent It is certainely knowen that sundrie Popes haue benne so vnskilful in learninge that thei neuer vnderstoode their Grammare But Christe hath praied for Peter and made sure promise that his Faithe should neuer faile Therefore the Pope is wise the Pope is learned the Pope is Catholique the Pope cannot erre Al this and a greate deale more the Pope maie claime onely by Vertue of Christes praier Now therefore if the Pope shoulde erre or be in Heresie he might sue Christe in an Action of Couenante require him to perfourme his Promise So saithe the Prophete Michaeas Sacerdotes in mercede docebant Prophetae in pecunia diuinabant super Dominum requieseebant dicentes Nonne est Dominus in medio nostrum The Priestes taught the people for hiere and the Prophetes Prophesied for moonie and yet they rested them selues vpon Goddes Promise saieinge And is not the Lorde in the middes emongest vs But the Prophete saith Euery man is a lier Accursed is he that trusteth in Man Your owne Doctour Alphonsus saith Omnis homo errare potest in Fide etiamsi Papa sit Euery man maie erre in Faithe yea although he be the Pope How be it that your Vnlearned Reader maie the better consider how safely he maie géeue credite to your bare woorde whether the Pope maie be deceiued in Faithe or no it maie easily appeare by these fewe Examples Who so listeth to séeke maie finde moe pope Marcellinus offred vp incense made Sacrifice vnto Diuelles Tertullian saithe Episcopum Romanum agnoscentem iam Prophetias Montani Priscae Maximillae c. The Bishop of Rome wel likinge now the Prophesies or Heresies of Montanus Prisca and Maximilla c. Vpon whiche woordes Beatus Rhenanus noteth thus Episcopus Romanus Montanizat The Bishop of Rome fauoureth the Heresie of Montanus Pope Liberius vvas an Arian Heretique as hereafter it shal better appeare Pope Honorius was condēned for an Heretique in two General Councelles In the Councel of Constantinople the woordes of his condemnation be alleged thus Anathematizari curauimus Honorium qui fuerat Papa Antiquae Romae quia in omnibus mētem Sergij sequutus est impia dogmata confirmauit Wee haue caused Honorius that late Pope of olde Rome to be accursed for y◠in al thinges he folowed the minde of Sergius the Heretique and confirmed his wicked Doctrine Alphonsus de Castro saithe Anastasium Papam fauisse Nestorianis qui Historias legerit non dubitat Who so euer hath readde the stories or course of time cannot doubt but Pope Anastasius fauoured the Nestorian Heretiques In the very Legende of Hilarius it is mentioned that Pope Leo was an Arian Heretique In a Synode holden at Rome against Pope Hildebrande it is written thus Incendio tradidimus Decreta eorū Heretica Wee haue burnte their Heretical Decrees Pope Syluester 2. was made Pope by Necromancie and in recompense thereof promised him selfe both Body Soule vnto the Diuel Huldericus y◠Bishop of Augusta in Germanie expresseth the Restrainte of Priestes Marriage by these woordes Periculosum huius Haeresis Decretū The dangerous Decree of this Heresie Notwithstanding I haue séene the same Epistle vnto P. Nicolas togeather with an other Epistle to like purpose written in olde Veleme of very Ancient Recorde vnder the name of Volusianus the Bishop of Carthage But what néede wee to touche al the particulares The Doctoures of the Great Schole of Sorbona in Parise haue determined in theire Articles that S. Peter him self erred in the Faith The Councel of Basile condemneth Pope Eugenius by these wordes Eugenium contemptorem Sacrorum Canonum Pacis Veritatis Ecclesiae Dei perturbatorem notorium Vniuersalis Ecclesiae Scandalizatorem Simoniacum Periurum Incorrigibilem Schismaticum à Fide deuium Pertinacem Haereticum c. Wee condemne and depose Pope Eugenius a despiser of the Holy Canons a disturber of the Peace and Vnitie of the Churche of God a notorious offendoure of the whole Vniuersal Church a Simoniste a Foresworne man a man Vncorrigible a Schismatique a man fallen from the Faithe and a vvilful Heretique Of Pope Iohns Heresie touching the Immortalitie of the Soule wee shal speke more hereafter S. Hierome saithe Qui Scripturam intelligit aliter quà m sensus Spiritus Sancti flagitat quo scripta est licet ab Ecclesia non recesserit tamen Haereticus appellari potest Who so euer otherwise vnderstandeth the Scriptures then the sense of the Holy Ghoste requireth by whom they were written as it is moste certaine the Pope in infinite places bothe hath donne and dothe although he be not departed from the Churche yet he maie wel be called an Heretique Now if Idolaters Montanistes Arians Monothelites Nestorians Deniers of the Immortalitie Simonistes Sorcerers Maineteiners of Filthinesse other Obstinate and Wilful Heretiques maie erre then what so euer M. Hardinge his Felowes shal saie to the contrarie it is easily seene that the Pope maie erre Verily the Councel of Basile saithe thus Multi è Summis Pontificibus in Haereses Errores lapsi esse dicuntur leguntur Certum est Papam Errare posse Concilium saepè condemnauit atque deposuit Papam tam ratione Fidei quà m Morum It is reported and readde that many Popes haue fallen into Errours Heresies It is certaine that the Pope maie erre The Councel hath oftentimes condēned and remoued y◠Pope in respecte as wel of his Heresie in Faith as of his lewdenesse in life Visellus saithe Summorum Pontificum quidam pestilenter errauerunt Certaine of the Bishoppes of Rome haue benne in Pestilente Heresies Your owne Glose saith Certum est quòd Papa Errare potest It is certaine that y◠Pope maie erre An other of your Doctoures saithe Interdum possit aliquis esse qui esst à Sede remouendus vt si esset Foemina vel Hereticus sicut fuerunt aliqui ob hoc non numerantur in Catalogo Paparum The Pope maie sommetimes be sutche a one as maie seeme woorthy to be remoued as if he were a VVooman or an Heretique And certaine sutch there haue benne and therefore thei be not reckened in the Calendare of the Popes An other saith Aliqui Papae inuenti sunt flagitiosi Haeretici Somme Popes haue
not like to satisfie your longinge And yet they haue taken order for the amendemente of so many as they knowe Neither is any of the same about any point of our faithe but about thinges of lesse weight Your exaggeration of the termes so many so manifest so often confessed by them and so euident reporteth in one sentence your so many so manifest so often confuted by vs and so euident lies VVhen you folowe your hote humour and aske from what kinde of Idolatrie the Fathers of the Tridentine Councel haue reclaimed the people you go to farre VVhat so euer blasphemie ye vtter in bookes and Sermons against the adoration of the blessed Sacrament of the Aulter we knowe no kinde of Idolatrie vsed in the Churche Neither is any Idolatrie committed by vs in worshippinge of Sainctes in praieinge to them nor in the reuerence we exhibite to their Images as ye beare the people in hande As I can not wâ—l take a heare from your lieing bearde so wishe I that I could plucke malice from youre blasphemous harte The B. of Sarisburie Whether the Learned menne of oure side were shut te out from the right and libertie of youre Councel or no it maie soone appeare partly by that is already saide partly by that shal be saide hereafter Verily the Pope for his Premunire wil not suffer any Bishop to geeue voice in Councel on lesse he haue him firste solemnely sworne to the See of Rome and therefore they be al called his Creatures So Cicero saithe Verres when he hadde bribed and spoiled the whole Ilelande of Sicilia thought it not good to suffer his name or any parte of his dooinges to comme in hazarde but onely before a Iudge or Arbiter of his owne Therefore the Frenche Kinges Embassadoure as it is saide before protested thus openly euen in your saide Councel Minùs legitima minusque libera dicuntur fuisse illa Concilia qui aderant ad voluntatem alterius semper loquebantur These Councelles are coumpted neither so free nor so laweful as they ought to bee they that were there spake euermore to please an other by whiche Other he meante the the Pope And for that cause the Emperoures Maiestie by his Embassadoure Hurtadus Mendoza solemnely protested againste the assemblie of the same Councel His woordes he these Ego Iacobus Hurtadus Mendoza uomine Pientissimi Inuictissimi Domini mei Caroli Caesaris Romani Imperatoris ex illius speciali mandato ac nomine totius Sacri Romani Imperij aliorumque Regnorum ac Dominiorum suorum protestor Nullam posse esse Authoritatem assetorum legatorum Sanctitatis Vestrae corum EpiscoporuÌ„ qui sunt Bononiae Sanctitati vestrae maiori ex parte obnoxiorum atque ab illius nutu omninò pendentium vt in Religionis morum Reformationis causa c. legem praescribant I lamas Hurtado Mendoza in the name of the most godly and most mighty Prince my Lord Charles the Romaine Emperour by his special CoÌ„mission and in the name of yâ— vvhole Romaine Empiere and al others his Realmes and Dominions doo proteste that the Authoritie of the pretensed Legates of youre holinesse and of sutche other Bishoppes as be nowe at Bononia vnto whiche towne the Councel of Trident was then adiourned for the moste parte bounde vnto youre Holinesse and wholy hanginge vpon youre becke is of no force namely to make Lawes in cause of ReformatioÌ„ of Religion and maners And that it maie appeare in what obedience seruile subiection al Bishoppes be vnto the Pope Aeneas Syluius otherwise called Pope Pius the Seconde saith thus Quo'd si Episcopus Papae contradicat etiam vera loquendo nihilominus peccat contra Iufiorandum Papae praestitum If a Bishop speake against the Pope yea although he speake the truthe yet neuerthelesse he sinneth againste the Othe that he hath made vnto the Pope Therefore where as at the late Conference at Norenberg it was required by the Princes and States of Germanie that al Bishoppes comminge to the Councel might bothe be discharged from theire Othe made to the Pope and also sworne to speake and to promote the Truthe the Popes Legate there made answeare in greate disdeigne that it might not so bee For that so the Popes handes should be bounde Hereby M. Hardinge a blinde man maie easily see the fourme and Freedome of youre Councelles If the Bishoppes be Free to saie the Truthe then is the Pope leafte in Bondage Whether youre Fathers in the Chapter at Tridente sate there sixe whole Moonethes debatinge and reasoning about the Trinitie or no of certaine knowledge I cannot telle But certainely what thinge els they did either in al that time or longe after you can hardely shewe vs. Therefore if they did not this for as mutche as nothinge els appeareth of theire dooinges wee must imagine thei sate mute in a Muminerie and saide nothinge Notwithstandinge Cassander saithe thei bestowed one whole Sommer in greate and holy Disputations aboute meaner maters then the Trinitie I meane onely about the Communion of the Cuppe Martinus Kemnitius saithe Thei helde Disputations there and kepte greate sturre Seuen whole Moonethes togeather about the Iustification of Faith Workes yet in the end leaft it worse then thei founde it We saie You your selues haue espied mani disorders in your church of Rome as it is plain bi your ovvn Confessions To recken theÌ„ al in particular it were too long I haue partely touched theÌ„ heretofore Albertus Pigghius confesseth there be Abuses in your Masse The Frenche Kings Embassadour at youre laie Tridentine Chapter saithe thus Vel Praefectorum Ecclesiae incuria vel etiam ne quid grauius dicam praepostera Pietate irrepsisse in Ecclesiam res nonnullas Antiquatione Abrogatione vel Moderatione dignas fateamur necesse est Wee must needes confesse that either by the negligence of the Bishoppes or by some disordered opinion of Holinesse for I wil saie no more he meaneth falsehed and Mockerie and Wiltal Auarice certaine thinges are brought into the Churche woorthy either to be put awaie and abolished or at leaste to be qualified Picus Mirandula besoughte Pope Leo. 10. to abate the vaine Multitude of youre Ceremonies to refourme youre Praiers and to cut of youre Fables One of youre owne Louanian Felovves saithe Euen nowe a daies many good menne mislike so many Appeales to Rome Somme others finde faulte with your Pardonnes Somme with youre Simonie some with youre Stevves somme with youre licenceous keepinge and mainteininge of Concubines I wil not enlarge the mater further These and other like thinges are confessed by youre selues Other greater maters I wil not touche For in cases of Faith for your credites sake ye maie graunte no manner Erroure For otherwise it might be thought yee haue neither the Faith nor the Life of Christian menne Nowe therefore tel vs M. Hardinge what one Abuse of al the Abuses in your Masse what one
without the olde burthen For where as in olde times Councelles were holden by authoritie of the Pope * as Socrates witnesseth yet the Emperour bare the charge of calling the Bishoppes togeather But nowe the Pope him selfe bare a greate parte of that burthen and communicated his propose fully with the Emperoure The B. of Sarisburie Whether it were the Emperoure alone that appointed Ecclesiastical Councelles it maie appeare by that wee haue already saide The Pope alone I assure you it was not Maie the Emperoure as it is saide and proued before oftentimes helde sutche Assemblies when where him selfed listed whether the Pope would or no. The Popes dutie was onely to appeare emongeste other Bishoppes when he was called I graunte sutche Councelles had theire name of Bishoppes and were called Concilia Episcopalia for that maters there were specially ordered by the discretion and iudgement of the Bishoppes But wil you therefore conclude that the same Councelles perteined nothing to the Prince Certainely the Emperoure Constantinus Commaunded al the Bishoppes to appeare before him and to yelde him a reckeninge of theire Determinatiōs in the Councel This was the tenoure of his Write Quotquot Synodum Tyri habitam compleuistis sine mora ad Pietatis nostrae Castra properetis ac re ipsa quà m sincerè ac rectè iudicaueritis ostendatis Idque Coram me quem sincerum esse Dei Ministrum ne vos quidem ipsi negabitis As many of you as haue keapte the Councel at Tyrus repaire to our Campe without desaie and shewe me in deede howe sincerely and rightly yee haue proceded And that euen before me whom yowe your selues cannot denie to bee the Sincere Seruante of God Athanasius was the greatteste trauailer in the Councel of Nice againste the Arians yet was he then no Bishop but onely a Deacon But hereof wee haue sufficiently saide before Christianitie yee saie is no parte of the Emperial Povver Yee might likewise haue saide Christianitie is no parte of the Papale Povver Verily it can not wel appeare that Peter and Paule had euer any sutche Christianitie The Emperours right is neither encreased nor abated by his Baptissne Whether he be Faithful or Vnfaithful he is the Minister of God and beareth the Swerde to pounishe sinne Yee saie The Pope succedeth Peter and not Nero Therefore he calleth and keepeth Councelles chiefely by his owne Authoritie Of sutche proper Argumentes M. Hardinge wee marueile not mutche though yee make no stoare Howe be it somme menne haue thought yee doo S. Peter greate wronge appointinge him sutche Children to be his Heires For many of them in al theire dealinges haue resembled Nero more then Peter S. Bernarde saithe thus vnto Pope Eugenius In his successisti non Petro sed Constantino In these thinges yee haue succeded not Peter the Apostle but the Emperoure Constantine Pope Adrian the fourth was woonte to saie Succedimus non Petro in docendo sed Romulo in parricidio Wee succeede not Peter in teachinge but Romulus in killinge our Brethren Erasmus saithe Pontifices nunc sunt Vicarij lulij Caesaris Alexandri Magni Croesi Xerxis non Christi non Petri The Popes nowe are the Vicares of Iulius Caesar of Alexander the Greate of Croesus and of Xerxes not of Peter It is written in a Sermon bearinge the name of S. Ambrose Qui debuerint esse Vicarij Apostolorum factisunt Socij Iudae Thei that shoulde haue benne the Apostles Vicares are nowe becomme Iudas Felowes Robertus Gallus that liued wel-neare three hundred yeeres past imagineth Christe thus to saie of the Pope Quis posuit Idolum hoc in Sede mea vt imperaret Gregi meo Who sette this Idole in my roume and made him Ruler ouer my Flocke Yet you saie the Pope is alwaies not onely a Christian man but also a Chiefe Prieste not by Faithe but by the nature of his Office Euen so your Glose telleth you Papa Sanctitatem recipit à Cathedra The Pope receiueth his holinesse of his Chaire that is to saie of the nature of his Office Cardinal Cosanus saithe Veritas adhaeret Cathedrae c. Veritas per Christum Cathedrae alligata est non Personis Ait enim Super Cathedram Mosi sederunt Scribae Pharisaei The Truthe cleaueth faste to the Popes Chaire c. Christe hathe nailed his Truthe to the Popes Chaire and not to his persone For he saithe The Scribes and Phariseis are placed in Moses Chaire An other saithe Tameisi Papa non sit bonus tamen semper praesumitur esse bonus In Papa si desint bona acquisita per meritum sufficiunt quae a loci praedecessore praestantur Notwithstandinge the Pope be not good yet he is euer presumed to be good If the Pope lacke good vertues of his owne the vertues of Peter his Predecessoure are sufficiente There were neuer so many Heretiques in any one See as haue benne in the See of Rome as I haue already sufficientely and fully proued And yet yee saie The Pope cannot erre There were neuer so notorious Examples or as Platyna calleth them Monsters of filthy life Yet yee saie they are al Holy Fathers and holde theire Christianitie by Nature of office Howe be it youre Doctoure Alphonsus saithe Quamuis credere teneamur ex Fide Verum Petri Successorem esse Supremum Pastorem Totius Ecclesiae non tamen tenemur eadem Fide credere Leonem aut Clementem esse Verum Petri Successorem Although wee be bounde to beleue that the True Successoure of Peter is the Higheste Pastoure of al the Churche yet are wee not bounde with like Faithe to beleue that Pope Leo and Pope Clemente are the True Successoures of Peter Iohn the Baptiste saide rightly vnto the Phariseis that likewise made vauntes of theire Succession Neuer saie Abraham is your Father For God is hable euen of these stones to raise vp Children vnto Abraham Chrysostome saithe Non locus Sanctificat hominem sed homo locum Nec Cathedra facit Sacerdotem sed Sacerdos Cathedram The place sanctifieth not the Man but the Man sanctifieth the Place Neither doothe the Chaire make the Prieste but the Prieste maketh the Chaire Nazianzene saithe Non locorum est Gratia sed Spiritus The grace of God goeth not by Place but by the Holy Ghoste Chrysostome saithe Omnis Christianus qui suscipit Verbum Petri fit Thronus Petri et Petrus sedet in eo Euery Christian man that receiueth the woorde of Peter is made Peters Chaire and S. Peter reasteth in him But here haue you founde out a foule contradiction in our woordes Who is he saie you whom yee cal the Prince of the worlde Not the Pope M. Hardinge Leste yee shoulde happily be deceiued Notwithstandinge youre Felowes haue so often tolde vs Papa rotius Orbis obtinet Principatum The Pope hath the Princehoode of al the worlde The Emperoures Maiestie wee finde oftentimes entitled by this name But
the Bishop of Lilybaeum or the Pope in whose name he gaue sentence a Ciuil Magistrate VVhat is impudencie what is licentious lieinge what is deceitful dealinge if this be not Of Iuuenalis Archibishop of Hierusalem and Thalassius Archebishop of Caesaria in Cappadocia thus mutche I saie They might wel haue a rebuke for misusinge them selues in the seconde Councel at Ephesus where they sate like Iudges without authoritie of thee See of Rome whiche as Lucentius saide in the Synode of Chalcedon was neuer orderly donne neither was it lauful to be donne they might I saie take a rebuke for so presuming besides the Popes authoritie but for as mutche as they mainteined not thiere fact but among other Bishoppes of the Eastcried out Omnes peccauimus Omnes veniam postulamus VVee haue al sinned VVee al beseche pardonne Yea for as mutche as Iuuenalis reiected the faulte vpon Elpidius who did not commaunde Eusebius the accuser of Eutyches to comme in and Thalassius saide he was not cause thereof it maie wel be they were pardonned although the honorable Iudges and Senate saide vnto them In Iudicio Fidei non est defensio In a Iudgement of Faithe this is no excuse But in case they were deposed then are we sure it was not donne by the Ciuil Magistrates otherwise then that they might allowe and execute the sentence of Deposition before geeuen The B. of Sarisburie If the Councel of Chalcedon seeme ouer longe with better reading yee maie make it shorter That Dioscorus Iuuenalis and Thalassius were al three condemned in that Councel that yee saie yee finde not Howe be it if â—ee had sought it better yee might soone haue founde it One of your owne Frendes of Louaine saithe that herein yee were toomutche ouerseene The very woordes truely recorded in the Councel are these Videtur nobis iustum esse eidem poenae Dioscorum Reuerendum Episcopum Alexandriae Iuuenalem Reuerendum Episcopum Hierosolymorum Thalassium Reuerendum Episcopum Caesariae Cappadociae subiacere à Sancto Concilio secundum Regulas ab Episcopali dignitate fieri alienos Vnto vs it seemeth right that Dioscorus the Reuerende Bishop of Alexandria and Iuuenalis the Reuerende Bishop of Hierusalem and Thalassius the Reuerende Bishop of Caesaria in Cappadocia shoulde be put to the same pounishemente and by the holy Councel accordinge to the Canons shoulde be remoued from their Episcopal dignities The which woordes yee might also haue founde fully reported in Euagrius Likewise also saithe Pope Leo touchinge the same De nominibus Dioscori Iuuenalis Eustachij vel potiùs Thalassij ad Sacrum Altare non recitandis dilectionem tuam hoc decet custodire Touchinge the names of Dioscorus Iuuenalis and Eustachius or rather Thalassius not to be rehearsed at the Holy Aultar whiche was the Communion Table yee must keepe this order But yee saie Notwithstanding these Bishoppes were condemned in the Councel yet the Ciuile or Laie Iudges condemned them not For they were there ye saie onely to see good order and to keepe peace This M. Hardinge is your owne onely idle gheaste without any manner further Authoritie onely grounded vpon your selfe Certainely the woordes of the Councel be plaine Gloriosissimi Iudices amplissimus Senatus dixerunt The moste Noble Iudges and moste woorthy Senate saide Likewise saithe Euagrius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lordes of the Emperours Councel decreed these thinges Neither were the Ciuile Iudges then so scrupulous to thinke thei might not deale in Cases of Religion as it maie wel appeare by theire woordes For thus they saie Gloriosissimi sudices Amplissimus Senatus dixerunt De Recta Catholica Fide perfectiùs sequenti die conuenienti Concilio diligentiorem Examinationem fieri opottere perspicimus The moste Noble Iudges and moste vvoorthy Senate saide Wee see that touchinge the Right Catholique Faithe the nexte daie when the Councel shal meete there muste be had a more diligente Examinatione And when the maters were concluded and published the Bishoppes of the East brake out into fauourable shootes in this sorte Iustum Rectum IudiciuÌ„ Vita longa Senatui Multi anni Imperatori Iuste and Righte is this Iudgemente Longe life vnto the Senate Many yeeres vnto the Emperoure For in al cases as wel Ecclesiastical as Temporal the Emperoure was Iudge ouer al. What so euer the Councel had determined without the Emperoures consent it had no force And therefore bothe the Bishoppes and other Temporal Iudges in the Councel vsed oftentimes to suspende to staie their Decrees in this sorte Videtur nobis iustum si placuerit Diuinissimo Pijssimo Domino nostro Vnto vs it seemeth right if it shal also like our moste vertuous and moste Godly Lorde the Emperoure In the ende thei conclude thus Omnibus quae acta sunt ad Sacrum Apicem referendis So that al our dooinges be remitted to the Emperoures Maiestie Al whiche woordes are borowed as the recte out of the Ecclesiastical storie of Euagrius Yee saie luuenalis and Thalassius might wel haue a rebuke for sittinge like Iudges in the Seconde Councel of Ephesus without Authoritie of the Pope O M. Harding either yee are mutche deceiued and prefume to speake before yee knowe whiche were great folie or els yee speake directely against your knowledge Conscience and willingely seeke to deceiue others whiche were greate wickednesse Verily ye might easily haue knowen that these three Bishoppes were condeÌ„ned not for intruding vpon the Popes authoritie as ye haue imagined but onely for Condemninge other Godly Bishoppes wickedly and without cause The woordes of the Councel are plaine Gloriosissimi Iudices dixerunt Vos quidem primitùs docuistis quia per vim necessitatem in pura Charta Coacti estis subscribere ad damnationem Sanctae memoriae Flauiani Orientales qui cum ipsis erant Reuerendissimi Episcopi clamauerunt Omnes peccauimus Omnes veniam postulamus The moste Nolse Iud 〈◊〉 lande yee haue here proued before vs that yee were driuen by force and violence in a â—â—anke paper to subscribe your names to the Condemnation of Flauianus of godly memorie The Bishoppes of the Easte and other Reuerende Bishoppes that were with them cried out VVe haue al offended VVe al desire pardoÌ„ne This in dede was theire faulte M. Hardinge Al that you imagine of vsurpinge the Popes Authoritie is but a fansie For the Popes Huge and Vniuersal Authoritie whereby nowe he clamenâ—a the whole Iurisdiction of al the worlde at that time was not knowen The same Councel of Chalcedon maketh him Equal in Authoritie and Dignitie with the Bishop of Constantinople The woordes be these Sedi Senioris Romae propter Imperium Ciuitatis illius Patres consequenter Priuilegia reddiderunt Et cadem intentione permoti Centum quinquaginta Deo amantissimi Episcopi aequa Sanctissimae Sedi Nouae Romae Priuilegia tribuerunt rationabiliter iudicantes Imperio Senatu Vrbem
his owne Notarie He killed a yonge man beinge a Widowes Sonne And of these crimes he was accused before the Emperoure Sutche Vertue and sutche Holinesse the worlde founde in them Therefore the Godly Emperoure in remouinge of them vsed neither Extraordinarie Violence as you saie nor Iniurious Tyrannie Your owne felowes saie Si Papa sit incorrigibilis nec Cardinales possint per se amouere scandalum de Ecclesia tunc in subsidium iuris deberent supplicando inuocare Brachium Saeculare Et tunc Imperator requisitus à Cardinalibus deberet procedere contra Papam If the Pope be vncorrigible and the Cardinalles be not hable of them selues to remoue the offense from the Churche then ought they for aide of the Lawe by waie of intreatie to calle vpon the Seculare Power And then the Emperoure beinge thus desired ought to proceede orderly againste the Pope Franciscus Zarabella saithe as he is alleged before Papa potest accusari coram Imperatore de quolibet crimine notorio Et Imperator requirere potest à Papa rationem Fidei The Pope in any notorious crime maie be accused before the Emperoure And the Emperoure maie require the Pope to yelde a reckeninge of his Faithe The Apologie Cap. 15. Diuision 1. Lette vs see then sutche menne as haue Authoritie ouer the Bishoppes sutche menne as receiue from God Cōmaundementes cōcerninge Religion sutche as bringe home againe the Arke of God make Holy Hymnes ouersee the Priestes builde the Temple make Orations touchinge Diuine Seruice cleanse y◠Temples destroie the Hil Aultars burne the Idolles Groues teache the Priestes their duetie write them out Preceptes how they should liue kille the wicked Prophetes displace the High Priestes cal togeather the Councelles of Bishoppes sitte togeather with the Bishoppes instructinge them what thei ought to doo condemne and pounishe Heretical Bishopes be made acquainted with maters of Religion whiche Subscribe and geeue Sentence doo al these thinges not by any other Mans Commission but in their owne name and that bothe vprightly and Godly Shal we saie It perteineth not to sutche menne to haue to doo with Religion Or shal wee saie A Christian Magistrate whiche dealeth amongest others in these maters doothe either naughtily or presumptuously or wickedly The moste Aunciente and Christian Emperours Kinges that euer were did occupie them selues in these maters and yet were they neuer for this cause noted either of wickednesse or of Presumption And what is hee that canue finde out either more Catholique Princes or more Notable Examples M. Hardinge Now then Kinges and Emperours who haue their firste auctoritie by the positiue Lawe of Nations not by supernaturall grace from God as Priestes haue who can haue no more power then the people hath of whome they take their Temporall iurisdiction VVho haue euer benne annoincted and Blessed by Bishoppes who so euer blesseth beinge greater then he that is blessed Shall wee saie that suche Kinges and Emperours haue auctoritie to rule the Churche whose Sonnes they are To be Supreme Heads ouer them whome they ought to kneele vnto for Absolution To controll their spirituall Iudges whome if they Sinne by humaine frailtie they ought to couer with their clokes as the Greate Constātine saide to degrade them of whome they must be Baptized Anoincted Crowned and Buried The B. of Sarisburie Nowe M. Hardinge yée huddle vp hastily your poore Argumentes in heapes togeather One or twoo of them onely I minde to touche The reste are not woorth the sturringe Firste yée saie The Popes Power is of God The Princes Power is onely of Man The one Supernatural the other Natural In sutche sorte your Pope Nicolas adourneth magnifieth his owne Chaire For thus he saith with a ioily courrage Illud Verbum quo constructum est Coelum Terra quo denique omnia ficta sunt Elementa Romanam fundauit Ecclesiam The Woorde of God whereby Heauen and Earthe was made and whereby al the Elementes were fashioned the same Woorde founded the Churche of Rome As if the Churche of Rome and other Churches were not al of one Fundation An other of your Popes Reteiners saithe Papatus est Summa Virtus Creata The Popedome is the Highest Vertue or Power that euer God made that is to saie the Popedome is aboue Angels Archangels Thrones Dominations and al the Povvers in vnder or aboue the Heauens An other saithe euen as you saie and as I haue partely saide before Rex per Hominem fit Sacerdos autem proximè nascitur ex Deo ipso Quantùm Deus praestat Sacerdoti tantùm Sacerdos praestat Regi The Kinge is made by Man But the Prieste is immediately begotten of God As mutche as God excelleth the Prieste so mutche the Prieste excelleth the Kinge And notwithstandinge al this Supernatural Povver be as wel in the Simplest Prieste as in the Pope yet an other of your Doctours saithe Papa eligitur secundum Ius Diuinum alij verò Episcopi secundum Ius Humanum The Pope is chosen by the Lavve of God But other Bishoppes are chosen by the Lawe of Man Thus yee thinke no coloure too deere to painte oute the Popes face and to make it faire and glorious But the Princes Power yee saie is Temporal and Natural and onely from beneathe and onely of Man and therefore can be no greatter then Man maie geeue him This is youre Louanian Diuinitie M. Hardinge So highely yée esteeme the Dignitie Maiestie of the Prince But God him selfe saithe Per me Reges regnant Kinges rule by me and not by Man S. Paule saithe Non est Potestas nisi à Deo There is no Povver or Princehoode but from God Likewise Christe him selfe said vnto Pilate Thou couldest haue no Power ouer me onlesse it were geuen thee not from man but from aboue To like pourpose the Emperoure Iustinian saith Maxima in omnibus sunt Dona Dei à Superna collata Clementia Sacerdotium Imperium c. Ex vno codemqúe Principio vtraque procedentia Humanam exornant vitam Priestehoode and Princehoode be in al thinges the greattest giftes of God geuen vnto vs from the Mercie aboue These two floweinge not the one onely from Man the other from God but bothe from one Original doo adourne and bewtifie the Life of Man Vpon whiche woordes it is noted in your Glose Idem Principium habent parum differunt Priestehoode and Princehoode haue one Original and smal difference He saithe not as you saie The oddes bitwéene these twoo is so greate as is bitweene Natural and Supernatural bitweene Heauen Earthe or bitweene God and Man But he saithe plainely Priestehoode and Princehoode haue one Original and little oddes and smal difference And therefore an other of your Doctours saithe Supponunt quòd Potestas Regalis sit Corporalis non Spiritualis quòd habeat Curam Corporum non Animarum quod falsum est They
wée maie saie of the Pope as Diphilus sommetime saide of Pompeius Nostra miseria Magnus es Baptista Mantuanus speakinge of the state of Rome saith thus Venalia nobis Templa Secerdotes Altaria Sacra Coronae Ignis Thura Preces Coelum est venale Deusâ—ue Bmongeste vs in Rome Churches Priestes Altars Masses Crovvnes Fire Incense Praiers and Heauen are set to sale Yee God him selfe emongeste vs maie be had for monie Budaeus saithe Sanctiones Pontificiae non moribus regendis vsui sunt sed propemodum dixerim Argentariae faciendae Authoritatem videntur accommodare The Popes Canons serue not nowe to guide mennes liues but if I maie so saie they serue rather to make a banke and to geate monie Bernarde of Clunice saithe thus Roma dat omnibus omnia dantibus Omnia Romae Cum Pretio Rome geueth al thinges to them that geue al thinges Al thinges at Rome wil passe for monie Euen in the Popes own Decretales yée shal finde it noted thus Roma est Caput Auaritiae Ideò omnia ibi venduntur Rome is the Heade of al Couetous treacherie And therefore al thinges there are set to sale Yea Thomas Becket him self whom a litle before yée called a Saincte when for his wilful disobedience and Treason committed againste his Prince he had for aide and succoure fledde to Rome and sawe that nothinge would be wrought there without monie thus he wrote he wrote thereof to the Bishop of Menze Mater Roma facta est Meretrix prostituta est pro mercede Rome our Mother is becomme an Harlot and for monie and meede laiethe her selfe to sale To be shorte yée knowe that our Fathers longe sithence were woonte to saie Curia Romana non captat Ouem sine lana The Courte of Rome wil not take the Sheepe without the fliese Therefore M. Hardinge your Poete concluded in good order and went not so farre bisides his Rules For monie is bothe the First and the Middle and the laste Acte of al your Fable Christe sommetime thruste sutche Buiers Sellers Brokers Scorsers out of the Temple But contrariwise yée haue receiued in Buiers and Sellers thruste out Christe and so haue turned the House of God into a Caue of Theeues S. Paule saith thus vnto the people of Ephesus Argentum Aurum nullius concupiui I haue desired nomans Gould or Syluer Vpon whiche woordes in the Glose it is noted thus Per hoc Lupi cognoscuntur qui talia concupiscunt Hereby they that desire sutche thinges are knowen for woulues S. Hierome saithe Quia Prophetae pecuniam accipiebant Prophetiae corum facta est Diuinatio For that the Prophetes felle to taking of monie therefore their Propheste was becomme a Soothe saieinge that is to same it was of the Diuel and not of God Thus M. Hardinge to conclude what so euer faulte yee can finde with the Defenders Poetrie Verily by the iudgement of your nearest frendes Monie was the beste paare of al your Fable The Recapitulation of the Apologie THus thou seest good Christian Reader It is no newe thinge though at this daie the Religion of Christe be enterteined with despites and checkes being but lately restoared and as it were comminge vp againe anewe for so mutche as the like hath chaunced bothe to Christe him selfe and to his Apostles yet neuerthelesse for feare thou maiste suffer thee self to be leadde amisse and to be seduced with those exclamations of our Aduersaries wee haue declared at large vnto thee the very whole manner of our Religion what our Faith is of God the Father of his onely Sonne Iesus Christe of the Holy Ghoste of the Churche of the Sacramentes of the Ministerie of the Scriptures of Ceremonies and of euery parte of Christian Beliefe Wee haue saide that wee abandon and deteste as plagues and poisons al those olde Heresies whiche either the sacred Scriptures or the Anciente Councelles haue vtterly condemned that wee cal home againe asmutche as in vs liethe the right Discipline of the Churche whiche our Aduersaries haue quite brought into a poore and weake case That we pounishe al licenceousnesse of life and vnrulinesse of manners by the olde and longe continued Lawes and with as mutche sharpenesse as is conueniente and liethe in our power That we mainteine stil the state of Kingedomes in the same condition and state of honoure wherein we found them without any diminishinge or alteration reseruinge vnto our Princes their Maiestie and worldly preeminence safe and without empairinge to our possible power That we haue so gotten our selues awaie from that Churche whiche they had made a denne of Theeues and wherein nothinge was in good frame or once like to the Churche of God and which by their owne confessions had erred many waies euen as Lot in times past gate him out of Sodome or Abraham out of Chaidee not vpon a desire of contention but by the warninge of God him selfe And that we haue searched out of the Holy Bible which we are sure cannot deceiue one sure fourme of Religion haue returned againe vnto the Primitiue Churche of the Anciente Fathers and Apostles that is to saie to the grounde and beginninge of thinges vnto the very â—undations and headspringes of Christes Churche And in very truthe we haue not tarried in this mater for the Authoritie or consente of the Tridentine Councel wherein we sawe nothinge donne vprightly nor by good order where also euery body was sworne to the maintenaunce of one man where Princes Embassadours were contemned where not one of our Diuines coulde be hearde and where partes takinge and Ambition was openly and earnestly procured and wrought but as the Holy Fathers in former time and as our Predecessours haue commonly donne wee haue restored our Churches by a Prouincial Conuocation and haue cleane shaken of as our duetie was the yoke and tyrannie of the Bishop of Rome to whom wee were not bounde who also had no manner of thing lyke neither to Christe nor to Peter nor to an Apostle nor yet like to any Bishop at al. Finally we saie that we agree amoÌ„gest our selues touchinge the whole Iudgement and chiefe substance of Christian Religion and with one mouthe and with one spirite doo woorship God and the Father of our Lorde Iesus Christe Wherefore O Christian and Godly Reader for so mutche as thou seeste the Reasons and Causes bothe why wee haue restoâ—red Religion and why we haue foresaken these menne thou oughtest not to marueile though we haue chosen to obeie our Maister Christe rather then menne S. Paule hath geuen vs warning that wee should not suffer our selues to be carried awaie with sutche sundrie learninges and to flee theire companies specially sutche as woulde sowe debate and varience cleane contrarie to the Doctrine whiche they had receiued of Christe and the Apostles Longe sithence haue these mennes craftes and treacheries decaied and vanished and fledde awaie at the sight and light of the
vtter vvhat these Bishoppes doo in Secrete Againe he saithe Abstinentes à Remedio Coniugali posteà in omne flagitium effluunt Absteininge from the remedie of Marriage afterwarde they flowe ouer into al kinde of wickednesse He that wrote the litle Booke called Opus Tripartitum ioined with the Councel of Laterane saithe thus Tanta immunditia luxuriae notoria est in multis partibus mundi non solùm in Clericis sed etiam in Sacerdotibus imo quod horribile est audire in Praelatis Maioribus c. Sutche Notorious filthinesse of Lecherie there is in many partes of the Worlde not onely in the inferiour Clerkes but also in Priestes yea in the greatter Prelates whiche thinge is horrible to be hearde c. And in the Glose vpon the Constitutions Legantine of Englande it is written thus Clerici huiusmodi Concubinas tenent CoÌ„muniter apparatu honesto nomine appellationis Sororiae Clerkes commonly holde and haue sutche Concubines in honeste haueour vnder the name of their Sisters Nicolaus de Clauengijs complaininge hereof saithe thus Capellani Canonici similes Episcopis Indocti Ebrij Scortatores The Chaplaines and Canons are like to the Bishoppes Vnlearned Dronken and Fornicatours Robert Holcote saithe Sacerdotes moderni sunt Daemones Incubi per luxuriam Sacerdotes Priapi vel Beelphegor Angeli Abyssi The Priestes of our time by their Lecherie are like the Sprites called Incubi the Priestes of Priapâ—â— or Beelphegor and the Angels of the pitte of Helle. Hulderichus in Olde times the Bishop of Augusta in Germanie wrote sharpely hereof against Pope Nicolas in this wise Decreta tua super Clericorum continentia à discretione inueni aliena Multos confilij tui assentatores hominibus non Deo sub falsa specie continentiae placere volentes grauiora vides committere I haue founde thy Decrees touchinge the Single life of Priestes to be voide of discretion Thou seest that many folowers of thy counsel willinge vnder â— fained colour of Continente life rather to please Man then God commit hainous actes In the ende be concludeth thus Qua nosti discretionis disciplina Pharisaicam ab Ouili Dei extirpa Doctrinam By sutche discipline of discretion as you knowe beste roote this Pharisaical Doctrine out of Goddes Folde But for as mutche as M. Hardinge hath no skil in this Epistle of Hulderichus he maie vnderstande that his owne Pope Pius otherwise called Aeneas Syluius maketh euident mention of the same Further Mantuanus the Poete saithe Petriue domus polluta fluenti Marcescit luxu Nulla hîc arcana reuelo Sanctus ager Scurris venerabilis Ara Cynaedis Seruit Honorandae Diuûm Ganymedibus Aedes The matter hereof is sutche as is not woorthy to be Englished But what pleasure can it be to stande so longe in so vnsauery a place They themselues saie thus Fornicatio Simplex non est digna depositione Sâ—â—ple Fornication in a Prieste is no iuste cause of Depriuation The cause thereof in an other Glose is alleged thus Quia pauci sine illo vitio inueniuntur Bicause there be fevve Priestes founde vvithout that faulte To be shorte Polydorus Vergilius saithe Nullius delicti crimen maius Ordini dedeâ—us plùs mali Religioni plus doloris bonis attulit No kinde of crime euer brought either more shame to the Order of Priesthoode or more hinderance to Religion or more griefe to the Godly then the life of Single Priestes These these M. Hardinge vvere the causes that moued Pope Pius commonly to saie as it is before alleged As Marriage vpon good and greate considerations vvas taken from Priestes so novve vpon better and greatter considerations it vvere to be restoared to them againe And therefore he saithe in his discourse of the Councel of Basile Fortasse non esset peius Sacerdotes complures vxorari Quoniam multi saluarentur in Sacerdotio Coniugato qui nunc in sterili Presbyterio damnantur Perhaps it were not woorste that many Priestes vvere Married For many might be saued in Married Priesthoode whiche nowe in barren Priesthoode are condemned If the former of these twoo Saieinges be so doubteful yet this later is plaine and cleare and voide of doubte In like sense and sorte he writeth vpon good aduise and deliberation to his frende Quoniam huc ventum est vt Legi Carnis resistere nequeas meliùs est Nubere quà m Vri For as mutche as the mater is growen so far that ye cannot withstande the Lawe of the Fleashe Better it is to Marrie then to burne So saithe Panormitane Credo pro bono salute animarum quòd esset salubre statutum vt non valentes continere possint contrahere Quia experientia docente contrarius prorsus effectus sequitur ex illa Lege Continentiae cùm hodiè non viuant spiritualiter nec sint mundi Sed maculentur illicito coitu cum ipsorum grauissimo peccato Vbi cum propria vxore esset Castitas Vnde deberet Ecclesia facere sicut bonus medicus vt si medicina experientia docente potitis officiat quà m profit eam tollat Et vtinam idem esset in omnibus Constitutionibus positiuis I beleeue it vvere a good Lavve and for the wealthe and safetie of Soules that sutche as cannot liue Chaste maie contracte Matrimonie For wee learne by experience that of the Lawe of Continente or Single Life the contrarie effecte hath folovved For as mutche as nowe a daies they liue not spiritually nor be cleane and chaste but with their greate Sinne are defiled with vnlawful Copulation vvhereas vvith theire ovvne vviues they should liue Chastely Therefore the Churche ought to doo as the skilful Physician vseth to doo Who if he see by experience that his Medicine hurteth rather then doothe good taketh it cleane awaie And woulde God the same waie were taken with al positiue Constitutions So saithe Durandus Vtile esset vt in Concilio Matrimonium Sacerdotibus romittatur Frustrà enim hactenus coacti sunt ad Castitatem It vvere good that in a Councel Priestes Marriage were set at libertie For hitherto it hath benne in vaine to force them to Chastitie So saithe Martinus Peresius Multis pijs visum est vt Leges de Coelibatu tollerentur propter scandala Many godly menne haue thought it good that the Lavves of Single Life should be abolished for auoidinge the offence of the people M. Hardinge wil saie The Prieste hathe Vowed and muste kéepe his Vowe But Pope Pius as it is saide before gaue counsel of Marriage vnto a Prieste that had made a Vowe It appeareth right wel bothe by that hath benne already alleged also by the common experience practise of the world that a Vowe importeth not alwaies a Chaste life Optatus Mileuitanus saithe In Mirella signum est voluntatis non Castitatis auxilium In the apparel there is a token of the Wil not a healpe towardes Chastitie S.