is not Iustified by the VVoorkes of the Lawe but by the Faithe of Christe M. Hardinge wil saie Yet hitherto of Sola Fides that is of Onely Faithe wée heare nothinge Notwithstandinge when S. Paule excludeth al manner Woorkes bisides Onely Faithe what els then leaueth he but Faithe alone How be it if it be so horrible an Heresie to saye Wée be Iustified before God by Onely Faithe that is to saie Onely by the Merites Crosse of Christe let vs sée what the Holy Learned Fathers of the Churche so many hundred yéeres agoe haue taught vs thereof S. Ambrose saithe Iustificati sunt Gratis quia nihil Operantes neque vicem reddentes Sola Fide Iustificati sunt dono Dei They are Iustified Freely Bicause woorkinge nothinge and requitinge nothinge they are Iustified by Onely Faithe through the gifte of God Againe Sic decretum est à Deo vt cessante Lege Solam Fidem Gratia Dei posceret ad Salutem This was Goddes determination that the Lawe surceasinge the Grace of God shoulde require Onely Faithe vnto Saluation And againe Sola Fides posita est ad Salutem Onely Faithe is saide or appointed vnto Saluation S. Bastle saithe Nouis se esse inopem Verae Iustitiae Sola autem Fide in Christum esse Iustificatum He knoweth him selfe to be voide of True Righteousnesse and to be Iustified by Onely Faithe in Christe Theodoretus saithe Non vllis Operibus nostris sed per Solam Fidem Mystica bona consequuti sumus Not by any VVoorkes of ours but by Onely Faithe we haue gotten the Mystical good thinges Nazianzenus saithe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Credere solum est Iustitia Onely Beleeuinge is Righteousnesse Origen saithe Vbi est gloriario tua Exclusa est Dicit sufficere Solius Fidei Iustificationem ita vt credens quis TantuÌ„modo Iustificetur etiaÌ„si Nihil boni Operis fecerit VVhere nowe is thy boastinge of thy good Woorkes It is shutte out Paule saithe that the Iustification of Onely Faithe is Sufficiente So that a man Onely Beleeuinge maye be Iustified although he haue donne no good woorke at al. Hesychius saithe Gratia ex Misericordia atque Compassione praebetur Fide comprehenditur Sola The Grace of God is geuen onely of Mercie and Pauoure and is embraced and receiued by Onely Faithe I leaue a greate number of others that haue written the like as wel Gréekes as Latines In steede of them al S. Chrysostome saithe thus Illi dicebant Qui Sola Fide nititur Execrabilis est Hic contrà demonstrat eum qui Sola Fide nititur Benedictum esse They saide who so staieth him selfe by onely Faithe is accursed Contrarâ—ewise S. Paule prooueth that who so stayeth him selfe by Onely Faithe he is Blessed Touchinge the woordes of S. Iames yf M. Hardinge wel considered the Equiuocation or double vnderstanding of this woorde Iustification he might soone and easily haue espied his owne errour For when S. Paule saithe Abraham was Iustified by Faithe without VVoorkes of the Lawe he teacheth vs how Abraham was receiued into fauour and Iustified before God Of the other side S. Iames when he saithe Abraham was Iustified by VVoorkes and not by Faithe Onely he speaketh of the woorkes that folowe Iustification of the Fruites of Faithe Without whiche Fruites Abrahams Faithe had benne no Faithe S. Augustine saithe Non sunt contrariae duorum Apostolorum Sententiae Pauli Iacobi Cùm dicit Paulus Iustificari hominem sine Operibus Iacobus dicit inanem esse Fidem sine Operibus Quia Paulus loquitur de Operibus quae Fidem praecedunt Iacobus de ijs quae Fidem sequntur The saieinges of the twoo Apostles Paule and Iames are not contrarie where as Paule saithe A man is Iustified without Woorkes and Iames saithe Faithe without Woorkes is in vaine For Paule speaketh of the VVorkes that goe before Faithe James speaketh of the VVorkes that folowe after Faithe Yf M. Hardinge shal thinke S. Augustines authoritie herein is not sufficient Thomas of Aquine wil auouche the same His woordes be these Iacobus hic loquitur de Operibus sequentibus Fidem quae dicuntur Iustificare non secundum quod Iustificare dicitur Iustitiae infusio sed secundum quod dicitur Iustitiae Exercitatio vel Ostensio vel Consummatio Res enim dicitur fieri quando perficitur vel innotescit Iames in this place speaketh of sutche woorkes as folowe Faithe whiche woorkes are saide to Iustifie not as Iustification is the procuring of Righteousnesse but in that it is an Exercise or a shewinge or a Perfitinge of Righteousnesse For wee saye A thinge is donne when it is perfited or knowen to be donne Nowe concerninge the assurance or Certainetie of Saluation the Scriptures are fulle S. Paule saithe There is no damnation to them that be in Christe Iesu The Sprite of God beareth witnesse to our Sprite that wee are the Children of God I knowe that neither Deathe nor Life nor Angels nor Powers nor Principalities nor thinges presente nor thinges to come nor Highth nor Deapthe nor duy Creature els shal be hable to remooue me from that Loue that God beareth to wardes mee in Christe Iesu our Lorde But for as mutche as these woordes perhaps haue not the Sense of the Churche of Roome without whiche in M. Hardinges iudgemente the Scripture of God is no Scripture let vs sée the Sense and Exposition of the Holy Fathers Tertullian saithe Vt certum esset nos esse Filios Dei misit Spiritum suum in corda noâ—tra clamantem Abba Pater That wee might be certified that we bee the Children of God he hath sente the Holy Ghoste into our hartes crieinge Abba Father Clemens Alexandrinus saithe Re vera Sanguis Fidei est Spes in qua continetur vt Fides in anima Cùm autem Spés expirauerit perinde acsi sanguis effluxerit vltalis Fidei facultas dissoluitur In deede Hope is as it were the Bloudde of Faithe in whiche Faithe Hope is conteined euen as Faithe is conteined in the Soule And when Hope is gonne then is al the Liuely power of Faithe dissolued as if the Bloudde were sheadde out of the Body S Cyprian saithe Et tu dubitas fluctuas Hoc est Deum omninâ— non nosse Hoc est Christum Credentium Magistrum peccato incredulitatis offendere Hoc est in Ecclesia constitutum Fidem in Domo Fidei non habere And dooste thou stagger and stande in doubte of thy Saluation That were as mutche as not to knowe God that were as mutche as with the sinne of vnbeliefe to offende Christe the Maister of Beleeuers That were as mutche as beinge in the Churche in the House of Faithe to haue no Faithe Prosper saithe Securi diem Iudicij expectant quibus in Cruce Domini gloriantibus mundus Crucifixus est ipsi Mundo They vnto whome the worlde is Crucified and are Crucified vnto the worlde waite for the daye
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
theire Miracles Touchinge the Conuersion of the Easte India Vesputius writeth there were many Godly Bishoppes there and sundrie whole countries Conuerted and Christened longe before that either the Portugales or the Iesuites came thither and yet had neuer heard of the name of the Bishop of Rome As for the rest of the Weast Spanishe Indies the People there liued not onely without al manner knowledge of God but also wilde and naked without any Ciuile gouernmente offeringe vp mennes bodies in Sacrifice â–ª drinkinge mens bloud and eatinge mennes fleash Some of them woorshipped the Sonne and the Moone some an ancient olde Trée some what so euer they sawe first in the morninge they thought the same for that day to be theire God Some woorshipped certaine familiar Diuels and vnto them Sacrificed yonge boies and girles Beinge in this miserable state and naturally by the very sense and iudgement of common reason abhorringe and lothinge theire owne blindnesse what marueile is it if they were easie to be leadde into any Religion specially carrieingâ— sutche a shewe of apparel and Holy Ceremonies So the greate Kinge of Tartarie of late findinge him selfe and his people without any manner Religion was contented to borrowe some Religion of the Tuâ—kes For men would rather clothe them selues with leaues and barkes then to goe quite naked and rather eate Akecornes then die for hunger And what if God would vse this meane for the time after warde the better to leade the saide nations to the cleare Light of the Gospel as â— Augustine saith the shoomaker vseth his bristle not to sewe withal but to drawe 〈◊〉 his threede No doubte M. Hardinge if your Doctrine and ours were laide togeather the verie Indians them selues be they neuer so rude woulde be able to sée a great difference But let the Bishop of Rome winne abroade and lose at home You remember the olde Prouerbe Dionysius Corinthi Dionysius when he had lost his Kingdome at home at Syracusae he gotte him selfe to Corinthe and there became a Schoolemaister and so séemed to continue a Kingedome stil Wée make no boaste M. Hardinge nor gâ—ate vs to rowste as ye say nor â—lappe our winges in the behalfe of theise Princes and Countries so many and so many as it pleaseth you to sporte that haue submitted them selues to the Gospel of Christ Neither are the same so many and so many so sewe as you would séeme to make them The Kingedome of England the Kingedome of Scotland the Kingedome of Denmarke the Kingedome of Sweden the Dukes of Saxonie the Duke of Brunswike the Palsgraue of Rhene the Duke of Wirtenberg the Landtgraue of Hessia the Marques of Brandeburg the Prince of Russia al other the Earles and noble men and greate Citties throwgh the whole countrie of Germanie the mighty common weales of Heluetia Rhetia Vallis Tellina with so many hundred thousandes bisides in Fraunce Italie Spaine Hungarie and in the Kingedome of Poole Certainely al these wel reckened cannot séeme so â—ewe as ye would haue it Yewisse M. Hardinge it gréeueth you ful â—ore they are so many Yf God of his mercy blesse those thinges that he hath mercifully begonne it wil be high time for you shortly to séeke a newe refuge We boaste not our selues of these thinges There is no cause It is not the woorke of man it is the onely hand of God Dauid saith Let the Heauens reioice let the Earth be glad The voice of the Apostles is sounded abroade into al the world The Angels of God sange Glorie be to God on high The Angel in the Apocalyps crieth amaine Cecidit cecidit Babylon illa magna Down down is fallen that greate Babylon Tertullian saithe Parthi Medi Elamitae c. The Pâ—rthians the Medians the Elamites the people of Mesopotamia of Armenia of Phrygia of Cappadocia of Pontus of Asia of Pamphilia of Aegypte of Aphrica of Rome of Hâ—â—rusalem of Getusia of Mauritania of Spaine of Fraunce of Britannie of Sarmatia of Dâ—cia of Germanie of Scythia and many other nations and Prouinces knowen â–ª and vnknowen hâ—ue receiued the Gospel of Christe Thus saide they the Angels Prophetes of God Holy Fathers and yet without boastinge or fléeinge to rowste or clappinge of whinges Geue vs leaue therefore M. Hardinge in the like case to solace our selues with the consition of Goddes mighty and merciful woorkes and humbly to reioice at the triumphe of the Crosse of Christe Arnobius saithe vnto the Heathens Ne nobis de nostra frequentia blandiamut Multi nobis uidemur sed Deo admodùm pauci sumus Nos gentes nationesque distinguimus Deo vna Domus est mundus hic totus Let vs not flatter our selues of our greate multitudes Vnto our selues wee seeme many but vnto God wee are but fewe VVee put difference bitweene Nation and Nation But vnto God this whole worlde is but one house This counsel M. Hardinge is wholesome for either parte to folowe that who so wil reioice may reioice in the Lorde The Apologie Cap. 5. Diuision 4. And although the Popes had neuer hitherunto leasure to consider diligently and earnestly of these maters or though some other cares doo now let them and diuers waies pulle them or thoughe they coumpt these to be but common and trieflinge studies and nothinge to appertaine to the Popes worthinesse this maketh not why our mater ought to seeme the woorse Or if they perchaunce wil not see that whiche they see in deede but rather wil withstande the knowen Cruthe ought wee therefore by and by to be coumpted Heretiques bicause wee obey not theire wil and pleasure M. Hardinge Sith Christe hath geuen to the Pope in Peter whose laufull successour hè is commission to feede his Sheepe Holesome feedinge beinge th end of that commission it is not to be doubted but he that ordeined thend hath also ordeined meanes belonginge to th end Therefore it is not the dutie of a good and humble sheepe to geue foorthe a malicious surmise that the shepheard wil not see that he seeth in deede but rather wil withstand the knowen Truthe And what so euer sheepe be disobedient and refuse to heare the voice of their sheepeheard whom Christe hath made ouer them the same be not of Christes folde And mainteininge contrary Doctrine to their shepeheardes true Doctrine iustly may they be accoumpted Heretikes The B. of Sarisburie To be Peters lauful Successour it is not sufficient to leape into Peters stalle Lauful Succession standeth not onely in possession of place but also and mutche rather in Doctrine and Diligence Yet the Bishoppes of Rome as if there were nothinge els required euermore put vs in minde and tel vs many gaye tales of theire Succession Pope Symmachus saithe In Papa si desint bona acquisita per meritum sùfficiunt quae à loci Praedecessore praestantur If the Pope wante vertuÌ„es and goodnesse of his owne yet the vertues that are geuen him
to expounde the Anciente Fathers These be their keies of the Kingedome of Heauen Herewith there is nothinge so cluse shutte but they can open it There is nothinge so open but they can shut it Here might I conclude with M. Hardinges owne woordes and rightly saie as he saithe vvhat is Iugglinge vvhat is Lieinge c. But it shal be beste to leaue his owne eloquence and modestie to him selfe M. Hardinge The places of Gelasius and Theodorite in apparence seeme to make mutche for you and more then any other Doctours And though these twoo doctours were altogeather of this opinion that after Consecration the Substance of Breade and VVine remaineth what reason is it they onely in so greate a matter shoulde preiudicate all other Holy and learned Fathers and whiche is more the general Councels and the whole Churche of Christe The Catholike Faithe we finde in them bothe within fewe lines after the woordes of this Defenders obiection firste by Gelasius thus expressed Sacramenta Corporis Sanguinis Domìni in diuinam transeunt Spiritu Sancto perficiente Substantiam permanent tamen in suae proprietate Naturae The Sacramentes saithe he of the Body and Bloude of our Lorde passe ouer into a Diuine Substance by the woorkinge of the Holy Ghoste Yet remaine they stil in the proprietie of their owne Nature By diuine Substance he meaneth the â—leas he of our Lorde assumpted of the VVoorde Nowe saithe Theodoritus the Mystical tokens be vnderstanded to be the thinges whiche they be made and are beleeued and adored as beinge the thinges whiche they are beleeued to be But euery man knoweth they are beleeued to be made the Body and Bloude of Christe and therefore be duely adored and woorshipped so after the minde of Theodorite they be the Body and Bloude in deede not Breade and VVine as before Consecration The Substance or Nature of Breade and VVine ceasseth not to be saithe Gelasius VVhereas your interpreter addeth of his owne heade this woorde So we telle you and him in Theodorite it us not so Ergo it remaineth saye ye VVee graunte the Substance or Nature of Breade and VVine remaineth after Consecration so as Gelasius vnderstandeth by the name of Substance whiche is nothinge elles but the very Nature as commonly we speake of Nature that is to saie the natural properties of Breade and VVine for so he expoundeth him selfe afterwarde sayinge Yet they remaine in the proprietie of their owne Nature They remaine likewise saithe Theodorite in their Former Substance Figure and Forme and be seene and felte as before And there to maie Damascenes definition of Substance perteine who saieth that Substance is euery that what so euer by it selfe is beinge and hath not beinge in an other And therefore sht be the Accidentes haue their beinge by themselues in this Sacramente and be not staied on any other thinge in this consideration Substance of them maye so be reported as if them selues were Substance VVhiche substantiall consistinge of the Accidentes lackinge a propre name because it is the mighty and extraordinary hande of God is also extraordinarely called of Gelasius and Theodoritus by the name whiche the thinge had before to witte the Substance of Breade and VVine And no maruell if they spake not in most exacte wise of this secrete pointe of Doctrine of Fourmes and Accidentes at what time it was not as yet by the Churche so clerely and fully discussed as it was neuer pet vntil this daie But sithens of the Schoolemen ignorante and Fantastical Sophisters it hathe benne more distinctly named the existence of Accidentes without their Subiect that is without an other thinge whereupon they mighte staye Againe whereas Breade and VVine by theire nature doo nourrishe this vertue also remaineth in the Accidentes geuen to them by the Almightie VVoorde of God who changeth Creatures to theire betteringe not to theire impairinge This was the meaninge of Gelasius and The doritus where they saye the Breade and VVine to remaine in theire Former Substance or Nature Otherwise shoulde they be contrary to them selues as they whiche also doo acknowledge the nature of Breade and VVine to be changed into a more excellent Substance by the workefull woorde of Christe The B. of Sarisburie As for these two Fathers Gelasius and Theodoretus notwithstandinge M. Hardinge would saeme to make smal accoumpte of them for that they be as he saithe but onely twoo yet he rather catcheth holde in somme darke or doubteful woorde by them vttered then he woulde séeme vtterly to geue them ouer Gelasius saithe The Sacramentes passe ouer into a Diuine Substance If he had saide They passe ouer into a Diuine Accidente it woulde somewhat better haue shadowed these mennes purpose But other Diuine Substance M. Hardinge can imagine none sauinge onely Christes Body Substantially and Really conteined vnder the Fourmes of Breade and Wine And this fantaste notwithstandinge Gelasius neuer knewe it muste néedes be allowed againste al that Gelasius him selfe can saie to the contrarie But if M. Hardinge had better remembred the placinge and meaninge of this woorde Substantia and that as wel Gelasius as other learned Fathers vse the same as Diuines and not as Natural Philosophers he should easily haue founde his owne errour It maie please thée therefore good Christian Reader to vnderstande That the Promise of Mercie The Grace of God Our Faithe in Christe Goddes Woorde the Holy Sacramentes that are the aides and healpes of our Faithe are of the Holy Anciente Writers called a Substance So S. Cyprian saithe Substantiam Salutis amittunt They lose the Substance of Saluation So saithe Irenaeus Quamuis sint in Operibus materialibus tamen putant se non amittere Spiritualem Substantiam Although they liue in worldly or filthy woorkes yet wey thinke they lose not the Spiritual Substance Likewise againe he saithe of the folies and Vanities of the Valentinian Heretiques Insubstantiuum ostendit figmentum ipsorum He shewed that theire Inuentions and Diuises were voide of Substance So S. Chrysostome Fides dat Substantiam rebus Imò potiùs non dat Substantiam sed ipsa est Substantia earum Faithe geueth thinges theire Substance Or rather it geueth not Substance vnto thinges but it selfe is theire Substance In like manner saithe Tertullian Deus Idololatriae Substantiam cohibuit God forebade the Substance of Idolatrie So saithe Abbate Panormitane Continentia non est de Substantia Ordinis Single or lose life is not of the Substance of Holy Orders And an other saithe Enim non est de Substantia Consecrationis This woorde Enim is not of the Substance of Consecration By these and other like examples it maie appeare that in cases of Religion substance is not euermore taken for Christes Body couered with Accidentes If al these examples wil not yet suffise to growe neare to our purpose S. Ambrose saithe Quid est Ieiunium nisi Substantia Imago Coelestis VVhat
Diuinis honoribus affecerint Beleeue me it is a greate matter to vnderstande what is the Creature and what is God the Creatoure what are the Woorkes and what is the VVoorkeman For if theise Heretiques coulde make diligente difference hereof they would not thus make confusion of al thinges nor place those thinges beneathe that be aboue I meane not They either pulle down the Heauen or the Starres or set vp the Earthe in theire Place But that they pulle downe the Kinge him selfe from his high throne and place him emongest his vvoorkes and Creatures and of the other side vvoorshippe a Creature vvith Godly Honoure The Apologie Cap. 15. Diuision 2. Bisides where they saie and sommetime doo persuade fooles that they are hable by theire Masses to distribute and applie vnto mennes commoditie al the Merites of Christes Deathe yea although many times the parties thinke nothing of the mater and vnderstande ful litle what is donne this is a Mockerie a Heathenishe fansie and a very ioie For it is our Faith that applieth the Deathe and Crosse of Christe to our benefite not the Acte of the Massinge Prieste Faithe had in the Sacramentes saithe Augustine doth iustifie and not the Sacramentes And Origen saithe Christe is the Prieste the Propitiation and Sacrifice vvhiche Propitiation commeth to euery one by meane of Faithe And so by this reckeninge wee saie that the Sacramentes of Christe without Faithe doo not once profite these that be a liue a greate deale lesse doo they profite those that be deade M. Hardinge Leaste any piece of your Apologie should be without a witnes for proufe that ye are his children who is the father of lies ye make vs to affirme that by our Masses we distribute and applie to men indifferently how so euer they be disposed for so ye meane as it appeareth partely by that ye saie here and special by your Doctrine other wheres vttered al the Merites of Christes Deathe But tel vs who euer taught this Doctrine in the Catholike Churche Yea God is so good and prone to bestowe his mercie that not onely when a man is through faithe prepared for it he geueth it abundantly vnto him but also though he of his owne parte haue no faithe presently yet for others sake whiche are Gods derely beloued frendes he farethe the better and hath that gifte obteigned to him As when S. Steuen praied at his deathe for those that persecuted him for whom prayed he then but for those who had no Faithe at al in Christe And when this grace was geuen vnto them as that from theire Iewishnes they came to the faith of Christe who shal exclude that blessed Martyr from this worship and honoure that throughe his praier as by one special meane that grace was applied vnto them VVhat effecte his praier tooke if any man thereof doubte he maye thinke it to haue wrought mutche for the benefite of others of lesse malice seinge that it did so mutche in Paule VVho as the Scripture saithe yet breathinge out threatninges and slaughter againste Christes Disciples was so chaunged and conuerted that of a Persecutour he became an Apostle For as S. Augustine writeth Si Sanctus Stephanus sic non orasset Ecclesia Paulum non haberet If S. Steuen had not praied so the Churche shoulde not haue had Paule Nowe if those that be no Priestes without publike Auctoritie of Consecrating the Body and Bloude of Christe yet by waie of praier doo obteine that men be conuerted to the Faithe whiche is the applyinge of one fruite of Christes merites mutche more the publike Minister and Bishop whiche assumpted from amonge men is ordeined for men in matters belonginge to God that he may offer vp giftes and Sacrifices for sinnes And nowe if ye liste to learne what kinde of applyinge we vse in our Masses we doo offer vp vnto God firste his Sonne representinge his passion and celebratinge the memorie of the same accordinge to Christes institution But what measure of good we procure them to God onely is that knowen If as the Learned Bishop Prosper saithe the grace of our Sauiour passe ouer some Persons as we see it to happen and if the Praier of the Churche wherein the Sacrifice is conteined after S. Augustines Minde be not admitted for them it is to be referred to the secrete iudgèmentes of Goddes iustice and it is to be acknowledged that the depth of this secrete may not be opened in this life The B. of Sarisburie Thus ye saie M. Hardinge Ye make vs to affirme that by our Masses wee distribute and applie to menne indifferently the Merites of Christes Deathe howe so euer they be disposed in token that ye are the Children of him who is the Father of lies Therefore ye saie Tel vs who euer taught this Doctrine in the Catholike Churche If ye be so vnskilful M. Hardinge and so far to séeke in your owne Doctours then it maie please you to vnderstande that the moste Catholique Pillers of your Catholique Churche haue euen thus taught vs. Thomas de Vio otherwise called Caietanus a Catholique Cardinal of your Catholique Churche of Rome in the Conference he had at Augusta in Germanie with Doctour Luther saide thus Fides non est necessaria accessuro ad Eucharistiam Faith is not necessarie for him that wil receiue the Sacramente of thankes geuinge Notwithstandinge otherwheres he acknowledgeth this was an errour and confesseth it was commonly receiued and beleeued of many euen in your Catholique Churche of Rome Thus he writeth In hoc videtur communis multorum error quod putant hoc Sacrificium ex solo Opere Operato habere certum Meritum vel certam satisfactionem quae applicatur huic vel illi Herein standeth the Common Errour of many that thei thinke this Sacrifice hath a certaine Mente or Satisfactiō whiche is applied to this man or to y◠man not by meane of the Faithe of the receiuer but by the Onely meane of the Woorke that is wrought by the Prieste Gabriel Biel saith The Prieste receiueth the Sacramente and the vertue thereof passeth into al the Members of the Churche Iacobus de Valentia saithe The Prieste is the Mouthe of the Body Therefore when the Prieste receiueth the Sacramente al the Members are refreased Againe he saithe Nos Communicamus Ore Sacerdotis Wee that be of the People doo Communicate or receiue the Sacramente by the Mouthe of the Prieste Thomas of Aquine youre Angelical Doctour saithe thus Sicut Corpus Domini semel oblatum est in Cruce pro debito Originali ita offertur iugiter pro quotidianis delictis in Altari As the Body of our Lorde was once offered vpon the Crosse for the debte of Original Sinne so it is daily offered vpon the Aultare for the debte of Daily Sinnes This Doctrine not longe sithence was holden for Catholique and was strongly mainteined by your Catholique Doctours Catharinus one of the woorthies of
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
Popes breaste Thus maie wee set aparte Scriptures Doctoures Councelles and what so euer is biside The Popes breaste maie serue for al. The Apologie Cap. 21. Diuision 8. Worthily ought that mater seeme suspicious whiche fleeth trial and is afraide of the light For he that dooth euil as Christe saith seketh darkenesse and hateth the light A cōscience that knovveth it selfe cleere commeth vvillingly into open shevve that the vvoorkes vvhiche proceede of God maie be seene Neither bee they so very blinde but they see this wel yenough that theire Kingdome streightwaie is at a pointe if the Scriptures once haue the vpper hande and that like as menne saie the Idolles of Diuelles in times paste of whome menne in doubtful maters were then woonte to receiue answeares were suddainly striken doumbe at the sight of Christe when he was borne and came into the worlde euen so they see that nowe al their suttle practises wil soone fal downe hedlonge euen vpon the sight of the Gospel For Antichriste is not ouerthrowen but with the brightnesse of Christes comming The Apologie Cap. 22. Diuision 1. As for vs wee renne not for succour to the Fire as these mennes guise is but wee renne to the Scriptures neither doo wee reason with the Swerde but with the VVorde of God and therewith as saithe Tertullian doo vvee feede our Faithe by it doo vvee stirre vp oure hope and strengthen our Confidence M. Hardinge Ye flie not to the Fire as wee doo saie ye but vnto the Scriptures Neither doo ye reason with vs with the sworde but with the VVoorde of God Ah good woorde of God thou seruest to many purposes And is it in deede the woorde of God Sirs that keepeth so many reuerende Fathers in prison these many yeeres It is the woorde of God that hath depriued so many menne some of their liuinges some of theire countries whose life ye can not blame Is it the woorde of God that by crueltie of imprisonmente of late yeeres gaue moste certaine occasion of death to those holy learned and worshipful menne who for their singular vertue beinge wel knowen neede not here to be named Is it the woorde of God that made so mutche adoo in youre late parlament for establishinge of youre bloudy lawe whereby ye woulde haue power to put menne to death for the Faithe of Christendome The Turkes and Saracenes haue alwaies suffered them to liue in their dominions but our Gospellers by their woorde of God are taught to kil them Blessed be God who hath geuen to our noble and moste clement Queene Elizabeth a better spirite to vnderstande his woorde in this point then these Gospellers haue yet attained vnto If any of you doo saie that the newe Superintendentes doo not keepe the olde Bishoppes and leanred Clergie in prison but the Lawe of the Realme I answere firste that the Lawe is a crabbe of your owne stocke next that neither the Bishoppes before time burnt Heretiques but the Lawe of the Realme the lawe of the Prince the lawe of al Christendome Neither was the same made by Papistes of late yeres as ye woulde youre deceiued disciples to beleue but of olde time thought necessarie by Princes to be enacted for the better maintenance of quiet in their dominions The B. of Sarisburie It is no newe practise ye saie to kille Heretiques I graunte you Neither is it a newe practise to condemne godly menne by the name of Heretiques You re Fathers sommetime cried out againste Christe the Sonne of God Wee haue a Lawe and by the Lawe he ought to die And Christe him selfe saide sommetime to Hierusalem the Cittie of bloude O Hierusalem Hierusalem that killest the Prophetes and stoanest them to death that he sent vnto thee But S. Augustine saithe Nullis bonis in Catholica hoc placet si vsque ad Mortem in quenquam licet Haereticum saeuiatur It seemeth good vnto no good man in the Catholique Churche that crueltie vnto death be shewed vnto any man no though he be an Heretique Notwithstanding it agreeth wel with youre Religion M. Hardinge though your mouthes now be mousled yet to rampe and gape stil after bloude Fulfil ye the measure of youre Fathers Let it not greeue you to heare what Salomon saithe Viscera impiorum crudelia The very bowelles of the wicked are ful of crueltie When youre Fables and folies be espied then ye flee to Swerde and Fire Whiche beeinge once wreasted from you youre whole Religion muste needes comme to grounde S. Hierome saithe of other youre peeres Pugnant Epicherematis ex carnificum officinis They fighte with Argumentes taken from the Bouchers shoppes Ye haue wreakte youre angre longe yenough vpon innocente bloude Beginne once to knowe the hande of God It is harde for you to kike stil against the pricke Wee maie truely saie vnto you with S. Cyprian Sacerdos Dei Euangelium tenens Christi Praecepta custodiens Occidi potest Vinci non potest The Prieste of God holding the Gospel and keeping the Commoundementes of Christe maie wel be killed But conquered he cannot be Wee maie saie with Tertullian Crudelitas vestra Gloria nostra est Plures efficimur quoties metimur à vobis Youre Crueltie is oure Glorie When ye comme to recken vs ye finde vs moe and moe Truethe aboue al thinges vvil preuaile There is no Counsel againste the Lorde As for oure parts wee were neuer yet guilty to one droppe of youre bloude Wee seeke no aide at Fire or Swerde Wee wil rather saie with S. Hierome Vtiuam filios Haereucorum omnium qui decepti sunt interficiamus Sagittis Spiritualibus id est Testimonijs Scripturarum Woulde God wee maie rather kille the Children of Heretiques and of al them that be deceiued with Spiritual Arrowes that is to saie with the Testimonies of the Scriptures And with S. Augustine O fi occidas eos de gladio bis acuto non sint Hostes tui Sic enim amo eos occidi sibi vt vitrani tibi Woulde God thou wouldest kille them O Lorde with the twoo edged sworde that is with thy Holy Woorde That they maie no lenger be thine Enimies For so I wisshe them to bee killed vnto them selues that they maie liue vnto thee And againe Vindicet nos Deus de vobis vt ipsum errorem vestrum in vobis occidat nobiscum de Veritate gaudeatis God so reuenge oute cause againste you that he maie kille youre erroure in you that ye maie reioice togeather with vs of the Truethe The Apologie Cap. 22. Diuision 2. For we knowe that the Gospel of Iesus Christe is the power of God vnto Saluation and that therein consisteth Eternal Life And as Paule warneth vs we doo not heare no not an Angel of God though he came from Heauen if he goe aboute to pul vs from any parte of this Doctrine M. Hardinge Boaste no more of the Gospel VVe I meane the catholique Churche had it
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
Councel of your Priuate Masse VVhiche thinge thus of your parte confessed to our pourpose is sufficiente Now touchinge the Authoritie of your Amphilochius not long sithence yee thought his force had benne inuincible And therefore yee stoode vp alofte and braied alowde Novve M Ievvel and his Consacramentaries doo stagger I doubte not And for that cause as if it had benne somme greate woorthy Authoure yee alleged him seuen times with special reuerence in one Booke And yet nowe at the laste yee are contente for shame to turne him ouer and to let him goe Perhaps yee thought for the while a weake threede was sufficient to leade the people and that as folkes vse sommetimes to please children yee might quenche their thirste with an emptie cuppe Thus mutche hitherto touchinge somme partes of your Reioinder Concerninge your Former Booke whiche yee haue intitled a Confutation I neede to saie nothinge By the iudgemente of the wise it saithe sufficiently of it selfe But what meante you M. Hardinge therein to make so large discourse I wil not saie in the Defence for that woorde your frendes maie not beare but at the leaste in the fauoure of Open Stevves and to calle the same Malum necessarium that is to saie although an il thinge yet sutche a thinge as no good Common weale maie be without it VVhat meante you to that purpose to shewe vs the name and Authoritie of S. Augustine and thus to vpbraide vs in the ende In good soothe Maisters ye are too yonge to cōtrolle the Cittie of Rome in her doinges VVhat needed you to bestowe so fine eloquence in so fowle a cause Is vice growen so colde in Louaine that it muste be enflamed and authorized by open VVritinge VVhat meante you to allege the Prophete Dauid the Euangeliste S. Mathevve and S. Paule the Apostle for proufe of your Pardonnes VVil yee telle vs that Dauid Matthevve and Paule were Pardoners Or if yee dare to telle vs so must wee beleeue it If yee so manifestly mocke vs with open folies howe maie wee truste you in higher Mysteries S. Paule saithe Though our outwarde man be corrupted yet our inwarde man is renewed daie by daie Here yee telle vs in greate soothe that these woordes vndoubtedly serue to proue Purgatorie Christe saithe vnto Peter I haue praied for thee c. Therefore yee saie Christe novve requireth vs not to be obediente to Peter or Paule but to the Pope that sitteth in theire Chaire Christe saithe The Sonne of Man came not to destroie but to saue Ergo saie you The Breade and VVine in the Sacramente lose no parte of their former vertues but remaine in Fourmes and Accidentes euen as they vvere before as if the Sonne of God had come downe from Heauen to saue Accidentes Thus yee nippe of the sense and meaninge of the Holy Scriptures and feede vs onely with emptie woordes as if yee woulde pike awaie the corne and geeue vs the chaffe or conueigh awaie the iewels and throwe vs the bagge O M. Hardinge be not wilful let your owne conscience leade you VVas this the meaninge of S. Paule was this the comminge of Christe into the worlde was this the sense of the Holy Ghoste I wil not saie what Olde Doctour or Anciente Father but what Summiste what Canoniste what Childe what Heretique euer either so vndiscretely or so vnreuerently vsed the VVoorde of God I leaue the misconstrueinge and falsifieinge of so many Fathers the allowinge and soothinge of manifest Forgeries the vpholdinge of Abuses and open Erroures your weake Proufes your seely Coniectures your simple Gheasses your greate Ouersightes your bolde Affirmations your heapes of Vntruthes your disdeigneful Scornes your immoderate Scoffes your vngentile and vnciuile woordes as for example Villanes Theeues Fooles Disardes Lourdaines c. I leaue other your vnmannerly and vncleanely speaches Hungry Dogges eate dirty puddinges As common as life vvith beggers They serue the belly and the thinges beneath the belly VVas this a presente M. Hardinge meete either for the Modestie of a Virgine or for the Maiestie of a Prince specially sutche a Virgine and sutche a Prince so Chaste so Graue so Learned so VVise so Vertuous so Godly as Christendome seldome hath seene the like VVhat thought you that either her wisedome coulde not espie your fraudes and mockeries or that her chaste eares coulde quietly beare your lothesome talke Or thought you by the weight of sutche reasons to mooue Mountaines and to woorke woonders and to force her Maiestie to leaue christe and his Gospel and comme to Louaine to folowe you Yee threape her Maiestie fondely with kindenesse and as yee woulde haue the worlde imagine with good likinge and fauouringe of your side as if her Maiestie hauing benne brought vp from her cradle in the knowledge and feare of God and through Goddes greate Mercie and accordinge to his knowen VVil by the good aduise and counsel of the states of her Realme hauinge refourmed the House of God from the filthe and soile of your diuises shee stoode nowe in a mammeringe and were not hable to discerne either Falsehedde from Truthe or Darkenesse from Light or as if your Errours were not so grosse that a blinde man maie groape them with his Fingers Yee telle her Maiestie shee hath neither Parlamente nor Lavve nor Churche nor Cleregie The Churche of Englande yee commonly calle the Tovver of Babylon the Synagog of Antichriste and the Schoole of Sathan ye charge her Maiestie with disordered proceedinges with mainteinance of Infidelitie of Sacrilege of Schisme of Heresie For your possible power ye dishonour her Maiestie bothe abroade and at home where yee maie geate credite to your folies yee sclaunder the gouernmente yee disquiete her Maiesties louinge Subiectes yee breede Seditions yee procure Rebellions yee hazarde her estate And yet dare yee to pouder al this poison with a fewe dissembled and sugred woordes and to offer the same vnto her Maiestie for a presente VVel M. Hardinge if yee had foreseene the thankes that her Maiestie moste iustely yeelded you for your trauailes yee woulde not haue benne so bolde so rudely to presse into her presence It behooued you to be aduised not onely what yee wrote but also what Personage shoulde viewe your writinges If yee shal happen to write hereafter sende vs fewer woordes and more Learninge If yee shal diuise to talke any more of your Priuate Masse leaue your vagaries and goe directly to the pourpose Telle vs no moe sutche longe tales either of the Sacrifice or of other maters so farre from the question It is no good Logique to shifte of the thinge yee haue in hande and to mocke your poore Reader with an other Treade not so nicely and so gingerly M. Hardinge Saie not your Masse is a Circumstance and a mater of Facte and standeth onely vpon supposalles and gheasses and therefore needeth no further proufe VVhy soulde yee so trifle with the simple This is the Issue
It shal be shevved Reade the Ansvveare O so careful this good man is for our cares ‡ Vntruthe Manifeste Reade S. Augustines vvoordes in the Ansvveare Lib. 5. Hypognosticâ—n Haeres 88. * Vntruthe For the margine vvas so noted by Erasmus VVhat is that S. Augustine doubted of touchinge Purgatory ‡ Vntruth blasphemoê° against the Bloude of Christe Reade the Ansvveare * O graue Commentarie and a vviâ—e mater to be called in question Scriptures to proue Purgatorie ‡ This vvhole mater is concluded vvith seeminge and likely hoode * Double Fire in Purgatorie Double Folie De Ciuita Dei Lib. 21. Cap. 26. Iohan 5. Esai 53. Coloss 2. Apocal. 14. Apocal. 7. Bernard in Cantica Serm. 65. August ad Laurenti Ca. 67. Dist 29. ScienduÌ„ August In 8. qu. ad DulcitiuÌ„ q 1. Augu. De Ciuit. Lib. 21. Cap. 21. ‡ It maie be a question * Perhaps it is true Augu. De Fide Operib ca. 16 Quantum arbitror S. Augustine doubteth ‡ As mutche as I thinke Augu. De Ciuit. Lib. 21. Cap. 27. * NoÌ„ potui I coulde neuer attaine to the knowledge Aeneid 6. Augustin in Psalm 25. Double Fiere Augu. De Verbis Domini Serm. 59 Chrysost in Genes Homil. 44. Chrysost De B. Philogonio Sir Thomas Moore Zachar. 9. The Bishop of Rochester Psalm 65. August Hypognosti Lib. 5. S. Augustine denieth Purgatorie Fourthe place August Epist 80. August in Apocalyp Homil. 11. August ad Petrum Diacon Cap. 3. Augustin in Iohan Tracta 49. Olympiodorus in Ecclesiast Ca. 9. Polydor. De Inuentorib Lib. 8. Cap. 1. Ceremonies * Vntruthe For S. Augustine speakinge of his time saithe Tam multis Praesumptionibus ita plena sunt omnia c. ‡ Then be yee circumcised as Paule vvas For this vvas onely a Ievvishe Ceremonie August Epist 119 August in ead Epistol Chrysost in Matthae Homil. 52. Cyrill in Iohan. Lib. 8. Cap. 1. Socrates Lib. 5. Cap. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Socrates eod loco August Epist 19. Dist 63. Quia Sancta August Epist 119 Chrysost in Matthae Homil. 52. Hieremi 23. Hieremi 2. Hieremi 23. Esai 1. Matthae 15. Ierem. Cap. 2. 11. There is but one Mediatour of Saluation vvho is Christe onely But the Sainctes his frendes be Mediatours of Intercession 2. Corin. 1. * This is M. Hardings legierdumaine For vvee speake onely of sutche Mediatours as vvee ought to praie vnto ‡ As if S. Paule had euer vvilled vs to Praie to Sainctes Mediatour of Saluation Psalm 138. Sainctes be peculiar patrones of certaine places Sapien. 3. * Vntruthe procedinge of vaine dotage ‡ A graue Authoritie taken oute of the very Portuise In fine Lib. S. commeÌ„t in Lucam ‡ This is the certainetie of M. Hardinges Praier It hangeth of a blinde coniecture Intercession of the blessed Virgin Mary * It is a greatter Grace to be the Childe of God Roman 8. Marie Mother to al that loue Christe Iohan. 19. Spiritual familiaritie vvith the mother of God in excesse of minde and soueraine Deuotion ‡ Open Blasphemie is Spiritual dalliance O vvheu vvil M. Hardinge confesse a faulte Mediatour of IntercessioÌ„ Ambrosi in Sermone 6. De S. Margareta Rom. 8. 1. Timoth. 2. Augustin Contra Epist Parmeniant Lib. 2. Cap. 8. Augustin in eod Lib. Distincte Offices Epiphani Li. 3. Hares 59. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Augusti De Ciuita Li. 4. Ca. 22 Copus Dialog 3. Pag. 340. Mother of God Childe of God Bembus in Epist ad Carolum 5. Concil Trident. Session 2. Concil Oxoniens 1. Corin. 10. Augustin De Sancta Virginitate Cap. 3 Augustin in Iohan tracta 10. Epiphani Li. 3. Hares 59. Contra Collyridian Origen in Lucam Homil 25. Ambros ad Roma Cap. 1. ‡ A vaine folie For Gods Lavve vvas vvritten for Men in Earth not for Angels in Heauen God commaundeth not that vvhiche is impossible to a man in grace * A horrible heresie S. Augustine saithe Deus iubet aliquae quae non possumus facere ‡ A fonde question For God punisheth Infantes for theire Original Sinne yet are theie by no meanes hable to avoide it Deut. 30. Rom. 10. Matthae n. 1. Iohn 5. * The cause hereof is Gods Mercie S. Augustine saithe Omniae mandata facta deputantur quando quicquid non factum est ignoscitur * Vntruthe For vve make not god Vniuste but vve Confesse our selues to be finners Deuter. 6. Matthae 22. Deuter. 17. Deuteron 27. Calat 3. Iacob 2. Matthae 5. Hieronym ad Câ—esiphons contra Pelagianos Possibilitie of the Lavve Augustin De â—â—ati libero Arbitr Cap. 4. Hieronym ad Ctesiphont contra Pelagianos Hieronym coÌ„tra Pelagianos li. 1. Augustin De Spiritu Litera Cap. 1. Matthae 5. Philip. 3. Hieronym Aduersus Pelagian Lib. 1. Vnperfite PerfectioÌ„ Hieronym ad Câ—esiphont Augustin ad Bonifacium Li 3. Cap. 7. Augustin Retracta li. 1. ca. 19. Augustin De Spiritu Litera Cap. 35. Hieronymus ad Aâ—gasiam Hieronym in Ezechiel li. 14. Cap. 46. Augustin De Ciuita Lib 19. Cap. 27. Merite and Mercie * No aide or helpe vnto Saluation Othervvise this report is Vntrue ‡ Nazianzen Si mercenarius es tantùm expecta mercedem De Sancto Baptism * Is not this a folie M Hard. Goddes Truthe is no mockerie ‡ Vntruthe For vve saie vvith S. Paule your vvoorkes shal not be in vaine in the Lorde * Vntruthe Reade the ansvveare ‡ Vntruthe For it is no Heresie it is the Faithe of Christ Reade the Ansvveare That good vvoorkes helpe vs. Matthae 19. Luc. 17. Gregori NaziaÌ„ De Sancto Baptismate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Merite and Mercie Hilari in Psalm 118. Matthae 5. Augustin Confession Basil in Psal 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Illyricus De Sectis Pag 93. Kemnitius in examine TrideÌ„t Concilij Pag. 535. Copus Dialo 1. Pag. 51. 1. Timothe 5. Fidem abnegauit Tit. 1 1. Iohn 2. Iacob 2. Augustin in Euangel Iohan. Sermo 61. Augustin De Fide Operib Cap. 23. Ambros Li. 6. Epist 36. Origen in Epist ad Roman Li. 8. Cap. 10. Origen in Ezechiel Homil. 9. Apocalyp 14. Matthae 10. 1. Corin. 15. Iob 9. Iob. 9. Esai 64. Augustine De Tempore Sermo 49. Augustin Epist 52. ad Macâ—don Augustin De Spiritu Litera Cap. 33. Augustin in Psalm 137. Hieronym in Esai Cap. 64. Origen ad Roma Li. 4 Cap. 4. Origen in Matt. tracta 8. Augustin in Psalm 94. VValden contra VViclefum Roman 8. Apocalyp 22. Apocalyp 21. Origen ad Roman Li. 9. ca. 12. Augustin Epist 105. ad Sixtum Augustin De Verbis Apostoli Sermo 15. Augustin De Ciuitate Li. 14. Cap. 1. Basil in Psal 32. Basil De Humilitate Hieron in Epist ad Ephes cap. 3. Bernard in Psal Qui habitat * Vntruthe For so the Fathers of the Old Lavve and al Christan Infantes shoulde be vtterly excluded from Resurrection The cause of Resurrection Iohn 6. Augustin in Iohan tracta 25. Idem tracta 26. Nicola Lyra in Psalm 111. Iohn 6.