neuerthelesse drawe his Swerde and strike when and whom so euer the Prieste biddeth and blindely execute his wicked wil In déede M. Hardinge you saie precisely If the mater decreed be Spiritual and apperteininge to Faithe the Prince ought to obeie without question or grudge Likewise againe yée saie It shal be yenough for you to doo as the Successoures of Peter bid you to doo Christe nowe requireth of you not to obeie Peter and Paule but to obeie him that sitteth in theire Chaire What so euer he saie True or false For this no doubte muste be your meaninge The Kinge was bound to write out the Booke of the Lavve This yée saie proueth not the Kinges Superioritie ouer the Priestes No verily M. Hardinge Neither was it alleged by vs to that pourpose Neuerthelesse hereby it appeareth that God woulde haue the Kinge to be learned in his Lavves But the Kinge muste receiue the Booke of the Prieste and of none other Therefore saie you the Prieste is aboue the Kinge Mée thinketh M. Hardinge euen for your credites sake yée shoulde looke better to your Logique For what auaileth the deliuerie of a Booke to make the Prieste either higher or lower When the Pope is at his Consecration the Cardinal that is his Orderer deliuereth him a Booke of the Epistles and Gospelles And wil ye thereof conclude that the saide Cardinal is aboue the Pope Mary God forebidde Goddes meaning touching this Ceremonie was this that the Kinges Booke shoulde he true and fautlesse And therefore God commaunded him to take a Copie thereof out of the Registrie or Recordes whiche were thought to be voide of al corruption and were euermore keapte in the Temple vnder the Custodie of the Priestes Paulus Phagius saithe Euery Priuate man was commaunded to haue one Booke seuerally to him selfe But the Kinge was commaunded to haue twoo And for as mutche as the Kinge was a Publique Persone therefore God willed him to take his Copie out of the publique Recordes of the Temple Your owne Hugo cardinalis saithe Accipiet exemplar à Sacerdotibus non à quibussibet sed à bonis Vbi nihil fucatum est nihil corruptum He shal take his Copie of y◠Priestes not of euery Prieste what so euer but of the good that in the same Copie there be nothing neither coloured nor corrupted Al this M. Hardinge wil hardely proue your strange Conclusion that the Prieste vvas Superioure to the King It séemeth mutche better to proue the contrarie that the Prieste vvas the Kinges Inferioure and his Subiecte and his Clerke of Recordes as beinge appointed to keepe his Bookes So S. Augustine saithe the Ievves this daie kéepe the very true Bookes of the Scriptures Al be it not for theire owne vse but onely for ours And therefore he saithe they be not our Superiours but our Seruantes Certainely concerninge the Kinges and Priestes of the Olde Lavve one of your owne frendes whom for many causes yée maie not wel refuse saithe thus In Veteri Lege Sacerdotium indignius erat Potestate Regia ei Subiectum In the Olde Lavve the Priestes Office was Inferioure to the Prince and Subiecte Vnto him Yée saie If the Prieste muste geeue the Holy Scriptures to the Kinge then verily muste he take sutche as they geeue him and with sutche meaninge as they geeue vnto it Yea I trowe though they teare theire roabes againste Christe as Caiphas did and crie out He blasphemeth yet muste wee by your Iudgemente euermore seeke to them for the sense and meaninge of the Scriptures For this is the grounde and Fundation of your Diuinitie The Scripture of God hathe none other sense but as it shal please the Prieste to geeue vnto it But S. Chrysostome speakinge of the same Priestes and Bishoppes from whome we haue receiued the selfe same Scriptures saithe thus Literae quidem Legis apud illos sunt Sensus autem apud nos The Letters or woordes of the Scriptures are with them but the true meaninge of them is with vs. Here you mutche disaduantage your selfe and as yée saie omitte that we reade Librum Legis whereas the Churche readeth Deuteronomium for that as yée saie it were too longe for you to enter into that disputation Therefore M. Hardinge we wil patiently abide your leasure vnt il yée haue founde out the whole mysterie and cōsidered it better In the meane season it shal not be good for you to be ouer ranke with your Commentaries vntil yée better vnderstande the Texte Certainely the wise and learned thinke that herein yée are mutche deceiued For whereas the Woordes are these Describet sibi Deuteronomium Legis huius they thinke that Deuteronomium in this place is not put for any one certaine seueral Booke of the Fiue Bookes of Moses as it is otherwise commonly vsed but rather for a Copie or a Draught of the Whole Lavve And in this sense they saie that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is none other but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to saie a Copie or a Double The Italian Translation hathe thus Esso si scriuera questo Doppio de la Legge The Frenche Translation hath Le double Leo Iudas translateth it thus Describet sibi Exemplum Legis huius He shal write out for him selfe a Copie of this Lawe And for somme proufe hereof it is thus written in the Booke of Iosua Afterwarde Iosua readde out of the woordes of the Lavve bothe the Blessinges and the Curses accordinge to euery thinge that is written in the Booke of the Lavve And there was not one woord of al the thinges that Moses Commaunded but Josua readde the same before the whole congregation of Israel Where we allege the woordes of the Prophete Esai Kinges shal be thy Fosterers and Queenes thy Nurces yée saie Euery Nurce or Fosterer is not aboue him that is nourished A faitheful seruante oftentimes fostereth his Maister Yet is not he aboue his Maister So lothe yee are the Kinge shoulde be Superioure to a Prieste And thus hanc yée brought about by your handsome Conclusions that your Priestes be the Maisters and Kinges theire Seruantes And therefore it is discretely noted in your Glose Imperator Romanus est Procurator siue Defensor Romanae Ecclesiae The Emperoure of Rome is the Stewarde or Bailife of the Churche of Rome The Apologie Cap. 11. Diuision 4. 5. I saie bisides al these thinges we see by Histories by Examples of the beste times that good Princes euer tooke the Administration of Ecclesiastical maters to perteine to theire duetie Moses beinge a Ciuile Magistrate and chiefe Guide of the people bothe receiued from God and deliuered to the people al the order for Religion and Sacrifices and gaue Aaron the Bishop a vehemente and soare rebuke for makinge the Golden Calfe and for sufferinge the Corruption of Religion M. Hardinge Moses was not onely a Ciuile Magistrate but also a Prieste In that he had both
house he is Prophane If any remaine without the Arke of Noe he shal be loste when the floud raigneth Fourthly touchinge the Authours of this New Gospel with the same Hierome we saie al vnder the Person of one Non noui Vitalem Meletium respuo ignoro Paulinum Quicunque tecum non colligit spargit hoc est qui Christi non est Antichristi est â–ª Vitalis I know not Meleriê° I refuse Paulinus I wote not what he is these were head Heretikes in S. Hieromes time VVho so euer gathereth not togeather with thee Holy Pastour he scattereth abroade that is to witte who is not of Christes side he is of Antichristes side To transferre this to our selues the names changed the case remaininge like for our answeare to our Gospel prelates we saye Luther we knowe not Zuinglius Oecolampadius Bucer Peter Martyr Latimer Ridly Cranmer Hooper we reiecte and refuse Caluine Beza Iuel Pilkinton Grindal Horne and theire felowes what they are we wote not VVe see they are not gatherers withe the supreme Pastor of the Catholike Churche but scatterers The B. of Sarisburie It appeareth by that hath benne already saide that the Gospel of Christe is now misliked doubted of you as it was in Olde times of the Infidels and Heathens Chrysostome there of saithe thus Venit Gentilis dicit vellem fieri Christianus Sed nescio cui adhaeream Multae inter vos sunt pugnae Seditiones ac tumuitus Nescio quod dogma eligam quod praeferam Singuli dicunt Ego Verum dico The Infidel or Heathen commeth and saithe I vvoulde be a Christian man but I knovve not vvhom I should folovve There is mutche strife and dissenssion and trouble emongest you I cannot tel vvhat Doctrine to chuse to set before other For euery one of you vvil saie I saie the Truthe As ye agrée wel with them in Fourme of Woordes so I praie God ye agree not with them in Faith Sprite contempte of God The same Chrysostome speaking not onely of the Heretiques but also of the Faithful Christians that were in his time saith thus â–ª Hanc ob causam ridiculi facti sumus Gentibus Iudaeis dum Ecclesia in mille partes discinditur For this cause wee are scorned and laught at bothe of Iewes and Gentiles while as the Churche is thus rente into a thousande partes Therefore it was not amisse M. Hardinge to demaunde you this question whiche of these sides ye woulde haue folowed and whiche of al these Gospelles ye would haue beleeued For it maie wel be thought that being minded as they were ye woulde haue answeared as they did But ye saie yée woulde rather haue saide as S. Hierome sommetime saide to Pope Damasus touchinge the Heresies whiche he founde in Syria If ye woulde vse S. Hieromes answeare M. Hardinge saie vnto the Pope as S. Hierome saide Perhaps ye shoulde deserue no greate thankes for your laboure For S. Hierome in that selfe same place biside sundrie others vtterly denieth the Primacie of the Bishop of Rome His woordes be plaine Ego Nullum Primum nisi Christum sequens Beatitudini tuae id est Cathedrae Petri Communione Consocior I folovving no First Man that is to saie No Heade or Chiefe but Onely Christe am ioined as a felovve in Communion vnto thy Blessednesse that is to saie to Peters Chaire S. Hierome telleth the Pope He knoweth No Firste No Chiefe No Heade no not the Pope him selfe but onely Christe Againe he saithe not I am thral and subiecte to thy commaundementes But I am ioined as a Felovve in Communion vnto thy Blessednesse Felowship wil hardly stande with that Vniuersal power whiche you imagine the Pope ought to haue ouer the whole Churche of God Verily the Pope him selfe would take it in scorne if you this daie woulde folowe S. Hierome and cal him your Felowe But S. Hierome saithe He agreeth in Faithe and Religion with Damasus And what greate marueile is this that beinge a Godly Learned man he woulde leaue Vitalis and Meletius and other Heretiques and ioine him selfe to that Bishop whom he knewe to be Godly Catholique Hereof he writeth thus him selfe Vineam Christi exterminant vulpes Vt inter lacus contritos qui aquam non habent difficilè vbi Fons Signatus Horrus ille Conclusus sit possit intelligi Ideò mihi Cathedram Petri Fidem Apostoli Ore laudatam censui consulendam The Foxes destroie the Vineyarde of Christe so that emonge these broken cesternes that haue no Water it is harde to vnderstande where is that Sealed Fountaine and that Enclosed Orchard Therefore I thought it good to herken to S. Peters Chaire and to that Faithe whiche was commended by the Apostles mouthe S. Hierome from his youthe was brought vp in Rome He was Christened in Rome He had benne a Studente in Rome He had taught a Schole in Rome He had benne Secretarie to Damasus the Bishop of Rome He was a Prieste of Rome And of late they haue furnished him with a Cardinalles Hatte as if he had benne a Cardinal of Rome And as it is thought by somme sauinge for somme displeasure that certaine of the Cleregie had conceiued against him he was like to be chosen the Bishop of Rome What greate maruelle therefore is it if he had somme special affection to the See of Rome Alphonsus de Castro saâ—the That the Franciscane Freers be sworne to Duns and that he hearde a Dominicane Freere saie openly in his Sermon that he was to be suspected as an Heretique that in any thinge dissented from Thomas of Aquine There is noman lightly but hathe a special credite in somme One man before al others But how holdeth this Argumente M. Hardinge S. Hierome ioined with a Godly Bishop Ergo Wée muste ioine with a wicked Bishop Or S. Hierome agréed in Faithe and Religion with Damasus Ergo wée muste agrée with one that doothe al thinges of pourpose contrarie to Damasus So might you saie The Godly people of the Iewes were bounde to obeie Aaron and Moses Ergo al others that folowed afterwarde were likewise bounde to obeie Annas and Caiphas The Faithe of Christe M. Hardinge goeth not alwaies by Succession The Bishoppes of Rome haue benne Arians Nestorians Monothelites and otherwise founde in horrible Heresies as hereafter shal be shewed Woulde ye in sutche cases haue recourse to him that sitteth in Peters Chaire Would ye saie to sutch a one You are the Salte of the Earthe You are the Light of the Worlde Woulde ye saie This is the Faithe that was commended by the Apostles Mouthe Truely S. Hierome him selfe when he saw Abuses or Errours mainteined in the Churche of Rome made smal accoumpte of S. Peters Chaire For thus he saithe Quid mihi profers Vnius Vrbis Consuetudinem Potentia Diuitiarum paupertatis humilitas vel sublimiorem vel inferiorem Episcopum non facit Coeterùm omnes
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
The B. of Sarisburie Al this whole mater touchinge as wel Kinge Iehosophat as also Amarias the Highe Prieste is answeared in that is paste before The Apologie Cap. 11. Diuision 11. Kinge Iosias with greate diligence put the Priestes Bishoppes in minde of their dueties Kinge Iohas bridled the Riote and Arrogancie of the Priestes Iehu put to deathe the wicked Prophetes M. Hardinge The puttinge of Priestes and Bishoppes in minde of their dutie is not a Supremacie in determininge Ecclesiasticall causes And whereas you saie that Kinge Ioas bridled the râ—ot and arrogancie of the Priestes if it were so it was well donne But I finde not those woordes in the texte Concerninge that Iehu did it is a mere temporall Office to put false preachers and Heretikes to death Neither can it belonge to Priestes onlesse they haue also ciuill iurisdiction Muche lesse dothe that acte proue that Kinges be Supreme heades ouer the Churche and ought to be Iudges in controuersies and questions of Religion The B. of Sarisburie Concerninge the storie of Kinge Iohas I reporte me to that is written of him in the Booke of Kinges He sequestred the Oblations of the people whiche the Priestes had bestowed lewdely and wantonly vpon them selues and by his owne Authoritie turned the same to the Reparations of the Temple Of Kinge Iosias it is written thus Constituit Iosias Sacerdotes in officijs suis Kinge Iosias appointed the Priestes to minister in theire seueral Offices And againe Mundauit Iudam Hierusalem ab Excelsis Lucis Kinge Iosias cleansed and ridde Iuda and Hierusalem from their Hille Aultars and their Groaues But yée wil saie He did al thinges by yâ— discretion of the Priestes Bishoppes This thinge in deede is necessarie while the Priestes and Bishoppes be learned and godly But Kinge Iosias did far otherwise for he sent the Bishop him selfe vnto Olda the Prophetisse to learne the discretion and Iudgemente of a VVooman and so was directed in maters of Highest Religion by a VVooman and not by a Prieste These Examples be so manifeste that one of your Felowes there is faine thus to excuse the mater by ouer mutche Antiquitie If we woulde in these daies saithe he vse in all pointes the Examples of the Olde Lawe there woulde folowe an huge number of inconueniences It is no good reason to saie that therefore our Kinges nowe a daies muste haue the like Authoritie Thus saithe he As though the Princes righte were now abated and altered as the Ceremonies of the Lawe were otherwise nowe then it was before Or as if the Comminge of Christe into the worlde and the Preachinge of the Gospel had pourposely benne to represse and pulle downe the State of Kinges The Apologie Cap. 12. Diuision 1. And to rehearse no more Examples out of the Olde Lawe let vs rather consider sithence the Birthe of christe howe the churche hath benne gouerned in the time of the Gospel M. Hardinge If we consider the Office of a Kinge in it selfe it is one euery where not onely amonge Christen Princes but also amonge Heathen * The definition of a Kinge whiche agreeth to Iulius Cesar or to Alexander the Greate as they were Monarkes and Princes is one with the definition of a Kinge whiche agreeth to Henry the Eight or to Charles the Fifthe So that no more could Kinge Henry as Kinge meddle with Religion then Alexander or Iulius Cesar * His place is chiefe amonge the laie euen when they are in the Churche at the Seruice of God and without the Churche in all Temporall thinges and causes he is ouer the Priestes themselues And because all these examples are taken out of the Olde Testamente I will geeue thee a true resolution out of the same Booke what auctoritie Priestes had and what auctoritie Kinges had Moses gaue this rule concerninge the same matter If saithe he thou perceiue an harde and doubtfull iudgement to be with thee betweene bloude and bloude cause and cause Lepre and Lepre and seest the woordes of the iudges within thy gates to varie arise and goe vp to the place whiche thy Lorde God shall chose and thou shalte come to the Priestes of the stocke of Leui and to the Iudge that shall be for the time and thou shalte demaunde of them who shall shewe the truthe of iudgemente to thee But neither the Prieste by this place may medle with that iurisdiction whiche belonged to the Temporall iudge neither the Iudge with that whiche was spirituall and belonginge onely to the Prieste For of such causes Azarias the Priest and Bishop saide to Kinge Ozias It is not thy office Ozias to burne incense vnto our Lorde It is the office of the Priestes That is to saie of the Sonnes of Aaron VVho are consecrated to doo suche Ministeries But this the Kinge mighte doo euen in matters of Religion VVhen the High Priest had geuen sentence he might see the execution thereof to be donne But otherwise what so euer Kinge or Temporal iudge might not doo in his owne person ‡ muche lesse mighte he iudge whether an other did well therein or no. And this concerninge the Olde Testament The B. of Sarisburie The Office of a Kinge yée saie was no more in Kinge Henry the Eighth or in Charles the Fifthe then it was in the Heathen Princes Iulius Caesar or Alexander the Greate And therefore yée saie a Christian Princes Office standeth onely in Maters Temporal and for that cause yee so often calle him a Mere Laie Temporal Prince as if he were in Authoritie not mutche better then an Heathen Magistrate Euen so M. Harding is your Pope no more a Bishop or perhaps mutche lesse a Bishop then Annas and Caiphas Neither is your Prieste more a Prieste then the Prieste of Dagon or Baal The difference standeth not in Office but onely in Truthe Yet neuerthelesse yée knowe that Heathen Princes had euermore a Soueraine Authoritie not onely ouer theire Priestes and Bishoppes but also ouer al Cases of Religion Aristotle saithe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Kinge that is Lorde and Ruler of thinges that perteine vnto the Goddes And therefore Socrates in his storie saithe Imperatores vnà complexi sumus c. Wee haue also herein comprised the Emperours Liues for that sithence the Emperours were first Christened the affaires of the Churche haue hanged of them and the greatest Councelles bothe haue benne and are keapte by theire aduise Yee saie The Prince in doubteful Cases was commaunded to take Counsel of the Highest Prieste This is true But wil yée conclude hereof that the Highest Prieste maie saie doo what he listeth without controlmente What if the Highe Prieste woulde answeare thus as he answeared sommetime in déede This Christe is a Samaritane a deceiuer of the people and hath a Diuel What if he teare his owne roabes for anger and crie oute He Blasphemeth he is vvoorthy to die Yet
Arke of Noe. The Heretique Dioscorus to geate somme credite to his Doctrine woulde séeme to bringe the descente thereof from al the Ancient Fathers of the Churche For thus he saide in the open Councel Ego testimonia habeo Sanctorum Patrum Athanasij Gregorij Cyrilli in multis locis Ego cum Patribus eijcior Ego defendo Patrum Dogmata Non trāsgredior in aliquo Et horum Testimonia non simpliciter neque transitoriè sed in Libris habeo I haue the witnesse of the Holy Fathers Athanasius Gregorius cyrillus in many places I am throwen foorth with the Fathers I defende the Fathers Doctrine I swarue not frō thē in any pointe I haue theire witnesse not barely nor by the waie but in theire Bookes So saide the Heretique Eutyches Ego legi Scripta Beati Cyrilli Sanctorum Patrum Sancti Athanasij I haue readde the Bookes of Cyrillus of the Holy Fathers and of Athanasius So saide the Heretique carosus Ego secundum expositionem trecentorum decem octo Patrum sic Credo sic Baptizatus sum Thus doo I beleue and thus was I Baptized according to the Exposition of the three hundred and eighteene Fathers in the Councel of Nice Thus y◠Arian Heretiques alleged the Authoritie of y◠Ancient Father Origen thus the Pelagian Heretiques alleged the Authoritie of S. Augustine As vpon occasion it hath benne saide before Euen with sutche truthe M. Hardinge are you woonte to blase the Armes of your Religion There is no toie so vaine or so fabulous but ye are hable by your conninge to bring it lineally either from Christe him selfe or from his Apostles or from one or other of the Ancient Fathers The Bishop of Sidon in y◠Late diete of the Empiere holden at Augusta auouched openly that ye had your whole Canon from the Apostles of Christe woord by woord euen as it is péeuishely written in your Masse Bookes Andreas Barbatius proueth the Antiquitie of y◠Cardinalles of Rome by these woordes written in the firste Booke of the Kinges Domini sunt Cardines Terrae Et posuit super eos Orbem The Corners of the Earth be the Lordes and vpon them he hath sette the world Abbate Panormitane saithe Cardinalatus est de Iure Diuino Quia Papa per Sacerdotes Leuiticos intelligit Cardinales The Cardinalship standeth by the Law of God For the Pope by the Leuitical Priestes vnderstandeth his Cardinalles Hosius séemeth to saie that Monkes haue theire beginning euen from the Apostles meaninge thereby as one of your Companions there doothe in fauoure I trowe of Religion that Christe him selfe vvas the Abbat For thus he saith Christus Dux exemplar vitae Monasticae Christe was the Captaine and samplar of Monkes life And yet the same man afterwarde as hauinge forgotten his former dreame vtterly displaceth Christe geueth the whole honoure hereof vnto Elias Elizaeus These be his woordes Elias Elizaeus Duces instituti Benedictini Elias and Elizaeus were y◠Captaines of S. Benettes order y◠is to saie thei were Blacke Monkes By like wisedome ye would séeme to fetche your Holy Water from S. Augustine This was sommetime a ioily good waie to winne credite specially whiles what so euer ye said y◠people was ready to geue you care So y◠olde Arcades saide in commendation of theire Antiquitie y◠thei were a daie or twoo elder then the Moone Saturnus beinge in Italie for y◠he was a stranger no man knew frō whēce he came therefore was called Filius Caeli was thought to come frō Heauen Romulus Alexander for that thei were borne in bastardie neuer knewe theire owne Fathers therefore to magnifie the nobilitie of theire bloude woulde be called the Children of the Goddes the one of Mars y◠other of Iuppitter With sutche Truthe and Fidelitie M. Hardinge your woonte is to painte out al the partes and members of your Doctrine For be it neuer so vaine or childishe or lately diuised yet ye beare vs in hande that your Predecessours receiued the same as you saie of theire Bishoppes and they of others theire Predecessours by order vntil they reache to your Augustine the Monke of Rome whom ye haue ful woorthily made a Sainte your Augustine yée saie receiued the same of Gregorie Gregorie of others before him and they al one of an other by continual ascente vnto S. Peter and Peter of Christe and Christe of God his Father No Heralde coulde lightly haue saide more in the mater I trowe ye woulde proue by this Ascente and Descente that God the Father made Holy VVater and said Masse In deede as wel herein as also in your emptie names of Augustine Hierome Chrysostome Ambrose Basile Cyprian Dionyse c. as I tolde you once before ye bringe vs onely a vaine shewe of painted boxes and nothinge in them For in al these Holy Fathers where finde you either your Priuate Masse or your halfe communion or your Accidentes without Subiecte or the reste of your like Vanities wherewith ye haue so longe time deceiued the worlde Leaue your dissimulation set aparte your Confectures and blinde gheasses and for your credites sake once shewe vs these thinges in the Ancient Holy Fathers and shew them plainely and in déede that wée maie thinke there is somme weight in your woorde But your owne Glose speakinge of the Ministration of the Holy Communion whiche now in your Churches in a manner is wholy abolisshed saith thus Hoc Antiquum est Nam hodiè videtur esse relictum This was the Olde order For as it seemeth nowe it is leafte Doctoure Tonstal saithe It was no Heresie to denie your Transubstantiation before your late Councel of Laterane Erasmus whoe 's iudgement I thinke ye wil not refuse saith thus In Synaxi Transubstantiationēe ser ò definiuit Ecclesia In the Holy Ministration it was longe ere the Churche determined the Article of Transubstantiation Al this notwithstandinge M. Hardinge ye blusshe not to saie that bothe these and al other your fantasies haue benne conueighed vnto you by moste certaine Succession from hand to hand from your Englishe Augustine from Gregorie from the Fathers from the Apostles from Christe and from the bosome of God him selfe The Apologie Cap. 1. Diuision 3. But howe if the thinges whiche these menne are so desirous to haue seeme Newe be founde of greatest Antiquitie Contrariwise howe if al the thinges wel nighe whiche they so greatly set out with the name of Antiquitie hauinge benne wel and throughly examined be at length found to be but Newe diuised of very late Soothely to saie no man that hath a true and right consideration woulde thinke the Iewes Lawes and Ceremonies to be Newe in deede for al Hammans accusation For they were grauen in very Aunciente Cables of greatest Antiquitie And although many did take Christe to haue swarued from Abraham and the Olde Fathers and to haue brought in a certaine Newe Religion in his owne name yet
offices it proueth that a Priest may haue both but not cōtrariwise that a King may haue both For the greater may include the lesse but the lesse can not include the greater The office of a Priest is the highest of al. And Christe comming naturally of the Kinges line from Dauid in the tribe of Iuda yet estemed that honor nothinge in respecte of that he was a Prieste according to the order of Melchisedech Therefore Melchisedech also beinge both Prieste and Kinge was not yet saide to be the figure of Christe so mutche concerninge his Kingedome as his Priesthoode For Dauid said of Christe Thou art a Prieste for euer after the order of Melchtsedech As for his Kingedome it was included in his Priestes office And therefore when we speake of Christes Kingedome though in euery respecte he be the very Kinge in dede of al Kinges and Lord of al Lordes yet we assigne it also to haue ben vpon the Crosse vbiregnauit à ligno Deus where God reigned from the woodde Accordinge to the same meaninge whereas the people of Israel were called Regnum Sacerdotale a Priestly Kingedome S. Peter writing to the Christians tourned the order of the wordes calling the Churche of Christ Sacerdotium Regale a Kingely Priesthoode Moses was both a Prieste and a Ciuile Gouernoure as beinge a figure of Christe who ioined both together makinge the tribe of Iuda which was before kingly now also to be Priestly Therefore S. Augustine vpon those wordes of Dauid Psal 98. Moses and Aaron are in the number of his Priestes concludeth that Moses muste nedes haue benne a Prieste For saithe he if he were not a Priest what was he ‡ Nunquid maior sacerdote esse potuit could he be greater then a Prieste ‡ As who shoulde saie there is no greater dignitie then priesthoode And seinge Moses had the greatest dignitie for he ruled al and consecrated Aarō high Bishop and his sonnes Priestes therefore him selfe muste nedes haue ben a Prieste Nowe if Moses were bothe and his chiefe office was Priesthoode it foloweth by that example that the Pope maie rule temporally but not that a Kinge maie rule spiritually This you haue gained nothinge by this example The B. of Sarisburie Here M. Hardinge hath many greate woordes of smal weight The final Conclusion and Summa summarum is this The Pope muste needes be a Kinge And that he proueth as his manner is by these his yonge vntiedy Argumentes Moses being a Ciuile Magistrate or a Prince had also the Priesthoode was a Prieste Ergo saithe he The Pope beinge a Prieste muste haue also the Kingedome be a Kinge And thus he peeceth these maters handsomely togeather as though what so euer were once in Moses ought of necessitie to be also in y◠Pope But if a man shoulde desire him to proue his Argumente to make it good and to shewe vs howe these péeces maie be framed togeather I thinke he would be faine to take a daie Firste whether Moses were a Prieste or no it is not certaine As for that M. Harding allegeth these woordes of Dauid Moses Aaron in Sacerdotibus eius he him selfe wel knoweth that the Hebrewe woorde there is doubteful and signifieth as wel a Prince as a Prieste S. Hierome saithe Vnus Legis alte◠Sacerdotij Regulam tenuit Moses helde the Rule of the Lawe Aaron the Rule of Priesthoode Againe he saithe Emisit ante faciem nostram Mosen Spiritualem Legem Aaron magnum Sacerdotem God sente out before our face Moses not as the Prieste but as the Spiritual Lawe and Aaron the greate Prieste Euen Hugo your owne Doctoure touching the same woordes saithe thus Moses etsi c. Notwithstandinge Moses vvere not a Prieste yet bicause he halowed the peoples praiers c. he was called a Prieste For in the Scriptures Greate and Noble menne are called by the name of Prieste Who so listeth to knowe more hereof let him reade Sanctes Pagninus Dauid Kimchi Nicolaus Lyra c. But if Moses in déede were a Prieste yee shoulde doo wel M. Hardinge to resolue vs Fiest whether he were a Prieste borne or els afterwarde made a Prieste A Prieste borne I trowe yée wil not saie If yée saie he was afterwarde made a Prieste then tel vs by what Bishop or other Creature was he Consecrate At whoe 's handes receiued he Authoritie When where to what pourpose What Priestelike Apparel euer ware he Or in what Office or Ministerie euer shewed he him self to be a Prieste S. Paule saith A Prieste is appointed to offer vp Oblations and Sacrifices for sinne What Oblations or Sacrifices for sinne can yée tel vs that Moses offered If he were neither Borne a Prieste nor made a Prieste nor euer knowen by office to be a Prieste then was he I trowe a very strange Prieste If Moses were the Highest Prieste and Head of the Churche and Aaron likewise the Highest Prieste and in so mutche the Heade of the Churche too as wel as he then had y◠Churche tvvoo highest Bishoppes and tvvoo Heades bothe togeather Whiche thinge were monstrous not onely in speache but also in Nature Notwithstandinge whether Moses at any one certaine time were a Prieste or no it is a mater not woorthy the striuinge Certaine it is that before the Lavve was written Kinges Princes and the beste borne and Enheritours y◠wealthiest of the people were euer Priestes S. Hierome saithe Hebraei tradunt Primogenitos functos Officio Sacerdotum habuisse Vestimentum Sacerdotale quo induti Deo Victimas offerebant antequam Aaron in Sacerdotium eligeretur The Hebrevve Rabbines saie that the Firste borne children did the office of the Priestes and had the Priestelike Apparel and wearing the same offered vp theire Sacrifices vnto God vntil the time that Aaron was chosen into the Priestehoode Againe he saithe Priuilegium Offerendi Primogenitis vel maximè Regibus debebatur The Priuilege of offering vp Sacrifices was dewe to y◠First borne of the children but most of al vnto Kinges The Heathen Romaine Emperours as Vespasianus Traianus and others to encrease their Maiestie towardes their Subiectes biside the state of the Emprere woulde also be called Pontifices Maximi Therefore wee wil graunte M. Harding séeinge he hath taken so mutch paines about a mater not woorthy so longe talke that Moses for somme litle shorte time was a Prieste Yet neuerthelesse had he no Ordinarie Priesthoode neither was he a Prieste more then for the space of twoo or thrée houres onely vntil he had Consecrated Aaron and his children no lenger Immediately afterward al this greate Priestehoode was at an end One of your owne Doctours M. Hardinge saithe thus Non erant Sacerdotes Legales Dignitate Officio sicut Aaron Licet in necessitate propter defectum Sacerdotum aliquos actus Sacerdotum fecerint vt quòd Moses inunxit Aaron propter quod Moses