aske me Wherefore would ye haue al sutche other Authorities put away I answeare Bicause I would haue the Holy Churche to he proued not by the Doctrines of menne but by the VVoorde of God So saithe S. Augustine vnto other the Donatistes Auferantur de medio Chartae nostrae procedat in medium Codex Dei Audi Christum dicentem audi Veritatem loquentem Take a waie from emongst vs any our own Bookes Let the Booke of God comme emongste vs. Heare what Christe saithe Herken what the Truthe speaketh Againe he saithe Audi dicit Dominus Non dicit Donatus aut Rogatus aut Vincentius aut Hilarius aut Ambrosius aut Augustinus sed dicit Dominus Heare this The Lorde saithe Heare not this Donatus saithe Rogatus saithe Vincenius saithe Hilarius saithe Ambrose saithe Augustine saithe But herken to this The Lorde saithe In like fourme of woordes saithe S. Ambrose Nolo nobis credatur Scriptura recitetur Non ego dico à me In principio erat Verbum sed audio Non ego effingo sed lego I would not ye should beleeue vs But reade the Scriptures I saye not of mee selfe In the beginninge was the Woorde But I heare it I make it not but I reade it Likewise saithe Chrysostome Oro vos omnes vt relinquatis quid huic aut illi videatur de his à Scripturis haec omnia inquirite I beseeche you al weigh not what this man or that man thinketh but touching al these thinges searche the Scriptures Nowe where as it pleaseth M. Hardinge to telle vs of an Argumente Negatiue from Special to General and so to cal vs to the remembrance of our Logique pleaseth it him also to remeÌ„ber that the Argument that wee grounde of S. Augustines woordes holdeth not as it is here imagined froÌ„ Special to General but froÌ„ the imperfection and weakenesse of the wisedome of man to the stabilitie and certainetie of Goddes Holy Woorde And therefore the Olde Learned Father Origen saithe as it is alleged before Sensus nostri Enarrationes fine his testibus non habent fidem Our iudgementes and Expositions without these witnesses of the Scriptures haue no credite In like sorte S. Hierome Quamuis SaÌ„ctus sic aliquis post Apostolos quamuis disertus sit non habet Authoritatem After the Apostles of Christe notwithstandinge somme man be Holy notwithstandinge he be eloquente yet he wanteth Authoritie Therefore S. Augustine saithe Cedamus consenuamus Scripturae Sacrae quae nec falli potest nec fallere Let vs yeeld and consente to the Holy Scripture whiche can neither deceiue nor be deceiued For this cause M. Hardinge S. Augustine not onely in the mater that laye bitweene him and Pettlianus but also in al other maters what soeuer so often appealed from al Fathers and Councelles vnto the Scriptures The Apologie Cap. 9. Diuision 3. Likewise S. Hierome Al those thinges saithe he whiche without the Testimonie of the Scriptures are holden as deliuered from the Apostles be throughly smitten downe by the Swerde of Goddes Woorde M. Hardinge Ye would falne remoue vs from a good hold I see wel whiche is the Authoritie of the Holy Faâ—thers of Ancient Traditions and of the Vniuersal Churche Al these would ye to be of no force against Heretiques For ye knowe the Fathers and the Churche to be againste you and that so longe as they are beleued your Doctrine shal not be receiued as alwaies founde to be newe and of priuate deuâ—se If we were driuen from these ye doubt not but to matche vs wel yenough in the Scriptures And as ye would handle the mater I thinke so my selfe verely For when al Authoritie and iudgemente of the Fathers and of the Churche is shakeÌ„ quite of in any coÌ„trouersie by whome shal we be tried By the Scriptures ye saie But when bothe ye and we alleage Scriptures to a contrary purpose and when we vary about the sense of the Scriptures by whom then shal we be iudged Perhaps ye wil referre the iudgement of doubtful maters to the Holy Ghoste VVe refuse not tharbitrement and Vmpiership of the Holy Ghoste For the same hath ben promised by Christe to the Churche to remaine with the Churche for euer to teache what thinges so euer he saide to lead men into al Truthe And thus for iudgemente and trial of Truthe we shal be retourned to the Churche and to the Fathers by whom the Holy Ghoste speaketh vnto vs whose Authoritie and due estimation ye go aboute to remooue from vs. But let vs see what force ye bringe to driue vs from this holde Makinge your batterie against it what shoote ye of but VVinde and Paper Your Artillerie makethe a noâ— es but it geueth no blowe As in the laste allegation ye falsified the sense of S. Augustine so in this ye falsifie bothe the sense and woordes of S. Hierome The woordes as ye allege them seeme to be spoken against what so euer Tradition of the Apostles VVhiche woordes or any the like to sutche purpose were neuer vtered by any Catholike Doctour of the Churche mutche lesse by S. Hierome Looke ye againe and vewe better the place ye shal saye your selues that I finde the faulte of falsefyeinge in you not without cause S. Hierome in his Commentaries vpon those woordes of the Prophete Aggaeus Et vocaui siccicitatem super tâ—â—ram super Montes I haue called the drought to come vpon the Earthe and vpon the Hilles c. First she winge the literal sense accordingly as the Hebrew woorde there by him noted signifieth Siccitatem drought theÌ„ treatinge Mystically as the seuenty Interpreters haue turned that woorde into Romphaeam that is a swerde and vnderstandinge by the swerde the VVoorde of God thereof takethe occasion briefly to saie what this swerde doothe how it destroieth the negligent soule whiche is expounded to be drie earthe and howe it plaguethe Montaines that lifte vp them selues against the knowledge of God whereby he meanethe Heretikes Of whom he tellethe howe they flatter the deceiued peoples with theire Breade Wine and Oile by whiche he meaneth theire Heresies as it were with meates and drinkes and refection There Breade saithe he any man maie very aptly cal it the Bread of VVaylinge and theyr VVine the madnesse of Dragons and the madnesse of Serpentes incurable And theire Oile the promisinge of Heauenly thinges wherewith they doo as it were anointe theire Disciples and promise them rewardes of theire labours which the Prophete detesteth sayeinge the Oile of the sinner shal not anoint my head After this folowe the woordes of S. Hierome whiche ye haue falsified to the intent they might seeme to serue your false meaninge Sed alia quae absque Authoritate Testimonijs Scripturarum quasi Traditione Apostolica reperiunt atque coÌ„fingunt percutit gladius Dei But the Swerde of God strikethe also other thinges whiche the Heretiques for of theâ— he speaketh deuise and faine of theire owne
as S. Peter taught by report of S. Clement This sense and vnderstandinge of the Lawe had the Ministers of the Lawe to whome the Traditions of Moses and of the Elders came as it were by handes Nowe wee require you to admitte this Tradition that is to saye the Catholike sense and vnderstandinge of the Scriptures whiche hathe benne deliuered vnto vs by the Holy Fathers of al Ages and of al Countries where the Faithe hath benne receiued And then we wil calle you againe to be tried by the Scriptures This haue the Catholikes layde before you oftentimes and this doo we shewe you in this Confutation He that despiseth you despiseth mee saithe Christe of his Churche Ye despise the Catholike Churche and therefore ye despise Christe What neede so many questions Sirs Your hote Rhetorike sheweth more courage in woorde then Victorie in deede Ye calle vs foorthe to the Scriptures as it were to the fielde Ye strike vs downe with woordes before ye come to encounter To shewe your brauerie in the moâ—stre ye referre your controuersies vnto the Holy Scriptures ye reporte you vnto the woordes sealed by God himselfe but we the Catholikes as ye pretende sticke at it we be afraide of it we doubte of thâ— mater we feare the Iudgement of Holy Scriptures we preferre our owne dreames and colde inuentions VVel nowe that ye haue tolde your lusty tale heare our sober answeare Oftenâ— times the true Scriptures are stretched foorthe to serue euil and false purposes The Iewes went about by the Scriptures to prooue that Christe was not so muche as a Iâ—ophete For they saide Searche the Scriptures and see that a Prophete riseth not out of Galiley By the Scriptures they would needes shewe him woorthy to die We haue a Lawe quod they and by our Lawe he ought to die because he hath made him selfe the Sonne of God The Diuel by alleaginge Scripture would haue deceiued our Sauiour him selfe and saide vnto him Scriptum est It is written The Arians were ful of the Scriptures and by the same as S. Ambrose writeth went about to prooue that Christe the author of al goodnesse was not good It is written quoth they Nemo bonus nisi vnus Deus None is good but onely God Likewise the Macedonians the Nestorians the Eutychians Now in this case your selues dooinge the like what may wee doo better then honour the Scriptures and seeke for their right Sense and Vnderstandinge Scriptum est It is Scripture saith S. Ambrose to the allegation of the Arians I acknowlege but the letter hath not the errour woulde God the Arians interpretation had not Apices sine crimine sunt sensus in crimine The letters be without crime the sense is in crime From the vnderstanding commeth Heresie not from the Scripture the sense not the woorde becommeth to be a crime saith S. Hilary Sithens then al standeth in the sense let vs agree first vpon the sense and interpretation of the Scriptures and then if we be not as ready as ye come foorth when ye liste vpbraide vs hardely and say lustely as here ye doo why sticke they to doo it why are they afraide of it As for the true sense and interpretation of the Scriptures where shal wee finde it but as before wee saide in the Catholike Churche The Churche hauinge Christe remaininge with it al daies to the ende of the worlde hauinge by promise of Christe the Sprite of truethe remaininge in it for euer hauing by Goddes owne ancient promise bothe the woordes whiche the Father hath put in the mouthe of Christe and the Sprite whiche he putte in him whereby it may vnderstand the meaninge of Goddes woordes wee maie not now seeke for the true sense vnderstanding and interpretation of the Scriptures any where but in the Churche Your owne Doctour Iohn Caluine him selfe â–ª whom ye folowe and esteeme so mutche admonisheth very wel and saithe it is specially to be noted that out of the Churche there is no light of the sounde vnderstandinge of the Scriptures This ground beinge laide on whiche eche parte must stande and be tried in crowe no more againste vs boast your selues no more VVe feare not the iudgement of the Holy Scriptures Nay it is your selues that feare this iudgment For your owne conscience telleth you that on this ground ye are the weaker side Yf ye stande with vs on this grounde ye shal neuer be able to defende your Maister Iohn Caluines doctrine touchinge Baptisme whiche hâ—â—â—aketh to be of so litle force against the manifest Scripture Let euery one of you saithe S. Peter be Baptized in the name of Iesus Christe to Remission of Sinnes Keepinge this grounde ye shal be borne from your Doctrine touchinge Absolution denyinge the Prieste to haue power to absolue penitentes by his Priestly Auctoritie but by Preachinge the Gospel to them contrarie to the plaine Scripture VVhose Sinnes ye â—orgeue they are forgeuen to them VVhose ye retaine they are reteined Yf ye refuse not this grounde ye shal be forced to restore the Sacrament of extreme Vnction â–ª and the vse of Holy Oyle againe whiche ye haue abandoned For what haue ye to saye against the Scripture It any sicke amonge you Let him cause the Priestes of the Churche to come in to him anointinge him with Oile in the name of our Lorde Abâ—dinge in this grounde ye shal be driuen to forsake your Zwinglian doctrine whiche putteth Signes and Figures I onely in the Sacrament of the Aultar for the True and Real Body of Christe there 2 presente contrarie to the 3 cleare Scripture This is my Bodie Beinge on this grounde ye shal soone geue ouer the maintenance of the Doctrine of your special Faithe and of your Iustification by Faithe onely as beinge contrary to the plaine Scripture Man is iustified by woorkes and not by Faithe onely To conclude for to shewe in howe many pointes ye maye be confuted by euident Scriptures it were in maner infinite if ye wil admitte this for a good grounde as ye midste needes admitte then shal ye not mainteine the Presumptuous Doctrine of your certaintie of Grace and Saluation contrary to that S. Paule counselleth VVith feare and tremblinge woorke your Saluation The B. of Sarisburie Whereas wée make reasonable requestâ— that God maye be vmpéere in his owne cause and that al our controuersies maye be iudged and tried by the Holy Scriptures M. Hardinge thereto answeareth thus The Scripture standeth not in the Wordes but in the Sense and the same Sense is continued by Tradition in the Churche Otherwise he saithe the Iewes the Arians the Nestorians the Eutychians and al other Heretiques were alwaies hable to claime by the Scriptures To conclude he maketh vp a greate emptie heape of the force of Baptisme of Holy Oile of Extreme Unction of Absolution of Signes of Figures of Onely Faithe and as it liketh him to calle it of the Presumptuous
vvith vs And al wee haue receiued the same togeather vvith him Likewise S. Cyprian Christus eandem dedit Apostolis omnibus potestatem Christe gaue vnto al his Apostles like and Equal Power So likewise saithe Beda Potestas Ligandi SolueÌ„di quamuis Soli Petro à Domino data videatur tamen absque vlla dubietate noscendum est quòd Coeteris Apostolis data est The Power of Bindinge and Loosinge notwithstanding it seeme to be geeuen Onely vnto peter yet without al doubte wee muste vnderstande that it was geeuen also to the reste of the Apostles Briefly M. Hardinges owne Scholastical Doctours Confesse that the Power of the Apostles was One and Equal But they saye that the whole multitude of the Churche was committed onely vnto Peter and not likewise to any other and that therein onely standeth al the difference Heruaeus saithe Quamuis Apostoli eandem habuerint à Christo aequalem potestatem Clauium Iurisdictionis tamen Iurisdictionem siuè Materiam subiectam non habuit nisi Petrus cui eam Petrus committere voluit Notwithstandinge the Apostles receiued of Christe equal Povver of the Keies and Iurisdiction yet the Iurisdiction or mater wherein to vse their Power none had but Onely Peter and to whome so euer Peter woulde commit the same And thus he imagineth that al the Apostles sauinge Onely Peter had Keies geuen them but no House to Open and Iurisdiction but no people to gouerne Verily Alphonsus de Castro saithe Quando absoluit Simplex Sacerdos tantùm absoluit de Culpa sicut Papa VVhen a Simple Prieste Absolueth he absolueth as mutche touchinge Sinne as doothe the Pope But touchinge the Pope howe greate so euer he fansie his Keie to be aboue al others if he neuer vse the same if he either knowe not or vtter not the Woorde of God wee saie as before wel maie he shut vp the Kingedome of God before menne but open it he cannot Origen saithe Qui funibus Peccatorum suorum constringitur frustrà vel Ligar vel Soluit He that is bounde with the bandes of his owne Sinnes Bindeth and Looseth but in vaine To conclude S. Augustine saithe Cùm Petro dicitur Omnibus dicitur Amas me Pasce Oues meas These woordes of Christe Louest thou mee Feede my Sheepe when they are spoken vnto Peter they are spoken vnto Al Priestes or Ministers He addeth further traque miseri dum in Petro Petram non intelligunt nolunt credere datas Ecclesiae Claues Regni Coelorum ipsi eas de manibus amiserunt Therefore wretched menne while in Peter they vnderstande not Christe that is the Rocke and while they wil not beleeue that the Keies of the Kingedome of Heauen are geuen not vnto Peter alone but vnto the Churche they haue quite loste the Keies out of their handes The Apologie Cap. 8. Diuision 1. Wee saie that Matrimonie is Holy and Honorable in al sortes and states of Personnes as in the Patriarches in the Prophetes in the Apostles in the Holy Martyrs in the Ministers of the Churche and in Bishoppes that it is an honest and lawful thinge as Chrysostome saithe for a man liuinge in Matrimonie to take vpon him therewith the Dignitie of a Bishop M. Hardinge Matrimonie is Holy and Honorable in al persons and an vndefiled bedde as saithe S. Paule Yet is it not lauful for them to marie whiche either haue by deliberate vowe dedicated al maner their chastitie vnto God or haue receiued Holy Order For the vowed be forbidden Mariage by expresse VVoorde of God Those that haue taken Holy Orders by Tradition of the Apostles and Auncient ordinaunce of the Churche Touchinge the firste the Scripture is plaine because a Vowe is to be performed Vouete reddite Domino Deo vestro Vowe ye and paye or render that ye vowe to your Lorde God Christe also saithe in the Gospel there be some Eunuches that haue made theÌ„ selues Eunuches for the Kingedome of Heauens sake He that can take let him take Againe S. Paule speakinge of younge VVidowes whiche haue vowed and promised Chastitie saithe that when they waxe wanton against Christe they wil marie hauinge danmation because they haue broken their firste Faithe VVhether these Scriptures perteine hereto and be thus to be vnderstanded we referre vs to the Primitiue Churche and to al the Holy Fathers Sutche Mariages or rather slidinges and falles from the holier Chastitie that is Vowed to God S. Augustine doubteth not but they be woorse then aduoutries S. Cyprian calleth this case plaine inceste S. Basile accompteth the mariages of vailed virgins to be voide of no force and Sacrilegious She that hath despoused her selfe to our Lorde saithe S. Basile is not free For her husbande is not deade that shee maye marie to whome she liste And whiles her immortal husbande liueth shee shal be called an Aduoutresse whiche for lustes of the Fleashe hath brought a mortal man into our Lordes Chamber Touchinge the seconde the Apostles forbidde those that come single to the Cleregie to marie excepte suche as remaine in the inferiour Orders and procede not to the greater as we finde in their Canons Can 25. Paphnutius as Socrates and Sozomenus recorde in their Ecclesiastical storie saide at the Nicene Councel that it was an Olde Tradition of the Churche that suche as come to the Degree or Order of Priesthood single should not marie wiues And this is that Holy Bishop Paphnutius whome these Euangelicall Vowebreakers pretende to be their proctour for theire vnlauful Mariages Reade who liste the Epistle of Siricius ad Himerium Tarraconensem Cap. 7. the seconde Epistle of Innocentius to Victricius Bishop of Roen Cap. 9. and his thirde Episitle to Exuperius B. of Tolouse Cap. 1. And weighiâ—ge wel these places he shal perceiue that these Holy Popes forbad the Ministers of the Churche the vse of VVedlocke by the same Reason by whiche the Priestes of Moses Lawe were forebidden to come within their owne houses in the time when their course came to serue in the Holy Ministeries By the same reason also by whiche S. Paule requireth maried folke for a time to forbeare the vse of their wiues that they might attende Prayinge The place of Chrysostome alleaged by this Defender wel considered disproueth no parte of the Catholike Doctrine in this behalfe but condemneth bothe the Doctrine and common Practise of his companions these newe fleashly Gospellers His woordes be these vpon the saieinge of S. Paule that a Bishop ought to be without crime the Husbande of one wife The Apostle saithe he stoppeth the mouthes of Heretikes whiche condemne mariage she winge that it is not an vncleane thinge but so reuerend that with the same a man maye Ascende to the Holy throne or seate he meaneth the state of a Bishop and herewith he Chastiseth and restraineth the Vnchaste persons not permittinge them who haue twise maried to attaine
might with more surety keepe stil his vsurped Dominion Who being an Idumean borne and a straunger to the stocke and kinred of the Ievves and yet couetinge mutche to be taken for a Iewe to th ende he might establishe to him and his Posteritie the Kingdome of that Countrie whiche he had gotten of Augustus Caesar he commaunded al the Genâ—alogies and Petigrees to be burnt and made out of the waie so that there should remaine no recorde whereby it might be knowen to them that came after that he was an Alien in bloude whereas euen from Abrahams time these monumeÌ„tes had benne safely keapte amongest the Ievves and laide vp in theire treasurie bicause in them it might easily and moste assuredly be founde of what linage euery one did descende So in good faithe doo these menne when they woulde haue al theire owne dooinges in estimation as though they had benne deliuered to vs euen from the Apostles or from Christe him selfe to th ende there might be founde no where any thinge hable to conuince sutche theire dreames and lies either they burne the Holy Scriptures or els they craftily conueigh them from the people M. Hardinge Pardon me I praie thee Reader if I vse woordes some what vehemente the cause so requiringe This Defender crieth out O ye pillours of Religion But how mutche more iustly crie we againe to him O thou captaine lier O moste woorthy not the rewarde of a whetstone but the iudgemente of abackebiter of a slaunderer a cursed speaker of a mocker of the accuser of the brethren of a Blasphemer Is this the regarde thou haste I saie not to God or to Christen men but to thine owne estimation and common honestie of a man Canste thou persuade thy selfe to greate credite by lieinge To seme sober by railinge Honeste by villanie Charitable by slaunderinge Vpright by deceit Iuste by impietie Why saiest thou of vs in general that is to saie of the Catholike Churche that we despise hate caste awaie and burne the Holy Scriptures Had we not loued and kepte the Scriptures howe couldest thou and thy fellowes haue comme by them Had ye not them of vs From the Apostles time to this daie we haue kepte them vnspotted and vndefiled and ye within these fifty yeres haue by your vulgare translations corrupted them that lamentable it is to consider And when we burned the same corrupte translations or any parte thereof or any of your Heretical treatises we burned not the Scriptures no more then one dothe the apple tree that burneth the caterpillers The Scriptures we honourè and kepe moste reuerently and diligently Therefore your comparinge of vs with the wicked Kinges Aza Antiochus Maximinus and Herode is false and slaunderous For how saie you Sir Captaine of liers had we not the Scripture in euery Monasterie Cathedral Church college in euery priuate library of any that was lerned The like thinge was obiected to S. Augustine and the Catholikes in his time by the Donatistes beinge then Heretikes as ye are nowe To whom he answeareth as we wil answeare you Certè ille ignibus tradidisse credatur qui eis lectis non consentire conuincitur 〈◊〉 Let him be thought to haue caste they Holy Scriptures into the fire who when they are reade is conuict not to consente vnto them VVe reade in the Holy Scriptures that Christe said This is my Body VVho beleueth it ye that denie it or we who are contente to die for the defence of that his real body in the blessed Sacramente S. Iames saithe a man is iustified by woorkes and not by faithe onely VVho beleueth thus they whiche saie that onely faith iustifieth or they whiche saie that woorkes be required also to iustifie at ion Christ saith Qui maÌ„ducat hunc panem viuet in Aeternum he that eateth this breade shal liue for euer ‡ VVho beleueth this they that saie both kindes be necessarie to laie men by commaundement of Christe or they who saie that one kinde is sufficiente to saluation concerninge the eatinge of the Sacramente The B. of Sarisburie Ye maie soone be Pardoned M. Hardinge for speakinge il for as mutche as for ought that maie appeare by youre speache ye haue not yet learned to speake wel Whether ye haue burnte the Scriptures of God or no bothe Heauen and Earthe and Sea and Lande maie beare witnesse For a poore excuse ye saie ye haue burnte our Errours and Heretical Translations and not the Scriptures as the Housbandeman vseth to burn Caterpillers Howe be it he maie be thought an vnwise Housbandeman that burneth vp his Caterpillers Trées too bothe togeather and to wreake him selfe of the one is contente to destroie the other If al Bookes conteininge Erroure should be burnte then should your Louanian Nouelles goe to wracke For yewis M. Hardinge contention and vaine glorie set a part ye know right wel thei are ful of Errours Moreouer ye knowe there be Errours in S. Augustine There be Errours in OrigeÌ„ in TertulliaÌ„ in S. Ambrose in S. Hierome There be Errours in euery of the Aunciente Fathers in the Greekes in the Latines in one and other There be Errours in your Schole Doctoures There be Errours in your Canonistes Briefely your Holy Fathers Decrees Decretalles are not voide of Errours Yet is there no Booke woorthy to be burnte in respecte of Erroure but onely the Booke of the Scriptures If there were sutche Errours in the Vulgare Translations ye shoulde haue discried them although not al yet for your credites sake one at the least Ye should haue remoued the Errour and haue restoared the Scriptures to the vse and comforte of the people But this is it that troubleth you so soare that the Scriptures are published in the Common knowen tongues and that the simple people of al sortes whom otherwise ye cal Dogges and Svvine filthy brute Beastes voide of reason maie vnderstande them This M. Hardinge is that greate and horrible Errrour This is the Erroure of al Errours Therefore Irenaeus saithe as it is alleged before Haeretici cùm ex Scripturis arguuntur in accusationem vertuntur Scripturarum Heretiques when they be reproued by the Scriptures then beginne they to finde faulte with the Scriptures And therefore S. Ambrose saith Herodes conscius ignobilitatis suae Scripturas incendit ne qua Posteris suis vel de praescripto Veteri quaestio moueretur existimaÌ„s quòd si Indicia de publico sustulisset nullis alijs Testimonijs clarere posset quin de Patriarcharum ProselytoruÌ„ Veterum genere emanaret King Herode for that he wel vnderstoode the basenesse of his House therefore he burnte the Scriptures leaste that by meane of sutche Ancient Recordes somme doubte might afterwarde be moued against his posteritie For he thought if he had once remoued sutche Monumentes it could neuer be proued by any manner other witnesse but that he came by descente from the stocke of the Patriarkes and Olde
of the Romaine Churche is the infallible Rule of Faithe from the vvhiche the Holy Scripture taketh her force And Indulgences and Pardonnes saithe he are not made knovven to vs by the Authoritie of the Scriptures but they are knovven to vs by the Authoritie of the Romaine Churche and of the Bishoppes of Rome vvhich is greater then the Scriptures Pigghius also letteth not to saie that without the licence of the Romaine Church we ought not to beleue the very Plaine Scriptures Mutch like as if any of those that cannot speake pure and cleane Latine and yet can babble out quickely and readily a litle somme sutche Lawe Latine as serueth the Courte woulde needes holde that al others ought also to speake after the same waie that Mammetrectus and Catholicon spake many yeeres agoe and whiche themselues doo yet vse in pleadinge in Courte for so maie it be vnderstoode sufficiently what is said mennes desires maie be satisfied that it is a fondenesse nowe in the later ende to trouble the worlde with a newe kinde of speakinge and to cal againe the olde finenesse and eloquence that Cicero and Caesar vsed in theire daies in the Latine tongue So mutche are these menne beholden to the folie darkenesse of the former times Many thinges as one writeth are had in estimation oftentimes bicause thei haue benne once dedicate to the Temples of the Heathen Goddes Euen so wee see at this daie many thinges allowed highly sette by of these menne not bicause they iudge them so mutche woorthe but onely bicause they haue benne receiued into a custome and after a sorte dedicate to the Temple of God M. Hardinge Ye haue neuer donne with the Churche of Rome I cannot blame you For so long as that standeth without ye repente and tourne ye shal neuer be taken but for sutche as ye be Schismatikes and Heretikes But alas poore soules what thinke ye to ouerthrowe that Churche builded vpon the rocke Peter againste whiche hitherto neither tyrauntes nor Heretikes farre passinge you in lerninge and honestie of common life coulde euer preuaile Trowe ye to extinguishe that faithe of the Romaine Churche whiche is the same that was the faithe of Peter for which Christe praied that it should neuer faile Ye laboure in vaine VVel may Sathan winne you the Churche whiche our Lorde praied for by you shal he neuer winne Geue ouer therefore your vaine and wicked attemptes Trust not in the patches that falsely ye allege out of Canonistes gloses scholemen riminge poetes Heretikes and who so euer be they neuer so bad Some ignorant persons maye ye deceiue whose sinnes deserue the same VVhat Syluester Prierlât saieth I minde not here to discusse Neither where he saithe that you alleage haue you thought good to tel vs lest by perusinge the place we shoulde take you in a lie as we haue almoste in al your other allegations The like sinceritie you use in alleaginge Pighius VVe binde our selues neither to the wordes of Syluester nor of Pighius If they erre what is that to vs Let them beare theire owne burthen If they tel truth we beleue them for truthes sake If otherwise we leaue that parte for you to carpe If Syluester Prierias saide that for pointes of belefe the Doctrine of the Romaine Churche is a squire to trie theire truthe by the same beinge wel vnderstanded is right true Likewise if Pighius saie that the Romaine Churche sheweth vnto vs which be the approued and vndoubted scriptures and whiche be not this is so true as your selfe I suppose wil yelde thereunto As for that the scripture receiued from the Churche of Rome Authoritie credite and force if in your meaninge you exclude God that is your lie not Syluesters sentence If relation be made to vs that we ought not geue credite vnto it onlesse it had ben shewed to be holy scripture by the Romaine Church whiche is the true Churche of Christe in this sense be it Syluester or who els so euer saithe it it is a true saieinge and agreable to S. Augustine Ego Euangelio non crederem nisi me Catholicae Ecclesiae commueret Authoritas I woulde not beleue the Gospel except the Auctoritie of the Catholike Churche moued me And for that you alleage out of him touchinge indulgences truthe it is the ful and whole knowledge of them is not plainely opened vnto vs by expresse and euident wordes of Scripture no more then the mysterie of the blessed Trinitie baptizinge of infantes and many other truthes but rather by the doctrine of the Romaine Churche VVhere you tel vs of Pighius that he letteth not to saie that without the licence of the Romishe Churche for in that word you please your selfe wel we ought not to beleue the very plaine scriptures we wil proclaime you a lyer vntil you shewe vs where he spake so farre beside reason and lerninge The holy Churche doth not wil vs to staie from belefe of the scriptures vntil we haue licence but by al waies and meanes inuiteth and stirreth vs to beleue the truthe in the scriptures vttered The B. of Sarisburie The greatest weight hereof vpon twoo of your Doctoures Syluester Prieriâs and Albertus Pigghius Whoe 's credite notwithstandinge yée woulde faine otherwise saue vpright yet here as it séemeth ye are contente for shame to géeue them ouer VVe binde our selues yée saie neither to the woordes of Syluester nor of Pigghius If they erre what is that to vs This shorte and blunte answeare notwithstandinge it séeme to like wel you yet perhaps Prieriâs and Pigghius it woulde not like I sée no greate cause to the contrarie but either of them might as wel renounce your Authoritie and saie of you Wée are not bounde neither to M. Hardinges woordes nor to his felowes For that yée doubte the Truthe of our allegations reade Syluester Prieriâs Maister of the Popes Palace in his Booke entituled Contra praesumptuosas Martini Lutheri Conclusiones de potestate Papae His wordes there emongest others be these Quicūque nō innititur Doctrinae Romanae Ecclesiae ac Romani pōlificis tanquam Regulae Dei infallibili à qua etiam sacra Scriptura robur trahit Authoritatem Haereticus est Who so euer leaneth not to the Doctrine of the Romaine Churche and of the Bishop of Rome as vnto the infallible Rule of God of vvhiche Doctrine the Holy Scripture taketh force and Authoritie he is an Heretique Againe he saithe Authoritas Romanae Ecclesiae Romanique pontificis maior est c. The Authoritie of the Romaine Churche and of the Bishop of Rome is greater then the Authoritie of Goddes woorde As for that is here alleged of Pigghius it is the very sounde and sense of the greatest parte of his Common place De Ecclesia Of whoe 's iudgemente herein M. Caluine writeth thus Pighius ait Nullius Scripturae Authoritate quantum libet Clarae nostro quidem
The Piller and buttresse of the Churche is the Gospel and the Sprite of life S. Augustine saithe Sunt certi Libri Dominici quorum authoritari vtrique consentimus Ibi quaeramus Ecclesiam ibi discutiamus causam nostram There be certaine Bookes of our Lorde vnto the authoritie whereof eche parte agreethe There let vs seeke for the Churche thereby sette vs examine and trie our maters And againe Nolo humanis documentis sed Diuinis oraculis sanctam Ecclesiam demōstrari I wil ye shewe me the holy Churche not by decrees of menne but by the woorde of God Likewise saithe Chrysostome Nullo modo cognoscitur quae sit vera Ecclesia Christi nisi tantummodo ' per Scripturas It can no waye be knowen what is the Churche but onely by the Scriptures And againe Christus mandat vt volentes firmitatem accipere Verae Fidei ad nullam rem fugiant nisi ad Scripturas Alioqui si ad alia respexerint Scandalizabuntur peribunt non intelligentes quae sit vera Ecclesia Et per hoc incident in Abominationē Desolationis quae stat in Locis Sanctis Ecclesiae Christe commaundeth that who so wil haue the assurance of True Faithe seeke to nothinge els but vnto the Scriptures Otherwise if they looke to any thinge els they shal be offended and shal perishe not vnderstanding whiche is the True Churche And by meane here of they shal fal into the Abomination of Desolation whiche standeth in the Holy Places of the Churche By these Ancient learned Fathers it is plaine that the Churche of God is knowen by Godde◠Woorde onely none otherwise And therfore M. Hardinge you so carefully flée the same and condemne it for Heresie and often burne it leste thereby the deformities of youre Churche should be knowen For the il dooer fleeth the light Nowe where as it so wel liketh M. Hardinge to cal vs al Heretiques and for his pleasures sake to liken vs to Apes to Asses and to the Diuel notwithstanding we might safely returne the same whole from whence it came yet I thinke it not séemely nor greatly to purpose to answeare al suche intemperate humours Salomons aduise is good Answeare not folie with like folie Notwithstandinge the poore simple Asse vnto whome wée are compared was hable sometime to sée the Angel of God and to open his mouthe and to speake and to reproue the lewde attempte of Balaam the false Prophete What so euer accoumpt it pleaseth M. Hardinge to make of vs by the grace of God wée are that wée are Yf wée be hable to beare Christe with his Crosse it is sufficient But who they be that haue of longe time ietted so terribly vnder the Lions skinne and onely with a painted Visarde or emptie name of the Churche haue feared al the cattel of the fielde it is néedelesse to speake it the worlde now seeth it it can no longer be dissembled Euen he that lately bare him selfe as the Lion of the tribe of Iuda called him selfe Kinge of Kinges and said he had power ouer the Angels of God and amased the hartes of the simple with the terrour of his Lions pelte onely for that he sate in Peters Chaire is now reuefled and better knowen and estéemed as he is woorthy he may nowe iette vp and downe with more ease and lesse terrour And why so These poore Asses whome M. Hardinge so muche disdeigneth haue stripte of his counterfeite skinne that made him so hardy and haue caused him to appeare euen as he is The Apologie Cap. 1. Diuision 1. It hath bene an olde complainte euen from the first time of the Patriarkes and Prophetes and confirmed by the writinges and testimonies of euery age that the Truthe wandereth here and there as a straunger in the worlde dothe readily finde enimies and sclaunderers amongst those that knowe her not Albeit perchaunce this may seeme vnto some a thinge harde to be beleeued I meane to suche as haue scante wel and narowly taken heede thereunto specially seing al mankinde of natures very motion without a teacher doth coueite the Truthe of their owne accorde and seinge our Saueour Christe him self when he was on earth would be called the Truthe as by a name moste fitte to expresse al his diuine power Yet we whiche haue bene exercised in the holy Scriptures and whiche haue both reade seene what hath happened to al godly menne commonly at al times what to the Prophetes to the Apostles to the Holy Martyres and what to Christe him selfe with what rebukes reuilinges and despites they were continually vexed whiles they here liued that onely for the Truthes sake Wee I saye doo see that this is not onely no newe thinge or harde to be beleued but that it is a thinge already receiued and commonly vsed from age to age Nay truely this might seeme muche rather a merueile and beyonde al beliefe if the Diuel who is the Father of lies enimie to al Truthe would now vpon a suddaine chaunge his nature and hope that Truthe might otherwise be suppressed then by belieinge it Or that he would beginn◠to establish his owne kingdome by vsinge nowe any other practises then the same whiche he hath euer vsed from the beginninge For since any mans remembrance we can skante finde one time either when Religion did first growe or when it was setled or when it did afreshe springe vp againe wherein Truthe Innocencie were not by al vnwoorthy meanes most despitefully intreated Doubtlesse the Diuel wel seeth that so longe as truthe is in good safetie him selfe cannot be safe nor yet maintaine his owne estate For letting passe the auncient Patriarkes Prophetes who as we haue said had no parte of their life free from cōtumelies sclaunders We knowe there were certaine in times paste whiche saide and commonly Preached that the olde auncient Iewes of whome we make no doubte but they were the woorshippers of the onely true God did worship either a Sowe or an Asse in Goddes steede and that al the same Religion was nothinge els but sacrilege and a plaine contempt of al godlines We know also that the Sonne of God our Saueour Iesus Christe when he taught the Truth was coumpted a Sorcerer an Enchaunter a Samaritane Beelzebub a deceiur of the People a Drunkarde a Glutton Againe who woteth not what woordes were spoken against S. Paule the moste earnest and vehement Preacher maintainer of the Truthe Sometime that he was a seditious and busie man a raiser of tumultes a causer of rebellion sometime againe that he was an Heretique sometime that he was mad sometime that onely vpon strife and stomake he was bothe a blasphemer of Gods lawe and a despiser of the Fathers ordinances Further who knoweth not how S. Steuin after he had throughly and sincerely embraced the truthe and beganne frankly stoutly to preache and set forth the same as
haue not without iust cause left these men rather haue returned to yâ— Apostles olde Catholique Fathers And iâ— we shal be founde to do the same not colourably or craftily but in good Faith before GOD Truely Honestly Cleerely and Plainely and if they theim selues whiche flie our Doctrine and would bee called Catholiques shal manifestly see howe al these titles of Antiquitie whereof they boaste so mutche are quite shaken out of their handes and that there is more pith in this our cause then they thought for we then hope and trust that none of them wil be so negligent carelesse of his owne Saluation but he wil at length studie bethinke him selfe to whether parte he were best to ioine him Vndoubtedly excepte one wil altogeather harden his hart and refuse to heare he shal not repent him to geue good heede to this our Defence and to marke wel what we saie and how truely and iustly it agreeth with Christian Religion M. Hardinge I see wel we must looke to your fingers Ye spit foorth your gal and cholar by and by at the first Through your whole Booke in woorde ye pretend Truthe zeale plainnes and sober dealing But in deede power out litle other then Lieing Spite Scoffes and immoderate railing The effecte of the rest in this Ye haue ioined your selues to the Synagog of Antichriste Ye serue the stage ye haue begonnt to playe your Tragedie on falsely shamefully darkely and guilefully your bragges and promises your crakes of Goddes Holy woorde your errours your Heresies your contagious poison your sclaunders your newe Cleregies Doctrine c. The B. of Sarisburie The Saieing of S. Hierome is auouched by yâ— like Saiyng of Ruffinus an Auncient writer Thus he saithe Vnam notam Haereseos qui dissimulat non est Christianus Who so dissembleth when he is called Heretique is no Christian man For the rest blame me not good Christian Reader yf I vse no moe woordes then néede requireth If I thought it woorthy the while I could answeare al these thinges more at large I trust in our whole Apologie there appeareth no sutche immoderate kinde of railing But if I should folow M. Hardinges humoure and write but the one halfe of that he writeth then perhappes I might woorthily be called a railer The Apologie Cap. 7. Diuision 2. For where they cal vs Heretiques it is a crime so hainous that onlesse it maie be seen vnlesse it may be felt in manner may be holden with handes fingers it ought not lightly to be iudged or beleued when it is laied to the charge of any Christian For Heresie is a forsaking of Saluation a renouncing of Gods Grace a departing from the Body and Sprite of Christe M. Hardinge The Definition ye seeme to make of Heresie is not sufficient For as ye define it so euery deadly sinne is Heresie For euery deadly sinne is a forsaking of Saluation a renouncing of Gods Grace a departing from the Body and Sprite of Christe Heresie is a false Doctrine against the right beleefe by him that professeth the Faithe stubbournly either auouched or called in doubte In which Definition this woorde stubbournly is added bicause it is not errour onely in those thinges that be of Faithe but stubbournes in errour that maketh an Heretike as S. Augustine teacheth VVho saithe he in the Church of Christe sauer any thing that is vnholsome and crooked if being sharply admonished to sauer that is hole and right they resist stubbournly and wil not amend their venemous and deadly Doctrines but stande to defend them theâ— be Heretikes But now the lawe of vpright dealing specially in Gods cause so requiring ye must pardon vs. if as among husbandmen we cal a rake a rake a spade a spade a mattocke a mattocke so among Diuines we cal Heresie heresie and likewise falsehed lieing sclaundering crafte hypocrisie Apostasie malice blasphemie euery such crime by his proper name without al glosing The B. of Sarisburie Ye saie This is not the right Definition of Heresie Verily M. Hardinge this is but a simple quarrel It was not my minde in this place to vtter any Definition of Heresie either right or wronge You knowe right wel that sutche curiositie in this kinde of writinge is not néedeful It is sufficient our woordes be true although they include no Definition For iust proufe of Heresie three thinges necessarily are required First that it be an errour Secondly that it be an errour againste the Truthe of Goddes woorde For otherwise euery errour maketh not an Heresie Thirdly that it be stoutly and wilfully maineteined Otherwise an errour in Goddes Truthe without wilful mainteinance is not an Heresie S. Augustine saith Errare possum Haereticus esse non possum In an errour I may be but an Heretique I cannot be It was not so necessarie in this mater so precisely to séeke vp Definitions I thought it sufficient onely to declare the horrour of Heresie For as touchinge the Definition S. Augustine saithe Quid sit Haeresis regulari quadam Definitione comprehendi sicut ego existimo aut omnino non potest aut difficillimâ— potest To expresse by orderly Definition what thinge maketh an Heretique as I iudge it is either impossible or very harde Therefore you M. Hardinge and your felowes are the more blame woorthy for yâ— of euery your fantasies ye haue made an Heresie Ludouicus Viues one of your owne Schoole thus complaineth thereof Haeresis nomen rebus leuissimis impingitur Idem facerent Scotistae de Thomistis nisi Scholarum consuetudo aures emolliuisses The name of Heresie is laide vpon euery light mater So would the Scotistes handle the Thomistes sauinge that the custome of the Schooles hath brought theire eares in vre Thus Pope Nicolas saithe Qui Romanae Ecclesiae Priuilegium auferte conatur hic procul dubio labiâ—ur in Haeresim Who so euer goeth about to abrogate the priuilege of the Churche of Rome be no doubte is an Heretique That ye speake of stubbernenesse in defence of Heresie I praye God M. Hardinge it doo not ouer neare touche your selfe I praye God you doo not wilfully defende that thinge wherein you knowe and sée manifest and open errour Verily S. Hierome saithe Quicunque aliter Scripturam intelligit quà m sensus Spiritus Sancti flagitat quo scripta est licet ab Ecclesia non recesserit tamen Haereticus appellari potest VVho so euer expoundeth the Scriptures otherwise then the sense of the Holy Ghoste by whome they were written dothe require although he be not yet departed from the Churche yet maye he wel be called an Heretique Likewise the old Father Tertullian saithe Quicquid contra veritatem sapit Haeresis est etiam vetus Consuetudo VVhat so euer thinge â—â—uoureth against the Truthe it is an Heresie be it neuer so mutche an old custome Likewise your Tyrannical and filthy restraininge of Priestes lauful mariage Vdalricus the Bishop of August a
consentientem diuinitùs adspiratis Scripturis Traditionibus Sanctorum Patrum Wee reioice togeather eche of vs in others behalfe for that the Faithe bothe of our Churches and also of yours is agreable bothe vnto the Heauenly inspired Scriptures and also to the Tradition and exposition of our Fathers Whiche woordes of Cyrillus beinge hearde and the consente of the Fathers being knowen the whole Councel for ioye made a shoote togeather Omnes ita credimus Papa Leo ita credit c. Thus wee al beleeue Pope Leo thus beleeuethe Thus beleeuethe Leo and Anatolius Thus Cyrillus beleeuethe This is the Faithe of our Fathers This is the Faithe of the Apostles Thus haue the Apostles taught Thus maye you sée M. Hardinge wée saye not to you as you doo to vs If you be Learned for thereof we haue no doubte God graunte ye maie directe your Learninge to his glorie but thus maye you see to what ende the Bishoppes in the Councelles ye speake of alleged the expositions of the Ancient Fathers and howe farre they weighed them vnder the Authoritie of the Scriptures In like sorte doo wée also this day allege against you the manifeste and vndoubted agreeable iudgementes of the moste Aunciente Learned Holy Fathers and thereby as by apapproued and faitheful witnesses wée disclose the infinite folies and errours of your Doctrine And séeinge you haue forsaken the felowship of the saide Holy Fathers as hereafter shal more â—ully appeare wée saye vnto you as Endoxius saide vnto the Heretique Abbate Eutyches in the Councel of Chalcedon Ye haue remoued your selues bothe from al Priestly Communion and also from the presence of Christe The Apologie Cap. 9. Diuision 2. S. Augustine when he disputed againste Petilian the Donatian Heretique Let not these woordes quod he be hearde betweene vs I saye or you saye Let vs rather speake in this wise Thus saithe the Lorde There let vs seeke the Churche there let vs boulte out the cause M. Hardinge Concerninge this place of S. Augustine it ought not to be stretched to al maters in general that be in question as though wee might not vse the Testimonies and Authorities of the Fathers againste Heretikes but it perteinethe onely to the quaestion in that booke De vnitate Ecclesiae treated of whiche is where the Churche is PetiliaÌ„ the Donatist and the Mainteiners of that Heresie coÌ„tended the Churche to be onely in Aphrike or at the furthest in Parte Donati amonge theÌ„ onely that helde with Donatus The same heresie went they about to proue by Scriptures But when S. Augustine sawe howe weake theire proufes were whiche they brought out of the Scriptures he prouoked them the better to ouerthrow them to come to the trial of the Scriptures And in deede where the Scriptures be manifeste for proufe of any matter what nede is there of Doctours But where the sense of the Scriptures is obscure and may be wrested by euil wittes to the maintenauÌ„ce of an Heresie there the expositions of the Fathers by al Olde VVriters haue ben taken of necessitie to supplie the Scriptures obscuritie and to declare the sense of the Churche whiche the Holy Ghost hathe proÌ„pted And in sutche cases S. Augustine himselfe vsethe the Testimonies of the Fathers not seldome namely against Iulian the Pelagian VVhere beside Scripture touchinge Original sinne he allegethe against the Pelagians a great number of Fathers and at length in one place speakinge of the Authoritie reuerence and credite he had them in he saithe thus Quod credunt credo c VVhat they beleue I beleue what they holde I holde what they teache I teache what they preache I preache From the special to the general negatiuely the argumente holdethe not ye knowe if ye haue not forgotten your Logike The B. of Sarisburie M. Hardinge as wel here as els where thinkethe it an easy mater with a bolde Asseueration to smoothe his vnlearned simple Reader specially sutche a one as hathe no eies to looke after him These woordes of S Augustine saithe he perteine onely vnto the mater he had then in hande and therefore maye not be forced to any other And here he remembrethe vs of a profounde pointe in Logique that a Negatiue CoÌ„clusion from the Special to the General cannot holde Here it were a mater woorthy the hearinge firste howe M. Hardinge coulde enter so déepely to knowe so mutche of S. Augustines meaninge next for as mutche as in respecte of him selfe he euermore fansiethe vs to be vnlearned howe he were hable to teache vs to knowe the same He assuerethe vs vpon his woorde that these woordes of S. Augustine muste néedes be pounded and restreined to that one onely mater maie not in any wise be stretched farther this he imagineth was S. Augustines meaninge Thus good Reader by M. Hardinges handlinge thou haste here a meaninge of S. Augustines that S. Augustine himselfe neuer meante For S. Augustine in the same mater and against the same Heretique Petilian although not in the same Booke writethe thus Siue de Christo siue de eius Ecclesia siue de quacunque re alia quae pertinet ad Fidem vitamque nostraÌ„ noÌ„ dicam Si Nos Sed si Angelus de Coelo nobis annuntiauerit praeterquà m quod in Scripturis Legalibus EuaÌ„gelicis accepistis Anathema sit VVhether it bee of Christe or of his Churche or of any thinge els what so euer perteininge either to our life or to our Faithe I wil not saie If I mee selfe but if an Angel from Heauen shal teache vs otherwise then wee haue receiued in the Bookes of the Lawe and in the Gospelles holde him accursed M. Hardinge saithe S. Augustine meante onely of one mater S. Augustine him selfe saithe he meante of al manner maters touchinge either Faithe or Life M. Hardinge saithe S. Augustine meante this onely of him selfe S. Augustine him selfe saithe be meante it of any other yea eueÌ„ of the Angels of God And shal wee thinke M. Hardinge knoweth S. Augustines meaninge and S. Augustine him selfe knewe it not Verily S. Augustine in an other case concerninge the Arians as I haue touched twise before likewise refuseth the Determinations of al Councelles and Fathers and standeth onely to the Scriptures Neither wil I saithe he â–ª allege againste thee the Councel of Nice nor shalt thou allege againste mée the Councel of Ariminum c. Neither dothe S. Augustine onely saye thus but also yeeldeth a reason why he saithe it These be his woordes Auferantur de medio quae aduersus nos inuicem non ex Diuinis Canonicis Libris sed aliundé recitamus Quaerer fortasse aliquis Cur vis ista auferri de medio Quia nolo humanis Documentis sed Diuinis Oraculis Ecclesiam Sanctam demoÌ„strari Haue away al those Authorities that either of vs allegeth against the other sauinge sutche onely as be taken out of the Heauenly Canonical Scriptures But perhaps somme man wil
heades without the Authoritie and witnesses of the Scriptures as though they came by Tradition from the Apostles He that compareth this place with your flsified allegation maie sone espie greate oddes betwene them For ye make S. Hierome to saie that al those thinges whiche without the Testimonies of Scriptures are holde so your allowed interpreter tourneth Asseruntur as deliuered from the Apostles be throughly smitten downe by the Swerde of Goddes VVoorde By this Swerde of your Goddes Woorde ye woulde quite smite downe al Apostolike Traditions at a blowe But thanked be God that your Swerde is a forged Swerde a paper Swerde a Swerde that neither with Edge cutteth nor with weight beareth downe S. Hierome putteth not al thinges whiche we haue by Tradition from the Apostles without the expresse Scriptures to the Swerde of Goddes Woorde He speaketh not Generally His woorde is Alia other thinges and ye make it Omnia al thinges Againe he speaketh of sutche thinges as be deuised and fained by Heretikes of theire owne braine without Authoritie and Testimonies of the Scriptures vnto whiche they geue Estimation as though they came by Tradition from the Apostles These circumstances and exaggerations doo ye omitte and saye that S. Hierome putteth al Apostolike Traditions to that dreadful Swerde of Goddes VVorde Nowe what S. Hierome saithe wee holde with it and allowe it wel But your saienge we refuse as falsely fathered vpon S. Hierome VVhat he condemneth we condemne Neither can that place be iustly alleaged againste vs For we inuente not no fame not any thinges of our own accorde or of our owne heades as though they were deliuered by the Apostles besides the Scriptures that is the parte of Heretikes specially of the Tatians as in that place S. Hierome saithe VVe finde deuise and faine nothinge in the Catholike Religion We doo but kepe and mainteine thinges Deuised by the Holy Ghoste and leafte to the Churche by the Apostles or by Apostolike men or by the Generall Councelles whose Authoritie is in the Churche most healthful saithe S. Austine But concerninge the force whiche the consent of the Fathers had in the iudgement of S. Hierome it appeareth in his Epistle to Euagrius where by the Authoritie of the Auncient Doctours before his time he proueth against an Heretike that Melchisedech was a man of the Lande of Chanaan and not the Holy Ghost The B. of Sarisburie Faine would M. Hardinge haue his Reader beleeue that wée vtterly despise al Holy Fathers But wée despise them not M. Hardinge as maye partely appeare by that wee haue already saide Wée reade theire woorkes wée reuerence them wée geue God thankes for them wée calle them the Pillers the Lightes the Fathers of Goddes Churche wée despise them not This thinge onely wée saye Were theire Learninge and Holinesse neuer so greate yet be they not equal in credite with the Scriptures of God Thus also saithe S. Augustine Nos nullam Cypriano facimus iniuriam cùm eius quaâ—â—ibet literas à Canonica Diuinarum Scripturarum Authoritate distinguimus Wee offer no wronge to S. Cyprian when wee seuer any his Letters or Writinges from the Canonical Authoritie of the Holy Scriptures And againe ioininge al the Doctours and â—athers togeather he saithe thus Ipse mihi pro his omnibus imò supra hos omnes Apostolus Paulus occurrit Ad ipsum confugio ad ipsum ab omnibus qui aliter sentìunt literarum tractatoribus prouoco In steede of al these Learned Fathers or iather aboue them al Paule the Apostle commeth to my minde To him I renne To him I appeale from al manner Writers Doctours and Fathers that thinke otherwise So likewise S. Hierome Ego Originem propter cruditionem sic interdum legendum arbitror quomodo Tertullianum Nouatum Arnobium Apollinarium nonnullos Ecclesiasticos Scriptores Graecos pariter Latinos vt bona eorum eligamus vitemúsque contraria I thinke that the Auncient Father Origen in respecte of his Learninge maye be readde sometimes as Tertullian Nouatus Arnobius Appollinarius and sundrie other Ecclesiastical VVriters as wel Greekes as Latines that in them wee maye take the good and flee the contrarie Of this iudgemente were S. Augustine S. Hierome and sundrie others whose woordes for shortnesse I passe ouer yet were they not therefore condemned as despisers of the Holy Learned Fathers Wée remoue you not as you saye from your holde M. Hardinge This is nothinge els but a courrage of your countenaunce The Fathers ye speake of are against you I trust it appeareth already by your former writinges that in the Special cases that lie bitwéene vs ye haue but fewe Fathers to holde by Ye saye Wée euermore calle you to the Scriptures This faulte I hope is not so hainous Christe hathe commaunded vs so to doo Searche ye saithe Christe the Scriptures And S. Hilarie saithe vnto the Emperoure Constantius Fidem Imperator quaeris Audi eam non denouis chartulis sed de Dei Libris Doothe youR Maiestie seeke the Faithe Heare it then not out of any newe scrolles but out of the Bookes of God He is rather to be suspected that fléeth the light and wil not be iudged by the Scriptures When the Scriptures be darke and doubteful are alleged of bothe partes then ye saie ye refuse not the Vmpéereship and iudgemente of the Holy Ghoste But ye adde farther The Holy Ghost is promised onely to the Churche Nowe by your opinion there is no Churche but the Churche of Roome And the Churche of Roome is no Churche without the Pope For one of your greate Doctours saithe Potestas Papae solius excedit potestatem totius residuae Ecclesiae The Popes onely power passethe al the power of the whole Churche bisides And an other like Doctour saithe Papa virtualiter est tota Ecclesia The Pope by power and vertue is the whole Churche And thus your reason goethe round aboute à Primo ad vltimum Ergo There is neither Holy Ghoste nor Interpretation or sense of the Scriptures but onely in the Pope This is Summa Summarum whiche thinge being graunted what should a man séeke any farther The whole mater is at an ende It is true As the Scriptures were written by the Sprite of God so must they be expounded by the same For without that Sprite wée haue neither eares to heare nor eies to sée It is that Sprite that openethe and noman shuttethe the same shuttethe and noman openethe The same Sprite prepared and opened the Silk womans harte that shée shoulde geue eare to and consider the thinges that were spoken by S. Paule And in respecte of this sprite the Prophete Esai saithe Erunt omnes docti à Deo They shal be al taught of God But God hathe not bounde him selfe that this Sprite should euermore dwel in Rome but vpon the lowly and humble harted that tremblethe at the Woorde of God Chrysostome saithe Qui propria loquuntur â–ª falsò
doo the very two lines nexte folowinge muste néedes make you blushe at your owne errour The woordes are these Haec autem vniuersa quae dixi possunt de Ecclesiae Rectoribus intelligi Al these thinges that I haue spoken maye be vnderstanded of the Rulers of the Churche Tel vs nomore therefore M. Hardinge of your Tatians For S. Hierome him selfe telleth you he meante not onely them but also the Bishoppes and Rulers of the Churche And a little before he saithe Inferrur gladius super Montes eleuantes se aduersus scientiam Dei The Swerde of Goddes Woorde is laide vpon the Mountaines that lifte them selues vp againste the knowledge of God In this sense writeth S. Cyprian Si ad Diuinae Traditionis Caput Originem reuertamur cessat omnis error humanus Yf wee returne to the Head and beginninge of our Lordes Tradition al errour of Man muste needes geue place In like sense also writeth Tertullian Ipsa Doctrina Haereticorum cum Apostolica comparata ex diuersitate contrarietate sua pronuntiabit neque Apostoli alicuius Authoris esse neque Apostolici The verie Doctrine of Heretiques compared with the Apostles Doctrine by the diuersitie and contrarietie that is bitweene that and the other wil soone pronounce sentence of it selfe that neither Apostle nor Apostolique man was authour of it Euen thus it fareth M. Hardinge with a greate heape of your Doctrine Ye saie ye haue it by Tradition from the Apostles Yet is it vtterly voide of al authoritie or testimonie of the Scriptures And therefore as S. Hierome saithe it is consumed striken downe in the Conscience of the Godly by the onely Swerde of Goddes Holy Woorde as our eies sée this daye and beinge compared with the Apostles Doctrine the difference contrarietie is so greate it easily bewraieth it selfe as Tertullian saithe that it neuer came from any Apostle nor from any other Apostolique Doctour of the Churche The Apologie Cap. 9. Diuision 4. S. Ambrose also to Gratian the Emperour Let the Scripture saithe he be asked the question lette the Prophetes be asked and let Christe be asked For at that time made the Catholique Fathers and Bishoppes no doubte but that our Religion mighte be prooued out of the Holy Scriptures Neither were they euer so hardy to take any for an Heretique whose errour they coulde not euidently and apparantly reprooue by the selfe same Scriptures And wee verily doo make answeare on this wise as S. Paule did Accordinge to this waye whiche they calle Heresie wee doo woorshippe God and the Father of our Lorde Iesus Christe and doo allowe al thinges whiche haue benne written either in the Lawe or in the Prophetes or in the Apostles Woorkes M. Hardinge Gratian the Emperour bucklinge him selfe as it were to encounter with the Heretike at the firste he geueth meaninge to al to be ware of him for that he endeuoureth to prooue his false Doctrine namely for the first pointe that the Sonne is vnlike the Father Versutis disputationibus VVith suttel and craftie reasoninges He alleageth to that purpose S. Paule to the Colossians Cauere ue quis vos depraedetur pes Philosophiam Beware that no man spoile you through Philosophie and vaine deceit c. For saithe be these Heretikes put al the force of theire poisons in Logike or Dialectical disputation whiche by the opinion of Philosophers is desined not to haue power to prooue but an earnest desire to destroie and disproue Hauinge geuen this holesome warninge lest him selfe might seeme to vse that whiche he counselleth others to beware of to withde awe the Emperour and al other from the guileful Logike of Arius at his firste entrie he saithe I wil not that thou geue credite Holy Emperour to argument and to our Disputation then folowe the woordes Whereof the Defenders take holde Scripturas interrogemus c. Let vs aske the Scriptures let vs aske the Apostles let vs aske the Prophetes let vs aske Christe VVhat neede many woordes let vs aske the Father c. And to this pointe of our beleefe whiche is very highe and secrete is that sayinge of S. Ambrose to be restrained But that for confirmation of the Truthe in pointes whiche be nearer to common sense and for confutation of those Heresies whiche be of lesse subteltie of whiche sorte these Gospellers grosse errours be to this ende that wee ought not to vse the Testimonies of the Holy Fathers against Heretikes for whiche purpose they alleage this place S. Ambrose neither in al that Booke neither in al his woorkes speaketh so muche as one woorde But contrarie wise in sundry places of that woorke be alleageth the auctoritie of the Nicene Councel as a Testimonie of good force against the Arians and declareth a diuine Mysterie to haue benne signified by suche special number of the Fathers there assembled Sayinge Sic nempe nostri secundum Scripturas dixerunt Patres Euen thus accordinge to the Scriptures haue the Fathers saide Seruemus Praecepta maiorum c. Let vs keepe the Preceptes of our Forefathers neither with Temeritie of rude boldnes let vs breake the Hereditarie Seales he meaneth the Doctrine sealed by the Fathers and left to the posteritie as it were by Heritage VVhiche of vs wil be so hardy as to vnseale the Priestly Booke sealed by the Confessours and nowe consecrated with the Martyrdome of many a one Lo heare ye not Sirs howe muche S. Ambrose is against you And though he saye touchinge this Mysteries Let vs aske the Scriptures Apostles Prophetes and Christe yet thereby dothe he not quite exclude the Fathers He saithe not let vs reiect the Fathers The Scriptures and the Fathers be not contrary and therefore thallowinge of them is not the disalowinge of these VVho so euer maketh this argument whiche in your VVoorde is implied The Scriptures are to be asked Ergo the Holy Fathers are not to be asked maketh a foolishe argument The B. of Sarisburie The greattest forte hereof is answeared already S. Ambrose ye saye by this appeale to the Scriptures excludeth not the iudgement of the Learned Fathers but onely the cauâ—â—lations and subtileties of Philosophers and Sophisters For S. Ambrose him selfe is the same treatie often allegeth the Authoritie of the Fathers Al this M. Hardinge is true in deede â–ª Notwithstandinge there is a certaine secrete Vntruthe lapped in it For S. Ambrose allegeth the Fathers not as Groundes or Principles or Fundations of the Faithe but onely as Interpreters or Witnesses or Consenters vnto the Faithe Whiche thinge of our parte was neuer denied Nowe whether S. Ambrose meante thus or no let S. Ambrose him selfe he the Iudge His woordes be these Sic nempe nostri secundum Scripturas dixerunt Patres Thus haue our Fathers saide not of them selues but accordinge to the Scriptures He allegeth the Fathers not as hauinge sufficient credite and substance in them selues but onely as Expounders and Interpreters of the Scriptures So saithe the godly
Father Athanasius Nos ista Hausimus à Magistris diuinitùs afflatis qui Sacros Libros euoluerunt These thinges haue we learned of our Maisters or Fathers inspired from Heauen whiche haue Readde and perused the Holy Scriptures For S. Augustine very wel saithe Secundum hos Libros de coeteris Literis vel Fidelium vel Infidelium liberè iudicamus Accordinge to those Bookes of the Scriptures wee iudge frankely of al other writinges whether they be of the Faitheful or of the Vnfaitheful Therefore S. Hierome saithe Omni studio legendae nobis sunt Scripturae in Lege Domini meditandum die ac nocte vt probati trapezitae sciamus quis numus probus sit quis adulterinus Wee muste Reade the Scriptures with al diligence and muste bee occupied in the Lawe of our Lorde bothe daie and nighte that wee maye become perfite exchangers and be hable rightly to discerne what Monie is lawful and what is Counterfaite S. Hilarie saithe Hoc proprium est Apostolicae Doctrinae Deum ex Lege ac Prophetis in Euangelijs praedicare This is the very order of the Apostles Doctrine in the Gospel to Preache God out of the Lawe and the Prophetes Otherwise touchinge the discourse of natural reason S. Ambrose saithe No Creature either in Earthe or in Heauen is hable to reache the deapthe of these thinges Thus he saithe Mens deficit Vox silet non mea tantùm sed Angelorum Supra potestates supra Angelos supra Cherubim supra Seraphim supra omnem sensum est The minde is astonned the voice faileth not onely mine but also of the Angelles It is aboue the powers aboue the Angelles aboue the Cherubius aboue the Seraphins and aboue al manner vnderstandinge And therefore he saithe as it is alleaged once before Nolo nobis credatur Scriptura recitetur Non ego dico à me In principio erat Verbum Sed audio I woulde not ye shoulde beleeue mee Lette the Scriptures be readde I saye not of mee selfe In the beginninge vvas the VVoorde but I heare it spoken And againe he saithe in the same Booke vnto the Emperour Gratian Facessat nostra Sententia Paulum interrogemus Let our Iudgemente stande aparte and let vs aske S. Paule the question But M. Hardinge saithe VVhoso euer maketh this argumente whiche in your VVoorde is implied The Scriptures are to be asked Ergo the Holy Fathers are not to be asked maketh a foolishe argumente It seemeth no greate pointe of Wisedome M. Hardinge to vpbraide others with folie without cause God encrease bothe you and vs in al wisedome and vnderstandinge in Christe Iesu How be it our Argumente howe so euer it hathe pleased you to fashon and to handle it as we meante it and made it had no sutche Folie Wherefore what so euer Folie is nowe come to it it is your owne it is not ours For wée denie not the Learned Fathers expositions and iudgementes in doubteful cases of the Scriptures Wée reade them our selues Wée folowe them Wée embrace them and as I saide before wée moste humbly thanke God for them But thus wée saie The same Fathers opinions and iudgementes for as mutche as they are sometimes disagréeable one from an other and sometimes implie contrarieties and contradictions therefore alone and of them selues without farther authoritie and guidinge of Goddes Woorde are not alwaies sufficient Warrantes to charge our Faithe And thus the Learned Catholique Fathers themselues haue euermore taught vs to esteeme and to weighe the Fathers The Ancient Father Origen saithe thus as it is reported before Ex Solis Scripturis examinationis nostrae discretio petenda est The discussinge of our Iudgemente muste be taken Onely of the Scriptures And againe Sensus nostri enarrationes sine Scripturis testibus non habent fidem Our Iudgementes and Expositions without witnesse of the Scriptures haue no credite Likewise S. Augustine Ego Solis Canonicis Scripturis debeo sine vlla recusatione consensum My consent without exception I owe not vnto any Father were he neuer so wel learned but Onely to the Holy Canonical Scriptures His reason is this Nam cùm Dominus â—acuerit quis nostrum dicat Illa vel illa sunt Aut si dicere audet vnde probat For where as the Lorde him selfe hath not spoken who of vs can saie It is this or that Or if he dare saie so howe can he prooue it And therefore he concludeth directly and in like woordes with S. Ambrose Ego vocem Pastoris inquiro Lege hoc mihi de Propheta Lege de Psalmo Recita de Lege Recita de Euangelio Recita de Apostolo I require the voice of the Shephearde Reade me this mater out of the Prophete Reade it mee out of the Psalmes Reade it out of the Lawe Reade it out of the Gospel Reade it out of the Apostles The Apologie Cap. 10. Diuision 1. Wherefore if wee he Heretiques and they as they woulde faine be called be Catholiques why doo they not as they see the Fathers whiche were Catholique men haue alwaies donne Why doo they not conuince and maister vs by the Diuine Scriptures Why doo they not calle vs againe to be tried by them Why doo they not laye before vs howe wee haue gonne awaye from Christe from the Prophetes from the Apostles and from the Holy Fathers Why sticke they to doo it Why are they afraide of it It is Goddes cause Why are they doubteful to commit it to the trial of Goddes Woorde Yf wee be Heretiques whiche referre al our controuersies vnto the Holy Scriptures reporte vs to the selfe same Woordes whiche wee knowe were sealed by God him selfe and in comparison of them sette litle by al other thinges what so euer maye be diuised by menne how shal wee saye to these folke I praye you what manner of men be they and howe is it meete to calle them whiche feare the iudgement of the Holy Scriptures that is to saie the Iudgement of God him selfe and doo preferre before them theire owne dreames and ful colde inuentions and to maintaine theire owne Traditions haue defaced and corrupted nowe these many hundred yeeres the ordinances of Christe and of the Apostles M. Hardinge VVe doo so For they condemned those that went against the Tradition of the Fathers and so doo wee The Scriptures consiste not in inke and paper but in the sense VVhiche sense the Holy Ghoste by Christes promise hath taught the Churche Epiphanius refutinge the Heretikes whiche named them selues Apostolikes saithe that the Scriptures haue neede of Speculation that is to witte to be wel studied and considered to the ende the force and power of euery argument maye be knowen It behoueth vs also saithe he to vse the Tradition For wee can not haue al thinges of the Holy Scripture Thus Epiphanius By Tradition without doubte he meaneth the sense and vnderstandinge receiued of the Fathers For that is the Keie of the VVoorde of God
are sure he hath none at al. Iudge thou nowe Gentle Reader whether of these Doctours thou wilt beléeue But what a vaine vanitie and folie is this wil M. Hardinge haue vs beléeue that God cannot be God onlesse he be allowed by the Churche of Rome and by the Pope Then are wée come againe to that the Tertullian writeth merily of the Heathens Nisi Homini Deus placuerit Deus non erit Homo iam Deo propitius esse debebit Onlesse God please Man wel though he be God he shal be no God And so nowe Man must be frendely and fauourable vnto God Wée beleeue M. Hardinge that the Holy Ghost is very God in déede not vpon the Popes or his Cleregies credite but as S. Augustine saith vpon the special warrante of the Woorde of God And therefore Nazianzene saithe Dicet aliquis non esse scriptum Spiritum Sanctum esse Deū Atqui proponetur tibi examen Testimoniorum ex quibus ostendetur Diuinitatem Sancti Spiritus testatam esse in Sacris Literis nisi quis valde insulsus sit alienus à Spiritu Sancto Some Man wil saie It is not written that the Holy Ghost is God But I wil bring thee foorth a whole Svvarme of Authorities whereby it shal wel appeare that the Godhed of the Holy Ghost is plainely witnessed in the Holy Scriptures Onlesse a Man be very dul and vtterly voide of the Holy Ghoste The Apologie Cap. 2. Diuision 1. We beleue that there is one Churche of God that the same is not shutte vp as in times past emong the Iewes into some One corner or Kingdome but that it is Catholique Vniuersal and dispersed throughout the whole world So that there is now no Nation which may truely complaine y◠they be shutte foorth may not be one of the Churche people of God and y◠this Church is the Kingdome the Body and the Spouse of Christe that Christe alone is the Prince of this Kingedome that Christe alone is the Head of this Body and that Christe alone is the Bridegroome of this Spouse M. Hardinge It is a world to see these Defenders They whiche haue not kepte Vnitie of Spirite in the band of Charitie which S. Paule requireth but haue seuered them selues from the Body of the Church tel vs now forsooth they beleeue that there is one Churche of God But what maie wee thinke this one Churche to be Can they seme to meane any other what so euer they pretend then this new Church of late yeeres set vp by Sathan through the ministerie of Martine Luther and those other Apostates his companions if it maie be named a Churche and not rather a Babylonical Tower For as touchinge that Churche whereof al Christen People hath euer taken the Successour of Peter to be the Heade vnder Christe whiche is the true Catholike Churche in theire Apologie they sticke not to saie plainely that it is clene fallen downe longe agone And therefore the beginning of Luthers Seditious and Heretical preaching they cal Herbam as muche to saie as the greene Grasse or first spring this interpreter nameth it the very first appearing of the Gospel leafe F. 7. And in the leafe F. 8. they saie that fortie yeeres agone and vpward that is at the first setting foorth of Luther and Zuinglius the Truth was vnknowen and vnheard of and that they first came to the knowledge and preaching of the Gospel Likewise in an other place they graunt that certaine and very strange sectes haue ben stirringe in the worlde euer since the Gospel did spring meaning the time when Luther first brinced to Germanie the poisoned Cuppe of his Heresies Blasphemies and Sathanismer Thus hauing condemned the Churche of God whiche was before Luthers time and allowinge that for the true Churche the Gospel whereof first sprang out of Luther how can they auouche theire belefe and by what reason and learning can they make good that there is one Churche of God VVee would faine knowe whiche and where it is Is Luther and his congregation that one Churche of God or Zuinglius and his rable or Osiunder and his sort or Zuenckfeldius and his secte or Stancarus and his band or Balthasar Pacimontane and his rancke For al these and certaine other sectes haue Luther for their founder and for their Radix Iesse as it were from whence they spring And in deede euery learned man easely seeth how the gutters of their Doctrines runne out of Luthers sincke Of al these there is none but stoutly claimeth the name of the Churche Then how saie ye Defenders whiche Churche be ye name the Childe Yf ye name one wee sette the others against you c. How often in his bookes putteth Luther you and your Captaines in the rolle of those that he vtterly condemneth naminge roundly togeather Infidels Turkes Epicures Heretikes Papistes Sacramentaries And nowe if he should heare you chalenge the name of the one Churche of God to you and denie him and his folowers that claimed title would he not thinke ye stampe and rage would he not whetie his dogge eloquence vpon you and cal you worse then these aboue rekened yea and if he wist how worse then some of you be your selues The like courtesie maieye looke for at those other sectes of whiche euery one claimeth the name of this one Churche of God But ye saie that this One Churche is not shutte vp into some one corner or Kingdome but that it is Catholike and Vniuersal and dispersed through out the whole world True it is that ye saie what so euer ye thinke But the Holy learned and auncien Fathers where they cal and beleeue the Catholike Churche they meane as Vincentius Liriuensis declareth the Churche to be Catholike that is to saie Vniuersal for so the word signifieth in respecte of a threefold Vniuersalitie of places whiche this Defender here toucheth of times and of menne whiche he toucheth not In the Catholike Churche we must haue a great care saithe he that we hold that whiche hath euery where euermore and of al persons ben beleeued If these Defenders proue not the Churche they professe them selues to be of to haue this threefold Vntuer salitie then is their Congregation not this one Churche nor of this one Churche of God but the synagog of Antichriste And although the Authours of this Apologie crake of the great increase and spredding abroade of their Gospel and now glorie in the number of Kingedomes Dukedomes Countries common VVeales and Free Cities Yet hath it not gone so farre abroade as the Arians heresie did by three partes of foure VVhiche was at length vtterly extinguished as this shal be That the Catholike Churche is the Kingedome the Body and the Spouse of Christe we acknowledge Of the same Kingdome we confesse and beleeue Christ to be Prince alone so as he is Heade of this Body alone and so as he is Bridegrome of this spouse
Pambus and many other Holy men liuinge in VVildernesse without letters no reste ne quiet at their hartes Nay who had the like And whereas you saie that al thinges needeful for our Saluation be abundantly and fully cōprehended in the Scriptures this is also as false as sundry other partes of your Doctrine For if al thinges necessary to Saluation be conteined in the Scriptures then what so euer is not in them conteined the same is not necessarie If not necessarie why shoulde we be laden with vnnecessarie burdens Then awaie with al Traditions at a clappe be they neuer so Apostolike neuer so Auncient neuer so Healthful neuer so longe time in the Churche continued Remember you not what the moste renoumed Fathers haue written of the necessitie of Traditions Or if you remember them what thought you when you wrote thus Let Learned and Holy Basil be hearde in steede of many if not to reuoke you from your errour yet to discredite you and staye others in the truthe His woordes be these Of the doctrines whiche be preached in the Churche certaine we haue out of the Scripture written certaine we haue receiued in secrete Mistery by tradition of the Apostles whiche bothe be of equal force to Godlines Neither concerninge these any man gainesaieth be he of neuer so smal knowledge For if we goe about to reiect the customes that be not set foorth in writinge as beinge of litle regarde then shal we condemne those thinges also whiche we haue in the Gospel necessarie to Saluation Yea rather we shal bringe the preachinge of the Faithe but to a bare name For so they were taken for Heretikes whiche regarded not the solemne faste of Lente receiued at the Apostles as we reade in S. Augustine De Haer. ad Quoduultdeum cap. 53. and in the Councel of Gangra in an Epistle to the Bishops of Armenia Euen so they whiche denied the distinction of a Bishop and a Prieste were condemned of Heresie as we finde in S. Augustine in the Booke and Chapter aforesaide and in Epiphanius Lib. 3. Cap. 75. In the Councel of Constance the same is to be founde Againe if al thinges necessarie to Saluation be expressed in the Scriptures to what purpose saide S. Paule concerninge order and maner to be vsed at the celebration of the holy Sacramente Coetera cùm venero disponam As for other thinges I wil take Order for them when I come VVhat meaneth S. Iohn to saye Hauinge other thinges to write to you of I woulde not write them in Paper and inke for I truste to be with you and speake to you mouthe to mouthe To conclude muche that might be obiected in fewe woordes for breuities sake what saie you sir Defender shal we finde al thinges necessarie to Saluation in the Scripture Howe thinke you of the Scripture it selfe How knowe you this to be the Scripture How knowe ye the Gospel of Mathewe Marke Luke and Iohn to be theirs whose names they beare This can you not finde in al the Scripture and yet is the same necessary to be beleeued VVhat Scripture have you to admitte these and to refuse the Booke bearinge the name of Peter the Gospel of Thomas of Bartholome we of Nicodeme VVhy admitte you not the Prophetes that Basilides would to be allowed but onely the foure greate and the twelue lesser what auctoritie haue you to staie your selfe by concerninge these but onely that of the Churche for Scripture haue you none for proufe hereof Then hath not Scripture al thinges in it necessarie for a Christen man Is it not necessarie to beleeue the Sonne of God to be Homousion that is to saie of the same Substance with the Father whiche if you denie you restore the olde condemned Heresie of the Arians The same can you not finde in the Scripture VVhere in al the Bible finde you that God the Father is Ingenitus VVhere finde you that the Holy Ghoste proceedeth frō the Father and the Sonne that the blessed Virgin Marie continued in her Virginitie that suche as be Baptized of Heretikes oughte to be Baptized againe That in fantes ought to be Baptized That the Foure Bookes of the Gospels were written by Mathewe Marke Luke and Iohn by what Scripture can you prooue it To ende where finde you expressely in al the Scriptures three Persons to be one God The B. of Sarisburie Here to weighe downe the Authoritie of Goddes Holy Woorde M. Hardinge hath brought in a heape of ordinarie stale quarrelles Of the difference bitwéene Priestes and Bishoppes of Lente of the Communion Booke of the Homilies of the Order of Seruice and of the Perpetual Virginitie of Our Lady His whole drifte herein is to beare vs in hande that there is very litle or none Authoritie in the Scriptures and that the whole Credite and certainetie of our Faithe resteth onely in the Churche of Rome He seemeth to take it in scorne that the Woorde of God shoulde be called the Light Yet notwithstandinge the Prophete Dauid saithe Thy Woorde is a Lanterne to my feete And againe The Commaundement of the Lorde is Lightsome geeuing Light vnto the eies And Theophylacte saith Verbum Dei est Lucerna qua Fur deprehenditur The Woorde of God is the Candel whereby ther Theefe or false Teacher is espied Whereas M. Hardinge demaundeth of vs so pleasauntly what Scriptures we allowe and what wée reiecte he troubleth him selfe with an idle and a néedelesse question For we embrace and reuerence euery parcel and title of the Scriptures without exception not refusinge any parte thereof that hath benne allowed by the Ancient Learned Catholique Fathers of the Churche of God Neither doo wee so scornefully calle Goddes Holy Woorde a Nose of vvaxe a Shipmannes Hose or a Dead letter as sundrie of that side haue delited to cal it Touchinge the Booke of the Machabees wee saie nothinge but that we finde written by S. Hierome S. Augustine other Holy Fathers S. Hierome saithe Machabaeorum Libros legit quidem Ecclesia Sed eos inter Canonicas Scripturas non recipit In deede the Churche readeth the Bookes of the Machabees but shee receiueth them not emonge the Canonical allovved Scriptures Or Praier for y◠Dead wee shal haue place more conuenient to speake hereafter The place of S. Iames touchinge the Iustification of Faithe Woorkes is answeared before Neither doo wee discredite any parte either of the Authoritie or of the Doctrine of that whole Epistle notwithstandinge Eusebius saithe It was written by somme other and not by S. Iames. His woordes be these Istius Iacobi qui lustus Oblias vocabatur dicitur esse Epistola quae prima scribitur inter Canonicas Sciendum autem est illam Epistolam esse Spuriam The Opinion is that the Epistle whiche is reckened the firste emonge the Canonicalles is of this Iames whiche was called Iustus and Oblias But wee muste vnderstande that
Sacramente no more but a Token or Signe specially sith ye teache in your articles that Baptisme at the best is but a Signe and Seale of our newe birthe ye seme not to attribute to Baptisme so mutche as the Scripture dothe Neither is Baptisme onely a Signe or TokeÌ„ that sinnes be remitted but wee beleeue as the Catholique Churche according to the Scriptures teacheth that in and by Baptisme sinnes be fully and truely remitted and put awaie and that not through the Faithe onely of the geuer or receiuer or of any other though hereunto it be necessarie in thâ—se that be come to age of discretion but through the power and vertue of the Sacrament and Gods promise And therefore to whom it is geuen of them it is rightly saide that they be Baptized for remission of their sinnes The scriptures be plaine Firste Ezechiel speakinge of this Holy Sacrament saithe in the person of God I wilshed vpon you cleane water and ye shal be made cleane from al your defilinges and from your Idols wil I clense you Nexte S. Paule saithe That God hath saued vs by the wasshinge of Regeneration and of the renewing of the Holy Ghoste whom he hath powred vpon vs aboundantly by Iesus Christe our Sauiour That I maie adde to these manifest Scriptures the Auctoritie of a Learned Father not whereby to strengthen the truthe of them but to witnesse our right vnderstandinge of them S. Augustine Lib. 3. contra duas epist Pelagian Cap. 3. shewinge the sclaunder of the Pelagians againste the Catholikes saithe thus in theire Persone Againe they that is after theire meaninge the Catholikes auouche that Baptisme maketh not in deede newe menne againe that is to witte that it geueth not ful remission of sinnes c. Thereto eftsones answearinge S. Augustine saithe Mentiuntur iusidiantur tergiuersantur They lye they studye howe to deceiue they seeke shiftes wee saie not this And after certaine sentences retourninge to Baptisme he concludeth thus VVherefore Baptisme wassheth awaie al sinnes vtterly al of dedes wordes thoughtes be they Original or Actual be they done ignorantly or wittingly But it taketh not awaie the infirmitie whiche the regenerate resisteth c. VVhiche place doth not onely set foorthe the vertue of Baptisme but also destroieth the Doctrine of our New Gospellers that affirme concupiscence whiche remaineth after Baptisme to be verily sinne â–ª VVherein they erre manifestly againste the Scripture and sense of the Fathers The B. of Sarisburie Il wil is euer plenetiful of ili wordes M. Hardinge here maketh him selfe mutche mater without cause He teacheth our Newe Cleregie that Baptisme is not onely a Signe or a Token of Remission of sinnes He telleth vs of the Faithe of the Geeuer of the Faithe of the Receiuer Of the Povver of the Sacramente Of Concupiscence that it is no sinne And more I trowe he would haue saide if more had presently comme to minde Verily the poore Newe Cleregie speaketh not one woorde in al this whole place neither of Signe nor of Token nor of the Receiuer nor of the Geeuer nor of the Povver of the Sacrament nor of Concupiscence whether it be Sinne or not Sinne nor of any other like thinge Yet in yâ— ende he taketh S. Augustines vvoordes vvithout his meaninge and crieth againste vs They lie they studie to deceiue they seke shiftes And why so Certainely bicause wée saie Baptisme is a Sacrament of Remission of Sinnes And that the Children of the Faitheful for that they be borne in Sinne and perteine to the people of God ought therefore to be Baptized Other causes then these in any Our Woordes he can finde none True it is that the Sacramente dependeth not neither of the Minister nor of the Receiuer nor of any other For though they be al the Children of sinne yet is Baptisme the Sacramente of Remission of Sinne. S. Augustine saithe Securum me fecit Magister meus de quo spiritus eius dicit Hic est qui Baptizat Christe my Maister hath assured me of whom his owne Sprite saithe this is he that Baptizeth Neuerthelesse concerninge the Faithe of the Parentes and others the Holy Doctours haue sommetimes written otherwise S. Augustine saithe Satis piè recteque creditur Prodesse paruulo eorum Fidem à quibus Consecrandus offertur It is good and Godly to beleue that the Child is holpen by the Faithe of them by whom he is offered or brought vnto Baptisme Againe he saithe Accommodat illis Mater Ecclesia aliorum pedes vt veniant aliorum Cor vt credant Our Mother the Churche lendeth them other mennes fecte that they maie comme â–ª and other mennes hartes that they maie beleeue The like saieings might be alleged out of Iustinus Martyr S. Cyprian S. Hierome and others For thus they write Howe truely I wil not saie But theire woordes be plaine The Prophets Abacuc saithe Iustus ex Fide sua viuet The Juste man shal liue not by the Faithe of his Parentes but by his ovvne Faithe Of this Faith S. Hierome saith Qui plena Fide non suscipiunt Salutare Baptisma accipiunt quidem Aquam sed non accipiunt Spiritum They that receiue not Baptisme with perfite Faithe receiue the VVater But the Holy Ghoste they receiue not S. Augustine saithe Verus Baptismus constat non tam ablutione Corporis quà m Fide Cordis Sicut Apostolica Doctrina tradidit dicens Fide mundans Corda eorum Et alibi Saluos facit Baptisma non Carnis depositio sordiuÌ„ sed conscientiae bonae interrogatio in Deum per Resurrectionem Iesu Christi True Baptisme standeth not so mutche in wasshinge of the Body as in the Faithe of the harte As the Doctrine of the Apostles hathe tought vs saieinge By Faithe purifieinge theire hartes And in an other place Baptisme maketh vs safe not yâ— putting awaie of the filth of the Fleash but the examining of a good conscience before God by the Resurrection of Jesus Christe Likewise againe he saith Vnde ista tanta Virtus Aquae vt corpus tangat Cor abluat nisi faciente Verbo Non quia dicitur sed quia creditur VVhence is al this so greate Vertue or Power of the VVater that it toucheth the Body and wassheth the Harte but by the woorkinge of the VVoord Not for that it is spoken by the Minister but for that it is beleeued of the Faitheful Somme man wil saie Children or Infantes beléeue nothinge but are vtterly voide of Faithe S. Augustine answeareth Qui non crediderit condemnabitur Sicut eos renasci per Ministerium Baptizantium ita etiam eos credere per corda ora confitentium confitemur He that beleeueth not shal be damned VVee confesse that as they be borne againe by the Ministerie of the Baptizers so they beleue by the hartes and mouthes of the Confessours Againe he saithe Habent Fidem propter Fidei Sacramentum Theie haue Faithe bicause they haue
haue hitherto named none haue taught or saide to yâ— contrarie Whereas wee saie Antichriste shal stande euen vvithin the Churche yâ— ye saie we finde not in S. Paule Notwithstandinge oure good wil ye saie ye vnderstande although ye finde in vs neuer a good Reason As for the goodnesse of our Reasons wée wil not striue But whether S. Paule saie yâ— Antichriste shal stande in yâ— Churche or no let vs be iudged by S. Paule His woordes be plaine Adeò vt in Templo Dei sedeat tanquam Deus So that he wil sitte in the Churche of God as if he were God If the Churche of God be the Churche then dothe S. Paule saie Antichriste shal sitte vvithin the Churche In like sense Christe saith Antichriste shal sitte in the Holy place By whiche woordes many of the best learned Fathers haue expounded the Churche S. Augustine saith Non enim Templum alicuius Idoli aut Daemonis Templum Dei Apostolus diceret For the Temple of an Idole or of a Diuel the Apostle would neuer cal the Temple of God And he addeth further Quidam putant rectiùs Latinè dici sicut in Graeco est noÌ„ in Templo Dei sed in Templum Dei sedeat Tanquam ipse sit Templum Dei quod est Ecclesia Sicut dicimus Sedet in amicum id est velut amicus Somme menne thinke we should better reade it in Latine as it is in the Greeke not He sitteth in the Temple of God but he sitteth For or As the TeÌ„ple of God As if he him selfe vvere the Temple of God vvhiche is the Churche As we saie He sitteth for a Frende that is He sitteth as a Frende Here S. Augustine saithe Antichriste shal not onely sitte in yâ— Churche but also shal shewe him selfe in outwarde appearance as if he him selfe were the Churche it selfe Now M. Hardinge who this shoulde be I reporte me to your owne Doctoures of whom one hath written thus Papa quodammodò virtualiter est tota Ecclesia The Pope in a maÌ„ner by waie of vertue or Power is the whole Vniuersal Churche S. Hierome saith Antichristus stabit in loco Sancto id est in Ecclesia se ostendet vt Deum Antichriste shal stande in the Holy place that is to saie in the Churche and shal shewe him selfe as if he were God S. Chrysostome saithe Incident in Abominationem Desolationis quae stat in Sanctis Ecclesiae locis They shal fal into the Abomination of Desolation that standeth in the Holy places of the Churche S. Hilarie saithe Vnum moneo Cauete Antichristum Malè enim vos parietuÌ„ ch coepit male Ecclesiam Dei in tectis aedificijsque veneramini Anne ambiguum est in ijs Antichristum esse sessurum One thinge I reade you Beware of Antichriste For it is not wel that ye should be thus in loue with walles It is not wel that ye should honoure the Churche in houses and buildinges Is there any doubte but Antichriste shal sitte in the same S. Paule saithe Mysterium iniquitatis operatur Sathan woorketh the Mysterie of iniquitie That is to saie he openeth not him selfe but what so euer he doothe he doothe it in couerte VpoÌ„ whiche woordes Anselmus saith Iniquitas eorum est Mystica id est Pietatis nomine palliaâ—a The iniquitie of them is Mystical that is to saie It is cloked and coered with yâ— name of Godlinesse Therefore S. Chrysostome saithe Christiani qui sunt in Christianitate volentes accipere firmitatem Fidei verae ad nullam rem fugiant nisi ad Scripturas c. The Christianes that be in Christendome willinge to haue the stedfastnesse of the true Faithe let them flee to none other thinge but onely to the Scriptures Otherwise if they looke to any thinge els they shal be offended and perishe not knowinge whiche is the true Churche And so shal they fal into the Abomination of Desolation that standeth in the Holy places of the Churche The Apologie Cap. 14. Diuision 1. 2. Albeit these same warninges alone maie suffice a wiseman to take heede he doo not suffer him selfe rashely to be deceiued with the name of the Churche and not to staie to make further inquisition thereof by Goddes Woorde yet biside al this many Fathers also many learned and Godly menne haue often and carefully complained how al these thinges haue chaunced in their life time For euen in the middest of that thicke miste of darkenesse God would yet there should be somme whoe though they gaue not a cleare and brighte light yet should kendle were it but somme sparke whiche menne beinge in the darkenesse might espie Hilarius when thinges as yet were almoste vncorrupte and in good case too Yee are il deceiued saith he vvith the loue of vvalles ye doo il vvoorship the Churche in that ye vvoorship it in houses and buildinges yee doo il bringe in the name of peace vnder roofes Is there any doubte but Antichriste vvil haue his Seate vnder the same I rather recken Hilles vvoodes Pooles Marishes Prisons and Quauemires to be places of more safetie for in these the Prophetes either abidinge of their accorde or forced thither by violence didde Prophesie by the Spirite of God Gregorie as one whiche perceiued and foresawe in his minde the wracke of al thinges wrote thus of Iohan Bishop of Constantinople the firste of al others that commaunded him selfe to bee called by this newe name the Vniuersal Bishop of vvhole Christes Church Yf the Churche saith he shal depende vpon one manne it vvil soone fal dovvne to the grounde Who is he that seeth not how this is comme to passe longe sithence For longe agone hath the Bishop of Rome willed to haue the whole Churche depende vpon him selfe alone Wherefore it is no marueile though it be cleane fallen downe longe agone M. Hardinge Ye make a foule lie Syr defender vpon S. Gregorie The Woordes you recite be your owne not his Is it not inough to lie your selfe as you doo very often but that you father lies also vpon the Doctoursi Thankes be to God that so ye bewraie the weakenesse of your cause Neither in any Epistle to Iohn Bishop of Constantinople as you saie in your Apologie nor in any to Mauritius the Emperoure as you haue noted in the margent writeth Gregorie that if the Churche shall depende vpon one maÌ„ yâ— who le shal fall to grounde I see well you would faine Gregorie had so written And if he had yet your argument had benne naught For you take not the right minor whiche should haue benne this The Church doth depende vpoÌ„ one man if you would make your reason good and after the rules of Logike For where your minor speaketh onely of the Popes will thereof your conclusion foloweth not Dispose your propositions in the forme of a Syllogisme and you shall espie your owne feble reason And if you make that your minor
Pope is Antichriste For bothe Heauen Earthe knoweth he is not Christe The Apologie Cap. 18. Diuision 1. But forsomutche as these menne auouche the Vniuersal possession of the Catholique Churche to be their owne and cal vs Heretiques bicause we agree not in iudgemente with them let vs know I beseeche you what proper marke and badge hathe that Churche of theirs whereby it maie be knowen to bee the Churche of God Yewis it is not so harde a matter to finde out Goddes Churche if a manne wil seeke it earnestly and diligently For the Churche of God is sette vpon a highe glisteringe place in the toppe of an Hille and builte vpon the Fundation of the Apostles and Prophetes There saithe Augustine lette vs seeke the Churche there lette vs trie oure maters And as he saithe againe in an other place The Churche muste be shevved out of the Holy and Canonical Scriptures and that vvhiche can not be shevved out of them is not the Churche Yet for al this I wote not how whether it be for feare or for conscience or despaire of victorie these menne alwaie abhorre and flee the VVoorde of God euen as the Theefe fleeth the Gallowes And no woonder truely For like as menne saie the Cantharus by and by perisheth dieth as soone as it is laide in baulme notwithstandinge Baulme be otherwise a moste sweete smellinge ointemente euen so these men wel see their owne matte is damped and destroied in the VVoorde of God as if it were in poison Therefore the Holy Scriptures whiche oure Saueour Iesus Christe did not onely vse for Authoritie in al his speache but did also at laste seale vp the same with his owne Bloude these menne to the entent they mighte with lesse businesse driue the people from the same as from a thinge daungerous and deadly haue vsed to cal theim a Bare Letter Vncertaine Vnprofitable Doūbe Killinge Deade whiche seemeth to vs al one as if they shoulde saie The Scriptures are to no pourpose or as good as none at al. Hereunto they adde also a Similitude not very agreeable how the Scriptures be like to a Nose of VVaxe or a Shipmans Hose how thei may be fashioned and plied al manner of waies and serue al mennes turnes M. Hardinge VVhere ye saie the Churche is builded vpon the Fundation of the Apostles and Prophetes and shewed by the Holy Canonicall Scriptures we confesse the same with S. Augustine VVhen ye adde the Churche whiche can not be shewed out of the Scriptures to be no Churche we saie that though S. Augustine haue no suche woordes in the Chapters whiche ye alleage in the Margent yet were it neuer so muche graunted that he had those woordes in that place they shoulde make nothinge for your pourpose S. Augustine in that Booke disputeth againste the Donatistes who would restraine the Catholike Churche to the onely Countrie of Aphrike denieinge other Christen menne to be members thereof S. Augustine refutinge their Heresie declareth the Sonne of God to be Heade and all the true Faithfull to be the Body of the Churche and that it is not sufficient to holde with the Head alone or with the Body alone but we muste holde with bothe together if we will be saued The Donatistes did graunte the Heade Iesus Christe and denied his Body the Churche For this cause saithe S. Augusiine Ipsum Caput de quo consentimus ostēdat nobis Corpus suum de quo dissentimus Let the Heade vpon whom we agree shewe vnto vs his Body whereupon we disagree The Head is Christe who spake firste by his Prophetes afterwarde by him selfe and laste of all by his Apostles In his igitur omnibus quaerenda est Ecclesia In all these saithe he the Churche muste be sought If thou marke good Reader that whiche I haue here rehersed out of S Augustine it is to be seene that he bindeth not the proufe of the Churche simply to the Holy Scriptures but onely in a case when he hath to doo with an Heretike who wil not admitte the auctoritie of the Churche Therefore a true Churche maie be founde whiche is not shewed in the Scriptures so the contrarie thereof be not shewed in the Scriptures Now if these Defenders will haue that to be no Churche which can not be shewed out of Scriptures they shall vnderstande that as therein they plaie the Donatistes so we must needes folow's Augustine in bringinge Scripture against them not as the onely proufe in deede whiche they falsely saie but as a very good and chiefe kinde of proufe moste profitable in all cases and necessary at suche time as the aduersarie will admitte none other proufe c. VVherefore it remaineth that it is the Synagog of Antichriste and Lucifer VVho as he fell out of Heauen like a lightninge so he maketh a blase and shewe of a Churche in the Earthe for a time But as we can tell when it was not borne so shall it not be longe but that through Gods power it will vanishe awaie dispersed and be scattered by the lightsome Maiestie of Christes true Churche whiche from S. Peters time to this daie florisheth in her Head the Bishop of Rome and in her members throughout the worlde vvhiche abide in the Vnitie of the same Bishop VVee esteeme and vnderstande the Scriptures to be the sense and the woorde If they can pretende the bare woorde they thinke themselues good inough to make a sense of their owne VVhiche bare woorde as they misuse it Pighius perhaps compareth to a nose of waxe But the Scriptures he neuer meante to dishonour with that similitude If it were lawfull for vs to vse Scripture after our owne interpretation as they doo we shoulde not lacke sufficient matter in the Holy Bookes to ouerthrowe by our owne applieinge all theire false opinions and Heresies But we are bounde to that religious awe and reuerence of them that excepte we haue an Authour to auouche the sense whereof we take holde we dare bringe foorthe nothinge And yet reade our Bookes who will he shall lacke neither Scriptures in them nor witnesses of our interpretation in any controuersie of this age Let it be agreed that for decision of controuersies suche sense of the Scriptures be taken for Scripture whiche the Holy Ghost hath taught the Churche and then let the worlde iudge who flieth the woorde of God as the Theefe dothe the Gallowes The B. of Sarisburie Contrarie to that wée haue here alleged of S. Augustine ye saie A true Churche maie be founde whiche is not shewed in the Scriptures Whereby it appeareth ye are lothe your Churche shoulde comme to the trial of this Standerde But for as mutche as this quarrel groweth of S. Augustine let S. Augustine him selfe be the Iudge And to allege a fewe woordes in stéede of many thus he saithe Vtrùm ipsi Ecclesiam teneant Diuinarum Scripturarum Canonicis Libris ostendant Ecclesiam Christi
sicut ipsum Caput Christum in Scripturis Sanctis Canonicis debemus agnoscere VVhether they haue the Churche or no let them shewe by the Canonical Bookes of the Holy Scriptures VVee muste knowe the Churche of Christe euen as wee likewise knowe Christe whiche is the Heade of the Churche in the Holy Canonical Scriptures Againe he saithe Ecclesiam sine vlla ambiguitate Sancta Scriptura demonstrat The Holy Scripture sheweth the Churche without any doubtefulnesse Againe Quaestio est vhi sit Ecclesia Quid ergo facturi sumus Vtrùm in verbis nostris eam quaesituri an in Verbis Capitis sui Domini nostri Iesu Christi Futo quòd in illius potiùs Verbis eam quaerere debemus qui Veritas est optimè nouit Corpus suum The question or doubte is where the Churche should be What then shal we doo VVhether shal wee seeke the Churche in our owne woordes or in the VVoordes of her Heade whiche is oure Lorde Iesus Christe In my Iudgemente wee ought rather to seeke the Churche in his VVoordes for that he is the Truthe and beste knoweth his owne Body Againe Non audiamus Haec dico Haec dicis Sed audiamus Haec dicit Dominus lbi quaeramus Ecclesiam Ibi discutiamus causam nostram Let vs not heare these woordes This saie I This saiste thou But these woordes set vs heare Thus saithe the Lorde there let vs seeke the Churche there let vs discusse oure cause And againe Nolo Humanis Documentis sed Diuinis Oraculis Sanctam Ecclesiam demonstrari I wil not haue the Holy Churche to be shewed by Mannes Iudgemente but by Goddes VVoorde Likewise saithe S. Chrysostome Nunc nullo modo cognoscitur quae sit vera Ecclesia Christi nisi Tantummodò per Scripturas Now can noman knowe whiche is the true Churche of Christe but Onely by the Scriptures Againe he saithe in like fourme of woordes Volens ergo quis cognoscere quae sit Vera Ecclesia Christi vnde cognoscat in tanta confusione similitudinis nifi Tantummodo ' per Scripturas If a man be desirous to knowe whiche is the true Churche of Christe how can he know it in sutche a confusion of likenesse but Onely by the Scriptures These woordes be so euident and so plaine that noman with modestie maie wel denie them And whereas you saie Al this notwithstandinge A true Churche maie be founde whiche is not shewed in the Scriptures S. Ambrose saithe Ecclesia fulget non suo sed Christi Lumine The Churche shineth or is knowen not by her owne Lighte but by the Light of Christe whiche is by the VVoorde of God And chrysostome saithe Qui Sacra non vtitur Scriptura sed ascendit aliunde id est non concessa via hic Fur est Latro Who so vseth not the Scripture but geateth vp an other waie that is by a waie that is not lawful he is a Theefe and a Murtheier Againe he saithe Hierusalem hîc semper Ecclesiam intellige quae dicitur Ciuitas Pacis cuius Fundamenta posita sunt super Montes Scripturarum Here by Hierusalem euermore vnderstande thou the Churche whiche is called the Cittie of Peace The Fundations whereof are saide vpon the Mountaines of the Scriptures Ye magnifie your Churche of Rome and saie It shieth on highe vpon the Mounte Yet S. Bernarde saithe to the Pope and his Cleregie as it is alleged before Vos estis Tenebrae Mundi Ye are the Darkenesse of the VVorlde Therefore ye maie not wel vaunte your selues so mutche of the brightnesse of your Beames As for that ye cal our Churche the Synagoge of Lucifer and Antichriste we maie wel suffer it to blowe euer as the vaine vnsauery smoke of somme impatiente Cholerique humoure Our cause is not the woorse M. Hardinge in the Iudgemente of the wise for that you haue learned so readily to speake il But what Louanian vanitie is this to saie The Members of the Churche of Christe abide in the Vnitie of the Pope What Scripture or Doctoure or Father euer tolde you of sutche Vnitie S. Paule saith Wee are alone not in the Pope but in Christe Iesu And what so greate Vnitie can you saie there is or hathe benne in your Popes Platyna saithe Post Stephanum semper haec consuetudo seruata est vt acta Priorum Pontificum sequentes ant infringereat aut omnino ' tollerent It hathe benne an ordinarie custome emonge the Popes euer sithence the time of Pope Steuin that the Popes that folowed afterworde would euermore either breake or abolishe the Actes of the Popes that had benne before them Erasmus saith Iohannes 22. Nicolaus totis Decretis inter se pugnāt idque in his quae videntur ad Fidei negotium pertinere Pope Iohn 22. and Pope Nicolas in theire whole Decrees are contrarie the one againste the other yea and that in maters that seeme to belonge to cases of the Faithe To be shorte the Popes haue fouly corrupted the Scriptures they haue corrupted the Decrees Canons of Councelles they haue benne Sorcerers Idolaters Scribes Phariseis Thei haue benne Arian Heretiques Nestorian Heretiques Monothelite Heretiques Montaniste Heretiques thei haue mainteined damnable Heresies against y◠Godhed of Christe against y◠Personne of Christe against y◠VVil of Christe against the Immortalitie of the Soule they haue henne contrarie to themselues one directly and expressely againste an other Yet muste the Pope beare vp the whole Churche of God euen as Atlas beareth vy the Heauens and onlesse al the worlde abide in him is there no Vnitie in the Churche Thus saith Hosius Vnum praeesse toti Ecclesiae vsque ade ò est necessarium vt absque hoc Ecclesia Vna esse non possit It is so necessarie a thinge that one haue the gouernmente of the whole that otherwise the Churche of God cannot be One. Likewise it is noted in the Popes ovvne Gloses vpon his Decretalles Constat Ecclesiam ideo esse vnam quia in Vniuersali Ecclesia vnum est caput Supremum scilicet Papa It is plaine that the Churche is one for that in the Vniuersal Churche there is one Supreme Heade that is the Pope An other of your Doctours doubteth not to steppe yet a litle farther and thus to expounde the woordes of Christe Fiet Vnū Ouile Vnus Pastor Quod quidem de christo intelligi non potest Sed de aliquo alio Ministro qui praesit loco eius There shal be one Folde and one Shepehearde These vvoordes vvee maie not vnderstande of Christe but of somme other Minister that ruleth in his roome By whiche Doctours Catholique Iudgemente wée finde that the Vnitie of the Churche hangeth not of Christe but of the Pope But these be ouer vaine and grosse vanities For though the Pope were no Pope yea though Antichriste were the Pope yet is Christe hable to holde his Churche in perfite Vnitie S. Paule saithe Christus est
knewe What then shal I saie heere O ye principal Postes of Religion O ye Archegouernours of Christes Churche is this that your reuerence whiche yee geue to Goddes VVoorde The Holy Scriptures whiche S. Paule saithe came by the inspiration of God whiche God did commende by so many Miracles wherein are the moste perfite printes of Christes owne steppes whiche al the Holy Fathers Apostles Angels whiche Christe him selfe the Sonne of God as often as was needeful did allege for testimonie and proufe wil ye as though they were vilwoorthy for you to heare did them Auaunt That is wil ye enioine God to keepe silence who speaketh to you moste clearely by his owne mouthe in the Scriptures Or that VVoorde whereby alone as Paule saithe we are reconciled to God and whiche the Prophete Dauid saithe is Holy and Pure and shal laste for euer wil ye cal that but a bare and deade Letter Or wil ye saie that al our laboure is loste whiche is bestowed in that thinge whiche Christe hath commaunded vs diligently to searche and to haue euermore before our eies And wil ye saie that Christe the Apostles meante with suttletie to deceiue the people when they exhorted them to reade the Holy Scriptures that thereby they might flowe in al wisedome and knowledge No marueile at al though these men despise vs and al our dooinges seeinge they set so litle by God him selfe and his infallible saieinges Yet was it but wante of witte in them to the intent they mighte hurte vs to doo so extreme iniurie to the VVoorde of God But Hosius wil here make exclamation and saie that wee doo him wronge that these be not his owne woordes but the woordes of the Heretique zvvenkfeldius But how then if zvvenkfeldius make exclamation on the other side and saie that the same very woordes be not his but Hosius owne woordes For tel me where hath zvvenkfeldius euer written them Or if he haue written them and Hosius haue iudged the same to be wicked why hath not Hosius spoken so mutche as one woorde to confute them How so euer the mater goe although Hosius peraduenture wil not allowe of those woordes yet he dothe not disallow the meaninge of the woordes For welueare in al Controuersies namely touchinge the vse of the Holy Communion vnder Bothe Kindes although the woordes of Christe be plaine and euident yet dothe Hosius disdeinefully reiecte them as no better then Colde Dead Elementes and commaundeth vs to geeue Faithe to certaine Newe Lessons appointed by his Churche and to I wote not what Reuelations of the Holy Ghoste And Pighius saith Mēne ought not to beleue no not the most cleare manifeste woordes of the Scriptures onlesse the same be allowed for good by the Interpretation Authoritie of the Churche whereby he meaneth the Churche of Rome M. Hardinge How ignorantly wickedly and stubbornely the Authour of this Apologie burdeneth the reuerent Father in God and Honourable prelate Cardinall Hosius with that he neuer saide it is not vnknowen to al men who haue readen that Booke whiche he wrote De Expresso verbo Dei of the expresse VVoorde of God Here I aske so muche pardon as to detecte an hereticall touche or twoo before I make direct answeare to the foule slaunderinge of Hosius Firste I note with what fidelitie these newe Holy brethren doo their thinges It maie be thought that the Secretary of this newe Clergie at his penninge of the Apologie sawe not Hosius Booke of the expresse woorde of God But as they haue benne conuersant in S. Augustine Hierome Chrysostome and the Auncient Fathers so vse they Hosius at this time that is to saie they reade neither the Olde Fathers with any diligence neither the writers of our time But by snappes and pieces either them selues write out here and there a line or two or vse that whiche some of their owne secte hath taken out of them So that for moste parte they neuer knowe the true meaninge of the place whiche they alleage But vsinge patched note bookes and bringinge in scattered Authorities they be deceiued themselues and deceiue others And he that tooke the note knewe well they were not the woordes of Hosius and did but onely put the name of Hosius vnto them because they were taken out of his Booke The writer of this Apologie not knowinge or not remembringe so muche when he founde in the note booke the name of Hosius with suche woordes he did rashely put them in printe to his owne greate shame and discredite If this excuse be not true wee muste needes laie maruelous malice to the saide writer who wittingly and of set purpose did impute the woordes to Hosius whiche he reported by waie of mislikinge of them and shewinge whose Heresie they conteined Now let the Defenders chose whether they will haue their Secretarie condemned of ignorance or of malice How so euer it be marke yet the thirde pointe whiche hereof we wil gather The Apologie was skant Printed and published but that grosse errour was out of hande espied and woorde thereof brought to the Authour I meane him that penned it But what did he Did he confesse that he was deceiued Did he crie Hosius mercie No no. That is not the woonte of Heretikes They wil go forewarde with the matter once begonne what so euer come of it VVhat did he then VVhen it shoulde be set foorthe in Englishe and woorde came to him thereof he made an excuse I warraunt you meete for an Heretike whose propertie it is Proficere in peius as S. Paule saithe to proceede to worse and worse to take his degree backewarde and of a great faulte to make a farre greatter For whereas before as Charitiemoueth me to thinke he had made an errour supposinge Hosius to haue saide that whiche he had not after warde by stubborne mainteininge of it he sheweth what spirite he is of And when he mighte reasonably haue excused his ignorance chose rather spitefully to discouer his malice As it shall manifestly appeare by the circumstance of the thinge He laieth to Hosius charge and in his persone to all our charges that we do not esteeme the Holy Scriptures He proueth it by certaine woordes alleaged out of a treatise made by Hosius De Expresso verbo Dei The woordes are here put in the Apologie as the reader maie see The true argumente of Hosius booke is no other then to shewe that all Heretikes haue alleaged the woordes of God as they be written But none of them all haue taken the righte vnderstandinge of Goddes woordes as they doo in deede signifie For that onely the Catholike Churche atteineth vnto because onely it hath the Holy Ghoste All Heretikes haue brought for their opinions the written VVoorde of God so longe vntill at the laste saithe Hosius there were founde who by the woordes of the Scriptures toke vpon them to take away al Auctoritie from Scriptures Natum est saithe he nouum quoddam Prophetarum genus
VVoorde of God Ye calle it Deade Inke a Liuelesse mater a doumbe Iudge that cannot speake a Blacke Gospel Inken Diuinitie a Nose of vvaxe and a thinge vtterly voide of Authoritie of it selfe Examine these places weigh these woordes They are no Lies They are no Sclaunders Iudge vprightly remoue affection ye shal finde that Hosius and Zuenkfeldius touchinge the Authoritie and Credite of Goddes VVoorde accorde in one For proufe whereof when obiection was made that Kinge Dauid beinge not a Bishop but onely a Temporal Prince had written Psalmes that is to saie the very kete of the Scriptures Hosius made answeare Quid ni scriberet Scribimus indocti doctique poëmata passim VVrote Dauid Psalmes And why shoulde he not write them Horace saith VVee write Ballades euery body learned and vnlearned tagge and ragge So vnreuerently like an Heathen he scorneth and scoffeth at the scriptures of God and likeneth the Heauenly Ditties of the Holy Ghoste to a Vile Heathenishe Wanton ballade This in Zuenkfeldius had benne great Blasphemie Yée allowe it in Hosius as a vertue S. Luke saithe Pharisaei Iurisperiti spreuerunt consilium Dei in semetipsis The Phariseis and Learned in the Lawe despised the Councel of God in them selues Irenaeus saithe Haeretici accusant Scripturas quasi nō rectè habeant necsint ex Authoritate c. Heretiques finde faulte with the Scriptures as if they were not wel written and as if they were not of sufficient Authoritie c. And thus they doo to the ende to cause the people to lothe doubte the Woorde of Life so to becomme captiue to their owne Traditions Therefore Cardinal Cusanus saithe thus Haec est omnium sanè intelligentium sententia qui Scripturarum Authoritatem intellectum in Ecclesiae approbatione fundant non è conuerso Ecclesiae Fundamentum in Scripturarum Authoritate locant c. Dico nulla else Christi praecepta nisi quae per Ecclesiam pro talibus accepta sunt This is the Iudgemente of al them that meane wel whiche founde the Authoritie and vnderstandinge of the Scriptures in the allowance of the Churche But contrarie wise laie not the Fundation of the Churche in the Authoritie of the Scriptures Thus I saie There are no Cōmaundementes of Christe but onely sutche as by the Churche are allowed for Christes Commaundementes So saithe your highest Doctoure Albertus Pigghius A postoli quaedam conscripserunt non vt Scripta illa praeessent Fidei Religioni nostrae sed potiùs vt subessent The Apostles wrote certaine thinges not that their Writinges shoulde be aboue our Faithe and Religion but rather that they shoulde be vnder Iohannes Maria Verractus saithe Determinatio Ecclesiae appellatur Euangelium The Determination of the Churche is called the Gospel Therefore Hosius by his Episcopal Authoritie pronounceth Sentence Definitiue in this wise Quod Ecclesia docet Expressum Dei Verbum est quod contra Sensum Consensum Ecclesiae docetur Expressum Diaboli Verbum est What so euer the Churche teacheth by the Churche he meaneth the Pope and his Cardinalles and the Churche of Rome c. that is the Expresse VVoorde of God what so euer is taught againste the Meaninge and Consente of the Churche that is the Expresse VVoorde of the Diuel This was sommetime an ordinarie practise of sundrie Olde Heretiques to scorne and to disdeigne the Scripures of God and to grounde them selues vpon other Conclusions and imaginations of theire owne So the Heretique Carpocrates saide He knewe more then either Christe him selfe or his Apostles Tertullian saithe Discipuli Montani dicunt Paracletum plura in Montano dixisse quà m Christum in Euangelio protulisse nec tantùm plura sed etiam meliora atque maiora The Disciples of Montanus the Heretique said that the Holy Ghoste vttered moe thinges in Montanus theire Maister then euer Christe vttered in the Gospel and not onely moethinges but also greatter and better thinges And againe they saide Paulus ex parte sciebat ex parte prophetabat Nondum enim venerat quod perfectum est Paule knewe in parte and prophesied in parte For the perfection that was afterwarde in Montanus was not yet comme Therefore it is not vniuersally true M. Hardinge that you saie Al Heretiques haue alleged the Scriptures For somme Heretiques in whoe 's steppes ye séeme to treade haue made lighte of and disdeigned the Scriptures as wel as you But as somme Heretiques haue alleged the Scriptures as you doo without sense euen so al Heretiques are euermore reproued by the Scriptures as you bée And that is the cause that you and your Felowes for the most parte so fearefully shunne the Scriptures For he that dooth euil fleeth the Light Therefore wereas ye cal vs foorthe and bidde vs humbly to crie you mercie firste bidde Hosius your Scholemaister to recante his Errours wil him to speake more reuerently of Goddes VVoorde for it is Holy Let him confesse repente his Blasphemie in comparing the Scriptures of God with Heathenishe Ballades Recante you the Errours that Pigghius Cusanus Eckius and others your Doctoures and Felowes haue set abroade And the Authoure of the Apologie shal doo what so euer shal behoue him Remember also howe vniuste and vntrue reportes you your selfe and your Felowes haue witingly and willingly published and blased in writinge not sparinge any man whom it pleased you to touche with sclaunder You your selfe in this selfe same Booke haue written thus The Learned Gospellers of the Sea Townes in Saxonie teache that there is no Helle at al. An other of your Companie there thus moste vniustly sclaundereth that godly Father Doctoure Peter Martyr Petrus Martyr negat Christum else nostrum Deprecatorem Peter Martyr denieth that Christe is our Intercessoure Likewise againe with one general sclaunder he misreporteth al the Professours of the Gospel what so euer Omnes Euangelici Pseudomartyres negant Christum venisse in Carne Al the Gospellers whom he thought it better to calle the False witnesses of the Gospel denie that Christe euer came in the Fleashe I wil presse you no further with Examples of your immoderate sclaunders As your vncourteous tongue hath no bridle so your waste woordes haue no ende Al these and other like reportes your conscience knoweth are moste vntrue Yet haue ye not doubted thus to hasarde your whole credite and vainely with the same to féede the world Suffer me therefore M. Hardinge to answeare you with your owne woordes For shame man repente and reuoke that for whiche your owne Conscience stinteth not to barke againste your selfe The Apologie Cap. 21. Diuision 1. And yet as though this were too litle they also burne the Holy Scriptures as in times paste wicked Kinge Aza or as Antiochus or Maximinus did and are woonte to name them Heretiques Bookes And out of doubt as it seemeth thei would doo as Herode in olde time did in Ievvrie that hee
we keapte it and vnderstode it before ye were borne and before youre heresie was hearde of But a Deuil comminge from hel for who is authour of diuision but Satan hath caried you awaie into an other Gospel whereas in deede there is but one true Gospel And here let any indifferent man consider howe vprightly you alleage S. Paule You write that Paule warneth you not to geue eare to an Angel comming from heauen if he goe about to drawe you from any parte of this Doctrine Of whiche this Doctrine meane you Of this whiche you haue declared in this Apologie Did S. Paule euer reade youre A pologie Howe then pronounced he of it that sentence VVee meane saie you by this Doctrine the Doctrine of the Gospel If you meane so wee saie the same But wee tel you that S. Paule spake not of euery Gospel generally but of a certaine Gospel qualified For he saieth Si quis vobis euangelizauerit praerer id quod accepistis anathema sit If any man preache a Gospel vnto you besides that ye haue receiued be he accursed Heare you the Gospel S. Paule speaketh of It is not euery Gospel It is a Gospel preached and receiued If ye preache that Gospel whiche ye receiued we ioine handes with you But if ye preach a Gospel whiche ye haue receiued of no Apostle nor Apostoiique preacher and whiche was not hearde of in the earth when Luther ranne out of his Cloister and forsooke his Religion then be ye assured that ye are the menne who are holden for accursed of S. Paule The B. of Sarisburie Here M. Hardinge ye woulde faine scape awaie with a Childishe Cauil Paul ye saie speaketh of a Gospel qualified whereby ye meane a Gospel deliuered and receiued As if ye woulde saie The Gospel of Christe onlesse it be deliuered by you is no Gospel But S. Paule meante not the Doctrine deliuered from hande to hande or from Pope to Pope But the Doctrine deliuered and receiued in the Scriptures And in this sense he saithe of him selfe Quod accept à Domino Hoc tradidi vobis The thinge that I haue receiued of the Lorde the same haue I deliuered vnto you In like sorte he calleth him selfe an Apostle not of menne nor by menne but by Iesus Christe Howe be it what neede many wordes The case is cleare S. Augustine saithe plainely Paulus ait Si Angelus de Coelo vobis annuntiauerit praeterquam quod in Scripturis legalibus Euangelicis accepistis Anathema sit If an Angel from Heauen preache vnto you any other thinge then ye haue receiued not by Tradition or by deliuerie from youre Elders but in the Scriptures of the Lavve and of the Gospel accursed be he These wordes be plaine M. Hardinge and quite disgrace al your Gloses Hereto Chrysostome addeth further Non dixit Paulus Si contraria annuntiauerint aut totum Euangelium subuerterint verùm Si vel paulùm Euangelizauerint praeter Euangelium quod accepistis etiamsi quiduis labefactauerint Anathema sint S. Paule saithe not If they teache the contrarie or if they ouerthrowe the whole Gospel But he saithe if they preache any little smal thinge besides the Gospel that ye haue receiued or if they loose or shake downe any thinge whatsoeuer it bee accursed bee they These woordes M. Hardinge touche you very neare Ye haue altered the whole fourme of the Churche of God Therefore repente youre selues leste ye remaine stil within the daunger of the Curse S. Augustine saithe Sancta Scriptura nostae Doctrinae Regulam figit Ne audeamus plus sapere quà m oporteat sapere The Holy Scripture hath laide a rule vnto oure Doctrine that we dare not to vnderstand more then is meete for vs to vnderstand The Apologie Cap. 22. Diuision 3. For where these menne bid the Holy Scriptures away as doumbe and frutelesse procure vs to comme to God him selfe rather who speaketh in the Churche in theire Councelles that is to saie to beleue their fansies and opinions this waie of finding out the Truthe is very vncertaine and exceeding dangerous and in manner a fantastical madde waie by no meanes allowed of the Holy Fathers M. Hardinge VVhere they saie we passe but litle on the Scriptures as dumbe and vnprofitable therein they slaunder vs as in other thinges VVe do not so But we saie that as euery act of Parlament must be executed by a lawful Iudge so the holy Scriptures haue their execution by lauful Iudges who are the bishoppes and fathers and wel in other places as specially when they be laufully assembled in general councelles Now saie these men that way is very vncertaine dangerous in maner mad and not allowed of the fathers VVho euer heard men thought to haue their right wittes talke after so loose a sorte Did the fathers disproue the order of comming together in general councelles Or thought they the same to be a way for men to be the soner deceiued If so many maie be deceiued with moste diligent studie and mature iudgement conferring together howe mutche soner may one or two alone leadde by priuate phansie and self wil be caried away into errour At the Nicene councel came together 318 bishops At the first of Cōstantinople 150. at the Ephesme coūcel 200. At that of Chalcedō 630 Al these foure councelles sundry ancient fathers namely S. Gregorie estemed as the foure Gospels Yea but saith he I haue the word of God But what if 300. farre holier and better learned men saie he hath it not Let the reader be iudge saith he A meete iudge in suche a cause The Scholers maie reade but iudge of their maisters they maie not by Christes doctrine who said Non est discipulus supra magistrum the scholer is not aboue his maister VVhy not for al that saie you if the Holy Ghost inspire him Sir is it not to be thought God doth assist his Churche represented in sutche solemne assemblies of three hundred or moe fathers gouernours of Christen people rather then one man The B. of Sarisburie Whether ye cal the Scriptures of God a Dumbe thing or no I reporte me to that is saide before One of you calleth it Mortuum Atramentum Dead Inke An other saith Scriptura est res inanimis muta The Scripture is a dead and a dumbe thinge An other calleth the Scriptures Nigrum Euangelium The blacke Gospel Nowe if the Scriptures be Dead and Doumbe and can not speake then must it needes folowe they are vnprofitable Neither doo we despise the Authoritie of Councelles Good Councelles be graue and reuerende But thus we saie Councelles are often against Councelles And if wee make rekening of number the Arian Heretiques haue had moe Councelles then the Christians S. Hierome saithe Spiritus Sancti Doctrina est quae Canonicis literis prodita est Contra quam si quid statuant Concilia nefas duco That is the Doctrine of the Holy Goste
that is set abroade in the Canonical Scriptures Againste whiche Doctrine if Councelles determine any thing I thinke it vvicked S. Chrysostome saithe further in more earneste sorte Plus aliquid dicam Ne Paulo quidem obedire oportet si quid dixerit proprium si quid humanum I wil saie more Wee ought not to beleeue no not Paule him selfe if he speake any thinge of his owne or if he speake onely as a man And to encrease the vncertaintie hereof the whole weighte and iudgemente of Councelles hangeth nowe euermore vpon the Pope as it maie appeare by these woordes of the Conclusion of the late Chapter at Trident Saluasemper in omnibus Sedis Apostolicae Authoritate The Authoritie of the Apostolique See in al thinges euermore reserued But Platyna saithe as it is alleged before Acta priorum Pontificum sequentes Pontifices semper aut infringunt aut omnino ' tollunt The Popes that folowe doo euermore either breake or wholy abrogate the Decrees of the Popes that were before Whether the Scripture bee wel alleged or otherwise thereof ye saie the people maie not Iudge For Christe saithe The Scholar is not aboue his Maister Certainely M. Hardinge the simplest of al the people notwithstandinge by youre restrainte he maie not iudge of the Scriptures yet he maie easily iudge of you either that ye vnderstande not or that ye vnaduisedly abuse the Scriptures Whether it be the Woorde of God or no the people ye saie maie not Judge And that ye proue euen by the Scriptures God knoweth ful handsomely and ful discretely applied For the Scholar ye saie is not aboue his Maister Thus we maie learne by the Logique of Louaine that Populus is Latine for a Scholar that Scripture is Latine for a Maister And thus by youre vaine premisses without sense ye proceede vainely and conclude nothinge O M. Hardinge haue some regarde to that ye write The simpleste maie soone espie your dooinges Ye can no longer thus mocke the worlde with shewes of woordes Christe spake not these woordes of the vnderstandinge of the Scriptures but of persequution for the Scriptures For thus the woordes lie togeather When they shal persecute you in one Cittie flee into an other c. The Scholar is not aboue his Maister Nor the Seruant aboue his Lorde If they haue called the Maister of the house Beelzebub howe mutche more wil they so cal his housholde seruauntes Alas where learned you to frame sutche Argumentes The Apostles beeing the Scholars can nomore escape persecutioÌ„ then could Christe that vvas the Maister Ergo The people cannot vnderstande vvhat they reade in the Scriptures Here is neither Antecedente nor Consequente nor Sequele in Reason For the honour of yâ— Vniuersitie haue better regarde vnto your Logique Ye bewraie the weakenesse of youre cause when yee so sclenderly abuse the Scriptures The Apologie Cap. 22. Diuision 4. Chrysostome saithe There be many oftentimes vvhiche boaste them selues of the Holy Ghoste but truely vvho so speake of their ovvn head do falsely boast that thei haue the sprite of God For like as saith he Christe denied he spake of him selfe vvhen he spake out of the Lavve and Prophetes euen so novve if any tiauerint aut totum Euangelium subuerterint verùm Si vel paulùm Euangelizauerint praeter Euangelium quod accepistis etiamsi quiduis labefactauerint Anathema sint S. Paule saithe not If they teache the contrarie or if they ouerthrowe the whole Gospel But he saithe if they preache any little smal thinge besides the Gospel that ye haue receiued or if they loose or shake downe any thinge whatsoeuer it bee accursed bee they These woordes M. Hardinge touche you very neare Ye haue altered the whole fourme of the Churche of God Therefore repente youre selues leste ye remaine stil within the aunger of the Curse S. Augustine saithe Sancta Scriptura nostae Doctrinae Regulam figit Ne audeamus plus sapere quà m oporâ—eat sapere The Holy Scripture hath laide a rule vnto oure Doctrine that we dare not to vnderstand more then is meete for vs to vnderstand The Apologie Cap. 22. Diuision 3. For where these menne bid the Holy Scriptures away as doumbeand frutelesse procure vs to comme to God him selfe rather who speaketh in the Churche in theire Councelles that is to saie to beleue their fansies and opinions this waie of finding out the Truthe is very vncertaine and exceeding dangerous and in manner a fantastical madde waie by no meanes allowed of the Holy Fathers M. Hardinge VVhere they saie we passe but litle on the Scriptures as dumbe and vnprofitable therein they slaunder vs as in other thinges VVe do not so But we saie that as euery act of Parlament must be executed by a lawful Iudge so the holy Scriptures haue their execution by lauful Iudges who are the bishoppes and fathers as wel in other places as specially when they be laufully assembled in general councelles Now saie these men that way is very vncertaine dangerous in maner mad and not allowed of the fathers VVho euer heard men thought to haue their right wittes talke after so loose a sorte Did the fathers disproue the order of comming together in general councelles Or thought they the same to be a way for men to be the soner deceiued If so many maie be deceiued with moste diligent studie and mature iudgement conferring together howe mutche soner may one or two alone â—eadde by priuate phansie and self wil be caried away into errour At the Nicene councel came together 318 bishops At the first of CoÌ„stantinople 150. at the Ephesine couÌ„cel 200. At that of ChalcedoÌ„ 630 Al these foure councelles sundry ancient fathers namely S. Gregorie estemed as the foure Gospels Yea but saith he I haue the word of God But what if 300. farre holier and better learned men saie he hath it not Let the reader be iudge saith be A meete iudge in suche a cause The Scholers maie reade but iudge of their maisters they maie not by Christes doctrine who said Non est discipulus supra magistrum the scholer is not aboue his maister VVhy not for al that saie you if the Holy Ghost inspire him Sir is it not to be thought God doth assist his Churche represented in sutche solemne assemblies of three hundred or moe fathers gouernours of Christen people rather then one man The B. of Sarisburie Whether ye cal the Scriptures of God a Dumbe thing or no I reporte me to that is saide before One of you calleth it Mortuum Atramentum Dead Inke An other saith Scriptura est res inanimis muta The Scripture is a dead and a dumbe thinge An other calleth the Scriptures Nigrum Euangelium The blacke Gospel Nowe if the Scriptures be Dead and Doumbe and can not speake then must it needes folowe they are vnprofitable Neither doo we despise the Authoritie of Councelles Good Councelles be graue and reuerende But thus
Holy Father and allege his woordes otherwise then they be Secondely he saithe It was not the Image of Christe that Epiphanius found painted in the Vele but somme other prety thing he knoweth not what Lastely he saithe Epiphaniusr reproueth not generally al sutche Veles so painted but onely that one Vele that he founde For trial hereof I referre mée self to the Original The woordes thereof be these Inueni ibi velum pendens in foribus eiusdem Ecclesiae tinctum atque depictum habens Imaginem quasi Christi aut Sācti cuiusdam Non enim satis memini cuius Imago fuerit Cùm ergo hoc vidissem in Ecclesia Christi contra Authoritatem Scripturarum Hominis pendere Imaginem scidi illud magis dedi consilium Custodibus eiusdem loci vt pauperem mortuum eo obuoluerent efferrent c. Quaeso vt iubeas Presbyteros eiudem loci praecipere in Ecclesia Christi istiusmodi Vela quae contra Religionem nostram veniunt non appendi Decet enim honestatem tuam hanc magis habere sollicitudinem vt crupulositatem tollat quae indigna est Ecclesia Christi populis qui tibi crediti sunt I founde there a Vele hanginge at the entrie of the Churche stained and painted and hauinge the Image as it were of Christe or of somme Saincte For whose Picture it was in deede I doo not remember Therefore when I sawe the Image of a man to hange in the Churche of Christe contrarie to the commaundemente of the Scriptures I tare it in sunder and gaue counsel to the Wardens of that Churche that they shoulde winde and burie somme poore body in it c. I beseeche you charge the Priestes of that place that they commaunde that sutche Veles as be contrarie to our Religion be no more hanged vp in the Churche of Christe It behooueth your reuerence to haue care hereof that this Superstition vnmeete for the Churche of Christe and vnmeete for the people to thee committed be remoued Nowe iudge you M. Hardinge wherein wée haue falsified this Learned Fathers woordes You saie He speaketh not one woorde againste the Image of Christe or his Sainctes I beséeche you then againste what other Image speaketh he Epiphanius saithe plainely It had the Image as it vvere of Christe or of somme Saincte You saie He founde faulte with that Vele onely not with any other Once againe I beséeche you telle vs what had the Image of Christe or of his Sainctes offended Epiphanius more then other Images If the Image of Christe maie not be suffered in the Churche of Christe what Image then maie be suffered What cause of difference can you imagine that any other Veles should be allowed rather then this Your answeare is this VVee cannot saie any thinge determinately thereof Whereby it appereth ye woulde faine saie somewhat if ye wiste what Yet muste wée be ouerruled by al and euery your determinations yea although you your selfe confesse ye can determinately determine nothinge Notwithstandinge the Anciente Fathers of the Churche haue longe sithence determinately and plainely iudged againste you Lactantius saithe in plaine woordes Non est dubium quin Religio nulla sit vbicunque Simulachrum est Out of al doubte there is no Religion where so euer there is an Image Tertullian saithe Idolum tam fieri quà m coli Deus prohibet Quanto ' praecedit vt fiat quod coli possit tantò prius est ne fiat si coli non licet Facio ait quidam sed non colo quasi ob aliquam causam colere non audeat nisi ob quam facere non debeat Scilicet ob Dei offensam vtrobique Imò tu colis qui facis vt coli possit God hath forebidden an Image or an Idole as wel to be made as to be woorshipped As farre as makinge goeth before woorshippinge so far is it before that the thinge be not made that maie not be woorshipped Somme man wil saie I make it but I woorship it not As though he durste not to woorship it for any other cause but onely for the same cause for whiche he ought not to make it I meane bothe waies for Goddes displeasure Nay rather thou woorshippest the Image that geuest the cause for others to woorship it Therefore S. Augustine speakinge of the Image of God the Father saithe thus Tale simulachrum Deo fingere nefarium est To diuise sutche an Image for God it is abominable Theodorus the Bishop of Ancyra saithe Sanctorum Imagines Species ex Materialibus coloribus formati minimè decorum puramus Manifestum enim est quòd vana sit huiusmodi cogitatio Diabolicae deceptionis inuentum Wee thinke it not conueniente to Painte the Images of Sainctes with Material or Earthly colours For it is euident that this is a vaine Imagination and the procuremente of the deceitefulnesse of the Diuel To like yourpose writeth Epiphanius Estote memores dilecti Filij ne in Ecclesias Imagines inferatis neque in Sanctorum Coemiterijs eas statuatis Sed perpetuò circumferte Deum in cordibus vestris Quin etiam neque in domo communi tolerentur Non enim fas est Christianum per oculos suspensum teneri sed per occupationem mentis My deere Children be yee mindeful that ye bringe no Images into the Churches and that yee erecte vp none at the burialles of the Sainctes But euermore carrie God in your Hartes Nay suffer not Images to be no not in your priuate Houses For it is not lawful to leade a Christian man by his eies but rather by the studie or exercise of his minde For this cause Epiphanius saithe The Superstition of Images is vnfitte for the Churche of Christe The Apologie Cap. 3. Diuision 4. The olde Fathers Origene Chrysostome exhorte the People to reade the Scriptures to buye them Bookes to reason at home bitwixte them selues of Diuine maters VViues with their Husbandes Parentes with their Children These menne condemne the Scriptures as deade Elementes and asmutche as euer they maie barre the People from them M. Hardinge Partely it is true partely false that you saie Origen exhorteth all to resorte to the Churches in the Holy daies and there to heare the woordes of God and thereof afterwarde to thinke earnestly and to meditate on the Lawe of God and to exercise their mindes in it daie and night in the waie in their house in their bedde and when they rise This holde we withall and be desirous the people beare awaie that the true and Godly Preachers teache them in the Churche and that they thinke of it and put it in dayly practise of life For els to what serueth all our Preachinge Chrysostome Hom. 2. in Math. speaketh against them whiche contemned the Scriptures and saide they were no Monkes but had wiues and Children and care of householde As though it perteined not to maried men to reade any parte
Behold by the Varietie wee vnderstande the Diuersitie of Tongues and by the Apparel wee vnderstande the Vnitie of y◠Churche Againe he saith Distant inter se Linguae Sed Linguarum distantiae non sunt schismata Tongues are diuided one from an other But the Diuision of Tongues is no Schisme or Diuision in Religion The Apologie Cap. 3. Diuision 10. The olde Councel at Carthage commaunded that nothing should be read in Christes Congregation but the Canonical Scriptures these menne reade sutche thinges in their Churches as them selues knowe for a Truthe to be starke Lies and fonde Fables M. Hardinge A man were better I assure thee good Reader to make two newe Bookes then to correcte one so ful of lies and falsefied places as this Apologie is This olde Councel of Carthage is newely falsefied by our new Cleregie The wordes of the Councel are these Palcuit vt praeter scripturas Canonicas nihil in Ecclesia legatur sub nomine Diuinarum Scripturatum It hath semed good vnto vs that besides the Canonical Scriptures nothinge be read in the Churche vnder the name of the holy Scriptures They leauinge out these foure woordes sub nomine Diuinarum Scripturarum Vnder the name of Diuine Scriptures woulde beare men in hande the Councel willed nothinge to be read in the Churche besides the holy Scriptures Are not these trusty men to whom ye may committe the charge of your soules for your faith and saluation It foloweth in the same decree Liceat etiam Legi passiones Martyrum cùm anniuersarij dies celebrantur Let it be lawful also for the Martyrdomes of Martyrs to be read when theire yerely festes are kept And yet dare they not onely to saie nothing must be read besides the Scriptures but also to alleage that very place for that special lie whiche saithe the contrary Looke in the Booke thy selfe good reader and see how falsely they handle so holy matters An other lie is when they saie we reade those thinges in the Churche whiche our selues knowe to be starke lies and funde fables VVhen they cannot them selues shewe that we haue any sutche it is a vaine lieing rhetorike to saie we doubt not of it or knowe it our selues for a truthe I wonder not if they blushe not in belieng vs who haue belied so many Scriptures Councels and fathers The B. of Sarisburie It standeth wel with your Truthe M. Hardinge so often to charge vs with Lies Falsehedde I truste it wil appeare ye had no great cause to keepe so great reuel vpon so poore a Conqueste In deede these woordes be not founde in the thirde Councel of Carthage Yet are they founde in the Councel of Hippo whiche is the Abbridgemente of the thirde Councel of Carthage as it appeareth by the Title of the same Concilij Hipponensis Abbreuiationes factae in concilio carthaginensi Tertio The woordes of the Councel of Hippo and for so mutche also of the thirde Councel of Carthage be these Scripturae Canonicae in Ecclesia legendae quae sunt praeter quas alia non legantur The Scriptures Canonical whiche are to read in the Churche and besides whiche nothinge els maie be read Here haue you M. Hardinge the plaine woordes of the Councel of Hippo abberidged out of the thirde Councel of Carthage That nothinge maie be read in the Churche but onely the Canonical Scriptures Iudge you therefore howe iuste cause ye had so vnaduisedly for I vate not to saie so vnlearnedly to charge the Apologie with Lies and Falsehedde Hereto maie wée adde the like Decrée of the Councel holden at Laodicea Sabbatjs Euangelia cum alijs Scripturis legenda esse censemus Wee agree that the Gospel with others Scriptures be read vpon the Saboth daie If these woordes séeme not sufficiente it foloweth further in the same Councel Non oportet Libros qui sunt extra Canonem legere nisi solos Canonicos Veteris Noui Testamenti We maie not reade any Bookes that be without the Canon but onely the Canonical Bookes of the Olde and Nevve Testamente To like effecte Chrysostome saith Ideò Christus meusas nummulariorum euertit Significans quòd in Templo Dei nō debent esse nummi nisi Spirituales id est qui Dei imaginem habent Therefore Christe ouerthrewe the Exchangers bakes Meaninge thereby that there maie be no Come in the Churche but onely Spiritual that is to saie that beareth the Image of God Againe he saithe Lectorum officium erat in Ecclesia Sacra Legere ex Scriptis vel Prophetarum vel Apostolorum It was the Readers office to pronounce holy thinges vnto the people out of either the Apostles or Prophetes Erasmus saithe Apparet non nisi Apostolicas Literas olim Legi solitas in Templis aut certè Vitorum Apostolicae Authoritatis It appeareth that in olde time nothinge was vsed to be read in the Churches but onely the Apostles Writinges or at leaste the Writinges of sutche others as were of Apostolical Authoritie Likewise saithe Abbas Ansigisus reportinge the Ecclesiastical Decrees of the Frenche Kinges Levves Charles In Templis tantùm Canonici Libri id est Sacrae Literae legantur Let there he read in the Churches onely the Canonical Bookes that is to saie the Holy Scriptures An other lie Ye saie is this when they saie wee reade those thinges in the Churche whiche our selues knowe to be starke lies and fonde Fables For trial hereof wee shal not néede to trauaile far Your owne Bookes and Legendes are prouse sufficiente Erasmus thereof saithe thus Hodiè quorumlibet somnia imò mulietcularum Deliramenta leguntur inter diuinas Scripturas Nowe a daies euery fooles Dreames yea very wee mennes doctinge fansies are read with the Holy Scriptures Likewise saithe Polydore Vergil Multorum Diuorum vitas recitant tametsi parùm ad Fidem Scriptas They reade many Sainctes Liues although not written accordinge to Truthe Ludouicus Viues writtinge of your Legenda Aurea whiche was the Mother of al your deuoute Ecclesiastical stories or Fables saithe thus Nescio cur Aurea dici debeat cùm scripta sit ab homine ferrei oris plumbei Cordis plenissima sit impudentissimis Mendacijs I see no cause why it shoulde be called the Goulden Legende seeinge it was written by a man of an iron face and a ledden harte and is freight ful of most shamelesse lies If ye knewe not these thinges M. Hardinge your frendes wil thinke ye knowe nothinge Sutche Truthes yée reade and publishe deuoutly and solemnely in your Churches Yet maie wée neither saie nor thinke yée mocke the people The Apologie Cap. 4. Diuision 1. But if there be any that thinke these aboue rehersed Authorities be but weake and selender bicause thei were decreed by Emperours certaine petite Bishoppes and not by so ful perfite Councelles takinge pleasure rather in the Authoritie and name of the Pope let
Ecclesijs The Bookes of the Olde Testament which are called the stories of the Iewes were deliuered by the Apostles to be readde in the Churches Dionysius saithe Deinde ordine habetur Sacrorum Librorum Lectio After warde folowe in order the Lessons of the Holy Bookes Iustinus Martyr saithe Die Solis omnes qui in oppidis vel in agris morantur vnum in locum conueniunt Commentariaque Apostolorum vel Prophetarum Scripta leguntur Deinde is qui praeest admone◠omnes horratur vt ea quae Lecta sunt bona imitentur Deinde surgimus omnes comprecamur Vpon the Sondaie the Christian people that dwel in towne or Countrie meete togeather in one place There the Epistles of the Apostles or the prophetes Writinges are pronounced vnto vs. Afterward he that is the Chiefe or Minister warneth and exhorteth al the reste that they wil folowe those good thinges that they haue hearde readden That donne wee rise vp al and praie togeather S Cyprian saithe Lector personat Verba sublimia Euangelium Christi legit A Fratribus conspicitur cum gaudio Fraternitatis auditur The Reader soundeth out the high and Heauenly Woordes he readeth out the Gospel of Christe He is seene of the Brethren he is hearde with ioie of al the Brotherhoode The Fathers in the Councel of Constantinople saie thus Tempore Diptychorum cucurrit omnis multitudo cum magno silentio circum circa Altare audiebant At the time of Readinge of the Chapter al the multitude of the people with greate silence drewe runde about the Anltare or Communion Table and gaue eare In the Councel of Laodicea it is written thus In Sabbatis Euangelia cum alijs Scripturis legi conuenit Vpon the Sabboth daie it is conuenient that the Gospelles and other Scriptures be readde in the Churche vnto the people Leo saith Solennitati Sacratissimae Lectionis subiungatur exhortatio Sacerdotis After the solemne Readinge of the moste Holy Lesson let there folowe the Sermon or Exhortation of the Prieste S. Chrysostome saithe Sta◠Minister Communis Minister alta voce clamat Post illam vocem Lector incipit Prophetiam Esaiae The Minister and Common Minister standeth vp and crieth out with lowde voice saieinge keepe silence and geeue eare After that the Reader beginneth the Prophesie of Esaie S. Ambrose saith Non possum ego à me facere quicquam sicut audio iudico Audistis Lectum Ego non accuso vos Moses vos accusat Audistis Lectum Christe saithe I cannot doo any thinge of mee selfe As I heare so I iudge Yee haue hearde it readden I accuse you not It is Moses that accuseth you Yee haue hearde it readden S. Augustine saithe Audistis cùm Euangelium legeretur Modò cùm legeretur si intenti fuistis Lectioni Audistis Audiuimus in Lectione quae Lecta est Fratres dilectissimi Ye hearde when the Gospel was readde Ye hearde ere while when it was readde if ye gaue eare to the Readinge Deerely beloued wee haue hearde in the Lesson that hath benne readde Hereby I thinke it maie appeare that the Readinge of Lessons and Chapters is no Newe Diusse in the Churche of God And yet wil you tel vs M. Hardinge that al this is onely a Spiritual doumbenesse and an vnprofitable Hearkeninge brought in by the instincte of Sathan to promote his Kingedome Or if you dare so to tel vs muste wée beléeue you Verily Isidorus saith Lectio est non parua audientium aedificatio Vnde oporter vt quando Psallitur Psallatur ab omnibus quando Oratur Oretur ab omnibus quandò Lectio Legitur facto silentio aequè audiatur à cunctis The Lesson in the Church bringeth great profite to the hearers Therefore when Singing is let al Singe togeather when Praier is let al Praie togeather And vvhen the Lesson or Chapter is readde let silence be made and let al heare togeather Tertullian saith Coimus ad Literarum Diuinarum Commemorationem Fidem Sanctis Vocibus pascimus Spem erigimus Fiduciam figimus We comme togeather to the Readinge of the Holy Scriptures wee feede our Faithe with those Heauenly Voices wee raise vp our affiance wee fosten our hope Againe he saithe Vbi fomenta Fidei de Scripturarum Lectione Where is the feeding of Faithe that commeth by the open pronouncinge and Readinge of the Scriptures Origen saithe Non fuisset Necessarium Legi haec in Ecclesia nisi ex his aedificatio aliqua audientibus praeberetur It had not benne Necessarie to haue these thinges readde in the Churche onlesse thereof might growe somme profite to the hearers Leo saith Sacram Dominicae Passionis Historiam Euangelica vt moris est narratione decursam ita omnium vestrum arbitror inhaesisse pectoribus vt vnicuique audientium ipsa Lectio quaedam facta sit vitio I thinke that the Holy storie of our Lordes Passion whiche wee as the manner is haue readde vnto you is so fastened vnto al your hartes that the very hearinge it selfe vnto euery of the Hearers is a kinde of seeinge Chrysostome saith The manner was that before euery sutche Lesson or Chapter the Minister should saie vnto the people with a loude voice Attendamus Let vs Marke S. Augustine saith Epistolae Apostolicae non tantùm illis Scriptae sunt qui tempore illo quo scribebantur audiebant sed etiam nobis Non enim ob aliud in Ecclesia recitantur The Apostles Epistles were not written onely to them that hearde them at the same time when they were written but also to vs. For to none other pourpose they are readde openly in the Churche This therefore is no Spiritual Doumbenesse M. Hardinge This is no vnprofitable Hearkeninge This is no Instincte or VVoorke of Sathan S. Augustine saithe Vide Formicam Dei Surgit quotidiè Currit ad Ecclesiam Dei Orat Audit Lectionem Hymnum cantat ruminat quod audit Apud se cogitat recondit intùs grana electa de area Beholde Goddes Emote Shee riseth daily Shee renneth to the Churche of God shee Praieth Shee heareth the Lesson or Chapter Shee fingeth the Psalme Shee cheweth or remembreth that shee hathe hearde Shee museth vpon it within her selfe And within shee laieth vp the Cornes chosen from the floore But your Churches M. Hardinge are ful not onely of Spiritual but also of Corporal and horrible doumbenesse Of al that is saide or donne there the poor Godly People knoweth nothinge S. Augustine saithe Si intellectum mentis remoueas nemo aedificatur audiendo quod non intelligit If yee remoue the vnderstandinge of the minde no man is edified or taketh profite by hearinge that he cannot vnderstande Chrysostome saithe Perdiderunt audiendi laborem tempus Nam qui non intelligit quod audit perdit quod audit They haue loste bothe theire laboure in hearinge and also the time For he that vnderstandeth not
iudicio euidentis aduersus Claram consonantemque Orthodoxorum Patrum SeÌ„tentiam aduersus communem Ecclesiae Definitionem aliquid credere cuiquam licere Pighius saithe that noman maie lawfully beleeue any thinge by the Authoritie of any Scripture be the same in our iudgement neuer so plaine and euidente againste the cleare and agreeable iudgemente of the Catholique Fathers and againste the Common determination of the Churche By whiche he meaneth onely the Churche of Rome Therefore M. Hardinge it maie please you nowe a litle to spare your voice and to staie your Proclamation But for as mutche as yée séeme so litle to estéeme these twoo Doctoures Prieriâs and Pigghius beinge otherwise not longe sithence the chiefe Leaders and Captaines of al your bandes ye maie therefore ioine others to them to better theire credite and to encrease the Companie And for as mutche as wée speake of the Churche of Rome let vs heare the iudgement of a Cardinal of the Churche of Rome notwithstandinge otherwise alleged before Cardinal Cusanus therefore hereof saithe thus Haec est omnium sanè intelligentium Sententia qui Scripturarum Authoritatem intellectum in Ecclesiae approbatione fundant non è conuerso Ecclesiaeâ— Fundamentum in Scripturarum Authoritate locant Nulla sunt Christi praecepta nisi quae per Ecclesiam pro talibus accepta sunt Sequuntur igitur Scripturae EcclesiaÌ„ non è conuerso This is the iudgemente of al them that thinke rightly that founde the Authoritie and vnderstandinge of the Scriptures in the allowance of the Churche and not contrariewise laie the Fundation of the Churche in the Authoritie of the Scriptures There be no Commaundementes of Christe but sutch onely as so be taken and holden by the Churche Therefore the Scriptures folovve the Churche but contrarievvile the Churche folovveth not the Scriptures Likewise saithe Iohannes Maria Verractus Humiliter confitemur Ecclesiae Authoritatem esse Supra Euangelium We doo humbly confesse that the Authoritie of the Churche is aboue the Authoritie of the Gospel Likewise Albertus Pigghius saithe Apostoli quaedam Scripserunt non vt Scripta illa praeessent Fidei Religioni nostrae sed potiùs vt subessent Scripturae sunt Muti Iudices Scripturae sunt veluti Cereus Naâ—us The Apostles haue written certaine thinges not that theire saide Writinges shoulde rule our Faithe or Religion but rather that they should be vnder and be ruled by our Faith The Scriptures are doumbe Iudges The Scriptures are like a Nose of vvaxe By theise and other like vnreuerente and godlesse speaches they séeke to leade the poore simple deceiued people from the Holy Scriptures and Voice of God to the Authoritie of theire Churche by whiche Churche they vnderstande onely the Pope and his Cardinalles But yée saie These be the Priestes of the House of Leui The Pope is the Iudge for the time in the place that our Lorde hath Chosen Somme others of you sale Papa est tota Ecclesia Virtualiter The Pope is by Power and vertue the whole Churche What so euer these shal happen to saie wée maie not swarue from theire Iudgemente neither to yâ— Right hand nor to the Lefte hand Whereupon the Hebrevve Glose noteth thus Si dixerint tibi quòd Dextra sit Sinistra aut quòd Sinistra sit Dextra talis Sententia tenenda est Although they tel thee yâ— thy Right hande is thy Lefte hande or that thy Lefte hande is thy Right hande yet sutche a Sentence muste be holden as good S. Augustine ye saie holdeth harde of your side He saithe Non crederem Euangelio nisi me Ecclesiae Catholicae Authoritas commoueret I woulde not beleue the Gospel excepte the Authoritie of the Catholique Churche moued me These fewe poore woordes haue benne tossed of your parte and wroonge and pressed to the vttermoste to yeelde out that was neuer in them For hereby yée would faine proue that the Authoritie of the Churche whereby yee euermore vnderstande your Churche of Rome and none other is aboue the Authoritie of Goddes VVoorde that is to saie that the Creature is aboue the Creatoure that made Heauen and Earthe But what if S. Augustine as he saithe I beleue the Gospel bicause of the Churche haue likewise saide I beleue the Churche bicause of the Gospel Then I trowe yee muste turne your tale and saie The Gospel is aboue the Churche His woordes be plaine Ex ore Veritatis Ecclesiam agnosco participem Veritatis By the Mouthe of God that is the Truthe I knowe the Churche that is partetaker of the Truthe Againe he saithe Nolo Humanis Documentis sed Diuinis Oraculis Ecclesiam Sanctam demonstrari Ecclesiam quaerere debemus in Verbis Christi qui est Veritas optim è nouit Corpus suum Ecclesiam sine vlla ambiguitate Sancta Scriptura demonstrat In Scripturis Sanctis Ecclesia manifestè cognoscitur Ecclesiam sicut ipsum Caput in Scripturis Sanctis Canonicis debemus agnoscere I woulde the Churche shoulde be shewed not by the Decrees of Menne but by the Heauenly Oracles or VVordes of God VVee muste seeke the Churche in the VVoordes of Christe whiche is the Truthe and beste knoweth his owne Body The Holy Scripture sheweth vs the Churche without doubtinge In the Holy Scripture the Churche is plainely knowen VVee muste knowe the Churche by the Holy Canonical Scriptures as we know Christe that is the Heade Likewise saithe Chrysostome Nullo modo cognoscitur quae sit Vera Ecclesia nisi tantummodò per Scripturas It is not any waies knowen whiche is the True Churche of Christe but Onely by the Scriptures And thus for as mutche as wée knowe bothe Christe by the Churche and the Churche by Christe the one geeuinge euidence to the other by this reckeninge M. Hardinge and by your shiftinge of turnes wee muste sometimes place Christe aboue the Churche and sommetimes the Churche aboue Christe Now be it S. Augustines minde was not to commence an Action bitwene Christe and his Churche in comparison of theire Dignities or for trial and keepinge of their boundes or to teache vs that the Truthe of God taketh Authoritie of the Churche but onely to shewe vs that the Churche is a witnesse to Goddes Truthe And certainely it hath greate weight of persuasion to moue the Conscience of any man to sée so many Kingedomes Countries to ioine togeather in yâ— profession and obedience of one Truthe And I doubte not but euen this daie many thousandes are the sooner leadde to humble them selues vnto the Gospel of Christe for that they see the whole worlde that is to saie the whole Churche of God is contented so willingly so humbly to embrace the same Dauid to testifie the Truthe and certainetie of the Gospel saithe thus The sounde of the Apostles wente oute into al the Barthe and the VVoordes of them into the endes of al the VVorlde This is
of him selfe but of Freere Eckius that disputed against him Eckius and his felowes neuer beganne this mater for Goddes sake nor for Goddes sake wil they ende it For he sawe they had begonne were bente to ende it againste God as beinge enflamed with ambition and malice and procured and hired by the Pope Euen so M. Hardinge maie wée also truely saie You and your Felowes haue not begonne these your Contentious Vanities for Goddes sake nor for Goddes sake wil you ende them The Apologie Cap. 16. Diuision 8. Wherefore if thei wil weigh al these thinges with a quiet minde fully bente to heare to learne thei wil not onely allowe this determination of ours whoe haue foresaken Errours folowed Christe and his Apostles but themselues also wil foresake their owne selues and ioine of theire owne accorde to our side to goe with vs. Here endeth the Fifthe Parte The Sixthe Parte The Apologie Cap. 1. Diuision 1. BVt peraduenture they wil saie it was treason to attempt these maters without a sacred General Councel For that therein consisteth the whole force of the Churche there Christe hath promised he wil euer be a presente assistant Yet they themselues without tarrienge for any General Councel haue broken the Commaundementes of God and the Decrees of the Apostles and as wee said a little aboue they haue spoiled and disanulled almoste al not onely the Ordinaunces but euen the Doctrine of the Primitiue Churche And where they saie It is not lawful to make a chaunge without a Councel what was he that gaue vs these Lawes or from whence had they this Iniunction M. Hardinge If general Councels continewe in that estimation and Auctoritie they haue euer had theire priuate conspiracies and false conueiances in corners be like to be dasshed Nowe priâ—keth foorth theire Secretary who thinketh him self a fresh souldier in Rhetorike and geueth the onsette vpon vs with a blinde peraduenture But Sir what so euer you imagine vs to saie touchinge a General Councel we are not so simple as to graunt whiche your Peraduenture semeth to surmise of vs that your Heretical and moste vngodly matters whiche you speake of might without blame be attempted by licence of any Councel Sutche wicked changes in religion as ye haue made neither is it lawful to make with a Councel nor without a Councel The Apologie Cap. 1. Diuision 2. In deede King Agesilaus did but fondely who when he had a determinate answeare made him of the opinion and wil of mighty Iuppiter woulde afterwarde bringe the whole matter before Apollo to knowe whether he woulde allowe thereof as his Father Iuppiter had donne or no. But yet shoulde wee doo mutche more fondely when we heare God him selfe plainely speake to vs in his most Holy Scriptures and maie vnderstande by them his wil and meaninge if wee would afterwarde as though this were of none effecte bring our whole cause to be tried by a Councel which were nothinge els but to aske whether menne would allowe as God did and whether menne woulde confirme Goddes Commaundemente by theire Authoritie M. Hardinge For as mutche as the scriptures wherein God speaketh vnto vs be in sundrie places not moste open and plaine to humaine senses and many by mistakinge them be deceiued were it not wel done of you for the more suretie and better vnderstandinge of that ye goe about I meane in matters concerninge religion to folowe the iudgemente of the Catholike Churche represented in general councels Yea we saie boldely that surer it is in pointes of faithe to leane to the exposition of the Fathers agreinge togeather and to folowe the tradition of the Churche then to trust to your selues or to the letter of the scriptures scanned onely by your owne wittes For the Churche is promised to be lead into al Truthe by the holy Ghost Ye cannot saie any such promise hath ben made to your particulare company Therefore it were not fondly done as ye saie but wisely saie we if ye tried and examined your Doctrine which ye pretende to be according vnto the Scriptures by the rule of Ecclesiastical Tradition which is the chiefe rule to trie euery Doctrine by The B. of Sarisburie Wée neuer despised the iudgemente of the Learned and Holy Fathers but rather take them and embrace them as the Witnesses of Goddes Truthe And therein wée finde you the more blame woorthy M. Hardinge for that hauinge without cause renounced the iudgemente and orders of the Primitiue Churche and Anciente Fathers as to the wise and Learned it maie soone appeare yet neuerthelesse yée euermore make vaunte of your Antiquitie and fraie the world with a visarde of the Churche a shewe of Olde Fathers as if a poore Sommonere that had loste his Commission would serue Citations by the vertue of his emptie bore And thus haue ye set al your vaine fantasies in place of Goddes Churche and your Churche in place of God as by the woordes and witnesse of your owne Felowes I haue before shewed more at large For example Cardinal Cusanus saith Nulla sunt Christi Praecepta nisi quae per Ecclesiam pro talibus accepta sunt The Commaundementes of Christe are no Commaundementes Onlesse they be so allowed by the Churche Thus yée leaue Iuppiter and renne to Apollo or rather yée foresake God séeke to Man as it is written in the Prophete Hieremie Yee leaue the Fountaine of the Water of Life and rippe vp broken and filthy Cesternes that can holde no Water Tertullian thus vpbraideth the Heathens Apud vos de humano arbitratu Diuinitas pensitatur Emonge you the right of God is weighed by the iudgemente of menne But Clemens Alexandrinus saithe Quoniam ipsum Verbum ad nos venit de Coelo noÌ„ est nobis ampliùs eundum ad Humanam Doctrinam For so mutche as the Worde it selfe that is Christe is comme to vs from Heauen wee maie not nowe any more seeke vnto the Doctrine of Man Likewise S. Chrysostome saithe Fuisset extremae absurditatis eum qui edoctus fuerat à Deo postea cum hominibus communicate It had benne greate folie for S. Paule hauing receiued his Doctrine from God him selfe afterward to conferre thereof with menne that is to saie with Peter or Iames or with any others The Apologie Cap. 1. Diuision 3. Why I beseche you except a Councel wil and commaunde shal not Truthe be Truthe or God be God If Christe had meante to doo so from the beginninge as that he woulde preache or teache nothinge without the Bishoppes consente but referre al this Doctrine ouer to Annas Caiphas where shoulde nowe haue benne the Christian Faithe Or who at any time shoulde haue hearde the Gospel taught Peter verily whom the Pope hath oftener in his mouthe more reuerently vseth to speake of then he dooth of Iesus Christe did boldely stand against the Holy Councel saieing It is better to obey God then Men. And after yâ— Paule
very obscure nor worth the naminge The B. of Sarisburie Here yée saie And Sir Howe if the Pope haue seene al these thinges the Scriptures the Fathers the Councelles VVhat haue you then to saie Is not your tale then at an ende No verily M. Hardinge I woulde further desire God to geue him grace to vse them wel and to his Glorie Notwithstandinge your owne Doctoures wil soone put al these your vvhattes and vvhatifs out of question For concerninge the Popes greate and high Learning Alphonsus de Castro saith as he hath benne alleged before Constat plures Papas adeò illiteratos fuisse vt Grammaticā penitùs ignorarent It is certainely knowen that sundrie Popes haue benne so vnskilful in learninge that thei neuer vnderstoode their Grammare But Christe hath praied for Peter and made sure promise that his Faithe should neuer faile Therefore the Pope is wise the Pope is learned the Pope is Catholique the Pope cannot erre Al this and a greate deale more the Pope maie claime onely by Vertue of Christes praier Now therefore if the Pope shoulde erre or be in Heresie he might sue Christe in an Action of Couenante require him to perfourme his Promise So saithe the Prophete Michaeas Sacerdotes in mercede docebant Prophetae in pecunia diuinabant super Dominum requieseebant dicentes Nonne est Dominus in medio nostrum The Priestes taught the people for hiere and the Prophetes Prophesied for moonie and yet they rested them selues vpon Goddes Promise saieinge And is not the Lorde in the middes emongest vs But the Prophete saith Euery man is a lier Accursed is he that trusteth in Man Your owne Doctour Alphonsus saith Omnis homo errare potest in Fide etiamsi Papa sit Euery man maie erre in Faithe yea although he be the Pope How be it that your Vnlearned Reader maie the better consider how safely he maie géeue credite to your bare woorde whether the Pope maie be deceiued in Faithe or no it maie easily appeare by these fewe Examples Who so listeth to séeke maie finde moe pope Marcellinus offred vp incense made Sacrifice vnto Diuelles Tertullian saithe Episcopum Romanum agnoscentem iam Prophetias Montani Priscae Maximillae c. The Bishop of Rome wel likinge now the Prophesies or Heresies of Montanus Prisca and Maximilla c. Vpon whiche woordes Beatus Rhenanus noteth thus Episcopus Romanus Montanizat The Bishop of Rome fauoureth the Heresie of Montanus Pope Liberius vvas an Arian Heretique as hereafter it shal better appeare Pope Honorius was condēned for an Heretique in two General Councelles In the Councel of Constantinople the woordes of his condemnation be alleged thus Anathematizari curauimus Honorium qui fuerat Papa Antiquae Romae quia in omnibus mētem Sergij sequutus est impia dogmata confirmauit Wee haue caused Honorius that late Pope of olde Rome to be accursed for y◠in al thinges he folowed the minde of Sergius the Heretique and confirmed his wicked Doctrine Alphonsus de Castro saithe Anastasium Papam fauisse Nestorianis qui Historias legerit non dubitat Who so euer hath readde the stories or course of time cannot doubt but Pope Anastasius fauoured the Nestorian Heretiques In the very Legende of Hilarius it is mentioned that Pope Leo was an Arian Heretique In a Synode holden at Rome against Pope Hildebrande it is written thus Incendio tradidimus Decreta eorū Heretica Wee haue burnte their Heretical Decrees Pope Syluester 2. was made Pope by Necromancie and in recompense thereof promised him selfe both Body Soule vnto the Diuel Huldericus y◠Bishop of Augusta in Germanie expresseth the Restrainte of Priestes Marriage by these woordes Periculosum huius Haeresis Decretū The dangerous Decree of this Heresie Notwithstanding I haue séene the same Epistle vnto P. Nicolas togeather with an other Epistle to like purpose written in olde Veleme of very Ancient Recorde vnder the name of Volusianus the Bishop of Carthage But what néede wee to touche al the particulares The Doctoures of the Great Schole of Sorbona in Parise haue determined in theire Articles that S. Peter him self erred in the Faith The Councel of Basile condemneth Pope Eugenius by these wordes Eugenium contemptorem Sacrorum Canonum Pacis Veritatis Ecclesiae Dei perturbatorem notorium Vniuersalis Ecclesiae Scandalizatorem Simoniacum Periurum Incorrigibilem Schismaticum à Fide deuium Pertinacem Haereticum c. Wee condemne and depose Pope Eugenius a despiser of the Holy Canons a disturber of the Peace and Vnitie of the Churche of God a notorious offendoure of the whole Vniuersal Church a Simoniste a Foresworne man a man Vncorrigible a Schismatique a man fallen from the Faithe and a vvilful Heretique Of Pope Iohns Heresie touching the Immortalitie of the Soule wee shal speke more hereafter S. Hierome saithe Qui Scripturam intelligit aliter quà m sensus Spiritus Sancti flagitat quo scripta est licet ab Ecclesia non recesserit tamen Haereticus appellari potest Who so euer otherwise vnderstandeth the Scriptures then the sense of the Holy Ghoste requireth by whom they were written as it is moste certaine the Pope in infinite places bothe hath donne and dothe although he be not departed from the Churche yet he maie wel be called an Heretique Now if Idolaters Montanistes Arians Monothelites Nestorians Deniers of the Immortalitie Simonistes Sorcerers Maineteiners of Filthinesse other Obstinate and Wilful Heretiques maie erre then what so euer M. Hardinge his Felowes shal saie to the contrarie it is easily seene that the Pope maie erre Verily the Councel of Basile saithe thus Multi è Summis Pontificibus in Haereses Errores lapsi esse dicuntur leguntur Certum est Papam Errare posse Concilium saepè condemnauit atque deposuit Papam tam ratione Fidei quà m Morum It is reported and readde that many Popes haue fallen into Errours Heresies It is certaine that the Pope maie erre The Councel hath oftentimes condēned and remoued y◠Pope in respecte as wel of his Heresie in Faith as of his lewdenesse in life Visellus saithe Summorum Pontificum quidam pestilenter errauerunt Certaine of the Bishoppes of Rome haue benne in Pestilente Heresies Your owne Glose saith Certum est quòd Papa Errare potest It is certaine that y◠Pope maie erre An other of your Doctoures saithe Interdum possit aliquis esse qui esst à Sede remouendus vt si esset Foemina vel Hereticus sicut fuerunt aliqui ob hoc non numerantur in Catalogo Paparum The Pope maie sommetimes be sutche a one as maie seeme woorthy to be remoued as if he were a VVooman or an Heretique And certaine sutch there haue benne and therefore thei be not reckened in the Calendare of the Popes An other saith Aliqui Papae inuenti sunt flagitiosi Haeretici Somme Popes haue
good and bound them by the force of reason If he made any other Lawe touchinge matters of Religion Pope Ioannes then beinge approued it or at the leste Iustianian asked approbation thereof as it maie appeare in his owne Epistle wherein he confesseth in the facte it selfe that his Lawes could not binde in supernatural causes belonginge to faithe except the heade of the Vniuersal Churche confirme them Syluerius and Vigilius were deposed rather by Theodora the Emperesse then by Iustinian the Emperoure Ye do wronge to impute that wicked tyrannie vnto him He is not to be burthened there with onlesse the man be countable for his wiues iniquities Howe so euer it was that extraordinary violence and tyrannie can not iustly be alleaged to the defence of your false assertion Neither woulde your selfe haue mentioned the same if ye coulde haue founde better matter As hungrie Dogges eate durty puddinges accordinge to the prouerbe cleane yenough for sutche vncleane writers so your fowle matters be defended by fowle factes The B. of Sarisburie Iustinian yée saie might wel make somme Moral Lawe to keepe Priestes and Bishoppes in good order Wherein neuerthelesse Pope Paule 3. condemneth you vtterly For thus he writeth and reasoneth substantially against the Emperoure Charles the Fifthe Ecce ego super Pastores meos Beholde saithe Almighty God I mee selfe wil ouersee my Sheepheardes Ergo saithe Pope Paulus The Emperoure maie not deale with the manners of Priestes and Bishoppes How be it the Emperours made Lavves Touchinge the Holy Trinitie Touchinge the Faithe Touchinge Baptisme Touchinge the Holy Communion Touchinge the Publique Praiers Touchinge the Scriptures Touchinge the keepinge of Holy daies Touchinge Churches Chaples Touchinge the Consecration of Bishoppes Touchinge Non Residences Touchinge Periurie c. It were mutche for you M. Hardinge to saie as nowe yée woulde séeme to saie Al these were Moral Lawes and perteined onely to good order But the Pope yee saie allowed the Emperours Ecclesiastical Lawes Otherwise of the Emperours owne Authoritie they had no force The truthe hereof by the Particulares maie soone appeare By one of the Emperours Lavves it is prouided That the Bishop of Constantinople shal haue Equal Povver and Prerogatiue with the Bishop of Rome This Lavve the Pope coulde neuer brooke And yet that notwithstandinge Liberatus saithe It holdeth stil by the Emperours Authoritie whether the Pope wil or no Againe it is prouided in the same Lavve that the Churches of Illyricum in their doubteful cases shal appeale to Constantinople not to Rome The Emperoure Constantine saithe If the Bishop moue trouble by Doctrine or otherwise by my hande he shal be pounished For my hande is the hande of Goddes Minister Iustinian the Emperoure in his Lavve commaundeth That the Prieste or Bishop in pronouncinge the Publique Praiers and in the Ministration of the Sacramentes lifte vp his voice and speake alowde that the people maie saie Amen and be sturred to more Deuotion Againe he saithe as it is noted in the Glose vpon the Authentiques Papa Temporalibus immiscere se non debet The Pope maie not intermeddle with Temporal Causes In the same Lawes the same Emperoure Iustinian saithe Wee Commounde the moste Holy Archebishoppes and Patriarkes of Rome of Constantinople of Alexandria of Antioche and of Hierusalem The same Emperoure Iustinian commaundeth That al Monkes either be driuen to studie the Scriptures or els be forced to Bodily Laboure Carolus Magnus made a Lavve That nothinge shoulde be readde openly in the Churche sauinge onely the Canonical Bookes of the Holy Scriptures And that the Faitheful People shoulde receiue the Holy Communion euery Sonnedaie I leaue the rehearsal of infinite other like Examples Nowe M. Hardinge wil you saie or maie wee beleue that al these and other like Lavves were allowed by the Pope In déede your Gloser saithe Ad quid intromittit se Imperator de Spiritualibus vel Ecclesiasticis cùm sciat ad se non pertinere VVherefore doothe the Emperoure thus busie him selfe with these Spiritual or Ecclesiastical maters seeinge he knoweth they are no parte of his Charge To so profounde a question after a longe solemne studie he diuiseth this answeare Dic quòd Authoritate Papae hoc facit Scie thou that he doothe it by the Popes Authoritie And then the whole mater is discharged and al is wel Notwithstandinge somme likelihoode hereof yee would seeme to geather euen out of Iustinians owne woordes For thus he saithe vnto the Pope although far otherwise then you haue forced him to saie Omnia quae ad Ecclesiarum statum pertinent approued in the Right Faithe therefore wee wil that he be presente at the hearing and debatinge of Cases in the Councel for as mutche as the Disputation is of the Faithe For Pope Nicolas him selfe saithe as it is alleged before Fides Vniuersalis est Fides omnium Communis est Fides nō solùm ad Clericos verùm etiam ad Laicos ad omnes omninò pertinet Christianos Faithe is Vniuersal Faithe is common to al Faithe perteineth not onely vnto Priestes but also vnto Laiemenne and generally to al Christians As touchinge the Pope and his Vniuersalitie of Povver in and ouer al Councelles of Bishoppes wée maie rightly saie as Athanasius saithe of Constantius the Arian Emperoure Obtendit in speciem Episcoporum Iudicium sed interim facit quod ipsi libet Quid opus est Hominibus Titulo Episcopis He maketh a shew of Iudgementes or Determinations of Bishoppes In the meane while he doothe what he listeth him selfe VVhat are wee the neare for these menne that beare onely the name of Bishoppes Sutche commonly be the Popes Prelates What so euer Learninge they haue bisides Diuinitie is commonly the least parte of theire studie And therefore when they are assembled in Councel they maie wel iudge by Authoritie but not by Learninge Verily Luitprandus saithe Imperator vti experientia didicimus intelligit negotia Dei facit amat ea tuetur omnibus viribus Ecclesiasticas res Ciuiles Sed Iohannes Papa facit contra haec omnia Wee see by experience that the Emperoure vnderstandeth Goddes causes and fauoureth and perfourmeth the same and with al his power mainteineth bothe Ecclesiastical and Temporal maters But Pope Iohn dooth al the contrarie The Apologie Cap. 14. Diuision 6. The Emperoure Iustinian made a Lawe to correcte the behaueour of the Cleregie to cutte shorte the insolente lewdenesse of the Priestes And albeit hee were a Christian and a Catholique Prince yet putte hee downe from theire Papal Throne twoo Popes Syluerius and Vigilius notwithstandinge they were Peters Successours and Christes Vicars M. Hardinge Iustinians lawe concerninge good order to be kepte amonge Priestes morally was good and bound them by the force of reason If he made any other Lawe touchinge matters of Religion Pope Ioannes then beinge approued
it or at the leste Iustinian asked approbation thereof as it maie appeare in his owne Epistle wherein he confesseth in the facte it selfe that his Lawes coulde not binde in supernatural causes belonginge to faithe except the heade of the Vniuersal Churche confirme them Syluerius and Vigilius were deposed rather by Theodora the Emperesse then by Iustinian the Emperoure Ye do wronge to impute that wicked tyrannie vnto him He is not to be burthened there with onlesse the man be countable for his wiues iniquities Howe so euer it was that extraordinary violence and tyrannie can not iustly be alleaged to the defence of your false assertion Neither woulde your selfe haue mentioned the same if ye coulde haue founde better matter As hungrie Dogges eate durty puddinges accordinge to the prouerbe cleane yenough for sutche vncleane writers so your fowle matters be defended by fowle factes The B. of Sarisburie Iustinian yée saie might wel make somme Moral Lawe to keepe Priestes and Bishoppes in good order Wherein neuerthelesse Pope Paule 3. condemneth you vtterly For thus he writeth and reasoneth substantially against the Emperoure Charles the Fifthe Ecce ego super Pastores meos Beholde saithe Almighty God I mee selfe wil ouersee my Sheepheardes Ergo saithe Pope Paulus The Emperoure maie not deale with the manners of Priestes and Bishoppes How be it the Emperours made Lavves Touchinge the Holy Trinitie Touchinge the Faithe Touchinge Baptisme Touchinge the Holy Communion Touchinge the Publique Praiers Touchinge the Scriptures Touchinge the keepinge of Holy daies Touchinge Churches Chaples Touchinge the Consecration of Bishoppes Touchinge Non Residences Touchinge Periurie c. It were mutche for you M. Hardinge to saie as nowe yée woulde séeme to saie Al these were Moral Lawes and perteined onely to good order But the Pope yee saie allowed the Emperours Ecclesiastical Lawes Otherwise of the Emperours owne Authoritie they had no force The truthe hereof by the Particulares maie soone appeare By one of the Emperours Lavves it is prouided That the Bishop of Constantinople shal haue Equal Povver and Prerogatiue with the Bishop of Rome This Lavve the Pope coulde neuer brooke And yet that notwithstandinge Liberatus saithe It holdeth stil by the Emperours Authoritie whether the Pope wil or no Againe it is prouided in the same Lavve that the Churches of Illyricum in their doubteful cases shal appeale to Constantinople not to Rome The Emperoure Constantine saithe If the Bishop moue trouble by Doctrine or otherwise by my hande he shal be pounished For my hande is the hande of Goddes Minister Iustinian the Emperoure in his Lavve commaundeth That the Prieste or Bishop in pronouncinge the Publique Praiers and in the Ministration of the Sacramentes lifte vp his voice and speake alowde that the people maie saie Amen and be sturred to more Deuotion Againe he saithe as it is noted in the Glose vpon the Authentiques Papa Temporalibus immiscere se non debet The Pope maie not intermeddle with Temporal Causes In the same Lawes the same Emperoure Iustinian saithe Wee Commounde the moste Holy Archebishoppes and Patriarkes of Rome of Constantinople of Alexandria of Antioche and of Hierusalem The same Emperoure Iustinian commaundeth That al Monkes either be driuen to studie the Scriptures or els be forced to Bodily Laboure Carolus Magnus made a Lavve That nothinge shoulde be readde openly in the Churche sauinge onely the Canonical Bookes of the Holy Scriptures And that the Faitheful People shoulde receiue the Holy Communion euery Sonnedaie I leaue the rehearsal of infinite other like Examples Nowe M. Hardinge wil you saie or maie wee beleue that al these and other like Lavves were allowed by the Pope In déede your Gloser saithe Ad quid intromittit se Imperator de Spiritualibus vel Ecclesiasticis cùm sciat ad se non pertinere VVherefore doothe the Emperoure thus busie him selfe with these Spiritual or Ecclesiastical maters seeinge he knoweth they are no parte of his Charge To so profounde a question after a longe solemne studie he diuiseth this answeare Dic quòd Authoritate Papae hoc facit Scie thou that he doothe it by the Popes Authoritie And then the whole mater is discharged and al is wel Notwithstandinge somme likelihoode hereof yee would seeme to geather euen out of Iustinians owne woordes For thus he saithe vnto the Pope although far otherwise then you haue forced him to saie Omnia quae ad Ecclesiarum statum pertinent festinauimus ad notitiam deferre Vestrae Sanctitatis Necessarium ducimus vt ad notitiam Vestrae Sanctitatis peruenirent Nec enim patimur quicquam quod ad Ecclesiarum Statum pertinet vt non etiam Vestrae innotescat Sanctitati quae Caput est omnium Sanctarum Ecclesiarum What so euer thinges perteine to the state of the Churches wee haue spedily brought to the knowledge of your Holinesse VVee thought it necessarie that your Holinesse should haue knowledge thereof VVe suffer not any thing that concerneth the State of the Churches but it be brought to the knowledge of your Holinesse whiche is the Heade or Chiefe of al the Holy Churches The Emperoure willeth the Pope to take knowledge of his Lavves for that he was the Chiefe of the Foure Principal Patriarkes and in respecte of his See the greatest Bishop of al the Worlde for whiche cause also he calleth him the Heade or Chiefe of al Churches So Iustinian saithe Roma est Caput Orbis Terrarum Rome is the Heade of al the VVorlde So S. Chrysostome saithe Caput Prophetarum Elias Elias the Heade of the Prophetes So saithe Prudentius Sancta Bethlem Caput est Orbis The Holy towne of Bethlem is the Heade of the VVorlde So Nazianzene calleth S. Basile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oculum Orbis Terrarum The Eie of al the Earthe So Iustinian calleth the Bishop of Constantinople an Vniuersal Patriarke Epiphanio Vniuersali Patriarchae These and other like woordes passe oftentimes in fauoure as Titles of Honoure But they importe not alwaies that Vniuersal Gouernemente or Infinite Authoritie that the Pope sithence hath imagined But touchinge the Confirmation and allowance of the Emperours Lavves in these woordes of Iustinian yee finde nothinge Onlesse yee wil saie Notitia is Latine for Allovvance or Peruenire is Latine to Confirme The Emperours pourpose was as it plainely appeareth by his woordes by these al other meanes to bringe the See of Rome into credite For thus he saith Properamus Honorem Authoritatem Crescere Sedis Vestrae Omnes Sacerdotes Vniuersi Orientalis Tractus subijcere vnire Sedi Vestrae Sanctitatis properauimus Plus ita Vestrae Sedis crescer Authoritas VVe laboure to auance the Honoure and Authoritie of your See VVee laboure to subdewe and to ioine al the Priestes of the Easte Parte vnto the See of your Holinesse Thus shal the Authoritie of your See
Ioan. 6. ‡ A vvoorthy Argumente and ful vvisely applied Reade the Ansvveare Irenae Li. 1. Ca. 2. Ambros in LucaÌ„ Lib. 3. Cap. 3. Keepinge of the Scriptures 2. Regum 22. Chrysost in Epis ad Hebraeos Homil 8. August In quaestionibus ex Veteri Testament quaest 44. Paulus Phagius in Deuter. Ca. 17 Ceremoniar Li. 1. Cap 8. Chryso in Matt. Homil. 33. Chrysosto in Cenesim Homil. 8. Chrysostom in Psalm 117. August de Fide rerum inuisibil Cap. 6. August Contra FausiuÌ„ Mantchae Lib. 16. Cap. 21. Roman 1. Chryso in Matt. Homil. 35. This is my Body Chrysostom in 1. Corin. Homi. 37. Augusti Contra Literas Petilia Lib. 2. Cap. 7. Chrysostom in Iohan. Homi. 14. Chrysosto in Iohan Homil. 39. August ad ConsentiuÌ„ li. 1. ca. 10. Hierony ad Galat Cap. 1. Hieron in Matt. Cap. 16. Tertullian Contra Marcionem Lib. 4. Augusti Contra Adiman Cap. 12. August in quaessionib in Leuit. quaest 57. This is my Body De Cons Dist 2. Hoc est In Gloss Augu. Epist 162. Gregorius in Iob. Lib. 4. Ca. 1. Augu. in Lib. 83. quaestionuÌ„ q. 76. Parte 1. Ca. 10. Diui. 1. Iohan. 6. Remnitius in Examine Conci Triden Pag. 598. Cyprian De Coena Domini In eodem Serm. Nicolaus Lyra in Psalm 110. Communion vnder one kinde Paschasius Glossa Citaturà Cassandro de vtraque Specie 2. Tim. 3. * This Chastitie in the more part is open filthinesse They forebidde Marriage and suffer Concubines for the better meane to serue God Math. 23. Hierony in Daniel Cap. 11. Countrefeite Chastitie Augustin De Moribus Ecclesiae Cathol li. 1. cap. 1. Ambro. De Noe Arca ca. 14. 1. Tim. 4. Hierony in Hieremi cap. 7. lib. 2. Baldus 9. quae 3. Neque ab Augusto Dis. 19. Si Romanorum In Gloss The Cheaste of the Popes bosome Dist 40. Si Papa 〈◊〉 glossa Extra De traÌ„sta Episcopi QuaÌ„to In Glossa Felin De Rescriptis Ad Audientiam 2. ver Heretiques to death Al this novve is extreme Crueltie Not long sithence it hadde benne taken for greate Mercie * Vntruthe For it is either Idolatrie or open folie and no part of the Faith of ChristeÌ„dome ‡ VVhat Sprite then had you M. Harding and youre Felovves that burnt so many * This mater thus vttered in generalitie is a greate Vntruth Iohan. 19. Luke 13. Augustin Contra Crescon Gram. li. 3. ca. 50 Math. 23. Prouerb 12. Cyprian ad Cornel. Tertull. ad Scapulam Tertul. in Apologetico 3. Esdr 3. Prouer. 21. Hacron in Esai lib. 5. cap. 14. Augustin Confessi li. 12. ca. 14. If an Angel from HeaueÌ„ c. Augustin Epist 166. Galat. 1. * And did S. Paul euer reade your late Chapter of Trente 1. Cor. 11. Galat. 1. August Contra literas Petilia lib. 3. cap. 6. Chrysost In Epi. ad Galat. cap. 1. CouÌ„celles August De bono viduitatis ca. 1. Roma 12. ‡ Vntruthe For these be youre ovvne Felovves vvoordes Reade the Ansvveare * Gregorius NaziaÌ„zenê° saith He neuer savve good comme of any Councel Math. 10. Cap. 19. Diui. 1. Ludouicus in Con. Triden Episcop Pictauien in Con. Triden Albert. Pigghi Controuer 3. Eckius The people cannot Iudge Hierom. in epist. ad Galath Chrysost. In. 2 ad Timoth. Hom. 2. Concil Triden Session 6. Platyna in Stephano Matthae 10. CouÌ„celles August De bono viduit atis ca. 1. Roma 12. ‡ Vntruthe For these be youre ovvne Felovves vvoordes Reade the Ansvveare * Gregorius NaziaÌ„zenê° saith He neuer savve good comme of any Councel Math. 10. Cap. 19. Diui. 1. Ludouicus in Con. Triden Episcop Pictauien in Con. Triden Albert. Pigghi Controuer 3. Eckius The people cannot Iudge Hierom. in epist ad Galath Chrysost In. 2. ad Timoth. Hom. 2. Concil Triden Session 6. Platyna in Stephano Matthae 10. Math. 18. Psal 2. Actor 4. Michaeas 3. Chrysostom De Sancto Adorando Spiritu August in IohaÌ„ tractae 46. August Contra â—austum Manichae li. 3â— ca. 18. Hilari De Trinitate li. 9. Actor 10. Iohan. 3. Extra De Electi Electi potastat Significasti Abb. Olde Nevve Esther 3. Actor 17. Origen Contra Celsum * A vaine distinction For neither doo vvee cal our Doctrine Nevve * VVee tel you ye haue lost the right names of thinges and cal that Nevve that in deede is Olde ‡ Vntruthe For the True Faithe of Christe had benne planted and stil continued in this Realme foure hundred yeeres before the comming of this Augustine Math. 9. Ioh. 13. Luke 22. Arnobius contra Gentes li. 2. Augu. in quaest Noui Veteris Testamenti quaest 114. Augustin De Ciuita li. 10. ca. 32. Bernardus De vita Solitaria Tertullian De Virginibus velandi Augustine of Englande Ignatius ad Philadelphien Beda Septem Britannor Epis plures Viri Doctissimi Beda lib. 2. ca. 2. Beda eodem loco Augustine of EnglaÌ„d Thomas Graie Augustine the inflamer of the VVarre The true storie of Beda Translated by Kinge Alfrede Augustine aliue in the time of the VVarre An. Dom. The Abstracte of Chronicles vvritten Augustine aliue and in companie vvith the kinges marchinge tovvardes the filde Iacob 1◠‡ It laie in the Scriptures and in the Bookes of the Holy Fathers * Vntruthes impudente Reade the Ansvveare ‡ Vntruthe For al this is but a shevve of emptie names and nothinge in them Matth. 16. Pretense of Antiquitie Augusti De Ciuitate Li. 3. ca. â— Concil Chalced. Actio 1. Pa. 767. Concil Chalced. Actio 1. Pa. 793. Concil Chalced. Actio 4. Pa. 877. Anno. 1548. 1. Regum 2. Polydorus De Inuentorib Li. 4 Cap. 9. Extra Qui Filij sint Legitimi per VenerabileÌ„ Abb. Mutche hereof is alleged before Hosius in Confessione Petricouien Cap. 88. Copus Dialo 2. Pag. 194. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pretense of Antiquitie De Conse Dist 2. per acta In Gloss Doc. Tonstallus De Eucharistia Lib. 1 Pag. 45. Anno. 1215. Erasm 1. Corin. 7 Dis 27. Quidam Augusti De Bono Viduita Cap. 10. * M. Hardinge refuseth S. Augustines Authoritie ‡ This Vntruth is ouer colde vaine For M. Hardinge vvel knovveth the substance of his Doctrine standeth not by the Doctoures Sub Paulo 3. * Promisse made vnto God vvithout Deliuerie A folie of al folies ‡ A Vovve made before the Bishop or Abbate is of more force then a Vovve made before God alone Albert. Pigghi in 1. Controuer De peccato Originis Alber. Pigghius in eadem Controuersia Ruard Tapper Liriensis Episcopus Lusitanus Vovve Simple Solemne Petrus à Soto De Natura Gratia Extra Qui Clerici voueÌ„tes Rursus Scotus in 4. Senten Dist 38. qu. 1. Caietan in Thom. Secund. Secundae quast 88. Arti. 7. Thomas in Secund Secundae quaest 88. Art 11. August De Bono viduitatis Ca. 10. Liber hodie extat circumfertur mutilus ‡ Hereby M. Hardinge saketh mutche the credite of his ovvne Learninge In prolog 39. Hom. Origenis iâ— Lucam Hom. 13. In Exod. Hom. 5. in
Sinnes foregeeuen by Holy VVater In Pontificali Prouerb 11. Cyprian Lib. 1. Epist 3. Tertullian in Apologeâ—ico Roma 2. C. Plinius * So vvas Christe taken of the Phariseies ‡ The fundation of the Churche of God is not Peter but Christe The Churche aboue Goddes VVoord * Vntruthe Foâ— generally itâ—â— contrarie to 〈◊〉 Faithe of 〈◊〉 Luc. 22. ‡ It is easilâ—â— founde in 〈◊〉 Booke 〈◊〉 Lutherum * A commâ—â—â—rie biside 〈◊〉 Texte ‡ A proper Glose * Vanitie of Vanities For the Scriptures vvere knovven and beleued before there vvas any Churche in Rome Contra Epist Fundamenti ca. 5. ‡ It is no harde mater to finde it Reade the Ansvveare Syluester Prierias contra Lutherum The Churche aboue Goddes VVoord Alb. Pigghius in locis Communib De Ecclesia Nicol. Cusanus de Authoritate Ecclesiae CoÌ„cilij supra contra Scriptur Iohan. Maria Verractus Editus est Ann. 1561. Alb. Pigghius Hierar li. 1. a. 2. Alb Pigghius in controuersijs De Ecclesia Deuter. Cap. 17. Heruaeus De potesta Papae ca. 23 Nicol Lyra in Deuter. Cap 17. The Churche aboue Goddes vvoorde Augustin contra Epistolam Fundamen Cap. 5. August In Psalmum 57. Augustin De Vnitate Ecclesiae Ca. 2. Augustin contra Cresconi Grammat Li. 1. Ca. 33. Augustin De Vnita Ecclesiae Ca. 16. Augustin eodem loco Chrysostom in Matth. Hom. 49. Psalm 18. Roman 10. Psalm 76. Augustin contra Faustum Lib. 32. Cap. 19. The Churche aboue Goddes vvoor de Augustin contra Epist Fundam Ca. 5. Chrysostom in Matth. Hom. 49. August De Vnitate Ecclesiae Ca. 11. Summa Angelica in dictione Papa Theodoricus de Schismate Plutarchus * This is good plaine dealinge For in deede this Ansvveare is very sclender ‡ VVith M. Hardinges good instructions In dict Simonia Ver. vtrum actoritas * A vvoorthy distinction Hereby the Pope maie selle Bishoprikes and Benefices vvithout Simonie ‡ This kinde of Simonie standeth onely in sellinge of Orders and Sacramentes c. * Vntruthe shamelesse as shal appeare Esai 59. ‡ Ful discretely and vvel applied As if these vvoordes had benne meante of the Pope and his Successours The Pope cannot commit Simonie Bernardus de Consideratione Li. 3. Bernardus in Conuersione Pauli Sermo 1. Dè Ciuitate Dei Li. 18. Cap. 22. Viues In Sexto De Electione Elect potest Fundamenta In Glossa Durandus de modo Celebrandi Concil Ti. 20. Musculus in Iohan Cap. 6. Summa Angeli in Simonia Extra De Officio Iudicis Delegati Ex parte N. In Clossa The Pope cannot commit Simonie Aureum Speculum ff De Offi. praeroris L. Barbarius Colum. 2. ff Eod. Titulo Ead. L. Bartolus Theodoricus De Schismate inter Vrban Clement Lib. 2. Ca. 32. Felinus de Officio Iudicis delegati Ex parte N. A iuste and a reasonable cause wherefore the Pope maie selle Bishoprikes Deanries Abbies c. Extra De Simonia Ca. 1. Numero 6. Fol. 18. Abb. Archidiacon in Tract De Haeresi ver Et quia tanta est The Diuels VVoordes alleged vnder the name of S. Peter The Pope cannot commit Simonie Felinus De Offi. Iudicus delega Ex parte N. The Pope changeth Vice into Vertue Extra De Simonia Ca. 1. Hostien Extra De simnia Eisi questiones Hieronymus 1. Quaest 1. Eos qui. Esaie 59. Augustin De Natura Boni Ca 46. Hieronym in Michaeam Ca. 4. Hieremi 12. Matthae 21. * Learnedly proued The Churche of Rome is the vvhole Catholique Churche Tertull. in Apologetico By this vvhole discourse Christ and his Apostles maie be condemned 1. Ioan. â— Prouerb â— Eccles Hisit Lib. 6. Ca. 5. in Graecis ‡ A good excuse of Idolatrie * Yes verily Euen as the House of God and the Caue of Theeues vvere al One Temple Matthae 21. Luc. 1â— Ioan. 17. Matth. 16. Here M. Hardinge laieth out his heapes of Learninge ‡ A very Learned and a vvorthy Conclusion But vvoe be to them that calle Light Darkenesse and Darkenesse Lighte Esai â— Departing from the Churche of Rome Dist 12. Non Decit In Rubric Bernardus in Synodo Remensi In eadem Synod Paralipom Vrspergen Pa. 396. Aeneas Sylui. in Epist ad Casparem Schlickium Paralipom Vrspergen in Clemen 5. In Concil Trid. Antonius Marinarius Concil Trident. Episcopus Bitontinus Francis Zephyrus in Apologeticum Tertulliani Arnulphus aut Bernardus in Concil Remen Petrar in Rithmis Italicis Schola di Errori è Tempio di Eresia Departing from the Churche of Roâ—â— Hermaâ—â— Riddus De Maiorita Obedient Vnam Sanctam Subesse Romano Pontifici est de necessitate Salutis Clemens Apostolicar Constiâ—a Lib. 6. Cap. 4. Aeneas Syluius ad Rector vniuersitatè Colonien Paraliponena Vrspergens Pag. 435. Augustinus de Vnitate Ecclesi Ca. 10. Chrysostom in Matth. Hom. 49. Anselmus in 2. Thessalon 2. Ambros in Epist ad Theodos Vâ—sent Departing from the Churche of Rome August Contra Faustum Lib. 15. Cap. 3. Ambros Ansber in Apocalyp Li. 2. Cap. 2. Cyprian De Lapsis Sermo 5. Chrysostom ad populum vntioch n. Homi. 17. Chrysostom in Matth. Hom. 46. The Churche in fevve Irenaeus Lib. 4. Cap. 46. Hieron in Esai Lib. 8. Cap. 24. Fortalitium Fidei Lib. 5. De Summa Trinita Linwoode Ludoui Viues de Causis Corrupt Artium Lib. 5. Catharinus aduerius Petrum à Sold. Erasm in Scholijs in Hieronym ad Marâ—ellam Comparison of Learning Erasmus ad Archiepisc Toleta Extra de Elect. Electi Potest Signifi in Gloss Manipul Curat Pag. 101. Inter Decreta Felicis pp. Conc. Tomo 1. Pag. 168 In Donatione Constantini Herma Riddus Hierony In Reg. Monacho Ne ad Risum Provocentur Angelici Spiritus Hierony in Prouerb Li. 2. Ca. 19. Actor 8. 1. Cor in 2. 3. Esdr 4. 1. Cor. 13. Matth. 13. Hiere 14. Esai 41. Amos. 8. ‡ Vntruthe For vvee are not departed from the Catholique Churche Iob. 40. Cantic 6. Paralipomen Vrspergen in Clement 5. Departing from the Churche of Rome Hierony ad Fabiolam De. 42. Mansionibus Mansione 1. Beda in Apocal. Lib. 3. Cap. 18. Beda in Apocal. Lib. 3. Cap. 19. Example of Christe Apocal. 18. ‡ Thus mutche confessed is sufficiente * A suddaine Conclusion ‡ A vaine folie For a good man maie folovve Christe vvithout presumptuous Comparison Chrysost in Matthae Homil. 79. Origen in Ezechiel Homil. 7. Extra De TraÌ„slatio Episcopi QuaÌ„to Hostien Bernard De CoÌ„sideratio Lib. 2. ‡ Vntruthes notorious manifeste vnto the vvorlde ‡ Here M. Harfreely yeldeth vs the first six hundred and three score yeeres that is to saie the vvhole time of the Apostles Holy Fathers of the Churche * Reade the Ansvveare ‡ Vntruthe As shal soone appeare Esai 2. * Certainely vve receiued not our Faithe firste froÌ„ the Churche of Rome Augu. Epist 178. Augu. Epist 170. Chrysosto ad Popul Antiochen Homil. 14. Tripar Histor Lib. 4 Cap. 16. Sozom. Li 3. ca. 8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Faith brought to Rome oute of Graecia Basil In Epist
Reading of the Scriptures by the special prouidence of God that pretious stoanes should not be throwen before Swine In sutche regarde these menne haue as wel the Holy Scriptures as also the People of God The scriptures they resemble to common Harlottes and the vileste creatures of the stewes The people of God they calle Vngodly Rascalles Rifferaffe and Filthy Svvine Thus he suffereth thée not to reade either my poore Booke whereof thou shouldest Iudge or the Holy VVoorde of God whereby thou mightest he hable to Iudge but onely biddeth thée to folowe him and to saie as he saithe and al is safe Thus firste he blindeth thine eies and then willeth thee to looke aboute and to condemne the thinge thou neuer kneweste So saithe S. Hierome Isti tantam sibi assumunt Authoritatem vt siue dextra doceant siue sinistra id est siue bona siue mala nolint Discipulos ratione discutere sed se praecessores sequi These menne take so mutche vpon them selues that whether they teache with the Right hande or with the Lefte that is to saie whether they teache good thinges or badde they wil not haue theire Hearers or Learners to enquire causes wherefore they shoulde doo this or that but onely to folowe them beeing theire Leaders But beware I beséeche thée good Christian Reader A simple eie is soone beguiled It is very course Woolle that wil take no coloure It is a desperate cause that with woordes and eloquence maie not be smoothed Be not deceiued Remember of what maters and with what Aduersaries thou haste to deale With feace and reuerence be careful of thine owne Saluation Laie downe al affection and fauoure of parties Iudge iustely of that shal be alleged Onlesse thou knowe thou canste not Iudge Onlesse thou heare bothe sides thou canste not knowe If thou like ought knowe why thou likeste it A wise man in eche thinge wil searche the cause He that cannot iudge golde by sounde or insight yet maie trie it by the poise If thou canste not weigh these maters for want of Learninge yet so sensible and so grosse they are thou maiste féele them with thy fingers Thou maiste soone finde a difference bitwéene Golde and Brasse bitweene Iacob and Esau bitwéene a Face and a Visarde bitweene a fuile Body and an emptie Shadowe Saie not Thou arte settled in thy Beliefe before thou know it Vaine Faith is no Faithe S. Augustines counsel is good Beleeu nomore of Christe then Christ hath willed thee to beleeue Nemo de Christo credat nisi quod de se credi voluit Christus Likewise he saithe Fides stulta non prodest sed obest Fonde Faith is hurtful and dooth no good S. Hilarie saithe Non minus est Deum fingere quà m negare To diuise fansies of God it is as horrible as to saie There is no God The Anciente Father Tertullian speakinge of the Enimies of the Crosse of Christe that disdeigned to submitte theire willes to the wil of God saithe thus Amant ignorare cùm alij gaudeant cognouisse Malunt nescire quod iam oderunt Adeo ' quod nesciunt praeiudicant id esse quod si scirent odisse non possent They desire to be ignorante whereas other folkes desire to knowe They woulde not knowe the Truthe bicause they hate it What so euer it be they imagine it to be the same thinge that they hate But if they knewe it in deede thei coulde not hate it Let Reason leade thee let Authoritie moue thée let Truthe enforce thée The VViseman saithe Who so feareth the Lorde wil not be wilful againste his Woorde God of his mercie confounde al Errours géeue the Victorie to his Truthe and Glorie to his Holy name Amen From London 27. Octobris 1567. ⧠AN ANSWEARE TO A CERtaine Booke lately set foorth by M. Hardinge and entituled A Confutation of the Apologie of the Churche of Englande The Title of the Apologie AN Apologie or answeare in defence of the Churche of Englande with a briefe and plaine declaration of the true Religion professed and vsed in the same The Confutation by M. Hardinge Whereas these defenders take vpon them the name of the Churche of Englande settinge forth thereby a face of auctoritie they do muche like the Asse that Esope telleth of whiche to make the beastes afrayed had put on him a Lions skinne and therewith ietted abroade terribly For as the Lions skinne was but lapped about him and grewe not to his bodie so they beinge in deede no liuely members nor parte of the Churche couer them selues vnder the title and name of the Churche the rather to begyle the simple And verely herein they folowe the wonte of all Heretikes For neuer was there any secte of Heretikes hitherto whiche hath not claimed to be accōpted and called the Church For whiche cause of certaine auncient Fathers they haue bene likened to Apes whose propertie is though they be Apes yet to counterfeit men and to court to seeme men Nouatianus at saithe S. Cyprian after the manner of Apes woulde chalenge to him selfe the auctoritie of the Catholike Churche And where as himselfe was not in the Churche but contrariwise a rebell against the Churche tooke vpon him to affirme that al other were Heretikes and presumed tovpholde the Churche was on his side Irenaeus and Tertullian who were before him write that Heretikes made so much adoo to perswade that the Churche was amonge them selues onely that they feared not to call the right beleuinge and Catholike Churche Hereticall and Schismaticall S. Hilary declaringe how patiently he demeaned himselfe towardes the Arians his enemies by whome he was bannisshed writeth that in fiue yeares space whiles he liued in bannishment he neuer spake nor wrote euill woorde against them whiche falsely said them selues to be the Churche of Christe and were the Synagoge of Antichrist The Donatisles against whome S. Augustine wrote muche saide that the Christianitie was quite loste and gone out of so many nations that be in the worlde and remained onely in Aphrike and that the Churche was onely there In S. Bernardes time also the Heretikes who would be called Apostolikes as they of our time call themselues Gospellers saide that they were the Churche But what meane all Heretikes maye we iudge by couetinge so muche to be seene that whiche they are not Forsooth they meane none other thinge then their Father the Deuill meaneth when he goeth about to begile man For then what dothe he vseth he not this policie to chaunge his owggly hewe and put himselfe in goodly shape of an Angell of light For he is not vnwittinge that if he shewed himselfe in his owne forme suche as he is that euery one woulde flie from him and none lightly woulde be deceiued by him Heretikes doo the like Although they hate the Churche neuer so deadly yet to haue the more oportunitie to hurte it pretende themselues
onely are the Churche to geue credite to al your fantasies yea although ye be the defacers enimies of the Churche Verily the bare name of the Churche is not sufficient S. Paule saithe that Antichriste the Man of sinne shal sitte in the Temple of God whereby no doubte he meante the Churche But M. Hardinge Heare you the voice of God leaue your Fables speake Goddes Holy Woord and speake it truely be ye faitheful Ministers of the Truthe Then who so euer shal be founde to despise your Doctrine be he kinge or Emperour wée will not doubte to calle him an Heathen and Publicane But if he be an Heathen that wil not beare your Churche what is he then that wil not heare Christe Aeneas Syluius beinge afterwarde Pope him selfe saithe thus Si Romanus Pontifex non audiet Ecclesiam Christum quoque non audiet tanquam Ethnicus Publicanus haberi debet If the Bishop of Rome wil not heare the Churche he wil not heare Christe and therefore muste be taken as an Heathen and Publicane S. Augustine saith Oues meae vocem meam audiuÌ„t sequuntur me AuferaÌ„tur chartae Humanae sonent voces Diuinae My Sheepe heare my voice and folowe me Awaie with Mannes VVrittinges Let the Voice of God sounde vnto vs. Surely Doctour Luther him selfe againste whom M. Hardinge so vehemently and so often inflamethe his choler in humble and reuerent manner writethe thus Nos colimus Romanam Ecclefiam in omnibus Tantùm illis resistimus qui pro Ecclesia obtrudunt Babyloniam VVee honour the Churche of Rome in al thinges Onely wee withstand them that in steede of the Churche haue thruste in the CoÌ„susion of Babylon In like sense S. Cyprian saithe Non est pax sed bellum nec Ecclesiae iungitur qui ab Euangelio separatur It is not peace It is VVarre Neither is he ioined to the Churche that is dinided from the Gospel Nowe howe carefully the Churche of Rome is leadde by the Gospel of Christe wee maie easily learne by Nicolaus Cusanus a Cardinal of the same Churche of Rome Thus he saithe Sequuntur Scripturae Ecclesiam non è conuerso The Scriptures of God folowe the Churche but contrary wise the Churche folowethe not the Scriptures To conclude wée maye saye vnto you as S. Augustine saide sometime to PeÌ„tilian the Donatian Heretique Vtrùm nos Schismatici simus an vos nec ego nec tu sed Christus interrogetur vt iudicet Ecclesiam suam Whether of vs be Schâ—matiques wee or you aske you not me I wil not aske you Let Christe be asked that he maie shewe vs his owne Churche The Apologie Cap. 9. Diuision 1. With this swerde did Christe put of the Diuel when he was tempted of him with these weapons ought al presumption whiche doothe auaunce it selfe againste God to be ouerthrowen and conquered For al Scripture saithe S. Paule that commethe by the Inspiration of God is profitable to teache to confute to instructe and to reproue that the man of God may be perfite and throughly framed to euery good woorke Thus did the Holy Fathers alwaie fight againste the Heretiques with none other force then with the Holy Scriptures M. Hardinge That the Holy Fathers did euer more fight against the Heretiques with nowe other force then with the Holy Scriptures that weè denie For What did the Fathers in the first general Councel holden at Nice did they fight against Arius and the mainteiners of his Heresie with no other force then with the Scriptures When those Heretikes refused the woorde Homousion whereby is signified the sonne of God to be of one and the same substance with God the Father for that it was not to be found in the Scriptures besides whiche they stiffely denied as ye doo that any thinge ought to be receiued did not the Caetholike Bishoppes of thother side flie to the Ancient Fathers did thei not appeale to the iudgementes of those Fathers which had geuen sentence of the mater then beinge in controuersie before that Arius and those that helde of his side were borne In the seconde Councel assembled at Constantinople were not the Heretikes of sundry sectes by a wittie and a godly policie contriued betwene Nectarius the Bishop and Theodosius the Emperour through the suggestion of the greate Clerke Stsinnius driuen to receiue the Doctours who liued before theire Heresies were heard of as witnesses of true Christian Doctrine woorthy of credite Macedonius in that Councel was condemned who therefore denied the Holy Ghost to be God bicause the Scriptures geue not vnto him that name But the Bishops there assembled as Photius that learned Bishop writeth declared out of the teaching of the Fathers and Diuines before theire time that the Holy Ghost is to be adored worshipped and glorified as beinge of one nature and substance togeather with the Father and the Sonne In the thirde Councel kept at Ephesus the Heretike Nestorius boasted at ye doo of the Scriptures sayinge they were of his side and would neither speake nor heare ought but Scriptures Scriptures And alleaginge a place or twoo out of the Gospel where Marie is called the Mother of Iesus stoutely finde me in all Scripture quoth he wher Marie is called the Mother of God Hereto what said that holy and learned Bishop Cyrillus chiefe in that Councel Hanc nobis fidem diuini tradidere Discipuli licet nullam fecerint dictionis huius mentionem ita tamen sentire à sanctis Patribus edocti sumus This Fatthe saith he the Disciples of God haue by tradition lefte vnto vs. And although they haue made no expresse mention of this woorde Deipara yet so to thinke we haue benne taught of the Holy Fathers When they reasoned about rules touchinge faithe to be made saithe Vincentius Lirinensis writinge of that Councel to al the Bishoppes there assembled to the number almost of two hundred this seemed most Catholike most faitheful and beste to be done that the sentences of the Holy Fathers should be brought foorthe amonge them to th end that by theire consente and Decrce the Religion of the Olde Doctrine should be confirmed and the blasphemie of the Prophane nouelâ—ie condemned Behold Sirs what weapons the Fathers haue vsed against Heresies besides the Holy Scriptures In the fourthe Councel whiche was celebrated at Chalcedon the Heretike Eutyches as ye and al Heretikes haue done câ—aked mutche of the Scriptures and required his matter to be discussed by Scriptures Tel me quoth he mockingly to euery one that reasoned with him in what Scripture lie the twoo natures But let vs heare what the Learned Bishoppes of that Councel saide thereto VVee finde in the first action of the Councel that they cried out aloude Ea quae sunt Patrum teneantur The thinges that the Fathers haue taught let them be kept Againe when they come to the definitiue sentence they saie Sequentes igitur Sanctos Patres
M. Hardinge here moueth and the whole contention of the Arians Epiphanius writethe thus Nomen Substantiae simpliciter nudè in veteri Noua Scriptura non proponitur Sententia autem eius nominis vbique ocâ—urrié This woorde Substance plainely and nakedly is not founde neither in the Olde not in the Newe Testamente But the sense and meaninge of that woorde is founde euerywhere In this conference and Iudgemente of the Holy Scriptures wée néede oftentimes the discretion and wisedome of Learned Fathers Yet notwithstandinge maye wée not géeue them herein greater crediâ—e then is conuenient or then they them selues if it were offered would receiue Wée maye reuerently saye of them as Seneca in the like case sommetime saide Non sunt Domini sed Duces nostri They are our Leaders but not our Lordes They are not the Truthe of God it selfe but onely witnesses vnto the Truthe Therfore S. Augustine saithe Alios Scriptores ita lego vt quanâ—alibet Sanctitate Doctrinaque praepolleant non ideò verum putem quòd ipsi ita senserint sed quòd id mihi vel per alios Authores Canonicos vel probabili ratione persuadere potuerint Other writers or Fathers bisides the Holy Scriptures I reade in this sorte that be theire Learninge or Holinesse neuer so greate I wil not thinke it true bicause they haue thought so but bicause they are hable to persuade me so either by other Canonical writers or els by some likely reason Likewise againe he saithe Hoc genus literatum noÌ„ cum credendi necessitate sed cum iudicandi libertate legendum est This kinde of writinges of the Holy Doctours and Fathers must be readde not with necessitie to beleeue eche thinge but with libertie to iudge of eche thinge And to that ende he saithe Ne Catholicis quidem Episcopis consentiendum est sicubi fortè falluntur vt contra Canonicas Dei Scripturas sentiant Wee maie not consente vnto the Bishoppes notwithstandinge they be Catholique if they iudge contrarie to the Holy Canonical Scriptures In this authoritie and credite wée haue and ought to haue the Holy Fathers Nowe let vs sée whethér the Bishoppes and others in these Councelles confuted these Heretiques as wée saye by the Scriptures or els as M. Hardinge séemethe to saye for wante or weakenesse of the Scriptures vsed therein the Authoritie of the Fathers Firste the Emperour Constantinus in the Councel of Nice instructinge the Bishoppes there howe they might beste debate theire quarrelles and ende al striues saithe thus vnto them Euangelicae Apostolicae Literae Veterum Prophetarum Oracula perspicuè nos instituunt quid oporteat sapere de voluntare sensu Dei. Ponentes ergo contentionem ex diuinitùs inspiraris oraculis quaeramus solutionem eorum quae proponuntur The Euangelistes and Apostles Writinges and the saieinges of the Olde Prophetes doo clearely instructe vs what iudgemente wee ought to haue of the meaninge and wil of God Therefore saieinge a fide al contention out of those Heauenly Oracles let vs seeke for the assoilinge of our questions Socrates also touchinge the same Councel of Nice saithe thus of the Arian Heretiques Explicantes Sacrosanctas Scripturas saepe illos euertimus By openinge and expoundinge the Holy Scriptures oftentimes wee ouerthrewe them Likewise S. Augustine disputinge againste the same Arians refusethe as I haue saide before bothe Councelles and Fathers and appealethe onely to the Scriptures Nec ego Nicenam Synodum tibi nec tu mihi Ariminensem debes obijcere Scripturarum Authoritatibus res cum re causa cum causa ratio cum ratione concertet Neither wil I allege the Councel of Nice against you nor shal you allege the Councel of Ariminum againste me By the Authoritie of the Scriptures let vs weigh mater with mater cause with cause reason with reason Touchinge the Councel holden at Constantinople against Macedonius and the Diuinitie of the Holy Ghoste Athanasius saithe Ne interroges sed solùm ex Sacris literis condiscas Sufficiunt enim documenta quae in illis reperias Neuer mooue question hereof but onely learne of the Holy Scriptures For the onely proufes that ye shal there finde are sufficient to warrant the Godhed of the Holy Ghoste So likewise saithe Euagrius of the other twoo Councelles of Ephesus and Chalcedon Ex Euangelicis Apostolicis de Domino vocibus scimus Viros illos Diuinos constituisse Wee knowe that these Godly Fathers concluded this mater by suche woordes as the Euangelistes and Apostles haue vttered of our Lorde Therefore the Auncient Father Origen saithe Vide quà m propè periculis illi sint qui negliguÌ„t exerceri in Diuinis Literis ex quibus Solis examinationis huiusmodi agnoscenda discretio est Consider in what daunger they be that haue no care to reade the Holy Scriptures For by the same Scriptures Onely the iudgement of this trial must be allowed Euen so saithe Chrysostome Etiamsi in ipsis Veris Ecclesijs quae Dei sunt dixerint Christum apparuisse nolite eis credere dicentibus ista de me Non enim digna est Diuinitatis meae haec notitia OsteÌ„dens per haec quòd ab ipsis saepè Veris Ecclesijs excunt seductores Proptereà ne ipsis quidem credendum est nisi ea vel dicant vel faciant quae conuenientia sint Scripturis Yea if they saie that Christe hathe appeared in the very true Churches of God yet beleeue them not For this is no woorthy or sufficient knoweledge of my Godhed By this he sheweth that out of the very true Churches oftentimes come foor the deceiuers Therefore wee maie not beleeue no not them that speake vnto vs in the name of the Churche onlesse they speake and doo suche thinges as are agreeable to the Scriptures In like manner againe saithe Origen Necesse nobis est in restimonium vocare Sancras Scripturas Sensus quippe nostri enarrationes sine ijs restibus non habent fidem Wee muste needes calle to witnesse the Holy Scriptures For our iudgementes and expositions without those witnesses carrie no credit And to leaue al other like authorities that might he alleged for shorte conclusion S. Augustine saithe Solis Canonicis Scripturis sine vlla recusatione coÌ„sensum debeo I owe my consente without gaine saieinge not vnto the Doctours or Fathers but Onely vnto the Canonical Scriptures But the Bishoppes in those Councelles saithe M. Hardinge brought foorthe and folowed the expositions of the Auncient Learned Fathers And wherefore might they not What man euer taught or saide the contrarie Yet notwithstandinge they alleged them not as the fundations or groundes but onely as approued and faitheful witnesses of the Truthe Whiche thinge if M. Hardinge happily wil denie maie easily appeare by the woordes of Cyrillus pronounced and published openly in the Councel of Chalcedon Gratulamur nobis mutuò quòd nostrae vestrae Ecclesiae Fidem habent
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
Papae Pecora campi id est homines viuentes in terra Pisces maris id est animas in Purgatorio Volueres Coeli id est animas Beatorum These woordes S. Paule applieth onely vnto Christe meaninge thereby that God hath auanced him aboue al Powers Dominions and that al thinges are subiecte vnto him But the Romaine Sense is far otherwise Thou haste made al thinges subiecte vnto him that is to saye to the Pope The Cattaile of the Fielde that is to saye Menne liuinge in the Earthe The Fishes of the Sea that is to saye the Soules in Purgatories The Birdes of the Heauens that is to saye the Soules of the Blessed in Heauen I leaue M. Hardinges owne peculiar Expositions Drinke ye al of this that is to saye as he geathereth in Conclusion Drinke ye not al of this It is the Substance that is to saye It is the Accidens By sutche prety Senses I wil not saie as S. Hierome saithe De Euangelio Christi facitis hominis Euangelium aut quod peius est Diaboli Of the Gospel of Christe ye make the Gospel of a Man or that is woorse the Gospel of the Diuel I wil not so saye But thus maye I saye with the Prophete Esal Ye make Lighte Darkenesse and Darkenesse Lighte Yet muste wée néedes beléeue vpon M. Hardinges Woorde that the Scripture without the Sense of the Churche of Rome is no Scripture And therefore Hasius saithe Si quis haâ—eat interpretationem Ecclesiae Romanae de loco aliquo Scripturae etiamsi nec sciat nec intelligat an quomodo ' cùm Scripturae verbis conueniat tamen habet ipsissimum Verbum Dei If a man haue the exposition of the Churche of Rome touchinge any place of the Scriptures although he neither knowe nor vnderstande whether and howe it agreeth with the woordes of the Scripture yet he hath the verie Woorde of God So saithe Rabbi Abraham Hispanus speakinge of the expositions of the Rabbines Licet videantur nobis verba nostra esse vera recta nobis tamen Veritas abijcienda est in terram quia Veritas cum illis est Not withstandingâ— our Expositions seeme to vs neuer so True and righte yet muste wee throwe our Truthe to the grounde For the Truthe in deede is with them Lyra likewise reporteth the common opinion the Iewes had of their Rabines Recipienduâ—r est quicquid hoc modo proponatur etiamsi dicant Dextrant esse Sinistram Wee muste needes receiue what so euer they laye vnto vs yea although they tel vs The Righte hande is the Lefte Nowe gentle Reader that thou maiste the better see the constancie and certainetie of these Senses and Expositions whereunto M. Hardinge laboureth so earnestly to haue thee bounde it maye please thee to consider these woordes of Nicolaus Cusanus sometime Cardinal in the Churche of Rome Non est mirum si Praxis Ecclesiae vno tempore interpreâ—atur Scripturam vno modo alio tempore alio modo Nam lntellectus currit cum Praxi Intellectus enim qui cum Praxi concurrit est Spiritus Viuificans Sequuntur ergo Scripturae Ecclesiam non è conuerso It is no marueile though the Practise of the Churche expounde the Scriptures at one time one waye and at an other time an other waie For the vnderstandinge or Sense of the Scriptures renneth with the practise and that sense so agreeinge with the practise is the quickeninge Sprite And therefore the Scriptures folowe the Churche but contrariewise the Churche foloweth not the Scriptures For sutche kindes of Expositions of the Scriptures S. Hilarie saide sometime vnto the Arians Fides ergo temporum magis est quà m Euangeliorum The Faithe therefore foloweth the time and not the Gospel This is the Sense of the Churche of Rome whereby onely M. Hardinge willeth vs to measure and to weighe the Woorde of God But the Ancient Father Origen saithe Sicut omne Aurum quodcunque fuerit extra Templum non est Sanctificatum sic omnis Sensus qui fuerit extra Diuinam Scripturam quamuis admirabilis videatur quibusdam non est Sanctus quia non continetur à Sensu Scripturae As what so euer Golde is without the Temple is not Sanctified so what so euer Sense is without the Holy Scripture although vnto some it seeme wounderful yet is it not Holy bicause it is not conteined in the Sense of the Scripture To conclude where as M. Hardinge saithe wee cannot vnderstande the Scriptures without Tradition the ancient Father Irenaeus saithe This is one special marke whereby wee maye knowe an Heretique These be his woordes Haeretici cùm arguuntur ex Scripturis in accusationem Scripturarum conuertuntur quasi non rectè habeant nec sint ex authoritate quòd variè fint dictae quòd ex his non possit inueniri Veritas ab illis qui Traditionem nesciunt Heretiques when they be reprooued by the Scriptures they falle to the accusinge of the Scriptures as though either they were not wel and perfite or wanted authoritie or were doubtefully vttered or that they that knowe not the Tradition were neuer hable by the Scriptures to finde out the Truthe The Apologie Cap. 10. Diuision 2. Menne saie that Sophocles the Tragical Poete when in his old daies he was by his owne Sonnes accused before the Iudges for a dotinge and sottishe man as one that fondely wasted his owne Substance and seemed to neede a gouernour to see vnto him to the intent he might cleere him self of the faulte he came into the place of Iudgemente and when he had rehearsed before them his Tragedie called Oedipus Colonaeus whiche he had written at the very time of his accusation marueilous exactely cunningly did aske the Iudges in his owne behalfe whether they thought any sottishe or dotinge man coulde doo the like peece of Woorke In like manner bicause these menne take vs to be madde and appeache vs for Heretiques as menne whiche haue nothinge to doo neither with Christe nor with the Churche of God wee haue iudged it should be to good purpose and not vnprofitable if wee doo openly and frankely set foorthe our Faithe wherein wee stande and shewe al that confidence whiche wee haue in Christe Iesu to the intent al menne maye see what is our iudgement of euery parte of Christian Religion maye resolue with them selues whether the Faithe whiche they shal see confirmed by the Woordes of Christe by the Writinges of the Apostles by the Testimonies of the Catholique Fathers and by the Examples of many ages be but a certaine rage of Furious and madde menne and a conspiracie of Heretiques This therefore is our beliefe M. Hardinge The comparison whiche ye make betweene your selues and Sophocles gladly we admitte Yet we acknowledge that as in many respectes ye are like so in some vnlike Sophocles was a Poet that is to saie a fainer and deuiser of thinges that be
One place according to the Nature of his Manhed Wherefore dooth Cyrillus saie Secundum Carnem Solam abiturus Crat Adest autem semper virtue Deitatis According to the Fleash onely he woulde departe But by yâ— power of his Godhed he is euer present Wherfore doth Gregorie saie Verbum Incarnatum Manet Recedit Manes Diuinitace Recedit Corpore The woord Incarnate bothe abideth with vs and departeth from vs. It abideth with vs by the Godhed It departeth from vs by the Body or Manhed Wherefore dooth S. Augustine saie Ibat per id quod Homo erat Manebat per id quod Deus erat Ibat per id quod Vno Loco erat Manebat per id quod vbique erat Christ departed by that he was Man and aboade by that he was God He departed by that that was in One Place He aboad by that that is in al Places If ye wil yet stand in doubte what these Holy Fathers meante by yâ— Manhed of Christe that departed from vs let S. Augustine open bothe his owne and their meaninges Thus he writeth in expresse plaine woordes touching the same Secundum Carnem quam Verbum assumpsit secundum id quòd de Virgine natus est Secundum id quòd à Iudaeis prehensus est quòd ligno confixus quòd de Cruce depositus quod linteis inuolutus quòd in sepulchro conditus quòd in Resurrectione manifestatus me non semper habebitis vobiscum According to the Fleash that the Woorde receiued according to that he was borne of the Virgine according to that he was taken of the Iewes According to that he was nailed to the Tree taken downe from the Crosse lapte in a sheete laide in the graue and was declared in his Resurrection these woordes are true Ye shal not haue me alwaies with you Likewise againe he saithe Dominus noster absentauit se Corpore ab omni Ecclesia Ascendit in Coelum Our Lord as touching his Body Absented him selfe from his whole Churche and Ascended into Heauen To be short if it be so hainous an errour in this case to vse these woordes Godhed and Manhed wherefore is not Fulgentius him selfe reproued for so often vsing the same These be his woordes Secundum Humanitatem suam Localiter erat in Terra Secundum Diuinitatem Coelum impleuit Terram Vera Humanitas Christi Localis es Vera Diuinitas semper immensa est Caro Christi absque dubitatione Localis est Diuinitas tamen eius vbique semper est Permansit in Christo Immensa Diuinitas Suscepta est ab eo Localis Humanitas Quomodò Ascendit in Coelum nisi quia Localis Verus est Homo Quomodò adest Fidelibus nifi quia idem Immensus Verus est Deus Christe according to his Manhoode was placed in Earthe but according to his Godhed he filled bothe Heauen and Earthe The Manhoode of Christe is conteined in Place The Godhed of Christe is Infinite and in al places The Pleash of Christe is doubtelesse in One place The Godhead of Christe is for euer in euery place There remained stil in Christe the Infinite Godhed There was receiued of him a Local Manhoode How Ascended he iâ—to Heauen sauing that he is very Man conteined in Place How is he present with the Faithful sauing that he is Infinite and True God Last of al he saithe Vnus idemque Christus Secundum Humanam Substantiam aberat Coelo cùm esset in Terra dereliquit Terram cùm Ascendisset in Coelum Christe being One accodinge to the Substance of his Manhoode was absent from Heauen when he was in Earthe and forsooke the Earthe when he Ascended into Heauen Thus many times M. Hardinge ye haue these woordes in one place togeather in Fulgentius him selfe The Godhed the Manhoode very God very Man The Fleash of Christe The Substance of the Manhoode And these â—e the selfe same woordes that you reproue Blotte out therefore for shame that vnaduised note in your Margine Looke better to your Booke Woorke hereafter more discretely and trouble not neither Pennemenne nor others without cause Otherwise the Penneman wil tel you what birde bare the feather that made you a Penne. The Apologie Cap. 1. Diuision 2. Wee beleeue that the Holy Ghost who is the thirde Person in the Holy Trinitie is very God not made not created not begotten but proceding from bothe the Father and the Sonne by a certaine meane vnknowen vnto man and vnspeakable and that it is his propertie to mollifie loften the hardnesse of mans hart when he is once receiued thereinto either by the holesome preaching of the Gospel or by any other waye that he doth geue men light and guide them vnto the knowledge of God to al way of Truthe to newnesse of the whole life and to euerlasting hope of Saluation M. Hardinge As wee acknowledge this article to be true and Catholike so we demaunde of these Defenders how they can proue the same Haue they either expresse Scripture for it or any of the first foure general Councels whiche be estemed of most Authoritie VVe are sure they haue not Therefore we do them to vnderstand and if they heare vs not we aduertise the Readers that feare God and loue his truth that al truthe necessarily to be beleued expressed in the Scripture and that other Councels be to be receiued besides the foure first which are allowed in England by Parlament The B. of Sarisburie Consider M. Hardinge notwithstanding ye euermore tel vs of Fathers Fathers yet how contrarie oftentimes ye are in iudgement to the same Fathers You saie that the Godhed of the Holy Ghost cannot be proued by expresse Woordes of the Scriptures and thereof ye saie ye are right sure Yet S. Augustine nothinge douteth but it may wel be proued by plaine Scriptures Thus he saith Spiritus Sanctus est Deus Vnde Petrus cùm dixisserâ— Ausus es mentiri Spiritui Sancto continuò sequutus adiunxit quid esse Spiritus Sanctus ait Non es mentitus Hominibus sed Deo The Holy Ghost is God Therefore Peter when he had saide vnto Ananias thou hast enterprised to lie to the Holy Ghost he followed readily and tolde him what was the Holy Ghost and saide Thou hast not sied vnto Man but vnto God Againe he saithe Ostendit Paulus Deum esse Spiritum Sanctum idò non esse Creaturam S. Paule sheweth vs that the Holy Ghost is God and therefore is no Creature Likewise againe he saith Ne quisquam Spiritum Sanctum negaret Deum continuò sequutus ait Glorificate portate Deum in Corpore vestro Least any man should denie that the Holy Ghost is God Paule added immediately these woordes Glorifie you therefore and beare God in your Body Here haue wée S. Augustines Yea and M. Hardinges Nay S. Augustine assureth vs he hath Scriptures to proue the Godhed of the Holy Ghoste M. Hardinge saithe wée
but the Pride and Tyrannie and Vniuersal Gouernmente Iurisdiction that is signified by that name If the name were naught then was the Vsurpation of the thinge it selfe a greate deale woorse But S. Gregorie saithe The Charge and Principalitie of the whole Churche was committed vnto Peter This is not denied In like sorte Chrysostome saithe The like Charge and Principalitie of the Churche was committed vnto Paule For thus he writeth Paulo Totus Orbis creditus est Paulus gubernat Orbis Ecclesiam Paulus Vniuersum gubernat Orbem Vnto Paule the whole World is committed Paule gouerneth the Churche of the VVorld Paule ruleth yâ— vvhole vvorld And yet Chrysostome meant not hereby yâ— Paule had the Vniuersal Gouernmente of the whole but that his care Charge was general as not bound or limited vnto one place but indifferente coÌ„moÌ„ vnto al. So he saithe Paulus taÌ„ anxiâ— omniuÌ„ saluteÌ„ curabat â—c si Totus Mundus vnica esset Domus Paule was so careful for the Saluation of al menne as if the Whole Worlde had benne but one House Againe Paulum tangebat solicitudo Omnium Ecclesiarum non Vnâ—us aut Duarum aut Trium sed Omnium quae erant per Orbem Terrarum Paule was moued with the care of Al Churches not of One or Two or Three but of Al the Churches throughout the World Likewise he saithe of S. Iohn Columna erat OmniuÌ„ quae in Orbe sunt Ecclesiaâ—um He was the Piller of Al the Churches in the Worlde Likewise againe of S. Mathewe Matthaeus Vniuersi Orbis curam gerebat The Whole VVorlde was vnder Mathewes Charge Therefore if M. Hardinge wil geather out of these thrée woordes of S. Gregorie Totius Ecclesiae Cura that Peter had Vniuersal Iurisdiction ouer al it muste néedes folowe by the same woordes that Paule Iohn and Mathewe had the same Iurisdiction ouer al. What other thinge he hopeth to gaine by these Woordes of S. Gregorie I cannot tel Onlesse happily he wil founde his reason thus S. Gregorie saithe Petrus Vniuersalis Apostolus non vocatur Peter is not called the Vniuersal Apostle Ergo The pope is the Vniuersal Bishop So handsomely these thinges are geathered togeather to serue the Pourpose Pope Leo ye saie of Humilitie refused this Name openly in the Councel of Chalcedon In déede Pope Gregorie so reporteth it Notwithstandinge it appeareth not by any thinge donne in that CouÌ„cel that this Title was euer offered him And to refuse a thinge before it be offered it is no greate pointe of Humilitie To be shorte the beste wée can geather hereof is this Iohn the Bishop of Constantinople ambitiously craued this name Pope Leo godly refused it being offered vnto him The Popes afterward gladly receiued it without offering If it were a good name why was it refused If it were an il name why was it receiued Nowe let vs sée what they of M. Hardinges side haue meante by this woorde Vniuersal and with what Humilitie the Popes haue receiued the same Thus therefore they write Papa est Ordinarius Totius Mundi The Pope is the Ordinarie of al the VVorld Papa est Ordinarius Omnium hominum The Pope is the Ordinarie of Al menne Papa Totius Orbis obtinet Principatum The Pope hathe the Princehood of Al the VVorlde And when the Pope is Consecrate the Chiefe Minister saith vnto him Ego inuestio te de Papatu vt Praesis Vrbi Orbi I doo inueste thee with the Popedome that thou maiste rule both the Cittie and the VVorlde And whereas M. Hardinge demaundeth how many Popes haue claimed this name it may please him to remember that in the late Councel of Constance it was not onely claimed but also published as an Article of yâ— Faithe The woordes are these De necessitate Salutis est credere Papam esse Oecumenicum It is of the necessitie of Saluation to beleue that the Pope is the Vniuersal Bishop Of this Vniuersalitie of Power Franciscus Zarabella writeth thus Papa iam occupauit Omnia iura inferiorum Ecclesiarum ira â–ª vt inferiores Praelati sint pro nihilo The Pope hathe nowe gotten the right of Al Inferiour Churches so that the Inferiour Prelates stande nowe for nothinge For these causes Gregorie callethe the name of Vniuersal Bishop a Prophane a Presumptuous a Wicked and Antichristian name Comparinge the Vsurper thereof with Lucifer and Antichriste The Apologie Cap. 5. Diuision 1. Further wee saye that the Minister ought laufully duely and orderly to be preferred to that office of the Churche of God and that noman hathe Power to wreaste him selfe into the Holy Ministerie at his owne pleasure Wherefore these personnes doo vs the greatter wronge whiche haue nothinge so common in theire mouthes as that wee doo nothinge Orderly and comely but al thinges troublesomely and without order and that wee allowe euery man to be a Prieste to be a Teacher and to be an Interpreter of the Scriptures M. Hardinge Ye saye that the Minister ought laufully to be called for so hathe your Latine and duely and orderly to be preferred to that office of the Churche of God VVhy do ye not so VVhy is not this obserued amonge you Gospellers VVhat so euer ye meane by your Minister and by that office this are wee assured of that in this your newe Churche Bishops Priestes Deacons Subdeacons or any other Inferiour Orders ye haue none For whereas after the Doctrine of your Newe Gospel like the Forerenners of Antichriste ye haue abandoned thexternal sacrifice and Priesthood of the Newe Testamente and haue not in your Secte consecrated Bishops and therefore beinge without Priestes made with lawful laieinge on of handes as Scripture requireth al Holy Orders beinge geuen by Bishops onely howe can ye saie that any amonge you can lawfully Minister or that ye haue any lawful Ministers at al This then beinge so let me haue leaue to oppose one of these Defenders consciences And that for the better Vnderstandinge I maye directe my woordes to a certaine person let him be the Authour of this Apologie or bicause his name to me is vnknowen let him be M. Iewel For with him gladly woulde I reason in this point the rather for acquaintance and for that he beareth the name of a Bishop in that Churche where my selfe had a roume Howe saye you Sir Minister Bishop ought the Minister to be lawfully called ought he dewly and orderly to be preferred to that office or as the Latine here hathe promoted or put in Auctoritie ouer the Churche in the Apologie this Defender saithe yea Howe many Bishops can you recken whome in the Churche of Salesbury you haue succeded as wel in Doctrine as in outwarde sittinge in that Chaire Howe many can you tel vs of that beinge your Predecessours in order before you were of your Opinion and taught the faitheful people of that Dioces the Doctrine that you teache Did Bishop Capon teache your
as ◠commaunded by Christe and the Apostles commended to vs by the ◠Fathers of the Primitiue Churche by al ◠learned Doctours and general vse of the ◠who le Churche And if the expresse terme of Secrete or auricular Cōfession be Seldome mētioned in the Auncient Fathers as that of Publike Confession is often times as in the Nicene Councel and in sundry other places that is nothinge repugnant to the Doctrine of the Catholike Churche The B. of Sarisburie Al this greate shewe of Authorities of Fathers and Doctours M. Hardinge him selfe in the ende dischargeth easily with one Woorde For notwithstandinge al that be coulde beste diuise to saie herein his Conclusion at the laste is this The Expresse Terme of Secrete or Auriculare Confession is Seldome mentioned in the Ancient Fathers Seldome he saithe as if it were sometimes vsed although but Seldome But if he had leafte Seldome and saide Neuer I trowe his tale had benne the truer For the reste wée saie as before Wée make no Confusion of the Keies Our Doctrine is plaine that there be twoo Keies in the Churche of God The one of Instruction the other of Correction Whereof the one woorketh inwardly the other outwardly The one before God the other before the Congregation And yet either of these standeth wholy in the Woorde of God And therefore S. Paule saithe Omnis Scriptura Diuinitùs inspirata vtilis est ad Doctrinā ad Redargutionem ad Correctionem ad Institutionem c Al Scriptures inspired from God are profitable To teache the Truthe To reprooue Falsehedde To correcte the Wicked To Nourtoure and infourme the Godly Of the Former of these Keies S. Paule saithe Beleeue in the Lorde Iesus and thou shalt be safe with al thy House Of the other he saith The Weapons of our warfare are not Fleashely but mighty through God to throwe downe holdes castinge downe euery Highe thinge that is builded vp againste the knowledge of God and to bringe al vnderstandinge captiue to the Obedience of Christe This Doctrine séemeth to be simple and plaine and without Confusion Touchinge M. Caluine it is great wronge vntruely to reporte so Reuerende a Father and so Woorthie an Ornamente of the Churche of God If you had euer knowen the order of the Churche of Geneua had séene foure thousande people or moe receiuinge the Holy Mysteries togeather at one Communion ye coulde not without your great shame wante of modestie thus vntruely haue published to the worlde that by M. Caluines doctrine the Sacramentes of Christe are Superfluous Certainely to leaue al that he hath otherwise spoken of the Sacramentes in general Of the Sacramente of Christes laste Supper he writeth thus Magnum Consolationis ac suauitatis fructum ex hoc Sacramento colligere possunt piae animae quòd illîc Testimonium habeant Christum sic nobis adunatum esse sic nos illi vicissim insertos adeoque in vnum Corpus cum ipso coaluisse vt quicquid ipsius est nostrum vocare liceat The Godly mindes maye take greate fruite of pleasure and Comforte of this Sacramente for that therein they haue a witnesse that Christe is so made one with vs and wee so graffed into him and are so growen bothe into one Bodie that what so euer is his wee maie nowe calle it ours But he saithe The Supper is a token of remēbrance to lifte vp or to healpe our infirmitie For if otherwise we were mindeful yenough of Christes Deathe this healpe were Superfluous O M. Hardinge howe farre maie malice beare a man Bicause M. Caluine saithe Wée are weake and haue néede of out warde Sacramentes to quicken the dulnesse of our Senses saithe he therefore that the Sacramentes be Superfluous If he had likewise saide Our bodies be weake and haue néede to be refreashed with Meate and Drinke would ye geather thereof that Meate and Drinke are Superfluous Nay contrariewise he concludeth Wee haue neede of Sacramentes Therefore Sacramentes be needeful and the greatter our weakenesse is the more néede haue wée of sutche remedies His woordes emongst many others of like sense be these Sic est exigua nostra Fides vt nisi vndique fulciatur atque omnibus modis sustentetur statim concutiatur fluctuet vacillet So smal is our Faithe that onlesse it be borne vp of euery side and by al meanes be mainteined it shaketh it wauereth and is like to falle If this be so dangerous a Doctrine as you telle vs why then are the Ancient Catholique Fathers suffered to holde and maineteine the same Dionysius whome you so often calle S. Paules Scholar writeth thus Nos imaginibus sensibilibus quantum fieri potest ad Diuinas adducimur Contemplationes Wee as mutche as maie be by Sensible Images or Sacramentes are brought vnto Diuine Contemplations Likewise S. Augustine saithe Sacramenta propter Carnales Visibilia instituta sunt vt ab illis quae oculis cernuntur ad illa quae intelliguntur Sacramentorum gradibus transferamur Visible Sacramentes are ordeined for Carnal Menne that by the steppes of Sacramentes we maie be leadde from the thinges that wee see with eie vnto the thinges that wee vnderstande So saithe S. Cyprian Fidei nostrae infirmitas Symboli argumento edocta est c. The weakenesse of our Faithe is taught by the vnderstandinge of the Sacramente c. So S. Chrysostome Si incorporei essemus nuda incorporea nobis haec ipsa daret Nunc quia Corporibus insertas habemus animas sub visibilibus spiritualia tradit If wee were Bodilesse God woulde geue vs these thinges bare and Bodilesse But for as mutche as wee haue Soules fastened vnto our Bodies therefore God geueth vs thinges Spiritual vnder thinges Visible Againe he saithe Rectis Fidelibus Scripturae non sunt Necessariae dicente Apostolo Lex iustis non est posita To the Godly and Faithful the Scriptures are not Necessarie For so the Apostle saithe There is no Lawe prouided for the Iuste And againe Oportuerat quidem nos nihil indigere auxilio Literarum sed tam nudam in omnibus vitam exhibere vt Librorum vice Gratia Spiritus vteremur It behooued vs to haue no neede of the Scriptures but in al thinges to shewe our Liues so pure and cleane that in steede of Bookes wee mighte vse the Grace of the Holy Ghoste In like manner S. Hierome saithe Cùm meruerimus esse cum Christo similes Angelis fuerimus tunc Librorum Doctrina cessabit When wee shal obteine to be with Christe and shal be like vnto the Angels then the Doctrine of Bookes shal geue place Nowe tel vs M. Hardinge muste wee hereof conclude as you doo y◠these Holy Fathers S. Cyprian S. Augustine S. Hierome S. Chrysostome helde false perillous Doctrines with wicked temeritie woulde abandonne bothe Scriptures and Sacramentes as thinges not Necessarie Certainely for ful resolution hereof M. Caluine him selfe saithe thus
we maye gather of his woordes as he meaneth that a Prieste exerciseth not the right of any his owne proper power in remittinge sinnes so in the very place by you alleaged he saith the contrary to your Doctrine For the Right of loosinge and bindinge saieth he is graunted to Priestes onely and therefore the Churche chalengeth it rightly whiche hath true Priestes Lo he vseth the woorde of chalenge Againe in the same place he auoucheth that he whiche receiueth the Holy Ghoste whom Priestes receiue when they be Consecrated in the Sacrament of Order receiue also power to Loose and Binde Sinnes For prouse thereof he alleageth the Scripture Take ye the Holy Ghoste whole sinnes ye remitte they are remitted and whose sinnes ye reteine they are reteined And if you Defender were accustomed to make your humble ConfessioÌ„ and so to be assoiled you should heare some Ghostly Fathers saie to you after certaine other woordes Auctoritate mihi commissa ego te Absoluo c. The B. of Sarisburie In what sense the Prieste without hearinge Confessions maie be a Iudge wée haue sufficiently saide before Neither knowe I what fansie M. Hardinge can haue in so often rehearsal of one thinge With what woordes or coloure of Commission M. Hardinge can furnishe out his Authoritie it forceth not greately Verily without somme shew or countenance his credite would not holde In deede Hugo and Bernarde saie The Iudgemente of God foloweth the Iudgemente of man And Pope Iulius saithe Habet Sacrosancta Romana Ecclesia Potestatem singulari sibi Priuilegio Concessam Aperire Claudere ianuas Regni Coelestis quibus voluerit The Holy Churche of Rome hath Power grounted vnto her by Singulâ—re Priuilege to Open and to Shutte the gates of the Kingedome of Heauen to vvhom she listeth And Cardinal Cusanus saithe Haee Ligandi â—oluendi Potestas non minor est in Ecclesia quà m in Christo This Power of Bindinge and Loosing is no lesse in the Churche then it is in Christe But it is no greate wisedome to geue ouer mutche credite vnto them that so often haue deceiued vs. If theire Authoritie be so greate as they make it let them shewe the woordes of theire Commission The saieing of S. Ambrose is cleare and plaine Verbum Dei dimittit Peccata Sacerdos est Iudex Sacerdos quideÌ„ officium suum exhibet Sed nullius potestatis iura exercet The Woorde of God foregeeueth Sinnes The Prieste is the Judge The Prieste executeth his office But he exerciseth the right of no Povver And to this ende in an other place he allegeth the woordes of the Prophete Esai spoken in the person of God Ego sum ego sum qui deleo iniquitates tuas I am he I am he that put a waie thine iniquities And to laie more weight to S. Ambroses woordes S. Augustine saithe in like sense Officium Baptizandi Dominus concessit multis Potestatem verò Authoritatem in Baptismo remittendi peccata sibi Soli reseruauit Our Lorde hath graunted the office of Baptizinge vnto many but the Power and Authoritie in Baptisme to foregeeue Sinnes he hath reserued Onely to him selfe So saithe S. Ambrose Nostrum est onera remittere Illius est resuscitare Illius est educere de Sepulchro It is our parte to remoue the stone from the graue by Preachinge by Counsel and by Exhortation But it is the Lordes woorke to raise vp the deade It is the Lordes woorke to bring him from the pitte Likewise againe he saithe Neque Legatus neque nuntius sed ipse Dominus saluum fecit populum suum Solus remanet quia non potest hoc cuiquam hominum cum Christo esse commune vt peccata condonet Solius hoc munus est Christi qui tulit peccata mundi It is not the Embassadoure It is not the Messenger but the Lorde him selfe that hath saued his people The Lorde remaineth alone For noman can be partener vvith God in foregeeuinge of Sinnes This is Christes Onely office that hath taken awaie the sinnes of the World And yet is not the Priestes office voide of Power He hath Power and Commission to open the Wil of God and as S. Paule saith to speake vnto the people euen as in the Person of Christe So Tertullian saithe Dandi Baptismi ius habet Summus Sacerdos id est Episcopus The Chiefe Prieste that is to saie the Bishop hath Right and Power to geeue Baptisme But S. Augustine saithe Ministerium dedit seruis Potestatem sibi retinuit God gone the Ministerie of Remission of Sinnes vnto his Seruâ—untes But the Povver thereof he reteined to him selfe So when Christe sent out his Disciples to Preache the Gospel he gaue them Authoritie Power If M. Hardinge wil saie There is no Power or Authoritie in the Reading or Publishinge of Goddes Woorde his owne Doctour Hosius wil telle him that when the Bishop Ordereth a Reader euen after the manner of the Churche of Rome he saithe vnto him Habe Potestatem legendi Epistolas in Ecclesia Sancta Dei tam pro viuis quà m pro defunctis Haue thou Power to Reade the Epistles in the Holy Churche of God as wel for the quicke as for the Deade In deede this is a very special Power sutche as I trowe Christe and his Apostles neuer taught vs. Neither woulde I haue noted it in this place sauing that Hosius the profoundest Proctour of that side thought it a mater woorthe the notinge Sutche power therefore belongeth to Priestes and Ministers in the Churche of God But the Power of Geuinge Remission of Sinne belongeth to God alone and to none other If any man wil presume further S. Hierome saithe as it is alleged before He hath put on the proude looke of the Phariseis And saithe further that sutche Priestes and Bishoppes vnderstande not the Woordes of Christe For saithe he It is not the Iudgemente or Absolution of the Prieste but the Life of the Penitente that is regarded before God And therefore S. Augustine saith Inde nata sunt Schismata cùm homines dicunt Nos Sanctificamus immundos Nos Iustificamus impios nos petimus nos impetramus Hereof grow Schismes and Diuisions in the Churche when menne saie wee Sanctifie the vncleane wee Justifie the wicked wee desire wee obteine Howe he it here commeth in Richardus de Sancto Victore God wate with a ful colde distinction For thus he saithe Christus potuit Dimittere Peccara Nos vero ' non possumus Dimittere Peccata sed tantùm Remittere Peter Lombarde saithe mutche better Christus Sacerdotibus tribuit potestatem Ligandi Soluendi id est ostendendi hominibus Ligatos vel Solutos Christe hath geuen Power vnto Priestes to Binde and to Loose that is to saie to declare vnto menne whoe be Bounde whoe be Loose Sa saithe Bonauentura of the Priestes vnder the Lawe of Mases Mundare dicebantur quia mundatum ostendebant
Hierome saithe Quid prodest Corporis pudicitia animo constuprato VVhen the Minde or Harte is defloured what auaileth the Chastitie of the Body S. Ambrose saithe Non imperari potest Virginitas sed optari Nam quae supra nos sunt in Voto magis sunt quà m in Magisterio Wee maie vvishe for Virginitie but commaunde it wee cannot For the thinges that be aboue vs and out of our power are rather of desire then of Commaundement Hereof Epiphanius maketh this Conclusion Vt ne confundantur apud homines occultè scortantur sub Solitudinis aut continentiae specie libidinem exercent Melius est itaque lapsum à cursu palà m sibi vxorem accipere secundum Leges Leste they should be shamed before menne they keepe Harlottes priuily and vnder the colour of Solitarie or Continent Life they practise theire filthy pleasure Better is it therefore for a man beinge fallen from his course openly to take vnto him selfe a vvife accordinge to the Lavve So saithe S. Hierome as I haue before alleged Huiusmodi Virginibus apertè dicendum est vt aut nubant si se non possunt continere aut contineant si nolunt nubere To sutche virgins wee muste saie plainely that either they Marrie if they cannot Conteine Or els that they Conteine if they wil not Marrie So saithe S. Bernard vnto his Sister Quod incautè vouisti ne impleas Impia est promissio quae scelere adimpletur That thou haste vnaduisedly Vowed see thou keepe it not It is a vvicked promisse that is perfourmed vvith vvickednesse To be shorte Iohannes Scotus saithe Si votum Continentiae est annexum Ordini Sacro solùm ex praecepto Ecclesiae sequitur quòd non simpliciter illegitimat ad contrahendum If the Vowe or promisse of Chastitie be annexed vnto Holy Orders Onely by force of the Constitution or Commaundement of the Churche then dooth it not of necessitie and fine force vnhable a man to contracte Matrimonie How be it hereof wée haue saide already so mutche as to a reasonable man maie seeme sufficient The Apologie Cap. 9. Diuision 1. Wee receiue and embrace al the Canonical Scriptures bothe of the Olde and Newe Testament geuinge thankes to our God who hath raised vp vnto vs that Light whiche wee might euer haue before our eies leaste either by the suttletie of man or by the snares of the Diuel wee should be carried awaie to errours and lies Also that these be the Heauenly Voices whereby God hath opened vnto vs his wil and that onely in them mannes harte can haue settled reste that in them be aboundantly and fully comprehended al thinges what so euer be needeful for our Healthe as Origene Augustine Chrysostome and Cyrillus haue taught That they be the very mighte and strength of God to attaine to Saluation That they be the Fundations of the Prophetes Apostles whereupon is builte the Churche of God That they be the very sure and infallible Rule whereby maie be tried whether the Churche doo swarue or erre and whereunto al Ecclesiastical Doctrine ought to be called to accoumpte and that against these Scriptures neither Lawe nor Ordinaunce nor any custome ought to be hearde no though Paule him selfe or an Angel from Heauen should comme teache the contrarie M. Hardinge But why doo yee not here plainely declare whiche be the Bookes of the Scriptures that ye allowe and whiche be they that ye reiecte In general ye saie that ye embrace al the Canonical Scriptures Yet if a man presse you with the place of the Machabees for Praier to be made for the Deade and with the woordes of S. Iames Epistle againste your Iustification of Faithe onely and likewise with certaine other places of the Scriptures whiche be accompted in the Canon of the Churche againste certaine other your false doctrines in this case your wonte is to denie those Scriptures to be Canonical Yet here ye beare the worlde in hande ye allowe al. VVould God there were in you either more truthe or lesse crafte VVel ye geue thankes to God for the Scriptures for that hauinge them before your eies ye are staied in Truthe assured that by the suttelty of man or snares of the Diuel ye be not caried awaie into Errours and Lies And is it so in deede I praie you syrs of what secte be ye or of whiche secte is eche one of you For I dare boldely saye and so the worlde seethe that yee agree not al in one If yee saie yee be Lutherans then muste I further demaunde of you of whiche sorte of Lutherans For that puddle runneth out by many sinckes Be yee Zuinglians Arians Osiandrines Libertines Adiaphoristes Anabaptistes Caluinistes or Sathanisâ—es VVhat Priuiledge haue ye before your felowes a matche beinge made betwene you I meane that newe Cleregie of Englande and the other sectes of our time c. If yee haue this lighte of the Scriptures before your eies how is it that ye agree not within your selues yea how is it that eche one of you oftentimes disagreeth with him selfe howe is it that so many times ye haue chaunged your Commâ—nion Booke the order of your Seruice your doctrine of the blessed Sacrament your Homilies c. VVho knoweth not how in the matter of the Sacrament your chiefe Capitaines haue shewed them selues inconstant and mutable and contrary to them selues I meane Cranmere Ridley Latimer and that greate Rabbin Peter Martyr him selfe As for the resâ— they be not woorthy to be named But what saie ye be these the Heauenly Voices whereby God hath opened vnto vs his wil Then howe dare yee to transgresse his wil declared in these Voices where ye reade expressely that he whiche heareth not the Churche is to be taken for no better then a Heathen and a Publicane As yee procede ye saye that onely in the Scriptures mans harte can haue setled reste and that in them be abundaÌ„tly and fully comprehended al thinges what so euer be needeful for our Saluation as Origen Augustine Chrysostome and Cyrillus haue taught Either you knowe not what you saie sir Defender nor the thinges of whiche you make affirmation as S. Paule saile of suche as ye are writinge to Timothe or you are fowly ouerseene If the harte of man haue setled rest in the Scriptures onely as you saye then in nothinge els but in the Scriptures By this you seeme to trouble and disqutet many hartes For if this be true then had good Abel no better reste in his harte then wicked restlesse Cain VVhen the Holy Booke of Scripture was loste whiche God restored by Esdras were there none in al that time whose hartes had setled reste VVhat foolishe and absurde doctrine is this VVhat if it had pleased God there had neuer benne letter written of the Olde or Newe Testament shoulde not Gods frendes haue founde his peace that passeth al sense as S. Paule saieth Had Paule Antony Hilarion
it is a Bastarde Epistle and not written by S. Iames. Likewise S. Hierome saithe Epistola Iacobi ab alio quopiam sub eius nomine edita asseritur It is saide that the Epistle of S. Iames was set foorthe by somme other man vnder his name This therefore is no Newe fantasie but the Iudgemente of the Ancient Learned Fathers Neuerthelesse wee doo bothe receiue the same Epistle and also reade it in Oure Churches and allowe euery Clause and Sentence that therein is written M. Hardinge saithe If yee haue this Lighte of the Scriptures before your eies howe is it that yee agree no better emongest your selues And here he reckeneth vp by rote a many of names of his owne makinge Lutherans Zuinglians Arians Osiandrians Libertines Adiaphoristes Anabaptistes Caluinistes and Sathanistes In whiche his so pleasante fansie he maie haue leaue to sporte him selfe while he listeth God be thanked wée agrée thorowly togeather in the whole Substance of the Religion of Christe and altogeather with one harte and one Sprite doo glorifie God the Father of our Lorde Iesus Christe Certainely S. Augustine S. Hierome S. Chrysostome Epiphanius and Theophilus as it appeareth by theire writinges agreed no better togeather in theire time then wee doo nowe Yet had they and euery of them the Woorde of God and the same Woorde of God was a Light vnto their feete It was not for any greate stoare of better mater I trowe that M. Hardinge thus chargeth vs with so often changinge the Communion Booke For of more then of one Onely Change he cannot tel vs. And if there had benne lesse then that there had benne no change at al. And yet for that One change he him selfe in the meane season hath changed thrise But the Holy Communion Booke and the Order of the Holy Ministration standeth and by Goddes Mercie shal stand stil without any further Change How be it Gentle Reader if thou wilt knowe the often Alterations and Changes of the Masse reade I beseche thée Platyna and Polydore Vergil touchinge the same There shalte thou finde howe and by whome and vpon what occasion and in what processe of time al the partes of the Masse were peeced and sette togeather and that in the space of seuen hundred whole yéeres scarcely and with mutche adoo it was made vp at laste and brought to somme perfection Christes Commaundement of Hearinge the Churche is answeared before S. Augustine saithe Credimus Sanctam Ecclesiam non Credimus in Sanctam Ecclesiam VVee beleeue that there is a Holy Churche But wee Beleue not in the Holy Churche For the Churche is not God nor is hable of her selfe to make or alter any one Article of the Faithe The Prophete Esay saithe Ad Legem potiùs ad Testimonium Si non responderint secundum Verbum hoc non erit illis Lux Matutina To the Lawe rather and to the Testimonie If they answeare not accordinge to this VVoorde they shal haue no Morninge Light M. Hardinge saithe further If quietnesse of Conscience comme of the VVoorde of God onely then had Abel no more quietnesse of Conscience then wicked restlesse Cain Then should Paule the Eremite and Antonie and Hilarion and Pambus and other Holy menne liuinge in Wildernesse without Letters haue had no reste ne quiet at theire hartes And why so Bicause they had no Woorde written Who woulde thinke that M. Hardinge bearinge sutche a countenance of Diuinitie woulde thus goe aboute to deceiue him selfe with a pointe of Sophistrie Chrysostome saithe Deus Conditor Humani Generis ab initio per seipsum homibus loquebatur God the Creatour of Mankinde froÌ„ the beginninge spake vnto menne by him selfe in his owne personne And S. Paule saithe Deus olim multifarià m multisquemodis Patribê° locutus est In Old times God spake many vvaies and in sundrie sortes vnto the Fathers And doothe M. Hardinge thinke when God him selfe in his owne personne and presently spake vnto Abel that Abel bearde not then the Woorde of God Wée speake not so precisely and nicely of Goddes Woorde written in Paper For so it is a Creature Corruptible and shal consume and perishe as other Corruptible Creatures doo But the VVoorde of God whiche wée speake of endureth for euer S. Hierome saithe Quomodò Aeternae erunt Scripturae Diuinae si Mundus certo fine est terminandus Verum est quidem quòd Librorum pelliculae cum ipsis Literis abolendae sunt Sed quia subiungit DnÌ„s Verba verò mea non praeteribunt proculdubio quod illis apicibus pollicetur erit Aeternum Howe shal the Holy Scriptures he Euerlastinge seeinge the Worlde shal haue on ende True it is that the parchement or leaues of the Bookes with the letters and al shal be abolished But for as mutche as our Lorde addeth My Woordes shal neuer passe doubtelesse though the Papers and Letters perishe yet the thinge that is promised by the same letters shal laste for euer So Chrysostome saithe Paulus Praedicationem non Scripâ—am appellat Euangelium Preachinge not vvritten Paule calleth the Gospel That M. Hardinge addeth of Antonius and Paulus Hilarion other Eremites that they liued in Wildernesse vvithout Letters and therefore presumeth they liued vvithout the VVoorde of God it is very vnaduisedly spoken and vtterly vntrue For proufe whereof to name onely One in stéede of the reste S. Augustine saithe that Antonius the Eremite was notably Learned and perfite in the Scriptures His woordes be these Antonius sine vlla scientia Literarum Scripturas Diuinas memoriter audiendo tenuisse prudenter cogitando intellexisse praedicatur It is reported that Antonius without knowledge of Letter bothe Learned the Holy Scriptures and bare them vvel in minde by hearinge and also by Wisedome and studie vnderstoode them And whereas M. Hardinge woulde séeme to make sutche an accoumpte of Praier and Holinesse without knowledge S. Augustine saithe Lectio sine Meditatione arida est Meditatio sine Lectione erronea est Oratio sine Meditatione tepida est Readinge without Meditation or studie is drie and barren Meditation or studie vvithout Readinge is erroneous And Praier without Cogitation or studie is halfe colde and vnfruiteful Thus wée sée by S. Augustines Iudgement that the Force and Substance bothe of Praier and of Meditation dependeth of Readinge How be it what Comforte and peace of Conscience wée haue by Hearinge the Woorde of God S. Paule can tel vs somewhat better then M. Hardinge Thus he saithe Quaecunque Scripta sunt c. What so euer thinges are written they are written for our learninge that by Patience and Comforte of the Scriptures we maye haue hope Euen so saithe Christe him selfe O Father this is the Euerlastinge Life that they maye know thee the onely and very God and Iesus Christe whome thou haste sente But S. Paule saithe Keepe the Traditions whiche ye haue receiued either by Epistle or by VVoorde And S.
Man doothe moste abhorre vvith the pretense of this saieinge in the Gospel where as our Lorde saithe thus I haue many thinges to saie vnto you but as nowe ye are not hable to beare them Euen so saithe Tertullian Eadem dementia confitentur Apostolos quidem nihil ignorasse nec diuersa inter se praedicasse Sed non omnia volunt illos omnibus reuelasse Sed quaedam Palà m Vniuersis quaedam secretò Paucis demandasse By a like kinde of Madnesse they Confesse that the Apostles in deede were ignorante of no thinge nor taught any contrarie Doctrine emonge themselues But they saie The Apostles reucied not al thinges to al menne but shewed certaine thinges openly and to al and other certaine thinges secretely and vnto a fevve By sutche right helde sommetime the greate Heretique Arius For euen so saide he then as M. Hardinge saithe nowe Ex Electis Dei secundum Fidem Peritis Dei Rectigradis oui Sanctum Dei Spiritum acceperunt ego ita didici These thinges haue I learned not of y◠Scriptures but of the Chosen of God according to Faithe of the skilful in Godly vnderstandinge of them that walkte vprightly and had receiued the Sprite of God that is to sale by Tradition So Epiphanius saithe The Heretiques called Caiani auouched al theire solies and Heresies not by the Scriptures but by Tradition as they saide from S. Paule and tooke vpon them to knowe al those Secrete woordes that S. Paule had hearde in the Thirde Heauen If M. Hardinge maie haue leaue to handle the same weapons I doubte not but he wil soone be hable to proue that bothe his Holy Breade his Holy VVater and what so euer shal please him els came by Tradition directly from the Apostles and from Christe him selfe But S. Paule when he saide I vvil comme and take order he meante not to diuise any other Scripture or Newe Verities that they had not knowen before but onely to appointe them in what place at what time in what order and with what other Circumstances the Holy Ministration and other like Ecclesiastical Offices should be vsed As for these fantasies that M. Hardinge and his felowes haue imagined S. Augustine saithe cùm Christus ipse tacuerit quis nostrum dicat Ista vel illa sunt Aut si dicere audeat vnde probat Quis enim est tam vanus aut tam temeratius qui cùm dixerit etiam vera quibas voluerit quae voluerit fine vllo Testimonio Diuino affirmet ea esse quae tunc Dominus dicere noluit For as mutche as Christe him selfe hath not reuesed these thinges whiche of vs wil saie they be these or these Or if he so saie hovve can he proue it For who is there either so vaine or so rashe who notwithstanding he speake the Truthe to whom he listeth and what he listeth wil affirme vvithout any Testimonie of the Scriptures that these be the thinges that the Lorde then vvould not Open Sutche thinges they be S. Hierome saithe are cutte of with the Swerde that is to saie with the Woorde of God M. Hardinge saithe these expresse Woordes Persona Ingenitus Homousios are not found in the Scriptures So saide the Arian Heretiques too as wel as he But what foreeth that Epiphanius saith Nomen Substantiae non ponitur nudè nec in Veteri nec in Nouo Testamento Sensus autem eius Nominis vbique est This very woorde Substantia is not plainely expressed neither in the Newe nor in the Olde Temente But the sense and meaninge of that VVoorde is eueryvvhere So saith Anthanasius Tametfi haec voces in Scriptura non reperiuntur tamen habent earn Sententiam quam Scripturae volunt Notwithstanding these woordes be not founde expressed in the Scripture yet haue they the same sense and meaninge that the scripture willeth Touchinge the Perpetual Virginitie of that Blessed Virgine the Mother of Christe whiche M. Hardinge saithe cannot be proued by any Scriptures Gennadius writeth thus Heluidij prauitatem arguens Hieronymus Libellum Documentis Scripturarum Sufficienter factum aduersus cum edidu S. Hierome repreuinge the wilful lewdnesse of the Heretique Heluidius denieinge the Perpetual Virginitie of Christes Mother sette foorth a Booke against him furnished vvith sufficiēte Testimomonies of the Scriptures Gennadius saithe the Perpetual Virginitie of Our Lady is proued sufficiently by the Scriptures M. Hardinge onely to mainteine his quarrel saith It cannot be proued by any Scriptures but standeth onely by Tradition S. Hierome him selfe in so vaine a contention moued by an Heretique thought it sufficient to answeare thus Mariam nupsisse post partum non credimus quia non legimus Wee beleeue not that Marie was Married againe after her Childebearinge bicause vvee reade it not Here M. Hardinge thinketh to oppresse vs with the Olde Heretiques Ordinarie question Hovve knovve you saith he that the Scriptures be the Scriptures Hovv knovve you that the Gospel of Thomas Bartholomewe and Nicodeme are no Scriptures Thus they laboure to pulle al credite from the Woorde of God and sende vs onely to theire Traditions Of God and his Woorde they would euermore haue vs to stande in doubte but of the Pope and his Woorde they say in any wise wée male not doubte Hosius a special Proctoure of that side saithe Quod Ecclesia docet id est Expressum Verbum Dei What so euer the Churche teacheth he meaneth the Churche of Rome that is the very Expresse VVoorde of God A man might wel demaunde the like question of M. Hardinge Hovv knovv you that the Sonne is the Sonne Or that the Moene is the Moene Or hovve knovve you that the Churche is the Churche Or that the Congregation of the Wicked is not the Churche Sutche idle questions the Olde Heretiques the Manichées demaunded of S. augustine But S. Augustine answeared them Si quaeratis à nob is vnde nos sciamus Apostolorum esse istas literas breuiter vobis respondemus Inde nos scire vnde vos scitis illas literas esse Manichaei If you demaunde of vs hovve vvee knovve that these be the Apostles writinges wee make you this shorte answeare Euen so wee knowe that Oure writinges are of the Apostles as you knowe that your writinges are of the Heretique Manichee But for further answeare I recken M. Hardinge cannot be ignorant that the Gospel of Thomas Bartholomevve Nicodeme and sutche others were neuer written by them whoe 's names they beare but were wickedly and falsely countrefeited vnder their names by sundrie Heretiques S. Ambrose saithe Erant Pseudopropherae c. Erat autem populi gratia discernere Spiritus vt cogno scerer quos referre deberet in numerum Propherarum quos autem quasi bonus Nummularius reprobare Sic nunc in Nouo Testamento multi Euāgelia scribere conati sunt quae boni Nummularij non probauerunt There were False Prophetes c.
his Resurrection The like wée saie of the Holy Supper Neither is M. Hardinge hable to shewe vs any sufficient cause to the contrarie but VVine or Breade maie haue this Power as wel as VVater Of this whole mater wée shal speake hereafter more at large But if Breade and VVine as M. Hardinge saithe haue no Power to woorke Resurrection what Power then can his Accidentes and emptie Fourmes haue to woorke the same For touching the Body of Christe it selfe his own Doctours could haue tolde him that it enteth not into our Bodies For thus it is noted published for sounde and certaine Doctrine vpon the Decrees Certum est quòd quà m citò Species teruntur dentibus tam citò in Coelum rapitur Corpus Christi It is certaine and out of doubte that as soone as the Accidentes or Fourmes are touched with the teethe straight waie the Body of Christe is taken vp into Heauen Hereof wee maie reason thus Christes Body is suddainely taken vp into Heauen and is not receiued into our Bodies and that as it is noted here is true and certaine The Breade and Wine by M. Hardinges Doctrine are vtterly consumed no parte of the Substance thereof remaining There is nothing leafte there but Fourmes and Accidentes Hereof it must needes folow by this Doctrine that the same bare Fourmes Accidentes haue Power to woorke our ResurrectioÌ„ But it is wel knowen and confessed in al Schooles that the Substance is better and woorthier then is the Accidente Therfore wée maie conclude The Accidente may doo it Ergo. the Substance maie mutche more doo it For the reste M. Hardinge saithe The Substance of the Breade is quite remoued The roundenesse and whitenesse are the Sacrament The thinge thereof is of twoo sortes The one conteined and signified the other signified and not conteined These Mystical fansies maie lie stil vntil M. Hardinge by somme Authoriritie other then his owne haue proued them better True it is that M. Hardinge saithe Bitwéene the Sacramente and the thinge it selfe that is to saie bitwéene the Sacramente and the Body of Christe represented by the Sacramente there is great difference For in déede and verily and in precise manner of speache neither is Christes Body the Sacramente nor is the Sacramente Christes Body S. Augustine saith as it is alleged before Nisi Sacramenta similitudinem quandam earum rerum quatum Sacramenta sunt haberent omninò Sacramenta noÌ„ essent Ex hac autem similitudine plaerunque rerum ipsarum nomina accipiunt Itéque secundum quendam modum Sacramentum Corporis Christi Corpus Christi est Onlesse Sacramentes had a certaine likenesse of the thinges wherof thei be sacramentes without question thei were no Sacramentes And in consideration of this likenesse oftentimes they beare the names of the thinges them selues Therefore after a certaine manner of speache and not otherwise the Sacramente of the Body of Christe is Christes Body Hereof I haue written more at large as occasion was offered in my Former Replie to M. Harding S. Ambrose noting this differeÌ„ce saith thus Non iste Panis qui vadit in ventrem Sed Panis Vitae Aeternae qui animae nostrae Substantiam fulciâ— Not this Breade of the Sacrament that passeth into yâ— belly but the Body of Christe it selfe whiche is the Breade of euerlastinge Life whiche reliueth the Substance of our Soule and is signified by the Sacramente Rabanus Maurus saithe Aliud est Sacramentum aliud vis Sacramenti Sacramentum in Corporis alimentum redigitur Virtute Sacramenti aeternae Vitae dignitas adipiscitur The Sacramente is one thinge The Povver of the Sacramente is an other thinge The Sacramente is changed into the foode or norishemente of the Body by the vertue of the Sacramente is gotten the dignitie of euerlastinge Life Likewise S. Chrysostome In Sacris Vasis non ipsum Corpus Christi sed Mysterium Corporis eius continetur In the Holy Vessels is conteined not the Very Body of Christe it selfe but a Mysterie or Sacramente of his Body So greate difference there is bitwéene the Sacramente the Body of Christe The Sacramente passeth into the Belly Christes Body passeth into the Soule The Sacramente is vpon Earthe Christes Body is in Heauen The Sacramente is corruptible Christes Body is glorious The Sacramente is the Signe Christes Body is the thinge Signified For wante of this distinction M. Hardinge wandreth blindely in the darke he knoweth not whither Therefore S. Augustine saith speaking purposely hereof Ea demum est miserabilis animae seruitus Signa pro rebus accipere This is a miserable bondage of the sâ—ule to take the Signes in steede of the thinges that he signified Whether and in what sense the wicked maie be saide to eate the Body of Christe it shal be discussed hereafter more at large As for M. Hardinges ordinarie Conclusion of Wreasting the Scriptures and Holy Fathers Of plaieinge false Lessons of teachinge as be saithe horrible lies and of subuertinge the people with al other the like furniture wee wil leaue it freely and wholy vnto the Authour The Apologie Cap. 12. Diuision 2. To this Banket wee thinke the People of God ought to be earnestly bidden that they maie al Communicate emonge them selues and openly declare and testifie bothe the godly Societie whiche is emonge them and also the hope whiche they haue in Christe Iesu For this cause if there had benne any whiche woulde be but a looker on and abstaine from the holy Communion him did the Olde Fathers and Bishoppes of Rome in the Primitiue Churche before Priuate Masie came vp excommunicate as a wicked person as a Pagans Neither was there any Christian at that time whiche did Communicate alone whiles other looked on For so did Calixtus in times paste decree that after the Consecration was finished al should Communicate excepte they had rather stande without the Churche doores For thus saithe he did the Apostles appointe and the same the Holy Churche of Rome keepeth stil M. Hardinge Let this Banket be dight as it ought to bee let the best dishe be made readie in due sorte whiche is the very Bodie of our Sauiour Christe let the ghestes be tolde what is set before them at that Holy Table let them be taught to beleue rightly to proue and prepare themselues as behoueth then we thinke it moste conuenient the people of God be bidden thereto not thereby to Communicate amonge themselues onely but also and rather to Communicate with God to be incorporate in Christe and to be made Partakers of al the benefites of God procured to man by the Deathe of his Sonne suffered in that Body whiche at this highe Feaste they Eate This Banket beinge thus set foorthe if some deuoute persons thinke them selues for good causes vnwoorthy to assaie thereof and to receiue that heauenly foode SacrameÌ„tally findinge theÌ„ selues not so wel prepared as S. Paule requireth in that behalfe yet for loue of
nor receiue the Holy Communion let them be put from the Communion of the Churche as menne that woorke the breache of Order Likewise it is noted in the Margin vpon the same Canons Omnes olim qui intererant Communicabant In olde times al that vvere presente did Communicate In the Councel of Antioche it was decreed thus Omnes qui ingrediuntur in Ecclesiam Dei Sacras Scripturas audiunt auersantur autem perceptionem Dominici Sacramenti c. ab Ecclesia abijci oportet c. Al that comme into the Churche of God and heare the Holy Scriptures and refuse the receiuinge of the Lordes Sacramente let them be put from the Churche These Decrees reache not onely to the Ministers of the Churche but also to the whole people Clemens that was Bishop in Rome as it is thought nexte after this Anacletus saithe thus Tanta in Altario Holocausta offerantur quanta populo sufficere debeant Let so many loues be offered at the Aultar as maie suffise to serue not onely the Ministers but also the People S. Ambrose saithe Munus oblatum totius populi fit quia in vno Pane omnes significantur Per idem enim quòd vnum sumus de vno Pane omnes sumere oportet The oblation offered is made the vvhole peoples for that in one Breade al are signified For in that wee are al one vvee must al receiue of one Breade S. Chrysostome saithe vnto the people Neque nos abundantiùs vos autem minùs de Sacra Mensa participamus Sed pariter ex aequo illam vtrique degustamus â—â— either doo wee receiue more and you lesse of the Holy Table but wee taste thereof equally bothe togeather The like might be alleged out of S. Hierome S. Augustine Dionysius and others But for as mutche as ye so bitterly tel vs that wée misconstrue these woordes of Anacletus and deceiue the vnlearned Reader with a lie maie it therefore please you farther to heare what your owne late Scholastical Doctours haue written and iudged in this behalfe Thomas of Aquine saithe In Primitiua Ecclesia quando magna vigebat deuotio Fidei Christianae statutum fuit vt Fideles quotidiè Communicarent In the Primitiue Churche when greate Deuotion of the Christian Faithe was in strength it was ordeined that the Faitheful should receiue the Communion euery daie Durandus saithe In Primitiua Ecclesia omnes Fideles quotidiè Communicabant In the Primitiue Churche al the Faitheful daiely receiued the Communion Hugo Cardinalis saithe In Primitiua Ecclesia omnes quotquot intererant Canoni Missae singulis diebus Communicabant Et si nollent communicare egrediebantur post Offertorium In the Primitiue Churche as many as vvere presente at the Canon of the Masse did daiely Communicate and if they woulde not they departed foorthe after the Offertorie If ye thinke these authorities are not sufficient Iohannes Cochlaeus saithe Omnes olim tum Sacerdotes tum Laici cum Sacrificante Communicabant sicut ex Canonibus Apostolorum ex Libris antiquissimorum Ecclesiae Doctorum perspicuè cognoscitur Hic vnicum hac de re Canonem recitabo qui Calixto adscribitur Peracta c. In olde times bothe al the Priestes and al the Laie people receiued the Communion with the Minister that had made the Oblation as it is plainely perceiued by the Canons of the Apostles and by the Bookes of the Ancient Doctours of the Churche One Canon hereof I wil allege written by Calixtus c. Likewise saithe Iudocus Clichthoueus In Primitiua Ecclesia Fideles quotidiè sumebant Communionem secundum illam Calixit sanctionem Peracta c. In the Primitiue Churche the Faitheful receiued the Communion euery daie accordinge to this Decree of Calixtus c. Here you maie sée not onely that these woordes are alleged by your owne Doctours vnder the name of Calixtus wherein you haue noted so greate an errour but also that the same woordes by the iudgement of the same Doctours are thought to perteine no lesse to the Laie people then to the Prieste Nowe M. Hardinge these thinges considered I referre the indifferent iudgement hereof to your owne knowledge and Conscience whether of vs twoo hath deceiued the Reader with a lie The Apologie Cap. 12. Diuision 3. More ouer when the People commeth to the holy Communion the Sacrament ought to be geueÌ„ them in Bothe Kindes for so bothe Christe hath commaunded and the Apostles in euery place haue ordeined and al the Ancient Fathers and Catholique Bishoppes haue folowed the same And who so doothe contrarie to this he as Gelasius saithe committeth Sacrilege And therefore wee saie that our Aduersaries at this daie who hauinge violently thruste out and quite forebidden the Holy Communion doo without the woorde of God without the Authoritie of any Ancient Councel without any Catholique Father without any ExaÌ„ple of the Primitiue Churche yea and without reason also defende and maineteine their Priuate Masses and the manglinge of the Sacramentes and doo this not onely against the plaine expresse Commaundemente of Christe but also againste al Antiquitie doo wickedly therein are very Churcherobbers M. Hardinge Softe and fayre Maisters Ye shewe more heate then witte more stomake then learninge more anger then reason Ye saie muche and prooue little But saie ye and saie againe what ye wil we tel you boldely that neither Christe euer commaunded * nor the Apostles ordeined * nor al the Ancient Fathers obserued that the Sacrament be geuen to the people none otherwise but vnder bothe Kindes onely If Christe had expressely commaunded it the Churche of Rome had not so longe time receiued and kepte the vse of one Kinde The Apostles and sundry Holy Fathers Ministred bothe Kindes we confesse That the one Kinde was not also by them Ministred and that it is vtterly vnlawful we denie and the same shal ye neuer be able to proue Touchinge this whole pointe and how litle that ye alleage out of Celasius maketh for you and concerninge Masse not to be omitted for lacke of Companie to communicate Sacramentally with the Prieste I haue saide yuongh in my answeare to your fellowe M. Iuel his chalenge Bringe ye other stuffe and better then this or els al the worlde wil see your haltinge and the feblenesse of your side That we haue violently thruste out and quite forbidden the Holy Communion onlesse ye meane your owne Schismaticall mutable and polluted Communion if there were any sparke of shame or harted of liynge in you ye woulde neuer impute it vnto vs. God dothe knowe and the Worlde is not vnwittinge how muche howe often and how earnestly the Catholike Churche exhorteth her Children to prepare themselues to receiue their Maker And though the people of Englande of late yeeres resorted not commonly thereto yet the deuotion of Christen folke in this Countrie of base Almaigne in Fraunce in Italy in Spaine
and in sundrie other Christen Prouinces is so feruent in frequentinge the Holy Communion as if ye sawe it ye would be ashamed of your sclaunderous reporte Let wise men and good men iudge whether we be Churcherobbers or ye vnshamefaste liers The B. of Sarisburie Where nothinge is answeared it were not amisse to replie nothinge If M. Hardinge can onely vouchesaue to calle vs sclaundâ—rous Reporters â— vnshamefast Liers and the Lordes Supper a Schismatical Mutable pollutted Communion it is sufficient the mater needeth no farther proufe To this whole matter M. Hardinge saithe He hath sufficiently answeared M. Iewel He hath answeared I graunte but how sufficiently the mater it selfe wil declare How be it he maie not in any wise forgeate that in the same twoo shorte Treaties to M. Jewel conteininge onely twoo and fourtie litle leaues of Paper he hath sente vs ouer and published threescore and foure notable and greate Vntruthes whereof I thinke he hath no greate cause so mutche to glorie He saithe That the Sacramente shoulde be deliuered to the peple in bothe kindes neither Christe euer commaunded it nor the Apostles euer ordeined it Thus M. Hardinge saithe onely bicause it liketh him thus to saie Yet this owne Catholique Doctours the Chiefe Champions of that side saie far otherwise Gerardius Lorichius saithe Ipsius Sacramenti Institutio vult vt Omnes vnà manducemus bibamus The very Institution of the Sacramente it selfe willeth that vvee Eate and Drinke al togeather And Ruardus Tapper the Deane of Louaine saithe thus Habito respectu ad Sacramentum eiusque perfectionem magis conueniret sub Vtraque specie fieri Communionem quà m sub Altera tantùm Hoc enim magis consonum est eius Institutioni integritati refectioni Corporali imò Exemplo Christi Patrum Primitiuae Ecclesiae Consideration had vnto the Sacramente and to the perfection of the same it were more conuenient that the Communion were Ministred vnder Bothe Kindes then vnder One alone For this were more agreable to the Institution and fulnesse thereof and to the outwarde refection of the Body Yea and to the Example bothe of Christe and also of the Fathers of the Primitiue Churche Certainely these woordes of Christe Drinke ye al of this Doo this in my Remembrance are very plaine woordes of commaundemente and Institution Therefore Chrysostome saithe Et in Pane in Calice Christus dixit Hoc facite in meam Commemorationem Christe bothe in the Breade and also in the Cuppe saide Doo this in Remembrance of mee Likewise Theophylactus Tremendus Calix pari cunctis conditione traditus est The Reuerende Cuppe is in equal manner deliuered to al. And whereas Christe saithe Drinke ye al of this Paschasius to make the mater the plainer putteth thereto these woordes Tam Ministri quà m reliqui Credentes As wel the Ministers as the reste of the Faitheful In like manner S. Augustine saithe Simul hoc sumimus simul bibimus quia simul viuimus VVee receiue togeather VVee drinke togeather bicause we liue togeather Notwithstandinge any Promisse of Constancie made to the contrarie yet I truste M. Hardinge of his courtesie wil beleeue either S. Chrysostome or S. Augustine or Theophylacte or Paschasius or Lorichius or Tapper or his Nevve Doctours or the Olde or his owne or others Otherwise if he be fully determined to beleeue noman it is reason that noman beleeue him Perhaps he wil saie Notwithstandinge Christes woordes be plaine yet they are not of force sufficient to binde vs for euer For so writeth Cardinal Cusanus Scripturae ad tempus adaptantur variè intelliguntur ita vt vno tempore secundum currentem Ecclesiae ritum exponantur mutato verà ritu iterum sententia mutetur The Scriptures are applied to the states of diuers times and so are taken in diuers senses So that at one time they are expounded accordinge to the currente order of the Churche But the order of the Churche beinge changed the sense of the Scripture is like wise changed So S. Augustine saithe of the Heretiques the Manichees Expendunt ista non in statera aequa Diuinarum Scripturarum sed in statera dolosa Consuetudinum suarum They weighe these maters not in the equal balance of the Diuine Scriptures but in the deceiteful Balance of their ovvne Customes Of the like sorte of Herâ—tiques S. Hilarie saith Qui ea quae Scripta sunt negas quid testat nisi vt ea quae non scripta sunt credas Seeinge thou deniest the thinges that be written in the Scriptures what remaineth there but that thou must beleeue sutche thinges as be not written in the Scriptures But where haue these menne the Institution of theire Halfe Communion Who ordeined it Who commaunded it What Apostle what Ancient Doctour what Holy Father euer vsed it M. Hardinge him selfe is forced to confesse by the reporte of Leo that the Firste knowen Diuisers Authours of it were the olde Heretiques called the Manichees Sutche is the Institution and Antiquitie of their Doctrine It sprange firste of Heresie and was founded by Heretiques Touchinge Gelasius I haue already in my Former Replie saide so mutche as then vnto me seemed sufficient The woordes be plaine yenough of them selfe and neede no Commentarie Aut integra Sacramenta percipiant aut ab integris aâ—ceantur Quia diuisio vnius eiusdemque Mysterij sine grandi sacrilegio non potest peruenire Either let them receiue the vvhole Sacramentes in Bothe Kindes or els let them be driuen from the vvhole Farther M. Hardinge saithe God doothe knowe how mutche howe often and how earnestly the Catholique Churche exhorteth her Children to prepare them selues to receiue their Maker O M. Hardinge why should you so fondely mocke the world with so manifest folies By what woordes by what examples exhorte you them When euer saide you as Chrysostome saith vnto the people Departe yée hence yée haue nomore right to staÌ„de here then Heathens Infidelles yée are VVicked ye are shamelesse ye are Impudente that stande by wil not Communicate And if the Catholique Churche doo so often so earnestly exhorte her Children how is it then that yâ— Pope his Cardinalles doo so seldome Communicate scarcely once through the yéere Maie wée thinke that the Pope his Cardinalles be not the Children of the Churche Laste of al ye saie ye exhorte the people to receiue their Maker I beseche you M. Hardinge what Scripture what Father what Doctour euer taught you thus to saie The Sacramente is a Sacramente it is not God It is the Breade of our Lorde as S. Augustine saithe it is not our Lorde It is a Creature corruptible it is not the Maker of Heauen and Earthe Accursed is he that geueth the name and glorie of God vnto a Creature that is no God S. Chrysostome saithe Nolimus quaeso Creatorem cum Creatura confundere Ne illud audiamus
other S. Augustine saithe Aliud est Sacramentum aliud res Sacramenti The Sacramente of Christes Body is one thinge and the Substance of the Sacramente or Christes Body represented by the Sacramente is an other thinge And againe he saithe Ea demùm est miserabilis animae seruitus Signa pro Rebus accipere To take the Signes or Sacramentes in steede of the thinges them selues that be Signified is the miserable bondage of the Soule In like manner Origen saithe Simpliciores nescientes distinguere ac secernere quae sint quae in Scripturis Diuinis Interiori Homini quae verò Exteriori deputanda sint vocabulorum similitudinibus falsi ad ineptas quasdam Fabulas figmenta inania se contulerunt Simple menne not hable to discerne in the Holy Scriptures what thinges ought to be applied to the vtter Man and what to the Inner beinge deceiued by the likenesse of woordes haue turned them selues to a sorte of peeuishe Fables and vaine Fantasies Ye cal our Doctrine naked and colde for that wée saie The Sacramente is a Figure And yet bicause ye cannot in any wise denie but the same woorde Figure to the same purpose is commonly vsed of al the Anciente Catholike Fathers and Doctours of the Churche Therefore ye thought it good to qualifie and to mince the matter and to saie It is a Figure not of the Body but of the Deathe of Christe And here it is a worlde to sée howe pitifully ye trouble your selfe with your varietie and change and shifte of Figures Firste you saie The Sacramente by the Iudgemente of Damascene is called a Figure before the Consecration that is to saie before the Sacramente be a Sacramente Afterwarde vpon better aduise ye saie The Fourmes onely the Shewes Accidentes are the Figure of Christes Body Againe you saie Christes Body Inuisible is a Figure of Christes Body Visible that is to saie A thinge vncertaine is a Figure of a thinge moste certaine Nowe laste of al ye saie as I thinke noman euer saide before The very Body of Christe it selfe is a Figure of the Deathe of Christe Thus many prety strange vnknowen Figures ye are drtuen to diuise thereby to auoide one simple plaine vsual common Figure For to leaue an infinite number of other Anciente Fathers S. Augustine saithe Dominus Figuram Corporis sui Discipulis suis commendauit tradidit Our Lorde commended and deliuered to his Disciples a Figure not as ye saie of his Death but of his Body Whereas you saie The Body of Christe is present in déede that his Deathe is Absente onely If ye liste to cauille as yée doo as your māner is idlely to plaie with the woordes and phrases of the Ancient Fathers ye might as wel and by as good warrante saie that Christes Deathe is as Presente as his Body For S. Cyprian saithe Passio Christi est Sacrificium quod offerimus The Sacrifice that wee offer is the Passion of christe Chrysostome saith In Mysterijs Mors Christi perficitur The Deathe of Christe is vvrought in the Mysteries S. Hierome saithe Christus nobis quotidiè Crucifigitur Vnto vs Christe is Crucified euery daie And S. Gregorie saithe Christus iterum in hoc Mysterio Moritur In this Mysterie of the Holy Communion Christe is put to Deathe againe By these woordes thus pressed rackte as your manner is ye maie easily proue not onely y◠Christes Body but also that his Passion Deathe Bloude sheddinge is verily Presente Ye saie ye Adore the Sacramente with godly Honour Wee answeare you as Christe sometime answeared the woman of Samaria Vos Adoratis quod nescitis Ye Adore and woorship ye know not what For who euer willed you thus to Adore the Sacramente Who taught you who bade you so to doo What Prophete What Apostle What Father What Doctour of the Churche But here M. Hardinge ye doo vs great wronge to saie wée cal Christes Body an Idole For wée knowe and haue euermore Confessed with Chrysostome that the Body of Christe is woorthy of the highest Honoure wée Adore it and woorship it euen as the very Body of the Sonne of God How be it as it is saide before Christes Body is one thinge and the Sacramente is an other The Sacramente is in Earthe Christes Body is in Heauen at the Right Hande of God the Father And therefore Chrysostome saith in the same place A scende ergo ad Coeli portas diligenter attende imò non Coeli sed Coeli Coelorum tunc quod dicimus intueberis Mounte vp therefore vnto the gates of Heauen and diligently consider Naie I saie not vnto the gates of Heauen but vnto the gates of the Heauen of Heauens and so shal ye see the thinges that wee speake of But what meante you M. Hardinge thus out of season to presse in with your Lenten Argumente and to saie It is Superstitious with you to Eate drie and Lemen Meates If ye saie there can be no Superstition in choise of meates either yée are deceiued your selfe or els séeke occasion by the waie to deceiue others Tertullian saithe Deus ventre non colitur nec cibis quos Dominus dicit perire in secessu naturali Lege purgari Nam qui per Escas Dominum colit prope est vt Dominum habeat ventrem suum God is not honoured with the Belly nor vvith meates whiche the Lorde Christe saithe doo perishe and are purged in conueiance by Natural Order For vvho so by Meates honoureth the Lorde in a manner maketh his Belly to be his Lorde S. Hilarie saithe Haeretici sicco Panis Cibo viuunt Sed quis tandem oriosi huius propositi profectus est Totum hoc inane atque ridiculum est cum ipsis Superstitionis causis miserabile Heretiques liue by drie Breade But what profit is there in this idle purpose It is altogeather vaine and foolishe and in respecte of the causes of their Superstition it is also Miserable S. Hierome saithe Quid prodest oleo non vesci molestias quasdam difficultatesque ciborum quaerere Caricas Piper Nuces Palmarum fructus Similam Mel Pistacia Audio praetereà quosdam contra regulam hominumque Naturam aquam non bibere nec vesci Pane sed sorbitìunculas delicatas contrita olera betarumque succum non Calice sorbere sed Concha Prò pudor Non erubescimus istiusmodi ineptijs nec taedet Superstitionis Insuper etiam famam abstinentiae in delicijs quaerimus What auaileth it to eate no Oile and with paine and mutche adoo curiousely to seeke for meates Figges Peper Nuttes Dates fine white Breade Hoony and Pistacia Biside this I heare saie there be somme whiche contrarle to the common order and Nature of menne wil neither drinke water nor Eate breade but seeke for delicate suppinges and Herbes shridde togeather and the iuice of Beetes and receiue the same not out of a Cuppe but
their meaninge Gregorie Nyssene S. Basiles Brother discréetely and learnedly openeth this whole mater Thus he writeth Cùm in habitudine loci alicuius vel negorij in loco existentis intelligibiliuÌ„ aliquod extiterit Abusiuè id ibi esse dicimus propter operationeÌ„ eius quae ibi est locum pro habitudine operatione accipientes Cùm enim dicere deberemus Ibi Operatur dicimus Ibi est When any Spiritual thing is in the consideratioÌ„ of somme place or els in consideratioÌ„ of somme mater being in a place Wee saie the same Spiritual thing is there by an Abuse or by an Extraordinarie vse of speache bicause of the effecte of that Spiritual thinge that there is vvrought taking the place in steede of Consideration of Workinge in the Place For where wee should saie There it VVoorketh thus wee saie There it is Euen so where as these Fathers should haue saide The Effectes or Graces yâ— wée haue by Christes Body are laid before vs vpon yâ— Table by Abuse of Speache they saie the Body of Christe is laid vpoÌ„ yâ— Table Likewise saith GratiaÌ„ QuidaÌ„ noÌ„ improbabiliter exponuÌ„t Carnis Sanguinis Veritatem Ipsam â—orundem efficientiam hoc est Remissionem Peccatorum Somme menne not without good reason by the Truthe of Christes Fleashe and Bloude vnderstande the Effecte or vvoorkinge of the same that is to saie the Remission of Sinnes And as these Fathers saie Christe is Laid vpon the Table euen so by like phrase of speache S. Gregorie saith Christe is killed vpon the Table Christus iterum in hoc Mysterio moritur Eius Caro in populi salutem patitur Christe dieth againe in this Mysterie His Fleashe suffereth for the Saluation of the people So saith Chrysostome Vt in Coelo coelatur Deus sic in Scripturis absconditur Non omnes intelligunt Deum Veritatis positum in Scripturis As God is couered in Heauen so is he couered in the Scriptures Al menne vnderstande not God that is laide in the Scriptures So saithe Athanasius Est etiam in Verbis Scripturarum Dominus Our Lorde is in the VVoordes of the Scriptures So saithe S. Hierome Supra nudam metuis humum ex esa ieiunijs membra collidere Sed Dominus tecum iacet Thou arte a fraide to laie thy body worne out with fasting vpon the bare ground Yet the Lord lieth vvith thee Againe Nudus atque esuriens ante fores nostras Christus in paupere moritur Christe naked and hungrie lieinge before our gate dieth in the poore And to leaue other like saieinges and sentences of the Ancient Fathers Pope Adrian saithe in your late Councel of Nice In Scripturis Sanctarum imaginum Agnus Praecursoris digito ostensus depingitur In the Scriptures of the Holy Images is painted the Lambe of God that John Baptiste shewed with his finger These saieinges muste be qualified with a gentle Exposition and maie not be rackte extréemely to the sounde and rigour of the Letter Chrysostome thus expoundeth these woordes of S. Paule to the Galathians Quibus Christus ante Oculos priùs depictus erat in vobis Crucifixus Atqui Christus non apud Galathas sed Hierosolymis fuit Crucifixus Quomodo igitur dicit in vobis Vt ostendat vim Fidei quae potest etiam procul dissita cernere indicans quòd illi oculis Fidei exactiùs cernerent quà m nonnulli qui praesentes adfuerant eaque quae gerebantur conspexerant Vnto whome Christe was painted out and Crucified emonge you before your Eies Yet was not Christe Crucified in Galathia but at Hierusalem How then saithe S. Paule vnto the Galathians Christe was Crucified emongst you His meaninge was to shewe the strengthe of Faithe vvhiche is hable to see thinges though thei be far avvaie and that they by the Eies of Faithe sawe the Deathe of Christe more plainely and perfitely then many that were presente at his Deathe and sawe those thinges that were donne Thus the Fathers in this Councel saide Christes Body is Laide foorthe vpon the Communion Table that is not vnto our bodily Eies or senses but vnto the eies of our Faithe I meane by waie of a Mysterie or Sacramente but not verily or in déede In this sense S. Augustine saithe vnto the people Vos estis in Mensa Vos estis in Calice You are laide vpon the Table you are in the Cuppe As the people is laide vpon the Table so is Christes Body laide vpon the Table And as the People is in the Cuppe so is Christes Bloude in the Cuppe The people is there by waie of a Mysterie euen so is Christes Body and Bloude there by waie of a Mysterie and none otherwise Thus M. Hardinge wée withdrawe not the people of God as ye vntruely saie from Christes Body to a péece of Breade But rather wée leade them as the Ancient Fathers euer did from the Creature of Breade to the Beholdinge Receiuinge and Eatinge of Christes very Body and Bloude In what sorte and sense Christe is nowe Vnbloudily Sacrificed by the Prieste for shortnesse sake gentle Reader I muste referre thée vnto my Former Replie to M. Hardinge How the Holy Mysteries be pledges of our Resurrection it hath partely bene saide before and partely shal be saide hereafter more at large How wée maie receiue the Body of Christe in deede and verily without either Transubstantiation or Real Presence I haue bothe touched before in this Treatie and also in my Former Replie Certainely S. Augustine saithe The Receiuinge of Christes Body in deede and the Receiuinge of the Sacramente are sundrie thinges Thus he writeth Ostendit Christus quid sit non Sacramentotenus sed re vera Corpus Christi Manducare eius Sanguinem Bibere Christe sheweth what it is to Eate his Body and to Drinke his Bloude not by vvaie of Sacramente but verily and in deede For the Eatinge of the Sacramente with Mouthe and Toothe is not the very True Eatinge of Christes Body but a token or Mysterie of the same S. Augustine saithe Qui Manducat Intus non Foris qui Manducat in Corde non qui premit Dente He that Eateth VVithin not he that Eateth VVithout He that Eateth Christes Body in his Harte not he that bruseth the Sacramente vvith his Toothe Who so by Faithe receiueth the Body of Christe receiueth it Substantially Really Verily and in déede and dwelleth in Christe and Christe in him Thus is Christes Body receiued as these Holy Fathers saie not to the fillinge or contentation of the Body but vnto the Holinesse and Sanctification of the minde Thus ye comme within vs M. Hardinge as ye saie and clospe with vs and ouerthrow vs by Learninge and wringe our weapon out of our handes and with the other ende thereof ye strike vs downe Me thinketh I heare one saie Denique metuebant Omnes iam me If some Gnato stoode by you I trowe wee shoulde haue a prety plaie But
at vs with the Iewes we dare not but Honour our Lorde Christe where so euer our Faithe findeth him verily and in Substance presente If through feruent zeale as sometimes it happeneth abuses in certaine places haue crepte in no good Catholike man defendeth them Mary wee knowe all is not to be abrogated that misliketh your corrupte taste And muche is righte Holy Deuotion pleasant in the sighte of God and therefore allowed in the Churche whiche your hote sprite calleth Idolatrous and blasphemous fondnesse And though the Ceremonie and manner whereby sutche deuotion is shewed cannot be prooued by ordinance of Christe or of the Apostles expressed in Scripture yet Christen people doubte not but God accepteth their good hartes The Bishop of Rome ye blame vniustly I might saie also proudely For procuringe Honour and worship to Christe in the Blessed Sacrament he hath the * woorde of God * the authoritie of al Holy Fathers and the * examples of antiquitie as I haue at large proued in my answeare to your companion Maister Iuel his eight negatiue Article But the amblinge Horse offendeth you VVhy be ye not also offended with the Asse and her fole that bare the same Body at Ierusalem whiche the Horse beareth at Rome Then Visible and weightie nowe Inuisible and of no weight That was donne in Pompe to the honour of Christe and so is this Ye saie this is done after a new guise So then was that Neither is it true whiche ye saie that the Bishoppes of Rome doo carrie about with them the Sacramente whither so euer they iourney Ye might haue learned in that Booke our of whiche ye alleage that matter to scoffe at that suche a solemnitie is vsed specially when the Pope rideth in Pontificalibus Then as the Booke telleth a white Palfrey trapped gentill and faier with a cleare soundinge bell hanginge at his necke is lead which carrieth the Monstrance or Pixe with the most Holy Body of Christe ouer the whiche noble Citizens shal beare a Canopie Thus the Booke of Ceremonies And I praie you what euill is this If it be good to carry about that moste holy Body by whiche as Christe once redeemed vs so by the same deuotely honoured of faithefull people and carried abrode and brought to certaine places hath in olde times as yet also dothe continually to the greate comforte and helpe of sundry persons beinge in distresse wrought miraculousely healthfull remedies If the Israelites founde healpe at Gods hande by bringinge the Arke into the fielde with them as they marched forewarde againste the Philistians if the Philistians cried out for feare when they perceiued the Arke to be in the Israelites armie and saide Venit Deus in Castra Vae nobis God is come into their Tentes Alas we are vndone c. And concerninge the order of the Ceremonie whereas the people be desirous to beholde the Body of their Redeemer with their Faithe by their carnall ete directed to the Forme of Breade no man is able to holde vp on hie the Sacramente so as conuenient it were to be donne bothe to satisfie their Deuotion and to mainetaine their Faithe for the Pope him selfe commonly is an aged man and therefore ouer weake for that Seruice specially arraied in Pontificalibus as in suche solemnities he is Againe the instrument that serueth for that purpose is so greate and weighty for so it apperteineth to the honour of Christe the waie so longe the ayer for the more parte there so hote as no other man is well able for lacke of strength to beare it so as meete it is to be borne In this case †why may not a Horse be put to that seruice to supplie that whiche by naturall weakenesse faileth in man VVherein he serueth not as one that beareth a male but as the Asse that bare Christe as the Kine that drewe the Arke Neither ought the custome of bearinge the moste Holy Body of Christe where the Pope goeth seeme Newe and Strange For we Reade in the life of the Blessed Martyr Steuen the firste who was Pope of Rome aboue thirtene hundred yeres past that Tharsitius the Deacon who at length also suffred death for Christe bare our Lordes Body at what time he attended vpon the Blessed Man Pope Steuen as he went to his Martyrdome VVho desireth to see this described at large the same maie he finde in that Greate fonde Fabulare Simeon Metaphrasies a Greeke writer wel approued and highly esteemed in the Greeke Churche In vita Stephani Primi For witnesse whereof we haue S. Ambrose who describeth how certaine faithful persons caried this blessed Sacrament with them when they wente to the Sea of whome his Brother Satyrus obteined the same in a Shipwracke and by helpe thereof hanginge it in a stole about his necke seekinge for none other succoure caste him selfe into the Sea and miraculously escaped safe to lande Neither is the same by him done without a speciall Mysterie though vnknowen to the more parte Although saithe a learned Pope a reason cannot be geuen of al thinges what so euer haue benne brought in vre by our Forefathers yet I thinke quoth he that therein lie hidden profounde Mysteries I reporte me nowe to the secrete consciences of good Christen people whether the Bishoppes of Rome vse not the Blessed Sacrament reuerently and bonorably or no but rather as the Persians Fire and the Reliques of the Goddesse Isis as a stage Plaie madde gasinges and foolishe Gaudes as it liketh this wicked Chammes broode to raile VVherein they folowe the sheppes whiche Iulian the Apostata Lucian Porphyrius Celsus and sutche other Prophane Helhoundes haue trodden before them For after the like manner they railed at the Holy Mysieries of Christen Religion namely Celsus who as Origen writeth of him obiected to the Christians the Sacrifices of Mithra whiche was an Idoll that the persians woorshipped and called by the name of the Sunne from whence he saide they had taken all their Sacramentes Rites and Ceremonies And righte so as we finde in S. Augustine writinge against the Manichees the Paynâ—mes founde faulte with the Christen people for Honour donne to the * Body and Bloude of Christe vnder * Formes of Breade and VVine saitinge that they Honoured Bacchus and Ceres The B. of Sarisburie Concerninge these Satanical Sprites stinkinge breathes vile Woordes sutche other like flowers of your Eloquence M. Hardinge I confesse me selfe to be far inferiour and neuer hable to make you answeare It is true that ye saie The Woorkeman is woorthy of his hiere S. Paule saith The Lorde hath appointed that who so Preacheth the Gospel shoulde liue by the Gospel But where did Christe euer saie vnto you Goe into al the worlde and saie Priuate Masse and offer me vp vnto my Father for Remission of Sinnes What Apostle what Prophete what Doctour what Father euer taught you so
proue by the Prophete Dauid Transiuimus per Ignem Aquam eduxisti nos in Refrigerium Wee haue passed through Fire and VVater and thou haste brought vs foorth into a Place of refreasshinge Albertus and Roffensis saie The Executioners and Ministers of Purgatorie be Holy Angels Sir Thomas Moore saithe Out of doubte they be no Angels but very Diuels So handesomely these dreames agrée togeather To returne to the mater where ye saye Wée mutche mistooke the place of S. Augustine being deceiued by the Ignorante note in the Margine where also ye so pleasantly sporte your selfe with our Profounde knovvledge in the Doctoures the Woordes of S. Augustine that ye meane be these Primum Locum Fides Catholicorum Diuina Authoritate Regnum credit esse Coelorum vnde non Baptizatus excipitur Secundum Gehennam vbi omnis Apostata à Christi Fide alienus Aeterna Supplicia experietur Tertiū Penitùs ignoramus imò nec esse in Scripturis Sāctis inueniemus The First Place the Catholique Faithe by Goddes Authoritie beleeueth to be the Kingdome of Heaune From whence who so euer is not Baptized is excluded The Seconde Place the same Catholique Faithe beleueth to be Hel Where al Renegates and who so euer is without the Faithe of Christe shal taste Euerlasting Pounishement As for any Thirde Place vvee vtterly knovve none neither shal vvee finde in the Holy Scriptures that there is any sutche If these woordes make not against your Purgatorie yet truely in any appearance they make but sclenderly for your Purgatorie S. Augustine saithe Any other Thirde place after this life bisides Heauen and Helle vvee vtterly knovve none Neither can vve finde in the Holy Scriptures that there is any sutche But if al these three places Heauen Hel and Purgatorie had benne certainely knowen and Vniuersally receiued in the Churche yet bisides these three places the Pelagian Heretiques would haue diuised as you imagine an other seueral Place to receiue the Soules of sutche Children as departed out of this life without Baptisme then coulde not S. Augustine haue truely saide Tertium locum ignoramus VVee knovve no Thirde place But rather he shoulde haue saide Quartum locum ignoramus Fourthe place wee knowe none For by your iudgemente the doubte had benne not of the Thirde place but of the Fourthe And it had benne a greate ouersight for S. Augustine in the reckeninge onely of Foure places to haue forgotten One and specially sutche a One too as hath benne founde more gaineful of late yéeres then the other Three But his woordes be plaine Heauen vvee knovve and Hel vvee knovve But any Thirde place bisides Heauen and Hel vvee knovve none This woorde Purgatorium was noted in the Margine not by the Printer as you saie but by Erasmus a man of famouse memorie whose name for learninge iudgemente hath at al times emonge the Learned benne mutche estéemed with whom your yonge Louanian Cleregie maie not wel compare in the profounde knowledge of the Doctours without great blusshinge And thus mutche touchinge this one place of S. Augustine wherein it hath pleased you so déepely to charge vs with grosse ignorance But for better trial of his iudgemente herein ye should haue considered what he hath written otherwheres to like purpose In his Epistle to Hesychius he saithe thus In quo quenque inuenerit suus nouissimus dies in hoc eum comprehendet mundi nouissimus dies Quoniam qualis in die isto quisque moritur talis in die illo iudicabitur In what state his ovvne laste daie shal finde eche man in the same state the laste daie of the vvorlde shal finde him For sutche as euery man in this daie shal die euē sutche in that daie shal he be iudged Againe Qualem inuenit Dominus cùm hinc vocat talem iudicat As our Lorde findeth a man vvhen he calleth him hence euen so he iudgeth him And againe Qui in hac vita Deo nō placuerit habebit quidem Poenitentiam in Futuro Soeculo de malis suis sed indulgentiam in conspectu Dei non inueniet Quia etsi erit ibi stimulus poenitudinis nulla tamen erit correctio voluntatis Who so in this life shal not please God shal in the worlde to comme haue Repentance for his Sinnes but Pardonne in the sighte of God he shal not finde For although there shal be there the pricke of Repentance yet there shal be no amendemente of the wil. Againe he saithe Vnusquisque cum causa sua dormiet cum causa sua resurget Euery man shal die with his owne cause and rise againe vvith his ovvne cause Olympiodorus saith In quocunque loco c. deprehendetur homo cùm moritur in eo gradu atque ordine permanet in Aeternum In what place or state so euer a man shal be founde when he dieth in the same state and degree he shal remaine for euer But to recken vp al that might be saide in this behalfe it woulde be longe A simple man M Harding without any profounde knovvledge of the Doctoures maie easily sée that these saieinges wil hardly stande with your Doctrine of Purgatorie Your owne Roffensis saithe Nemo nunc dubitat Orthodoxus in Purgatorium sit De quo tamen apud Priscos vel nulla vel quà m rarissima fiebat mentio Sed Graecis ad hunc vsque diem non est Creditum Quamdiu enim nulla esset cura de Purgatorio nemo quaesiuit Indulgentias No Catholique man now doubteth of Purgatorie Whereof notwithstandinge emonge the Ancient Fathers there is either no mētion at al or very seldome Yea euen vntil this daie the Grecians Beleue it not For so longe as there vvas no care for Purgatorie noman sought after Pardonnes By whiche witnesse it appeareth that Pardonnes and Purgatorie were brought in iointely bothe togeather And as the case nowe standeth and as moste menne thinke the Pope could be contented to lose bothe Heauen and Helle to saue his Purgatorie The Apologie Cap. 17. Diuision 1. As touchinge the multitude of vaine superfluous Ceremonies wee knowe that S. Augustine did greuousely complaine of them in his owne time therefore haue we cutte of a great number of them bicause wee knowe that mennes consciences were encumbred aboute them and the Churches of God ouerladen with them Neuerthelesse wee keepe stil esteeme not onely those Ceremonies whiche wee are sure were deliuered vs from the Apostles but somme others too bisides whiche wee thought mighte be suffered without hurte to the Churche of God for that we had a desire that al thinges in the Holy Congregation might as S. Paule commaundeth be donne with comelinesse in good order But as for al those thinges whiche wee sawe were either very superstitious or vtterly vnprofitable or noisome or mockeries or contrarie to the Holy Scriptures or els vnseemely for sober discreete people whereof there be infinite numbres nowe a daies
reuelabitur in nobis Reputo igitur saniorem Theologum fideliorem Catholicum Scripturia Sanctis magis concordem qui tale Meritum simpliciter abnegat VVhat woorthy thinge doo wee that wee maie be founde in the Felowshippe of the Heauenly Sprites The Apostle saithe I Judge that the afflictions of this time are not woorthy of that Glorie that shal be reueled in vs. Therefore I take him to be the â—ounder Diuine the Faithefuller Catholique and more agreeable to the Holy Scriptures that vtterly denieth al sutche kinde of Merite But ye wil saie If wée finde Our selues voide of Merite howe then shal wee stand and be iustified before God S. Iohn saithe Blessed are they that haue wasshed theire Roabes not in theire owne Merites but in the Bloude of the Lambe And God saithe I wil geeue the thirsty to Drinke of the VVel of Life not for his Desertes but for nothinge The Ancient Father Origen saith Quia Omnia conclusa sunt sub peccato nunc non in Meritis sed in Misericordia Dei Salus Humana Consistit For as mutche as al menne are shutte vp and Closed vnder Sinne novve the Saluation of Man standeth not in mans Merites but in Goddes Mercie S. Augustine saithe Deus in fine Coronabit nos in Misericordia Miserationibus God in the ende wil crowne vs not with the price of our deseruinges but vvith Fauour and Mercies Againe he saithe Pro nihilo saluos facies eos Quid est Pro nihilo saluos facies eos Nihil in eis inuenis vnde salues tamen saluas Quia nihil inuenis vnde salues multum inuenis vnde damnes For Nothinge thou shalt saue them VVhat is meante by these worde For Nothing thou shalt saue them This is the meaninge Thou findeste Nothinge in them vvherefore thou shouldest saue them and yet thou sauest them Thou findest nothinge wherefore thou shouldeste saue them but thou findest mutche wherfore thou shouldest condemne them And againe Omnes in Mortem poena debita praecipites ageret nisi inde quosdam indebita Dei Gratia liberaret Deserued paine woulde throwe al menne into Deathe onlesse the Vndeserued Grace of God deliuered somme frome it S. Basile saithe Non erit Iudicium sine Misericordia Quia non potest homo purus inueniti à sorde ne si vnus quidem tantùm dies sit ab eius natali Iudgement shal not be vvithout mercie For noman can be founde pure and cleane from al filthe no though he be but one daie olde Againe he saithe Haec est nostra integra perfecta gloriatio in Deo quando propriae Iustitiae nos inopes agnoscimus Sola autem Fide in ChristuÌ„ Iustificari This is oure ful and perfite reioicing in God when we acknowledge that wee are voide of any Our owne Righteousenesse and are Iustified by Onely Faithe in Christe So saithe S. Hierome In Christo Iesu Domino nostro in quo habemus fiduciam accessum confidenttiam per Fidem eius non per nostram Iustitiam sed per eum cuius Fide nobis peccata dimittuntur In Christe Jesu Our Lorde in whom wee haue boldenesse and libertie to comme to God and truste and affiance by the Faithe of him not through Our Righteousenesse but through him in whose name Our Sinnes be forgeuen Hereof S. Bernarde in moste godly and comfortable wise concludeth thus Meritum meum Miserationes Domini Non sum ego inops Meriti quam diu ille non est inops Miserationum Si Miserationes eius multae multus ego sum in Meritis Hoc totum est Hominis Meritum si totam spem suam ponat in Domino My Merite is the Mercie of God So longe as God is not poore of Mercie so longe cannot I be poore of Merite If his Mercies be greate then am I great in Merites This is the vvhole Merite of Man if he put his vvhole affiance in the Lorde This is these Defenders Horrible Heresie M. Hardinge whiche you saie mought not so escape your handed The Apologie Cap. 21. Diuision 1. To conclude we Beleue that this our selfe same Fleashe wherein we liue although it die and comme to duste yet at the laste shal returne againe to Life by the meanes of Christes Sprite whiche dwelleth in vs and that then verily whatsoeuer we suffer here in the meane while for his sake Christe wil wipe awaie al teares and heauinesse from our eies and that we through him shal enioie Euerlastinge Life and shal for euer be with him in Glorie So be it M. Hardinge Last of al beleue as ye saie that this very Fleashe shal returne to Life and that for the Spirite of Christe whiche dwelleth in vs. There is no doubte but the Spirite of Christe is sufficient to raise vp their bodies in whom it dwelleth But wee saie that the raising of our Fleashe is also assigned in Holy Scripture to the Real and Substantial eatinge of Christes Fleashe because it is written He that eateth my Fleashe and drinketh my Bloude hathe Life Euerlastinge And I wil raise him againe in the laste daie Therefore the Resurrection of the Fleashe is not onely assigned in Holy Scripture to the Spirite of Christe but also to the woorthy eatinge of his Fleashe And thus we haue confuted the Doctrine wherein ye declare your Faithe and the chiefe groundes whereon ye buylde your New Gospel we haue disproued The B. of Sarisburie The woordes wherein ye finde faulte M. Hardinge are not oures but S. Paules If they be false why did he write them If they be true why doo you blame them Here ye seeme to checke S. Paule and not onely vs. Ye saie The raising of our Fleash is also assigned in the Holy Scripture to the Realle and Substantial Eating of Christes Fleashe But whence had ye these woordes M. Hardinge Where founde ye these Scriptures Dissemble no longer Deale plainely simply It is Gods cause For a shewe ye allege these woordes of Christe written by S. Iohn He that Eateth my Fleashe and Drinketh my Bloude hathe Life Euerlastinge And I wil raise him vp againe in the laste daie These woordes wée knowe and the Eatinge of Christes Fleashe we know But where is your Real and Substantial and Carnal Eatinge Where did S. Iohn euer tel you that Christes Body is Eaten vvith Teethe and conueied further in sutche grosse and fleashely wise into the belly S. Augustine expoundinge the same woordes saithe thus Crede Manducasti Credere in Christum hoc est Manducare Panem Viuum Iste Panis Interioris Hominis quaerit esuriem Beleeue thou in Christe and thou haste Eaten Christe To Beleeue in Christe that is the Eatinge of the Breade of Life This Breade requireth the Hunger of the Inner Man And Nicolas Lyra one of your owne Doctours saithe These woordes of S Iohn perteine nothinge to the Sacramente Thus he saithe Hoc Verbum nihil directè
Aloisius Pope Paule the thirdes Sonne committed againste Cosmus Cherius the Bishop of Fanum what Iohn Casa Archebishop of Beneuentum the Popes Legate at Venice wrote in the commendation of a moste abominable filthinesse how he set foorthe with moste lothesome woordes and wicked eloquence the mater whiche ought not once to proceede out of any bodies mouthe To whose eares hath it not comme that Alphonsus Diazius a Spaniarde beinge pourposely sente from Rome into Germanie so shamefully and Diuelishely murthered his owne Brother Iohn Diazius a moste Innocente and a moste Godly man onely bicause he had embraced the Eospel of Iesus Christe and woulde not returne againe to Rome But it maie chaunce to this they wil saie These thinges maie sometime happen in the beste gouerned Common Wealthes yea against the Magistrates willes bisides there be good Lawes made to pounishe sutche I graunt it be so But by what good Lawes I would know haue these great mischieues benne pounished emongest them Petrus Aloisius after he had donne that notorious Acte that I spake of was alwaies chearished in his Fathers bosome Pope Paule the thirde and made his very dearlinge Diazius after he had murthered his owne Brother was deliuered by the Popes meanes to th ende he might not be pounished by good Lawes Iohn Casa the Archebishop of Beneuentum is yet aliue yea liueth at Rome euen in the eie and sighte of the moste holy Father M. Hardinge Courtisanes wente abroade so as the Matrones doo some rode on Mules some dwelled in goodly houses VVhiche particulare disorders as there they continewed not many yeeres * so in these daies they haue benne reformed VVherein ye folowe the Father of your Haeresies and schoolemaister of your malice the Deuill who in Scripture is called Accusator Fratrum nostrorum the accuser of our Brethren But sirs how leape ye from Rome to Placentia from the Cleregy to a Temporall Duke whome ye call the Popes Sonne though he was not his Sonne beinge Pope but by lawful Matrimonie before holy Orders taken For suche a one was Peter Aloisius of whom ye speake Be it that he was an euill man VVhat maketh that against the Churche what for Defence of your newe Gospell If Iohannes Casa beinge yet a younge spring all before he came to be a Clerke and longe before he was either Bishop or Legate made certaine amorous Sonettes in Italian rime foloweinge the Italian poete Petrarcha to whiche kinde of exercise the good wittes of Italy in youth are muche geuen and without naminge any persone flatteringly smoothed that heinous facte rather then praised wherein neuerthelesse he did euill we confesse and for the same ouersight of his youth was notwithstandinge his other excellent qualities kepte backe from the dignitie of Cardinalship duringe his life all this beinge graunted and considered what hindereth it the estimation of Christes Churche And what furthereth it your false Doctrine your Schismes and your Heresies Touchinge the Deathe of Iohn Diazius the Spaniarde ye tell many lies at once The B. of Sarisburie Wée leapte not so lightly to Placentia M. Hardinge but rather reaste at Verona and saie the Truthe For Pope Paulus that should haue pounished his wicked Sonne and haue burnte him to deathe for his abominable outrage remoued not to Placentia but remained stil in Rome Iohannes Sleidanus saithe that the yonge Gentleman the Bishop of Fanum vpon whome Petrus Aloisius the Popes Sonne had shewed that horrible villanie shortely after died for shame and heauinesse Yet he saithe it is thought of somme that Petrus Aloisius after his wicked acte committed gaue him poison and so killed him leaste he should make complainte thereof vnto the Emperoure He addeth further Paulus nihil ò secius impensè amabat Filium ad ipsius amplificationem omne studium conuertit Et cùm de eius flagitijs nonnunquam audiret fertur non admodum aegrè tulisse hoc solùm consueuisse dicere Haec illum vitia non se commonstratore didicisse Pope Paule neuerthelesse fauoured his Sonne aboue measure and bestowed al his care to encrease him in Honoure And whereas he hearde sometime of his shamful actes the reporte is that he was not mutche offended therewith but vsed onely thus to saie Wel yevv is he neuer learned these vices by my example So cruel and terrible is the Pope in repressinge of Sinne. But God of his Iustice would not suffer sutche abomination to escape vnpounished Certaine of the Nobles of his owne Cittie not longe after arose againste him slewe him in his owne Palaice hunge out his vile Carkesse in shameful sorte by a chaine ouer the walles afterwarde threwe it ouer into the mote The people of al sortes ranne gladly to the sight and stabbe him in on euery side with theire Daggers and trodde him filthily vnder theire feete Yée saie the particulare disorders of your Courteghianes in these daies at the laste haue benne Refourmed And yet by very credible reporte euen within these twoo yeeres whiche was in the yéere of our Lorde 1565. by a persite viewe taken there were founde in Rome to the number of eight twentie thousande weemen of that sorte If this be the Reformation of the Churche of Rome what was it then before it was thus Refourmed As for that moste horrible Booke of Iohannes Casa so vile and so lothesome that no Heathen eares coulde abide to heare it O howe fauourably and howe frendely it is excused He was then ye saie but a yonge man but a springal no Bishop no Clerke He named no personne It was but a kinde of exercise an ouersighte an Amorous Sonette The good wittes of Italie be muche geuen to it He praised not that faulte but onely smoothed it O M. Hardinge what abomination is there vnder Heauen but ye can diuise waies howe to smoothe it But he was pounished ye saie ful soare for his ouersight For he coulde neuer be made Cardinal duringe his Life Yea good M. Hardinge And al this muste wée beléeue bicause you speake it The Pope made him the Archebishop of Beneuentum and Legate a Latere and thereby one of his Secrete Councel in parte of this cruel pounishmente But though he vpon that or somme other occasion were keapte backe from beinge Cardinal yet were there others made Cardinalles in al respectes as had as he Reade Andreas Alciatus that notable Ciuilian And ye shal finde what a minion was made Bishop of Comum when Paulus Iouius was put biside Reade Paulus Iouius in the Life of Clemens 7. and learne what prety folkes then were made Cardinalles and for what causes As for your owne Onuphrius he speaketh Parables and casteth colours and woulde seeme to meane more hereof then he durste to vtter The Emperour Tiberius sommetime placed Nouellius Tricongius in most highe and Honorable roome and made him Proconsul in parte of recompense of his good seruice for that
and outrageous that it coulde not wel be vttered with other woordes or more mildely For he is not ashamed to saie in open assemblie that al Iurisdiction of al Kinges dependeth of him selfe And to feede his Ambition and greedinesse of rule hee hathe pulled in peeces the Empiere of Rome and vexed and rent whole Christēdome asunder Falsely and traiterously also did he release the Romaines the Italians and him selfe too of the othe whereby thei and hee were streitly bounde to bee true to the Emperour of Graecia and stirred vp the same Emperoures Subiectes to forsake him and callinge Carolus Magnus out of Fraunce into Italie made him Emperour sutche a thinge as neuer was seene before He put Chilpericus the Frenche Kinge beinge no euil Prince biside his Realme onely bicause he fansied him not wrongefully placed Pipine in his roume Againe after he had cast out Kinge Philip if he could haue brought it so to passe he had determined and appointed the Kingedome of Fraunce to Albertus the King of Romaines He vtterly destroied the state of the most florishinge Cittie and Common Weale of Florence his owne natiue Countrie and brought it out of a free peaceable state to be gouerned at the pleasure of one man hee brought to passe by his procurement that whole Sauoye on the one side was miserably spoiled by the Emperoure Charles the fifthe and on the other side by the Frenche Kinge so that the poore vnfortunate Duke had scante one Cittie leafte him to hide his heade in M. Hardinge It is a greate eie sore to the Ministres of Antichriste to see the Vicare of Christe aboue Lordes and Kinges of this vvorlde to see Princes and Emperours promise and svveare obedience vnto him But they that are the faithful subiectes of the Churche of God thinke it no absurditie that the Shepherd be set◠not onely aboue the Lambes and Ewes of the Churche but also aboue the VVethers and Rammes them selues It is a very greate folie for them to finde faulte with the superioritie of the Bishop of Rome who can neuer proue that he is not the Vicare of Christe If he were not his Vicare yet beinge a Bishop he is aboue any temporal Prince concerninge his Priestly office But sith Christe saide to Peter Vpon this rocke I wil build my Churche and hel gates shal not preuaile againste it Barke vntil your bellies breake ye that be the helhovvndes of Luthers and Zuinglius litour or rather of Sathans your and theire chiefe maister shal not preuaile againste the Apostolike see of Peter It hath withstanded al Diuels and Heretikes a thousande fiue hundred yeeres and thinke ye that your selues be stronger then Arius It greeueth you that the Pope is higher then the Emperour not for any loue ye beare to the Emperour nor for hatred that ye haue to the Popes person whom ye knowe not but your quarrel is againste Christe whose person the Pope beareth Or tel vs I praie you dooth he cal him selfe any Princes or Emperours vicegerent and not rather the Vicare of Christe alone VVhom impugne ye then but Christe in his Vicare Haue ye not readen qui vos spernit me spernit he that despiseth you despiseth me Ye thought the Pope had no better text for his primacie and supreme auctoritie thē two lightes which God made in Heauen But if malice had not blinded you in the very same chapter of Innocētius the thirde from whence like a spider ye sucked that ye thought was worste ye might haue seene an other reason goinge before where he saide Pontifex in Spiritualibus antecellit quae tant◠sunt temporalibus digniora quant◠anima praefertur corpori The Bishop saide Innocentius in spiritual matters passeth the Emperour whiche spiritual thinges are so mutche aboue the temporal by howe mutche the soule is preferred before the bodie Howe like ye that reason VVithin a litle after Innocentius bringeth forth an other proufe VVhere it was saide to Ieremie the Prophete ▪ who came of the Priestes race and was a Prieste him selfe behold I haue set thee ouer natiōs and Kingdomes to the intente thou maiest pul vp and scater and builde and plante Then after that Innocentius had by natural reason and holy Scripture proued the highest Bishops superioritie aboue Princes he commeth in the thirde place not nowe to proue but to make his former saieinge already proued more plaine by alludinge to that is written in the beginning of Genesis VVhere Moyses declareth how God made two lightes in the Firmamente of the Heauen a greater and a lesser But this cannot sounde in the eares of our newe preachers They woulde not haue the guide of heauenly thinges aboue the guide of earthly cares They loue the Earth the fleash the worlde too wel to be of that minde and therefore do aske why the Popes of Rome like Anabaptistes and Libertines haue shaken of the yoke and exempted them selues from al ciuile power VVhat yoke meane ye The yoke of infidels and Paynimes The B. of Sarisburie Wée are not the Ministers of Antichriste M. Hardinge but the witnesses of the Truthe of Christe He is Antichriste as S. Paule sheweth you that sitteth in the Temple of God and auanceth him selfe aboue al that is called God And to speake more particularely of the mater by S. Gregories Iudgement he is Antichriste or the Forerenner of Antichriste that calleth him selfe The Vniuersal Bishop And vaunteth him selfe as the King of Pride And hath an Armie of Priestes prepared for him And setteth him selfe as Lucifer aboue al his Brethren Of him Cardinal Franciscus Zarabella saithe thus Papa facit quicquid libet etiam illicita est plusquam Deus The Pope doothe vvhat him listeth yea though it be vnlavvful and is more then a God This is Antichriste M. Hardinge by the Iudgemente of the wise and godly and the supporters of him who so euer and where so euer they be are the Ministers of Antichriste It is greate Arrogancie to auance a Bishop aboue a Kinge Notwithstandinge in somme good meaninge it maie be true So a Iudge in knowledge of the Lawe so a Doctoure of Physique in his profession so a Pilote in knowledge of the Sea and guidinge of a shippe so a Captaine in Martial affaires is aboue any Kinge And it behoueth a Kinge be he neuer so wise or Mighty in euery of these seueral faculties to be guided by them And thus is the Kinge inferioure not onely to a Bishop as you saie but also to euery Inferiour Prieste So S. Chrysostome saith of Christes Apostles Omnem Terrarum Orbem peruaserunt omnibus principibus fuerunt magis propriè Principes Regibus potentiores The Apostles roaued ouer the whole worlde and were more Princelike in deede then the Princes them selues and more puissante and mighty then the Kinges So saide the Emperoure Valentinian vnto the people of Millaine Eum collocate in Pontificali
no more then if I saide to an impudent and common Harlot fie for shame VVho maie not plainely see the Scripture verified on you Frons mulieris Meretricis facta est vobis Ye haue gotten to you the impudent face of an Harlot The B. of Sarisburie Here M. Hardinge it hath pleased you to bestowe large liueries of youre False Liers Diuelishe Sclaunderers Impudent Faces Common Harlots with Fies and shames c. Wherein no man may iustly grudge you to be so liberal of youre owne First that by youre Doctrine Ignorance highly pleaseth God is sufficient to Saluation bisides the general practise of youre whole Churche yee maie soone cal to minde that one of youre dearest frendes in most honourable Audience not long sithence openly published the same in the name and behoufe of al his Brethren as a Secrete Mysterie and the very bottome of youre Diuinitie Ignorance is the Mother of Deuotion You knowe M. Harding that a greate many bothe worthy and honourable are hable to witnesse that this is neither false Lie nor Diuelishe Sclaunder Concerninge Superstition and Idolatrie what neede we many wordes The thinge it selfe is too wel hable to proue it selfe Who so but looketh into youre Churches maie easily not onely see it with his eies but also feele it with his fingers That Goddes Holy VVorde by youre Learning is mutable and serueth onely for a time youre owne Doctoure Cardinalis Cusanus woulde soone haue taught you Notwithstandinge it maie scarcely seeme lawful for you beinge so learned a man in the Substance of youre owne Doctrine to pleade Ignorance Cardinal Cusanus woordes be these Scripturae adaptatae sunt ad tempus variè intelliguntur Ita vt vno tempore secundum currentem vniuersalem ritum exponantur mutato ritu iterùm Sententia mutetur The Scriptures are applied vnto the time and maie haue sundrie vnderstandinges So that at one time they maie be expouÌ„ded one waie accordinge to the vniuersal current order of the churche and that the same order being broken the meaning of the Scriptures maie be chaunged Looke better on your bookes M. Hardinge and ye shal see that herein is neither Lie nor Sclaunder That the Holy Scriptures of God by youre Diuinitie be not Authentical farther then they be ratified by the Pope ye might haue learned of your Syluester Prierias Maister of the Popes Palaice Thus he writeth A Doctrina Romanae Ecclesiae Romani Pontificis Sacra Scriptura robur trahit authoritatem The Holy Scripture taketh strengthe and Authoritie of the Doctrine of the Romaine Churche and of the Bishop of Rome Againe he saithe Indulgentiae Authoritate Scripturae non innotuere nobis Sed Authoritate Romanae Ecclesiae Romanorumque Pontificum quae Maior est Pardonnes are not knowen to vs by the Authoritie of the Scriptures but by the Authoritie of the Romaine Churche and of the Bishoppes of Rome whiche is greater then the Authoritie of the Scriptures If ye saie these be Lies and Sclaunders ye offer greate wronge to your owne Doctours Neuerthelesse if ye shal happen to crie out in the impatience of your Choler Fy for shame Impudente Faces Common Harlottes remember what you your selfe haue written immediately before touching the same These be your owne wordes Recante them yee maie But denie them yee maie not Thus you saie Christe novve requireth of you not to obeie Peter and Paule that is to saie the Worde of God But to obeâ—e him vvho sitteth in theire Chaire Wee forge not these wordes M. Hardinge They are youre owne Folkes wil thinke yee haue no Modeste Matrones face if ye speake willingly against youre selfe Nowe ye see M. Hardinge who teacheth you That Goddes VVoorde vvas vVritten onely for a time And that Goddes Commaundementes are no further Authentical but as they be ratified by the Pope Therefore hencefoorth ye maie spare these Lies and Sclaunders and crie oute Fy and Shame when somme occasion shal be offered In deede Cardinal Cusanus saithe Veritas adhaeret Cathedrae Quare Membra Cathedrae Vnita Pontifici Coniuncta efficiunt Ecclesiam The Truthe cleaueth faste to the Popes Chaire Therefore the Members vnited vnto that Chaire and ioined vnto the Pope make the Churche The Apologie Cap. 11. Diuision 1. As touching that we haue now donne to departe froÌ„ that Churche whoe 's errours were proued made manifest to the worlde whiche Churche also had already euidently departed from Goddes Worde and yet not to depart so mutche from it selfe as froÌ„ the errours thereof not to doo this disorderly or wickedly but quietly and soberly we haue donne nothing herein against the doctrine either of Christe or of his Apostles For neither is the Churche of God sutche as it maie not be dusked with somme spot or asketh not sometime reparation Els what neede there so many Assemblies Councelles without the whiche as saithe Egidius the Christian Faithe is not hable to stande For looke saithe he hovve often Councelles are discontinued so often is the Churche destitute of Christe M. Hardinge That the Churche is pointes of our Faith necessarie to saluation erreth we denie it and vpon warrant of Christes promise we tel it you al assuredly ye shal neuer be able to proue it Councels are kept and Bishoppes bee made by the same prouidence of God whiche prouideth partly by that meanes and partly by other that the Romaine Faithe Chaire and Rocke shal stande for euer Ad quos saithe S. Cyprian speaking of them of Rome perfidia non potest habere accessum to the whiche vnfaithfulnes can not haue accesse He saithe not onely shal not haue accesse but can not haue accesse The B. of Sarisburie It séemeth M. Hardinge ye haue benne brought vp vnder somme poore vnskilful Surgian For ve applie one salue to euery soare What soeuer bee alleged against you it is sufficient for you to answeare The churche of Rome erreth not hath not erred can not erre And to this pourpose ye haue brought vs in certaine wordes of S. Cyprian farre bisides the Authours meaninge Whereby it appereth that sommetimes ye allege Authorities of the Fathers not considering neither to what ende they spake nor what they meante For where as S. Cyprian saithe Vnto the Romaines vnfaithfulnesse can haue no accesse he speaketh not of the Vnfaithfulnesse of Faithe or Doctrine as you by erroure haue imagined but onely of the Vnfaithfulnesse of reporte The cause of writinge that Epistle in shorte was this Certaine lewde felowes refusinge to stande to the iudgemente of the Bishoppes of their owne Countrie of Aphrica appealed further and fledde to Rome with many vntrue and forged tales to winne somme credite of their cause Hereunto S. Cyprian saithe The Romaines be godly and wise men they wil soone be hable to espie their falsehedde For vnfaitheful reportes and lewde tales can haue no accesse vnto them If ye had considered either the occasion of the writting or
Caput ex quo totum Corpus coagmentatur connectitur Christe is the Heade of whom the whole Body of the Churche is framed faste and ioined togeather Therefore S. Chrysostome saithe Ex hoc capite Corpus habet vt sit vt bene sir Quid relicto Capite Membris adhaeres Of this Heade that is Christe the Body hathe bothe to be and also wel to be What cleauest thou to the Members and leauest the Heade This is the Vnitie of the Churche that the whole Flocke maie heare the voice of that One Shepehearde and folowe him And that one Shepehearde is Christe the Sonne of God and not the Pope Therefore S. Augustine saithe Per hanc Potestatem quam solùm sibi Christus retinuit stat Vnitas Ecclesiae de qua dictum est Vna est Columba mea By this Power whiche Christe he saithe not hath geuen ouer the Pope but hath reserued onely to him selfe standeth the Vnitie of the Churche of whiche Vnitie it is saide My Dooue is One. Ye saie there appeareth in your Bookes sufficient abundance of Scriptures touchinge any controuersie of this age and that accordinge to the very sense and meaninge of the same togeather with the consente and Iudgemente of the Holy Fathers But as for vs ye saie wée builde onely vpon the bare woordes and make a meaninge of oure owne In déede it is no greate Maisterie for you to arme your selfe with somme shew of Scriptures The Diuel was not altogeather voide of sutche furniture when he came to tempte Christe S. Cyril saithe Omnes Haeretici de Scriptura diuinitùs inspirata sui colligunt erroris occasiones Al Herotiques out of the Heauenly inspired Scriptures geather occasion of their erroure Athanasius saithe Haeretici Scriptutarum Verbis pro esca vtuntur Heretiques vse the woordes of the Scriptures for a baite Tertullian saithe Fidem ex his impugnat ex quibus constat An Heretique assausteth the Faithe by the same woordes of God that breede the Faithe But for as mutche as ye saie yee beare sutche awe and reuerence vnto the VVoorde of God and in the interpretation thereof folowe onely the sense of the Holy Ghoste and the Iudgemente of the Doctours and Fathers of the Churche for somme trial of your truthe herein let vs sée how discretely and reuerently ye haue vsed the same In your late Councel holden at Laterane in Rome one Simon Begnius the Bishop of Modrusia saith thus vnto Pope Leo Ecce venit Leo de Tribu Iuda Radix Dauid c. Te Leo Beatissime Saluatorem expectauimus c. Beholde the Lion is comme of the Tribe of Iuda the Roote of Deuind c. O moste Blessed Leo wee haue looked for thee to be oure Saueour In your late Chapter at Tridente Cornelius the Bishop of Bitonto saide thus Papa Lux venit in Mundum dilexerunt homines tenebras magis quà m Lucem Omnis qui mà lè agit odit lucem non venit ad Lucem The Pope beinge the Lighte is comme into the VVorlde and menne haue loued the Darkenesse more then the Light Euery man that doothe euil hateth the Pope that is the Lighte and commeth not to the Lighte Pope Adrian saith Papa non iudicabitur à quoquam Quia Scriptum est Non est Discipulus supra Magistrum No man shal Iudge the Pope for it is written the Scholar is not aboue his Maister The Pope suffered the Embassadours of Sicilia to lie prostrate on the grounde and thus to crie vnto him as if it had benne vnto Christe Qui tollis Peccata Mundi miserere nostri Qui tollis Peccata mundi dona nobis Pacem O thou Holy Father that takest awaie the Sinnes of the Worlde haue mercie vpon vs thou that takest awaie the Sinnes of the Worlde geue vs Peace Pope Sixtus saithe Who so accuseth the Pope can neuer be forgeuen And his reason is this Quia qui peccat in Spiritum Sanctum non remittetur ei neque in hac vita neque in futura He that sinneth againste the Holy Ghoste shal neuer be foregeuen neither in this VVorlde nor in the VVorlde to comme And by these woordes of the Scriptures so wel applied he concludeth that noman maie accuse the Pope And to leaue a heape of other examples for they are infinite you your selfe M. Hardinge haue often vsed the Scriptures in like sorte Thus ye saie The Sonne of Man came not to destroie the Soules of menne but to saue Ergo The substance of Breade in the Sacramente is not annihilate or consumed to nothinge And this yee saie was the Sense and meaninge of the Holy Ghoste this is the Iudgemente of al the Doctours and Holy Fathers Sutche religious awe and reuerence ye beare towardes the VVoorde of God Yet saithe your Doctoure Hosius The Scripture as it is alleged by vs is the VVoorde of the Diuel but as it is alleged and handled by you so onely it is the VVoorde of God If yee had not vtterly wypte al shame from your faces yée woulde neither make sutche mockeries of Goddes Holy Woorde nor so lewdely abuse the people of God The Apologie Cap. 19. 20. Diuision 1. Woteth not the Bishop of Rome that these thinges are spoken by his owne Minions or vnderstandeth he not he hathe sutche ChaÌ„pions to fighte for him Let him herken then how Holily hoâ— Godly one Hosius writeth of this matter a Bishop in Polonia as he testifieth of him selfe a man doubtlesse wel spoken and not vnlearned and a very sharpe and a stoâ—â—te mainteinour of that side Thou wilt marueile I suppose how any good man could either conceiue so wickedly or write so despitefully of those woordes whiche he knew proceeded from Goddes mouthe and specially in sutche sorte as hée woulde not haue it seeme his owne priuate opinion alone but the common opinion of al that bande He dissembleth I graunte you in deede and hideth what hee is and setteth foorthe the matter so as though it were not he and his side but the zvvenkfeldian Heretiques that so did speake VVee saithe he vvil bidde avvaie vvith the same Scriptures vvhereof vve see brought not onely diuerse but also contrarie interpretations and vve vvil heare God speake rather then vvee vvil resorte to the naked Elementes or bare vvoordes of the Scriptures and appointe oure Saluation to reaste in them It behoueth not a man to be experte in the Lavve and Scripture but to bee taught of God It is but loste laboure that a manne bestovveth in the Scriptures For the Scripture is a Creature and a certaine bare Letter This is Hosius saieinge vttered altogeather with the same Sprite the same minde wherewith in times paste the Heretiques Montanus and Marcion were moued whoe as it is written of them vsed to saie when with contempte thei reiected the Holy Scriptures that them selues knewe many moe and better thinges then either Christe or the Apostles euer
his owne Iudgemente but onely as in the personne of the Heretique Zuenkfeldius Therefore ye saie wée charge him wrongefully with the allowinge of that thinge whiche he expressely and plainely reproueth Firste of al the Authour of the Apologie protesteth that if there were any ouersight herein it procéeded onely of erroure and not of malice as it maie wel appeare in that he was not deceiued alone For if he were deceiued in mistakinge these woordes diuerse others the beste Learned of this age haue benne deceiued therein as wel as he Nicolaus Gallus hereof writeth thus Hosius Cardinalis Legatus Sanctissimi praesidens Concili◠Tridentini in suo Libro de Expresso Verbo Dei ait Nos verò Dei de Coelo sententiam potiùs expectabimus c. Non oportet Legis aut Scripturae esse peritum sed à Deo doctum Vanus est labor qui Scripturis impenditur Scriptura enim Creatura est egenum quoddam Elementum Cardinal Hosius Legate vnto the most Holy Father and President of the Councel of Trident in his Booke De Expresso Verbo Dei saithe thus We wil rather waite for Goddes wil from Heauen c. It behooueth not a man to be skilful in the Lawe of God or in the Scriptures but to be taught of God It is but loste laboure that is spente in the Scriptures For the Scripture is a Creature and a poore kinde of out warde Elemente Thus Nicolaus Gallus burdeneth your owne Catholique Frende Hosius with these woordes and not the Heretique Zuenkfeldius Likewise saithe Flacius Illyricus speakinge of the same woordes of Hosius Vnum locum ex plurimis proferam in quo Hosius alterius cuiusdam sententiam de hac re citans comprobat Nos Dei de Coelo Sententiam potiùs expectabimus c. vanus est labor qui Scripturis impenditur One place I wil allege out of many where Hosius bringinge in the saieinge of one certaine man meaninge Zuenkfeldius allovveth vvel of the same These woordes saithe Illyricus Hosius vttereth in the name personne of Zuenkfeldius Yet neuerthelesse he alloweth them as his owne To like pourpose writeth Iacobus Andreae who after he had reported al the foresaide woordes in the ende concludeth thus Hactenus Hosius Quae verba siue Hosius suo siue aliorum nomine recitet certè hanc else Asoti Hosij de Sacra Scriptura sententiam non est obscurum Thus farre Hosius whiche woordes how so euer Hosius reporte them either in his owne name or in the name of somme other without al doubte this is the Judgemente that bothe Asotus and Hosius haue of the Holy Scripture So likewise saith that moste Graue and Learned Father Iohannes Brentius Intereà vociferantur Sacram Scripturam else Dubiam Ambiguā Praeceptorem Mutum Literā Occidentem Literam Mortuam adeoque fi Reuerendis illis Patribus libuerit Aesopi Fabulas In the meane while they crie out y◠the Holy Scriptures are Blinde and Doubteful a Doūbe Scholemaister a killinge VVrite a deade Letter yea and if it shal like these Reuerende Fathers no better then Esopes Fables Perhaps ye wil saie of these Learned Menne as yée saie of some others Thei vsed onely their patched Notebookes and scattered Authorities by snappes and peeces here and there a line or twoo and vnderstoode not what they wrote Notwithstandinge what so euer it shal please you to saie as therein your grace is very greate yet you sée by these fewe and muste néedes confesse if the Authoure of the Apologie thouchinge this place of Hosius were happily ouerseene by erroure yet he had to many of the beste Learned of this age to keepe him companie in his erroure Verily they saie not as you saie Thus saithe Zuenkfeldius They saie as wée saie Thus saith Hosius It Hosius were hable to blinde so many wée must thinke he was a skilful Writer The fairest coloure ye can laie hereon is this How so euer these woordes be vttered by Hosius yet was this no parte of his meaninge Yet Iacobus Andreae saith Hanc else Asoti Hosij sententiam non est obscurum Without doubte this is the very meaninge of Alotus and Hosius And Illyricus saith Hosius alleginge the saieinge of one certaine man whereby he meaneth the Heretique Zuenkfeldius allovveth vvel of the same But for as mutche as yée saie This Glose is more maliceous then the Former Erroure and that therein wee spitefully discouer our Malice without Reason without Learninge without VVitte and require vs to repente for shame as if it were a Sinne not againste Hosius but againste the Holy Ghoste I beseche you therefore indifferently to consider with what reuerence and modestie not onely Hosius but also sundrie others your Frendes of that side haue vsed to speake and write of the VVoorde of God Ludouicus a Canon of the Churche of Laterane in Rome in an Oration openly pronounced in your late Chapter at Tridente saithe thus Ecclesia est Viuum pectus Christi Scriptura autem est quasi Mortuum Atramentum The Churche is the Liuely Breaste of Christe But the Scripture is as it were Deade Inke Likewise saide the Bishop of Poiters in the same your Chapter Scriptura est res manimis muta sicut etiam sunt reliquae Leges Politicae The Scripture is a Deade and Doumbe thinge as are al other Politique Lawes Albertus Pigghius saithe Si dixeris haec referri oportere ad Iudicium Scripturarum Communis re sensus ignarum esse comprobas Sunt enim Scripturae Muti Iudices If thou saie These maters muste be put ouer to the Iudgemente of the Scriptures thou she west thee selfe to be voide of common reason For the Scriptures are doumbe Iudges and cannot speake Eckius calleth the Scriptures Euangelium Nigrum Theologiam Atramentariam The Blacke Gospel and Inken Diuinitie Againe Pigghius saithe Ecclesia habet illam potestatem vt possit Scriptis quibusdam impertiri Canonicam Authoritatem quam nec ex se nec ex suis Authoribus habent The Churche hath power to geeue Canonical Authoritie vnto certaine Writinges whiche otherwise they haue not neither of them selues nor of their Authours There maie be certaine Bookes allowed for Scripture saithe he that haue no credite nor Authoritie of them selues Therefore the meaninge hereof must néedes be this The Churche of Rome hath Authoritie to make Scriptures Againe he saithe Sunt Scripturae vt non minùs verè quà m festiuè dixit quidam velut Nasus Cereus qui se horsum illorsum in quancunque volueris partem trahi retrahi fingique facilè permittit As one man bothe truely and merily saide the Scripture is like a Nose of VVaxe that easily suffereth it selfe to be drawen backewarde and forewarde and to be moulded and falshioned this waie and that waie and how so euer yee liste Thus M. Harding yée teache the people to reuerence weighe the
Proselytes Whereas in deede he was amere altene and a stranger to the House of Israel and a very tyrannous Vsurper of the Crowne as beinge lineally descended not from Iacob but from Esau But ye saie You haue keapte and preserued the Scriptures in your Libraries in veleme and I trowe in letters of golde Euen in like sorte and with like truthe ye might saie that you haue keapte the Sonne and the Moone and had it not benne for your kéepinge they had benne loste It was God M. Hardinge that of his Mercie preserued his Holy VVorde euē as he preserued Daniel in the Caue of Lions Ionas in the Whales belly The three Children in the middes of the flaming Fire Yée kéepe the Scriptures as the Dogge keepeth the haie whiche neither eateth it him selfe nor suffereth the poore hungrie cattle that faine woulde eate it Yée kéepe thē in warde in duste moulde as the Ievves before the time of Kinge Iosias keapte the Booke of Deuteronomie closely in the corners or emongest the treasures of the Temple so the noman knewe where to finde it Had it not benne for Goddes special prouidence notwithstandinge your kéepinge they might haue perished S. Chrysostome saithe Nunc neque an sint Scripturae quidam sciunt Spiritus tamen ita dispēsauit vt custodiantur Now a daies there are somme that cannot tel whether there be any Scriptures or no. Yet hath the Sprite of God so prouided that they are stil preserued Thus the Ievves made theire vauntes that they were the keepers of the Lavve that the Christians had al of them S. Augustine saith Iudaei dicūt non Nostra nos Lege vti sed Sua The Ievves saie That wee haue no Lawe of our owne but onely theires Likewise euē at this daie the Iewes keepe vse the Lavve of God with al reuerence They neuer laie any other Booke vpon the Bible Thei wasshe theire handes before they touche it They wil not sit vpon the benche where the Bible lieth As often as they either open it or shutte it they vse to kisse it when the Pope goeth through Rome to his Palace of Laterane the Ievves méete him vpō the waie and offer him the Bible and desire him reuerently to embrace it as though the Pope coulde haue no Bible but onely of them Al these thinges notwithstandinge the Pope answeareth them of course euen as wée maie answeare you Sanctam Legem viri Hebraei laudamus veneramur obseruantiā verò vestram vanam interpretationem damnamus improbamus Ye menne of the Ievves Profession wee praise and honoure the Holy Lavve But your Tradition and vaine Interpretation wee vtterly condemne and reproue For Chrysostome saithe Nihil nunc apud Iudaeos remansit nisi Sola Scriptura Librorum omni Legis obseruantia pereunte There remaineth nowe nothinge emonge the Ievves but onely the writinge conteined in Bookes for al the obseruation of the Lavve is paste from them Againe he saithe Literae quidem Legis apud illos sunt Sensus autem est apud nos The Letters of the Lavve are with the Ievves But the Sense and Meaninge is with vs. Likewise he saith vnto the Ievves Vos complicatis membranas animaltum mortuorum Nos possidemus Spiritum viuificautem You turne the leaues of the Scriptures made of the skinnes of deade Cattle but we haue the Sprite that geeueth Life So saithe S. Augustine Iudaei in Libris suffragatores nostri sunt in Cordibus hostes nostri The Iewes healpe vs and aide vs with theire Bookes But thei are our enimies in theire hartes Againe he saith Magnum aliquid actum est in vsum nostrum de Infidelirate Iudaeorum vt ijdem ipsi qui haec propter se non haberent in Cordibus ea propter nos haberent in Codicibus Somme greate good thinge is wrought to our vse by the infidelitie of the Iewes that they that to doo them selues good had not these thinges in theire hartes yet for our sakes to doo vs good shoulde haue same thinges in theire Bookes Speake not therefore so mutche M. Hardinge of your safe keepinge of the Scriptures For the Jevves haue keapte and vntil this daie doo kéepe them as safely as you Yae keapte the Scriptures as the Augures of Rome sommetime keapte the Sibylles Bookes that is to saie yée keapte them to your selues in close prisonne in secresie that the people should knowe nothing but in al cases should be forced to seeke to you Thus ye keapte the Light in Darknesse and as S. Paule saithe ye keapte the Truthe of God in VVickednesse S. Chrysostome saithe Quando vides Scripturas Prophetarum Euangelij Apostolorum traditas esse in manus Falsorum Sacerdotum num intelligis quód Verbum veritatis traditum est Principibus iniquis Scribis When thou seeste the Scriptures of the Prophetes of the Gospel and of the Apostles to be deliuered into the handes of False Priestes dooste thou not vnderstande that the Woorde of Truthe is deliuered vnto the wicked Princes and vnto the Scribes To be short I maie answeare you with the woordes of Chrysostome Arcas Scrinia rerum pretiosissimarum adhuc seruatis The sauro destituti Yee keepe stil the Cheastes and boxes of moste pretious thinges but the Iewelles and Treasures be cleane gonne Therefore your safe kéeping of the Scriptures notwithstandinge wée maie saie to you as S. Augustine sommetime said to the Heretique Petilian Iudas Christum Carnalem tradidit Tu Spiritualem furens Euangelium sanctum flammis sacrilegis tradidisti Iudas betraiede Christe Carnal thou haste betraied Christe Spiritual for thou in thy rage haste deliuered the Holy Gospel vnto wicked fires Yée replie You rather haue burnte the Gospel for that you denie the woordes of the Gospel For example ye allege these woordes of Christe This is my Body vvhiche vvoordes ye saie of our part are denied God be thāked as wee haue not burnte so haue wée not denied any woorde or parcel of the Gospel Touchinge these wordes by you alleged wée embrace them and reuerence them and beleue them euen as the VVoordes of Christe But wée embrace them not as you haue fondely rackte wreasted them and fowly abused them by your vaine Constructions but as Christe meante them and as the Aunciente Catholique Fathers in the Olde times haue expounded them S. Chrysostome saithe Sacrae Scripturae Verba non vult Deus vt Simpliciter sed multa cum prudētia intelligantur God wil not that we shoulde vnderstande the vvoordes of the Holy Scripture simply and plainely as thei lie but with greate wisedome and discretion Againe he saithe Diligenter inuigilandum est vel potiùs Diuina Gratia opus est ne nudis verbis insistamus Ita Haeretici in Errorem incidunt Wee must take great heede or rather we haue neede of the Grace of God that wee reaste not vpon the bare VVoordes of the Scriptures For by
we saie Councelles are often against Councelles And if wee make rekening of number the Arian Heretiques haue had moe Councelles then the Christians S. Hierome saithe Spiritus Sancti Doctrina est quae Canonicis literis prodita est Contra quam si quid statuant Concilia nefas duco That is the Doctrine of the Holy Goste that is set abroade in the Canonical Scriptures Againste whiche Doctrine if Councelles determine any thing I thinke it vvicked S. Chrysostome saithe further in more earneste sorte Plus aliquid dicam Ne Paulo quidem obedire oportet si quid dixerit proprium si quid humanum I wil saie more Wee ought not to beleeue no not Paule him selfe if he speake any thinge of his owne or if he speake onely as a man And to encrease the vncertaintie hereof the whole weighte and iudgemente of Councelles hangeth nowe euermore vpon the Pope as it maie appeare by these woordes of the Conclusion of the late Chapter at Trident Salua semper in omnibus Sedis Apostolicae Authoritate The Authoritie of the Apostolique See in al thinges euermore reserued But Platyna saithe as it is alleged before Acta priorum Pontificum sequentes Pontifices semper aut infringunt aut omninò tollunt The Popes that folowe doo euermore either breake or wholy abrogate the Decrees of the Popes that were before Whether the Scripture bee wel alleged or otherwise thereof ye saie the people maie not Iudge For Christe saithe The Scholar is not aboue his Maister Certainely M. Hardinge the simplest of al the people notwithstandinge by youre restrainte he maie not iudge of the Scriptures yet he maie easily iudge of you either that ye vnderstande not or that ye vnaduifedly abuse the Scriptures Whether it be the Woorde of God or no the people ye saie maie not Iudge And that ye proue euen by the Scriptures God knoweth ful handsomely and ful discretely applied For the Scholar ye saie is not aboue his Maister Thus we maie learne by the Logique of Louaine that Populus is Latine for a Scholar that Scripture is Latine for a Maister And thus by youre vaine premisses without sense ye proceede vainely and conclude nothinge O M. Hardinge haue some regarde to that ye write The simpleste maie soone espie your dooinges Ye can no longer thus mocke the worlde with shewes of woordes Christe spake not these woordes of the vnderstandinge of the Scriptures but of persequution for the Scriptures For thus the woordes lie togeather When they shal persecute you in one Cittie flee into an other c. The Scholar is not aboue his Maister Nor the Seruant aboue his Lorde If they haue called the Maister of the house Beelzebub howe mutche more wil they so cal his housholde seruountes Alas where learned you to frame sutche Argumentes The Apostles beeing the Scholars can nomore escape persecutiō then could Christe that vvas the Maister Ergo The people cannot vnderstande vvhat they reade in the Scriptures Here is neither Antecedente nor Consequente nor Sequele in Reason For the honour of y V Uniuersitie haue better regarde vnto your Logique Ye bewraie the weakenesse of youre cause when yee so sclenderly abuse the Scriptures The Apologie Cap. 22. Diuision 4. Chrysostome saithe There be many oftentimes vvhiche boaste them selues of the Holy Ghoste but truely vvho so speake of their ovvn head do falsely boast that thei haue the sprite of God For like as saith he Christe denied he spake of him selfe vvhen he spake out of the Lavve and Prophetes euen so novve if any thinge be pressed vpon vs in the name of the Holy Ghost saue the Gospel vve ought not to beleue it For as Christe is the fulfillinge of the Lavve and Prophetes so is the Holy Ghost the fulfillinge of the Gospel Thus farre goeth Chrysostome M. Hardinge They alleage out of Chrysostome that who so euer speake of their owne doo vntruely attribute to them selues the Spirite of God But they remember not howe they who are gathered together in the name of Christe doo not speake of their owne because Christe who is the truthe hath promised to be in the middest of them Nowe if they tel vs that the Fathers at Trent were not gathered together in the name of Christe howe mutche more truly maie wee reply to them that the temporal menne assembled together at Auspurg at Marpurg at VVormes at Smalcald at Baden at VVestminster or any where els came not together in the name of Christe I require but a man of common sense to sitte Iudge in this cause They can not possibly bringe any thinge out of the Scriptures or auncient Fathers for maintenance of this their great case The B. of Sarisburie Ye builde ouer boldely M. Hardinge on Christes promises God is true what so euer he promise But oftentimes menne are false Christe hath promised to be present where so euer twoo or three be geathered togeather in his name But it appeareth by the woordes of the Prophete Dauid that Councelles oftentimes meete togeather againste God and againste his Christe The Prophete Michaeas saithe Sic dicit Dominus de Prophetis qui errare faciunt populum meum Abominantur iudicium omne rectum peruertunt Super Dominum requiescebant dicentes Nunquid non est Dominus in medio nostri Thus saithe our Lorde of the Prophetes that deceiue my people They abborre Iudgement they ouerthrowe al that is right And yet they reaste them sēlues vpon oure Lorde saienge Is not oure Lorde in the middest emongest vs This is youre defence M. Hardinge Whether the VVorde of God be with you or againste you yet ye saie ye haue stil the Sprite of God and oure Lorde him selfe is in the middest emongest you But this boldnesse by Chrysostomes Iudgement is presumptuous and daungerous And therefore his counsel is that if any thing be pressed vpon vs by the name of the Holy Ghoste sauinge onely the Gospel of Christe wee shoulde not beleeue it In like sense S. Augustine saithe Sua illi si docere veliut nolite audire nolite facere If they bringe any Decree or Fantasie of theire owne heare it not Doo it not Thus the Olde Frenetique and Fanatical Heretiques when they founde them selues conuinced by the euident testimonies of Goddes VVoorde they appealed to the Spirite of God whiche they saide euen as you saie euermore assisted them and coulde not faile them Hereof S. Augustine writeth thus Videris ergo id vos agere vt omnis de medio Scripturarum authoritas auferatur suus cuique animus author sit quid in quaque Scriptura probet quid improbet id est vt non Authorirati Scripturarum subijciatur ad Fidem sed sibi Scripturas ipse subijciat Non vt ideò illi placeat aliquid quia hoc in sublimi Authoritate scriptum legitur sed ideo rectè scriptum videatur quia hoc illi placuit Ye see therefore this is youre drifte that al
Authoritie of the Scriptures be remoued that eche man maie be leadde by his owne fantasie what he liste either to allowe in the Holy Scriptures or to disallowe that is to saie that he submitte not him selfe touchinge his Faithe to the Authoritie of the Scriptures but that he make the Scriptures subiecte vnto him Not that he wil allowe any thing bicause it is written in that high Authoritie of the Scriptures but that he wil thinke it wel written bicause he alloweth it By meane hereof it commeth to passe that S. Hilarie writeth Qui quae scripta sunt negas quid superest nisi vt quae non scripta sunt probes For as muche as thou deniest the thinges that be written what remaineth there but that thou muste allowe the thinges that be not written Concerninge the Authoritie and Credite of Councelles wee shal haue cause to saie more hereafter But where ye require but a man of common sense to sitte as Iudge in this cause it appeareth that either ye remember not or els ye weighe not that ye immediately said before For in this selfe same Chapter ye saie The people maie not iudge of theire Bishoppes and that as ye tel vs by Christes own Doctrine For the Scholar is not aboue his Maister Yet now suddainely as hauinge foregotten youre owne woordes ye cal foorthe the Scholare yea and as it maie be thought one of the meanest of al youre Schole as a man onely endewed with common sense to sitte in Iudgement ouer his Maister Notwithstandinge God is no accepter of personnes Goddes Holy Sprite is not bounde to Councelles or Companies but breatheth freely where it listeth And therefore as youre owne Doctour Panormitane saithe in Cases of Religion the Iudgement of one Simple plaine man ought sommetimes to bee receiued before the Iudgemente of the Pope Here endeth the Fourth Parte The Fifthe Parte The Apologie Cap. 1. Diuision 1. BVt here I looke they wil saie though they haue not the Scriptures yet it maie chaunce they haue the Auncient Doctours and the Holy Fathers with them For this is a high bragge they haue euer made howe that al Antiquitie a Continual Consent of al ages dooth make on their side and that al our cases be but Newe and yester daies woorke and vntil these fewe late yeeres were neuer hearde of Questionlesse there can nothing be more spitefully spoken against the Religion of God then to accuse it of Noueltie as a mater lately founde out For as there can be no chaunge in God him selfe so ought there to be no chaunge in his Religion Yet neuerthelesse we wote not by what meanes but we haue euer seene it come so to passe from the firste beginninge that as often as God did geeue but somme light did open his Truthe vnto menne though the Truthe were not onely of greatest Antiquitie but also frō Euerlasting yet of wicked menne of the Aduersaries it was called Newfangled and of late diuised That vngraceous and bloudthirsty Haman when he sought to procure the kinge Assuerus displeasure against the Ievves this was his accusation to him Thou hast here saithe he a kinde of people that vseth certaine nevve Lavves of their ovvne but stifnecked and rebellious againste al thy Lavves When Paule also began firste to preache and expounde the Gospel at Athenes he was called a tidinges bringer of Nevve Goddes as mutche to saie as of a Nevve Religion For saide the Athenians maie wee not knowe of thee what Nevve Doctrine this is Celsus likewise when he of set pourpose wrote againste Christe to the ende he might more scornefully scoffe out the Gospel by the name of Noueltie VVhat saithe he hath God after so many ages novve at laste and so late bethought him selfe Eusebius also writeth that the Christian Religion from the beginning for very spite was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to saie Nevve and Strange After like sorte these menne condemne al our maters as Strange and Nevve but they wil haue their owne whatsoeuer they are to be praised as thinges of longe continuance M. Hardinge They had saide somme what if they had proued that the doctrine of Christe had benne called nowe by them who were the professours and folowers of it But nowe reportinge that the Gentils who knewe not God as A man as the Athenians as Celsus the Ethnike and suche the like called the right and true Religion of God newe they saie nothing to any purpose But let them shewe that before the comminge of Christe any suche Religion was allowed that was newe Or that sithens Christes incarnation amonge Christian menne what so euer Religion was not shunned and reiected as heretical whiche was newe Here are they domme And yet for shewe of learning in a matter not necessarie they bringe foorth their store and declare that the doctrine and Religion of truthe was newe to them whiche knewe not God nor Christe the sonne of God whiche no man denieth Thus al menne of any iudgement maie see how fondly they reason VVe tel them that al nevve doctrine nowe in the Churche of Christe is naught and they proue that infidels haue in the time of Moses lawe and at the first preachinge of the Gospel impugned Goddes euerlastinge truthe with the odious terme and reproche of newnes Newe doctrine was good to vs at our firste conuersion from infidelitie But since that we receiued the true faithe from S. Gregorie the Bishop of Rome who conuerted the Realme of Englande to the faithe by S Augustine his legate and others sent for that godly purpose worthely we shunne and abhorre al new Gospels new faithes new doctrines new religions The B. of Sarisburie The Truthe of God neither is furthered by the face of Antiquitie nor hindered by the opinion of Noueltie For oftentimes the thinge that in deede is Nevve is commended as Olde and the thinge that in dede is Olde is condemned as Nevve If Nevvnesse in Religion in al respectes and euery waie were il Christe would not haue resembled his Doctrine to Nevve VVine nor woulde he haue saide to his Disciples I geue you a Nevve Commaundemente Neither woulde he haue called the Cuppe of Thankesgeuinge The Nevve Testamente in his Bloude Arnobius saithe Religionis Authoritas non est tempore aestimanda sed numine nec quo die sed quid colere coeperis intueri conuenit Quod Verum est Serum non est The Authoritie of Religion muste be weighed by God and not by time It behoueth vs to consider not vpon what daie but what thinge wee beganne to worship The thinge that is true is neuer too late S. Augustine saithe Quod Anterius est inquiunt Ethnici falsum esse non potest Quasi Antiquitas Vetus Consuetudo praeiudicet Veritati The Heathens saie The Religion that was firste can not be false As though Antiquitie and Olde Custome coulde preuaile againste the Truethe Againe he saithe Nec dici
thereof but to Monkes onely If in our time the people mighte be induced to reade the Holy Scriptures with suche mindes for suche causes to suche intents and purposes onely as Chrysostome requireth God forbid we shoulde by any meanes staie them therefrom But consideringe the maner of our time and callinge to due examination the curiositie the temeritie the vnreuerence the contempte of all holy thinges that now all men may espie in the people if we thinke it not good they be admitted to the readinge of the Scriptures freely and without any limitation how so euer you and your fellowes iudge of vs we doubt not of the accompt we haue to make of that our meaninge before our Lordes dredfull seate of iudgemente Now to conclude we tell you that you haue misreported bothe Chrysostome and specially Origen For how so euer they speake of the readinge and meditation of the Scriptures for amendement of life verely in the places by you quoted they exhorte not the people to reason and dispute of diuine matters amonge them selues specially the husbandes with their wiues the parentes with their children as you saie they doo The B. of Sarisburie For as mutche as ye saie parte hereof is true and parte false I truste ye wil géeue us leaue fréely to vse the Truthe vntil ye shal finde your selfe better hable to proue the Falshedde It séemeth not greatly to mislike you that the people haue somme little libertie to reade somme sutche parte of the Scriptures as you maie beste spare them for the orderinge of their liues Whereby it appeareth that for quietinge of their Consciences in maters of Religion and causes of Truthe yée thinke it beste they reade nothinge And this ye saie ye are hable to answeare before the dreadful seate of Goddes Iudgemente Touchinge the Truthe hereof to saie so mutche as might be saide it woulde require greate waste of time S. Augustine saithe Si desit aut ignoretur quà eundum fit quid prodest nosse quò eundum fit If ye haue not or know not what waie to goe what shal it profite you to knowe whither to goe S. Hierome saithe Vt maius est voluntatem Domini facere quà m nosse ita prius est nosse quà m facere Illud Merito praecedit Hoc ordine As it is more to doo the wil of our Lorde then to knowe it so the Knowlege of the same goeth before the Dooinge In goodnesse Dooinge goeth before in order Knowinge Againe S. Augustine saithe Si Scripturas Diuinas aut non legimus ipsi aut legentes alios non libenter audimus ipsa nobis medicamenta conuertuntur in vulnera inde habebimus Iudicium vnde potuimus habere remedium If we either reade not the Scriptures our selues or be not desirous to heare others reade them then are our Medicines turned into vvoundes and then vvhere vvee mighte haue had remedie vvee shal haue Iudgemente Sutche saieinges are common and ordinarie in S. Chrysostome Thus he saithe Librum Diuinum accipiat aliquis in manum conuocatisque proxìmìs per Diuina eloquia riget suam mentem conuenientium vt sic Diabolicas insidias effugere valeamus Let one of you take in hande the Holy Booke and let him cal his Neighbours aboute him and by the Heauenly vvoordes let him water and refreashe bothe theire mindes and also his owne Againe he saithe Poterimus domi versantes ante post Conuiuium acceptis in manus Diuinis Libris vtilitatem inde capere Spiritualem Cibum animae praebere Beinge at home we maie bothe before and after Meate take the Holy Bookes in hande and thereof receiue greate profite and Minister spiritual foode vnto our soule And againe Etiam domi vacemus Diuinarum Scripturarum Lectioni Euen when wee be at home let vs bestowe our time in readinge the Scriptures Origen saithe Vtinam omnes faceremus illud quod Scriptum est Scrutamini Scripturas VVoulde God wee woulde al doo accordingely as it is written Searche the Scriptures But ye saie wee haue misreported bothe Chrysostome and Origen For they exhorte not the people as you saie to reason of Diuine maters emonge them selues specially the Husbandes with their VViues c. Whether of vs bothe maketh truer reporte let vs be tried by Chrysostome Thus he saithe Neque in hoc tantùm consessu sed domi quoque Vir cum Vxore Pater cum Filio inuicem de his frequenter loquantur vltrò citroque suam ferant inquirant sententiam Velintque hanc probarissimam inducere consuetudinem Hearken not hereto onely here in the Churche but also at home let the Husbande with the Wife let the Father with the Childe talke togeather of these Maters and bothe to and fro let them bothe enquire and geeue theire Iudgementes And woulde God they woulde beginne this good Custome Here haue you M. Hardinge the Husbande communinge of Diuine maters with his VVife and the Father with his Childe Therefore so vnaduisedly to saie wée haue misreported this Holy Father it was of your parte a misreporte Likewise S. Hierome saithe Hic ostenditur verbum Christi non suffieleâ—ter sed abundanter etiam Laicos habere debere docere se inuicem vel monere Here wee are ought that euen the Laie menue oughte to haue the VVoorde of God not onely sufficiently but also obundantly and one to instructe and to warne an other Againe he saithe Solent Viri solent Monachi solent Mulierculae hoc inter se habere certamen vt plures ediscant Scripturas Bothe Maried menne and Monkes and Wiues commonly haue this contention emonge themselues vvho maie learne moste Scriptures To conclude Theodoretus saithe thus Passim videas nostra dogmata non ab ijs solùm tenèri c. Ye maie commonly see that our Doctrine is knowen not onely of them that are the Doctours of the Churche and the Maisters of the people but also euen of the Tailers and Smithes and VVeauers and of al Artificers Yea and further also of VVeemen and that not onely of them that be Learned but also of Labouringe VVeemen and Sevvsters and Seruantes and Handemaìdes Neither onely the Citizens but also the Countriefolkes doo very wel vnderstande the same Yee maie finde yea euen the very Dichers and Deluers and Covvheardes and Gardiners Disputinge of the Holy Trinitie and of the Creation of al thinges The Apologie Cap. 3. Diuision 4. 5. The Auncient Fathers Cyprian Epiphanius and Hierome saie for one who perchaunce hathe made a Vovve to leade a sole life and afterwarde liueth vnchastely and cannot quenche the flames of luste it is better to marrie a Wife and to liue honestly in wedlocke And the Olde Father Augustine iudgeth the selfe same Mariage to be good perfite that it ought not to be broken againe These menne if a man haue once bounde him selfe by a Vovve though afterwarde he
that he heareth loseth the thinge that he heareth Therefore the Pope him selfe in his Pontifical géeueth this special Charge vnto the Reader Stude Lectiones Sacras distinctè apertè proferre ad Intelligentiam aedificationem Fidelium Endeuoure thee selfe to pronounce the Holy Lessons or Chapters distinctely and plainely not to a Spiritual doumbenesse but to the vnderstandinge and profite of the Faitheful Touching the Praiers that the simple people maketh in a tongue vnknowen Christe saithe This people honoureth me with theire lippes But theire hartes are far from mee The Apologie Cap. 9. Diuision 2. In these thinges haue they set al theire Religion teachinge the people that by the same God maie be duely pacified Spirites be driuen awaie and mens consciences wel quieted M. Hardinge VVhat shal I saie to al this but that ye lie I would saie as the manner is Sauing your worshippes but that your often and vnshamefaste lieing hath quite taken awaie from you al opinion of honestie Al Christes Religion whiche we professe consisteth not in these thinges neither by these be mennes consciences quieted By certaine of these euil and impure sprites be driued awaie in deede VVhich here by sundry Aunciente recordes and Testimonies I woulde declare to be moste true were it not wel yenough knowen by daily experience But as for you whereas neither Breade nor VVater nor Crosse driueth you awaie it semeth ye are worse to be coniured then the deuil himselfe Many of your secte Catholike Princes haue founde so stubborne as they could yet neuer ridde theire Countries of them but by coniuration of fire The B. of Sarisburie Yée saie yée ye neuer sought to quiet mennes Cōsciences by Oile Water Palmes c. And therefore ye stande vp a tipps toe and in your familiare manner crie oute yee lie For shorte trial hereof one example maie suffice in stéede of many Augustine Steuchus one of your special and woorthy Doctoures saithe thus Aquas Sale Orationibus Sanctificamus vt ad earum Aspersum nostra deleātur delicta We halowe VVater with Salte and Praiers that by the Sprinkelinge thereof our sinnes maie be foregeeuen Reade your owne Pontifical and ye shal finde in the halowinge of your VVater your Asshes your Palmes your Candels c. this clause euermore in the ende Vt sint nobis ad Salutem Animae Corporis That they maie be to vs to the Saluation of Body and soule Whereas in the ende ye vaunte your selfe of your Crueltie and so pleasantly make Sporte with the Bloude of your Brethern take it not for il if I answeare you with the Woordes of Salomon Viscera impiorum crudelia The bowelles of the wicked be alwaies cruel Therein M. Hardinge standeth your greateste puissance If ye were no better armed with Fire and Svverde then ye be with Scriptures and Doctoures no wise man woulde greately feare your force As for vs wée maie answeare you now as S. Cyprian sommetime answeared the Heathens Nobis ignominia non est pati à Fratribus quod passus est Christus neque vobis gloria est facere quod fecit Iudas It is no shame for vs to suffer of our Brethren the same violence that Christe suffered neither is it any praise for you to doo the same thinge that Iudas did Tertullian saith vnto your Fathers Crudelitas vestra gloria nostra est Semen est Sanguis Christianorum Your crueltie is our Glorie The Bloude of Christians is the seede of the Gospel I praie God al that innocente Bloude that hath benne sheadde in this cause be not required at your handes in the daie of Wrathe and at the declaration of the iuste iudgemente of God The Apologie Cap. 10. Diuision 1. For these lo be the oriente colours and Pretious sauours of Christian Religion these thinges dooth God looke vpon and accepteth thē thankefully these must cōme in place to be honoured must put quite awaie the Institutions of Christe of his Apostles And like as in times paste when wicked Kinge Ieroboam had taken from the people the right seruing of God had brought thē to woorship the Golden Calues leste perchaunce thei might afterward change theire minde and slippe awaie geatinge them againe to Ierusalem to the Temple of God there hee exhorted them with a longe tale to be stedfast saieinge thus vnto them O Israel these Calues be thy Goddes In this sorte commaunded your God you shoulde woorship him For it shoulde be wearisome and troublous for you to take vpon you a iourney so farre of yeerely to goe vp to Ierusalem there to serue and honoure your God Euen after the very same sorte when these menne had once made the Lawe of God of none effecte through theire owne Traditions fearinge that the people shoulde afterwarde open theire eies fal an other waie and shoulde sommewhence els seeke a surer meane of theire Saluation Iesu howe often haue they cried out This is the same woorshippinge that pleaseth God and whiche hee straitely requireth of vs and wherewith he wil be turned from his wrathe that by these thinges is conserued the Vnitie of the Churche that by these al sinnes be cleansed and consciences quieted and that who so departeth from these hath leafte vnto him selfe no hope of Euerlastinge Saluation For it were wearisome and troublous saie they for the people to resorte to Christe to the Apostles and to the Anciente Fathers and to obserue continually what theire wil and commaundement should be This ye maie see is to withdrawe the people of God from the Weake Elementes of the worlde from the leauen of the Scribes and Phariseis and from the Traditions of menne It were reason no doubte that Christes Commaundementes and the Apostles were remoued that these theire diuises might comme in place O iuste cause I promise you why that Anciente and so longe allowed Doctrine shoulde be nowe abolished and a newe Forme of Religion be brought into the Churche of God M. Hardinge It shoulde haue becomme Scoggin Patche Iolle Harry Pattenson or VVil Sommer to haue tolde this tale mutche better then your Superintendentships And if ye woulde nedes haue plaied the parte your selues it had ben more conuenient to haue donne it on the stage vnder a vices cote then in a booke set abrode to the worlde in defence of al your newe Englishe Churche Ye shal neuer make any reasonoble man beleue your scoffinge tale VVe esteme litle your railinge comparison with your spiteful woordes and so mutche deuilishe villany The Apologie Cap. 10. Diuision 2. And yet whatsoeuer it be these menne crie stil that nothing ought to be changed that mens mindes are wel satisfied here withal that the Churche of Rome the Churche whiche cannot erre hath decreed these thinges For Syluester Prieriàs saith that the Romishe Churche is the Squier and Rule of Truthe that the Holy Scripture hath receiued from thence Authoritie and Credite The Doctrine saith he
Mouthe and visibly he do presse with his teethe the Sacramente of the Body and Bloud of Christ And rather eateth and drinketh not Christes very Body and Bloude but the Sacramente of so greate a thinge vnto his Judgemente These woordes M. Hardinge be so plaine that I cannot imagine what ye should more desire They are Guilty of the bloude of Christe for that they despise the price wherewith they were saued not for that they receiue it Really into theire mouthes So S. Augustine saithe againe Reus erit Aeternae Mortis quia vilem in se habuit Sanguinem Redemptoris The Aduouteroure is Guilty of Euerlastinge Deathe bicause he despised in him selfe the Bloude of oure Sauâ—oure The Distinction that you imagine bitweene Real Receiuinge in the wicked and Effectual Receiuinge in the Godly as it is onely of youre selfe without the Authoritie of any Doctoure Greeke or Latine so is it nothing els but a very Effectual and Real Folie For the very Body of Christe if it be not Effectually receiued is not receiued Christe him selfe saithe He that eateth mee shal liue by me S. Ambrose saithe Hic panis est remissio peccatorum Qui accipit non moritur morte peccatoris This Breade is the Remission of Sinnes He that receiueth it shal not die the death of Sinner S. Augustine saithe Qui non sumit hanc Escam non habet Vitam qui eam sumit habet Vitam hanc vtique Aeternam He that receiueth not this meate hath no life And he that receiueth the same hath life and that Euerlastinge Likewise againe he saithe Huius rei Sacramentum in Mensa Dominica praeparatur de Mensa Dominica sumitur quibusdam ad vitam quibusdam ad exitium Res vero ' ipsa cuius est Sacramentum omni homini ad vitam nulli ad exitium quicunque eius particeps fuerit The Sacramente hereof is prepared vpon the Lordes Table and from the Lordes Table is receiued to somme vnto life to somme vnto destruction But the thinge it selfe that is the Body of Christe whereof it is a Sacrament is receiued of al menne to life and of no man to destruction vvhosoeuer shal be partaker of it The Apologie Cap. 16. Diuision 2. But not to tarrie aboute rehearsing al pointes wherein wee and they differ for they haue wel nigh no ende wee turne the Scriptures into al tongues they scant suffer them to be hadde abroade in any tounge M. Hardinge VVee gladly suffer them to be hadde in euery place of christendome in the learned tongues Hebrewe Greeke and Latine to be readde of the vulgare Vnlearned people Neither were they altogether forbidden to be hadde in somme vulgare tongues before the saucy maleperines of Heretiques forced the gouernours of the Churche for sauegarde of the people to take other order The B. of Sarisburie Ye can vouchesaue to allowe vs the Scriptures in the three Learned Tongues Greeke Hebrevve and Latine that is to saie in sutche sorte as the simple people maie in no wise touche them But where did God euer sanctifie these three tongues and cal them Learned Or where were they euer so specially Canonized and allowed aboue al other tongues to the custodie of the Scriptures S. Augustine saithe Scriptura Canonica tot Linguarum Literis ordine successione Celebrationis Ecclesiasticae custoditur The Canonical Scripture is keapte in the Letters of so manie tongues and by the order and succession of Ecclesiastical publishinge Againe he saithe Scriptura Diuina ab vna Lingua profecta per varias interpretum Linguas longè latéque diffusa innotuit Gentibus ad Salutem The Holy Scriptures passing from one Tongue and beinge published abroade fane and wide not only by three learned Tongues but also by sundrie Tongues of Interpretours haue comme to the knowledge of Nations and people to their Saluation Againe he saithe Habemus Dei beneficium qui Scripturas suas in multis Linguis esse voluit We haue the benefite of God that woulde haue his Scriptures to be not onely in Three but in many Tongues S. Chrysostome saith Syri Aegyptij Indi Persae Aethiopes innumerae aliae Gentes Dogmata ab hoc introducta in suam transferentes Linguam hommes Barbari Philosophari didicerunt The Syrians the Egyptians the Indians the Persians the Ethiopians and other nations innumerable translatinge into theire ovvne tongues the Doctrine that they had receiued of S. Iohn being Barbarous people endenvoured them selues to learne wisedome S. Hierome saithe Scriptura Sancta populis omnibus legitur vt omnes intelligant The Holy Scripture is readde to al Nations that al maie vnderstand it It were harde to saie that al the Nations of the worlde readde or hearde the Scriptures in Gréeke Hebrewe or Latine to the intent thei might the better vnderstande theÌ„ If these Authorities séeme not plaine and sufficiente Theodoretus saithe further Hebraici Libri non modó in Graecum idioma conuersi sunt sed in Romanam quoque Linguam Aegyptiam Persicam Indicam Armenicam Scythicam atque adeó Sauromaticam semelque vt dicam in Linguas omnes quibus ad hanc diem Nationes vtuntur The Hebrewe Bookes of the Scriptures are translated not onely into the Greeke or Latine tongue but also into the tongues of Egypte Persia India Armenia Scythia and Sarmatia and to be shorte into al the tongues that vntil this daie are vsed in the worlde This I trowe is sommewhat more then Greeke Hebrevve and Latine This whole matter in my Former Replie to M. Hardinge is further answeared The Apologie Cap. 16. Diuision 3. We allure the people to reade and to heare Goddes VVoord thei driue the people from it M. Hardinge Ye allure the people busely to heare and reade the Scriptures for euil purpose And thereby ye haue filled theire hartes whom ye haue deceiued with pride so as they thinke them selues able to iudge of the highest questioÌ„s that be in diuinitie VVe kepe the people so farre as we can for you from heresies and require them rather to be hearers then iudges and to learne necessary knowledge of Gods worde at holesome and Godly sermons The B. of Sarisburie Wée teache not the people to presume of Knowledge as you teache them to presume of Ignorance But onely wée exhorte them for the better satisfaction of theire consciences to reade the Scriptures therein to learne the good wil of God And not withstandinge ye maie not allowe them to be Iudges that is to saie to discerne bitwéene the Light of God and your Darkenesse yet yée might suffer them to pike vp somme smal crommes that fal from the Lordes Table How be it socrates saith The simple vnlearned people in cases of Truthe iudgeth oftentimes more vprightly then the déepest Philosophers Likewise Christe saithe I thanke thee O Father for that thou hast hidde these thinges from the wise and politique and hast opened
determinations of Councels be referred to the Pope Christes Vicare in Earthe onlesse ye vtter suche vnreuerent and prophane scoffes It had become a wicked Celsus a Porphyrius a Iulian thus to talke rather then any Christian Hickescorner You should at leste haue looked on your square Cappe and your white rochet if you haue any if nothinge els they woulde haue tolde you that suche prophane lightnesse became not your person Concerninge the pointe it selfe you touche although the Pope haue that Priuiledge whiche Christe ‡ ‡ praied to his Father for to be geuen vnto Peter as beinge Peters Successour that his ‡ Faith faile not and that be confirme his Brethren and therefore be an ‡ assured iudge in matters of Faithe yet this notwithstandinge councels be not assembled togeather in vaine For the Fathers of the Councell doo helpe the Faithe and Doctrine of the highest Pastour VVherefore in the firste councell at Ierusalem when as a greate question rose and Peter had saide his iudgement not propped with any testimonie of the Holy Scriptures Iames approued it addinge thereto the testimonies of the Prophetes For Gods prouidence so tendereth the Churche that the chiefe members though they depende of the ‡ Head yet defende and healpe the Head VVherefore Seda admonisheth discretely that Paule conferred the Gospel which he had Preached amongest the Gentiles with the other Apostles seekinge warely to be resolued whether he Preached rightly of the ceassinge of the obseruances of the Lawe Not that he doubted ought thereof himselfe saithe he but that the mindes of them that were in doubte might be confirmed by the Auctoritie of that Apostolike Councell To that you alleage secondly as a greate inconuenience wee tell you that forasmuch as the Pope is at euery generall Councell laufully assembled either in person as sundry Popes haue benne or by his Legates neither it is an vnlaufull dealinge nor suche tossinge as you terme it matters maturely debated in the Councell to be referred to the Pope head of the Councell not so muche for a newe triall as for finall confirmation The Fathers of the Nicene councell besought S. Syluestesâ— that what they had ordeined he would confirme and ratifie And Leo what thinges the Councell of Chalcedon had decreed touchinge matters of faithe saithe that he approueth them And the Councel it selfe speakinge to Leo saithe thus Decretis tuis nostrum honora Iudicium VVith thy Decrees honour our Iudgement Likewise the Fathers of other councels required their constitutions to be strengthened by confirmation of the Popes auctoritie And sir finde you faulte with the Pope because he hath not yet put in his answeare I praie you who accused him VVhere when and whereof In what laufull Courte Before what laufull Iudge O you saie he hath not yet put in his answeare Be it that Hicke Hob and Hans of your sectes haue impudently accused him How would ye haue him bringe in his answere To what seate of iudgmente to what Consistorie can ye cite him that is by Christe appointed to be the Supreme iudge of all his Churche â–ª the Sheepeherde of all his Floâ—ke It is not for him you know to bringe in his answere in VVeshminster Haull nor in Sterre Chamber VVill ye haue him appeare before your high Commissioners in the longe Chappell at Powles or in M. Crindalles chamber thereby where ye haue saide and donne your pleasure and depriued many honest menne of their benefices Or will ye rather haue him come to Geneua to Zurich to Frankforde to Strasburg to VVittenberg or to some other corner where ye haue your congregations there to be iudged by Iacke and Gille I pitie you poore soules that yee talke thus so farre out of square and woulde the Pope to bringe in his answeare ye knowe not where hauinge neither iuste Courte or Consistorie to call him vnto nor laufull iudge nor lawe to passe vpon him For through your Schismes and Heresies as ye haue made your selues Churchelesse Christlesse and Godlesse so also Courtlesse Iudgelesse and Lawlesse I can not compare you better then to the Rebelles of Northfolke vnder Captaine Kete amongest whom Mount Surrey was their London and an Oke or an Elme commonly called the tree of Reformation was their VVestminster Halle Suche Prince such Dominion such Iudge such Consistorie Ye complaine the Pope hath condemned you without iudgement by order pronounced and before yee were euer called to be iudged This is as true as that the Murderer or Theefe answeareth the Iudge at the barre saieinge not gilty my Lorde Ye haue benne sundry times called to laufull Consistories to Synodes to Councels Alwaies either ye made not your appearance or by right of safeconduct conueyed your selues away without any shewe of Obedience or vpon promise of amendement you were dimissed How many Legates and Nuncios haue sundry Popes sente into Germanie and other Prouinces to conuent you to heare you to moue you to a better minde and call you home and with all mercifull meanes to gather you againe into the lappe of the Churche He may saye to your condemnation that was saide of the Iewes what is that Iought to haue donne to my Vineyarde whiche I haue not donne But all was in vaine such hathe benne your stubbournesse The B. of Sarisburie Wée ieste not at Goddes Holy sprite M. Hardinge Wée know it is the same Sprite of VVisedome that hath renewed the face of the worlde discouered the multitude of your folies But wel maie wée ieste at your vnhandsome and open legierdumaine that so vainely seeke to blinde vs with a painted shadowe of the Sprite of God Yée pretende longe Praiers mutche Fastinge great conference of Doctours and Scriptures and the vndoubted presence and assistance of Goddes Holy Sprite in al your dooinges yet openly striue against yâ— manifest VVoorde and Sprite of God and folowe onely your owne Sprite whiche wee maie truely calle the Sprite of Vanitie The Sprite that you meane is nothinge els but the Sprite of Rome whiche you saie is the Sprite of Truthe cannot erre In one of your late Councelles holden in Rome as yée were singinge Veni Creator Spiritus God sente downe an Owle from the toppe of the Churche to sitte emongest you that the worlde might knowe in what sprite yée were assembled Elias the Prophete of God iested thus at yâ— Priestes of Baal Crie out alowde It is your God Either he is occupied in somme talke or he is in his Inne or he is trauailinge vpon yâ— waie or els perhaps he is a sleepe Yet neither was Elias an Hicke Scorner nor iested he at Goddes Holy sprite nor did he any thinge yâ— was vnséemely for his personne As for your Councelles whether they be al and euermore summoned by the Sprite of God or no it maie wel be doubted The Vniuersitie of Parise thus protested by waie of Appeale againste Pope Leo. 10. his Councel
Papae quà m iudicium Generalis concilij aut Totius Orbis terrarum The Iudgemente of the Pope is more certaine then is the Iudgement of a General Councel or els of al the whole worlde An other saithe Papa virtualiter est Tota Ecclesia The Pope by Power is the whole Vniuersal Churche An other saith Potestas solius Papae excedit Potestatem residuae Ecclesiae The Popes onely Power excedeth the Power of al the Churche biside An other saithe Papa non potest subijcere se Concilio Generali The Pope cannot submitte him selfe to a General Councel Vpon these woorthy Fundatiōs yée haue built vp the Popes Infinite and Vniuersal Povver And therefore yée saie Sir Defender woulde seeme to graunte you of free gifte that he muste needes graunt perforce whether he wil or no. Al this not withstandinge M. Hardinge others of your more indifferente Doctoures would haue tolde you an other tale S. Bernarde saithe Quae maior superbia esse potest quà m vt Vnus homo toti Congregationi iudicium suum praeferat tanquà m Solus habeat Spiritum Sanctum What greatter pride can there be then that One man should esteeme his owne iudgemente more then the iudgemente of al the Churche as if he onely had the Sprite of God Whereunto picus Mirandula addeth these woordes Imò Simplici potiùs Rustico Infanti Aniculae magis quà m Pontifici Maximo mille Episcopis credendū est si isti contra Euangelium illi pro Euangelio faciant Naie wee ought to beleue a Simple plaine Husbandeman or a Childe or an Olde Wooman rather then the Pope and a thousand Bishoppes if the Pope and the Bishoppes speake againste the Gospel and the others speake with the Gospel The Bishoppes in the Councel of Ferraria saie thus Quacunque facultate Romana Ecclesia praedita sit Vniuersali tamen Ecclesiae quam Generalis Synodus prae se fert inferior est With what so euer power the Churche of Rome be endewed yet is it inferioure to the Vniuersal Churche that is represented by the General Councel The Bishoppes in the Councel of Basile saie thus Etsi Papa sit Caput Ministeriale Ecclesiae non tamē est maior tota Ecclesia Alioqui errante Pōtifice quod saepè contingit contingere potest tota erraret Ecclesia Although the Pope be the Ministerial heade of the Churche yet is he not greater then al the Churche Otherwise when so euer the Pope erreth whiche thing happeneth oftentimes and maie wel happen the whole Churche shoulde likewise erre Againe they saie Nonnulli os suum ponenies in Coelum Potestatem Romani Pontificis supra Potestatem Sacrorum Generalium Conciliorum contra Iuris Diuini Humani Veritatem à Sanctis Patribus aliâs declaratam exaltare nituntur Many menne settinge theire face againste the Heauen goe aboute to exalte the power of the Bishop of Rome aboue the Power of Holy General Councelles contrarie to the Truthe of the Law both of God and man declared vnto vs by the Holy Fathers Againe they saie Ecclesia Romana non est Vniuersa sed est de Vniuersirate Corporis Mystici id est Ecclesiae Et sic est Membrum dicti Corporis Mystici vt pater per Beatum Gregorium Igitur ex quo est Membrū dicti Corporis non est nec esse potest Caput illius Cùm differentia sit inter Caput Membra The Churche of Rome is not Vniuersal but a parte of the Vniuersal Mystical Body of Christe whiche is the Churche and so is it a Member of Christes saide Body Mystical as it appeareth by S. Gregorie Therefore for as mutche as it is a Member of the saide Body it is not neither can it be the Heade of the same Body For there is a difference bitweene the Heade and the Body Likewise againe they saie Allegant Papam impunè posse tollere Constitutionem Concilij Generalis contra prohibitionem ipsius Concilij Generalis supponentes Papā else Pastorem Vniuersalis Ecclesiae Sed ipsorum suppositum est falsum cōsequenter ipsorum assertio super eo fundata est falsa Thei saie The Pope maie safely abolishe the Decree of a General Councel notwithstandinge the same General Councel haue decreed the contrarie supposinge that the Pope is the Bishop of the Vniuersal Churche But theire supposal is false and so consequentely false is theire Doctrine that they haue builte thereupon Therefore M. Hardinge this parte of your Booke emonge the reste woulde more aduisedly haue benne considered D. Cole him selfe notwithstanding otherwise wel enclined vnto your faction yet in this pointe is wel content to géeue you ouer Thus he saithe of him selfe I holde herein rather with Gerson that the Councel is aboue the Pope The Pope yée saie in one respecte as he is a Man in his owne singulare persone maie happen to erre But in an other respecte as he is Heade Pastoure and Chiefe Bishop and is placed in Peters Chaire he cannot erre And thus as the Heathens in olde times imagined theire Centaurus to be halfe a Man and halfe a Horse or theire Ianus to haue twoo faces the one behinde and the other before euen so haue you imagined twoo Popes in one body the one goeinge backewarde the other forewarde the one bearinge Light the other Darkenesse the one deceiued the other not deceiued the One speakinge Truthe the other Falsehedde and yet both these Popes incorporate togeather in one Persone Geue vs leaue therefore M. Hardinge to saie nowe as the whole Vniuersitie of Parise said not longe sithence vnto Pope Leo A Domino nostro Papa iam non bene consulto appellamus Wee appeale from our Lorde the Pope beinge as nowe not wel aduised Certainely S. Hierome saith Non est facile stare in loco Pauli tenere gradum Petri iam cum Christo regnantium ne fortè veniat Angelus qui scindat Velum Templi tui qui Candelabrum tuum de loco moueat It is no easy mater to stande in Peter or Paules place nowe reigninge with Christe leste the Angel comme and rente a sunder he vele of thy Temple and remoue they Candesticke from his place The place of S. Hierome to Euagrius is answeared before The Apologie Cap. 5. Diuision 2. How then if the Pope haue sene none of these thinges and haue neuer read either the Scriptures or the Olde Fathers or yet his owne Councelles Howe if he fauoure the Arians as once Pope Liberius did Or haue a wicked and a detestable opinion of the life to comme and of the immortalitie of the Soule as Pope Iohn had but fewe yeeres sithence Or to encrease his owne Dignitie doo nowe corrupte other councelles as Pope Zosimus corrupted the councel holden at Nice in times paste and doo saie that those thinges were diuised and appointed by the Holy Fathers whiche neuer once came into their thought and to haue the ful
swaie of Authoritie doo wreaste the Scriptures which thing as camotensis saith is an vsual custome with the Popes Howe if he haue renounced the Faithe of christe becoÌ„me an Apostata as Lyranus saithe many Popes haue benne And yet for al this shal the Holy Ghoste with turninge of a hande knocke at his breaste and euen whether he wil or no yea and wholy againste his wil kindle him a light so as he maie not erre Shal he streight waie be the Headespring of al Right and shal al the treasures of Wisdome Vnderstanding be found in him as it were laide vp in stoare Or if these thinges be not in him can he geeue a right and apte iudgemente of so weighty maters Or if he be not hable to iudge woulde he haue that those maters shoulde be brought before him alone M. Hardinge To your howe ifs and what ifs I coulde sone make an answeare by the contrary And Sir how if the Pope haue sene al these thinges the Scriptures Fathers and Councels VVhat haue you then to saie Is not your tale then at an ende VVere your matter good and your selfe wise you woulde nor so commonly vse that weake kirde of reasoning But to a number of your how ifs and what ifs for the readers sake to put awaie al seruple I geue you this answeare Gods wisedome as the Scripture saithe disposeth al thinges sweetly and in one instant forseeth the ende and meanes that be necessary to the end If he promise any man life euerlasting withal he geueth him grace also to do good dedes whereby to obteine the same VVhom he hath glorified saith S. Paule theÌ„ he hath iustified and called So whereas he hath by force of his praier made to the Father promised to Peter and for the safetie of the Churche to euery Peters Successour that his faithe shal not faile and therfore hath willed him to confirme his brethren that is to remoue al doubtes and errours from them we are assured he wil geue him sutche witte diligence learninge and vnderstandinge as this firmnes and infallibilitie of faithe and confirminge of brethren requireth Shal we stande in doubte whether that happeneth in thinges supernatural whiche we see to be in thinges natural that who geueth the ende he geueth also thinges that perteine to the atteininge of the ende If God woulde promise vs abundance of corne for the nexte yeere to come what were more folish then to doubte and saie like to this Defender howe if and what if men wil not til the grounde nor so we any seede Doubtles if they so we they shal reepe if they sowe not neither shal they reepe But what VVe maie gather of the promise of God that we shal haue not onely faier and ceasonable wether wherby the fruites of the earth maie proue plentiful but also that the husbandmen shal emploie theire endeuour paines and labour For the abundance of corne so promised shal not be geuen but to sutch as til so we and truail Euen so wheras Christe hath promised to the Successours of Peter firmnes of Faithe to the Apostles and theire Successours the spirite of Truthe and likewise to Councels gathered in his name we muste perswade our selues that nothinge shal wante necessary for the controuersies touchinge faithe to be decided That you saie of Liberius the Pope is starke fâ—lse He neuer fauoured the Arians The moste ye can finde againste him is that he was compelled by the greate persecution of Constantius the Emperoure to subscribe to the Arians Neither is that by the Aunciente writers of the Ecclesiastical stories constantly affirmed but of the chiefe of them not spoken of where moste occasion was to signifie it if it had so ben of some denied of some mentioned not as true but as a false rumoure bruted abroade of him By whiche rumour it semeth S. Hierome was deceiued remaininge in the Easte farre from the places where the Truth might more certainely be knowen But were it true that he subscribed as Peter denied Christ yet beinge done for lacke of Charitie and not by erroure in faith wel might that facte be slaunderous to the Churche but it was not a decre made in fauour of the Arians neither to confirme that heresie That you reporte of Pope Iohn the 22. is likewise moste false The worste that Marsilius of Padua and VVilliam Ockam Heretikes wrote of him to flatter the Emperour Lidouicus of Bauaria is that he had taught openly whiche also is referred to the time before he was Pope that the soules of the iuste see not God vntil the daie of iudgemente That he had a wicked and a detestable opinion of the immortalitie of the soule there was no sutche his opinion but it is your false slaunder by whiche your wicked and detestable malice imagined to deface the Churche and specially the Auctoritie of the holy See Apostolike No storie of any estimation mentioneth that he was of that firste opinion after he came to be Pope much lesse that he gaue any definitiue sentence of such matter But contrariwise when as he prepared him selfe to goe to the definition of that question concerninge the seeinge of God whiche iuste soules haue before the daie of iudgement as Benedictus theleuenth in sua extrauagante saieth he was preuented by death so as he might not do it You belte Zosimus be corrupted not the Councel of Nice But signified to the Bishops of Aphrike assembled in Councel at Carthage the Truthe concerninge the Canons of the Nicene Councel The same maie be proued by Iulius the first by the Epistle of Athinasius and other Bishops of Egypt Thebats and Libya written to Marcus the Pope of the Original of the 72. Canons of the Nicene Councel that remained in safe custodie in the Churche of Rome subscribed with the handes of the Fathers that at the same Councel were present And what credite was to be geuen to the contrary informatioÌ„ of only twenty Canons that was retourned from the Bishops of Constantinople and Alexandria when Hereikes before had burned the Bookes where the whole number was conteined and lefte but those twenty that al Bookes nowe commonly haue If we shoulde alleage Camotensis and Lyre you woulde cal them the blacke garde and set litle by them First she we vs where they haue that you alleage out of them M Iuel alleageth that of Canotensis in an other place But where it is he kepeth it to him selfe and of him selfe it is likely it proceded For his dealinge is sutche as any false practise in respecte of him maie seme credible Albeit what worshipful Doctour ye meane by Camotensis I knowe not Peraduenture ye meane Carnotensis otherwise called Iuo I haue cause to gesse that so it should be And yet foure Bookes of sundry Printes bothe Englishe and Latine so haue If there be any sutche as I suppose there is not he is
harde mater for your Pope out of his owne garde to make sutche Patriarkes yenough one for Hierusalem an other for Constantinople an other for Alexandria an other for Antioche an other for Sidon an other for Tyrus and I marueile if there be not somme Patriarke one or other for Sodome and Gomorre These poore Holy and Hongry Fathers are contented at al times to yelde theire submissions and to sette theire handes to what so euer they shal be required and in the names of those Countries that they scareely ouer hearde of to confesse the Pope their maister to be al more then al. With sutche daine shewes and visaâ—des it pleaseth you to smoothe the worlde It yee doubte hereof yée maie easily finde that one Augustinus de Roma in your late Councel of BauÌ„le hare the name of the Archebishop of Nazareth in lurie Likewise that one Petrus Paludensis a poore Fréere Obsernante not long sithence bare the name of the Patriarke of Hierusalem But what néede moe Examples Your own Ceremoniarie of Rome telleth you thus Consucueruni Autiqui ponere Patriarchas quatuor Ecclesiarum Principalium inter Episcopos Cardinales mixtim Nostro tempore ponuntur immediatè post Cardinales Sunt enim quodammodo ' Titulares They were woonte in olde times to place the Patriarkes of the foure Principal Churches togeather with the Cardinal Bishoppes one with an other But nowe adaies they are placed nexte beneathe al the Cardinalles For in a manner they haue nowe nothinge els but the names of Patriarkes It is moste certaine that the Christian Patriarkes and Bishoppes of those Countries wil neither Communicate with the Pope either in Sacramentes or in Praiers nor any wise yéeld to his Authoritie nor geue any manner of honoure or reuerence to his personne nomore then to Machomete or Antichrist as I haue sufficiently shewed before Touchinge the Number of Bishoppes presente at your Former Assemblie at Tridente I referre mee selfe to the Recordes of the same If yée finde there more then Fourtie Bishoppes I am coÌ„tent to lose my credite And yet of the same number Blinde sir Roberte of Scotland as I haue said before M. Pates of England were seely poore Bishoppes God knoweth endewed onely with bare names without Bishoprikes In your later Assemblie twoo of your Holy Fathers were staine there presently in Aduouterie By meane of whiche misfortune your number by so mutche was abated These be the greate woorthies of the worlde These Cornelius Bitontinus one of the same Companie calleth the Starres of the Churches and the Mighty Armie of Goddes Angelles These haue power to determine maters that thei neuer vnderstoode by Authoritie onely but not by knowledge Alphonsus de Castro as I haue shewed you before saithe thus It is certaine that somme Popes be so voide of Learninge that they vnderstande not the Grammare Rules Erasmus speakinge of sundrie the greate Learned of your side saithe thus Sibi videntur Semidei miro supercilio prae se despicientes Grammaticos Qui si Grammaticae litassent non ad hunc modum se pueris deridendos propinarent They thinke them selues halfe Goddes and with high lookes thei despise poore Grammariens But if they had wel Learned their Grammare thei woulde not offer sutche occasions that children and babes should scorne at theire folie Concerninge the whole mater your Doctours of Sorbona in Parise haue concluded thus Vt Concilium legitimè congregetur sufficit quo'd solennitas forma luris solenniter sit seruata Quia si quis trahere velit hoc in disputationem vtrùm Praelati qui ibi sedent habeant Rectam Intentionem vtrùm sint Docti vtrùm habeant Scientiam Sacrarum Literarum animum obediendi Sanae Doctrinae esset processus in infinitum That the Councel be lawfully assembled it is sufficient that yâ— Solemnitie and fourme of Lawe be solemnely obserued For if a man would caste doubtes whether the Bishoppes that sitte in Councel haue a good Meaninge and whether they be Learned and whether they be skilful in the Scriptures and whether they haue a minde to obeie sounde Doctrine or no then wee should neuer make an ende These be they M. Hardinge to whom yée woulde haue vs to géeue care what so euer thei saie euen as to the Secretaries of the Holy Ghoste But S. Augustine saithe Ecclesiae inter nos agitur causa non mea Ecclesia in nullo homine spem ponere à suo didicit Redemptore It is the Churches cause that wee talke of it is not mine The Churche hath learned of her Redeemer to put no truste in any man The Apologie Cap. 18. Diuision 1. How so euer it bee the truthe of the Gospel of Iesus Christe dependeth not vpon Councelles nor as S. Paule saithe vpon the Iudgementes of Mortal Creatures And if they whiche ought to be careful for Goddes Churche wil not be wife but slacke their duetie and harden their hartes againste God and his Christe goeinge on stil to peruerte the right waies of the Lorde God wil stirre vp the very stones make children and babes cunninge that there maie euer be somme to confute these mennes lies The B. of Sarisburie Hereto M. Hardinge answeareth nothinge els but thus The Councel is the Schoole of Truthe The Bishoppes cannot foreslowe their dueties The Churche of Rome cannot erre Whiche tales wee haue so often and not without wearinesse hearde already Petrus de Palude emongest other your Doctours saithe Non est credendum Ecclesiam Romanam errasse à Fide Ipsa enim potest è contrario cum Christo dicere Ego Testimonium perhibeo de meipsa Testimonium meum verum est No man maie beleue that the Churche of Rome maie erre from the Faithe Contrarywise that Churche maie saie with Christe I beare vvitnesse of mee selfe And my vvitnesse is iuste and true Therefore so longe as the Churche of Rome can speake for her selfe there is no doubte but al is wel The Apologie Cap. 18. Diuision 2. For God is able not onely without Councelles but also wil the Councelles nil the Councelles to maintaine and anaunce his owne Kingedome Ful many be the thoughtes of mans harr saith Salomon but the Counsel of the Lorde abideth stedfast There is no vvisedome there is no knovvledge there is no counsel against the Lorde Thinges endure not saithe Hilarius that be set vp vvith mannes vvorkemanship By an other manner of meanes muste the Churche of God be buiided and preserued For that Churche is grounded vpon the Fundation of the Apostles and Prophetes and is holden faste togeather by one corner stone vvhiche is Christe Iesus M. Hardinge VVhere ye saie that by an other manner of meanes the Churche of God must be builded and preserued shewe vs what other meanes they are and we must saie ye are very cunninge men who correct I will not saie Magnificat but Christes owne ordinaunce for gouernemente of his Churche who hath ordeined Apostles
leafte him wee coulde not come to Christe Neither wil he nowe make any other league with vs then sutche a one as Nahas the Kinge of the Ammonites woulde haue made in times paste with them of the Cittie of Iabes whiche was to put out the Right Eie of eche one of the Inhabitantes Euen so wil the Pope plucke from vs the Holy Scripture the Gospel of our Saluation and al the Confidence whiche wee haue in Christe Iesu And vpon other condition can he not agree vpon peace with vs. M. Hardinge Ye are not fallen from the Bishop of Rome onely whiche were a damnable schisme but ye are fallen from Christes Churche Your comparison of the Pope with kinge Nahas is not very agreable But sirs ye speake more maliciously then credibly Be ye good Christen men and conforme your selues to the Catholique Faithe and denie Christe and his Gospel For this also yee shoulde haue added and I warrant you the Pope wil not plucke from you neither the Scriptures nor your confidence in Christe Iesu no more then he dooth from vs. The Apologie Cap. 20. Diuision 3. For whereas somme vse to make so greate a vaunte that the Pope is onely Peters Successour as though thereby he carried the Holy Ghoste in his bosome cannot erre this is but a mater of nothing a very trifelinge tale Gods Grace is promised to a good minde and to any one that feareth him not vnto Sees SuccessioÌ„s Richesse saithe S. Hierome maie make a Bishop to be of more might then the reste but al the Bishoppes whosoeuer they be are the Successours of the Apostles If so be the Place and Consecration onely be sufficient why then Manasses Succeded Dauid and Caiphas Succeded Aaron And it hath benne often seene that an Idol hath benne placed in the Temple of God In olde time Archidamus the Lacedemonian boasted mutche of him selfe howe he came of the bloud of Hercules But one Nicostratus in this wise abated his pride Nay quod he thou seemest not to descende from Hercules For Hercules destroied euil menne and thou makest good menne euil And when the Phariseis bragged of their linage howe they were of the kinred and bloude of Abraham Ye saithe Christe seeke to kil me a manne vvhiche haue tolde you the truthe as I hearde it from God Thus Abraham neuer did Yee are of youre Father the Diuel and vvil needes obeie his vvil M. Hardinge The Pope succedeth Peter in auctoritie and power For whereas the Shepe of Christe continewe to the worldes ende he is not wise that thinketh Christe to haue made a shepeherde temporarie or for a time ouer his perpetual flocke Then what shepeherdly endoument our Lorde gaue to the firste shepeherde at the institution of the shepeherdely office of the Churche that is he vnderstanded to haue geeuen ordinarely to euery successour To Peter he gaue that he obteined by his praier made to the Father that his Faithe should not faile Againe to him he gaue grace that to performe the performance whereof at him he required to witte that he confirmed and strengthened his brethren wherefore the grace of stedfastnesse of Faithe and of confirminge the waueringe and doubtful in Faithe euery Pope obteineth of the holy Ghoste for the benefite of the Churche And so the Pope although he maie erre by personal erroure in his owne priuate iudgemente as a man and as a particular Doctour in his owne opinion yet as he is Pope the successour of Peter the Vicar of Christe in earthe the shepeherde of the vniuersal Churche in publique iudgemente in deliberation and definitiue sentence he neuer erreth nor neuer erred For when so euer he ordeineth or determineth any thinge by his highe Bishoply Auctoritie intendinge to binde Christen menne to performe or beleue the same he is alwaies gouerned and holpen with the grace and fauour of the holy Ghoste This is to Catholique Doctours a very certaintie though to sutche doughty Clerkes as ye are it is but a mater of nothinge and a very triflinge tale Gods grace in one respecte is promised bothe to a good minde and to one that feareth God and also in an other respect to the successours of Peter S. Hieromes saieinge to Euagrius whiche nowe you haue alleaged three or foure times wil not handsomly serue you for so diuerse pointes as a shipmans hose for diuerse legges Once againe I tel you thereby he meaneth nothinge els but that the greatnes of Rome ought not to geue Auctoritie to a wronge priuat custome by whiche Deacons in certaine cases were preferred before Priestes against the right generall custome of the worlde And bishoppes be the successours of the Apostles we graunte yet is the Pope the successour of Peter who was shepeherde of al Christes Lambes and shepe and therefore also of the Apostles them selues and so hath a higher auctoritie As for your example of Archidamus who boastingly fetched his petigree from Hercules you muste consider succession of vertue alwaies foloweth not succession of bloude Nowe wee doâ— acknowledge in the Pope a succession of shepeherdly power euen sutche as was in Peter VVhiche power is not taken awaie by lacke of Peters holines Christe likewise by his answeare to the Phariseis though he affirmed they succeded not Abraham in loue of truthe and that for their malice they were of their Father the Deuil yet â—e denied not but that they came lineally of Abraham and were of his bloud though not of his godlines Sutche succession meane not we speakinge of the Pope whose succession is deriued of Peter but the succession of power and auctoritie and of infallibilitie of Faithe in iudgemente and sentence definitiue The B. of Sarisburie Here wee haue founde one Pope with twoo Capacities In one respecte he is a Man in an other respecte he is aboue a Man but whether in that respecte he be Angel or Archangel it is paste in silence One waie he Succedeth Peter an other waie he Succedeth I knowe not whom One waie he maie Erre an other waie though he woulde neuer so faine he cannot erre In his Bed at his Table on Horsebacke or els where wee maie wel mistruste him for in these places he maie be deceiued as wel as others But in Councel in Consistorie and in place of Iudgemente it is moste certaine yee saie he cannot erre For in these places he hathe the Holy Ghoste I trowe at his Commaundemente His Povver Pastoral his Succession in Authoritie and Infallibilitie of Faithe his Place his Chaire his Consecration are sufficiente for euer to preserue him from Erroure To like pourpose Salluste sommetime saide of Cicero Aliud Stans aliud Sedens de Republica sentit While he Standeth vp he hath one minde touching the common State When he sitteth downe he hath an other Apolloes Nonne while she sate mewed in her Caue was inspired and Prophesied and gaue Oracles but after that shee came
King 403. The Pope is al and aboue al. 619. The Popes iudgemente aboue al the iudgemeÌ„t of the vvorld â–ª 482. The encreasing of the Popes temporal povver 403. Pope Victor poisoned in the Chalice 40â— The Pope is more then God 397. The Popes stoole of Porphyris stoane 410. Kinges and Princes svveare obedience to the Pope 396. The Pope placeth him self aboue the Empier 398. The Pope him selfe vvoulde not be called the vniuersal Bishop 45â— The Pope can haue no Superioure 424. The Pope is Christe 461. The Pope and his Clergie fallen from God 453. Departing froÌ„ the Pope 430. 431. The Pope had no authoritie to summone Councels 671. The Popes honor preiudicial to to the honor of God 398. The Pope is the onely Lorde of temporal thinges 426. Pope Syluester dead before the Councel of Nice 666. The Emperours place in Councel at the Popes feete 635. A priuate maÌ„ saieing the truthe is to be heard before the Pope 431. Popes and Cardinalles entangled vvith vvorldly affaires 640. It is sufficient for vs to doâ—â—es the Pope vvilleth vs. 431. The Ambition of the Pope 426. The Pope is the light that came in to the vvorlde 619. The Pope is not the head of al Churches 451. 452. The Pope hath inuaded the right of al inferiour Bishoppes 452. Pope Adrian confessâ—th that al euil grevve from the See of Rome 454 455. The Pope and his Clergie Spoilers and Traiâ—â—â—rs 462. 463. Praier in a strange tonge 516. The Pride of Rome 110. 119. Moses a Prieste 651. Priestes Concubines allowed 363. 367 370. Priestes take vpoÌ„ theÌ„ the proude lookes of the Phariseis 153. 154. Laie men in a certaine sense to be called Priestes 652. The Priestes povver in remittinge sinne 158. 159. Priestes or elders 603. Prince of Priestes or hiest Bishop â–ª a title geueÌ„ to many Bishops 121 Godly Princes careful for Goddes causes 34. 35. The Prince the Supreme gouernoure in Ecclesiastical causes 643. 644. 645. 647. The Prince touchinge his obedience tovvardes God is a priuate man 394. The Prince bounde to vvrite out the booke of the Lavve 648. 649. Flatteringe of Princes 591. Priuate Masse coldely auouched by M. Hardinge 225. 226. 227. The Prophetes of God called Heretiques 233. The Popes power ouer Purgatorie 299. Old fantasies of Purgatorie 299. 300. Praier for the dead importeth not Purgatorie 300. Vaine proues for Purgatorie 301. The Bloude of Christe is our true Purgatorie 301. 305. 306. There is no Purgatorie 302. Scriptures disprouing Purgatotie 304 Purgatorie Imagined by the Heathens 305. Contrarie opinioÌ„s of Purgatorie 306. Roffensis confesseth that the olde Fathers made little mention of Purgatorie 307. The Greekes neuer beleeued Purgatorie 302. 307. S. Augustine doubteth of Purgatorie 305. M. Hardinge imagineth double fire in Purgatorie 306. S. Augustine denieth Purgatorie ibid. Paule and Peter muste passe through Purgatorie 301. Q. QuodaÌ„modo miscetur mihi 242. 243 R. Readers 98. Readinge of the Scriptures vvithout praier 195. Children of xiiij yeres of age admitted to be Readers in the Churche 602. Rebellion 16. The Boures RebellioÌ„ in Germanie 388 Recourse to Rome 702. 703. 704. Reconciliation of dissensions 354. Regimente of vveemenne 389. Relikes or dead mennes boanes 705. The Kinge determineth cases in Religion 12. The cause of Resurrection 324. 325. The good man vvoorketh good things vvithout hope of Revvard 320 Our perfection of Righteousnesse is vnperfit 317. 318. The Romaine Religion in many pointes agreable vvith the Manichees 17. The Romaine cleregie deceiuers false teachers and Pilates 461. The Romaine Faith shal neuer faile 22 The Romaine Faithe spoken of thorough the vvorlde 436. The filthie life of the Romaine Clergie 367. 368. Erroures and abuses in the Romaine Churche confessed 24. Rome is Babylon 719. 720. Fond questioÌ„s resolued at Rome 704. The Tragedies of Rome 79. Rome the roote of euil 455. Departure from the Churche of Rome 17. S. Tvvo Sacramentes 202. 214. Sacramentes ministred vvithout vnderstandinge 203. Sacramentes sanctifie and conteine grace 203. 204. Sacramentes be signes 205. Vehement phrases of the SacrameÌ„tes 246. The grace of the Sacramentes 235. The number of Sacramentes 212. 213. Sacramentes be vvoordes visible 145. Sacrament turned into a Diuine substance 252. The Breade and VVine of the Sacrament doo nourishe 205. The Scaramentes of the olde Lavve the nevve 206. The visible partes of Sacramentes are thinges corruptible 257. 260. Goddes special vvoorking in al Sacramentes 254. The Sacrament is a figure 244. Goddes omnipotente povver in the Sacramentes 245. In the Sacramente or by the Sacramente 232. Sacramentes are Seales of Gods promisses 134. SacrameÌ„ts necessarie hovv 149. 150 The diuiding or breaking of the Sacrament 521. Nature Povver Vertue in SacrameÌ„ts 253. 254. M. Harding referreth the Iudgement of Sacramentes to his senses 255. Disdaineful speaches of the SacrameÌ„ts vsed by M. Hardinge 268. Christe is crucified and dieth in the Sacramente 269. The Sacramente changed into the substance of our fleashe 259. Sacramentes are signes 73. Vehement speeches of the Sacrament 239. The Bread changed into a Sacrament 244. The Sacramente vnder bothe kindes of Christes Institution 229. 230. The Sacramentes of the nevve Lavve geue grace in vvhat sense 062. The difference bitvveene the Sacrament and the substance of the Sacramente 222. 224. The Sacramentes vvoorke in vs the hope of Resurrection 221. 222. The carieing about of the Sacrament 293. 295. The Sacramente dependeth not on the Minister 215. The Sacramente is one thinge and Christes Body is an other thing 222 230. 232. 268. The Sacrifice of Melchisedeth 434. Sainctes offices distincted 313. Sale of Masses and of Merites 292. Certaintie of Saluation 75. The Schoole Doctours 19. The Scripture a deade letter 473. 474 The Scriptures translated into diuers tonges 588. 589. The Scriptures preserued by Goddes prouidence 478. The people ought to reade the Scriptures 506. The Scriptures preserued by the Iues 478. The Scriptures inferioure to the Churche 474. The Scriptures take theire force of the Churche of Rome 456. 593. Ignorance of Scriptures is sinne 590. The Scripture standeth in the sense not in the vvoordes 54. 72. 194. Hovve knovve you that these be the Scriptures a fonde question 200. Scriptures at diuerse times diuersely expounded 78. Scripture receaueth authoritie of the Churche 77. The old translation of the Scriptures corrupted 598. The Scriptures fovvly abused 53. 77. 467. Scriptures onely to be read in Churches 519. Scriptures folovve the Churche and not the Churche the Scriptures 78. VVee maie not heare an Angel of God against the Scriptures 485. The Heretiques alleged the Scriptures 72. The simplest of the people in olde times disputed of the Scriptures 507 The Scriptures disclose al errours 481 Grace to discerne Scriptures 201. Boastinge of the Holy Ghoste vvithout the Scriptures 65. Gods Scriptures levvdely scorned 193. Scriptures forged 201. The authoritie of the Scriptures 69. The simple people maie reade the Scrip 〈◊〉 589. 590. The people cannot iudge of the Scriptures because the Scholar is not aboue his
De Probationib In Glossa Hierony Aduer Iouinian Lib. 1. Inter Decreta Siricij Cap 7. Rom. 8. Ignatius ad Philadelphien Concil Gangren Cap. 4. Dist 31. Quoniam 1. Corin. 7. Ioel. 2. Tertullian ad Vxorem Lib. 2. Paphnutius August De Bono Coniugali Li. 1. Cap. 11. Sozomen Lib. 1. Cap. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Copus Dialogâ— 1. Pagi 154. Chrysost in Epist ad Titum Homil. 2. Husbande of One vvife Timo 1 Chrysost in Epist 1. ad Timotheum Homil. 10. Hieronym in Epist ad Titum Cap. 1. Hieronym in Epist 1. ad Timothe Cap. 3. Catharinus contra Errores Caietani Errore 99. Dist 23. His igitur Leo ad Episcopos Mauritaniae 31. Quae. 1. Hac ratione Tertullian De Monogamia Marriage in Holy Orders Chrysos in Epist ad Tit. Homil. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dist 31. quoniaÌ„ In Margine Conci Ancyran Can. 9. Dist 31. Aliter Gloss Dist 31. Aliter Catharinus CoÌ„tra Error Caietani Errore 103. Athanasius ad Dracontium Cassiodo Lib. 6. Cap. 14. Dist 84. Cum in Praeterito in Gloss * M. Hardinge is assured before he knovve * An vnaduised Vntruth Reade the Ansvveare Sozomenê° Gregorie NaziaÌ„zene Eusebius belied by the Authour of the Apologie S Paule vvriteth thus not of Priestes and Bishoppes but of al other Christian menne M. Hardinges Modestie Li. 1. Ca. 11. Neuer the vvorse * Vntruthe For Chrysostome maketh the case General The place of Sozomenus alleaged by the Defenders maket vtterly against theÌ„ NaziaÌ„zenes vvordes retourned vpon the Defender * An erroure M Hardinge taketh one place for an other Nothinge hiâ—â—â— dered Timoth. 1. Reade the Ansvveare Marriage Healpeth Nazianzen in â—pitaphto Patris 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 7. Nazianzen in Epitaphio Gorgoniae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ambrosius De Virgini Lib. 3. Chrysoâ—tom in 1. Epist ad Tim. Homil. 10. Chrysost Contra Iudaeos Gentales Haereticos To. 3. Pag. 363. Chryso in EsaiaÌ„ In illa Verba Vidi Dominum Tom. 1. Homil. 4. August in quaestionibus Noui Veter Testamen Quae. 127. Nicephor Li. 11. Cap. 19. August De Bono Coniugali ca. 11 Nazianzen in 〈◊〉 Gorgoniae Ambros in 1. Cor. 7. Chrysost in Genes Homil. 21. Nazianzen in Funere Gorgoniae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Manifeste Vntruthe For al Priestes are restreined from Marriage And Priestes be menne 1. Cor. 7. Voluntarie Vovve imbarreth libertie of the contrary 1. Cor. 7. Ad VirgineÌ„ Lapsam ca. 5. The Doctrine of Deuils * Vntruthe For these be the vvoordes of the Apostles CanoÌ„s Episcopus aut Presbyter aut Diaconus VxoreÌ„ suam praetextu Religionis ne abijciat Aut si abiecerit à CoÌ„munione segregetur Canone 5. * Vntruthe Reade the Ansvveare M. Hardinge fouly mistaketh the Councel * A sage exposition VVhat had this benne to Pius meaninge * Vntruthe For if vvee had falsified the vvordes yee vvould not so simply haue touched it * Novve at laste the Doctourâ— stand iâ— doubte â— Mira verò Mili ti quae placeant Doctrine of Diuels 1. Tim. 4. August Epist 74. August De Moribus Mantchae Lib. 2. Cap. 13. Chrysost in Opere Imperfecto Homâ—l 1. Hierony Aduersus Iouintan Lib. 1. Dist 82. Proposuisti Rom. 8. Tit. 1. Dist 82. Pluriâ—â—s Copus Dialog 1. Pag. 159. Graecos Solos in hac impudicit lae Scholà Magistros sequuntur Conâ—â—t Othonis Licet ad profugaâ—â—m In Gloss Hierony in Danielem Cap. 11. 2. Tim. 3. August Contra Eaust li. 30. ca. 〈◊〉 1. Cor. 7. The Apostles Doctrine Augu. De SaÌ„cta Virginit Ca. 34. Ambro. 2 Cor. 11. Euseb Li. 3. Ca. 30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignatius ad Philadelphien Chryso In Priorem ad Timoth. Homil. 10. Chrysost in eadem Homil. 1. Cor. 7. 1. Tim. 3. Tit. 1. Leo Epist 87. Ambros in 1. Cor. 7. Hierony Contra Iouinian Lib. 1. Dist 31. QuoniaÌ„ 26. Quae. 2. Sorâ— Catharinus coÌ„tra error Caietani Errore 112. Clemens stroma Lib. 3. Concil Carthag 2 Cap. 2. Dist 84. Cùm in Praeterito in Glossa Clemens stroma Lib. 7. Extra De Clericis Coniugatis Cùm olim Sozomen Lib. 1. Cap. 23. Abbas Vrsperg Anno 925. Pagina 214. The fruites of Single Life Origen in Marthae Tracta 24. Euseb li. 4 ca. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cypria De Singularitate Clericorum Epiphan Contra Origenian Haeresi 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysostom to 5. Quòd Regulares Foeminae cum viâ—is cohabitent Sulpitius Seuerus Dialog 3. Saluianus De Prouidentia Lib. 5. Ibidem Auentinus in Hildebrando Bernardus in Concilio Remensi Bernard De Conuersione ad Clericos Ca. 29. In Opere Triparti Li. 3. ca. 7. De Concubinis Cleri remouendis Licet ad profligandum Paralipomena Vrspergen Pag. 403. Rob. Holcot In Librum Sapientiae Lectione 182 Hulderichus Episcopus Augustan VVoâ—phgangus VVissenburgius in praefatione in Antiologiam Papae 2. Quae. 7. Lator. In Glossa Dist 81. Maximianus In Glossa Polyd. Vergil De Inuentorib rer Lib. 5. Ca. 4. Aeneas Syluiuâ— De Con. Basilâ— Lib. 2. Aeneas Syluius Epist 321. ad Iohan Fontem Extra De Clericis Coniugatis Cùm olim Durandus De modo Celebrandi Concilium Titul 46. Martinus Peresius Optatus Contra Parmenianum Donatist Lib. 6. Hierony in Hieremi lib. 2. Ca. 7. Ambro. De Virginib Lib. 1. Epiphani Lib. 2. Haeresi 41. Hieronym Ad Demetriadem Bernardus ad Sororem De modo bene viuendi Sermo 62. 4. Senten dist 36. Quaest 1. * Vntruthe For vvee reiecte no parte of al the Scriptures â— Macha 12 Iacob 2. * Vntruthe For vvee denie no more then S. Augustine S. Hierome and other Holy Fathers haue denied * Childishe and fonde vntruthe For the Communion Booke vvas neuer but once changed But see the often changes of the Masse * S. Cyprian saithe Non iungitur Ecclesiae qui ab Euangelio separatur De Lapsis Sermo 5. 1. Timo. 6. Mans harte hath not setled reste in Scriptures onely * Vntruthe For Abâ—l â—earde the VVoorde of God Reade the Anâ—â—veare * A vvoorthy doubte Philip. 4. * Vntruthe For S. Augustine saithe Antonius Scripturas Diuinas memoriter audiendo tenuit c. Lib. de Spiritu Sancto ca. 27. * Yet novve the very same necessarie Traditions be quite forgotten and abolished yea euen in the Churche of Rome * Vntruthe Reade the Ansvveare Faste of Lente * Vntruthe For hereby bothe S. Pâ—ule and S. Hierome and other good men are condemned of Heresie * Vntruthe For vvee saie not Al things are there expressed 1. Corin. 11. Epist 2. * Stale and fonde questioÌ„s * Vntruthe For it is not necessarie to Saluation * They vvere vvritten by Heretiques in deâ—ogation of the Truthe Homousion * Vntruthe For Epiphamque 〈◊〉 Sensus eius notainâ—s vbique est S. Imaes Psalm 118. Psalm 18. Theophylact. in Lucam Ca. 16. Albert. Pigghius Lib. 3. Cap. 3. Hierar Iohan. Sleidan Lib. 23. Hieronym in Prooemio in Prouerb Salomonis In the first parte Chap.
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.
and maketh mery But when he is awakte his soule is emptie Good menne saithe M. Hardinge withdrawe them selues and are contented to be presente onely to stande by but receiue not the Sacramente But Chrysostome saithe to sutche a good deuoute man If thou stande by and doo not Communicate thou arte vvicked thou arte shamelesse thou arte impudente Thou wilte saie I am vnvvoorthy to be partaker of the Holy Mysteries Then arte thou vnvoorthy to be partaker of the Praiers Thou maiste no more stande here then an Heathen that neuer was Christened Here gentle Reader maiste thou sée a marueilous change in the Churche of God The thinge that in olde times was coumpted Heathenishe Impudencie and VVickednesse is nowe by M. Hardinges Newe Diuinitie becomme Godlinesse and greate Deuotion But God wote here foloweth a very colde Asseueration Not Seldome ye saie the Prieste at the Masse whan none other were disposed receiued alone O M. Hardinge the worlde wel seethe your woorde is no Gospel It appeareth by your so many Vntruthes ye care not greately what you saie Thus yée tel vs Not Seldome the Prieste receiued alone Not Seldome what is that why speake you so nicely what meaneth this colde and doubteful eloquence specially in him that otherwise hath acquainted his voice to speake so bigge why saie you not The Prieste vsed daiely and commonly so to doo Or if yée coulde not auouche so great Vntruthe for very shame why saide you not The Prieste oftentimes or at some certaine times receiued alone at the leaste at foure or three or tvvoo sundrie times within the space of sixe hundred yéeres At the woorste if yee had saide but Once it had benne somwhat As for Not seldomme it is too base it is too simple it disgraceth the whole course of your pleadinge and in plaine speache soundeth as mutche as Neuer It had rather benne your parte takinge vpon you this countenance of credite and grauitie to haue tolde vs Substantially and plainely what manner of man this Prieste was where he dwelte what was his name when and where and in what Companie he saide this Masse who sawe it who hearde it who bare witnesse to it by what Recorde or Authoritie it maie be proued The matter beinge so great and of sutche Antiquitie is there noman leafte behinde to witnesse the same but M. Hardinge In your Former Answeare ye bringe vs in Boies Girles Sicke folke Laie people and VVemen and vpon sutche groundes ye sticke not to founde your Priuate Masse And doubtelesse these examples might haue seemed to stande you in somme prety stéede yf in those daies Boies and VVemen had benne Priestes For Prieste or Bishop that euer receiued the Sacrament alone in the Churche before the people ye are not yet hable to shewe vs one As for your Leontius and Amphilochius S. Basiles Masse at Midnight and other like folies and fables it seemeth by the silence ye vse in your late Reioinder ye are contented wisely and quietly to geue them ouer Yee saie wee are deceiued by Gratian and haue placed Calixtus in steede of Anacletus Here firste of al ye confesse that Gratian your greate Rabbin the Father and Fountaine of your Decrees might be deceiued And verily sutche plainenesse in dealinge if ye would vouchesaue to vse it oftener were woorthy of some commendation For in déede your Gratian as he was a man of great readinge and smal iudgement so he allegeth oftetimes he knoweth not what Hierome for Origen Cyprian for Augustine Beda for Ambrose Iuuencus for Vincentius Greeke for Latine Newe for Olde As for this authoritie wherein you saie wee are deceiued he allegeth it in twoo sundrie places firste vnder the name of Anacletus nexte vnder the name of Calixtus meaninge I trowe yf there were errour in the one at leaste to redresse it by the other Therefore M. Hardinge yf ye had looked better vpon your Booke what so euer opinion ye haue of your Gratian ye should haue founde that wée were nothinge deceiued Haw be it your Gratian in steede of one errour hath made twoo For in deede as it is true yâ— these woordes were neuer written by Calixtus so of the other side it is likewise true they were neuer written by Anacletus but were manifestly forged and falsified by others that folowed afterwarde as in my Former Replie I haue declared more at large But it is a world to see what wiles shiftes these menne can finde to beare out erroure Firste ye saie these woordes were spoken of the Priestes Deacons Subdeacons seruinge the Prieste at Masse vpon Solemne Feastes Pardonne me M. Hardinge to saie the Truthe For verily notwithstandinge this solemne tale it seemeth ye knowe not what ye saie For it maie please you to remember that your Anacletus whose forged Authoritie ye haue alleged was Bishop in Rome in the time of S. Peter shortely vpon the Deathe of Christe when the Churche was euerywhere vnder persecution ful of Bloude Nowe I praie you who euer tolde you either of any office that your Subdeacons had in the Holy Ministerie or of any greate highe Holy Daies of Duplex or magis Duplex or principal Solemne Feastes in the Churche of God in al that time Maye wee thinke that the Blessed Virgins and the Apostles daies were keapte Highe and Holy while the same Blessed Virgin and Apostles were yet aliue Though ye had none other regarde either to God or to your selfe yet shame shoulde force you to foresee more aduisedly what yée saie But your greattest folie appeareth in yâ— shiftinge glostnge of these woordes For you saie this Calixtus or Anacletus speaketh onely of the Priestes the Deacons and the Subdeacons and neuer a woorde expressely of the Laie people and therefore ye saie wâ—e deceiue the vnlearned Reader with a lie Touchinge your vncourteous speache I weigh it none otherwise but as it is The Truthe wil be hable euermore to beare it selfe But that these woordes of Anacletus or Calixtus touche not the Laie people but onely the Priestes and the Ministers the very Gloser him selfe was neuer either so vnskilful or so impudent so to saie For whereas the woordes be these Let them al Communicate onlesse they wil be remoued out of the Churche he setteth there to this Exposition Hoc antiquum est Nam hoc hodiè relictum videtur arbitrio cuiuslibet This vvas the olde manner For novve adaies it is free for euery man to doo therein vvhat he vvil The like Decree is founde vnder the name of the Apostles Canons Quicunque fideles ingrediuntur in Ecclesiam Scripturas audiunt non autem persuerant in Oratione nec Sanctam Communionem percipiunt velut qui ordinis perturbationem commouent ab Ecclesiae CoÌ„munione arceri conuenit As many not onely of the Priestes and Ministers but of the Faitheful as comme into the Churche and heare the Scriptures but continewe not out the Praiers