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
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
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
Iudges nor of the Bishoppes And al be it the Apostolique See of Rome withstande it stil yet the Decree of the Councel by the Emperours warrante continueth in force But you neuer taught vs ye saye y◠the whole state of the Churche dependeth of the Pope It is not your Doctrine you neuer spake it And therefore wée are railers and sclaunderers that so reporte you If it be so in deede M. Hardinge as you saye wherefore then suffer you Cardinal Cusanus to write thus Veritas adhaeret Cathedrae Quare mēbra Cathedrae vnita Pontifici coniuncta efficiunt Ecclesiā The Truthe cleaueth faste to the Popes Chaire Therefore the members vnited to the Chaire and ioined to the Pope make the Churche Wherefore suffer you Iohannes de Parisijs one of your Catholique Doctours to write thus Fiet vnum Ouile vnus Pastor Quod quidem de Christo intelligi non potest Sed de aliquo alio Ministro qui praesit loco cius There shal be one Plocke and one shepheard Whiche thinge cannot be taken of Christe We must needes vnderstande it of some other Minister that ruleth in his steede Wherefore suffer you Nosius your Grande Captaine to write thus Vnum toti praecsse Ecclesiae Vsque adeò est necessarium vt absque hoc Ecclesia vna esse non possit It is so necessarie a thinge that one onely man oueruse y◠who le Churche that without the same the Churche cannot be one Wherefore suffer you your Canonistes to saie Constat Ecclesiam ideo esse vnam quia in Vniuersali Ecclesia vnū est Caput Supremū Scilicet Papa It is plaine that therefore the Churche is one bicause that in the whole Vniuersal Churche there is one Supreme Head that is the Pope To be shorte why doo you your selfe M. Hardinge allege S. Hieromes woordes directly as ye woulde haue vs beleue to this purpose Ecclesiae salus à Summi Sacerdotis dignitate pendet Which woordes into Englishe ye haue turned thus The safetie of the Churche hangeth of the VVoorship of the Highe Prieste He meaneth the Pope Peters Successour In whiche laste clause ye misconstrue and racke S. Hieromes woordes far contrary to his meaninge For S. Hierome meante not bereby the Bishop of Rome but euery seueral Bishop within his owne Charge euery whiche Bishop he calleth the Highest Prieste as in my Former Replie it is declared more at large If these thinges be true why are they nowe deuied If they be false why are they not condemned I truste it maye appeare by these fewe that wée reporte the Truthe truely and are no sclaunderers The Apologie Cap. 8. Diuision 2. Sithence then they bringe foorthe none of these for them selues and cal vs neuerthelesse Heretiques whiche haue neither fallen from Christe nor from the Apostles nor yet from the Prophetes this is an iniurious and a very spiteful dealinge M. Hardinge Nay Sirs ye shal not so carie awaye the conclusion with a lie But contrarywise sithens wee bringe foorthe many Scriptures for the Truthe whiche ye impugne as your selues shal see when we come to confute your doctrine whiche here foloweth and sithens not withstandinge that ye wil not yeelde to the Scriptures but peruert the True meaninge of them with Gloses and interpretations of your owne Heades frame newe opinions contrary to that ye haue receaued and that the Churche hathe euer taught the Catholikes wilful cal you Heretikes and the Churche wil condemne you for Heretikes and so accompt you vntil ye recant and repent But ye haue not fallen from Christe ye saye nor from the Apostles nor yet from the Prophetes As though they that departe from the Romaine Churche whiche is the Catholike Churche which diuerse times in the Apologie ye confesse fell not from Christe and consequently from the Apostles and Prophetes Saithe not Christe in the Gospel He that heareth not the Churche let him bee to thee as an Heathen and a Publicane Saieth he not also He that despiseth you despiseth mee The B. of Sarisburie Whether parte rightly and reuerently vseth the Scriptures of God and whether peruerteth them by shiftes and Gloses I truste it shal in parte appeare by this conference In déede M. Hardinge it is no great maisterie by your interpretations and handelinges to haue stoare yenough and plenette of Scriptures For this is one special grounde of your Diuinitie Papa potest ex nihilo facere aliquid Sententiam quae nulla est facere aliquam The Pope is hable of nothinge to make some thinge and of no Sentence to make some Sentence By your Doctrine it is lawful and good Logique to reason thus An gloriabitur serra aduersus eum qui trahit illam◠Shal the sawe boaste against him that draweth it Non est Seruus supra Dominum There is no Seruant aboue his Lorde Ergo Noman maye dare to Iudge the Pope Or thus Omnia munda mundis Coinquinatis autem infidelibus mihil est mundum Al thinges are cleane to the cleane but vnto the filthy and Infidelles nothinge is cleane Ergo It is not lawful for Priestes to marry Or as you M. Hardinge sometimes haue delited to reason Nolite dare Sanctum Canibus Geeue not Holy thinges to Dogges Ergo It is not laweful for the Christian vulgare People to Reade the Scriptures Thus maye you easily be wel stoared and ful freight of Scriptures yenough and as S. Hierome saithe maye carrie them captiue to serue your turne But S. Hierome coulde also haue tolde you Non in verbis Scripturarum est Euāgelium sed in sensu The Gospel standeth not in the bare woordes of the Scriptures but in the meaninge Therefore wée maye saye vnto you as S. Cyprian once saide to the Nouatian Heretiques Audite Nouatiani apud quos Scripturae Coelestes leguntur potiùs quà m intelliguntur Hearken hereto ye Nouatian Heretiques emongst whome the Heauenly Scriptures are readde rather then wel perceiued You saye the Churche of Rome by our owne Confession is the Catholique Churche whiche Churche for as mutche as wée haue forsaken wée haue forsalten Christe and his Apostles For saithe not Christe in the Gospel saye you He that heareth not the Churche let him be vnto thee as an Heathen and a Publicane And He that despiseth you despisethe mee Wée graunte M. Hardinge the name of the Churche of Rome is Catholique but the Errours and abuses thereof are not Catholique Neither is it the Churche that wée finde faulte withal but the greate corruptions and foule deformities that you haue brought into the Churche Howe be it your policie herein is apparent Your Reader be he neuer so simple maye soone sée your whole drifte Ye magnifie the Churche with al manner titles of Authoritie not for any special regarde ye beare the Churche in déede but onely to settle your selues in an infinite Tyrannie and to make vs beleue that you
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
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
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.
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
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
to see maie easily finde that this is youre owne onely sense M. Hardinge and not S. Hieromes For I beseeche you howe was Niniue fully destroied or what Gospelles were there written at the Firste Comming of Christe into the vvorlde S. Hieromes meaninge and speache is plaine The people before the seconde Comminge of Christe vvhiche shal be in Glorie shal leaue theire negligente and idle Scholemaisters vvhiche haue of longe time deceiued them and shal flee to the Mountaines of the Scriptures And al be it they finde not one to teache them yet shal theire desire and endeuoure be accepted before God for that thei haue sought vnto these Mountaines and the negligence and slouthefulnesse of theire Maisters shal be reproued To like pourpose S. Chrysostome saithe Fieri non potest vt is qui Diuinis Scripturis magno studio feruentique desiderio vacat semper negligatur Licet enim desit nobis hominis Magisterium tamen ipse Dominus supernè intrans in corda nostra illustrat mentem rationi iubar suum infundit detegit occulta doctorque fit eorum quae ignoramus tantùm si nos ea quae à nobis sunt afferre velimus It cannot possibly be that he that with earneste studie and feruente desire readeth the Scriptures shoulde euermore be foresaken For although wee wante the instruction of man yet God him selfe from aboue entringe into our hartes lighteneth our minde poureth his beames into our wittes openeth thinges that were hidden and becommeth vnto vs a Scholemaister of that wee knowe not onely if wee wil doo so mutche as in vs lieth So saithe S. Hierome Postquà m conuersi fuerint Clarum Christi Lumen aspexerint pascent in vijs in semitis sanctarum Scripturarum dicent Dominus pascit me nihil mihi deerit When they shal be turned and shal beholde the cleare light of Christe they shal feede in the pathes and waies of the Holy Scriptures and shal saie The Lorde feedeth me and I shal vvante nothinge Againe he saithe Circundabit sibi quasi murum firmissimum Scripturarum doctrinam ne ad interiora eius possit hostis irrumpere He wil enclose him selfe with the Doctrine of the Scriptures as with a stronge walle that the Enimie maie not enter into his harte Againe he saithe Haec est via Ambulate in ca. Neque ad Dextram neque ad Sinistram Tunc omnes Errores Idola Similitudines Veritatis comminnes atque disperges ita iudicabis immunda vt â—a menstruatae mulieris sordidissimo Sanguini compares This is the waie walke in it Goe neither to the Right hande nor to the Leafte Then shalt then breake and scatter al Errours and Idoles and Countrefeite likenesse of the Truthe and shalt iudge them to be so filthy that thou shalt liken them to moste vile and lothesome bloude But for as mutche as yee saie Al these woordes of S. Hierome perteiue vnto somme other mater I know not what and not vnto the ouerthrowe of Babylon or fal of Antichriste that shal be before the ende of the worlde notwithstandinge S. Hieromes woordes of them selfe be plaine yenough yet maie it please you to consider these woordes of S. Chrysostome touchinge the same Thus he saithe Tunc qui in Iudaea sunt fugiant ad Montes id est qui sunt in Christianitate conferant se ad Scripturas Montes sunt Scripturae Apostolorum Prophetarum c. Sciens Dominus tantam confusionem rerum in nouissimis diebus esse futuram ideò mandat vt Christiani qui sunt in Christianitate volentes firmitatem accipere Fidei verae ad nullam rem fugiant nisi ad Scripturas Alioqui si ad alias res respexerint scandalizabuntur peribunt non intelligentes quae sit Vera Ecclesia Et per hoc incident in abominationem desolationis Then let them that be in Ievvrie flee vnto the Mountaines that is to saie let them that be in Christes profession flee to the Scriptures The Scriptures of the Apostles and Prophetes be the Mountaines c. Our Lorde knowinge that there shoulde be sutche confusion in the laste daies therefore commaundeth that Christian menne that beleue in Christe willinge to haue an assurance of the True Faith shoulde haue recourse to nothinge els but vnto the Scriptures Otherwise if they haue regarde to any other thinge they shal be offended and perishe not vnderstandinge what is the true Churche And by meane hereof they shal falle into the Abomination of desolation Here M. Hardinge no Glose wil serue Certainely these woordes were spoken not of the Firste comminge of Christe into the worlde as you imagine but of the Kingedome of Antichriste and of the Ende consummation of the worlde Hereof S. Gregorie saithe thus Ecclesia post eosdem dies quibus deprimitur tamen circa finem temporum grandi praedicationis Virtute roborabitur The Churche after these daies of her affliction shal afterwarde notwithstandinge be strengthened with greate Power and mighte of preachinge The Apologie Cap. 20. Diuision 1. But by youre fauoure somme wil saie these thinges ought not to haue benne attempted without the Bishop of Romes commaundemente forsomutche as he onely is the knotte and bande of Christian Societie He onely is that Prieste of Leuies order whom God signified in the Deuteronomie from whome counsel in maters of weight and true iudgemente ought to be sette and who so obeieth not his iudgemente the same man ought to bee killed in the sight of his brethren and that no Mortal Creature hathe Authoritie to be Iudge ouer the Pope whatsoeuer he doo that Christe reigneth in Heauen and the Pope in Earthe that the Pope alone can doo as mutche as Christe or God him selfe can doo bicause Christe and the Pope haue but one Consistorie That without him is no Faithe no Hope no Churche and who so goeth from him quite casteth awaie and renounceth his owne Saluation Sutche talke haue the Canonistes the Popes Parasites but with smal discretion or sobrenesse For they coulde scantly saie more at leaste they coulde not speake more highly of Christ him selfe M. Hardinge VVhat somme wil saie wee knowe not VVee tel you that your change of Religion and manifolde Heresies ought not to haue benne attempted at al neither without the Bishop of Romes commaundemente nor with his commaundemente Touching the Bishop of Rome him selfe you haue neuer donne with him He is a great blocke in youre waie And so hath he euer bene in the waie of al Heretikes Yet could he neuer by you or them be remoued To your scoffes againste him and belieinge of the Canonistes before by you vttered and here idly repeted my former answeare maie suffise The Apologie Cap. 20. Diuision 2. As for vs truely we haue fallen from the Bishop of Rome vpon no manner of worldly respect or commoditie And would to Christe he so behaued him selfe that this falling away needed not But so the case stoode that onlesse we
he ought to doo was immediately called to answeare for his life as one that had wickedly vttered disdainful and haynous woordes against the Lawe against Moyses against the Temple and against God Or who is ignorant that in times past there were some whiche reproued the holy Scriptures of falsehed sayinge they conteined thinges bothe contrary and quite one against an other and howe that the Apostles of Christe did seuerally disagree betwixt them selues and that S. Paule did varie from them al And not to make rehersal of al for that were an endles labour who knoweth not after what sorte our Fathers were railed vpon in times paste whiche first began to acknowledge and professe the name of Christe how they made priuate conspiracies deuised secrete Counsels against the common wealth and to that ende made early and priuie meetinges in the darke killed yonge Babes fedde them selues with mens fleashe and like sauage and brute beastes did drinke their Bloude In conclusion how that after they had put out the candels they cōmitted Adulterie betwene them selues without regarde wrought incest one with an other that Brethern laie with their Sisters Sonnes with their Mothers without any reuerence of nature or kinne without shame without difference and that they were wicked men without al care of Religion and without any opinion of God being the very enimies of mankinde vnwoorthy to be suffered in the worlde and vnwoorthy of life Al these thinges were spoken in those daies against the people of God against Christe Iesus against Paule against Steuin and against al them whosoeuer they were whiche at the firste beginninge imbraced the truthe of the Gospel were contented to be called by the name of Christians whiche was then an hateful name amonge the common people And although the thinges whiche they saide were not true yet the Diuel thought it should be sufficient for him if at the least he coulde bringe it so to passe as they might be beleued for true and that the Christians might be brought into a common hatred of euery bodie and haue their death and destruction sought of al sortes Herevpon Kinges Princes beinge ledde then by suche persuasions killed al the Prophetes of God lettinge none escape Esay with a sawe Ieremie with stones Daniel with Lions Amos with an iron barre Paule with the swerde and Christe vpon the Crosse and cōdemned al Christians to imprisonmentes to tormentes to the pikes to be throwne downe headlong frō rockes and steepe places to be cast to wilde beastes and to be burnt and made great fiers of theyr quicke bodies for the onely purpose to giue light by night for a very scorne and mockynge stocke and did compte them no better then the vilest filthe the ofscouringes and laughinge games of the whole worlde Thus as ye see haue the Authours and professours of the truthe euer bene entreated M. Hardinge Who would not thinke these defenders were true men that in the beginninge of their Apologie speake so muche of the truthe Yet who knoweth not that oftentimes euil meaninge is hidde vnder good woordes Who hath not hearde that filthy queanes in time and place vse the honest talke of chaste matrones The theefe commendeth iuste dealinges and many times shewithe a stomake against false harlottes noman more Amonge al none pretende truthe in wordes so muche as Heretiques I feare me saithe S. Paule lest as the Serpente beguiled Eue by his sutteltie so your wittes be corrupted and fallen away from that plainenes Whiche is in Christe The Apostle feared because of the craftie Iewes who the rather to deceiue mingled scriptures with their owne traditions and truthe with fals head So bringeth the Heretique his hearer to errour in faithe by coloure and pretence of truthe They are muche like to the Manicheis who promised their hearers to discusse and set forthe the truthe moste euidently vnto them and to deliuer them from all maner of errours By whiche faire promises S. Augustine was allured to be a diligent scholar of theirs for the space of nine yeres Christe gaue vs a lesson howe to discerne them By their fruites ye shall knowe them saithe he And nowe to you Sirs Euen in the beginninge and as I may saie in the foreheade of your Apologie whiles I examine it diligently I finde two foule faultes the one in your Rhetorike the other in your Logike By whiche two faultes bothe the vns kil of your secretarie and the weakenes of your mater maie be espied as the Asse I spake of right nowe was by his two eares staringe out vnder the Lions skinne Your diuinitie is nothinge els in grosse but a lumpe of lies errours and Heresies First touching your Rhetorike emongst many faultie proemes one of the woorst is that which is suche as the aduersary may vse whiche by them is called Exordium commune that is to wite suche a beginninge as will serue the defendant no lesse then the Plaintife or contrariwise Of that sorte is the beginninge of your Apologie For declaringe at large that truthe hath euer beene persecuted what saithe it therein the faultes amended that we may not saie the same That ship-maister is accoumpted very bad who at the settinge out of the hauen driueth the Ship on the rockes Alleaginge Tertullian to healpe your cause ye iniurie the Doctor by alteringe his wordes Ye were not wise by falsifiyng the first sentence so muche to impaire your credite Tertullian saith not that truthe readily findeth enimies and sclaunderers amongst those that knowe her not but that truthe sone findeth enimies inter extraneos amongst aliantes and strangers Now the Christian Catholikes whom ye call Papistes be not in respecte of the truthe aliantes and strangers For your selues in sundry places of your Booke reproue them for resistinge the truthe whiche they knowe You haue geuen Tertullian a newe liuerie with your owne badge and haue made exchaunge of Extraneos with Ignotos Tertullian meante by aliantes no other then Infidels and Paynimes emonge whom Christen people then liued and were daily persecuted But after the Gospel had benne sounded abrode by the Apostles and their successours through al the earth after that the Emperours them selues and all the people euery where had receiued the faithe then was the truthe no more a wanderer strangers or Pilgrime in the earthe The Bishop of Sarisburie Touchinge this comparison of whoores and Théeues and other like M. Hardinges vngentle spéeches as I haue before protested I wil saye nothinge He is very doumbe and can speake but litle that cannot speake it It is true M. Hardinge that you saie Most Lyers oftentimes pretende most Truthe as if there were none other example maye soone appeare by the whole tenour and substance of your Bookes The Diuel him selfe the better to founde his Lyes beareth him selfe oftentimes as the Angel of Truthe But the example that ye bringe of the Iewes who as you saie the rather to deceiue mingled Scripture
aske me Wherefore would ye haue al sutche other Authorities put away I answeare Bicause I would haue the Holy Churche to he proued not by the Doctrines of menne but by the VVoorde of God So saithe S. Augustine vnto other the Donatistes Auferantur de medio Chartae nostrae procedat in medium Codex Dei Audi Christum dicentem audi Veritatem loquentem Take a waie from emongst vs any our own Bookes Let the Booke of God comme emongste vs. Heare what Christe saithe Herken what the Truthe speaketh Againe he saithe Audi dicit Dominus Non dicit Donatus aut Rogatus aut Vincentius aut Hilarius aut Ambrosius aut Augustinus sed dicit Dominus Heare this The Lorde saithe Heare not this Donatus saithe Rogatus saithe Vincenius saithe Hilarius saithe Ambrose saithe Augustine saithe But herken to this The Lorde saithe In like fourme of woordes saithe S. Ambrose Nolo nobis credatur Scriptura recitetur Non ego dico à me In principio erat Verbum sed audio Non ego effingo sed lego I would not ye should beleeue vs But reade the Scriptures I saye not of mee selfe In the beginninge was the Woorde But I heare it I make it not but I reade it Likewise saithe Chrysostome Oro vos omnes vt relinquatis quid huic aut illi videatur de his à Scripturis haec omnia inquirite I beseeche you al weigh not what this man or that man thinketh but touching al these thinges searche the Scriptures Nowe where as it pleaseth M. Hardinge to telle vs of an Argumente Negatiue from Special to General and so to cal vs to the remembrance of our Logique pleaseth it him also to remeÌ„ber that the Argument that wee grounde of S. Augustines woordes holdeth not as it is here imagined froÌ„ Special to General but froÌ„ the imperfection and weakenesse of the wisedome of man to the stabilitie and certainetie of Goddes Holy Woorde And therefore the Olde Learned Father Origen saithe as it is alleged before Sensus nostri Enarrationes fine his testibus non habent fidem Our iudgementes and Expositions without these witnesses of the Scriptures haue no credite In like sorte S. Hierome Quamuis SaÌ„ctus sic aliquis post Apostolos quamuis disertus sit non habet Authoritatem After the Apostles of Christe notwithstandinge somme man be Holy notwithstandinge he be eloquente yet he wanteth Authoritie Therefore S. Augustine saithe Cedamus consenuamus Scripturae Sacrae quae nec falli potest nec fallere Let vs yeeld and consente to the Holy Scripture whiche can neither deceiue nor be deceiued For this cause M. Hardinge S. Augustine not onely in the mater that laye bitweene him and Pettlianus but also in al other maters what soeuer so often appealed from al Fathers and Councelles vnto the Scriptures The Apologie Cap. 9. Diuision 3. Likewise S. Hierome Al those thinges saithe he whiche without the Testimonie of the Scriptures are holden as deliuered from the Apostles be throughly smitten downe by the Swerde of Goddes Woorde M. Hardinge Ye would falne remoue vs from a good hold I see wel whiche is the Authoritie of the Holy Faâ—thers of Ancient Traditions and of the Vniuersal Churche Al these would ye to be of no force against Heretiques For ye knowe the Fathers and the Churche to be againste you and that so longe as they are beleued your Doctrine shal not be receiued as alwaies founde to be newe and of priuate deuâ—se If we were driuen from these ye doubt not but to matche vs wel yenough in the Scriptures And as ye would handle the mater I thinke so my selfe verely For when al Authoritie and iudgemente of the Fathers and of the Churche is shakeÌ„ quite of in any coÌ„trouersie by whome shal we be tried By the Scriptures ye saie But when bothe ye and we alleage Scriptures to a contrary purpose and when we vary about the sense of the Scriptures by whom then shal we be iudged Perhaps ye wil referre the iudgement of doubtful maters to the Holy Ghoste VVe refuse not tharbitrement and Vmpiership of the Holy Ghoste For the same hath ben promised by Christe to the Churche to remaine with the Churche for euer to teache what thinges so euer he saide to lead men into al Truthe And thus for iudgemente and trial of Truthe we shal be retourned to the Churche and to the Fathers by whom the Holy Ghoste speaketh vnto vs whose Authoritie and due estimation ye go aboute to remooue from vs. But let vs see what force ye bringe to driue vs from this holde Makinge your batterie against it what shoote ye of but VVinde and Paper Your Artillerie makethe a noâ— es but it geueth no blowe As in the laste allegation ye falsified the sense of S. Augustine so in this ye falsifie bothe the sense and woordes of S. Hierome The woordes as ye allege them seeme to be spoken against what so euer Tradition of the Apostles VVhiche woordes or any the like to sutche purpose were neuer vtered by any Catholike Doctour of the Churche mutche lesse by S. Hierome Looke ye againe and vewe better the place ye shal saye your selues that I finde the faulte of falsefyeinge in you not without cause S. Hierome in his Commentaries vpon those woordes of the Prophete Aggaeus Et vocaui siccicitatem super tâ—â—ram super Montes I haue called the drought to come vpon the Earthe and vpon the Hilles c. First she winge the literal sense accordingly as the Hebrew woorde there by him noted signifieth Siccitatem drought theÌ„ treatinge Mystically as the seuenty Interpreters haue turned that woorde into Romphaeam that is a swerde and vnderstandinge by the swerde the VVoorde of God thereof takethe occasion briefly to saie what this swerde doothe how it destroieth the negligent soule whiche is expounded to be drie earthe and howe it plaguethe Montaines that lifte vp them selues against the knowledge of God whereby he meanethe Heretikes Of whom he tellethe howe they flatter the deceiued peoples with theire Breade Wine and Oile by whiche he meaneth theire Heresies as it were with meates and drinkes and refection There Breade saithe he any man maie very aptly cal it the Bread of VVaylinge and theyr VVine the madnesse of Dragons and the madnesse of Serpentes incurable And theire Oile the promisinge of Heauenly thinges wherewith they doo as it were anointe theire Disciples and promise them rewardes of theire labours which the Prophete detesteth sayeinge the Oile of the sinner shal not anoint my head After this folowe the woordes of S. Hierome whiche ye haue falsified to the intent they might seeme to serue your false meaninge Sed alia quae absque Authoritate Testimonijs Scripturarum quasi Traditione Apostolica reperiunt atque coÌ„fingunt percutit gladius Dei But the Swerde of God strikethe also other thinges whiche the Heretiques for of theâ— he speaketh deuise and faine of theire owne
heades without the Authoritie and witnesses of the Scriptures as though they came by Tradition from the Apostles He that compareth this place with your flsified allegation maie sone espie greate oddes betwene them For ye make S. Hierome to saie that al those thinges whiche without the Testimonies of Scriptures are holde so your allowed interpreter tourneth Asseruntur as deliuered from the Apostles be throughly smitten downe by the Swerde of Goddes VVoorde By this Swerde of your Goddes Woorde ye woulde quite smite downe al Apostolike Traditions at a blowe But thanked be God that your Swerde is a forged Swerde a paper Swerde a Swerde that neither with Edge cutteth nor with weight beareth downe S. Hierome putteth not al thinges whiche we haue by Tradition from the Apostles without the expresse Scriptures to the Swerde of Goddes Woorde He speaketh not Generally His woorde is Alia other thinges and ye make it Omnia al thinges Againe he speaketh of sutche thinges as be deuised and fained by Heretikes of theire owne braine without Authoritie and Testimonies of the Scriptures vnto whiche they geue Estimation as though they came by Tradition from the Apostles These circumstances and exaggerations doo ye omitte and saye that S. Hierome putteth al Apostolike Traditions to that dreadful Swerde of Goddes VVorde Nowe what S. Hierome saithe wee holde with it and allowe it wel But your saienge we refuse as falsely fathered vpon S. Hierome VVhat he condemneth we condemne Neither can that place be iustly alleaged againste vs For we inuente not no fame not any thinges of our own accorde or of our owne heades as though they were deliuered by the Apostles besides the Scriptures that is the parte of Heretikes specially of the Tatians as in that place S. Hierome saithe VVe finde deuise and faine nothinge in the Catholike Religion We doo but kepe and mainteine thinges Deuised by the Holy Ghoste and leafte to the Churche by the Apostles or by Apostolike men or by the Generall Councelles whose Authoritie is in the Churche most healthful saithe S. Austine But concerninge the force whiche the consent of the Fathers had in the iudgement of S. Hierome it appeareth in his Epistle to Euagrius where by the Authoritie of the Auncient Doctours before his time he proueth against an Heretike that Melchisedech was a man of the Lande of Chanaan and not the Holy Ghost The B. of Sarisburie Faine would M. Hardinge haue his Reader beleeue that wée vtterly despise al Holy Fathers But wée despise them not M. Hardinge as maye partely appeare by that wee haue already saide Wée reade theire woorkes wée reuerence them wée geue God thankes for them wée calle them the Pillers the Lightes the Fathers of Goddes Churche wée despise them not This thinge onely wée saye Were theire Learninge and Holinesse neuer so greate yet be they not equal in credite with the Scriptures of God Thus also saithe S. Augustine Nos nullam Cypriano facimus iniuriam cùm eius quaâ—â—ibet literas à Canonica Diuinarum Scripturarum Authoritate distinguimus Wee offer no wronge to S. Cyprian when wee seuer any his Letters or Writinges from the Canonical Authoritie of the Holy Scriptures And againe ioininge al the Doctours and â—athers togeather he saithe thus Ipse mihi pro his omnibus imò supra hos omnes Apostolus Paulus occurrit Ad ipsum confugio ad ipsum ab omnibus qui aliter sentìunt literarum tractatoribus prouoco In steede of al these Learned Fathers or iather aboue them al Paule the Apostle commeth to my minde To him I renne To him I appeale from al manner Writers Doctours and Fathers that thinke otherwise So likewise S. Hierome Ego Originem propter cruditionem sic interdum legendum arbitror quomodo Tertullianum Nouatum Arnobium Apollinarium nonnullos Ecclesiasticos Scriptores Graecos pariter Latinos vt bona eorum eligamus vitemúsque contraria I thinke that the Auncient Father Origen in respecte of his Learninge maye be readde sometimes as Tertullian Nouatus Arnobius Appollinarius and sundrie other Ecclesiastical VVriters as wel Greekes as Latines that in them wee maye take the good and flee the contrarie Of this iudgemente were S. Augustine S. Hierome and sundrie others whose woordes for shortnesse I passe ouer yet were they not therefore condemned as despisers of the Holy Learned Fathers Wée remoue you not as you saye from your holde M. Hardinge This is nothinge els but a courrage of your countenaunce The Fathers ye speake of are against you I trust it appeareth already by your former writinges that in the Special cases that lie bitwéene vs ye haue but fewe Fathers to holde by Ye saye Wée euermore calle you to the Scriptures This faulte I hope is not so hainous Christe hathe commaunded vs so to doo Searche ye saithe Christe the Scriptures And S. Hilarie saithe vnto the Emperoure Constantius Fidem Imperator quaeris Audi eam non denouis chartulis sed de Dei Libris Doothe youR Maiestie seeke the Faithe Heare it then not out of any newe scrolles but out of the Bookes of God He is rather to be suspected that fléeth the light and wil not be iudged by the Scriptures When the Scriptures be darke and doubteful are alleged of bothe partes then ye saie ye refuse not the Vmpéereship and iudgemente of the Holy Ghoste But ye adde farther The Holy Ghost is promised onely to the Churche Nowe by your opinion there is no Churche but the Churche of Roome And the Churche of Roome is no Churche without the Pope For one of your greate Doctours saithe Potestas Papae solius excedit potestatem totius residuae Ecclesiae The Popes onely power passethe al the power of the whole Churche bisides And an other like Doctour saithe Papa virtualiter est tota Ecclesia The Pope by power and vertue is the whole Churche And thus your reason goethe round aboute à Primo ad vltimum Ergo There is neither Holy Ghoste nor Interpretation or sense of the Scriptures but onely in the Pope This is Summa Summarum whiche thinge being graunted what should a man séeke any farther The whole mater is at an ende It is true As the Scriptures were written by the Sprite of God so must they be expounded by the same For without that Sprite wée haue neither eares to heare nor eies to sée It is that Sprite that openethe and noman shuttethe the same shuttethe and noman openethe The same Sprite prepared and opened the Silk womans harte that shée shoulde geue eare to and consider the thinges that were spoken by S. Paule And in respecte of this sprite the Prophete Esai saithe Erunt omnes docti à Deo They shal be al taught of God But God hathe not bounde him selfe that this Sprite should euermore dwel in Rome but vpon the lowly and humble harted that tremblethe at the Woorde of God Chrysostome saithe Qui propria loquuntur â–ª falsò
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
Doctrine of the Certainetie of Saluation in euery of whiche thinges he saithe the Scriptures are cleare of his side and directly against vs. To answears al these pointes in particulare it would require an other Booke But briefely to touche so mutche onely as shal be néedeful First that the Substance of the Scriptures standeth in the right Sense and Meaninge and not onely in the naked and bare woordes it is true and generally graunted without exception and needeth no farther proufe S. Hierome saithe Non in Legendo sed in Intelligendo Scripturae consistunt The Scriptures stande not in the Readinge but in the Vnderstandinge And S. Hilarie Non Diuinorum dictorum sed intelligentiae nostrae à nobis ratio praestanda est Wee muste yeelde an accoumpte not of Goddes Diuine Woordes but of our owne Expositions But if that onely be the right Meaninge and Sense of the Scriptures that within these fewe late hundred yéeres is cropen into the Churche of Rome and if it be al Gospel what so euer it bée that arriueth from thence and if they be al Heretiques and Schismatiques and Despisers of Christe and of the Apostles and of the Uniuersal Churche that make staie at it or cānot receiue it then is the whole mater already concluded wée shal néede no more adoo Ye saie The Iewes the Arians the Nestorians and other Heretiques alleged the Scriptures Yea verily M. Hardinge and that euen with like Faithe and in like Sense and to like purpose as you allege them nowe as hereafter I truste it shal appeare By the waye for example hereof in this very place where you allege the woordes of the Pharise is auouchinge the Scriptures it maye please you to remember that either witingly or of some errour and ouersight ye haue manifestly corrupted the Scriptures For whereas you haue translated the place thus Searche the Scriptures the Phariseis saide nothinge els but Scrurare Vide Searche and see and spake not one woorde of the Scriptures And although the mater importe not mutche yet to charge you with your owne rule whiche muste needes be good against your selfe any smal faulte in Goddes Woorde must be counted greate In deede S. Chrysostome and S. Augustine séeme to supplie this woorde Scriptures although it were not in the Texte Touchinge the mater it selfe Nicolas Lyra saithe Hoe Verbum eorum simpliciter falsum est Quia si intelligatur de Prohetis generaliter aliqui fuerunt nati de Galilaea videlicet Elizaeus Tobias Debora Prophetissa fortè plures alij This woorde of the Phariseis is plainely false For if it be taken generally of al Prophetes then were there certaine of them borne in Galilei namely Elizaeus Tobias Debora and perchance others moe In sutche sorte M. Hardinge euen with like Faithe and credite you also haue vsed to allege the Scriptures But whereto driue you al this longe tale Wil you in the ende conclude thus The Iewes and Heretiques alleged the Scriptures Ergo Faitheful Christians maye not allege them Or thus Théeues haue sometimes armed them selues Ergo True menne maye not be armed Nay wée maye rather saye thus vnto you The Iewes and Heretiques alleged the Scriptures What accoumpte then maye wée make of you that flée and condemne and burne the Scriptures Certainely notwithstandinge the Phariseis and Heretiques wickedly misalleged the Scriptures as ye sometimes doo to scrue your purpose yet for al that Christe saide vnto them Scrutamini Scripturas Searche the Scriptures And as it is saide before the Catholique learned Fathers in al theire cases and controuersies appealed euermore to the Scriptures Where you saye The Scriptures are so cleare of your side ▪ and make so directly againste vs would God ye woulde in deede and vnfainedly stande to that trial Your fansies and folies woulde soone come to grounde Touchinge your greate heape of examples of the Sacramente of Baptisme defaced as you saye by M. Caluine of Absolution of Extreme Unction of Holy Oile of Signes of Figures of Onely Faithe of the certainetie of Saluation whiche you calle Presumptuous Firste of the Sacramente of Baptisme M. Caluine euery where writeth with al manner reuerence callinge it a Diuine and an Heauenly Mysterie and the Sacramente of our Redemption Wherein also sometimes he iustly reprooueth you for that ye haue so many waies so profanely and so vnreuerently abused the same Of Absolution wée shal haue occasion to saye more hereafter Touchinge your Oile in déede in shewe of woordes S. Iames séemeth to make somewhat for you Notwithstandinge neither doothe he calle it Holy Oile as ye doo neither doothe he calle it a Sacramente of the Churche nor doothe he saye as ye saie it should serue for the Saluation of Body and Soule nor doothe he teache you to salute it and to speake vnto it as to a liuely and reasonable Creature Aue Sanctum Oleum Alhaile Holy Oile nor with these woordes to minister it vnto the sicke Per hanc Sanctam Vnctionem suam pijssimā Misericordiam ignoscat tibi Deus By this Holy enointinge and his deere mercie God Pardonne thee To be shorte it was a miraculous gifte of Healinge lastinge onely as other like Miracles did for the time not a necessary Sacramente of the Churche to continewe for euer As for the Obiection of Signes and Figures for shortnesse of time I muste referre thée gentle Reader vnto my Former Replie to M. Harding The woordes of Christe whiche are thought to be so plaine the Anciente Learned Father Tertullian expoundeth thus Hoc est Corpus meum Hoc est Figura Corporis mei This is my Body that is to saye This is a Figure of my Body Likewise S. Augustine Non dubitauit Dominus dicere Hoc est Corpus meum cùm daret Signum Corporis sui Our Lorde doubted not to saye This is my Body when he gaue a Signe of his Body To rehearse al other like Ancient Authorities it were too longe O what triumphes would M. Hardinge make if none of al the Olde Learned Fathers coulde be founde that euer had called the Sacrament the Signe and Figure of Christes Body But as before he alleged an imagined Sense of the Scriptures without woordes so nowe he allegeth the woordes alone without sense He shoulde haue remembred better that S. Hierome saithe Ne putemus in Verbis Scripturarum esse Euangelium sed in Sensu Let vs not thinke the Gospel standeth in the VVoordes of the Scriptures but in the Meaninge Twoo other greate quarelles M. Hardinge moueth the one of Onely Faithe the other as he calleth it of the Presumptuous Certainetie of Saluation Wherein iudge thou vprightly good Christian Reader how iuste cause he hath to reprooue our Doctrine As for the firste hereof S. Paule saithe Iustificamur Gratis ex Gratia ipsius Wee be Iustified Freely of his Grace wee Iudge that a man is Iustified by Faithe without the VVorkes of the Lawe Wee knowe that a man
of Iudgemente without feare But to leaue the Ancient Fathers of olde time and to put the mater quite out of doubte One Antonius Marinarius in the late Councel of Tridente in open audience saide thus Si Coelum ruat si Terra euanescat si Orbis illabatur praeceps ego in eum erectus ero Si Angelus de Coelo aliud mihi persuadere contendat dicam illi Anathema O Foelicem Christiani pectoris fiduciam Yf the Heauen shoulde fal yf the Earthe shoulde vanishe yf the whole worlde shoulde come downe headlonge yet woulde I stande preste and bolde before God Yf an Angel from Heauen woulde tel mee otherwise I would accurse him O the Blessed truste and certainetie of a Christian Harte Certainely M. Hardinge it were a very Presumptuous parte to saye that these Fathers Greekes Latines Newe Olde your owne and ours were al Presumptuous Yf it be so Presumptuous a mater to put affiance in the Merites of Christe what is it then to put affiance in our owne Merites S. Paule hath taught vs to saye God forebidde that I shoulde glorie but onely in the Crosse of Christe S. Basile saithe Qui non fidit suis Meritis nec expectat ex Operibus Iustificati VnaÌ„ Solam spem habet salutis suae Misericordias Domini Who so trusteth not in his owne Merites nor looketh to be Iustified by his owne Woorkes hath his onely hope of Saluation in the Mercies of our Lorde So saithe Iob in al his miseries Etiamfi me occiderit sperabo in eum Veruntamen vias meas in conspectu eius arguam Although he kisse mee yet wil I put my trust in him Notwithstandinge I wil reprooue my waies before his sighte So yâ— Prophete Dauid In thee O Lorde haue I trusted I wil neuer be confouÌ„ded This is no Presumption but a patiente and an humble waitinge for the Redemption of the Children of God It is moste true that S. Paule saithe Wee must woorke our owne Saluation with feare and tremblinge But this feare riseth in consideration of our owne weakenesse and vnwoorthinesse not of any distruste or doubte in Goddes mercie But rather the lesse cause wée finde to truste in our selues the more cause wée haue to truste in God Therefore S. Augustine saithe Praesume non de Operatione tua sed de Christi Gratia Gratia enim saluati estis inquit Apostolus Non ergo hic Arrogantia est sed Fides Praedicare quod acceperis non est Superbia sed Deuotio Presume thou not of thine owne woorkinge but of the Grace of Christe For the Apostle saithe Ye are saued by Grace Heere therefore is not Presumption but Faithe To proclaime that thou haste receiued it is no Pride it is Deuotion Againe he saithe Non mea Praesumptione sed ipsius Promissione in iudicium non venio It is not of my Presumption but of his Promisse that I shal not comme into Iudgemente S. Basile saithe Paulus Gloriatur de contemptione Iustitiae suae Paule presumeth and boasteth of the contempte of his owne Righteousnesse So saithe S. Ambrose Non gloriabor quia iustus sum sed quia redemptus sum gloriabor Non quia vacuus sum à peccatis sed quia mihi remissa sunt peccara Non gloriabor quia profui neque quia profuit mihi quisquam sed quia pro me Aduocatus apud Patrem Christus est sed quia pro me Christi Sanguis effusus est I wil not glorie for that I am a iuste man But for that I am redeemed thâ—refore wil I glorie Not for that I am voide of sinne but for that my Sinnes be forgeeuen mee I wil not glorie for that I haue donne good to any man nor for that any man hath donne good to wee but for that Christe is my Aduocate with the Father and for that Christes Bloudde was shead for mee Therefore S. Augustine saithe Quid retribuam Domino quo'd recolit haec memoria mea anima mea non meruit inde VVhat shal I reâ—der vnto our Lorde for that I calle to remembrance al these my sinnes and yet my Soule thereof is not afraide To be shorte thus saithe S. Bernarde Vbi tura firmaque infirmis securitas requies nisi in vulneribus Saluatoris Tantâ— illic securior habâ—to quantâ— ille potentior est ad saluandum c. Peccaui peccatum grande turbatur conscientia sed non perturbabitur quoniam vulnerum Domini recordabor Nempe vulneratus est propter iniquitates nostras What safe teaste or surâ—tie can the weake Scule finde but in the wâ—â—â—des of our Saueour As he is mightier to saue so dwel I there with more safetie c. I haue committed a greate Since My conscience is troubled Yet shal it not bee shaken downe bicause I wil remember my Lordes woundes For he was wounded for our Sinnes Thus M. Hardinge to be assured of our Saluation S. Augustine saithe it is no arrogante stoutenesse It is our Faithe It is no Pride It is Deuotion It is no Presumption It is Goddes Promisse But your whole Doctine of the truste in Mennes Merites leadeth directly to Desperation And therefore S. Cyprian saithe wel of you Asserunt Noctem pro Die Interitum pro Salute Desperationem sub obtent Spei Perfidiani sub praetexâ—u Fidel Antichristum sub vocabulo Christi They teachâ— vs Nighte in steede of Daie Dei struction in tleede of Healthe Desperation vnder the coloure of Hope Infidelitie vnder the pretense of Faithe Antichriste vnder the name of Christe Nowe a litle to viewe the groundes of M. Hardinges longe discourse whereas he so often and so earnestly telleth vs of the Sense of the Scriptures as if wee had Scriptures without Sense his meaninge thereby is onely to leade vs awaye to the Sense of the Churche of Rome Whiche Sense Albertus Pigghius saithe Is the Infallible and Inflexible Rule of Truthe Echius saithe Scriptura nisi Ecclesiae Authoritate non est Authentica The Scriptures of God are not Authentical or of credite but onely by the warrante and Authoritie of yâ— Churche And Hosius in like manner Apostoli cùm Symbolum traderem nunquam dixerunt Credo Sancta Biblia aut Sanctum Euangelium sed dixerunt Credo Sanctam Ecclesiam The Apostles when they deliuered the Crede they neuer saide I beleeue the Holy Bible or the Holy Gospel but they saide I beleeue the Holy Churche Thus nowe the mater is sure yenough for euer Wee haue neither Scriptures nor Sense of Scriptures but onely from Rome I wil not here reporte the vnsauerie Senses that they haue imagined of the Scriptures One example or twoo for a taste maye be sufficient Pope Boniface saithe thus Ecce duo Gladij hâ—c Beholde here are twoo Swerdes That is to saye The Pope hath the power bothe of the Spiritual Swerde and of the Temporal An other saithe Omnia subiecisti sub pedibus eius id est
penaunce not sutche as liketh your selues not sutche as Newe fangled selfe pleasinge Preachers teache you but sutche as is done in the Churche whiche consisteth in Contrition of harte confession of mouthe and satisfaction of worke that so ye maie be assoiled and perfitely reconciled Touchinge the seconde pointe wee doo not attribute the Loosinge of sutche as be excommunicate to the offeringe of Christes Merites and pronouncinge of the Gospell vnto them as you doo but to the power of Iurisdiction by Christe geeuen to the Churche By the fathers Excommunication in consideration of the necessitee of it is called neruus Ecclesiasticae disciplinae the sinnowe of Churchely discipline by the Canons Mucro Episcopi the swerde of a Bishop by S. Augustine Episcopalis iudicij damnatio qua poena nulla in ecclesia maior est The condemnation of a man by Bishoply Iudgemente then the whiche there is no greater punishmente in the Churche The B. of Sarisburie Wée commit the Keies of the Kingedome of Heauen onely vnto the Priesteand to none other and to him onely wee saie What so euer thou bindeste in Earthe shal be Bounde in Heauen Yet neuerthelesse hath not euery Prieste the vse of these Keies Peter Lombarde him selfe saithe Sanè dici potest quòd alteram istarum Clauium id est Scientiam discernendi non habent omnes Sacerdotes Wee maie safely saye that al Priestes haue not the one of these twoo Keies I meane the Knowledge to discerne Yf they haue not the Keies them can they neither Open nor Shutte Neither doothe it folowe of Our Doctrine that either Children or Laye menne doo or maie forgéeue sinnes And yet Gods Woorde maie be mighty be the pronouncer of it neuer so simple S. Augustine saithe Cùm Christus Petro dicerer Tibi dabo Claues Regni Coelorum Vniuersam significabat Ecclesiam When Christe saide vnto Peter Vnto thee I wil geeue the Keies of the Kingdome of Heauen he signified thereby the whole Churche And againe Quaecunque ligaueris super Terram erunt ligara in Coelo Coepisti habere Fratrem tuum tanquam Publicanum Ligas illum in Terra Cùm autem correxeris concordaueris cum Fratre tuo soluisti illum in terra Cùm solueris in terra solutus erit in Coelo What so euer thinges thou shalt Binde in Earthe they shal be Bounde in Heauen Thou beinge a Lateman hast begonne to haue thy Brother as a Publicane Thou Bindest him in Earthe But when thou hast corrected him and hast agreed with thy Brother thou hast Loosed him in Earthe And when thou haste Loosed him in Earthe he shal be Loosed in Heauen Likewise Theophylacte saithe Si tu offensus habes eum qui te affecit iniuria sicut Publicanum Gentilem erit ille in Coelo talis Si autem solueris eum hoc est Si illi condonaueris erit illi in Coelo condonatum Non enim solùm quae soluunt Sacerdotes sunt soluta sed quaecunque nos iniutia affecti vel ligamus vel soluimus ipsa erunt ligata vel soluta If thou beinge offended haue him that hathe donne thee wronge as a Publicane and as an Heathen sutche shal he be also in Heauen But if thou Loose him that is to saie if thou pardonne him he shal be pardonned also in Heauen For not onely the thinges that Priestes Loose are Loosed but also what so euer wee being Laimonne hauinge taken wronge doo Binde or Loose the same thinges shal also be Bounde or Loosed This Doctrine maie not séeme so strange to M. Hardinge Onlesse he be a stranger emongest his owne For by the Order of his owne Churche of Rome an Olde wife or a Yonge gyrle maie Minister the Sacramente of Baptisme And I trowe he wil not saie They maie Minister Baptisme without Remission of Sinnes In his Churche of Rome the Power of the Keies is lapped vp oftentimes in a Bulle of Lead and sente abroade into the world by a Laye Pardoner and is thought neuerthelesse good sufficient vnto the Receiuer for Remission of Sinnes notwithstandinge the messenger be no Priest Somme of the late Doctours of his saide Churche haue taught vs that a man maie make his Confession by a bille of his hande and receiue Absolution by a Trusheman or by a Broker Peter Lombarde the Grande Maister of theire whole Schole saithe Si tamen defuerit Sacerdos Proximo vel Socio est facienda Confessio If thou wante a Prieste thou muste make thy Confession vnto thy neighboure or vnto thy felowe And Beda saithe as he is alleged by the saide Peter Lombarde Coaequalibus quotidiana leuia grauiora verò Sacerdoti pandamus Let vs open our smal and daily sinnes vnto our felowes and the greatter vnto the Prieste And to be short vpon the Decretales it is noted thus In necessitate Laicus potest Audire Confessiones Absoluere In case of necessitie a Laie man maie bothe heare Confessions and Absolue This is the Order and Doctrine of M. Hardinges owne Churche His owne Doctours tel him that Laye Menne and Wéemenne maie Absolue the Penitente and Forgeeue Sinnes Therefore hée hathe the lesse cause to mislike it M. Hardinge saithe further Christe saithe not To whom ye offer by preaching of the Gospel my Merites and Pardonne or whose sinnes ye pronounce by the Gospel to be remitted but Quorumcunque remiseritis whose so euer sinnes ye remitte they are remitted Yf M. Hardinge wil Conclude of this Negatiue Ergo Sinnes be not forgeuen by the preachinge of the Gospel I trowe it wil be but a Simple Argumente For Chrysostome saithe Clauicularij sunt Sacerdotes quibus creditum est Verbum Docendi Interpretandi Scriptutas The Keiebearers be the Priestes to whom is committed the VVoorde of Teachinge and Expoundinge the Scriptures And S. Hierome saithe Quaecunque Solueritis super Terram erunt Soluta in Coelo Soluunt autem eos Apostoli Sermone Dei testimonijs Scripturarum exhortatione virtutum What so euer thinges ye Loose vpon Earthe they shal be Loosed also in Heauen But the Apostles Loose them by the VVoorde of God and by the Testimonies of the Scriptures and by exhortation vnto vertue Likewise S. Augustine saithe Iam vos Mundi estis propter verbum quod Ioquutus sum vobis Quare non ait Mundi estis propter Baptismum quo loti estis Nisi quia in Aqua Verbum Mundat Now are you cleane bicause of the VVoorde that I haue spoken to you VVhy saithe he not you are cleane bicause of the Baptisme wherewith ye are wasshed Sauinge that euen in the VVater it is the VVoorde that maketh Cleane Likewise S. Ambrose Remittuntur peccata per Verbū Dei cuius Leuites est Interpres Sinnes be forgeeuen by the VVoorde of God the Expounder whereof is the Leuite or Prieste Al the Power is in the Woorde of God whiche S. Paule
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
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.
Sancta Traditio From whence haue wee this Tradition Whether commeth it from the Authoritie of Our Lorde and of the Gospel or els from the Commaundementes and Epistles of the Apostles c. Therefore if it be either commaunded in the Gospel or conteined in the Epistles or Actes of the Apostles let vs keepe the same Tradition Likewise Eusebius saithe Polycarpus câ—m recepisset ea ab illis qui ipsi viderant vitam Verbi nuntiauit eadem omnia Scripturis consona Polycarpus when he had receiued these thinges of them that had seene the Life of the Woorde vtteted and shewed the same beinge al agreeable vnto the Scriptures Of sutche Traditions it is plaine S. Paule speaketh Nowe therefore Iudge thou Gentle Reader howe truely and handsomely M. Hardinge allegeth these Woordes of S. Paule to serue his purpose As for Lenten Faste the Superstition onely excepted wee condemne it not but vse it stil But how can M. Hardinge saie either that Lente is so necessarie as he maketh it or els that it is the Tradition of the Apostles Verily S. Augustine saithe Quibus diebus non oporteat ieiunare quibus oporteat Praecepto Domini vel Apostolorum non inuenio definitum Vpon what daies wee ought not to Faste and vpon what daies we ought to Faste I finde it not appointed or limited by any commaundement either of Our Lorde or of the Apostles So saithe Socrates Euangelia non imposuerunt iugum seruitutis Sed homines ipsi suis quisque locis propter remissionem memoriam Passionis Pascha alios Dies Festos sicut voluerunt ex Consuetudine quadam celebrarunt Non enim hoc vel Seruator vel Apostoli Lege aliqua obseruandum esse mandauerunt The Gospel hath laide vpon vs no Yoke of bondage But menne them selues in the Countries vvhere they dvvelte for release of laboure and Remembrance of the Passion of Christe of a certaine Custome keapte the Easter and other Holy daies eche man as he vvoulde For neither Our saueour nor the Apostles by any Lavve commaunded these thinges Likewise saithe Cassiodorus Alij Pisces solummodò comedunt Alij vnà cum Piscibus vtuntur etiaÌ„ Volatilibus Alij vsque ad Noâ—am â—einnantes sine discretione Ciborum reficiuntur Puto Apostolos singulorum hoc reliquisse sententiae vt vnusquisque Operetur non timore aut necessitate quod bonum est Somme menne in the time of the Lenten Faste eate onely Fishe Others vse bothe Fishâ— and Foule too Somme others when they haue Fasted vntil three of the Clocke in the afternoone afterward they refreashe theire bodies vvithout difference or Choise of meates I thinke the Apostles leafte this mater to euery mannes discretion that euery man maye doo good without feare or Superstition or necessitie Tertullian likewise saithe De coetero indifferenter ieiunandum ex arbitrio non ex imperio Nouae Disciplinae pro temporibus causis vniuscuiusque Sic Apostolos obseruasse nullum aliud imponentes iugum certorum in Commune omnibus obeundorum ieiuniorum Hencefoorth wee muste Foste vvithout compulsion of free vvil not by commaundemente of this Newe Discipline accordingly as euery man shal see time and cause For so it appeareth the Apostles keapte it laieinge on none other yoke of certaine appointed Fastes to be obserued in Common of al menne altogeather Therefore S. Augustine saith Per Quadragesimam ferè omnes abstinent non solùm à Carnibus verùm etiam à quibusdam fructibus quantò magis quisque vel minùs seu voluerit seu potuerit In the Lente season al menne for the moste parte absteine not onely from fleashe but also from certaine fruites as euery man either vvil or is hable to doo more or lesse Al these thinges beinge true and certaine and out of question howe can M. Hardinge thus assure vs that the Lenten Faste is yâ— Vndoubted Tradition and Commaundemente of the Apostles Certainely whereas they so often tel vs wée ought to Faste Fourtie Daies for that Christe him selfe did the like and gaue vs example so to doo Chrysostome saithe Christus non iubet vt leiunium suum imitemur Christe commaundeth vs not to folow his Fastinge Or to Faste as he Fasted And touchinge the number of the Daies Eusebius saithe Quidam putant ieiunare oportere vnum tantùm Diem alij Duos alij Plures alij quadraginta Horas diurnas noctumasque Somme thinke they ought to Faste onely one daie Others tvvo daies Others Moe Some others Fourtie vvhole Houres both night and daie togeather But what meante M. Hardinge here to comme in with the difference bitwéene Priestes and Bishoppes Thinketh he that Priestes Bishoppes holde onely by Tradition Or is it so horrible an Heresie as he maketh it to saie that by yâ— Scriptures of God a Bishop and a Prieste are at One Or knoweth he howe far and vnto whom he reacheth the name of an Heretique Verily Chrysostome saith Inter Episcopum Presbyterum interest fermè nihil Bitweene a Bishop and a Prieste in a manner there is no difference S. Hierome saith sommewhat in rougher sorte Audio quendam in tantam erupisse vecordiam vt Diaconos Presbyteris id est Episcopis anteferret Cùm Apostolus perspicué doceat eosdem esse Presbyteros quos Episcopos I heare saie there is One becomme so peeuishe that he setteth Deacons before Priestes that is to saie before Bis hoppes where as the Apostle plainely teacheth vs that Priestes and Bishoppes be al One S. Augustine saith Quid est Episcopus nisi Primus Presbyter hoc est Summus Sacerdos What is a Bishop but the Firste Prieste that is to soie the Highest Prieste So saithe S. Ambrose Episcopi Presbyteri vna Ordinatio est Vterque enim Sacerdos est Sed Episcopus Primus est There is but one Consecration of Prieste and Bishop For bothe of them are Priestes But the Bishop is the Firste Al these and Other moe Holy Fathers togeather with S. Paule the Apostle for thus sateinge by M. Hardinges aduise muste be holden for Heretiques But S. Paule saithe to the Corinthians Coetera cùm venero disponam For the reste I wil take order when I comme And S. Iohn saithe I wil not write by paper and inke but I truste to be with you mee selfe and to speake vnto you Vpon these sewe woordes M. Hardinge is hable to builde by his Dimi Communion his Priuate Masse and what so euer he listeth bisides S. Augustine saithe Omnes insipientissimi Haeretici qui se Christianos vocari volunt audacias figmentorum suorum quas maximè exhorret sensus humanus hac occasione Euangelicae sententiae colorare conantur vbi Dominus ait Adhuc multa vobis habeo dicere Sed ea non potestis portare modò Al the moste peeuishe Heretiques that faine would be called Christians goe aboute to coloure the bolde Vanities of theire Inucntions whiche the very sense and reason of
But the people had a Grace geeuen them to discerne Sprites and to iudge whom thei should receiue into the number of the Prophetes and whom as skilful exchangers they shoulde refuse Euen so nowe in the time of the Newe Testamente Many haue taken in hande to VVrite Gospels But the skilful exchangers and triers of Coines haue not allowed them So saithe S. Augustine Manichaei legunt Scripturas Apocryphas nescio à quibus Sutoribus Fabularum sub nomine Apostolorum scriptas The Manichees reade Secrete Hidden Scriptures written I knowe not by what Cobblers of Fables vnder the name of the Apostles So saithe Eusebius of the Gospel countrefeited vnder the name of S. Peter Nos Petrum reliquos Apostolos sicut Christum recipimus Sed Pseudepigrapha reijcimus Veluti gnari eorum sensus sententiae Scientes quòd talia non recipimus tradita ab Apostolis Wee receiue Peter and the reste of the Apostles as wee woulde receiue Christe him selfe But Countrefeite VVritinges vnder theire names wee refuse vttersy as hauinge vnderstandinge of their sense and meaninge knowinge wel that wee haue receiued no sutche thinges deliuered by the Apostles Thus had the Churche of God the Sprite of Wisedome whereby to discerne the True Scriptures from the False Yet male wée not geather hereof that the Authoritie of the Churche is ouer and aboue the Scriptures S. Augustine saith In istis temporalibus Legibus quamuis de illis homines iudicent cùm eas instituunt tamen cùm fuerint institutae firmatae non licebit ludici de illis iudicare sed secundum eas In these temporal or Worldly Iawes although menne be Iudges ouer thē while they be a making yet after the same Lawes be once made and established it is no senger lawful for the Iudge to Iudge of them Onely it is lawful to Iudge by them Likewise againe he saithe Spirituales siue qui praesunt siue qui obtemperant Spiritualiter iudicant non de cognitionibus Spiritualibus quae lucent in Firmamento id est de Scripturis Non enim oportet de tam sublimi Authoritate iudicare c. Homo enim licet Spiritualis factor ramen Legis esse debet non Iudex De illis dicitur Iudicare in quibus potestatem habet corrigendi Menne Spiritual whether thei ruse or be ruled Iudge accordinge to the Sprite But they Iudge not of the Spiritual knowledge that shineth in the Firmamente that is to saie of the Scriptures For it is not lawful for any man to be Iudge ouer so high Authoritie For be the man never so mutche Spiritual yet muste he be a Dooer and not a Iudge of the Lavve There a Man is saide to be a Iudge where he hath Power and Authoritie to correcte The Apologie Cap. 10. Diuision 1. Moreouer wee allowe the Sacramentes of the Churche that is to saie certaine Holy Signes Ceremonies whiche Christe woulde wee shoulde vse that by them he might sette before our eies the Mysteries of our Saluation and might more strongely confirme the Faithe whiche wee haue in his Bloude and might seale his Grace in our hartes And these Sacramentes togeather with Tertullian Origen Ambrose Augustine Hierome Chrysostome Basile Dionysius other Catholique Fathers wee doe calle Figures Signes Markes Badges Printes Copies Fourmes Seales Signettes Similitudes Paternes Representations Remembraunces and Memories And wee make no doubt togeather with the same Doctours to saie that these bee certaine Visible vvoordes Seales of Righteousnes and Tokens of Grace M. Hardinge VVith what face saie ye that ye allowe the Sacramentes of the Churche Haue ye not abandot ned almoste al the Sacramentes of the Churche Retaine ye any mo by name of the Sacramentes then two Baptisme and your Supper of the Lorde Of whiche the one after that Doctrine as it is by you taught and ministred auaileth nothinge but to your further condemnation The sounde and true Doctrine whiche the Catholike Churche holdeth and beleueth touching this point is this There be seuen Sacramentes in which vnder coouer of visible thinges the Power of God worketh mans helth They be these Baptisme Confirmation the Sacrament of the aulter Penaunce extreme Vnction Order VVedlocke And these so we cal Sacramentes as neuertheles we acknowledge the name of Sacrament may be extended to many other thinges That it be knowen what a Sacrament is this woorde Sacrament signifieth sommetime a holy thinge sometime the signe of a holy thinge instituted by God As it is taken for a signe only so is it found generally not only in the Newe Lawe but also in the Olde Lawe But in the Newe Lawe these signes after a Peculiar and Special manner be called Sacramentes whiche do not only signifie a holy thinge but also do sanctifie and make holy those to whō thei be adhibited being such as by institution of Christe conteine grace in them and Power to sanctifie VVhereof a Sacrament is by the best learned diuines defined to be a visible signe of inuisible grace so as it beare the image of it * and be cause of the same For the plaine vnderstāding of this Definition how a Sacrament beareth the forme signe or image of inuisible grace it appeareth euidently in Baptisme where washinge of the body sheweth the clensinge of the sowle Also in the Sacramente of the Aulter where the formes of Breade and VVine out wardly represent the spiritual nourishing of the soule The like appeareth in other Sacramentes Neither is it a New and straung Doctrine to say that the Sacramētes of the Gospel conteine grace in them for the Fathers teache the same not seldom Chrysostome expounding the Mysterie of the Poole called Bethesda in Hebrewe that was in Ierusalem saith that sicke folke were healed at the mouing of the water to the intent men might be brought to vnderstande the vertue of Baptisme For then was it comming to passe saith he that Baptisme shoulde be ful of power and grace S. Ambrose in his booke de Sacramentis speaking of Baptisme saith it is not euery water that healeth but that water healeth whiche hath the Grace of Christe Cyrillus vpon the foresaide Chapter of S. Iohn saith that in Baptisme it is not VVater simply that worketh but when as it hathe receiued the grace of the Holy Ghoste S. Augustine in a Sermon saith the VVater in Baptisme is enriched with a more gifte in maner then was the Virgine Mary For the saith he deserued Chastitie to her selfe this hath geuen to vs sanctifications She deserued that she sinned not this that it might purge sinnes It is saide vniuersally by S. Cyprian of al the Sacramentes that the fatte of Gods anointinge powereth fulnes of grace into the ministerial sanctifications whereby he meaneth the Sacramentes Yet we meane that they conteine grace and power to sanctifie after suche maner of speakinge as we saie of Potions and drinkes prepared for sicke Persons that thei
same woordes that Christe vsed If Christe and his Apostles Consecrated then doo wée vndoubtedly likewise Consecrate The wante that he findeth in vs he maie also finde in them S. Augustine saithe Accedat Verbum ad Elementum fit Sacramentum Ioine the Woorde of God vnto the Elemente or outwarde Creature and thereby is made a Sacrament Origen saithe Parus sanctificatur per Verbum Dei Obsecrationem The Breade is Consecrate by the Woorde of God and by Praier S. Ambrose saithe Ante Benedictionem Verborum Coelestium alia species nominatur post Consecrationem Corpus Christi Significatur Before the Blessinge of the Heauenly woordes it is called an other kinde After Consecration the Body of Christe is Signified An other quarrel that M. Hardinge piketh to vs is that wee haue no Intention or minde to Consecrate But how longe hathe M. Hardinge benne a Wisarde Or who made him so priuie to our Intention S. Paule saithe Noman can tel what is in Man but the Sprite of Man that is within him These folies are answeared at large in my Former Replie to M. Hardinge Verily by the late Doctours of that side the Prieste maie haue Intention to Consecrate the one halfe of the Hoste and not the other Or hauing thirtéene Hostes he maie haue Intention to Consecrate but twelue And thereof groweth a greate question when he commeth to the reckeninge and seeth his errour whiche of al that whole Companie of Hostes shal goe vnconsecrate Yea Abbate Panormitane saithe Etiamsi Sacerdos celebret vt Deus perdat aliquem tamen bene Consecrat Notwithstandinge the Prieste saie Masse with Intention that God would destroie somme man yet dooth he Consecrate neuerthelesse Into sutche toies these menne throwe them selues with theire fonde Intentions Our Intention is to doo that Christe hathe taught vs to doo that is to Minister the Holy Sacramente in Remembrance of him and as S. Paule saithe to shewe foorthe and to publishe the Lordes Deathe vntil he comme And to this pourpose one of M. Hardinges owne Doctours saithe Non sufficit Intentio Consecrandi absolutè Sed Oportet vt sit conformis Intentioni Sacramentum Instituentis Absolutely the Intention to Consecrate is not sufficient but it muste be ansvvearable vnto the Intention of Christe that ordeined the Sacramente At the Supper of our Lorde saithe M. Hardinge ministred in the Catholique Churche by Priestes rightly Consecrate there is the true and whole Body of Our Lorde and Saueour geuen and receiued be the receiuers beléeuinge or not beléeuinge This is no greate marueile in M. Hardinges Doctrine For they of his side saie Si dicatur quòd Mus sumat Corpus Christi non est magnum inconuenines If it be saide that a Mouse receiueth the Body of Christe it is no greate incoÌ„uenience And Alexander of Hales a notable Schole Doctour saith though in more vnséeingly grosser wise Si Canis vel Porcus deglutiret Hostiam Consecratam integram non video quare Corpus Domini non simul traijcertur in ventreÌ„ Canis vel Porci If a Dogge or a Sovve shoulde happen to swallow downe the whole Hoste being Consecrate I see no reason but the body of our Lorde maie passe withal into the belly of the Dogge or of the Sowe But S. Augustine saithe farre otherwise Hoc est manducare illam escam illum potum bibere in Christo manere Christum manentem in se habere This is the Eatinge of that meate and the Drinkinge of that Drinke that a man dwel in Christe and haue Christe dwellinge in him Likewise Origen saithe Est verus Cibus quem nemo malus potest edere Etenim si malus posset edere Corpus Domini non scriberetur Qui edit hunc panem viuer in aeternum The Body of christe is the True Foode which no euil man can Eate Fore if the euil man could Eate the Body of Our Lord it should not be written He that Eateth this Breade shal liue for euer But hereof wée haue spoken more at large in the Former Replie to M. Hardinge The Heretical Doctrine that M. Hardinge talketh of with al the whole forniture of Hypocritical Eloquence wee maie safely sende home from whence it came And I doubte nothinge but he can wel tel howe to vse it As for Pelagius Arius and Nestorius wee desie them vtterly and detest them as wée doo also al other sortes and sectes of Heresies Of the Sacramentes of Christe wee doo bothe speake and thinke reuerently and as it becommeth vs and accordinge to the Holy Scriptures Wée saie that a Creature is a Creature that a Sacramente is a Sacramente and not God Wée saie with S. Augustine The Sacramente is not our Lorde but the Breade of our Lorde Againe S. Augustine saithe In Sacramentis videndum est non quid sint sed quid Significent In Sacramentes we muste consider not vvhat they be in deede but what they Signifie The Apologie Cap. 11. Diuision 2. Bisides this wee acknowledge there be twoo Sacramentes whiche wee iudge properly ought to be called by this name that is to saie Baptisme and the Sacramente of thankesgeuing For thus many wee see were deliuered and sanctified by Christe and wel allowed of the Olde Fathers Ambrose and Augustine sutche others M. Hardinge VVhy speake ye not plainely Be there no moe but twoo Sacramentes Though ye saie not so expressely yet wee iudge that so ye meane For so your scholefelowe of Geneua Theodore Beza pronounceth in plaine termes in the Confession of your Geneuian Faithe And so your selues Defenders do affirme in the Articles which ye agreed vpon in your Conuocation holden at London in the yere of our Lorde 1562. VVhiche Articles ye haue put forthe 〈◊〉 printe by the Queenes Auctoritie as ye pretende Nowe whereas ye acknowledge there be but twoo Sacramentes why should any man beleeue you rather then the Germaines your firste Scholemaisters who in their Confession exhibited to Charles the fifthe then Emperour at Augspurge in the name of al the Protestantes Anno. 1530. appointe three Sacramentes Baptisme the Euchariste and Penance The nexte yere after Philip Melanchthon in his Apologie auouched those three Sacramentes but afterwarde in the yere 1552. he founde out an other and made vp the number of foure by addinge the Sacramente of Order to the foresaide three In Lipsia they receiue three In VVittenberg whiche Citie is not thence far of they haue foure At Magdeburg thereby also Flacius Illyricus and so many as folowe him will haue but two and the Zwenckfeldians that spring out of the same stocke care for none at al. Forasmuche as ye alleage the names of the Olde Fathers for you specially S. Ambrose and S. Augustine that there be but twoo Sacramentes let vs see howe muche they make for maintenance of yoâ—â— Doctrine and wheather they teache vs not that there be moe S. Augustine in his seconde Bookes â—â—ira literas
stringe of spiritual eatinge and shunninge the Faithe of the Catholike Churche touching the true presence of the Body and Violently wresting the Holy Scripture and Auncient Fathers to a contrary sense admittinge Figures for Truthe tropes for the letter shadowes for thinges plaie vs many a false lesson and teache horrible lies to the vtter subuersion of those that be lead by them The B. of Sarisburie Here is no mention saithe M. Hardinge of Real Presence and thereupon he plaieth vs many a proper Lesson Notwithstandinge here is as mutche mention made of Real Presence as either Christe or his Apostles euer made or in y◠Primutiue Catholique Churche of God was euer beléeued Farther he saithe VVhat reason or Scripture haue ye that a Peece of Breade and a Cuppe of VVine can sette the Death and Resurrection of Christe as it were before your eies Verily when al your tale is tolde ye seeme to saie nothinge els but that the Body of Christe remaineth in Heauen and that wee muste sende vp our soules thither to eate it there by a certaine imagination whiche ye cal Faithe Here ye doo greate wronge M. Hardinge to cal the Faithe of Christe an Imagination or as I trowe ye meane a fansie S. Paule saithe Fides est Substantia rerum sperandarum Faithe is not an Imagination but the Substance and grounde of the thinges that wee hope for If ye trauaile once againe to Rome being thus far instructed already ye wil easily learne the Lesson that one of your late Popes there as it is reported taught his Cardinalles O quantum nobis profuit illa Fabula de Christo That wée ought to sende vp our Faithe into Heauen and there to embrace the Body of Christe it is S. Augustines Doctrine it is not ours These be his woordes Dices Quomodò tenebo Christum Absentem Quomodò in Coelum manum mittam vt ibi sedentem teneam Fidem mitte tenuisti Parentes tui tenuerunt Carne tu tene Corde Thou wilt saie howe shal I holde Christe beeinge Absente Howe we shal I reache my hande into Heauen that I maye holde him sittinge there Sende vp thy Faithe and thou holdest him Thy Fathers the Iewes helde him in the fleashe Holde him thou in thy harte But for as mutche as H. hardinge thought it sufficient so pleasantly to passe ouer this mater with his Imaginations and fansies I thinke it therefore so mutche the more néedeful to shewe the iudgemente of the Auncient Learned Fathers in that behalfe First therefore S Augustine saithe Rerum Absentium Praesens est Fides rerum quae foris sunt intus est Fides rerum quae non videntur videtur Fides Of thinges that be Absente Faithe is Presente of thinges that be without Faithe is within and of thinges that be not seene Faithe is seene Againe be saithe Cùm non obliuiscimur munus Saluatoris nonne nobis quotidiè Christus immolatur Ex ipsis reliquijs cogitationis nostrae id est ex ipsa memoria Christus quotidiè nobis sic immolatur quasi quotidiè nos innouet When wee foregeate not the gifte of our Saueoure is not Christe offered vnto vs euery daye Of the very remanentes of our thoughtes that is to say of our very memorie Christe is so daily offered vnto vs as though he renewed vs euery daie And the more liuely to expresse this mater S. Hierome saith Tibi Conuiuium Christus est Cogitatio Christus est Gaudium Christus est Desiderium Christus est Lectio Christus est quies Christus est Christe is thy banket Christe is thy thought Christe is thy ioie Christe is thy desire Christe is thy readinge Christe is thy reate Likewise S. Ambrose In animis vestris quotidiè pro Redemptione Corporis Christus offertur In your mindes Christe is daily offered for the Redemption of the Body And to passe ouer others for that it pleaseth M. Hardinge to make himselfe sutche mirthe with Imaginations Euthymius a Gréeke Authour writing pourposely of this mater saith thus Non oportet simpliciter ea intueri sed aliud quiddam imaginari interioribus oculis ea perspicere tanouam Mysteria Wee maie not sooke barely vpon these thinges that is vpon the Breade and Wine but muste thereof imagine somme other mater and behold the same with our in vvarde Spiritual eies as it is meete to beholde Mysteries And leaste M. Hardinge shoulde saie This Imagination is vaine and fantastical as is the greatteste parte of his Religion S. Augustine saith Magis sunt illa quae intelligimus quà m ista quae cernimus The thinges that wee vnderstande or imagine by Faithe are more certaine then the thinges that wee see vvith our eies Neither maie you thinke M. Hardinge that these thinges beinge graunted the Ministration of the Holy Supper woulde be superfluous For these twoo Kindes of Eatinge muste euermore necessarily be ioined togeather And who so euer commeth to the Holy Table auaunceth not his Minde vnto Heauen there to feede vpon Christes Body at the Right hande of God he knoweth not the meaninge of these Mysteries but is voide of vnderstandinge as the Horse or the Mule and receiueth onely the bare Sacramentes to his Condemnation Therefore the Mystical Supper of Christe notwithstandinge this Doctrine is not superfluous But your Transubstantiation your Real Presence and a greate parte of this your idle talke is moste vaine and moste superfluous But ye saie Howe can Breade and VVine bringe vs to the hope of Resurrection or of Euerlasting Life and why maie not a man in like manner demaunde of you Haw can a fewe Droppes of colde VVater bringe vs to the hope of Resurrection If VVater maie doo it why maie not Breade and VVine likewise doo it Touchinge the VVater S. Basile saith Baptismus est Potentia Dei ad Resurrectionem Baptisme is the Povver of God to Resurrection Againe he saith Resurrectionis Gratiam in Die Resurrectionis recipiamus Vpon the Daie of Resurrection let vs receiue Baptisme whiche is the Grace of Resurrection S. Hierome saith Non solùm propter Remissionem Peccatorum Baptizamur sed etiam propter Resurrectionem Carnis nostrae Wee are Baptized not onely for Remission of Sinnes but also for the Resurrection of our Fleashe And therefore the Greekes calle Baptisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is the VVeede of immortalitie Here M. Hardinge it were somme pointe of skil to shewe vs howe so greate Power maie be in so litle VVater Howe be it it is not the VVater in déede that woorketh the force of Resurrection but the Bloude of Christe that is Signified by the VVater And therefore S. Ambrose saithe Baptismus Resurrectionis Pignus Imago est Baptisme is the Pleadge and Image of Resurrection Likewise Ignarius Credentes in Mortem eius per Baptisma Participes Resurrectionis eius efficimur Beleeuinge in the Death of Christe by Baptisme wee are made Partakers 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
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
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
the whole drifte of the letter or the very bare woordes as they lie ye mighte easily haue seene that this onely was S. Cyprians meaning His woordes be these Post ista adhuc insuper Pseudoepiscopo sibi ab Haereticis constituto nauigare audent ad Petri Cathedram vnde vnitas Sacerdotalis exorta est à Schismaticis Profanis literas ferre nec cogitare eos esse Romanos quorum Fides Apostolo praedicante laudata est ad quos Perfidia habere non possit accessum After this hauing a False Bishop appointed vnto them by Heretiques they dare to take shipping and vnto Peters Chaire and vnto that Principal Churche from whence the Priestely vnitie grewe firste to carrie letters from Schismatiques and lewde menne Neither cōsider they that the Romaines are that people whose Faith is praised by S. Paule the Apostle vnto vvhome Vnfaithfulnesse of reportes tales can haue no accesse If yee doubte of this Exposition reade these woordes touchinge the same goeinge before in the same Epistle Roman cum Mendaciorum suorum merce nauigarunt Quasi Veritas post eos nauigare non posset quae Mendaces linguas rei certa probatione conuinceret They saile to Rome with the Marchandise of their Lies as though the Truethe coulde not saile after them that by proufe of the certaintie might controlle their lieing tongues This is that Vnfaithfulnesse that S. Cyprian speaketh of and not the Vnfaithefulnesse of Faithe and Doctrine Nowe touchinge this Appealinge and fleeing to Rome leste yee shoulde thinke by occasion of these woordes that S. Cyprian alloweth it or thinketh wel of it ye shal finde in the same Epistle y◠he vtterly misliketh it condēneth it For thus he saithe Acquum est pariter iustū vt vniuscuiusque causa illic audiatur vbi crimen admissum est It is meete and right that euery mannes cause be pleaded in that Countrie where the faulte was committed c. Againe Oportet eos quibus praesumus non circumcursare It is not meete that they ouer whome wee haue Jurisdiction should renne aboute the Worlde He meaneth to Rome And againe Nisi paucis desperatis perditis Minor videtur esse Authoritas Episcoporum in Aphrica constitutorum c. Onlesse a fewe desperate and wicked menne thinke the Authoritie of the Bishoppes of Aphrica is lesse then the Authoritie of the Bishoppes of Rome By these woordes S. Cyprian maketh the Bishop of Rome equal in Authoritie vvith him selfe and other Bishoppes Wherefore I muste conclude with other woordes of S. Cyprian in the same Epistle Haec est Frater vera dementia non cogitare quòd Mendacia non diu fallant Noctē tam diu esse quoad illucescat Dies O my Brother this in deede is very madnesse not to thinke that Lies cannot longe deceiue The Nighte lasteth no longer but vntil the Daie beginne to springe The Apologie Cap. 12. Diuision 1. 2. Or if there be no perile that harme maie come to the Churche what neede is there to reteine to no pourpose the names of Bishoppes For so it is nowe commonly vsed among them For if there be no Sheepe that maie straie why bee they called Shepeheardes If there be no Cittie that maie bee betraied why bee they called VVarchemenne If there bee nothing that maie renne to ruine why bee they called Pillers Anon after the firste Creation of the Worlde the Churche of God began to spreade abroade and the same was instructed with the Heauenly Worde whiche God him selfe pronounced with his owne Mouthe It was also furnished with Diuine Ceremonies If was taught by the Sprite of God by the Patriarches and Prophetes cōtinued so euen til the time that Christe shewed him selfe to vs in the fleshe This notwithstanding how often O good God in the meane while and howe horribly was the same Churche darkened and decaied Where was that Churche then when al fleashe vpon Earthe had defiled his owne waie Where was it when amongest the numbre of the VVhole VVorlde there were onely eight persones neither they al chaste and good neither whom Goddes wil was shoulde be saued aliue from that Vniuersal destruction and Mortalitie when Elie the Prophete so lamētabldy bitterly made his moane that onely him selfe was leafte of al the Whole Worlde whiche did truely and dewly worship God and when Esaie saide The Siluer of Goddes people that is of the Churche vvas become Drosse and that the same Cittie vvhiche aforetime had ben faithful vvas novv become an Harlot and that in the same there vvas no parte sounde throughout the vvhole body from the head to the foote Or els when Christe him selfe saide that the House of God vvas made by the Phariseis and Priestes a Denne of theues Of a truthe the Churche euen as a cornefilde except it bee eared manured tilled and trimmed wil in stede of Wheate bringe foorthe Thistles Darnel and Nettels For this cause did God sende euer among bothe Prophetes and Apostles and laste of al his own Sonne who might bringe home the people into the right waie and repaire anewe the tottering Churche after she had erred M. Hardinge These and the like places haue ben already alleaged of olde time against the Catholiques by the Donatistes as S. Augustine sheweth and of late yeeres by youre scholemaister Iohn Caluine of Geneua VVe neede not to studie for newe answeres to the argument made out of these and suche other places mutche fitter for this purpose then these are sithe that the same is so wel answered by S. Augustine Oftentimes saithe he Goddes worde rebuketh the wicked sortes of the Churche so as though al were suche and none at al remained good For thereby we are warned them in their certaine number to be called al as mutche to sale al the children of hel But Sirs what if the Churche at the beginning of the worlde and at the general drowning was of smal number And what if the Synagog were sometime quite extinguished Must it therefore folowe that the church also after that God hath geuen to Christe his Sonne the endes of the worlde to be his possession maie nowe be brought to a fewe and to faile altogether VVhere was the Churche saie ye when of al the worlde there were but eight persons and they onely saued aliue from the vniuersal destruction Forsooth they were in Noes Arke And nowe haue we our Noes Arke also in whiche who so euer abideth not the same is drowned Neither were the Prophetes and Apostles sent nor Christe came him selfe to repaire a newe the Churche whiche had in faithe wholy erred but both they were sent and he came that it shoulde not wholly erre The B. of Sarisburie It is true that ye saie In the Holy Scriptures this woorde Al is often vsed in steede of Many And thus ye saie it fared with the Synagog of the Ievves for that then the Faithful were sommetimes broughte vnto a smal number sommetimes
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
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
qui non sunt veriti Scripturarum auctoritate Scripturis auctoritatem omnem detrahere En quò perduxit rem tandem Saranas A certaine newe kinde of Prophetes is risen who sticke not by the Authoritie of Scriptures to take away al auctoritie from Scriptures See whither at the length the Deuill hath brought the matter Now afterwarde expoundinge this matter more at large he declareth the Capitaine of that Heresie to haue benne Zwenkfeldius He sheweth that by a Texte of Scripture where Dauid saithe I will heare what our Lorde speaketh in me Zwenkfeldius wente aboute to wil men to heare what God telleth euery man by inspiration rather then to geue attendance to the written woorde of God And whiles Hosius reporteth what Zwenkfeldius saide for the maintenance of his fonde Heresie amonge other his woordes these are which be brought in this Apologie against Hosius and againste the Catholikes whereas it is neither Hosius nor any Catholike that speaketh them but onely Zwenkfeldius him selfe Hitherto we haue shewed that the woordes alleaged in the Apologie vnder the name of Hosius make neither againste him nor against vs as not beinge his woordes nor ours but onely the woordes of Zwenkfeldius VVell what credite maie we geue to this man in expoundinge the VVoorde of God whose true meaninge he maie falsisie at his pleasure because we can not bringe foorthe God him selfe to declare his woordes seeinge he dareth to burthen Hosius with these woordes whiche Hosius him selfe beinge yet aliue can declare to haue another meaninge as the Booke it selfe doothe witnesse to all that liste to reade the same This was a greate faulte to impure so horrible an Heresie to Hosius vniustly This was a greate ignorance to charge him with that Heresie whiche he refuteth and impugneth They are greate crimes and yet suche as might riâ—e of misreporte and ignorance But when he was tolde of them he shoulde of reason haue corrected them He should haue repented with Peter and not despaired with Cain and Iudas But what did he when he vnderstoode he had erred He addeth a Glose farre more malicious then the former errour was For graunâ—inge that Hosius setteth out the matter so as though neither he nor any of his side but the Heretikes Zwenkfeldians spake so this not withstandinge he burtheneth bothe him and the Catholikes with it saieinge that he dissembleth and hideth what he is Syr was this the waie to amende your faulte to graunt that Hosius spake against the Zwenkfeldians and yet to beare men in hande he fauoured them If he had fauoured their Heresie what needed he to refell it But how saie you that Hosius dissembleth and hideth what he is sith that euen here in two places in moste plaine woordes you laie the Zwenkfeldian Heresie to his charge Reade your owne Booke Before the allegation of Zwenkfeldius Heresie saie you not thus VVe saithe he will bid away c. And after the allegation haue you not these woordes This is Hosius saieinge How standeth all this togeather You haue forgotten the Prouerbe that biddeth a lier to be mindefull I can not tell howe to name this kinde of your dealinge lieinge or detraction slaunderinge or malicious speakinge But Sir if Hosius haue spoken euill why geue you not witnesse against him of euill If he haue spoken well euen by your owne confession in reputinge the Zwenkfeldians for Heretikes why finde you faulte with him for his good woordes suche I saie as your selfe confesse to be good You reprooue him who speaketh not against Zwenkfeldius and againe you graunt he speaketh against him and yet because you had once reproued him you will contine we in it without reason learninge or witte But it must needes so be for without pertinacie no man is either a perfite Heretike or a perfite slaunderer If yet you stande in Defence of it all the worlde will accompte you for a desperate persone For no man that euer sawe Hosius woorkes can thinke that he was gilty of that you burthen him with But some man might thinke you were deceiued and mistooke Hosius But sith you graunt you doo not now mistake him and yet charge him with auouchinge that whiche he holdeth for Heresie he that vnderstandeth thus muche of you maye assure him selfe that you are disposed to belie and slaunder Hosius though it coste you the damnation of your Soule For shame man repente and reuoke that for whiche your owne conscience stinteth not to barke at you But Hosius saie they peraduenture will not allowe the woordes of Zuenkfeldius yet he doothe not disallowe the meaninge of the woordes VVell and clerkely reasoned As though woordes were allowed or disallowed for any other so principall a cause as for theire meaninge And therefore he that disalloweth woordes hath muche more disallowed the meaninge of them Yet saie they of the Holy Communion vnder Bothe Kindes he reiecteth the plaine woordes of Christe as Deade and colde Elementes Verely a man mighte thinke this Booke was set foorthe by some ennemie of our newe Englishe Clergie it is so mutche to their defacinge had not theÌ„selues at diuerse times acknowleged it for a whelpe of their owne littour A maÌ„ for his life can not finde one leafe in it without many Lies The B. of Sarisburie I cannot greately blame you M. Hardinge though yée shewe your selfe hote and vehement in defence of Hosius For of him you and somme of your Felowes maie saie as Carneades saide sommetime of Chrysippus Nisi Chrysippus fuisset ego non essem If Chrysippus had not benne then had I neuer benne For had not Hosius benne good vnto you and spared you parte of his furniture sutche as it was your Diuinitie had benne ful bare Ye saie wée reade neither the Olde Writers nor the Newe but are vtterly ignorante and voide of al learninge and in respecte of the Beames of your knowlege knowe nothinge It were a very ambitious and a childishe vanitie to make vauntes of Learninge For as motche as ye seeme desirous of the same of greate Readinge ye shal haue the whole praise and glorie of it M. Hardinge without contention Wée wil rather saie with S. Paule Wee knowe nothinge but onely Iesus Christe Crucified vpon his Crosse Yet notwithstandinge wée are neither so ignorant nor so idle but that wee are hable and haue leasure to reade as wel the Olde Doctours the Fathers of the Churche as also your lighte vnciuile Pamflettes and blotted Papers whiche God wote in al respectes are very Newe And for either of them wee are mutche ashamed in your behalfe For the Olde Doctours Fathers to see them of your parte either of wilfulnesse or of forgeatefulnesse or of ignorance so fowly misused of your owne Papers Nouelties to see them with vntruthe and other vncourteous speache so fully freighted But touchinge Hosius yée condemne vs vtterly either of ignorance or of malice For the woordes wherein wée finde sutche faulte were vttered by him as you saie not as any parte of
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
place to a Generall The B. of Sarisburie The paintinge of Images in Churche walles was forebidden in the Councel holden at Eliberis or Granado in Spaine Ergo saie you sutche Images were vsed before that Councel Al this maie wel be graunted without preiudice But yée sée plainely they were forebidden in that Councel One saithe Ex malis moribus bonae Leges ortae sunt Of il manners came good Lawes Menne vsed yée saie before y◠time to painte Images in Churche walles But this vse was naught And therefore the Councel Decreed against it that as it maie be geathered by the woordes for feare of Idolatrie But you saie the Seconde General Nicene Councel allowed wel the deuoute vse of Images And a General Councel ought to take place before a Prouincial For that in a General Councel there are many Bishoppes in a Prouincial there are but fewe Thus I sée ye weigh your Religion not by Truthe but by Companie How be it this Rule is very loose maie soone deceiue you Good Christian Reader let no man beguile thée by the coloure of Councelles Reade this Seconde Nicene Councel throughout if thou be hable Thou wilt saie there was neuer any Assemblie of Christian Bishoppes so vaine so péeuishe so wicked so blasphemous so vnwoorthy in al respectes to be called a Councel The blessed Bishoppes there agreed togeather with one consente that Images in Churches are not onely to be allowed but also deuoutely and reuerently to be honoured and that with the same Honoure that is dewe to God him selfe One of them saithe Venerandas Imagines recipio Adoro id perpetuò docebo I receiue and woorship the Reuerende Images and this wil I teache while I liue An other saith Sacras Imagines perfectè Adoro qui verò secùs consitentur eos anathematizo I doo perfitely Adoure the Holy Images and I accurse al them that holde the contrarie An other saithe Non sant duae Adorationes sed vna Ipsius Imaginis primi Exemplaris cuius est Imago There be not twoo kindes of Adoration but one dewe as wel to the Image as to the Paterne of the Image This Holy Councel ye saie decréed againste Imagebreakers But the Counsel of God decréeth againste Image vvoorshippers and Imagemakers S. Augustine saithe Sic omnino errare meruerunt qui Christum Apostolos eius non in Sanctis Codicibus sed in Pictis Parietibus quaesierunt Nec mirum si à Pingentibus Fingentes decepti sunt So were they woorthy to be deceiued that sought Christe and his Apostles not in the Bookes of Holy Scripture but in Painted Walles Neither maie wee marueile if Painers by Painters were deceiued The Apologie Cap. 3. Diuision 3. The Olde Father Epiphanius saith It is an horrible wickednesse and a Sinne not to be suffered for any man to set vp any Picture in the Churche of the Christians yea though it were the Picture of Christe him selfe Yet these menne store al theire Temples and eche corner of them with painted and carued Images as though without them Religion were nothinge woorthe M. Hardinge To that ye pretende to allege out of Epiphanius we saie first that although he were of the minde you make him to be of and saide as you reporte of him yet is he but one man whose singular opinion is not to be preferred before the Iudgemēt of al other so many excellent Fathers and the determination of the whole Churche Nowe in deede you misreporte Epiphanius For he saithe not so as your write He calleth not the hauing of the Image of Christe of any Saincte in the Churche an horrible wickednesse or a sinne not to be suffered he hath no sutch wordes Secondly what if we saie this place maketh nothinge at al againste the vse of Images and that he speaketh neuer a woorde againste the Image of Christe or his Sainctes in the Churche but onely againste one particular Image whiche he founde hanginge at a Churche dore in a village of Palestine called Anablatha And seing he speaketh not generally againste al Images but against sutche as that was which there he noteth by this special word Istiusmodi Vela vailes of this sorte he geueth vs to vnderstande that he misliked some qualitie or circumstance of that one Image and not reproued the common and receiued custome of the Churche in hauing Images in due order Now what circumstance that was it dependeth of so many particularities whiche might happen either on the Images parte as it is moste like or on the peoples parte there inhabitant and is so litle declared by Epiphanius in that place that neither we can saie any thinge determinately thereof nor ye should bring sutche an obscure and vncertaine matter to the disproufe of a veritie alwaies so wel in the Churche acknowledged and practised The B. of Sarisburie O how many and howe prety shiftes here be diuised if any woulde healpe to serue the pourpose One of the late Louanian Cleregie for that he sawe these woordes were cleare and might not be auoided by any Glose therefore be thought it the wisest waie Firste to bringe the Authoritie and credite hereof in question and to saie that Epiphanius neuer wrote any sutche Epistle Nexte he saith The same Epistle was neuer translated by S. Hierome But for as mutche as he sawe that his folie herein was open and easy to be controlled Thirdely he saithe that the Image that Epiphanius rente in sunder was not the Image either of Christe or of any Christian Saincte but the Heathen Image of Iuppiter or Hercules or somma other Idole he knoweth not what Fourthly he saithe The saide Holy Father Epiphanius was an Heretique one of those that were called Anthropomorphitae whose erroure was That God in his Diuinitie had the whole shape and proportion of a Man How be it this folie far passeth al the reste For it behoued those Heretiques moste of al others for defense of their erroure to maineteine Images And yet it seemeth a very vnciuile parte to condemne so Reuerende so Godly a Father of so grosse an Heresie without prouse and specially sutche a Father as hath so learnedly written againste al Heresies Fifthly he saithe euen as M. Hardinge here saithe Epiphanius was but a man one man and his Iudgemente singulare and therefore the lesse to be estéemed Laste of al he saithe The same Holy Father Epiphanius was a Ievve and beinge a Christian and a Reuerende Father and a Christian Bishop yet notwithstandinge maineteined the Religion of the Iewes and therefore rente in sunder the Image of Christe in despite of Christe And for proufe hereof he allegeth Simeon Metaphrastes a Doctoure as wise as him selfe M. Hardinge for that he imagined these shiftes were very vnsauery woulde hardly serue therefore hath diuised to conueigh him selfe out somme other waie Firste he saithe Wée falsiste this
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
if you meane absolutely as youre woordes seeme to sounde so no discrete Catholike man euer saide or thought The B. of Sarisburie Here by a prety distinction of Povver Absolute and Povver not Absolute Christe and his Vicare are set togeather to parte tenures Howe be it what manner of Povver it is that the Pope claimeth his owne Proctours and Counsellers can tel vs beste Cardinal Hostiensis saithe Excepto peccato Papa potest quicquid Deus ipse potest Sinne onely excepted the Pope hath Power to doo what so euer God him selfe can doo Stephanus the Bishop of Patraca in youre late Councel at Laterane in Rome saithe thus In Papa est omnis Potestas supra omnes Potestates tam Coeli quà m Terrae Al Power is in the Pope aboue al the Powers as wel of Heauen as of Earthe And to make the mater plaine youre owne Bernarde him selfe saithe Tibi data est omnis Potestas in qua qui totum dicit nihil excludit Al manner of Power is geeuen to thee He that saithe Al excepteth nothing And Abbate Panormitane saithe Plenitudo Potestatis superat omnem Legem positiuam Et sufficit quòd in Papa sit pro Ratione Voluntas The fulnesse of Power passeth al Positiue Lawe and it is sufficieÌ„t in the Pope that Wil stande instede of Reason This is that Power that M. Hardinge here hathe so closely conueied in vnder the Cloude of his Distinction But Baldus that by experience sawe the practise hereof saithe thus Haec Plenitudo Potestatis est Plenitudo Tempestatis This Fulnesse of Power is a Fulnesse of Tempeste An other of youre Doctoures saithe Bernardus nullam Potestatem ponit in Papa quam non ponit in Praelatis inferioribus licet in Papa ponat Summam Bernarde alloweth no Povver vnto the Pope but he alloweth the same to other inferioure Bishoppes Notwithstandinge he alloweth the greatest Povver vnto the Pope S. Bernarde him selfe saithe to like pourpose Sic factuando probatis vos habere plenitudinem Potestatis Sed Iustitiae fortè non ita Thus dooinge and dealinge yee shewe youre selfe to haue the Fulnesse of Power but perhaps not likewise the Fulnesse of Iustice The Apologie Cap. 6. Diuision 7. Whiche of the Ancient Fathers euer saide that neither Kinge nor Prince nor the whole Cleregie nor al the people togeather are hable to be Iudges ouer you M. Hardinge VVhat Shepe shal be iudges ouer their shepherde For as the Fathers of the moste ancient Councel of Sinuessa saide in the cause of Marcellinus the Pope Nemo vnquam iudicauit Pontificem No man euer iudged the Pope nor any Prelate his highe Prieste Quoniam prima sedes non iudicabitur à quoquam * because the first See shal not be iudged of any body The B. of Sarisburie In these twoo pointes standeth the Popes Garde of truste and the keepe and Castel of al his Power Firste the Churche of Rome what so euer waie she take can neuer erre Nexte the Pope what so euer he doo maie neuer be called to any reckening One of your Doctours saithe thus Omne factum Sanctissimi Patris interpretari debemus in bonum Et fiquidem fuerit furtum vel aliud ex se malum interpretari debemus quòd Diuino instinctu fiat Wee muste expounde euery acte of the Holy Father for the beste And if it be thefte or any other thinge that of it selfe is euil as Aduoutrie or Fornication we muste thinke it is donne by the secrete inspiration of God An other saithe Si Papa innumerabiles populos cateruatim secum ducat mancipio Gehennae cum ipso plagis mulus in aeternum vapulaturos huius culpas arguere praesumat mortalium nullus If the Pope drawe infinite Companies of people by heapes togeather with him self into Hel to be pounished with him with many stripes for euer yet let no Mortal man presume to reproue his faultes An other saith Papa solutus est omni Lege Humana The Pope is exempted from al Lawe of Man An other saithe Sacrilegij instar esset disputare de facto Papae Facta Papae excusantur vt homicidia Samsonis vt furta Haebraeorum vt adulterium Iacob It is a sinne as greate as Sacrilege or Churche robbinge to reason of any of the Popes dooinges For his Actes are excused as Samsons Murders as the Ievves Robberies and as the Aduouteries of Iacob An other saithe Nec Totus Clerus nec totus Mundus potest Papam iudicare aut deponere Neither al the Cleregie nor al the whole Worlde maie either Iudge or Depose the Pope And againe Papa in nullo casu quamdiu est Papa propter quodcunque crimen potest deponi nec à Concilio nec à rota Ecclesia nec à toto Mundo The Pope while he is Pope cannot in any case for any offense by him committed be deposed neither by the General Councel nor by al the Churche nor by the whole worlde And al this they are wel hable to proue by good substantial Authoritie of the Scriptures For thus they reason The Scholare is not aboue his Maister The Seruant is not aboue his Lorde And againe The Axe boasteth not it selfe against the CarpeÌ„ter that hevveth vvith it Ergo no man maie accuse the Pope Therefore an other of youre Doctours saithe Iudicare de factis Papae hoc aliqui dicunt esse Tangere Montem ponere os in CoeluÌ„ To Iudge of the Popes deedes this somme menne saie is to touche the Holy Mounte wherein God gaue the Lawe shewed him selfe to Moses and to set the face against the Heauens And the Pope him selfe saithe It is the Sinne againste the Holy Ghost whiche shal neuer be forgeuen neither in this worlde nor in the worlde to comme Thus maie the Pope depose Kinges and Princes and trouble the whole state of the worlde and doo what he liste without Controlmente Yet maie no man dare saie vnto him Sir vvhy doo ye so Therefore the Accusers of Pope Symmachus saide in the presence of King Theodoricus Papa iactat se vnà cum docendi Potestate accepisse licentiam peccandi The Pope maketh his boaste that togeather with the Power of teachinge he hathe receiued free libertie to doo il Pope Marcellinus whose name ye haue alleged out of the Councel of Sinuessa for defence hereof was an Apostata had foresaken Christe and being Pope in Rome had made Sacrifice vnto Diuels Al this notwithstandinge ye saie no mortal man might accuse him Thus hath the Pope a Special Prerogatiue and Premunire to forsake Christe and to committe open Idolatrie and to geeue Honour and Sacrifice vnto Diuels without Controlmente Yet S. Paule accused S. Peter euen vnto his face in the presence of many And S. Cyprian saithe Petrus se non Vindicauit seu aliquid insolenter assumpsit vt diceret se Primatum tenere obtemperari sibi Ã
our belefe no we preached and receiued in the Catholike Church ‡ neither shoulde be altered ‡ nor coulde be bettered ‡ For it is the same he taught him selfe And that we doubt not of it accordinge to his promise he hath sente the holy Ghoste to enforme the Churche of al truthe Remember you not who saide I am God and am not changed againe that the worde of God remaineth for euer This beinge true it is euident that we haue the sound and weighty wheate whiche no persecution of tyraunces and blasies of heretikes no contagion of euil manners for these fiften hundred yeeres could either blowe from the floore of our Lordes berne the Churche or corrupt VVe haue accordinge to the Apostles counsel kepte that hath ben committed vnto vs. VVe haue enioyed the fountaine of the water of life Ye charge vs soare that we haue plucked awaie from the people the holy communion the worde of God the true worshippinge of God the right vse of Sacramentes and praier VVho so euer taketh these fiue awaie wherein chiefly standeth our saluation the same is Antichrist VVere not that ye haue already done so mutche for vs as the worlde maie take you for impudente liers we would not quietly beare so greauous a matter But nowe that ye haue tried your selues so false of your worde we litle esteme it your railinge is no slaunder Lastly concerninge praier what hath ben ordeined by our holy forefathers of al ages directed with the sprite of God for the maintenance and encrease of it to Gods honoure al that in fewe yeres by the instincte of Sathan to promote his Kingedome ye haue vtterly abolished and by wicked violence brought the people from deuotion to a carelesse idlenesse from speaking to God with hartes and lippes to ‡ a spiritual dummesse from praiers ‡ to chapters from holy thinkinge to ‡ vnprofitable harkeninge Ye can not abyde salte water oyle palme the crosse incense c. no maruel No more can not the deuil who possesseth you and rideth you and after his owne wil driueth you from truthe from Christen Religion and from al Godlines VVere it so that your sprite coulde a waie with those thinges then were it not agreeing with his sprite Vntil ye geue place to the spirit of God who maie driue out of you the spiritie of Sathan we looke to heare no better tidinges of you The B. of Sarisburie Ye were sommewhat angrie M. Hardinge when ye thus besturred your selfe It pitieth me in your behalfe Christe and his Apostles yée saie neuer ruled the Churche in better order then it is nowe ruled by the Pope and his Cardinalles Euen so might they haue saide that had turned the House of God into a Caue of Theeues One of your frendes saith Apostolorū temporibus rudis adhuc erat Ecclesia In the time of the Apostles the Churche as yet was rude and Barbarous and out of order And being afterward reproued for his blasphemous speache he answeared lewdly in his pleasance Rudis indigestaqueue moles Others of you saie Christus in Coelo praesidet Papa in Terris residet Christe ruleth in Heauen the Pope in Earthe An other saithe Omnes Sanctiones Sedis Apostolicae sic accipiendae sunt tanquam ipsius Diuina voce Petri firmatae Al the Lawes of the Apostolique see of Rome muste so be taken as if they were confirmed by the Diuine voice of Peter him selfe An other saith Sicut ostium regitur Cardine ita Ecclesia Romana regitur Consilio Cardinalium As the doore is ruled by the hooke so is the Churche of Rome ruled by the Counsel of Cardinalles Therefore the Pope him selfe saithe thus vnto them Vos eritis Senatores vrbis Regum similes veri Mundi Cardines super quos militantis ostium Ecclesiae voluendum regendum est Ye shal be the Senatours of my Cittie and like vnto Kinges the very bookes and staies of the worlde vpon whom the very doore of y◠Churche Militante muste be turned and ruled Sutche are they whom S. Hierome imagineth thus to saie Non est Vir in domo Non est Christus Corporaliter in Ecclesia Surgens enim à mortuis Ascendit in Coelum nobisque Ministerium gubernandae Ecclesiae suam videlicet Domum reliquit My Husbande is not at home That is to saie Christe is not nowe Corporally in the Churche For beinge risen from the deade he is Ascended into Heauen and hath leafte vnto vs the gouernmente of his Churche that is the whole orderinge of his House True it is as you saie God is one and is not Changed And his Woorde endureth for euer But the Change is in you and not in God Goddes Woorde is the Woorde of Life your Woorde is the Woorde of Vanitie God the Father hath not planted it Therefore it shal be plucked vp by the rootes God saithe by the Prophete Malachie The lippes of the Prieste shal keepe knowledge and the people shal require the Lawe at his mouthe For he is the Angel of the Lorde of Hostes Vos autem recessistis de Via c. But you are gonne backe from the VVaie you haue offended many a one in the Lavve you haue broken the Couenante of Leui saith the Lord of Hostes And therefore haue I made you to be despised Yee haue changed the moste parte of the Apostles Doctrine And of al that euer they ordeined yée haue in a manner leafte nothinge standinge S. Bernarde saithe of your owne Churche of Rome A planta pedis vsque ad verticem Capitis non est sanitas vlla From the sole of the foote vnto the Crowne of the heade there is not one whole place And yet ye beare vs strongely in hande that Christe and his Apostles neuer ruled the Churche in better order then it is nowe ruled by the Pope and his Cardinalles Al the reste of your emptie talke is answeared sufficiently before Yet one pange of your Eloquence I maie not in any wise leaue vntouched Thus ye saie By the instincte of Satan ye haue brought the people from deuotion to carelesse idlenesse from speakinge to God with hartes and lippes to a spiritual doumbenesse from Praiers to Chapters from Holy thinking to vnprofitable hearkeninge If I were not wel acquainted with your speache M. Hardinge I could not thinke ye would so vnaduisedly bestowe your woordes I doubte not but euen hereby it shal soone appeare whether of vs hath wilfully broken the Apostles Orders refused the Godly Examples of the Holy Primitiue Churche of God Yee telle vs that the Readinge of the Scriptures vnto the people in the Churche of God is a Spiritual doumbenesse and a thinge vnprofitable as onely diuised of our selues and that as you saie by the instincte of Sathan and neuer before either knowen or vsed by any Catholique Learned Father Yet the Aunciente Father Origen saithe Iudaicarum Historiarum Libri traditi sunt ab Apostolis Legendi in
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
S. Hierome was shamefully deceiued and wrote of ignorance he knewe not what Likewise yée saie That weé reporte of Pope Iohn is moste false Our reporte is That Pope Iohn denied the Immortalitie of the Soule not thorowly and altogeather but onely in that he saide Vntil the time of the Laste Iudgement the Soule lieth stil as in a traunse as doothe the body vvithout sense of ioie or paine Wherein he not onely withstoode the expresse Woorde of God but also vnwares quite ouerthrewe his owne whole Kingedome of Purgatorie which is the greatest fairest of al his three Crownes For what auaile his Pardōnes Trētalles if the soule lie stil a sléepe vntil the daie of Iudgemēt feele no paine Verily after the laste Iudgement by common consente there shal be no Purgatorie Nowe if there be no place of Purgatorie neither before nor after the laste Iudgement then maie wée wel conclude that absolutely without doubte there is no Purgatorie The firste Authours of this erroure as S. Augustine saithe were the Heretiques called Arabici Touchinge Pope Iohns erroure Gerson saithe thus Iohannes Papa 22. decreuit c. Pope Iohn 22. decreed that the Soules of the wicked should not be pounished before the daie of the laste Iudgemente whiche erroure the Vniuersitie of Parise condemned for Heresie and caused the Pope to recante One of your owne Cōpanions of Louaine saith Pope Iohn keapte this erroure secretely to him selfe and neuer had the open consent of the Churche of Rome And for better excuse hereof he saithe Petrus non Fidem Christi sed Christum salua Fide negauit Peter denied not the Faith of Christe but his Faith saued he denied nomore but Christe And so by this prety shifte of your Louanian Diuinitie yée haue bothe Christe without Faithe also Faithe without Christe Thus M. Hardinge it is plaine by your owne Doctoures Felowes y◠our reporte of Pope Iohn is neither a false sclaunder as you saie nor proceedeth of detestable and vvicked malice For the reste yée saie vvee belie Pope Zosimus He corrupted not the Councel of Nice For trial whereof I referre mee selfe to my Former Replie vnto your Answeare Certainely what so euer learned man wil stande in denial hereof he must néedes want coloure in his face The fraude was notoriously found detected to y◠who le world by y◠Ancient Learned Fathers Cyrillus Articus y◠one being Patriarke of Alexandria the other of Antioche and was reproued and published by twoo hundred and seuenteene Bishoppes openly in the Councel of Aphrica The peeuishe forged Epistle that yée allege vnder the name of the Learned Godly Father Athanasius The fantastical burninge of the Canons of Nice without fire with other your like childishe vanities scarcely méete for children to plaie withal are likewise answeared One of your owne Louanian companie confesseth that in the late Councel of Florence the Greekes there made open complainte that the Bishop of Rome had corrupted the Canons of the Councel of Nice Alypius y◠Bishop of Tagastā speakinge hereof in the Councel of Carthage saith thus Adhuc tamen me mouet quoniam cùm inspiceremus Graeca Exemplaria huius Synodi Nicenae ista ibi nescio qua ratione minimè inuenimus Yet this thing moueth mee that when wee examined and conferred the Originalles of the Nicene Councel vvritten in Greeke I knowe not by what meanes thiese thinges wee founde not there Yet Pope Bonifacius to saue the Credite of the See of Rome was forced to saie and publishe openly that the saide Alypius and Aurelius the Bishop of Carthage S. Augustine the Bishop of Hippo and two hundred and fourteene other Bishoppes that had espied and reueled this falsehedde were al enflamed leadde by the Diuel And one of your owne suddaine Doctoures of Louaine saithe Haec omnia tanquam somnia tāquam fabulae tanquam superflua abolita antiquata calcata sunt Al these Decrees of these Councelles of Carthage and Aphrica are abolished and repealed and trodden vnder foote as Dreames and Fables and thinges superfluous This M. Hardinge is the weighinge of your Councelles If they like you they are the expresse Voices of the Holy Ghoste If they like you not they are Dreames and Fables and thinges Superfluous Camotensis yée saie is somme woorshipful Doctour sutch as by our owne iudgement might passe in the Blacke garde Yet was he a Bishop M. Harding in al respectes far better thē either your Leontius or your Hippolytus or your newe founde Clemens whom yée cal the Apostles Felovve or your vaine fable of Amphilochius Yée woulde séeme to finde faulte with the name thinke wée should not haue written Camotensis but rather Iuo Carnotensis Your gheasse yée shewe vs but reason thereof yee shewe vs none Yee might as wel haue saide Fulbertus Carnotensis who beinge very mutche consumed and spente with sicknesse as it is learnedly noted emonge other your Verities for a restoratiue suckte our Ladies breaste and by vertue thereof was made whole Yée might likewise haue gheased it had benne Io. Sarisburiensis otherwise called by somme Rupertus Carnotensis For he saithe In Ecclesia Romana sedent Scribae Pharisaei In the Churche of Rome sitte the Scribes and the Phariseis But in déede this Writers name is Iohannes Camotensis alleged by Cornelius Agrippa His woordes be these Angelis praecipiunt potestatem habent in Mortuos Vim faciunt Scripturis vt habeant Plenitudinem Potestatis Ipse Papa iam factus est intolerabilis Eius pompam fastum nullus Tyrannorum vnquam ae quauit Legati Romanorum Pontificum sic bacchantur in Prouincijs acsi ad flagellandam Ecclesiam sathan egressus sit à facie Domini Thei saie theire Commaundementes vpon the Angels of God They haue power vpon the Deade Thei wreast and racke the Scriptures that they maie haue the Fulnesse of Power The Pope him selfe is nowe becomme vntolerable No Tyran was euer hable to matche him in Pompe and Pride The Popes Legates keepe sutche reuel in Kindomes and Countries as if Sathan were sente abroade from the face of the Lorde to scourge the Churche This is not your Iuo Carnotensis It is Iohannes Camotensis And this is his iudgemente of your Churche of Rome The Apologie Cap. 6. Diuision 1. What wil ye saie if the Popes Aduocates Abbates and Bishoppes dissemble not the mater but shewe them selues open enimies to the Gospel and though thei see yet wil not see but wrie the Scriptures and witingly and knowingly corrupte and countrefeite the VVoorde of God and fouly and wickedly applie to the Pope al the same thinges whiche euidently and properly be spoken of the Personne of christe onely nor by no meanes can be applied to any other And what though they saie The Pope is al and aboue al Or That the Pope can doo asmutche as christe can doo and That one iudgement place and one coūcel House
Maister 487. Tovvardes the ende of the vvorld the people shal flee to the Scriptures 716. 721. Scriptures sufficiete to debate al doubtes 58. 59. 61. 62. 64. 69. The Scriptures of God muste be expounded by the Sprite of God 65. Searche the Scriptures 72. To selle Christe 292. Simple erroure 46. 50. A Priest maie not be deposed for simple fornication 362. 363. 364. 365. Simple fornication vvhether it bee sinne or no. 361. The Iudge of Sinne. 140. â—53 The vvorde of God forgeueth Sinnes 158. Sinne forgeueÌ„ vvithout CousesnoÌ„ 155. The Pope cannot coÌ„mitte Simonie 560. 561. 562. 563. Vnchaste single life vvorse then aduoutrie 170. Filthines maintained vnder the color of single life 167. 168. The Prieste forgeueth not Sinne. 154. Sinnes forgeuen by hearinge the vvoorde of God 138. The frutes of single life 187. 188. 189. Singeâ—s 98. Spiritual eating of Christes Bodie 271 272. 274. 280. Stevves in Rome 369. 370. 371. 373. Stubbernenesse 46. 50. 590. Substance 251. â—ubstance by M. Hardinges Iudgement signifieth Accidentes 253. Succession 127. Succession not sufficient 132. Succession in Peters Chaire 727. The Succession of Popes 131. 132. Christe vvas able to shevve no succession 128. The Pope hath his holinesse by Succession 39. Certaintie of Succession Ibidem Summus Sacerdos 526. 527. Superstitious choise of meates 270. Superintendents 597. Sursum corda vsed in the time of the holy mysteries 275. T. Temple 328. Theophylacte ansvvered 239. He that entreth not by the vvoorde of God is a Theefe 102. The Popes tyrannie ouer Princes 732. Tyrannie and crueltie in the Popes 79 Freere Ticelles Proclamation 34. Traditions 195. Vaine Traditions fathered vpon the Apostles 66. Tradition is the sense of the Scripture 72. Traditions and Errours cutte of by Goddes vvoorde 67. TraditioÌ„s equal vvith Gods vvord 195. Traditions vsed for the vvoorde of God 196. 197. Traditions broken 195. Tradition against the Scripture 65. 66 Traditions abused 66. Transubstantiation nevve and doubtful 237 238. Tridentine CouÌ„cel referred al to the Pope 634. Truthe deuoureth falsehed 585. Truthe blinded vvith falsehed 7. The Truthe stil a stranger 9. Truth il entreated sclaundered 4. 5 Truthe vvil conquere 284. Truthe preuaileth 731. The sprite of Truthe in Annas and Caiphas 621. V. Valentinian the Emperoure refused to heare Ecclesiastical causes 667. Venial sinnes remitted other vvaies then by the bloud of Christe 151. The Pope changeth vice into vertue 564. Vigilantius 13. The Churche is the Popes Vineyard 608. The perpetual virginitie of our Lady 200. The vitious life of the Romaine Clergie 358. I vvil no more drinke of this frute of the Vine expounded 262. One vniuersal Bishop 99. 122. Vniuersal povver coÌ„mitted no more to Peter then to Paule 124. An Vniuersitie in Rome 377. The Popes vauntinge of his vniuersal povver 125. Pope Gregorie refuseth the name of Vniuersal Bishop 124. Reasons for the Vniuersalitie of the Pope 100. 101. Vnitie a token of the Truthe 352. The Vniuersal Churche dependeth on the Pope 452. The Vniuersal church maie faile 450 Vnitie amonge the vvicked 352. The Vnitie of the Churche reasteth not in one Christe but in one Pope 100. 466. 467. Pride it selfe desireth Vnitie 100. Ministers Vnlearned 602. The Romaine clergie Vnlearned 601. 602. A Vovve simple or solemne 499. Vovve annexed vnto holy orders 171. Volusianê° the Bishop of Carthage 366 VV. VVater vvas not water but bloud 246 VVatches 13. VVeemen changed into men 380. VVicked men commended 421. The VVicked eate not the Body of Christe 210. 241. 273. 349. 586. The VVicked receiue the Body of Christe in vvhat sense 210. VVilful stubbernenesse 435. VVitenberg 391. A poore husbandman bringinge the VVoorde of God ought to be beleeued before Pope or CouÌ„cel 611. The Authoritie of Gods VVoord 194 Z. Zele and griefe of minde against the enimies of God 3. FINIS 1. Timoth. 4. Roman 1. Confu fol. 334. a. Conful fol. 285. b. Confuta 324. b. Confut. 204. b. Confut. 306. b. Confut. fol 280. a. Et 305. b. Confu fol. 247. b Confu fol. 248. b. Confu fol. 178. b. Confut at Folio 178. b. Confutat Fol. 182. a. Confut. Fol. 182. b. M. Harding Fol. 340. b. M. Harding Fol. 318. b. Prouer. 8. Iohn 19. Roman 13. Dorman Fol. 15. Stanislaus Orâ—chouius in Châ—maera Fol. 97. M. Harding Fol. 298. a. Confuta 277. Confut. 328. a. Confuta 172. b. Reioind 314. Confut. 87. a. Confut. 269. b. Reioind 42. a. Confut. 43. a. Confut a. 269. a. 323. b. 334. a. 338. a. 348. b. Confu fol 175. a. 2. Cor. 6. Augu. in Psal 33 M. Hard. in his Answeare to the Chalenge Fol. â—08 b. Confut. 46. a. Confuta 312. b. Dorman Fol. 22. Dorman Fol. 24. Dorman in his Requeste Fol. 13. Confut. 47. a. Reioind Fol. 287. a. Reioind Fol. 287. a. 1. Corin. 6. Confut. 332. a. 2 Corin. 11. 2. Tim. 2. Matthae 24. 2. Tim. 2. Iohan. 10. Roman 8. Esai 30. M. Harding fol. 334. b. Alphons lib. 1. Cap. 4. Confu Fol. 16. b. Fol. 261. b. Reioind In 〈◊〉 Preface to 〈◊〉 Reader * iij * iiij a. * iiij b. ** ij a. Reioind In 〈◊〉 Preface to 〈◊〉 Iewel 〈◊〉 Confuâ— 212 〈◊〉 Reioind in 〈◊〉 Preface to 〈◊〉 Reader M Har. in his Answeare Artic. 15. Diui. 7. Hierony in Esaiam lib. 9. ca. 30. August De Tempore Sermon 145. August in quaeâ—ion Veter Testamen quaest 43. Hilar. in Psal 1. Tertull. in Apologetico Eccles 2. The deâ—enders likened to Esopes Asse The vvonte of all Herctiques Heretiques likened to Apes The name and reputation of the Churche chalenged by Heretiques In epist ad IubainuÌ„ de Haereticis baptizaÌ„dis De praescript haeret Contra Constantium August contra epist Parmen lib. 2. cap. 1. Bernard in caÌ„t Sermo 66. Apostolici VVhat meane Heretiques by chalenginge vnto them the name and estimation of the Churche 2. Cor. 11. The estimation and auctoritie of the Church Lucae 10. Matth. 18. 1. Tim. 3. Ephes 1. Oseae 2. Psalm 131. Gene. â— In comment in epist ad Tir. cap. 3. The vvonte of the Gospellers being excommunicate out of the Church 1. Timot. 3. Ephes 1. Iohan. 8. Hierem. 7. Hierem. 18. De Maior Obedi vnam Sanctam Dist 22. Omnes Leo Epist 83. Ad Palaestinos Cypri De Simplicitate praela Esaâ— 1. Matth. 3. Matthae 23. Iohan. 8. August Lib. 2. De Sermon Domâ— in monte Iohan. 5. Ephe. 1. 1. Timo. 3. Irenae Lib. 3. Cap. 11. August De vnita Eccle. Cap. 3. August in eodeÌ„ Cap. Chrysostom In Opere Imperfecto Homi. 49. Chrysostom in eadem Homilia Daniel 9. Matth. 24. Iohan. 3. Prouerb 26. Numer 22. a Augustinus Steuchus de Primatu b See the fifthe parte hereof the 6. Cap. and. 15. Diuision Tertull. in Apologetico Iohan. 8. Cornel. Tacitâ—â— Marion ex Tertul. Aelius è LactaÌ„s Euseb Li. 5. C. 11. Tertul. in Apologe Tertull. in Apolo Cap. 3. Suetonius TraÌ„quil in Nerone 1. Corinth 11. De Vtilita Credendi ad HonoratuÌ„ Lib. 1. Ca. 1. CoÌ„fess li. 5. ca. 6. Matth.
with their owne Traditions and Truthe with Falsehed maketh moste plainely against your selfe For you knowe that this is the general compiainte of al the Godly this daye throughout the whole Churche of God that you haue mingled your Leade with the Lordes Goulde and haue filled the Lordes Haruest ful of your Darnel that you haue broken Goddes manifest cōmaundementes to vpholde mainteine your owne Traditions That you haue damned vp the Springes of the Water of Life haue broken vp puddles of your owne suche as be hable to holde no water That for your dreames sake you haue caused the people to forgeat the name of God haue ledde them from that simplicitie that is in Christ Iesu This is the mingling of Traditions with the Scriptures of God I marueile ye coulde so fréely vtter so muche and so directly against your selfe As for the example of the Manicheis it was vtterly impertinent and from the purpose Yet Good Reader that thou maiste vnderstande what manner of Heretiques theise Manicheis were and what errours they defended first thy forebade lawful mariage and allowed fornication as M. Hardinges Catholiques doo nowe So saith S. Augustine of them Nuptiarum aditus intercludunt promiscu◠conuenire hortantur Secondly they receiued ministred the Holy Mysteries vnder one kinde contrary to the general order of the Catholique Churche And so doeth M. Harding now Thirdly they yelded more credite to their owne diuises then to Goddes Holy woorde And where as the Scriptures were plaine against them they saide euen as M. Hardinge saithe the Scriptures were falsified and ful of errours Fourthly they abstained from fleashe and yet in their faste they had vsed al manner delicate and strange fruites with sundrie sortes of Spices in greate abundance They absteined from Wine yet vsed other liquours more deintie and pretious then any Wine and thereof dranke while their bellies would holde S. Augustines woordes thereof be these Distenti et crepantes I leaue the rest Nowe iudge thou gentle Reader whether partie séemeth best to resemble the Manichets But whereas he thus vpbraideth vs By their fruites ye shal knowe them Verily whiles the Bishop of Rome euen in the Cittie of Rome mainteineth his houses of Ribaudrie and open Stewes and M. Hardinge is ready hable by his eloquence and Diuinitie to defende the same they haue no iuste cause greatly to boaste them selues of their fruites Howe be it it maye be thought Christ gaue vs this lesson not thereby to trie the true Doctrine from the false but a true professour from an Hypocrite Otherwise our liues muste be tried by the Gospel not the Gospel by our liues Nowe let vs examine that Horrible Heresie that M. Hardinge hathe espied in the Rules of Rhetorique by whiche saithe he the Secretaries vnskil is betraied euen in the foreheade of our Booke This entrie saithe M. Hardinge touchinge the complainte of Truthe is so indifferent and common to bothe the parties that either maie vse it as wel as other Whiche kinde of beginninge saithe he is called Exordium commune and by the learned in Rhetorique is misliked as faultie First of al M. Hardinge this séemeth to me a strange kinde of beginninge in so déepe a disputation of Diuinitie to make your first quarrel vnto Rhetorique Bilike for lacke of better Entrie ye thought it good to rushe in as you might In déede either of vs maie séeme to stande in defence of Truthe I denie it not For as we haue the substance and Truthe it selfe so are you contente to claime the name And so far forthe Truthe is common to vs bothe So the wicked Heathens Celsus Antiphon notwithstandinge they published their Bookes against the Truthe yet they entituled the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Booke of Truthe S. Hierome saithe Mendacium semper imitatur Veritatem Falshed euermore beareth a shewe of Truthe In this sorte Truthe is common to either partie Origen saithe Veritas Christus simulata Veritas Antichristus Christ is the Truth it selfe Antichrist is the Truth countrefeite Al this notwithstandinge Christ refused not to vse the same kinde of entrie that M. Hardinge so muche mistiketh but saide vnto the Phariseis Ye seeke to minder me a man that haue tolde you the Truthe And S. Paule to the Romaines saithe They haue turned the Truthe of God into falshed The like might I saie of Tertullian Cyprian and other Fathers Yet I trowe M. Hardinge wil not therfore reproue either Christ or Paule or Tertullian or Cyprian nor saie they vsed suche a Beginninge as their aduersaries might haue vsed as wel as they and had forgotten their Rules of Rhetorique Lothe I am so longe to stande in so light a mater But I marueile mutche that M. Harding being so great an Artificer in so smal cases had no better eie to his owne Entrie For if in writing the Defence of Truthe it be a faulte in Rhetorique to beginne with the il intreatinge cōplainte of Truthe what then may we thinke it to be in the Defence of manifest knowen errour to beginne as M. Hardinge dooth with Whoores with Théeues with Apes with Asses with Children of the Diuel and with many other like vnséemely scoffes and scornes What Rhetorique what Eloquence what Arte what Skil is this What Oratour euer vsed it what Rhetorician what Sophiste Gréeke or Latine euer taught it Verily this was sometime accoūpted an old rule in Rhetorique which it séemeth M. Hardinge had quite forgotten Scurrilis Oratori dicacitas magnoperé fugienda est This Secretaries Beginninge by M. Hardinges owne confession is sutche as either partie indifferently might wel haue vsed But M. Hardinges Beginninge is sutche as neither partie with any modestie might haue vsed M. Hardinge also might haue remembred that the skilful in Rhetorique as they mislike Exordium Commune so they also mislike Commune Argumentum that is a Reason or Proufe so Common that it may indifferently serue bothe parties Whiche kinde of proufes if M. Hardinge woulde haue wéeded out of his Bookes he should haue lefte very litle to trouble the Printer Where he saithe in grosse that our Apologie is nothing els but a lumpe of Lyes the Truthe therof I trust shal appeare by this Treatie In the meane season good Christian Reader it may please thée to consider that M. Hardinges mouth is no iuste measure in this behalfe For some men thinke it wil oftentimes vtter vntruthe without measure But he saithe we haue falsified Tertullians meaninge placinge this woorde Ignotos in stéede of Extraneos and so at our pleasure makinge exchange of woordes and geuinge the olde Father a newe Liuerie and thereby empairinge our whole credite A greate outcrie in so smal a matter This greate exchange of woordes is nothinge so haynous as it is pretended For bothe Ignotus is Extraneus and Extraneus also in Tertullians meaninge is Ignotus And M. Hardinge wel
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