A defence of the Apologie of the Churche of Englande conteininge an answeare to a certaine booke lately set foorthe by M. Hardinge, and entituled, A confutation of &c. By Iohn Iewel Bishop of Sarisburie.

The Fourth Parte. (Book 4)

The Apologie, Cap. 1. Diuision. 1.

-BVT wil these men, I praie you, thinke no∣thing at al of them selues, whiles they accuse vs so maliciously? And hauinge leasure to be∣holde so farre of, & to see, what is donne bothe in Germanie, and in Englande, haue they ei∣ther foregotten, or can they not see, what is donne at Rome? Or wil thei accuse vs, theire owne life beinge sutch, as no man is hable to make mention thereof but with shame? Our pourpose here is, not to take in hande at this presente, to bringe to lighte, and open to the worlde those thinges, which were meete rather to be hidde and buried with the woorkers of them. It beseemeth neither our Religion, nor our modestie, nor our shamefastenesse. But yet he, whiche geeueth commaundemente, that he shoulde be called the Vicare of Christe, and the Heade of the Churche, who also heareth, that sutche thinges be donne in Rome, who seeth them, who suffereth them, (for wee wil goe no further) maie easily consider with him selfe, what manner of thinges they be. Let him in Goddes Name cal to minde, and let him remembre, that they be of his owne Canonistes, whiche haue taught the people, that Fornication bitweene single folke is no sinne: (as though they had fette that Doctrine from Mitio in Terence) whose wordes be: It is no sinne (beleeue me) for a yonge man to haunte harlottes. Let him remembre, they be of his owne, whiche haue decreed, that a Prieste oughte not to be put out of his cure for Fornication. Let him remembre also, how Cardinal Campegius, Albertus Pighius, and others many moe of his owne haue taughte, that the Prieste, whiche keepeth a Concubine, dooth liue more holily, and chastely, then he, whiche hath a wife in Matrimonie. I truste, he hathe not yet forgotten, that there be many thousandes of common harlottes in Rome: and that he him self dooth geather yeerely of the same har∣lottes aboute thirtie thousande Ducates, by the waie of an annual pension. Neither can he foregeate, that he him selfe dooth mainteine openly brothel houses, and by a moste filthy lucre dooth filthily and lewdly serue his owne luste. Were al thinges then pure, and holy in Rome, when Iohane a VVoman, rather of perfite age, then of perfite life, was Pope there, and bare her selfe as the Heade of the Churche: And after that, for twoo whole yeres, in that holy See she had plaide the naughty packe, at laste going in Procession aboute the Cittie, in the sight of al her Cardinals, and Bishoppes fel in trauaile openly in the stretes?

M. Hardinge.

Firste who seeth not* 1.1 what a notorius lye they make in the preface and entrie to the matter? Saie they not, they take not vpon them, at this time to bringe to light and to the shewe of the world those doinges, whiche ought rather togeather with the Auctours of them to be buried? And that so to doo, theire Religion, theire shamefastnes, theire blusshinge dooth not beare it? VVhat is a lie, if this be not? Doo they not in deede, that they denie in woorde? Yea, saie they not that thinge, whiche they affirme they saie not?

The B. of Sarisburie.

I doubte not, good Reader, but perusinge these fewe folowinge, thou shalte plainely sée, that the Authours of this Apologie spake not al, that they might wel haue spoken. But, if thou happen to reade Dantes, Petrarcha, Boccase, Man∣tuan, Valla, and others like, thou wilte certainely saie, that euen now, beinge thus chalenged, and called foorth, and required to speake, yet wée haue rather geeuen an inklinge hereof, then opened the particulare secretes of the mater. For thereof S.* 1.2 Bernarde saithe thus, Quae in occulto fiunt ab Episcopis, turpe est vel dicere: It is shame to vtter the thinges, that Bishoppes doo in theire secretes. And therefore he saithe further, euen as did the writer of the Apologie, Melius itaque arbitror super hoc dis∣simulate: Touchinge sutche matters, I thinke it better to dissemble. Franciscus Pe∣trarcha calleth Rome the VVhoore of Babylon, the Mother of al Idolatrie, and Fornication:* 1.3 and saithe, that al shame, and reuerence is quite departed thence. Baptista Mantuanus saithe:

Viuere qui Sanctè cupitis, discedite Roma: Omnia cùm liceant, non licet esse bonum.

Al ye, that woulde liue godly, be packinge from Rome. For there al thinges els are law∣ful: but to be good, it is not lawful. And againe, as it is alleaged once before,

Sanctus ager scurris, venerabilis Ara Cynaedis Seruit, honorandae Diuûm Ganymedibus Aedes.

Hereby, M. Hardinge, ye maie easily sée, that wée of pourpose dissembled, and couered your shame, and spake mutche lesse, and far otherwise of you, then wée might haue spoken.

Erasmus, writing of S. Augustines dealinge againste the Manichees, saith thus, Obscoena Mysteria Manichaeorum protraxit in lucem. Nam haec prodidisse, erat vicisse:* 1.4 He opened, and published the filthy Mysteries of the Manichees. For the very openinge thereof was sufficiente to ouerthrowe them. But happy are they, that liue in sutche sorte, that no man maie wel reuele theire life without blus∣shinge.

Here, M. Hardinge, yée charge vs pleintiefully with Fables, and Sclaunders, and heapes of Lies, greate, fowle, lewde, and shameful, in one companie, al togea∣ther. Wherein it was no greate Maisterie for you to be so liberal: for that hereof ye want no stoare.

But if wee shalbe hable clearely, and plainely to anouche, and iustifie eche thinge, that wee haue spoken, then wee doubte not, but ye wil take al these Lies home againe, and bestowe them fréely emongest your fellowes.

M. Hardinge.

They be the Popes Canonistes (saie they) that haue taught the people,* 1.5 that simple fornication is no sinne. A greuous offence, and woorthy to be punished. And verily if any Pope euer knewe, that his learned men in the Canon lawe haue taught the people sutche heathenish, and deuilishe Doctrine, * 1.6 though no man in Earthe be his iudge, yet he maie be thought vn woorthy the roome of so greate charge. But if the Pope neuer knewe sutche Doctrine preached by the Canonistes, and if at no time there haue ben any sutche, then is he cleare, and ye are proued slaunderers, and false backebyters. VVe denie it vtterly. How proue ye it? Mary Sir, saie ye, looke in the margent of our Apologie, and there shal ye finde one Iohn de Magistris, noted for an offender in that behalfe. VVel, if it were so, he was but one man. Ye speake of Canonistes, whiche worde signifieth a number. And howe proue ye that he the saide Iohn de Magistris (for nowe I wil spare you, and wil not saie they) taught the people that simple fornication was no sinne? &c.

Nowe we tel you,* 1.7 that we cannot finde, where euer Iohannes de Magistris wrote so impiously, as ye reporte. Is it not Martinus de Magistris, that ye meane? It is a greate rashenesse, if ye haue not reade it your selues, to beliue sutche‡ 1.8 pelting writers, that be of your sectes, as ye do, by whom ye seme to be mooste shamefully and moste dangerously deceiued. &c. VVhat wil be thought and saide of you, if we shewe plainely, that ye haue forged a fowle lie, and a moste false slaunder vpon Martinus de Magistris? For so wil we cal him, vntil ye proue it of Iohannes.

This Martinus de Magistris was no Canoniste,* 1.9 as ye saye, but a Doctour of diuinitie, wel learned for his time and order of studie, as a schooleman. In a treatise, that he made, De temperantia & de luxuria, he disputeth after sutche manner, as the scholastical doctours commonly vse. VVherefore he that saieth that he taught the people, sought by vntruthe, how to make the matter more detestable. * 1.10 For disputinge in Schooles, and teachinge the people, be farre asunder. Saithe this doctour Mar∣tin after the guise of Schooles, Quaeritur vtrum simplex fornicatio sit Peccatum mortale, that to saie, It is a question, whether simple fornication be mortal Sinne.‡ 1.11 This Defender knewe, what he did, when he lefte out the woorde mortal. For beinge disposed to lie, he thought beste, to lye for a vantage.* 1.12 Nowe this is to be vnderstanded, howe the manner of the scholastical Doctours is, firste to propounde a question: Nexte to argue, obiecte, and reason againste the Truthe of the question: Then to auouche and proue the Truthe: After that to soile the obiections brought a∣gainste the Truthe: Lastly to bringe conclusions for confirmation of the Truthe. Then in prosecu∣tinge his question, arguitur quòd non, I reason againste it, saithe he, and argue it is not so. And there after the Schoole manner, he maketh an argumente againste the Truthe. VVhiche argumente who so euer taketh for his purpose, and alloweth it, admitteth that the Doctor goeth againste and di∣sproueth. After this he commeth to proue the Truthe.* 1.13 And there it foloweth. In oppositum. simplex fornicatio excludit, &c. To the contrary (saith he) Simple fornication excludeth from the Kingdome of God, Ergo, it is mortal sinne. Then he saithe further. It is to be noted, that the * 1.14 opinion of Thomas is, that simple fornication vndoubtedly is mortal sinne. VVho so euer readeth fur∣ther in Martinus, he shal find, after he hath wel disputed pro and con, as they terme it in Scholes, that is to saie, for, and againste the Truthe, that he putteth six conclusions, of whiche the fourthe beginneth thus, ideo, &c. Therefore Simple fornication is mortal sinne, bicause it is forbidden by Gods Lawe, &c. And in the ende of the sixthe, he saithe: Hereof the falsehed of theire opinion is made euident, who saie that simple fornication is not mortal sinne. VVhiche opinion is condemned in the articles of them of Paris, errore. CLXXXVI. Then he saith further. Guido the Carmelite saithe in a Cha∣pter contra Errores Graecorum, that the Errour of the Grekes, saieing simple fornication betwene a single man and a single woman not to be mortal sinne, openly conteineth Heresie againste the Holy Scripture, and that he proueth by foure reasons, &c.

By this, and mutche more there expressed, it is sufficiently proued, that Martinus de Magistris in his scholastical disputations in the saide treatise,* 1.15 saithe not that simple fornication is no sinne: mutche lesse cā it be reasonably, or with any coloure of honestie saide, that so he taught the people. And there∣fore it is falsely and slaunderously imputed vnto him.

The B. of Sarisburie.

Here ye saye,* 1.16 Wée lie: wée backebite: wée sclaunder, &c. For answeare where∣unto, first wée saie, It is no new diuise, to make light and simple accoumpt of your Simple Fornication.* 1.17 For Aëtius y^• olde Heretique vsed thus to saie, Dormire cum muliere extra Coniungium, non magis est peccatum, quàm aurem scalpere: To haue the companie of a Wooman out of Marriage, is no more a sinne, then it is for a man to clawe his care.* 1.18 Likewise the Heretique Prodicus saide, Licet palàm, & apertè Fornicari: It is lavvful to commit open Fornication. Likewise not longe sithence wrote Laurentius Valla, in earneste, or in game, I cannot tel: but thus he wrote: and he wrote it in Rome,* 1.19 beinge him selfe one of the Canons there: Omninò nihil interest, vtrùm cum Marito coeat Mulier, an cum Amatore: Vndoubtedly there is no difference, whether a Wooman keepe companie with her Husbande, or with her Louer. Richardus de Sancto Victore saith, Paulus praeuidebat, multos fore, qui Fornicationis malum non adeò damnabile putarent: S. Paule foresawe, there shoulde be many, that would thinke, the il of Fornication not to be so damnable a mater. To like purpose Socra∣tes writeth of the corrupte iudgemente of sundrie of his time:* 1.20 Scortationem indif∣ferentem esse putant: De Festis verò diebus, perinde atque pro animabus suis dimicant, inuertentes Mandata Dei, &c. They take Fornication, or vvhooredome to be a thinge indifferente, (that is to saie, neither good, nor il, but leafte at libertie): But they fight for the keepinge of theire Holydaies, as for theire soules. From these Fathers, as it appeareth, issued out the Pope, and his Romaine Cleregie: who haue learned so readily to swalowe a Camel, and so nicely, and solemnely to straine a gnatte.

But, ye wil saie, al this hitherto perteineth nothinge vnto the Canonistes, specially in the plural number.

Let vs therefore see the practise of the Churche of Rome: whiche is the Life, and soule of al the Canonistes.* 1.21 Thus therefore it is noted in the Decrées, Qui non habet Vxorem,* 1.22 loco illius Concubinam debet habere: He that hath not a Wife, in steede of her muste haue a Concubine. Ye wil saie, there is erroure in the printe. Be it so. Yet thus is it extant in many Copies, and it is wel agreable to your com∣mon practise.* 1.23 For y^• beste, y^• you can make of the same place, is this: Is qui non habet Vxorem, & pro Vxore Concubinam habet, à Communione non repellatur: He that hath no Wife, and in steede of a VVife hathe a Concubine, let him not be re∣moued from the Communion.

Likewise it is noted in the Glose vpon the Constitutions of Otho Bonus:* 1.24 Videtur quòd Crimen Meretricij Ecclesia sub dissimulatione transire debeat: It seemeth, that the Churche ought to passe ouer the Crime of vvhooredome vnder dissimulation (and not to see it). In whiche Glose, ye shal finde these woordes, Si non castè, tamen cautè: If ye doo it not chastely, yet doo it charily. Like∣wise saith Petrus Rauennâs, one of your notable Canonistes, vpon y^• Decretalles: Quamuis tactus, & oscula sint praeludia incontinentiae in Laicis, secùs tamen est in Cle∣ricis. Nam Clericus praesumitur ista facere pro charitate, & bono zelo: Not∣withstanding, handeling, and kissing in Laie Personnes be the occasions, or beginninges of incontinente behaueoure, yet in Priestes it is far otherwise. For a Prieste is presumed to doo these thinges of charitie, and of good Zele.

Likewise it is noted in your Glose,* 1.25 Si Clericus amplectitur Mulierem, (Laicus) interpretabitur, quòd causa benedicendi eam hoc faciat: If a Prieste embrace a Wooman, a Laie man muste iudge of it thus, that he dooth it to thintente to blesse her. Where also ye shal finde this special note sette out in the margine for the pourpose, Clericus amplectens Mulierem praesumitur bene agere:* 1.26 A Prieste embracinge a VVoo∣man is presumed to doo vvel.

These be your Canonistes:* 1.27 these be your Scholemaisters: these be your Do∣ctoures, M. Hardinge: thus they write, not onely in the Singulare, but also in the Dual, and Plural number. They would neuer so lightly haue iudged hereof, if they had thought, your Simple Fornication had benne Sinne.

S.* 1.28 Augustine saithe, Clamor Sodomorum, & Gomorrhaeorum multiplicatus est: Quia non solùm iam apud eos non punicbantur illa flagitia, verùm etiam publicè, velut lege, frequentabantur: The Crie of Sodome, and Gomorrha is multiplied: For that sutche vices then, not onely were not punished, but also were openly vsed, as it had benne by the aide, and Authoritie of the Lawe.

Sommewhat it muste needes be,* 1.29 that in your Late Councel of Basile, en∣forced the Bishoppes there to Decrée, that Fornication should be Sinne. Erasmus, a man of Singulare Learning, and Iudgemente saithe,* 1.30 Bona pars eorum, quos vulgus integros, & incorruptos appellat, Simplicem Fornicationem, & moderatū voluptatis vsum, vt leue commissum, neutiquam refugiunt: * A greate many of them, whom the common sorte taketh for good, and godly Menne, not a white abhorre Simple Forni∣cation, and a sober vse of pleasure, reckeninge it to be but a litle petite faulte. So saithe Iacobus De Valentia, Tam Iudaei, quàm Saraceni, & mali Christiani, vt detestabilem vitam suam excusent, & defendant, asserunt, Fornicationem Simplicem esse lici∣tam: As wel Jewes, and Saracenes, as also il Christian Menne, to the intent to excuse, and defende theire wicked life, saie, that Simple Fornication maie be Lavvefully vsed.

So saithe Antoninus the Archebishop of Florence, Confutatur error dicen∣tium, Simplicem Fornicationem non esse peccatum: Hereby is reproued the er∣rour of them, that saie, Simple Fornication is no Sinne. Alexander of Hales, by waie of disputation doubtethe not to allege the woordes of S. Ambrose, to this pourpose: Etiàmsi aliquis lubricum carnis patiatur, sine dubio vapulabit: sed non pe∣ribit: If a man suffer the Frailtie of the Fleashe, without doubte he shalbe pounished: but perishe he shal not: And likewise these of S. Augustine, Illa Fornicatio, quam faciunt, qui Vxores non habent, cum foeminis, quae viros non habent, an prohibita inueniri possit, ignoro: That kinde of Fornication, whiche Single Menne committe with Single Womenne, vvhether it be forbidden, or no, I cannot tel.

Thus haue you, M. Hardinge, not onely what your Canonistes, but also what your Schole Doctoures haue taught, and thought of Simple Fornication.

But there is noted in the Margine of the Apologie, Iohannes de Magistris, in steede of Martinus.* 1.31 And hereof haue ye made your selfe a pleasaunte Conqueste. Wee reade not these Bookes our selues: wee beléeue sutche peltinge writers of our sectes: wee are shamefully, and daungerousely deceiued. How be it, M. Hardinge, I require but your Indifferent Iudgement: Speake vprightly. Wherfore is it more dradely sin for vs, to name Iohannes, in stéede of Martinus, then it was for you in this selfe same Booke,* 1.32 to name Captaine Iosue, in stéede of y^• Prophete Osee. Or, for one of your Brethren, to allege Hosius, for Athanasius? Or, for D. Sreuin Gardiner, in stede of Theophylactus, to allege Theophilus? Cicero allegeth Aiax in steede of Hector:* 1.33 Agamemnon, in steede of Vlysses: Eupolis, in stede of Aristo∣phanes. Aristotle allegeth Calypso, in steede of Circe. Your Gratian allegeth A∣niceus, for Anicetus: Ambrosius, for Augustinus: & by your owne Confession, Ca∣lixtus, for Anacletus. S. Chrysostome nameth Abacuk, for Sophonias: and A∣gar, in steede of Sara. S. Marke allegeth Abiathar, for Abimelech. S. Mathevv nameth Hieremias,* 1.34 for Zacharias.

It had benne no great preiudice vnto your cause, to haue dissembled so smal a mater, specially findinge your selfe so often guilty in the same. Your owne Doctours saie, Error in Nomine non habet vitiare, modò constet de Corpore: Errour in name marreth not the mater, so the Body, or partie be knowen.

But this same Martinus,* 1.35 ye saie, neuer denied Fornication to be deadly Sinne: but by expresse woordes affirmeth the contrarie. For trial hereof, it maie please you to geue some credite to Alphonsus dè Castro your owne Doctoure.* 1.36 His woordes be these, Graeci, vt Guido illis impingit, dicunt, Simplicem Fornicatio∣nem non esse peccatum. Martinus de Magistris in suo libro, De Temperantia, quae∣stione secunda de Luxuria, dicit, se fateri, Fornicationem Simplicem esse Peccatum Mortale. Tamen dicit insuper, quòd oppositum credere, non sit Haereticum: quia, vt dicit, Testimonia Scripturae Sacrae non sunt expressa: The Greekes, as Guido chargeth them, saie, that Simple Fornication is no Sinne. Martinus de Magistris in his Booke, Of Temperance, and in the seconde question, disputinge of Lecherie, graunteth in deede, that Simple Fornication is deadly Sinne. And yet he saithe, It is no Heresie to beleeue the contrarie: for that, as he saithe, the Testimonies of the Scriptures (touching this mater) are not plaine. Here, M. Hardinge, ye haue your owne Doctours minde. Martinus saithe, It is no Heresie, to beleeue, that Simple Fornication is no Sinne: And this he saithe euen in the very same Booke that he hath written, De Temperantia. So daungerously, M. Hardinge, and so shamefully are we deceiued, in alleginge your Peltinge Doctours.

And therefore Alphonsus concludeth thus, Sed cum pace illius dixerim, ego credo, Martinum, alioqui virum Doctum, in hac parte errasse: But, to speake with his fa∣uour, I beleeue, that Martinus de Magistris in this behalfe was mutche deceiued.

M. Hardinge.

After this fowle lye foloweth an* 1.37 other. Let him remember (say these Defenders) that they be his men that haue decreed, that a priest for fornication ought not to be remoued from his cure. To this we may saye, that although he be not depriued of his cure, yet he may be punished other wise. But let vs see, how they would proue that they saye.‡ 1.38 By their note in their margent they send vs for proufe to the canon lawe. 3. quaest. 7. Lata. Extra de bigamis. Quia circa. As touching the chapter Lata, in the decrees we finde none suche And, in Causa. 3. quast. 7. there is nothinge to this purpose. The paragraphe Quia circa. Extra. is vnderstanded of them, who being in the state of bigamie, are not to be promoted to holy orders, and not of one who is already made priest, that he be not for Fornication remoued. But, to vnderstande, what was donne to a priest, that had committed fornication, by order of lawe.* 1.39 in case any Bishop, or priest, or deacon, after degree of deaconship taken, had benne con∣uict of fornication, or aducutrie, he was deposed, and castout of the Churche, and enioined to doo penaunce amonge the lartie. VVhiche thinge S. Syluester at length mercifully changed, enioininge † 1.40 ten yeres penaunce after a prescript forme, whiche to oure newe cleregie woulde seeme very harde, and straite.

Yea further the lawe of the Churche in this case so litle beareth with the sinnefull life of Clerkes, that,‡ 1.41 if any Bishop in his Dioces had consented and borne with the fornication of Priestes, or Deacons, or with the crime of incest, for money, or praier, or had not by Auctoritie of his Bishoply Office duly punished sutche faultes committed: the same shoulde be suspended from his Office. And this muche wee haue shewed touchinge the remouinge of a Prieste, not onely from his benefice, but al∣so from his office, for cause of fornication: wherein these menne moste falsely haue slaundered the Churche, as now to any man it may* 1.42 appeere.

The B. of Sarisburie.

Here, M. Hardinge, ye shewe your selfe to be mutche vnskilful in your owne Canons. The simpleste Proctour in your Courtes coulde soone haue tolde you, that yee are ouer farre deceiued. For thus it is written by expresse woordes in your owne Glose vpon the Decrees: Dicunt, neminem hodiè propter Fornicatio∣nem esse deponendum, nisi in ea perdurat: They saie, that for Fornication, noman ought

this daie to be deposed,* 1.43 onlesse he continewe in the same. And, leste ye shoulde in any wise mistrust, or doubte your Glose, it is also thus noted of pourpose in faire great letters in the Margine, Fornicationis causa hodiè nemo est deponendus: Novv a daies noman maie be deposed for Fornication. Were there nothinge els to be saide, yet this thinge onely were sufficiente.

But Panormitane also your greateste Canoniste like wise saithe,* 1.44 Ad varie∣tatē temporū debent mutari statuta humana: Ideò hodie ex Simplici Fornicatione Cle∣ricus non deponitur: The Lawes of Menne ought to be altered accordinge to the change of times: And therefore nowe a daies for Simple Fornication no Prieste is de∣posed from his benefice. Likewise ye haue it noted vpon your Decrees, Communiter dicitur, quod pro Simplici Fornicatione Clericus deponi non debet: Quia pauci sine illo vitio inueniuntur: It is commonly saide, that for Simple For∣nication no Prieste ought to be depriued: For that fevve Priestes are founde vvithout that faulte.

Againe Panormitane saithe to like effecte,* 1.45 Clericus Concubinarius in of∣ficijs vitandus non est, nisi sit notorius: A Prieste, that keepeth a Concubine, on∣lesse he be notorious, maie not be refused in his Seruice.

Sundrie other sutche like Authorities your pooreste Proctoure coulde haue brought you.

Howe be it, you saie, S. Syluester in sutche cases enioineth tenne yeeres pe∣nance. This was true in deede, M. Hardinge. But it was true in Olde forne yeeres, aboute twelue hundred yeeres agoe. Nowe Syluester is paste quite out of minde, and his Lawe with him. Your owne folke nowe can saie, Nunc aliud tempus, alij pro tempore mores.

Martinus Poenitentiarius saith,* 1.46 Ecclesia multos huiusmodi Canones exuffla∣uit: quia onerosi sunt: The Churche hathe blowen awaie many sutche Canons, for that thei be too burthenous. Looke better on your Bookes, M. Hardinge. Your owne Lawe saithe, Fornicationis causa nemo hodiè deponendus est: Quia corpora hodiè sunt fragiliora:* 1.47 Noman nowe a daies ought to be depriued for Fornication: and that, bicause our bodies are frailer, then they were woonte to be. And therefore, touchinge that cruel tenne yeeres Faste, appointed by Syluesters Constitution, the Glose there saithe thus, Potest ieiunare per alium: vel, potest dare numum pro Ieiu∣nio: Hee maie Paste by somme other man: or els, He mai geeue a good Penny, and so re∣deeme his whole tenne yeeres Faste. But there is graciousely added a special prouiso In the behalfe of him, that shal receiue this Penny: Sed debet iste Donarius esse ta∣lis, quòd non euincatur ab illo, cui donatur. Alias non contingeret liberatio: But it muste be sutche a Penny, that it be neuer euicted againe by Lawe from him, that receiued it. Other∣wise he shoulde not be discharged of his penance.

In like manner saithe Pope Pelagius, Defectus nostri temporis, quibus corpo∣ra ipsa hominum defecerunt,* 1.48 districtionis illius non patitur manere censuram: The weakenesse of our time, by meane whereof the very bodies of menne are decaied, doothe not suffer the rigoure of that Lawe to continewe.

Otho Bonus in his Constitution Legantine saithe,* 1.49 Remoueant ipsas intra Mensem: vel ipsas, vel alias de coetero nullatenus detenturi: Let Priestes put awaie their Concubines within a Monethes iespite: afterward to holde neither them, nor any others in any wise. Wherevpon the Glose, with great conscience, and ful discretely, saithe thus, Detenturi, scilicet, per mensem. Alioqui diceremus, quòd propter quancun{que} momentaneam possessionis detentionem sequentem, hanc grauem poenam in∣curreret. Quod nimis esset rigorosum, attenta fragilitate nostri temporis: They maie not afterward holde (neither the same Concubines, nor any other). Whiche woordes you muste thus vnderstand: That by the space of a whole Mooneth togeather he maie

not holde them.* 1.50 Otherwise wee shoulde saie, that a Prieste shoulde renne into this grèeuous pounishemente for any shorte holdinge of his Concubine in possession folowinge afterwarde. VVhiche thing in deede were marueilous rigorous, specially consideringe the frailtie of our time.

Againe the same Otho saithe,* 1.51 Ordinamus, vt, si contra hoc praesumpserint ve∣nire, ab officio, & beneficio sint suspensi: VVee ordaine, that, if any Prieste doo contrarie hereunto (liuinge incontinently, contrarie to this Constitution) that then he be su∣spended, as wel from his Benefice, as from his Office. Hereunto your Glose addethe, Rigorosa quoque esset haec poena, nisi esset pro Adulterio, vel incestu: Etiam∣si Episcopus esset huiusmodi labens: And this pounishemente also were ouer rigorous, onlesse it were for Aduoutrie, or Inceste: (For he maie not so be pounished for Fornica∣tion) Yea although the partie so fallinge were a Bishop. And againe in the same Glose, Propter solam Simplicem Fornicationem, de benignitate Canonica, non debet Clericus deponi, vel priuari: Licet secùs fortè de Canonis rigore: By the Courtesie of the Canons, onely for Simple Fornication, a Priest maie not be deposed from his Office, or depruied from his Benefice: Al be it, perhaps by the rigoure, or extremitie of the Canons, it woulde be otherwise.* 1.52 The very true cause hereof is more plainely expressed in your owne Glose vpon the Decretalles: Quia pauci sine vitio carnis inueniun∣tur: For without the vice of the fleashe there are but fewe (Priestes) to be founde.

Al this notwithstandinge, ye saie, If the Bishop winke, and dissemble, and beare with the wickednesse of the Prieste in this behalfe, that then he him selfe ought to be pounished by Suspen∣sion from his Office. This, M. Hardinge, is a Canon of your owne makinge: for other Authoritie ye allege none. But howe maie it seeme likely, that ye so cruel∣ly pounishe your Bishoppes, for fauourable dealinge herein, seeinge your Highe, and alonely Bishop, and the Bishop of al Bishoppes, is so wel contente, vpon agreemente for monie, to licence bothe Bishoppes, and Priestes to keepe Concubines?

If ye mistruste the truthe hereof,* 1.53 bisides your Common practise, as you knowe, your owne Pope Gregorie him selfe wil soone tel you, De Adulterio, & alijs Minoribus Criminibus, Episcopus potest cum Clericis post poenitenti∣am dispensare: Touchinge Aduoutrie, and other smal Faultes, the Bishop after Penance donne, maie dispense with a Prieste. Where also it is to be noted, that Aduou∣trie in your Diuinitie is reckened emonge the petite Sinnes. Likewise againe it is to be noted in your Glose,* 1.54 Cum presbyteris habentibus plures Concubinas, Episcopus potest Dispensare, vt suum officium exequantur: VVith Priestes ha∣uinge sundrie Concubines, the Bishop maie dispense, that they maie neuerthelesse do theire Office. Wherein ye seeme sommewhat to ouerreache the Emperours Courteste touchinge the same: For thus he writeth, Vnam Concubinam qui habet, non plures, castè viuit: Hee that keepeth one Concubine onely, and no moe, liueth chastely. And in the saide former Glose, ye shal finde an other special note of your owne, wel woorthy to be written in the Popes priuie Galerie in letters of Golde: No∣ta, quòd plures concubinas habens non incurrit irregularitatem: Marke wel, that he, that keepeth sundrie Concubines, is not thereby made irregulare. And againe, Nota Mirabile:* 1.55 quòd cum eo, qui peccat, dispensatur: & cum eo, qui nō peccat, non dispensatur: Marke wel: Here is a marueilous strange reckeninge: The Bishop dispen∣seth with him that offendeth (hauinge sundrie Concubines): but with him, that offendeth not (hauinge married two wiues) he dispenseth not. And further he saithe, Plus habet hîc Luxuria,* 1.56 quàm Castitas: Here Lecherie hath more priuilege, then Chastitie.

Againe in your Decrees it is written thus,* 1.57 Quaecunque Clericis taliter con∣iunctae sunt, auferantur ab Episcopo, & Venundentur: VVhat so euer weemen haue sutche Companie with Priestes, let them be remoued by the Bishop, and solde, and made slaues. Vnto

this Lawe beinge in it selfe ouer rigorous,* 1.58 the Glose addeth this fauourable Con∣struction: Venundentur: verum est, si contrahunt cum illis, tanquam cum vx∣oribus. Aliàs non concedo, posse vendi propter simplicem Fornicationem: Let them be solde, and made slaues. This is true, if the Priestes marrie vvith them, as vvith theire vviues. Otherwise I graunte not, that for Simple Fornication they maie be solde.

Likewise againe it is noted in your Glose,* 1.59 Nota, Frequentationem tantùm Viduarum, & virginum prohiberi: Marke wel, that it is not y^• comminge to widowes, or Maides, but the often hauntinge vnto them, that is forebidden. Otho in his Legan∣tines saithe thus, Qui detinet publicè Concubinas, &c. The prieste, that Openly keepeth Concubines,* 1.60 let him be deposed: Hereupon your Glose saithe thus, Tu dic. Pu∣blicè, quando Multitudini se patere non expauet. Secus ergo, si secretè intra domum propriam, vel altenam detineat hanc Concubinam. Nam tunc poe∣nam huius Constitutionis non incurret. Domus enim rem secretam, non au∣tem publicam denotat. Dic ergo, publicè, id est, Communiter, & coram mul∣tis. Non ergo sufficit, quòd semel, vel bis talis publicè videatur: He that O∣penly keepeth Concubines, &c. Vnderstande thou by this woorde, Openly if he be not afraide, though he appeare vnto the people. It is otherwise, If he keepe his Concubine se∣cretely, whether it be in an other mans house, or in his owne. For so he commeth not within the danger of this Lawe. For a house betokeneth, not ••n Open m••ter, but a Secrete. Thus therefore expounde thou this Constitution: If hee keepe his Concubine Openly, that is to saie, If he keepe her Commonly, and in the sight of many. Therefore, if sutche a Concu∣bine•• wise, or thrise be seene Openly, it is not sufficiente. In the same ••lose of yours, ye haue these woordes, that I haue alleged before, Si non Castè, tamen Cauté.

And, whereas you saie, If a Bishop shewe fauoure herein, hee him selfe shalbe suspen∣ded, Your owne Doctoure Abbate Panormitane woulde haue tolde you the con∣trarie:* 1.61 Episcopus non tenetur deponere Clericum Concubinarium: The Bi∣shop is not bounde to depriue a Prieste, that keepeth a Concubine.

To make shorte, ye haue also of great prouidence, diuised a special Premuni∣re, to embolden your Priestes in Fornication, and to warrante them free from al daunger of any your Lawes,* 1.62 made in that behalfe. For thus you saie, Si Lai∣cus, instigante Diabolo, accuset Clericum incontinentiae, statim repellitur. Laici in accusa∣tione Episcopi audiendi non sunt: If a Laieman, by the instigation of the Diuel, accuse a Prieste of incontinent life, streight waie he is thruste backe, and put to silence. The Late sorte maie not be hearde in the accusation of a Bishop. And againe, Laicus non potest Clericum de Fornicatione accusare:* 1.63 A Laieman maie not accuse a Prieste of Fornication. This i•• that extremitie, and vnmerciful rigoure, M. Hardinge, that ye shewe your Priestes in these cases. No Laieman maie accuse them: No Bishop maie de∣priue them: No Lavve maie touche them.

M. Hardinge.

The thirde lye is, that Cardinal Campegius, Albertus Pighius, and certaine others haue taught, that a Prieste liueth more Holily and more Chastely, that keepeth a Concubine, then he that hathe taken a wife in Matrimonie. VVhy doo ye not tell vs, where they haue taught so? VVill ye that wee beleeue your bare woorde? Howe can wee, hauinge taken you tardy in so many and so manifestlye••? Aristotel once asked▪ what a common lyer gained by his lyeinge,* 1.64 that (quoth hee) when he telleth truthe, no man will beleeue him. VVisedome woulde syrs▪ yee tooke good heede, that yee proue not suche gayners. Nowe wee require you to bringe foorthe proufe of that ye charge these learned menne withal. VVee are sure ye cannot.

The woordes of Pighius be these: But put case (saithe hee) they, whiche haue vowed chastitie,

all doo not that they maie and ought to doo,* 1.65 to atteine the grace of continencie: and therefore they be not onely tempted, but also ouercome with temptation for the more parte. VVhat then? Shall it be a lesse euill for them to marie? For to saie it is better, thou maiest not, whiche the Apostle imputeth to damnation, if they breake their firste Faithe. For these (I saie) shall it be lesse euill, and lesse dam∣nable to marie, then to be ouercome with lustes?

Therefore where ye impute vnto him that he maketh the kepinge of a Concubine to be a more Holy and a more chaste life in a Prieste, then takinge of a wife in Matrimonie, it is a fowle lie, and a false slaunder. Neither is there in that Doctrine any filthinesse at al, whiche Philip Melanchthon, whom here ye folow, chargeth him withall.

Touchinge that pointe of doctrine it selfe, S. Paule confirmeth it, to whom the Mariage of those that be bounde to vowe of continencie, seemed so wicked and hainous a Sinne, that he pronounceth the will to marie to be damnable. Now your coniunctions with your yokefellowes (we meane onely so many of you as haue vowed Chastitie)* 1.66 are not in deede VVedlockes, but Incestuous Aduoutries. And righte so we finde them named by Cyprian, Basil, Chrysostome, Ambrose, Hierome, Photius, and other Holy and learned Fathers.

But perhaps ye saie, bothe are Aduoutries, whether a vowed person Marie, or committe Forni∣cation. Let it be so.‡ 1.67 Yet is not that sinne more greeuous which a man committeth of set and de∣termined purpose, then that which he falleth into by humaine frailtie? And that euill which conti∣neweth, is it not muche worse, then that which hath intermission (and no ende?)

The B. of Sarisburie.

The Apologie saithe, that Campegius, Pighius, and others moe of your side, haue tolde vs, that a Prieste, kéepinge a Concubine, liueth more Holily, and more Chastely, then a Prieste, that hath a wife, and liueth in Matrimonie. Here ye crie out, as your woonte is, Sclaunders, Lies, foule lies, and I knowe not what For thus onely they saie, saie you, That Fornication in this case is lesse il, then Màtris monie. How be it, M. Hardinge, laieinge al Cauilles, and shiftes aside, the lesse il, in vse of speache is commonly called the greatter good. And in this sense it is written,* 1.68 Better it is to Die, then to wante. And againe, Better is the iniquitie of a Man, then a woman dooinge wel. So Ionas saithe, Deathe vnto me is better then Life. So S. Peter saithe, Better had it benne for them not to haue knowen the waie of righteousnesse, then knowinge the same, to be turned backe from the Holy Com∣maundemente, that is geuen vnto them. These, and other like phrases are often vsed in the Holy Scriptures, not for that Deathe, or Iniquitie, or Ignorance of Goddes Iustice, be good in deede, but for that in comparison of other woorse thinges, they seeme to importe somme lesse il.

Fornication, ye saie, is not better then Mariage: But Mariage is vvoorse then Fornication. Thus it seemeth you good, to shadowe your maters by shifte of woordes, from vvoorse to better, and from better to vvoorse. And yet in al plaine mennes iudgementes, If Mariage be vvoorse then Fornication, then is Fornication better then Mariage.

But to lette you vnderstande,* 1.69 wée haue dealte simply, and plainely herein, Hulderichus the Bishop of Augusta in Germanie, writinge vnto Pope Nicolas againste the restrainte of Priestes Mariage, aboue seuen hundred yeeres paste, v∣seth like manner of speache, as wee haue vsed. Thus he saithe, Huius imperij, ne dicam, confilij, tam fatuam, tam{que} turpem addunt suggestionem, vt dicant, Honestius est, Pluribus occultè implicari, quàm apertè in hominum vultu, & conscientia cum vna ligari. Quod profectò non dicerent, si ex illo, & in illo essent, qui dicit, Vae vobis Pharisaeis, qui omnia facitis propter homines: Vnto this commaundemente, I wil not saie, vnto this Counsel, they sette so foolishe and so shameful a suggestion, that they

saie,* 1.70 It is an* 1.71 Honester thinge for a Prieste to be entangled vvith many Concu∣bines, in Secrete, and priuily, then Openly, and in the light, and knovvledge of the vvorlde, to be ioined in Mariage vvith one VVife. Whiche thinge Verit they woulde not vtter, if they were either of him, or in him, that saithe, Woe be vnto you, ye Phariseis, that doo al thinges to please menne.

In like sorte the Councel of VVormes wrote sommetime againste Pope Hildebrande, for that he had diuised greate rigoure, & tyrannie, to sunder Priestes from theire Wiues:* 1.72 Scorta pudicis Coniugibus: Stupra, incestus, adulteria casto Connubio praefert: He pleaceth strumpettes before honeste Wiues: and Fornication, In∣ceste, Aduoutesie before chaste Mariage.* 1.73 Notwithstandinge, your Doctoure Ho∣sius saithe, Turpis Philippo videtur haec oratio: Catholicis autem honestissima: These woordes vnto Philip Melancthon seeme shameful: but vnto the Catholiques they seeme moste Honeste.

What néede wée many woordes in so cleare a case? The whole practise of your Churche, M. Hardinge, professeth the same. If a Prieste marie a Wife, ye Suspende him: ye Excommunicate him: ye Depriue him: ye Disquiet, and trou∣ble the whole Churche. But if he kéepe a Concubine, one, twoo, or moe, yée are then contented, and ready, not onely to dissemble it, but also with fauoure to excuse it. For so ye saie, as it is alleged before, Clericus Concubinarius in officijs vi∣tandus non est,* 1.74 nisi sit notorius: A Prieste, that keepeth a Concubine, onlesse he be very notorious, maie not be eschewed in his Seruice. Againe ye shal finde this lesson spe∣cially noted in your Rubrike,* 1.75 as it is saide before, Qui non habet Vxorem, loco illius Concubinam debet habere: He that hath not a Wife, in steede of her ought to haue a Concubine. Ye wil saie, There is an Errour in your print: whiche thing maie easi∣ly be graunted, specially the whole Booke beinge otherwise so ful of errours. But would God your errours in Life, & Doctrine were no greatter. Howe be it, it folo∣weth immediatly in the same Decree, Is qui non habet Vxorem, & pro Vxore Con∣cubinam habet, à Communione non repellatur: VVho so hath no VVife, and in steede of a VVife hath a Concubine, let him not be remoued from the Communion. In these woordes, I trowe, ye wil saie, there is no erroure.

Vpon the Legantine Constitutions of Otho Bonus, ye maie finde these woordes noted in the Glose,* 1.76 Nunquid compelli potest Clericus concubinam abiurare? Videtur, quòd non. Resolutio, Si Clericus duxit Vxorem de facto, eo casu iuramentum exigitur: Whether maie a Prieste be forced to fore sweare his Concu∣bine? It seemeth, he maie not. The Resolution hereof is this: If a Prieste haue in deede Maried a Wife, in this case he is forced to foresake her by an Othe. Therefore wée maie saie to you, as S. Augustine saide sommetime to the Manichees, Non Con∣cubitum, sed. vt longè antè ab Apostolo dictum est, verè Nuptias prohibetis: Ye forebidde not Copulation: but, as it was longe agoe forespoken by the Apostle, in deede ye forebidde very Mariage.

Nowe, for as mutche, as ye saie, ye are no Angels, and your infirmities ought to be considered, it shal not be amisse, shortely to sée, what your owne frendes haue thought of these infirmities. And here, to passe ouer other Authorities, your owne Doctour the Bishop of Bitonto, beinge presente at your Late Chapter at Tridente, of your whole Single Life, whiche ye cal Chastitie, pronounceth thus: Quibus turpitudinum monstris,* 1.77 qua sordium colluuie, qua peste non sunt cor∣rupti, non foedati in Ecclesia Sancta Dei, & Populus, & Sacerdos? A Sanctuario Dei incipite, patres, si vllus iam pudor, si vlla pudicitia, &c. Dicūt in Corde im∣pio, & ore impuro, Nō est Deus: With what Monsters of filthinesse, wt what villanie,

with what Pestilence are they not corrupted, and defiled in the Churche of God, bothe the People, and the Prieste? My Lordes, beginne euen with the Sanctuarie of God: if there be any shame, if there be any honeste Life. They saie with wicked haste, and filthy mouthe, There is no God.

An other saithe,* 1.78 Propter multitudinem luxuriae, alia vitia quasi non peccata repu∣tantur: For the multitude of Lecherie (that is in Priestes) other faultes are taken for no sinne.

An other saithe, Defecit iam omnis Disciplina, & Religio in Cardinalibus: Et tres radices vitiorum, Superbia, Auaritia, Luxuria validissimè dominantur: In the Cardinalles nowe al Discipline, and Religion is decaied: And three rootes of sinnes, Pride, Couetousnesse, and Lecherie doo mooste mightily preuaile. S. Bernarde saith, Fingunt,* 1.79 se amore Castitatis ista dicere: cùm ea magis causa turpitudinis fouendae, & mul∣tiplicandae adinuenerint: They beate vs in hande, that they speake these thinges for loue of Chastitie: Whereas in deede they haue diuised the same, to the ende to nourrishe, and to en∣crease theire fil thinesse. This, M. Hardinge, is your infirmitie, whiche, in your iudgemente, of Courtesie, and Charitie, wée ought to beare withal.

The places of S. Cyprian,* 1.80 S. Basile, S. Chrysostome, S. Ambrose, S. Hierome, and others, that maie seeme mutche to make with you in this case, and to condemne this kinde of Marriage, are weighed, and answeared before in a place more conuen••ente. Verily, S. Augustine saithe, ••rauiter peccant, qui tales diui∣dunt: They sinne greeuously, that diuide them, that be so ma••ried.

M. Hardinge.

VVhere ye saie, there be many thousandes of common harlottes in Rome, wee thinke there be many there in deede. VVhether there be many thousandes, wee doubte. VVhat number soeuer there is, they be too many. Those Courteghianes the Churche of Rome doothe* 1.81 tolerate, not nourrishe, trustinge and lookinge, that by sermons, exhortations, and other conuenient meanes, they may be called backe to repentance, and to the waie of saluation.

That the Pope gathereth about a thirty thousande Ducates yeerely of these Courteghianes by waye of an annuall pension, whiche these Defenders affirme,‡ 1.82 it is vtterly false. Cornelius Agrip∣pa, who fauoured not the See of Rome, and was imbrued with Heresies, that sprange vp in his time, was the firste Authour of this slaunder. If they paye the common taxes, which be leuied to the Pope, who onely hathe ciuil Dominion ouer that Cittie, they* 1.83 paie not for that they maie be suffered to continewe that sinneful trade of life, but so as the whole Cittie paieth by polles, for that there they haue their abode and habitation.

Firste it is common to al great Citties in those hote countries, not to bannishe from amonge them that filthy generation of harlottes, not by waie of sufferinge, as a thinge commendable in it selfe, but for the auoidinge of a greatter mischiefe. As‡ 1.84 God suffered the harde necked Iewes to hate their enemies, and pinche them with vsuries. Likewise Moises permitted a libell of diuorce, not that these thinges were honeste, but to thintent by that meanes yet they might the rather loue theire Brethrene, and lende them money freely, and absteine from murderinge their wiues. Euen so men nowe adaies so litle applie theire endeuour to restraine the pronesse whiche is in their fleashe to all riot and carnall concupiscence, that if some waie were not (as the least concerninge outwarde and ciuil punishement)* 1.85 wincked at, whereby the Fleashely men might obteine some parte of theire vn∣ruly desire: it were more then likely, that in this greate decaie of vertue in generall, the furious rage of that vice would leaue neither wedlocke vndefiled, nor Virginitie vnassaul••ed, nor a worse enterprise, whiche Nature abhorreth, vnattempted. VVoulde God experience had not taught ma∣ny Countries this to be too true an obseruation.

S. Augustine hereof saithe.‡ 1.86 Quid sordidius, &c. VVhat can be saide more vncleane, more voide of comelinesse, more ful of turpitude, then harlottes, baudes, and suche other like pestilences?

Take harlottes from amonge men,* 1.87 ye shal disturbe al thinges with lecherous lustes. Put the same in the steede of matrones, ye shal dishonest (all thinges) with spotte and sha••••. And why is the Bishop of Rome to be blamed for that they be in Rome, more then the Frenche Kinge, the Kinge of Spaine, or any other Prince, for sufferinge them in their dominions?

It remaineth, wee seeke whether they haue also the lowest and vilest place in that Citie, or no: lest perhaps, although they be a‡ 1.88 necessarie euil, yet beinge promoted aboue their degree, they make an euil shewe in the body, where they rest. Their place maie be considered two waies, in respect of the temporal, or of the Ecclesiastical order or lawe. For temporal order thus they stande: Not to haue free libertie of dwellinge in the most haunted streetes, and Palaices, where them list, but* 1.89 onely to be in suche corners, and bylanes, and smal outhouses, as are most fitte shoppes for the vile marchan∣dize of suche occupiers. Againe they can not without a very great forfeit ride in‡ 1.90 Coches, or Cha∣riots, as Matrones there doo, but are constrained either to keepe their homely homes, or to walke a foote in the streetes. And then also by order they must be* 1.91 in suche apparel, that as Iewe, by theire red cappes, so they by theire shorte vailes (a note of dishonestie) be knowen to al, and be subiect to all shrewdnes of the boies of the streetes, who vse commonly to mocke and reuile them.

And here I can not but mislike with that malice whiche appeareth to be in the makers of this Apologie. For‡ 1.92 it is a vertue in the Prince to set greate burdens and paimentes vpon so filthy a profession, to the ende he maie feare women from it, and make them the soner weary of it, &c. In good soothe maisters ye are too yonge to controll the Cittie of Rome in her doinges.

Besides al this, if in that sinneful state they continewe to their ende without repentance, * 1.93 it is not lauful for them to make any testamente or last will for bestowinge of their goodes, but as condemned and infamous persons, they must leaue al to be confiscated and disposed at the Princes plea∣sure. But on thother side, if they turne and repent, there are houses called Monasteries of the Con∣uertites, and speciall prouision and discipline for them, where they are taught howe to be waile their vnchaste life so sinnefully past ouer.

The B. of Sarisburie.

Touchinge the number of your Courteghianes of Rome, whether they be twentie thousande, or more, or lesse, wee wil not striue. They be leased out in see farme: The Popes rentes are alwaies certaine. For Fornication is fineable in Rome, and a goode ••aleable kinde of sinne. But this, you saie, is an other Lie, as false, and as sclounderous, as the reste. For, ye saie, they paie no yeerely pension for theire sufferance in that trade of Life: but onely the common taxes, whiche are likewise raised v∣pon other Citizens. Whether it be so, or no, M. Hardinge, it is sufficiente for you, so to saie. Otherwise, he that raiseth sutche fines vpon baudrie, might wel bee thought to be the baude.

Howe be it, your owne Doctours herein wil soone condemne you. For thus it is written by them in your owne Glose: Videtur,* 1.94 quod crimen Meretricij Ecclesia sub dissimulatione transire debeat. Nam & Mareschallus Papae de facto exigit tri∣butū à Meretricibus: It seemeth, that the Churche ought to dissemble the fault of whoore∣dome. For the Popes Marshal in deede receiueth a tribute, or pension of VVhoores.

Whereas ye saie, Cornelius Agrippa was the first Authour of this sclaun∣der, it is vntrue. For your owne Glose laste before alleged, auoucheth it by the Authoritie of Iohannes Andreas,* 1.95 a notable Canoniste, that liued welneare twoo hundred yeeres, before Agrippa was borne. And Nicolaus de Clauengijs, that liued in the time of y^• Emperour Sigismunde, in his Booke intituled, De Corru∣pto Ecclesiae statu,* 1.96 hathe one special Chapter, De Exactionibus pro concubinis tolerandis, Of Exactions for the sufferinge of Concubines.

But al this ye wipe awaie easily with one woorde. For ye saie, The Cour∣teghianes in Rome paie these impositions, not as a portion of theire vnthrifty gaistes, but onely as a pounishemente for theire wicked life. For it is not laweful

there to commit sinne freely, without paiemente. And thus is the mater wel defended.

So it is noted vpon your Decrees, Quòd dicitur, Sacerdos non potest percipere mercedem prostibuli,* 1.97 potest dici, quòd non debet recipi Oblatio Meretricis: li∣cet Eleemosyna possit inde fieri: Whereas it is saide, The Prieste maie not receiue the revvarde, or Oblation of the Stevves, wee maie saie, that the Oblation of an Harlo•• maie not be receiued: notwithstandinge wee maie make an almouse of the same: That is to saie, A Harlottes monie maie be taken by y^• waie of Almouse, but not by the waie of Oblation. Thus are wee taught, and it behooueth vs to beleeue, that the Pope maie liue, not by the Oblations of the Courteghianes, but by theire Almouse.

Nowe for as mutche as M. Hardinge woulde so faine haue this mater to passe by the name of a pounishemente of these il weémenne, I beseeche thee, good Reader, to consider, howe greeuousely, and with what extremitie, and rigoure of Lawe they haue diuised,* 1.98 to haue them pounished. In a Prouincial Councel hol∣den at Oxforde it is written thus, Concubinae Sacerdotum moneantur ab Archidiacono, &c. Let Priestes Concubines be vvarned by the Archedeacon &c. If they vvil not amende, then let them be forebidden to Kisse the Pax, and to take Holy Breade in the Churche. With sutche extremitie, and crueltie they keepe the people from dooinge il.

It was neither for your profession, M. Hardinge, nor for your grauitie, to become a Proctoure for the Stevves. Although it might wel becomme Leonti∣um, an Heathen Courteghiane of lewde conditions, that wai to bestow her witte, and Eloquence againste Theophrastus, in the defence of that filthy state, yet may not the same likewise becomme a Christian man, and a professoure of Diuinitie.

Ye cal your Courteghianes a Necessarie Euil: but by what Authoritie of the Scriptures, I cannot tel. That the whole trade, and life of them is il, we take it, as your graunte: But that thei be Necessarie in any Christian Common wealth, I recken it very harde for you to proue. Yee allege the heate of the Countrie: as if that weere a sufficiente warrante for your Stewes. And yet, I trowe, the towne of Louaine, and the Countrie of Brabante, where ye nowe inhabite, is not so hote. The heates of Ievvrie are thought farre to passe al the heates of Italie. Yet God saithe vnto the Ievves,* 1.99 Non erit vlla Meretrix de filiabus Israel: nec Scortator de filijs Israel: There shalbe no Whoore of the Daughters of Israel: Nor Whoorekeeper of the Sonnes of Israel. And euen nowe, where so euer the Gospel of Christe is openly, and freely receiued, notwithstandinge the heate of the Coun∣trie, your Stewes, and Bordelles flee awaie, as the night clowdes before the Sonne. But after that your Priestes were once forbidden laweful Marriage, then was it needeful, that your Necessarie il shoulde comme in place. Howe be it,* 1.100 S. Paule saithe, Let vs not doo il, that good maie folowe. For iuste is the damnation of them, that so saie.

But S. Augustine standeth ful of your side: S. Augustine hath written in the behoufe of the Stewes: S. Augustine saithe, Take Harlottes awaie from emonge menne,* 1.101 and ye fil al the Countrie with ribaudrie, and villanie. In deede the very name of S. Augustine is great, and Reuerende. But what if S. Augustine, when he wrote these woordes, were not S. Augustine? What if he wrote that Booke, De Ordine, beinge as yet a very yonge man, & but a Nouice in the Faithe: not yet wel instructed: not yet Baytized in the name of Christe: him selfe as yet keepinge a Concubine, and liuinge in whooredome? Shal sutche a one, so yonge, and so youthful, goe for a Saincte? Or shal his bare name, and vnseasoned fantasies stande you in steede, to proue your Stewes?

Verily, the same S. Augustine, beinge afterwarde fully instructed, and Chri∣stened, saith thus,* 1.102 Istam in vsu scortatorum terrena Ciuitas licitam fecit turpitudinem: The worldly Citie (not y^• Church of God) hath made this filthinesse of harlottes to be lawe∣ful. And Ludouicus Viues, writing vpon y^• same, saithe, Satis apertè Augustinus ••estatur,* 1.103 lure Ciuili veteri Romano multa esse permissa, quae sint contra••ia Legibus Di∣uinis. Hoc isti volunt, qui, dum Gentilitatem coniungere, & coaptare Christianismo laborant, corrupto vtro{que}, & alterius impatiente, nec Gentilitatem, nec Christianismum retinent: S. Augustine plainely witnesseth, that by the olde Ciuile Romaine (and Hea∣then) Lawe, many thinges were suffered, whiche were contrarie to the Lawes of God. This thinge wil not these menne allowe, whoe while they studie (as you, M. Hardinge, doo) to ioine Heathennesse, and Christianitie bothe togeather, bothe beinge corrupted, and the one not standinge with the other, keepe nowe neither Heathennesse, nor Christianitie.

Therefore wee maie mutche better exchange these woordes of Augustine, spoken in his youthe, before he had wel learned to speake: and ma••e mutche better saie thus, Permitte Lupanaria: & implebis omnia libidinibus: Suffer, and allowe the Stewes: and ye shal fil al the Countrie with Ribaudrie, and Villanie. And in this sense S. Bernarde saithe▪* 1.104 Tolle de Ecclesia honorabile Coniugium, & thorum im∣maculatum: Nonne reples eam Concubina••ijs, incestuosis, seminifluis, mollibus, mascu∣lorū Concubitoribus, & omni denique genere immundorum? Take once from the Churche honourable 〈◊〉〈◊〉, and the Bedde vndefiled: and doeste thou not fil the same Churche ful of brothelles, keepinge Concubines, &c. and with al so••tes of filthy personnes?

Further ye saie, And wherefore is the Bishop of Rome more to be blamed for maintei∣nance of his Stewes, then the Frenche Kinge, or the Kinge of Spaine? This is but a simple reason for a Doctour of Diuinitie. It is an olde saieinge:

Nil iuuat exemplum, quod litem lite resoluit.

Christe bade not his Apostles, to be leadde by the example of worldly Princes. If it be il in them, it is mutche woorse in him, that woulde be called the Vicare of Christe, the Heade of the Churche, and the Holy one of Israel.

An other parte of theire paunishemente is, as you tel vs, that they maie not ride sumptuousely in Coches, or Charettes, or dwel in the open faire stréetes, and in the sight of the Cittie: but are forced to goe a foote, and to hide them selues in corners, and in out houses, and bylanes: and that, by your description, in sutche simple, and poore, and beggerly sorte, as if they were the vileste, and ou∣gleste of al the people, and had not a good clowte to couer theire bodies. Certaine∣ly, M. Hardinge, your Courteghianes, if they vnderstoode hereof, woulde thinke them selues litle beholden to sutche a Proctoure.

Doctoure Peter Martyr, of whom I cannot speake without great reuerence, hauinge good cause to knowe the state of Rome, as fewe menne better, hereof wrteth thus:* 1.105 None, O Deus bone, quomodò Romae coercentur Meretrices? Habent ornatissimas domos: vehuntur per publicum habitu principum: Sedent in e∣quis gradarijs: habent secum Torquatos, & Laruatos Comites: interdum etiam Cardinales, praesertim noctu: & ancillarum sumptuosissimum gregem: Nowe a daies, O good God, howe are the Courteghianes pounished in Rome? They dvvel in the fairest houses: They are caried vvith honoure through the Cittie, as if they vvere Ladies: They are mounted on amblinge palfraies: They are attended with chaines of golde, and personnes disguised, and sometimes Cardinalles, and specially in the night season: and haue a sumptuous sorte of Maides to waite vpon them.

If ye shal happen to doubte M. Martyrs reporte in this behalfe,* 1.106 yet I truste ye wil geue somme credite to your owne Frendes, the Cardinalles of the Churche of Rome. Theire woordes hereof be these: In hac etiam Vrbe Meretrices, vt

Matronae, incedunt per Vrbem, seu Mula vehuntur: quas affectantur de me∣dia die Nobiles, familiares Cardinalium, Cleric{que}. Nulla in vrbe vidimus hanc corruptionem, praeterquam in hac omnium exemplari. Habitant etiam insignes aedes. In this Cittie of Rome the Courteghianes passe through the streetes, or ride on their Mules, like honeste Matrones, or Ladies: and in the middest of the daie, Noble menne, the Cardi∣nalles deere frendes, and Priestes attend vpon them. Wee neuer saw sutche corruption, but onely in this Cittie, whiche is the example, and paterne of al others. Moreouer they dwel in faire and notable houses.* 1.107 This Information was presented vnto Pope Paule the thirde by certaine of his graueste Cardinalles, appointed thereto by special Commission.

Nowe, good Christian Reader, I beseeche thée, consider the Conformitie of these tales. M. Hardinge saithe, The Courteghianes of Rome goe onely a foote: These Cardinalles saie, They ride on Mules. M. Hardinge saithe, They haue a special apparel of dishonestie, to be knowen by: These Cardinalles saie, They goe, or ride, as honeste Matrones, or great Ladies, or Noble wemenne. M. Har∣dinge saithe, They be despised, and reuiled of the people: These Cardinalles saie, They haue Priestes, Noble menne, and the Cardinalles frendes to attende vpon them. M. Hardinge saithe, They dwel onely in out houses, and backe lanes▪ These Cardinalles saie, Habitant insignes Aedes: They dwel in faire, and notable Houses. So many Vntruthes it is no harde mater for M. Hardinge to vtter in so shorte a tale. Nowe, beinge so fine Dames, and so richely attired, it were great sclaunder to saie, They serue onely for V••rlettes, or common rascalles. If the reporte be true, vpon Twelueth daie at night, in the yere of our Lorde, 1564. there were seene Seuentéene Coches of Courteghianes arriuing togeather euen into the Popes owne Palaice.* 1.108 If any man shal thinke this reporte incredible, yet Lu∣itprandus,* 1.109 of y^• like hereof, saith thus, Lateranense Palatium, Sanctorum quon∣dam hospitium, nunc est Prostibulum Meretricum: The Popes Palaice at Late∣rane, sommetime the harbour of Holy Sainctes, is nowe becomme a stewe of whoores.

An other parte of theire pounishemente, ye saie, is this: That as condemned, and infamous personnes, at theire ende they can make no Testamente, nor take order with that they haue. If this were true, it were a good token, that the Pope is Couetous to haue their goodes, more then desirous to saue their Soules. How be it, y^• best Lear∣ned, and most notable Canonistes, that ye haue, affirme the contrari••. For prouse whereof reade Cynus Pistoriensis in L. Cum te. C. De Condictione ob turpem causam:* 1.110 Reade Baldus L. 1. C. in eodem capite: Reade Bartholus in L. Idem. ff. eodem Ca. Abbas Panormitane, after longe disputation had touchinge this mater, thus saithe his Iudgemente in the ende: Conclude ergo ex omnibus premis∣sis, quòd Meretrix turpiter non recipit dona, vel promissionem: & quòd potest de illis ad libitum disponere: Of al these premisses conclude you thus, That a Harlot maie receiue rewardes, or promisses, without infamie, or shame (of the Lawe): and that of the same shee maie dispose at her pleasure. Therefore, M. Hardinge, this tale woulde haue benne better studied. For this pounishemente, that ye haue here imagined, by the Iudgemente of the Learned, is no pounishemente.

In good soothe Sirs, ye saie further, Ye are to yonge to Controlle the Cittie of Rome in her dooinges. Yet, in y^• rebuking of open vice, noman ought to be thought too yonge. But of what age then are you, M. Hardinge, that are hable thus to defende the Cittie of Rome in open Whooredome?* 1.111 Primasius saithe, Nemo periculosiùs peccat, quàm qui peccata defendit: Noman sinneth with more danger, then he that standeth in defence of Sinne. S. Paule saithe, Let noman deceiue you with vaine woordes. For bi∣cause hereof the anger of God commeth vpon the Children of infidelitie. Be not therefore partakers with them.

And whereas you saie, This policie is thought necessarie for the eschewinge of a greatter il,* 1.112 your Lawe telleth you, Abijcienda sunt falsa remedia, quae Veris, & manifestis periculis sunt grauiora: VVee muste abandon vaine remedies, that are more greeuous, then the true, and manifeste dangers.

S. Augustine saithe, Non vult Deus tale lucrum compensari tali damno. God wil not haue sutche a gaine to be recompensed with sutche a losse. S. Paule saith, as wée haue alleged before:* 1.113 They saie, Let vs doo il, that good maie folowe. But he addeth withal, Therefore iuste is theire Damnation. Tertullian saith, Lupanaria execrabilia sunt coram Deo: stevves are accursed before God. And therefore, to conclude, the Emperour Iustinian streitely commaundeth, that Harlottes be bannished out of al Townes.

But here, good Christian Reader, this one thinge I beseeche the vprightly, and indifferently to consider: what thinge wil not these menne defende, that can thus boldely defende confessed filthinesse? Or, when wil they refourme the Churche of God, that in so longe time cannot yet refourme theire open Stewes?

These Harlottes, ye saie, sommetimes repente them, and amende theire liues. God of his mercie graunte, that you, M. Hardinge, maie once doo the like:* 1.114 Leste the woordes of the Prophete falle vpon you, Frons Meretricis facta est tibi. God graunte, that Harlottes, and Sinners goe not before you in the Kingedome of God.

M. Hardinge.

That ye tel of a VVoman named Ioane, bearinge the worlde in hande, she was Pope of Rome, it is a fonde and avaine fable. VVere ye so wise, as ye be malicious, ye woulde neuer haue brought your credite in hazard by reportinge sutche vanitie. This I accoumpte for one of your accustomed lies. By this men maie iudge, what litle stoare of true thinges ye haue to obiecte againste vs. VVho listeth to see a Learned discourse written hereof, him maie is please to reade the annotations of * 1.115 Onuphrius Pāuinius vpō Platina, de vitis pontificum,* 1.116 printed in Venis. And he shal easely beleue the whole matter to be fabulous.

After Anastasius, they that in theire writinges recite an exacterewe and order of Popes, as A∣demarus, and Annonius of Paris, Regino, Hermannus Schafnaburgensis. Otho Frisingensis, Abbas Vr∣spergensis, Leo Bishop of Hostia, Iohanes of Cremona, and Godfridus Vrterbiensis, of which some wrote three hundred, some foure hundred yeeres paste, al these make no mention at al of this VVoman Pope Ioane. Againe there be in bibliotheca Palatina, at Rome, six or seuen tables of the Popes names writē in sundry bookes, before the time of Innocentius the fourthe. Mary in the margent of Pandulphus this fable is put in betweene Leo the fouthe, and Benedicte the thirde, written in a hande farre different from the olde characters of that Auncient Booke, added by some man of later time. VVhiche maketh the matter to be the more suspected, and taken for a fable.

Though men had at that time ben so farre bewitched, and distract of theire fiue wittes,‡ 1.117 as they coulde not haue knowen a woman from a man, (whiche no wise man I wene beleueth), yet* 1.118 it is not to be thought, that God him selfe, who appointed and ordained the Seate of Peter, whereof he woulde the whole Churche to be directed, woulde departe so far from his merciful prouidence, towarde the Churche, as to suffer the same to be polluted by a woman, whiche is not of capacitie for holy orders.

‡ 1.119 The firste Author of this fable was one Martinus Polonus, a Monke of the order of Cisterce: VVho wrote longe after the time that Pope Iohane is fayned to haue liued in. VVhose manner of writinge if we consider, wee shal finde it vaine, and nothinge like to be true. It beginneth thus, Iohannes Anglicus natione, Maguntinus, sedit annos duos, mensem vnum, dies quatuor, &c. Iohn an Englishe man by nation, of Maguntia, saie (in the Romaine See) twoo yeeres, one moneth, and foure dayes, alias, fiue monethes and three daies. VVhat a foolishe speache is this, an English man Maguntine, or of Maguntia? It foloweth in the fable, as the saide Martine telleth. This (as it is

saide) was a VVoman,* 1.120 and in the younge age of a girle, she was brought to Athenes by one that was her Louer in a mans apparel, and there profited so mutche in diuerse sciences, as none was founde to be compared with her. To Athenes was she brought, saithe the fable. And why? For learning. Very wel. VVhereas at that time* 1.121 neither any Athenes stoode, * neither was there any place of lerning there any lenger: but al the countrie of Attica became Barbarous, and vtterly voide of learninge, as we vnderstande by the writers of that time. The authour reporteth, that from thence she came to Rome, and there professed learninge openly, and had greate Doctours to her Scholers, and for opinion of learninge and good life, by one consente of al was made Pope. VVhiche is soone confuted as false: ‡ 1.122 for there was no learninge at those dayes openly professed at Rome, as ‡the Stories declare.

It foloweth in the fable. Beinge in the Popedome she is begotten with childe of her Seruaunt. And not knowinge the time of her delyueraunce, as she wente from S. Peters to Laterane, streined with paines betweene Colosseo and S. Clementes Churche, she brought foorthe, and died, and was (as they saie) there buried. Here is to be marked, howe the* 1.123 deuiser of this fable bewrayeth himselfe, and thinketh the matter harde to be beleued. And therefore in the beginninge saithe, she was a VVoman (vt asseritur) as folkes saie: and nowe he saith, she was buried, vt dicitur, as it is said. So he dothe not affirme it to be true, but referreth al to heresaie. By whiche testimonie lies commonly be soothed.

And as it is false, that euer there was any sutche Pope, so is it not true, that ye note in the mar∣gent of your booke touchinge the image, whiche ye saie is to be sene yet in Rome, resemblinge that wo∣man Pope lieinge in trauaile. The image, whiche ye meane, I haue sene my selfe at Rome, grauen in a stone, after the manner of a tombe stone, pitched vpright not farre from the Colosseo. It resembleth no sutche thinge ye speake of.

Neither is it of any more truthe, whiche some haue ignorantly written of the Popes refraininge to go that waie, when he goeth thereby in solemne processions: nor that whiche I haue reade in some of your‡ 1.124 Schoolefelowes peuishe bookes of the stoole of easemente, that is at Laterane made of faire porphyry stone, whiche they haue reported to be kepte there for an vnsemely vse at the creation of the Popes, for proufe of theire Humanitie. Thus, we truste, we haue brought your great matter of Pope Ioane to nought.

The B. of Sarisburie.

Here, in your Iudgemente, is an other of our fowle shameful accustomed Lies. And that ye proue by the Authoritie of one Onuphrius, one of the Popes late pages, specially hired, and procured, to healpe out this mater. Of the Truthe, and certainetie hereof, wée shal consider further in the ende. Nowe let vs examine this Newe Coniectural Doctour with his gheasses.* 1.125

Firste, he saithe, Dame Iohane is not registred in the Calendare emonge the Popes: Ergo, it is but a vaine Fable, that euer Dame Iohane was Pope in Rome. This Coniecture, M. Hardinge, is very simple. For I doubte not, but ye maie wel remember, that Bishoppes names, as wel in Rome, as otherwheres, haue vpon sundrie occasions benne oftentimes quite striken out of the Calendare.

So was Chrysostomes name vpon displeasure, quite striken out of the Table of the Bishoppes of Constantinople,* 1.126 as if he had neuer benne Bishoppe there.

And Chrysostome him selfe, writinge vnto Cyriacus in his owne defence, saithe thus, Siquidem hoc feci, expungatur nomen meum ex albo Episcoporum: & non scribatur in Libro Orthodoxae Fidei: If I haue thus donne, let my name be rased out of the Bishoppes Calendare: and let it not be registred in the Booke of the Catholike Faithe.

And afterwarde his name beinge so defaced, and rased out, was restoared a∣gaine by Theodotus at the vehemente requeste,* 1.127 and instaunce of the people. So Acacius, y^• Bishop of Constantinople, rased out y^• name of Pope Foelix of Rome:

So Innocentius, the Bishop of Rome, rased out the name of Arsacius the Bishop of Constantinople. And this is it, that S. Augustine meaneth, writinge to the people of Hippo,* 1.128 Quid obest homini, quòd ex illa Tabula non vult eum recitari huma∣na Ignorantia, si de Libro viuorum non eum delet iniqua Conscientia? What hurte is that vnto a man,* 1.129 that the Ignorante people wil not suffer his name to be readde out of that Table, if wicked conscience blotte him not out of the Booke of Life?

So writeth Iohannes de Parisijs of Pope Cyriacus:* 1.130 Cyriacus Papa renuntiauit officio, vt cum Vrsula, & Virginibus palmam Martyrij susciperet. Sed iste Cyriacus in Catalogo Paparum non annumeratur: quia credebant, ipsum non propter deuotionem, sed propter oblectamentum virginum dimisisse Episcopatum: Pope Cyriacus gaue ouer his Bishoprike, that with Vrsula, and other Maides he might re∣ceiue the Crowne of Martyrdome. But this Cyriacus is not reckened in the Calen∣dare of the Popes: for that it was beleeued, he had geuen ouer his Bishoprike, not of deuo∣tion, but for somme fantasie towardes the maides.

But, to comme neare the pourpose, and to the force of your gheasses, therefore was Pope Iohanes name leafte out of the Calendare of the Bishoppes of Rome, not for that there neuer was any sutche Pope there: but onely for shame, leste it shoulde appeare in recorde, and afterwarde be reported for euer, that a vvooman, and sutch a vvooman, had benne Bishop of Rome: or, that the Bishop of Rome had benne vvith Childe.

So saithe Marianus Scotus,* 1.131 Huius Iohannae nomen Authores Pontificij non ponunt, propter turpitudinem rei, & muliebrem sexum: The Chroniclers, that write of the Popes, leaue out the name of Pope Iohane, both for the shame of the mater, and al∣so for the Wooman kinde.* 1.132 So saithe Martinus, Iohanna non ponitur in Catalo∣go Sanctorum Pontificum, tam propter Muliebrem sexum, quàm propter deformita∣tem facti: Pope Iohane is not reckened in the Calendare of the Holy Popes, as wel for that shee was a Wooman,* 1.133 as also for the shame of the mater. So saithe Sa∣bellicus, Nullus Defunctae honor habitus. Fama tenet, ob tam foedae rei memoriam: There was no honoure bestowed at her burial:* 1.134 The reporte is, for the remembrance of her fil∣thy acte. So saithe Iohannes de Parisijs: So saithe Fasciculus temporum. Therefore this firste reason is but a very blinde Coniecture, and beareth no force.

An other of your gheasses is this:* 1.135 Menne had benne bewitched, and distracted of theire wittes,* 1.136 if they could not haue knowen a VVoman from a Man. This reason, M. Hardinge, beareth as greate weight, and Substance, as the former. For your owne Amphilochius,* 1.137 that wrote the Life of Thomas Becket, coulde haue tolde you, that Euphrosyna, that holy Maide, dwelte six and thirtie yéeres in Monkes apparel emonge Monkes, and was neuer otherwise taken, but for a Monke.

Likewise Vincentius,* 1.138 and Petrus de Natalibus, and others your Writers, and Recorders of Fables, coulde haue tolde you, that Tecla sommetime addressed her selfe in Mannes apparel,* 1.139 and, had she not benne forebidden by S. Paule, would haue folowed him in companie, as a Man. Rauisius Textor writeth the like of one Marina, that dissemblinge, what she was, liued many yéeres in an Abbie as a Monke. The like he writeth of Lasthenia, Axiothea, and others, that beinge Wéemen, came into the Schoole in Mannes apparel, to heare Plato. The like writeth your owne Fabulare Simeon Metaphrastes of Eugenia. And, if ye lacke other Authorities of truste, and credite, One of your owne Com∣panions of Louaine auoucheth the same of Melania, and Papula. And yet, I thinke,* 1.140 he was not bewitched, as you saie, nor thorowly berefte of his wittes.

The quarrel, that ye pike to the Name, and Surname, is nothinge els, but a childishe cauil. For she was not called Iohane Englishe, by the name of the Countrie,* 1.141 for that she was an Englishe Wooman, borne in Englande, as you ful fondely imagine, but onely by the Surname of her Father. So are there ma∣ny knowen this daie by the names of Scot, Irishe, Frenche, VVelshe, VVestfa∣linge, Norman, Gascoingne, Brabante, Holande: and yet not borne in any of al these Countries, but onely in Englande. So Matthias Parisiensis, as it is sup∣posed, notwithstandinge his name, was borne in Bohemia.

Therefore, whereas ye woulde haue the woordes vainely, and without sense, to be readde, and pointed thus, Iohannes Anglicus natione, Mogūtinus, &c. Iohn an Englishe man by nation, of Moguntia, &c. ye plaie, and toie, and trifle vn∣seemely, and mocke your Reader. For the woordes are cleare, and plaine, and lie thus: Iohannes Anglicus, Natione Moguntinus, &c. Iohn English, (so Sur∣named) borne at Mens.

Further ye saie,* 1.142 God would neuer haue so foresaken Peters Chaire, as to suf∣fer it to be polluted by a Wooman, whiche is not of capacitie for Holy orders. This gheasse, M. Hardinge, presumeth ouer far of Goddes Prouidence. And therefore Antoninus the Archebishop of Florence, when he had opened this w••ole Storie of Pope Iohane, beinge astonned with the strangenesse, and admiration of the mater,* 1.143 could not refraine him selfe from crieinge out, O altitudo Sapientiae, & Scientiae Dei. Quàm incredibilia sunt iudicia eius: O the Deapthe of the VVisedome, and knovvledge of God. Hovve vncredible be his iudgementes? In like manner the Prophete Esaie crieth oute,* 1.144 Quomodò facta est Meretrix Ciuitas fidelis? Hovve is that Faithful Cittie becomme an Ha••••ot?

And why might not Pope Iohane, beinge a Wooman, haue as good right, and interest vnto the See of Rome,* 1.145 as afterwarde had Pope Iohn 13. who, being Pope, had wicked companie with twoo of his owne Sisters: or others, whom for theire horrible vices, and wickednesse, Platyna calleth Monstra, & Portenta, Monsters againste kinde, and ilshapen creatures? Luitprandus saithe, as it is before reported, La∣teranense Palatium nunc est prostibulum Meretricum: The Popes Palaice of Laterane in Rome,* 1.146 is novve becomme a Stevve of vvhoores.

Al this notwithstandinge, saithe Antoninus, Nulli ex hoc Salutis praeiudicium fuit.* 1.147 Quia nec Ecclesia tunc fuit sine Capite, quod est Christus, vnde percipit influxum Gratiae: Noman had binderance of Saluation by meane hereof. For (although the Pope were a Wooman, yet) the Churche was not without a Heade. For that Heade is Christe: From whom shee receiueth influence of Grace. Yea, although Antichriste geate him selfe into the See of Rome, yet shal the Churche of God neuerthelesse continewe stil: Although in horrible confusion, and vnder greate persecution.

Further ye saie, To Athenes was she brought, saithe the Fable. And why? For Lear∣ninge. Very wel. VVhereas at th••t time, neither any Athenes stoode, nor was there any place of Lear∣ninge there any lenger: but al the Countrie of Attica became Barbarous, as wee vnderstande by the writers of that time.

The Cittie of Athenes was then ouerthrowen,* 1.148 ye saie, and Learning there vtterly decaied. And therefore al this is but a Fable. And good reason it is, that wée beléeue you, for that youre Onuphrius hath so tolde you. But for your credites sake, M. Hardinge, leste al menne espie your Vanitie, tel vs, by whom was that Noble, & so Populous, and mighty Cittie of Athenes thus laide waste? By what Kinge? By what Captaine? By what foraine nation? At what time? How longe agoe? Hauing not one poore Authour to allege▪ how could ye pretende the names of so many without blusshinge?

The Cittie of Athenes had then continewed welneare twelue hundred yéeres: And for knowledge in Philosophie, & renowme of Learning, was called the Eie, and Vniuersitie of al Graecia.* 1.149 Origen writeth of him selfe, y^• he was sommetime a Student in Athenes. Chrysostome beinge eightéene yéeres olde, for Lear∣ninges sake, was sente to Athenes. S. Basile, and his Brother Gregorie, after∣warde the Bishop of Nyssa, were Studentes at Athenes togeather thirtéene yéeres. Your owne Amphilochius, whoes Authoritie ye maie not in any wise denie, saithe thus of S. Basile, Apprehendit Matrem Literarum Athenas: He came to Athenes, vvhiche is the Mother of Learninge. Boethius of Rome planted him selfe in Athenes for Learninges sake, about the yéere our Lorde 520.

In the yéere of our Lorde 680. the Bishop of Athenes was presente at the Councel holden at Constantinople,* 1.150 called Synodus Sexta. After that, in the yéere of our Lord 742. at the seconde Councel of Nice a greate number of y^• Bi∣shoppes of Graecia were presente in theire personnes al togeather. Within fewe yéeres after whiche time, folowed Pope Iohane, in the yéere of our Lorde 853.

Hitherto the whole Countrie, and Churche of Graecia continewed in safetie: and the Emperours of Christendome made theire cōtinual aboade in those partes. And haue you,* 1.151 M. Hardinge, so suddainely throwen downe al togeather, bothe Churche, Countrie, Towne, and Castle, onely to keepe Pope Iohane from her Studie?

Ye saie, The whole Countrie of Attica was then becomme Barbarous. This tale is your owne, & hangeth onely vpon your owne credite. Yet Platyna, Sabelli∣cus, & others moe, that wrote this Storie, and knewe, what they wrote, were not so Barbarous. But Barbarous is he, M. Harding, that wil beléeue your simple woorde without warrante.

At that time, ye saie, the Cittie of Athenes vvas not standinge. But Paulus Aemylius saith,* 1.152 that longe after that time, in the Reigne of Philip the Frenche Kinge,* 1.153 Gottofredus one of the House of Tricasses, was appointed, & made Dux Athenarum, & Princeps Achaiae. The Duke of Athenes, and the Prince of A∣chaia. If there had benne then no Athenes standinge at that time, as you telle vs, how then could Gottofredus haue benne made Duke of Athenes? If ye saye, as ye maie doo mutche by your Coniectures, that, notwithstandinge the Cittie of Athenes were rased, and made waste, yet the dignitie, or name of honoure remai∣ned stil, yet wil the same Aemylius once againe reproue your Erroure. For, wri∣tinge afterwarde of certaine Pirates, that had inuaded the Countrie of Graecia, he saithe thus,* 1.154 In terram Atticam delati, Athenarum Ducem Brennae Nobilitatis virum occiderunt, Vrbem{que} ceperunt: Inuadinge the Countrie of Attica, they tooke,* 1.155 and slevve the Duke of Athenes, one of the house of Brennus, and tooke the Cittie.

These thinges happened, as it is easy to recken, welneare foure hundred, and fiftie yéeres after the time of Pope Iohane. Nowe therefore, I besech you, M. Har∣dinge, consider indifferently with your selfe: If there had benne no Cittie of A∣thenes then standinge, howe coulde these Pirates then inuade, and take the Cittie of Athenes? Shal wee saie, They leuied an armie, and disquieted the Countrie, and troubled them selues, and came so far to catche a shadowe?

Thus hitherto it appeareth not, but if Dame Iohane woulde haue gonne to Athenes, there was roome sufficiente to receiue her.

After that shee came to Rome, and there professed Learninge openly. This,* 1.156 you saie, is soone confuted as false. For there was no Learninge at those daies professed at Rome, as the Stories doo declare. This is very soone confuted, M. Hardinge: and specially by him, y^• recketh so litle, what he saie. Leaue this Hypocrisie: dissemble nomore:

It is not manly:* 1.157 Tel vs in good soothe, what Writers, what Stories declare these thinges? your credite faileth ouer mutche: your woorde is no sufficiente warrante.

Ye saie, There was no Learninge in those daies professed in Rome. And why so? Wil ye nowe saie of Rome, as ye earste saide of Athenes? Wil ye saie, There was no Cittie of Rome then standinge? Wil ye saie, Learninge there was then vtterly decaied, and the whole Countrie becomme Barbarous? If there were no studie, or place of Learninge then in Rome, where then was there any studie in al Christendome? For the Vniuersities of Parise, Orleance, Tolouse, Salerne, Padua, Bononia, Praga, Salamanca vvere erected longe af∣tervvarde. And therefore ye séeme to saie, that al the whole worlde then was Barbarous.

But that ye maie the better sée your ouersight, S. Hierome, writtinge of Vi∣ctorinus, and Donatus,* 1.158 saithe thus: Victorinus the Rhetorician, and Donatus the Grammarian, my Schoolemaisters, are accoumpted notable in Rome. And againe he saithe, Victorinus natione Apher, Romae sub Constantio principe Rhetori∣cam docuit:* 1.159 Victorinus borne in Aphrica, taught Rhetorique in Rome in the time of the Emperoure Constantius.

Erasmus, writtinge the Life of S. Hierome, saithe thus, Romam missus est, velut ad primariam eo saeculo tum Religionis,* 1.160 tum Eruditionis Magistram, Liberalibus studijs erudiēdus: quod ipse declarat enarrans 11. Caput Ezechielis: Hie∣rome vvas sente to Rome, as to the Principal Schoolemaistresse in those daies, both of Religion, and also of Learning: as he him selfe declareth, expounding y^• eleuenth Chapter of Ezechiel.* 1.161 S. Augustine saith, Egisti mecum, O Deus, vt mihi persuaderetur, Romam pergere, & potiùs ibi docere, quod docebam Carthagine: O God, thou mouedst my minde to goe to Rome, and there rather, to professe openly the same Learninge, that I had professed at Carthage. And further he saithe, Audiebam quietiùsst udere ibi adolescentes, & ordinatiore Disciplinae correctione sedari: I heard saie, that yonge menne there vvente more quietly to theire bookes, and vvere keapte in orderly obedience to theire studies.

And in the Tripartite vvoorke ioined vnto the Councel of Laterane, ye maie finde the storie hereof recorded thus:* 1.162 Primò Athenis Romam translatum est studi∣um Philosophicum: Deinde Roma Parisios tempore Caroli, vt dicunt Historiae•• Firste the studie of Philosophie was translated from Athenes to Rome: and afterwarde, as the Stories saie, in the time of the Emperoure Charles, it was translated from Rome to Parise.

What shal I more saie? The Pope him selfe in his owne Decretalles saithe, Rome is an Vniuersitie.* 1.163 These be his wordes, Curia Romana habet Studium Ge∣nerale, & eius priuilegia: The Courte of Rome hath an Vniuersal Studie, and the Priuileges of the same. And againe Pope Clemens saithe, In Studijs Romanae Curiae, Parisijs, Oxonij, Bononiae, Salamancae debent esse Professores Linguarum, Hebraicae,* 1.164 Chaldaicae, Arabicae: In the Vniuersities of Rome, of Parise, of Oxforde, of Bononie, and of Salamanca, there muste be Professours of the Hebrewe, Chaldee, and A∣rabike tongues.

To be shorte, Theodoricus Niemus, sommetime the Popes Secretarie, and therefore hauinge good cause, to knowe the trueth hereof, and, for ought that I knowe, no cause to dissemble, of this whole mater writeth thus: Et nunc est Titu∣lus, Cardinalis praedictae Scholae.* 1.165 Et olim in ea legebantur Septem Artes Liberales, & praecipuè Rhetorica: & etiā in ea legit quando{que} Beatus Augustinus: & Iohan∣nes, vocatus de Anglia. Et fuit Mulier de Maguntia nata, quae studuit Athenis sub virili habitu: & in tantum profecit in Artibus, vt tandem veniens Romam, per biennium in eadem Schola Artes Liberales legerit: & adeò sufficiens fuit, vt etiam Maiores, &

Nobiliores vrbis eius Lectiones frequenter audiuerint.* 1.166 Et posteà in Papam eligitur, &c. Euen nowe a Cardinal beareth the Title of the saide Schoole, or Vniuersitie of Rome. And in olde times the Seuen Liberal Sciences, and specially Rhetorique were readde in the same. There also sometime readde. S. Augustine: and one, that was called Iohn of En∣glande. This Iohn was a Woman, borne at Mens (in Germanie), and had studied at A∣thenes in the apparel of a man: and had so profited in the Artes, that at laste comminge to Rome, twoo yeeres togeather she professed the Liberal Sciences in the same Schoole. And her gifte in teachinge was sutche, that the Elders, and Nobles of the Cittie resorted often to heare her reade. Afterwarde she was chosen Pope, &c.

Thus manie waies, M. Hardinge, haue wée founde an Vniuersitie, or Schole in Rome: and no cause to the contrarie, but Dame Iohane, beinge so wel learned, as it is saide, might wel be a Reader there.

But ye saie,* 1.167 why keapte she not her selfe in? Her Midwife might better answeare this question. But what if she were suddainely preuēted before her time, as many be? Or what if God would haue sutche a mater so openly knowen, to y^• euerlastinge Detestation, either of the Persone, or of the Place? Certainely, Antoninus the Archebishop of Florence, beinge astonied with the horrour hereof, as it is saide before,* 1.168 crieth out, O the deapthe of the wisedome, and Knowledge of God. O howe vn∣searcheable be his Iudgementes?

The Authour hereof,* 1.169 saie you, durste not to auouche the mater for an vndoubted Truthe: but onely saithe, Vt asseritur, as it is saide: and so referreth al the whole to hearesaie. Notwithstandinge, M. Hardinge, many there be, that write this Storie, as a cer∣taine Truthe, without doubtinge, or credite of hearesaie. And Platyna, al be it he would not séeme to auouche ouer mutche, for the honour of the See of Rome, yet thus he saithe,* 1.170 Quod ferè omnes affirmant: Whiche thinge in a manner al menne doo affirme. And Rauisius Textor saithe, Scitum est ex Chronicis, & à Maiori∣bus Scriptum: It is knovven by the chronicles,* 1.171 and written by our Elders. It is knovven, saithe one: It is affirmed in a manner by al menne, saithe an other: But for the space of eight hundred yéeres, & more, there was no Writer, I trowe, so impudente, that woulde condemne it for a Fable, as you doo, and vtterly denie it to be true.

Touchinge the Marble Image representinge a vvoman in childe bearinge,* 1.172 and the Popes suddaine breakinge of his vvaie, in his solemne procession, let eche man weighe them, as him listeth. But, where ye compare that Image to one of the greate ragge stoanes at Stonage, or Longe Compton, as if it were vtterly vnwrought, and without shape, ye seeme wilfully to auouche, as your manner is, a greate Vntruthe.* 1.173 Verily, Theodoricus Niemus, the Popes Secretarie, saithe, Et adhuc vetus Statua Marmorea illic posita figuratiuè monstrat (hoc factum). Vnde Summi Pontifices, dum ad Lateranum de Basilica Principis Apostolorum, & contra vadunt, illud iter rectum non faciunt. Imò per alias vias per indirectum transe∣unt, illud aliquantulum prolongando: Euen vnto this daie an olde Marble Image there erected, vnder a Figure sheweth this mater. Therefore y^t Popes, when they passe frō S. Peters Churche to Laterane, or backewarde, they take not their iorney streight foorthe: but passe vndirectly by other streetes, makinge their waie some what the longer. This there∣fore is not an olde Wiues dreame, as you saie, but the Iudgemente of sundrie the wiseste, and beste learned in Rome, who might beste knowe the matter.

As for the Chaire of Porphyrie stoane, whiche otherwheres ye cal the Chaire of ease,* 1.174 it is too vile to be answeared. Sabellicus saithe, Spectatur adhuc in Pon∣tificia domo Marmorea Sella,* 1.175 circa medium inanis: qua Nouus Pontifex continuò ab eius Creatione residet: Vt sedentis genitalia ab vltimo Diacono attrectentur.

But, let Truthe be Falsehedde: and let Stories be Fables. Yet, M. Hardinge,

it maie please you to remember,* 1.176 that the same Fable was raised firste in Rome, and from thence onely, & from no place els, was published abroade into the worlde. But let the Popes owne Secretaries, and al the people there be deceiued: and, to shadowe the shame of that See, let Rome it selfe be the Mother of lies. Let no∣man know the certaine Truthe of maters, but onely Onuphrius, the Popes Pa∣raste, and M. Hardinge. Yet neither woulde so many Chronicles haue recorded, nor would the whole world so vniuersally haue beléeued these thinges of the Pope, more then of any other Bishop, had there not benne woonderful corruption of manners, and dissolution of Life, and open horrour, and filthinesse in that onely See aboue al others.

How be it, good Christian Reader, that thou maiste wel, and clearely vnder∣stande, that our dealinge herein is plaine, and simple, and that wée haue not ima∣gined these mates, or any parcel thereof of our selues, maie it please thée to reade Platyna in Iohanne 8.* 1.177 Sabellicus, Enneadis 9. li. 1. Leonicus Chalcondyla a Greeke writer, Li. 6. Marianus Scotus, that liued aboute the yéere of our Lorde 1028. Sigibertus Gemblacensis, that liued aboute the yeere of our Lorde, 1100. Mar••••us Polonus, the Popes Penitentiarie, whome M. Hardinge so mutche de∣faceth: that liued about the yéere of our Lorde, 1320. Rauisius Textor in Officina, Ca. Foeminae habitum virilem mentitae: Antoninus the Archebishop of Flo∣rence, par. 2. ti. 16. Volaterranus: Nauclerus: Carion: Constantinus Phrygio: Christianus Massaeus: Matthaeus Palmerius Florentinus: Supplementum Chronicorum: Chronica Chronicarum: Fasciculus temporum, and others moe. Of these somme liued foure hundred, somme fiue hundred yéeres agoe: and haue euer benne coumpted woorthy of somme Authoritie: notwithstandinge, for your Dame Iohanes sake, you, M. Hardinge, beginne nowe to clippe their credite. How be it, what so euer they were, certaine it is, They were no Lutheranes.

Notwithstandinge, somme of your owne Felowes of Louaine coulde haue taught you, to haue dealte herein more discretely: and not so precisely, and peremp∣torily to haue denied the whole Storie: specially beinge sente to you from your frendes in Rome, and confirmed by so many. And therefore one of your Loua∣niens would séeme handesomely to excuse, & shifte the mater by possibilitie of Na∣ture. For thus he saithe in effecte, What if the Pope were Hermaphrodi as, an Herkinalson,* 1.178 that is to saie, a man, and a vvoman? bothe in one? Or if this healpe wil not serue, he seemeth further to saie, What if the Pope, beinge firste a man, vvere aftervvarde changed into a vvoman? And thus, for wante of better Di∣uinitie, he forceth Ouides Metamorphoses to serue the turne. If yée would haue taken this mannes aduise, out of doubte with sutche a prety, VVhat if, ye might soone haue put vs out of countenance.* 1.179 His woordes be these, Neque ego hic quic∣quam dico de Hermaphroditis, & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, de quibus veterum libri pleni sunt. Et ne à nostri tempo••••s memoria longiùs abeam, non ignoro, monumentis literarum esse traditum, Mulierem quandam nomine Acmyliam, Antonio Spensae Ciui Ebula∣no nuptam, post duodecimū à nuptijs annum in virum transijsse. Legi etiam alteram Mu∣lierem, vbi puerum peperisset, in marem fuisse mutatam: I wil here saie nothinge of sutche personnes, as be called Hermaphroditi, and are bothe Man, and VVoman, al in one: whereof in olde Writers wee finde mutche mention. But not to goe further, then to the remembrance of our owne time, I knowe it is written, that a certaine woman na∣med Aemylia, married vnto one Antonius Spensa a Citizen of Ebulum, tenne yeeres after shee had benne married, was turned into a man. I haue likewise readde of an other wo∣man, that, when she had benne brought abedde, aftervvarde became a Man. These notable Stories he allegeth, to answeare the mater of Pope Iohane. Thus he thinketh it a greate deale the safer waie, to make the Pope an Herkinalson, or by

Miracle to turne him from a man into a vvoman, then simply, & plainely to con∣fesse, that euer Dame Iohane was Pope in Rome.

If you had taken this same waie, then al this storie had benne a Fable: and a woman had benne a man: and wée had vtterly benne confounded.

The Apologie, Cap. 2. Diuision. 1.

But what neede we rehearse Concubines, and Bawdes? For that is now an ordinarie, and a gaineful sinne in Rome. For Harlottes sitte there nowe a daies,* 1.180 not as they did in times paste, without the Cittie walles, and with their faces hid and couered: but they dwel in Palaices & Faire Houses: thei stray aboute in Courte, and market, & that with bare and open face: as who would saie, they maie not onely lawfully doo it, but ought also to be praised for so dooinge. What should we saie any more of this? Their vicious & abominable life is nowe thoroughly knowen to the whole worlde. Bernarde writeth roundely & truely of the Bishop of Romes house, yea & of the Bishop of Rome him selfe. Thy Palaice, saithe he, taketh in good menne, but it maketh none: naughty persones thriue there, and the good decaie. And, who so euer he were, whiche wrote the Tripartite vvoorke, annexed to the Councel of Larerane, he saithe thus, So excessiue at this daie is the riote, asvvel in the Prelares and Bi∣shoppes, as also in the Clerkes and Priestes, that it is horrible to be tolde. But these thinges be not onely growen in vre, and so by custome & continuance of time wel allowed, as al the reste of their dooinges in manner bee, but they are nowe waxen olde, and rotten ripe. For who hath not hearde, what a hainous acte Peter Aloisius, Pope Paule the thirdes Sonne committed againste Cosmus Che∣rius the Bishop of Fanum: what Iohn Casa, Archebishop of Be∣neuentum, the Popes Legate at Venice, wrote in the commenda∣tion of a moste abominable filthinesse: & how he set foorthe with moste lothesome woordes, and wicked eloquence, the mater, whiche ought not once to proceede out of any bodies mouthe? To whose eares hath it not comme, that Alphonsus Diazius a Spaniarde, beinge pour∣posely sente from Rome into Germanie, so shamefully and Diue∣lishely murthered his owne Brother Iohn Diazius, a moste Inno∣cente, and a moste Godly man, onely bicause he had embraced the Eo∣spel of Iesus Christe, and woulde not returne againe to Rome?

But it maie chaunce, to this they wil saie: These thinges maie sometime happen in the beste gouerned Common Wealthes, yea & a∣gainst the Magistrates willes: & bisides, there be good Lawes made to pounishe sutche. I graunt, it be so: But by what good Lawes (I would know) haue these great mischieues benne pounished emongest them? Petrus Aloisius, after he had donne that notorious Acte, that I spake of, was alwaies chearished in his Fathers bosome Pope Paule the thirde, and made his very dearlinge. Diazius, after he had

murthered his owne Brother,* 1.181 was deliuered by the Popes meanes, to thende he might not be pounished by good Lawes. Iohn Casa the Archebishop of Beneuentum is yet aliue, yea & liueth at Rome, euen in the eie and sighte of the moste holy Father.

M. Hardinge.

Courtisanes wente abroade, so as the Matrones doo: some rode on Mules, some dwelled in good∣ly houses. VVhiche particulare disorders,* 1.182 as there they continewed not many yeeres, * so in these daies they haue benne reformed. VVherein ye folowe the Father of your Haeresies, and schoolemaister of your malice the Deuill,* 1.183 who in Scripture is called Accusator Fratrum nostrorum, the accuser of our Brethren.

But sirs, how leape ye from Rome to Placentia, from the Cleregy to a Temporall Duke, whome ye call the Popes Sonne, though he was not his Sonne beinge Pope, but by lawful Matrimonie before holy Orders taken? For suche a one was Peter Aloisius of whom ye speake. Be it, that he was an euill man. VVhat maketh that against the Churche?* 1.184 what for Defence of your newe Gospell? If Iohannes Casa beinge yet a younge spring all, before he came to be a Clerke, and longe before he was either Bishop or Legate,* 1.185 made certaine amorous Sonettes in Italian rime, foloweinge the Italian poete Petrarcha, to whiche kinde of exercise the good wittes of Italy in youth are muche geuen, and without naminge any persone, flatteringly smoothed that heinous facte, rather then praised, wherein neuerthelesse he did euill, we confesse, and for the same ouersight of his youth, was notwithstandinge his other excel∣lent qualities kepte backe from the dignitie of Cardinalship duringe his life: all this beinge graun∣ted and considered, what hindereth it the estimation of Christes Churche? And what furthereth it your false Doctrine, your Schismes, and your Heresies? Touchinge the Deathe of Iohn Diazius the Spa∣niarde, ye tell* 1.186 many lies at once.

The B. of Sarisburie.

Wée leapte not so lightly to Placentia, M. Hardinge, but rather reaste at Ve∣rona, and saie the Truthe. For Pope Paulus, that should haue pounished his wic∣ked Sonne, and haue burnte him to deathe for his abominable outrage, remoued not to Placentia,* 1.187 but remained stil in Rome. Iohannes Sleidanus saithe, that the yonge Gentleman, the Bishop of Fanum, vpon whome Petrus Aloisius the Popes Sonne had shewed that horrible villanie, shortely after died for shame, and heauinesse. Yet, he saithe, it is thought of somme, that Petrus Aloisius, after his wicked acte committed, gaue him poison, and so killed him, leaste he should make complainte thereof vnto the Emperoure. He addeth further, Paulus nihil ò secius impensè amabat Filium: & ad ipsius amplificationem omne studium conuertit. Et cùm de eius flagitijs nonnunquam audiret, fertur non admodum aegrè tulisse: & hoc solùm consueuisse dicere, Haec illum vitia non se commonstratore didicisse: Pope Paule neuerthelesse fauoured his Sonne aboue measure: and bestowed al his care, to encrease him in Honoure. And, whereas he hearde sometime of his shamful actes, the reporte is, that he was not mutche offended therewith: but vsed onely thus to saie, Wel, yevv is he neuer learned these vices by my example. So cruel, and terrible is the Pope in repressinge of Sinne.

But God of his Iustice would not suffer sutche abomination to escape vnpou∣nished. Certaine of the Nobles of his owne Cittie, not longe after, arose againste him, & slewe him in his owne Palaice, & hunge out his vile Carkesse in shameful sorte, by a chaine ouer the walles, & afterwarde threwe it ouer into the mote. The people of al sortes ranne gladly to the sight: and stabbe him in on euery side with theire Daggers: and trodde him filthily vnder theire feete.

Yée saie, the particulare disorders of your Courteghianes in these daies at the laste haue benne Refourmed. And yet by very credible reporte, euen within these

twoo yeeres, whiche was in the yéere of our Lorde 1565.* 1.188 by a persite viewe taken, there were founde in Rome to the number of eight & twentie thousande weemen of that sorte. If this be the Reformation of the Churche of Rome, what was it then, before it was thus Refourmed?

As for that moste horrible Booke of Iohannes Casa, so vile, and so lothesome, that no Heathen eares coulde abide to heare it, O howe fauourably, and howe frendely it is excused? He was then, ye saie, but a yonge man: but a springal: no Bishop: no Clerke: He named no personne: It was but a kinde of exercise: an ouersighte: an Amorous Sonette: The good wittes of Italie be muche geuen to it: He praised not that faulte, but onely smoothed it. O M. Hardinge, what abomination is there vnder Heauen, but ye can diuise waies, howe to smoothe it?

But he was pounished, ye saie, ful soare for his ouersight. For he coulde neuer be made Cardi∣nal, duringe his Life. Yea, good M. Hardinge: And al this muste wée beléeue, bicause you speake it. The Pope made him the Archebishop of Beneuentum, and Le∣gate a Latere, and thereby one of his Secrete Councel, in parte of this cruel pou∣nishmente. But, though he vpon that, or somme other occasion, were keapte backe from beinge Cardinal, yet were there others made Cardinalles, in al respectes as had,* 1.189 as he. Reade Andreas Alciatus, that notable Ciuilian: And ye shal finde, what a minion was made Bishop of Comum, when Paulus Iouius was put bi∣side. Reade Paulus Iouius in the Life of Clemens. 7. and learne, what prety folkes then were made Cardinalles, and for what causes. As for your owne O∣nuphrius, he speaketh Parables, and casteth colours, and woulde seeme to meane more hereof,* 1.190 then he durste to vtter.

The Emperour Tiberius sommetime placed Nouellius Tricongius in most highe and Honorable roome, and made him Proconsul, in parte of recompense of his good seruice,* 1.191 for that he was able to drinke three pottles of Wine togeather with one breathe. This was not the woorthiest cause of promotinge sutche Ma∣gistrates to suche a roome: yet was there more honoure, and honestie in this cause of prefermente, then hath benne thought to be in the preferringe of sundrie Car∣dinalles.

Touchinge the murtheringe of Iohannes Diazius by his owne Brother Al∣phonsus, wherein, ye saie, wee haue tolde you so many lies at once, wée referre ourselues to the Storie thereof truely written by Iohannes Sleidanus:* 1.192 the effecte whereof in shorte is this: One Iohannes Diazius a Spaniarde, and a Doctour of Sorbona in Parise, after that God had geuen him grace to vnderstande y^• Truthe of the Gospel,* 1.193 departed from thence, and came into Germanie, and reasted at Nu∣burge in the Dominion of Otho Henricus Countie Palatine. His Brother Al∣phonsus Diazius, beinge then in Rome, and vnderstandinge hereof, immediately tooke Horses, and with al speede came into Germanie, mindinge to withdrawe his Brother from his pourpose. And findinge him constante, and steadfaste, and not likely any waies to be remoued, in the ende he fained him selfe, by the weight of his reasons, to be persuaded to the same Religion: & desired him to returne with him into Italie, for that he should doo more good there, then he could in Germanie. But séeinge him for sundrie causes firmely bente to staie there, he tooke his leaue, and departed thence, and exhorted him to continewe constante in the Truthe, and came to Augusta, sixe Dutche miles from Nuburge. The nexte daie, as hauinge foregotten some special mater, he had to saie to his Brother, he retourned backe a∣gaine from thence to Nuburge, and by the waie bought a Carpenters axe, and en∣tringe into the Towne vpon the. 27. of Marche, he came to his Brothers lodginge at the breake of the daie, and him selfe watchinge beneath, sente vp his seruante with the Axe to doo the deede. The seruante, after he had called foorthe Iohannes

Diazius, and had deliuered him a letter from his Brother Alphonsus, and sawe him turned towardes the lighte to reade the same, came suddainely behinde him, and strooke him in the heade with his Axe, and leauinge it stickinge in the wounde, came awaie togeather with Alphonsus his Maister. This is the very true sto∣rie hereof, M. Hardinge, and in al these woordes there is no lie. Touchinge your Courteghianes, yee saie, the Pope of late hathe made a general Reformation. For now thei are bothe remoued from their faire Palaices, wherein they dwelte, & also put from their Mules: As if the faulte had benne onely in their Mules, or Houses, and not rather in their whole trede of life. Certainely, the same weemen conti∣newe stil, euen in the Cittie of Rome, and that vnto the number of eight & twen∣tie thousande, as it is saide before. Sutche is the Reformation of the Churche of Rome.

The Apologie, Cap. 3. Diuision. 1. &. 2.

They haue killed infinite numbers of our Brethrene, onely bicause they beleeued truely, & sincerely in Iesus Christe. But of that great and foule number of Harlottes, Fornicatours, Adulterers, what one haue they at any time (I saie not, put to deathe) but either Ex∣communicate, or once attached? Why? Volupteousnesse, Adulterie, Ribaudrie, Whoredome, Murtheringe of kinne, Ineeste, and others more abominable partes, are not these coūpted Sinne at Rome? Or, if thei be Sinne ought Christes vicar, Peters Successour, the moste holy Father, so lightly, & stiely to beare them, as though they were no Sinne, & that in the Cittie of Rome, & in that Principal Tower of al Holinesse? O holy Scribes and Phariseis, whiche neuer knewe this kinde of Holinesse. O what a Holinesse, what a Catholique Faithe is this? Peter did not thus teache at Rome: Paule did not so liue at Rome: they did not practise brothelrie, as these doo open∣ly: they made not a yeerely reuenewe and profite of Harlottes: they suffered no common Adulterours, and wicked Murtherers to goe vnpounished. They did not receiue them into theire familiaritie, into their Councel, into their householde, nor yet into the companie of Christen men. These menne ought not therefore so vnreasonably to triumphe againste our liuinge. It had benne more wisedome for them, either firste, to haue proued good their owne life before the worlde, or at the leaste, to haue cloked it a litle more cunningly. For wee doo vse stil the Olde and Auncient Lawes, & (asmuche as men maie doo, in the manners vsed at these daies, al thinges beinge so wholy corrupte) we diligently, and earnestly put in execution the Ec∣clesiastical Discipline: wee haue not common Brothel houses of Strumpettes, nor yet flockes of Concubines, nor Heardes of Har∣lotte haunters: neither doo wee preferre Adulterie before Matrimo∣nie: neither doo wee exercise beastly sensualitie: neither doo wee gea∣ther ordinarie rentes and stipendes of Stewes: nor doo wee suffer Inceste, and abominable naughtinesse, nor yet sutche Aloisians, Ca∣sians, and Diazians to escape vnpunished. For if these thinges would haue pleased vs, wee needed not to haue departed from these mennes

felowship, emongest whom sutche enormities be in their chiefe pride and price. Neither needed we for leauinge them, to renne into the hatred of menne, and into moste wilful daungers.

Paule the Fourthe, not many monethes sithence, hadde at Rome in prison certaine Augustine Freers, many Bishops, and a greate nūbre of other deuoute menne, for Religions sake. Hee racked them, and tormented them: to make them confesse, hee leafte no meanes vn∣assaied. But in the ende how many Brothels, howe many Whore∣mongers, how many Adulterers, how many Incestuous persones coulde he finde of al those?

M. Hardinge.

This yee denie as impudently, as ye affirmed the other matter of Diazius falsely. VVhere∣fore what pounishement is due to slaunderers, that ought this Defender to haue for this false slaun∣der. Then commeth me your Secretarie, and praiseth him selfe, and all you his holie compani∣ons, besides all witte and modestie. And saithe muche in commendation of your Ministershippes goodnesse, for that ye keepe and vse still the Olde and Auncient Lawes, forsoothe, and discipline of the Churche.

For Shame,* 1.194 for Conscience, for regarde of the worlde, for feare of Gods wrathe, for auoidinge euerlastinge fyre, retourne to the Catholike Churche, from whence ye are broken out like the faite Bulles Basan, put awaie your moste vnlawfull yokefellowes. Leaue your selues to be abomina∣ble, before with suche spitefull railinge ye reprehende our‡ 1.195 Infirmitie.

The Apologie, Cap. 2. Diuision. 3.

Our God be thanked, although we be not the menne, we ought, and professe to be, yet whosoeuer we be, compare vs with these menne, and euen our owne life and Innocencie wil soone proue vn∣true, and condemne their maliceouse surmises. For we exhorte the people to al vertue and wel dooinge, not onely by Bookes and prea∣chinges, but also by our examples and behaueour. Wee also teache that the Gospel is not a boastinge, or bragginge of knowledge, but that it is the Lawe of life, and that a Christian man (as Tertullian saithe) ought not to speake honorably, but ought to liue honora∣bly: nor that they be the hearers of the Lavve, but the dooers of the Lavve, vvhiche are iustified before God.

M. Hardinge.

Nay, nay, Syrs, for that thinge ye crake so muche of, be not to hastie to thanke your God. VVhat peculiare God ye meane, we knowe not. That phrase your secretarie muche vseth, as though ye had an other God beside him that is God of all. Compare your selues with whom ye list, your owne life and innocencie is so wel knowen, as by reprouinge your vices and horrible sinnes, no man lightly shal seme a slaunderer. In deede if your continuall aduoutrie and Incest were laufull Matrimonie, if your filthy yoke fellowes were your true wedded wiues, if your robbinge, and throwinge downe of Churches were almose, and buildinge of places for praier to the encrease of Gods Honour, if ignorant rashenesse were godly discretion, if your woorde of the Lorde, where Gods woorde, if your pretensed Gospel, were Christes true Gospel, if your biblebable and railing were holsome Preachinge, if y^• Sprite of Sathan, that is in you, the same also beinge a lyinge Sprite in your mouthes, coulde be meeke, humble,* 1.196 obedient, and woulde tell Truthe, finally if euill were good, if darkenesse were light, if sower were

sweete,* 1.197 if the fruites of your so naughty a tree were good: we would also soothe you, and vpholde your immoderate crakes. VVee saie plainely of you at one woorde, whiche we will to be a watche woorde for all Christen people to beware of you, your Doctrine is Heresie, your Life is iniquitie, your en∣deuour tendeth to the subuersion of Soules.

The B. of Sarisburie.

It is no greate Crake, M. Hardinge, to géeue God thankes. But what vncour∣teous dealinge is this of your parte? Sir Defender, and his Felovves muste comme to you, & learne to speake. Notwithstandinge for ought, that maie ap∣peare, yee are not yet very wel aduised, howe to speake your selfe. Nowe, bicause wée saie, vvee thanke our God, our Secretarie hath made him selfe a Seueral God. How be it, you maie saie, Our Lorde, and thinke him not Catholique, that wil saie otherwise: and yet make you not your selues thereby any Seueral Lorde. God geue you Grace, ye be not seuered from the Lorde. But wherefore it shoulde be more lawful for you, to saie, Our Lorde, then for vs, to saie, Our God, I thinke it a highe pointe of cunninge for you to open.

Thus ye woulde haue vs sommetimes to saie, Our Lorde: sometimes, The Lorde: sommetimes neither. It were a skilful Cooke, that knewe your diete. Howe be it,* 1.198 The Prophete Dauid saithe,* 1.199 Deus noster refugium,* 1.200 & Vrtius:* 1.201 Our God, our Refuge,* 1.202 and our Strengthe?* 1.203 Singe Psalmes vnto Our God:* 1.204 Our God is the God of Saluation:* 1.205 Our God is in Heauen:* 1.206 My God, ô My God, I wake earely vnto thee: Thou arte My God: I truste in thee: My lotes are in thy handes. S. Paule saithe, I thanke My God alwaies: I geeue thankes vnto My God. Thus was it lawful then for the Apostles, and Propehtes to speake without rebuke: neither was there any M. Hardinge then so vncourteous, to saie, They made them selues a peculiar God.

S. Paule saithe, Wee are iustified in the name of Iesus Christe our Lorde, and in the Sprite of Our God. S. Augustine saithe, Contra istos Mirabiliarios cautum me fecit Deus Meus,* 1.207 dicens, In Nouissimis diebus surgent Falsi Prophetae: My God hath willed me to beware of these Mungers of Miracles, tellinge me, that in the laste daies there shal rise vp False Prophetes. Againe he saithe, Deus Meus vbique praesens est: Vbique totus: nusquam inclusus: My God is euerywhere presente: euerywhere whole: nowhere inclosed, or shut vp. Chrysostome saithe, Christo meo testificabantur & Venti, & Mare: Bothe the Windes, and the Sea bare witnesse to my Christe.

S. Hierome saithe,* 1.208 Ego non Patrem, non Matrem, non Germanum aduersus Chri∣stum meum audiam: I wil not heare neither Father, nor Mother, nor Brother against my Christe. S. Cyprian saithe, Hic est Deus noster, id est, non omnium, sed Credentium, & Fidelium Deus: This is Our God, that is to saie, not the God of al, but the God of the Beleeuers, and of the Faitheful. Sedulius saithe, Deus Naturâ om∣nium est: Voluntate verò paucorum: God by Nature, is the God of al: but by wil, he is the God of Fewe. But what shal wée neede many Doctours, the case be∣inge so cleare? You your selfe, M. Hardinge, in this selfe same Booke, either of pourpose vpon somme better aduise, or vnwares, haue written the same. Consi∣der wel your owne woordes:* 1.209 Thus ye saie, There is no iniquitie in Our Lorde God. Yet, I trowe, by these woordes, ye make not to your selfe a peculiare God.

S. Paule saithe, I liue in the Faithe of the Sonne of God, whiche hath loued me, and hath geeuen him selfe for my sake. Whiche woordes S. Chrysostome, writinge vpon the Genesis,* 1.210 expoundeth thus: Qui dilexit me, &c. Vt proprium vsurpas com∣mune beneficium. Profectò, inquit: Nam licet pro omni hominum genere Sacrificium oblatum sit, tamen propter amorem in eum, id, quod factum est omnibus, proprium mihi facio. Ita & Prophetis mos est, & facere, & dicere, Deus, Deus Meus:

quamuis totius Orbis sit Deus. Sed peculiare hoc est amori, vt ex communibus pro∣pria faciat. Qui dilexit me. Quid dicis? An te dilexit solum? Omnem, inquit, ho∣minum Naturam dilexit. Sed ego illi Gratias debeo, quasi me Solum dilexisset, & tradidisset semetipsum pro me Solo. S. Paule saithe, Christe hath loued me. O Paule, The benefite, that is common to al, thou vsest as peculiare to thee selfe. Yea ve∣rily, saithe S. Paule: For al be it that Sacrifice were offered for al Mankinde, yet for the loue, that I beare towardes him, the thinge that was donne to al, I accoumpte as proper, and seueral to mee selfe Alone. Thus the manner of the Prophetes is to doo, and to saie, O God, my God: notwithstandinge be is the God of al the Worlde. But this is the spe∣cial, and alonely office of Loue, of thinges common to make thinges peculiare. Thou saiste, Christe hath Loued mee. What saistet thou? Hath Christe loued thee Onely, and ••oman els? No, saithe Paule, He hath loued al Mankinde. But I ovve him thankes, as if he had loued mee Alone, and had geuen him selfe Onely for me.

Hencefoorthe, M. Hardinge, it maie please you to géeue vs leaue to speake, as the Prophetes, the Apostles, the Holy Fathers, and Doctours haue spoken be∣fore vs.

The Apologie, Cap. 4. Diuision. 1.

Bisides al these maters, wherewith they charge vs, they are woont also to adde this one thinge, which thei enlarge with al kinde of spite: that is, that wee be menne of trouble, that we plucke the Sworde, and Scepter out of Kinges handes: that we arme the people: that we ouerthrowe iudgement places, destroie the Lawes, make hauoke of possessions, seeke to make the people Princes, turne al thinges vpside downe: and, to be shorte, that we woulde haue nothinge in good frame in a Common Wealthe. Good Lorde, how often haue they set on fiere Princes hartes, with these woordes, to the ende thei mighte quenche the lighte of the Gospel in the very firste appearinge of it, & that menne might beginne to hate y^• same, ere euer they were able to knowe it, and to the ende that euery Magistrate mighte thinke, he sawe his deadly enimie, as often as he sawe any of vs. Surely it shoulde excedingly greeue vs, to be so malitiously accused of moste hainous Treasone, onlesse we knewe, that Christe him selfe, the Apostles, and a number of good Christian menne, were in time paste blamed, and reuiled in like sorte. For although Christe taught, they shoulde geeue vnto Cesar, that whiche was Cesars, yet was he charged with sedition, and was accused to diuise some Conspiracie, and to seeke waies to geate the Kingedome. And there∣upon they cried out with open mouthe againste him in the place of Iudgemente: Yf thou let this man escape, then thou arte not Cesars frende.

And though the Apostles did likewise euermore, and stedfastly teache, that Magistrates ought to be obeied, y^• euery soule ought to be subiect to the Higher Powers, not onely for feare of wrathe, & pu∣nishemente, but euen for conscience sake, yet bare they the name to disquiet the people, and to stirre vp the multitude to rebelle. After this sorte did Haman specially bringe y^• Natiō of the Iewes into the

hatred of Kinge Assuerus, bicause, saide he, they vvere a rebellious and stubborne People,* 1.211 and despised the ordinaunces, and com∣maundementes of Princes.* 1.212 Wicked Kinge Achab saide to Elie the Prophete of God, It is thou, that troublest Israel. Amasias, the Prieste at Bethel,* 1.213 laide a conspiracie to the Prophete Amos charge, before Kinge Ieroboam, saieinge, See, Amos hath made a conspi∣racie againste thee, in the middest of the House of Israel. To bee briefe,* 1.214 Tertullian saithe, This was the general accusation of al Christians, whiles he liued, that thei were Traitours, that thei were Rebelles, and the enimies of Mankinde. Wherefore, if now adaies the Truthe be likewise euil spoken of, and beinge the same Truthe, it was then, if it be now like despitefully vsed, as it was in times paste, though it be a greuous and vnkinde dealinge, yet can it not seeme vn∣to vs a newe, or an vnwoonted matter.

M. Hardinge.

Howe farre ye haue attempted (I meane the sectes of your Brotherhed) in sundry Countries, to wreaste the Swoorde out of Princes handes, to transpose their Scepters at your pleasure, and to al∣ter states and signories, though wee holde our peace,* 1.215 the worlde Iudgeth, the Bloudde of so ma∣ny thousandes slaine speaketh, Englande repenteth, Scotlande mourneth, Germanie roareth, Fraunce bewaileth, Sauoie weepeth, all Christendome lamenteth.‡ 1.216 VVere the hundred thousande Boures of Germanie consumed by the Swoorde of the Nobilitie there for their obedience? The Duke of Saxonie, and Lantgraue of Hesse, were they ouerthrowen in fielde and taken captiue, for standinge in Defence of their Soueraigne? VVere so greate multitudes of people destroied at Munster for their loyaltie? Your Sacramentarie Suitzers of Berna, who robbed the quiet Olde Duke of Sauoye of his Townes, and Countries, from the farther side of the lake of Geneua vnto the Alpes, did they this for mainetenance of his righte, and to set him at reste with litle? VVhat meante ye, when ye laide your Heades togeather, beinge at Geneua in Queene Maries daies, the Faithfull* 1.217 Brothers of Englande, and Scotlande, and deuised a most Seditious and Traiterous Booke againste the monstrous regiment of VVomen?

The B. of Sarisburie.

Here, M. Hardinge, for wante of mater, ye thought it good policie, to furnishe your tale with stoare of woordes: The VVorlde iudgeth: Bloude speaketh: Englande re∣penteth: Scotlande mourneth: Germanie roareth: Fraunce bewaileth: Sauoie weepeth: Christen∣dome lamenteth. If ye had not wel studied your Copia Verborum, ye coulde neuer haue benne halte so copious, nor haue benne hable, so many waies to vtter no∣thinge. Yee might happily haue saide, Your Cardinalles crie, and your Pope roareth, and your Frendes stande aluffe, and teare their heare, and saie, as it is written in the Apocalyps,* 1.218 Vae, vae Babylon, Ciuitas illa Magna: Alas, alas Baby∣lon, that Greate Cittie.

God be thanked, The Kingedomes, & Princehoodes of the worlde stande nowe in as safe, & in as quiet, and florishinge state, as euer before. Therefore this Tra∣gical Rhetorique might better haue serued you somme other where.

The Boures of Germanie, of whome ye speake, for the greattest parte, were Aduersaries vnto Doctour Luther, and vnderstoode no parte of the Gospel: but conspired togeather, as they saide, onely against the crueltie, and tyrannie of their Lordes: as they had donne twoo and twentie yéeres before in the same Countrie, in the Conspiracie,* 1.219 called Liga Sotularia, fifteens yéeres before Doctour Luther

beganne to Preache: The parteners of whiche Conspiracie had for their watche woorde the name of Our Lady: and in the honoure of her,* 1.220 were bounde to saie fiue Aue Maries euery daie.* 1.221 Certainely, touchinge these Later Rebelles, it is knowen, that Luther sharpely and vehemently wrote againste them. And they them selues beinge demaunded thereof,* 1.222 vtterly denied bothe partetakinge, & also the knowledge of the Gospel.

The Princes of Germanie raised not theire Powers, as ye saie, againste the Emperoure Charles the fifthe:* 1.223 but beinge wrongefully, & contrarie to the Lawe of Armes inuaded by him, they were forced, beinge frée Princes, by the Lawe of Nature, to drawe their swoorde in their owne Defence.

The Rebelles at Mounster were not Gospellers,* 1.224 as yée seeme to meane, but frantique Anabaptistes, and Heretiques, as yee be: and therefore enimies vnto the Gospel.

The Lordes of Berna neuer were Subiectes to the Duke of Sauoie. That they tooke certaine of his Castles in their Confines, then did it rightly, and by the Lawe of Armes, beinge forced thereto by daiely inuasions, & robberies, and not hable otherwise to liue in reaste. But in deede the saide poore Duke was thorowly spoiled of his whole Dominion: of the one halfe, by his Brother in Lavve the Emperour Charles. 5. of the other halfe, by his Neuevve Francise the Frenche Kinge, by the counsel of Pope Clemens. 7. after their great enterviewe at Marsiles. And thereof was diuised a prety Pasquil, declaringe the miserable case of the poore Duke, Diuiserunt sibi vestimenta mea: & super vestem meam mise∣runt sortem: They haue diuided my apparel emongest them selues: and they haue caste lotes for my Coate.

The Heades of Englande, and Scotlande, that, as ye saie, were laide togea∣ther at Geneua, touchinge the gouernemente of Wéemen, beinge wel accoumpted, were nothinge so many, as ye woulde seeme to imagine. For if there had benne but one lesse, for ought, that I haue hearde, there had benne but one at al. Sutche hoate Amplifications it liketh you to make of so smal a number. Wée wil defende noman in his erroure. Let euery man beare his owne guilte. M. Caluine, M. Martyr, M. Musculus, M. Bullinger, and others, whom you cal the Faithful Brothers of Englande, misliked that enterprise, and wrote againste it.

Wée knowe, that God hath determined this mater longe sithence: For thus he saith,* 1.225 Si Homo moriatur abs{que} Filio, ad Filiam eius transibit Haereditas: If a Man die without a Sonne, his enheritance shal passe vnto his Daughter. And S. Augustine saithe,* 1.226 Lata est Romae Lex illa Voconia, Ne quis Haeredem Foeminam faceret, nec Vnicam Filiam. Qua Lege quid iniquis dici, aut cogitari possit, ignoro: There was a Lawe made in Rome, called Lex Voconia, That noman should conueie his Enheritaunce vnto a vvoman, no not vnto his onely Daughter. Then vvhiche Lavve I knovve not, vvhat maie be more vvickedly thought, or spoken.

But, God be thanked, that of his Mercie, hath nowe raised vp vnto vs a Woman of sutche Wisedome, Learninge, Clemencie, Grauitie, Iudgement, Gouernement, and other Noble, and Princely Vertues, as haue not benne seene in many menne. God encrease her dayly with his Holy Sprite, and make her and olde Mother in Israel. Amen.

Of your sturdy blastes, and Secrete breathinges, M. Hardinge, I wil saie nothinge. Yée maie yet remember, whiche of your companie it was, y^• in the time of that Noble Prince of Blessed Memorie Kinge Edvvarde the .6. saide in open Parlamente, Woe be to that Kingedome, the Prince whereof is a Childe. And af∣terwarde, séeinge y^• Queenes Maiestie, that nowe is, placed in her estate, boldely, & openly confessed a greate euersighte, and mutche folie in your former dooinges,

for that in the late time of your vnruely gouernmente ye had hewen downe the boughes, & leafte the Stocke standinge stil. Goddes Secrete Prouidence, M. Har∣dinge, breathed againste you, and confounded your dooinges. Power onely ye lac∣ked: but good wil yée lacked none.

M. Hardinge.

For answeare to all this, ye ioine your selues with Christe and his Apostles, as though yee were gilty herein no more, then they. Presumptuously saide. But the matter is not so answeared. And yet yee runne at large in that common place, and very vainely, or rather Luciferlike, compare your selues with the Apostles. But Sirs, staie here, runne no farther. Yee are soone stopped. The case is not like pardie. These be but your woordes. In the Apostles was the Truthe in deede, so was it in the Holy Prophetes, and those firste Blessed men of the Churche. The Truthe yee boaste and crake so muche of, is not that Truthe. Talke lesse like Rhetoricians, and proue vs that yee haue Truthe, like honest men. And then talke on: But that can ye neuer doo, so longe as ye remaine out of the Churche, and ennemies to the Churche.* 1.227 But what spende I woordes in vaine? Your hartes be har∣dened, your Eies be blinded, your Eares be stopped.

The B. of Sarisburie.

Here is profounde stuffe, M. Hardinge, for a Doctour of DIuinitie. To an∣sweare you with your owne vaine woordes, in deede ye spende your woordes in vaine.

The Apologie, Cap. 4. Diuision. 2.

Fourtie yeeres agoe, and vpwarde, it was an easy thinge for them to diuise against vs these accursed speaches, & other too, soarer then these: when in the middest of the darkenesse of that age, firste be∣ganne to springe, and to geeue shine somme one glimmeringe beame of Truthe, vnknowen at that time, and vnhearde of: when also Martine Luther, and Hulderike Zvvinglius, beinge most excellente menne, euen sente of God, to geeue lighte to the whole worlde, firste came vnto the knowlege, and preachinge of the Gospel: when as yet the thinge was but newe, and the successe thereof vncertaine: and when mens mindes stoode doubtful and amased, and their eares o∣pen to al sclaunderous tales: and when there coulde bee imagined a∣gainste vs no facte so detestable, but the people then woulde soone be∣leeue it, for the noueltie and strangenesse of the matter. For so did Symmachus, so did Celsus, so did Iulianus, so did Porphyrius the olde foes to the Gospel, attempte in times past to accuse al Christians of Sedition and Treason, before that either Prince, or people were able to knowe, who those Christians were, what thei professed, what they beleeued, or what was their meaninge.

M. Hardinge.

As ye runne foorthe your race, and with lieinge amplification boaste and bragge of the Truthe of your Doctrine, and of the Innocencie of your demeanour, yee fall into a greate incon∣uenience and ouersighte. VVas the lighte extinguished in all Israell, till that lewde Friere came, and Zwinglius‡ 1.228 the swarte Rutter? Shall we now change the olde songe of Micheas the Prophete. Out of Sion shal come the Lawe,* 1.229 and the woorde of our Lorde from Ierusalem, and singe a new Songe, Out of* 1.230 VVittenberg is come the Gospel, and the woorde of the Lorde from Zurich, and Geneua?

If Luther and Zwinglius firste came to the knowledge and preachinge of the Gospel,* 1.231 what meante Christe to breake his promise, who saide, I wil be with you al daies til the ende of the worlde?

Againe howe forgate ye the olde prouerbe, a lier it behoueth to be mindeful? Remember ye not howe this is* 1.232 contrary to al your owne Doctrine? For saie ye not other wheres, that God had alwaies his number of the electe, and his inuisible Churche? Therefore this muste ye recante and cal backe a∣gaine, or els shal ye pul al the rable of sundry your owne sectes vpon your shoulders, whose filthy rai∣linges,* 1.233 and vile vpbraidinges poore soules ye shal neuer be able to abide.

The B. of Sarisburie.

It is not woorthe the while, to answeare him, that saithe nothinge. Sion, from whence ye saie, the Lawe of God issued firste, was in those daies, as mutche dis∣deigned of you Fathers,* 1.234 as is this daie of your Geneua, or Wittenberg. Origen saith of Celsus the Heathen, Christianum Dogma affirmat à Barbaris cepisse or∣tum, hoc est, à Iudaeis: He saithe, that the Christian Faith tooke her first beginning from Barbarous people,* 1.235 that is to saie, from the Ievves. Cicero saithe, Iudaei, & Syri, Gentes natae seruituti: The Ievves, and Syrians, Nations borne to Bondage.

And Chrysostome,* 1.236 speaking of Iulianus the Renegate, saith thus, Galilaeos nos, pro Christianis, in Edictis suis appellauit: In his proclamatiōs, in the steede of Chri∣stians, he called vs scornefully Galileans: Notinge thereby the vilenesse of the place, from whence the Gospel of Christe firste proceded. But Nazianzene saith, Honora paruam Bethleem,* 1.237 quae te induxit in Paradisum: (Despise not, but rather) Honour that litle Bethleem, that hath leadde thee into Paradise.

The sounde of this simple, Barbarous, despised people was hearde through∣out the whole worlde. God causeth his Light to shine out of the Darke: His Holy Sprite breatheth, where he thinketh good: He hath no regarde of Personnes, or choise of places,* 1.238* 1.239 but, as S. Peter saide vnto Cornelius, In euery Nation, who so euer feareth him,* 1.240 and woorketh righteousnesse, is accepted before him. God chuseth the weake thinges of the world, to confounde the stronge. Goddes Holy Name be blessed, that of so litle, and so simple a despised Mustard séede,* 1.241 hath now raised vp so greate a trée: & trium∣pheth the Gospel of Christe his Sonnne in euery place throughout the worlde.* 1.242

VVhat meant Christe, saie you, to breake his promisse? Nay, what meante you, M. Hardinge, so shamefully to breake Christes Commaundemente, and yet to charge him with his Promisse? God is true in al his promisses, and shal preuaile, when he is so lewdely iudged. There is no faulte in God, or his Christe: The faulte is in you, that haue made of the House of God, a Caue of Theeues. Christe neuer made any sutche special Promisse vnto the Pope, that what so euer it should please him to saie, or doo, hée shoulde neuer erre, or doo amisse. Yee presume ouer mutche of Goddes Promisses. Nay, though Antichriste should be Pope, yet should Christes promisses be true stil.

It is true, that God hath alwaies a Churche Inuisible, and a number of Electe, knowen onely to him selfe alone. Neither is this our onely saieing. S. Paule also saithe the same:* 1.243 Firmum stat Fundamentum Dei, habens hoc sigillum, Nouit Do∣minus, qui sint sui: This Fundation standeth sounde, and firme, heuinge this Seale, The Lorde knovveth, vvhoo be his ovvne. Elias thought, al the Godly in Is∣rael had benne slaine: and not one leafte aliue. But God saide vnto him, I haue soued vnto me selfe seuen thousand menne,* 1.244 that neuer bowed theire knee before Baal.* 1.245

God knewe them: but Elias knewe them not. To the iudgemente of man, they were inuisible.* 1.246 Therefore S. Augustine saithe, Secundum occultam Dei Praedesti∣nationem, plurimae sunt foris Oues: plurimi Lupi intùs. Nouit enim, ac signatos habet, qui nec eum, nec se norunt: Accordinge to Goddes Secrete Predestinatiō, there be many Sheepe without the Church: and many woolues within the Churche. For he knoweth them, and hath

them marked, that knowe neither them selues, nor God neither.

Thus the number of Goddes Electe, yea before the comminge of Christe, in the time of darkenesse, was euermore certaine: yet afterwarde the knowledge of the Gospel, by the Mouthes of the Apostles, was abundantly carried abroade into the endes of al the worlde.

Bothe these partes, M. Harding, maie stande wel togeather: and are nothinge contrarie to our Doctrine. Be the number of the Faithful more, or lesse, yet the Truthe of God is one for euer.

The Apologie, Cap. 5. Diuision. 1.

But now, sithence our very enimies doo see, and cannot denie, but wee euer in al our woordes, and writinges haue diligently put the people in minde of theire deutie, to obeie theire Princes, and Magi∣strates, yea though they be wicked, (For this dooth very trial and experience sufficiently teache, and al mennes eies, who so euer, and where so euer they be, doo wel see, and witnesse for vs) it was a foule parte of them to charge vs with these thinges: and, seinge they could finde no newe and late faultes, therefore to seeke to procure vs enuie onely with stale & outworne lies. We geeue our Lord God thankes, whose onely cause this is, there hathe yet at no time been any sutche example in al the Realmes, Dominions, & Common Weales, which haue receiued the Gospel. For wee haue ouerthrowen no King∣dome: Wee haue decaied no mans Power, or right: Wee haue disor∣dered no Common Wealthe. There continue in theire owne accusto∣med state, and Aunciente Dignitie, the Kinges of our countrie of En∣gland, y^• Kinges of Denmarke, the Kinges of Suecia, the Dukes of Saxonie, the Counties Palatine, the Marquesses of Brandeburgh, the Lantsgraues of Hessia, the Common Wealthes of the Heluetians, & Rhetians, & y^• Free Citties, as Argentine, Basile, Franckford, Vlme, Augusta, & Norenberg, doe al, I saie, abide in the same Authoritie, and estate, wherein they haue benne heretofore: or rather in a mutche better, for that by meanes of the Gospel they haue theire people more obediente vnto them. Lette them goe, I praie you, into those places, where at this presente, through Goddes goodnesse, and Mercie, the Gospel is taught. Where is there more Maiestie? Where is there lesse Arrogancie and Tyrannie? Where is the Prince more honou∣red? Where be the people lesse vnruly? Where hathe there at any time either the Commō Wealth, or the Churche benne in more quiet? Perhaps, ye wil saie, from the firste beginning of this Doctrine, the Common sorte euerywhere beganne to rage, and to rise through∣out Germanie. Allow it were so: yet Martine Luther, the publisher, and setter forewarde of this Doctrine, didde write marueilous ve∣hemently and sharpely againste them, and reclaimed them home to peace, and obedience.

M. Hardinge.

Your impudencie of lieinge hathe no measure nor ende. But we wil saie litle here, hauinge

saide yenough already in reproufe of your falsehed.* 1.247 VVe leaue you to the wide worlde, who seeth, and almoste feeleth your lies.

But I maruel not a litle, that in this place specially, where ye speake of the good order, that your Gospel breedeth, ye be not ashamed to make mention of Martin Luther. Good God howe mutche could we, if we were so disposed, alleage out of his seditious and Heretical bookes by him* 1.248 writen against the Power of lawful magistrates?* 1.249 At this time let one place suffise for al Luthers wordes be these. Inter Christianos nullus neque potest, ne{que} debet esse magistratus, sed &c. Amonge Christen men none can nor ought to be a magistrate, but eche one is to other equally subiecte: After the Apostles saieinge,* 1.250 Thinkinge al others better then your selues, &c. Againe, Be ye humble al one to an other. VVhereto Christe accordeth when he saithe, VVhen thou arte called to the mariage feaste, goe, and sitte downe lowest of al. Amonge Christen men, none is superiour saue one, and onely Christe. And what superioritie or magistrate can be there, where al be equal, and haue right, power, riches, and honour al alike? Furthermore, none coueteth to be ouer other, but al wilbe vnder one another. VVhere sutche men be, though one woulde, yet can he not make a magistrare to beare rule ouer others, sithe that na∣ture suffereth not to haue superiours, where no man wil, nor may be a superiour. And where sutche kinde of men is, there be they not Christen men, after the true sorte of Christen men. This farre Mar∣tin Luther.

He persuaded them to peace, when there was scarsly any lefte, that coulde beare a clubbe. Firste he‡ 1.251 stirred vp his Disciple, Thomas Munzer in Thuringia, who was the rebelles preacher. After that he excused him of seditious preachinge to the Duke of Saxonie Prince Electour, trusting, if Munzer were let alone, the matter should wel goe forewarde.

The B. of Sarisburie.

To dissemble the reste of your Vntruthes, and your immoderate and vnciuile bitternesse, M. Hardinge, procedinge from the vnquiet, and vnsauery humoures of your harte: where ye saie, Doctor Luther admitteth no Ciuile Magistrate, & note the same so specially in your margine, I marueile mutche, that your paper blusshed not in your behalfe. Reade his Bookes throughout, and consider the quiet gouernement, bothe of the Common Wealthes, and also of the Churches of Ger∣manie: and ye shal finde, that noman euer, neither by woorde, nor by example more auaunced the Authoritie of the Ciuile Magistrate. To leaue al other his nota∣ble Sentences to this pourpose, againste the Rebelles, of whom ye speake, beinge then in the fielde againste theire Lordes, he wrote thus: God commaundeth al menne vniuersally to obeie the Magistrate with feare,* 1.252 and reuerence, &c. Againe, Ye take the Swerde, and withstande the Magistrate, vvhom God hath appointed. Is not this rashly to abuse the Name of God?

But he saithe, Emonge Christians neither maie be, nor ought to be any Magistrate. O M. Hardinge, nothinge coulde haue founde faulte herewith, but onely intempe∣rate, and mere malice. For Luther speaketh not these woordes of the outwarde Ciuile Gouernement, but onely of our Inwarde Bande, and Obedience towardes God. And in this respecte, there is no Kinge, or Prince in déede, nor maie be a∣ny. In this sense S. Paule saithe, There is no levve, there is no Gentile: There is no Lorde,* 1.253 there is no Seruaunte: There is no Man, there is no VVooman:* 1.254 For al you are one in Christe Jesu. S. Paule denieth not, but Ievve, Gentile, Lorde, Seruaunte, Man, and VVooman, remaine stil in theire seueral states, and kindes, as they were before. But in Christe Iesu, he saithe, there is no regarde of any sutche difference. In Ciuile Gouernmente a Kinge is a Kinge, and so hath God com∣maunded him to be knowen. But after that wée be once comme to the reuerence, and obedience of Goddes wil, there God onely is the Kinge: & the Kinge, be he ne∣uer so mighty, is but a Subiecte. So saith S. Ambrose to the Emperoure Valen∣ti••••ian, Noli te extollere,* 1.255 Imperator: Sed, si vis diutiùs Imperare, esto Deo subditus.

Scriptum est,* 1.256 Quae Dei, Deo: quae Caesaris. Caesari: O my Lorde, auance not your selfe: But if ye wil remaine long in Empiere, be subiecte vnto God. It is written, Geeue to God, that belongeth to God: Geeue to Caesar, that belongeth to Caesar.

So saithe the Emperoure Valentinian the Elder of him selfe,* 1.257 Ego sum in sorte plebis: I am (in this respecte) as one of the people. To like pourpose Iulius Caesar, beinge an Heathen Prince, saide sommetime of him selfe at Rome in the Councel house,* 1.258 Equidem ad alia omnia, quae pro vobis gerenda sunt, & Consul sum, & Dictator: quod autem ad iniuriam cuiquam faciendum attinet, sum priuatus: Touchinge al other affaires, that ought to be taken in hande for your sake, I am bothe your Consul, and your Dictator: But as touchinge any wronge to be donne to any man, I am as a priuate man, without office. So said the Heathen Renegate Iulianus the Emperour, Principes, vbi ad limen Delubri venerint, perinde sunt, atque Priuati: When the Princes, and Magistrates once comme within the entrie of the Temple, they are none other, but as Priuate Menne. And this is al that traiterous, and horrible Iudgement, that, as it pleaseth you to saie, Luther had of the Ciuile Magistrate.

Where ye saie, he sturred vp his Disciple Thomas Munzer in Thuringia, to be the preacher to the Rebelles, it is no strang mater, to sée your tonge to renne riot. Luther him selfe writinge thereof vnto the Rebelles, saithe thus, Satanas sub Euangelij praetextu,* 1.259 multos hoc tempore seditiosos, & planè sanguinarios Docto∣res excitauit: Satan vnder the pretense of the Gospel, hath sturred vp in these daies ma∣ny seditious, and Bloudy Doctours: Meaninge thereby Munzer, and other like his companions.

The Apologie, Cap. 5. Diuision. 2.

But, whereas it is woonte sommetime to be obiected by personnes wantinge skil, touchinge the Heluetians chaunge of state, and killing of Leopoldus the Duke of Austria, and restoringe by force theire Countrie to libertie, al that was donne, as appeareth plainely by al Stories, for twoo hundred and threescore yeeres paste, or aboue, in the time of Pope Boniface the Eight, when the Authoritie of the Bi∣shop of Rome was in greatest iolitie, aboute twoo hundred yeeres before Huldericus Zuinglius, either beganne to teache the Gospel, or yet was borne. And euer sithence that time, thei haue had al thinges stil and quite, not onely from foreine Enimies, but also from al ciuile dissension. And if it were a sinne in the Heluetians, to deliuer theire owne Countrie from foreine gouernement, specially when they were so proudely and tyrannously oppressed, yet to burthen vs with other mennes faultes, or them with the faultes of theire Forefathers, it is againste al right and reason.

M. Hardinge.

Nowe your sprite is not contente withe that ye haue railed already againste the Pope, and Ho∣ly Churche, but it moueth you againe to raue and crie out. But whether with more malice or reason, let vs indifferently consider.

The Apologie, Cap. 6. Diuision. 1.

But O immortal God, and wil the Bishoppe of Rome accuse vs of Treasone? Wil he teache the People to obeie & folowe theire Ma∣gistrates? Or hath he any regarde at al of the Maiestie of a Prince?

Why doothe hee then, as none of the olde Bishoppes of Rome euer didde,* 1.260 suffer him selfe to bee called of his flatterers, Lord of Lordes, as though hee woulde haue al Kinges and Princes, whoe, and what so euer they be, to bee his vnderlinges? Why doothe hee vaunte him selfe to bee Kinge of Kinges,* 1.261 and to haue Kingely Roialtie ouer his Subiectes? Why compelleth he al Emperours, and Princes to sweare to him fealtie, and true obedience? Why dooth hee boaste, that the Emperours Maiestie is a thousandfolde inferioure to him:* 1.262 & that for this reason specially, bicause God hath made two lightes in Heauen: and bicause Heauen and Earth were created, not in twoo Beginninges, but in one? Why hathe hee, and his felowes (like Anabaptistes and Libertines, to the ende they might runne on more licenceously and carelessy) shaken of the yoke, & exempted them selues from beinge vnder al Ciuil Power? Why hathe hee his Legates (asmutche to saie, as moste suttle spies) lieinge in waite in al Kinges Courtes, Councelles, and Priuie chambers? Why doothe he, when he liste, sette the Christian Princes one againste an other, and at his owne pleasure trouble the whole worlde with debate and discorde? Why dooth hee Excommunicate, and commaunde to be taken as a Heathen and a Pagan, any Christian Prince, that renounceth his Authoritie? and why promiseth he his Indulgences and his Par∣dons largely to any, that wil (what waie so euer it be) kil any of his enimies? Doothe hee maintaine Empires, and Kingedomes? Or doothe hee once desire, that common quiete shoulde bee prouided for? You muste pardonne vs, good Reader, though wee seeme to vtter these thinges more bitterly and bitingly, then it becommeth Di∣uines to doo. For bothe the shamefulnesse of the matter, and also the desire of rule in the Bishoppe of Rome is so excedinge, and outra∣geous, that it coulde not wel be vttered with other woordes, or more mildely.* 1.263 For he is not ashamed to saie in open assemblie, that al Iu∣risdiction of al Kinges dependeth of him selfe. And to feede his Ambition, and greedinesse of rule, hee hathe pulled in peeces the Empiere of Rome, and vexed and rent whole Christēdome asunder: Falsely and traiterously also did he release the Romaines, the Ita∣lians, and him selfe too, of the othe, whereby thei, and hee were streit∣ly bounde to bee true to the Emperour of Graecia, and stirred vp the same Emperoures Subiectes to forsake him: and callinge Carolus Magnus out of Fraunce into Italie, made him Emperour: sutche a thinge,* 1.264 as neuer was seene before. He put Chilpericus the Frenche Kinge, beinge no euil Prince, biside his Realme, onely bicause he fan∣sied him not, & wrongefully placed Pipine in his roume. Againe, af∣ter he had cast out Kinge Philip, if he could haue brought it so to passe, he had determined and appointed the Kingedome of Fraunce to Al∣bertus the King of Romaines. He vtterly destroied the state of the most florishinge Cittie, and Common Weale of Florence, his owne natiue Countrie,* 1.265 and brought it out of a free, & peaceable state, to be

gouerned at the pleasure of one man:* 1.266 hee brought to passe by his pro∣curement, that whole Sauoye on the one side was miserably spoiled by the Emperoure Charles the fifthe, and on the other side by the Frenche Kinge, so that the poore vnfortunate Duke had scante one Cittie leafte him, to hide his heade in.

M. Hardinge.

It is a greate eie sore to the Ministres of Antichriste, to see the Vicare of Christe aboue Lordes and Kinges of this vvorlde: to see Princes and Emperours promise and svveare obedience vnto him. But they that are the faithful subiectes of the Churche of God, thinke it no absurditie, that the Shepherd be set••, not onely aboue the Lambes and Ewes of the Churche, but also aboue the VVethers and Rammes them selues. It is a very greate folie for them to finde faulte with the superioritie of the Bishop of Rome, who can neuer proue, that he is not the Vi∣care of Christe.* 1.267 If he were not his Vicare, yet beinge a Bishop he is aboue any temporal Prince‡ 1.268 con∣cerninge his Priestly office. But sith Christe saide to Peter, Vpon this rocke I wil build my Churche, and hel gates shal not preuaile againste it,* 1.269 Barke vntil your bellies breake, ye that be the helhovvndes of Luthers and Zuinglius litour, or rather of Sathans your and theire chiefe maister, shal not preuaile againste the Apostolike see of Peter. It hath withstan∣ded al Diuels and Heretikes a thousande fiue hundred yeeres: and thinke ye that your selues be stronger then Arius? It greeueth you, that the Pope is higher then the Emperour, not for any loue ye beare to the Emperour, nor for hatred that ye haue to the Popes person, whom ye knowe not: but your quarrel is againste Christe, whose person the Pope beareth. Or tel vs, I praie you, dooth he cal him selfe any Princes or Emperours vicegerent, and not rather the‡ 1.270 Vicare of Christe alone? VVhom impugne ye then but Christe in his Vicare?* 1.271 Haue ye not readen, qui vos spernit, me spernit: he that despiseth you, despiseth me? Ye thought the Pope had no better text for his primacie and supreme auctoritie, thē two lightes, which God made in Heauen. But if malice had not blinded you, in the very same chapter of Innocētius the thirde, (from whence like a spider ye sucked that ye thought was worste) ye might haue seene an other reason goinge before,* 1.272 where he saide, Pontifex in Spiritualibus antecellit, quae tant•• sunt temporalibus digniora, quant•• anima praefertur corpori. The Bishop (saide Innocentius) in spi∣ritual matters passeth (the Emperour): whiche spiritual thinges are so mutche aboue the temporal, by howe mutche the soule is preferred before the bodie. Howe like ye that reason? VVithin a litle after Innocentius bringeth forth an other proufe. VVhere it was saide to Ieremie the Prophete▪ who came * 1.273 of the Priestes race,* 1.274 and was a Prieste him selfe,‡ 1.275 behold I haue set thee ouer natiōs and Kingdomes, to the intente thou maiest pul vp and scater, and builde, and plante.

Then after that Innocentius had* 1.276 by natural reason and holy Scripture proued the highest Bi∣shops superioritie aboue Princes, he commeth in the thirde place not nowe to proue, but to make his former saieinge already proued more plaine, by alludinge to that is written in the beginning of Ge∣nesis. VVhere Moyses declareth how God made two lightes in the Firmamente of the Heauen, a grea∣ter, and a lesser.

But this cannot sounde in the eares of our newe preachers. They woulde not haue the guide of heauenly thinges aboue the guide of earthly cares. They loue the Earth, the fleash, the worlde too wel, to be of that minde, and therefore do aske, why the Popes of Rome like Anabaptistes and Libertines haue shaken of the yoke, and exempted them selues from al ciuile power. VVhat yoke meane ye? The yoke of infidels and Paynimes?

The B. of Sarisburie.

Wée are not the Ministers of Antichriste, M. Hardinge, but the witnesses of the Truthe of Christe. He is Antichriste, as S. Paule sheweth you, that sit∣teth in the Temple of God, and auanceth him selfe aboue al that is called God. And, to speake more particularely of the mater, by S. Gregories Iudgement, he

is Antichriste,* 1.277 or the Forerenner of Antichriste, that calleth him selfe, The Vni∣uersal Bishop: And vaunteth him selfe, as the King of Pride: And hath an Armie of Priestes prepared for him: And setteth him selfe, as Lucifer, aboue al his Brethren. Of him Cardinal Franciscus Zarabella saithe thus, Papa facit, quic∣quid libet,* 1.278 etiam illicita: & est plusquam Deus: The Pope doothe, vvhat him listeth, yea though it be vnlavvful: and is more then a God. This is An∣tichriste, M. Hardinge,* 1.279 by the Iudgemente of the wise, and godly: and the suppor∣ters of him, who so euer,* 1.280 and where so euer they be, are the Ministers of Anti∣christe.

It is greate Arrogancie, to auance a Bishop aboue a Kinge: Notwithstandinge in somme good meaninge it maie be true. So a Iudge, in knowledge of the Lawe: so a Doctoure of Physique, in his profession: so a Pilote, in knowledge of the Sea, and guidinge of a shippe: so a Captaine, in Martial affaires is aboue any Kinge: And it behoueth a Kinge, be he neuer so wise, or Mighty, in euery of these seueral faculties, to be guided by them. And thus is the Kinge inferioure, not onely to a Bishop, as you saie, but also to euery Inferiour Prieste.

So S. Chrysostome saith of Christes Apostles:* 1.281 Omnem Terrarum Orbem per∣uaserunt, & omnibus principibus fuerunt magis propriè Principes, Regibus potentiores: The Apostles roaued ouer the whole worlde, and were more Princelike in deede, then the Princes them selues, and more puissante, and mighty, then the Kinges.

So saide the Emperoure Valentinian vnto the people of Millaine,* 1.282 Eum collo∣cate in Pontificali Solio, cui nos quo{que} Moderatores Imperij, nostra Capita submitta∣mus: Place ye sutche a man in the Bishoppes Chaire, vnto whom wee our selues, that go∣ueine the Empiere, maie stoope our Heade.

For the Prince is bounde to the Obedience of Goddes VVoorde, no lesse, then if he were a priuate Subiecte. And if he refuse to heare, and to reuerence the same, as the declaration of Goddes Holy Wil, he is accursed. But what is this, M. Har∣dinge, to your pourpose? Woulde you therefore that the Kinge shoulde sweare his Obedience vnto the Bishop?

In this respecte, by your owne Learninge, any Simple Prieste maie wel be a∣boue the Pope. So saithe your owne Doctoure Panormitane, Papa tenetur Con∣fiteri: & in eo actu Sacerdos est Maior illo: The Pope is bounde to Confesse him selfe: And in that acte of Confession,* 1.283 the Prieste is aboue him. And againe, Papa non potest cogere Sacerdotem, vt reuelet Confessionem: quia in illo actu Sacerdos est Maior, quàm Papa: The Pope cannot compel a Prieste, to open that hath benne saide vnto him in Confession. For in that Acte, the Prieste is greater then the Pope. Yet, I trowe, yée woulde not therefore, the Pope shoulde sweare Obedience to a Prieste.

This therefore, M. Hardinge, it is, that gréeueth vs, to sée the poore Stoole of Humilitie, whereon S. Peter sate, blowen vp nowe into a Mounte of Pride: and the Pope to require Homage, and Fealtie of Kinges, and Emperours, as of his Subiectes. It gréeueth vs to sée you, and others your felowes, in respecte of the Pope, so mutche, not onely to abase, but also vilely to abuse the Maiestie of them, vnto whom Christe, and his Apostles were alwaies obediente. Remember, what one of yours hath written, and published to the worlde in this behalfe. Stanislaus Orichonius saithe thus,* 1.284 Tantùm Sacerdos praestat Regi, quan∣tùm homo praestat bestiae: Quantùm Deus praestat Sacerdoti, tantùm Sa∣cerdos praestat Regi. Qui Regem anteponit Sacerdoti, is anteponit Creatu∣ram Creatori: A Prieste is so mutche aboue a Kinge, as a Man is aboue a Beaste: As mutche as God is better then the Prieste, so mutche is the Prieste better, then a Kinge. He that setteth the Kinge before a Prieste, setteth the Creature before the Crea∣toure.

It gréeueth vs,* 1.285 to sée S. Gregories woordes, by S. Gregories Successours, so proudely broken. For thus he wrote, welneare a thousande yéeres sithence, vnto the Emperoure Mauritius, againste Iohn the Bishop of Constantinople, claiminge then the same Vniuersal Authoritie, that is nowe vsurped by the Pope:* 1.286 Ille coercendes est, qui Sanctae Vniuersali Ecclesiae iniuriam facit: qui corde tu∣met: qui gaudere de Nomine Singularitatis appetit: qui Honori quoque Imperij vestri se per priuatum vocabulum superponit: Your Maiestie muste represse him, that do the this wronge vnto the Holy Vniuersal Churche: that swelleth in harte: that desireth to enioie a Name of Singularitie: that also, by a priuate Title, (callinge him selfe the Vniuersal Bishop) placeth him selfe ouer and aboue the Honoure of your Empiere.

Touchinge the knowledge of Goddes woorde, and cases of Religion, certaine it is, the Kinge is inferiour to a Bishop. But if the Bishop be negligente, and doo not his office: or, if he be wilful, and doo it not rightly: or, if he be ignorante, and cannot doo it: Then is the Bishop vnder the Prince, Subiecte to his checke, and by him maie be pounished. So writeth the Emperoure Constantinus vnto the people of Nicomedia:* 1.287 Si quis Episcoporū in consultè tumultuatus sit, Ministri Dei, hoc est, mea executione, illius audacia coercebitur: If any Bishop vnaduisedly woorke trouble, his boldenesse shalbe repressed by the Order of Goddes Minister, that is to saie,* 1.288 by my execution. Therefore S. Paule saithe, Let euery soule be Sub∣iecte to the Higher Powers. Whereunto S. Chrysostome addeth these woordes: Etiamsi Apostolus sis,* 1.289 etiamsi Euangelista, etiamsi Propheta, siue quisquis tandem fueris. Neque enim Pietatem subuertit ista subiectio: Although thou be an Apostle, although thou be an Euangeliste, although thou be a Prophete, or what one so euer thou be (yet be thou Subiecte to the Higher Powers). For Godlinesse is not hindered by sutche subiection.

Your quarrel, ye saie, is againste Christe: For his personne the Pope beareth. Haue ye not readen, He that despiseth you, despiseth me? Tel vs, I praie you, saie you, doothe the Pope cal him selfe any Princes or Emperours Vicegerent, and not rather the Vicare of Christe alone?

It forceth not greately, by what title the Pope liste to claime. He cannot lightly wante Authoritie, while he maie penne his owne Commission. I trows, wee maie saie of him, as Cicero saide sommetime of one in Rome, Asinius Sena∣tor Voluntarius, Lectus ipse àse: Asinius is a very vvillinge Senatour, him selfe appointed and chosen by him selfe.* 1.290 Verily, Antichriste shal sit in the Tem∣ple of God, euen in the place of Christe, and beare him selfe as Christes Vicare.

Howe be it, Let the Pope doo the duetie of a Bishop: Let him Exhorte: Let him Preache: Let him dispense Goddes Mysteries: Let him fulfil his Office: Let him doo the parte of an Euangeliste: And wée wil loue him, and reuerence him, although not, as Christes Vicare General, yet at leaste, as a Bishop. Otherwise wee muste saie vnto him, as S. Gregorie saide sommetime to Cyriacus the Bishop of Constantinople,* 1.291 Omnes Magnos esse, & Honorabiles cupio, quorum tamen Honor Honori Omnipotentis Dei non detrahat. Nam quisquis se contra Deum Hono∣rari appetit, mihi Honorabilis non est: I wishe that al menne shoulde be greate, and ho∣norable: so that theire honoure be not preiudicial to the honoure of Almighty God. For who so euer shal desire him selfe to be honoured againste God, shal not be honourable vn∣to mee.

One highe & woorthy Reason wée alleged out of your Pope Innocentius the thirde: The Sonne is higher, and greater, then the Moone: Ergo, the Pope is higher,* 1.292 and greater, then the Emperoure. This Pope Innocentius is he, that saide, Either he would lose his Miter, or els he would pul the Emperoure Philips Emperial Crovvne from his Heade.

Malice. ye saie,* 1.293 blinded vs: otherwise wee might haue seene other his more substantial, and better Reasons. So were it néedeful, M. Hardinge: for certainely this Reason is very simple. But the beste of his Reasons, ye can finde, is this:

The Soule is aboue the Body, Ergo, The Pope is aboue the Emperoure.

And howe like ye this Reason? saie you. Uerily, as a Reason without sense, or Reason: sutche as be many of your makinge. By the like Reason you maie saie,

The Cooke is alwaies aboute the Fire: The Fire is the highest of al Elementes: Ergo, of al Sciences the Cookes occupation is the highest.

By the same Reason ye maie proue, that the highest Emperoure is Subiects, not onely to the Pope, but also to euery simple Prieste. Yea further, of the same Reason there muste néedes folowe a greate inconuenience: That the Pope him selfe, for as mutche as he Ministreth Sacramentes, Teacheth, Exhorteth, and occupieth him selfe in Spiritual affaires leaste of al others, is therefore the lowest, and baseste of al his cleregie.

Nowe, M. Hardinge, I beseeche you, consider the weight, and drifte of your owne Reason.

The Popes Charge is Spiritual, saie you.

Ergo, the Emperoure is bounde to sv veare obedience to the Pope. By what Reason maie this Reason be proued? Uerily by the same good Reason ye maie saie, Euery Priestes Charge is Spiritual:

Ergo, the kinge is bounde to svveare obedience to euery Prieste. Yet by sutche proper Reasons the Pope hath auanced him selfe aboue al the states, and Princes of the Worlde.

But your Holy Father Innocentius, leste he shoulde séeme to wante Scri∣ptures, for proufe hereof allegeth also the woordes of God, spoken vnto the Pro∣phete Hieremie:* 1.294 Beholde I haue set thee ouer Nations, and Kingedomes, to the intente, that thou maiste pulle vp, and scatter, and builde, and plante. Ergo, saithe he, the Empe∣roure is Subiecte vnto the Pope. These proufes, ye saye, Our Defenders coulde not find. Further, ye saie, in your sober māner, VVhen wil you forsake the Schole of Lie∣ing? Truely if there be any sutch Schole, M. Hardinge, you maie claime of good right to be the Maister. Wée are as far frō lieinge, as you are from saieing the Truthe.

But what make these woordes of Hieremie for the Bishop of Rome? Wil ye saie, that the Prophete Hieremie was the Pope? Or, that the Kinge then was sworne to be subiecte, and loial vnto him? What Kinge, or Prince did Hieremie subdue? What People or Countrie euer did he ouerthrowe? One of your owne Do∣ctours saithe,* 1.295 Hieremias nullum Regem deposuit. Sed intelligitur positus supra Cen∣tes, & Regna, quasi habens Authoritatem super ea in annuntiando, & praedicando Vera. Nō de destructione Regum Mundi, sed de destructione Vitiorum, & plantatione Fidei, & morum.* 1.296 Vt illud Pauli, Dei aedificatio estis: Dei Agricultura estis: Hieremie deposed no Kinge. But wee vnderstande, that he was placed ouer Nations, and Kingedomes, as hauinge Authoritie ouer the same, in openinge, and preachinge of the Truthe. He speaketh non of the ouerthrowinge of the Kingedomes of the World, but of the ouerthrowinge of vices, and of the planting of Faith, and manners. In this sense S. Paule saith to the Corinthians, Ye are Goddes buildinge: Ye are Goddes tillage.

The very Glose it selfe saithe, Vt euellas Regnum Satanae: vt plantes bona: vt aedi∣fices Ecclesiam: I haue placed thee, to roote vp (not the Kingedomes of the worlde, nor the states of Common Weales, but) the Kingedome of Satan: to plante good thinges: to builde vp the Churche. His whole Commission was limited with these woordes, Posui Verbum meum in Ore tuo:* 1.297 I haue put my Woorde in thy Mouthe.

Sutche Authoritie had Elias ouer Kinge Achab. And therefore he saide vnto him,* 1.298 It is not I, that trouble Israel, but thou, and thy Fathers house. Sutche Authoritie had Iohn the Baptiste ouer Kinge Herode: and therefore he saide vnto him, It is not lawful for thee, to haue thy Brothers Wife.

If it be true,* 1.299 that ye woulde seeme to saie, that the Popes Superioritie stan∣det onely in thinges Spiritual, wherefore then doothe Pope Nicolas saie, Christus Beato Petro Terreni simul,* 1.300 & Coelestis Imperij Iura commisit? Christe bath ge∣uen to Blessed Peter, the Right as wel of the worldly, as also of the Heauenly Empiere. Wherefore then did Pope Adrian thus write vnto the Emperoure Fredericus: Romae nostra Sedes est:* 1.301 Imperatoris est A quis in Arduenna, quae est Sylua Galliae. Imperator quod habet, totum habet à nobis. Sicut Zacharias transtulit Imperium à Graecis ad Teutonicos, ita nos possumus illud transferre ab Alemānis ad Graecos. Ecce in potestare nostra est, vt demus illud, cui volumus. proptereà constituti sumus à Deo super Gentes, & Regna, vt destruamus, & euellamus, & aedificemus, & plante∣mus: My Seate is in the Cittie of Rome: The Emperours Seate is at Acon in Ardenne, whiche is a Foreste in Fraunce. VVhat so euer the Emperoure hath, he hath it of vs. As Pope Zacharias translated the Empiere from Graecia into Germanie, so maie wee againe translate the same from y^• Germaines to the Greekes. Behold, it is in our power, to bestowe the Empiere vpon who wee liste. Therefore are wee appointed by God ouer Nations, and King∣domes, to pulle downe, to roote vp, to builde, and to plante againe. This Authoritie, I trowe, reacheth sommewhat further, then onely to causes Spiritual. One of your own Doctours saith,* 1.302 Magis esset acceptum Deo, quòd per Solum pōtificem Mun∣dus in Omnibus regeretur: It were more acceptable vnto God, that the worlde in Al Maters (both Spiritual, and Temporal) were gouerned onely by the Pope.

That Innocentius addeth, of the Sonne and the Moone, yée saye, is not a Reason, but a Similitude. This thinge maie easily be graunted. For in déede it is a Simi∣litude vtterly voide of either VVitte, or Reason. But who taught the Pope, so childishly to plaie with Similitudes, thereby to auance him selfe, and to abase the Empiere of the world? Who tolde him, that the Pope is the Sonne, and the Em∣peroure the Moone? Or, that the Emperoure is so far inferioure to the Pope, as y^• Moone is inferiour to the Sonne? Isidorus, that liued sixe hundred yéeres before Pope Innocentius,* 1.303 saithe quite contrarie, Per Solem intelligitur Regnum, & per Lunam intelligitur Sacerdotium: By the Sonne vvee vnderstande the Kingdome: and by the Moone vve vnderstande the Priesthoode: Whereby he geueth vs to consider, contrarie to the Iudgemente of your good Father Pope In∣nocentius, that, as the Moone is inferioure to the Sonne, so is the Pope infe∣rioure to the Emperoure.

M. Hardinge.

But when Constantine was Baptized, he gaue place to* 1.304 S. Syluester then Bishop of Rome, and to al other Successours of S. Peter. O how that irketh your haries, that so great an Emperour, and the first that openly professed Christianitie, shoulde by the same Holy Ghoste, who called him to the Faithe of Christe, be made to‡ 1.305 departe from the Cittie, whiche ruled the worlde, and to yelde his owne Palaice partly a Churche to our Sauiour Christe, partely a dwellinge house for the Bishops of Rome? Aske of Constantine, why he submitted his necke to S. Syluester. VVe haue cause to thinke, that Constantius the heretike, sonne of Constantine, was not very glad of his Fathers dooinge. And yet God suffered him not to retourne and dwel at Rome but to leaue that Cittie free to the Rulers of the Churche.

The B. of Sarisburie.

Constantine, ye saie, gaue ouer the Cittie of Rome, and al the VVeaste parte of the Empiere to the Pope, and to his Successours for euer. And this thing erye

saie,* 1.306 yrketh our hartes ful soare. Yea verily, M. Hardinge, it irketh vs mutche in your behalfe, to sée you, a man of wisedome, and Learninge, to warrante sutche folies without blusshinge. This whole Donation of Constantine, wherevpon ye builde the Popes vvhole Kingdome, hath not shewe sufficient to mocke a childe. The effecte, & sense thereof is this, that Constantinus the Emperoure, the thirde daie after he was Christened, in the honoure of S. Peter, willingly leafte al the Weaste parte of the Empiere, and departed to Byzantium, which is nowe called Constantinople. to dwel in the Easte: & y^• he gaue the whole Emperial, and Ciuile Dominion, not onely of the Cittie of Rome, but also of Italie, France, Spaine, Arragone, Portugal, Englande, Germanie, Scotlande, Irelande, Pole, Den∣marke, Sueden, and Hungarie, to the Pope. This doubtelesse, being true, had ben a toily liberal,* 1.307 and a Princely gifte. And one of your frendes saithe, Volunt aliqui, quòd ratione huius Doni, Summus Pontifex Imperator est: & quòd potest insti∣tuere, & destituere Reges, sicut Imperator: Somme saie, that by meane of this gifte, the Pope is an Emperoure, and maie set vp, and pulle downe Kinges, as an Emperoure.

But Pius Secundus, beinge him selfe afterwarde Bishop of Rome, saithe, Dicta Palea, Constantinus, falsa est: The saide Decree (named Constantinus, con∣teining Constantine the Emperours Donation,* 1.308 or Chartar) is vtterly false. So saith Antoninus the Archebishop of Florence, Valla, Volaterrane, Hieronymus Cathalanus, Otho Frisingensis, and others moe. Of this Fable wee shal haue occasion to speake hereafter.

Constantius the Heretique, sonne vnto Constantinus, as you saie, mutche misliked his Fathers dooinge. Nai, M. Hardinge, if Constantius were aliue, he would rather finde faulte in your discretion, that reporte sutche Folies of his Fathers dooinges. Where ye saie, God suffered him not to returne, and to dwel in Rome, it pal∣leth the déepthe of your Diuinitie, to searche vp the causes, and secretes of Goddes sufferance. Althoughe Constantius, beinge encumbred with dangerous warres, & greate affaires, were forced to staie in other Countries, and could not haue lea∣sure to returne to Rome, yet he stil continued the Lorde of Rome, as also did a greate number of other Emperours, that folovved after him. Therefore Pope Bonifacius thus wrote vnto the Emperoure Honorius:* 1.309 Roma est Vrbs vestrae mansuetudinis: Rome is your Maiesties Cittie. Likewise Pope Agatho writeth vnto the Emperoure Constantinus:* 1.310 Haec est Vrbs Seruilis Maiestatis vestrae: This is your Maiesties bonde Cittie: And Constantinus the Emperour him selfe saithe, Dono Archiepiscopo Antiquae nostrae Romae: To Donus the Arche bishop of our Cittie of Olde Rome.

But what néede moe woordes? The case is so cleare, •• that no man of learninge can cal it in question.

Briefely, touchinge this fonde Fable of Constantines Donation, Cardinal Cusanus saithe thus,* 1.311 Donationem diligenter expendens, reperi in ipsamet Scriptura manifesta argumenta Confictionis, & Falsitatis: Diligently weighinge this Dona∣tion of Constantine, I haue founde in the very penninge thereof manifeste argumentes of for ginge and falshedde. These, M. Hardinge, be the Recordes, and Presidentes of moste certaine, and most ancient memorie, that ye would haue publisshed vnto the world. By sutche Monumentes your Pope claimeth the right, and possession of the Empiere. And your frendes marueile, that ye can defende sutche falshedde, and forgerie, so wel knowen, and so manifeste, for very shame.

M. Hardinge.

The Being of the Popes Legates and Ambassadours in Princes Courtes, is a thing nolesse conuenient, then it is meete for him, that hath cure of many flockes of Shepe, to set his seruauntes, as watchmen in euery part, where sutcheflockes do feede.

The B. of Sarisburie.

In what stéede these Legates stande the Churche of God,* 1.312 it maie appeare by these fewe vttered thereof by Camotensis:* 1.313 Legati Papae ita debacchantur in Pro∣uincijs, acsi, ad flagellandum Ecclesiam, Satan egressus esset à facie Domini: The Popes Legates doo so rage in al Countries, as if Satan were gonne oute before the face of god, to scourge the Churche. And Machiauel saithe, There haue benne fewe warres, or Commotions enflamed these many late yéeres, but by the meane, and whisperinge of these Legates. What other Doctrine they teache, or what other good they doo, it were harde to saie. And therefore the Fathers in the Councel of Aphrica refused vtterly, to haue any sutche Legates sente emongest them: For thus they write vnto the Pope,* 1.314 Vt aliqui, tanquam à tuae Sanctitatis latere, mittantur, nulla inuenimus Patrum Synodo constitutū: That any Legates shoulde be sente vnto vs, as frō your holinesse side, we finde it not appointed by any Councel of our Fathers. Againe they saie, Executores Clericos Vestros quibus{que} Pontentibus nolite mittere: ne fumosum se••culi typhū in Ecclesiam Christi videamur inducere: Send not your Clerkes (or Cardinalles) to put maters in execution, to any Noble man, or Mighty Prince: Leste wee seeme to bringe the smoky pride of the vvorlde into the Churche of Christe.

M. Hardinge.

* 1.315 His indulgences and pardons depend vpon the power of bindinge and loosinge, whiche Christe gaue to Peter and his successours.* 1.316 Ye muste demaunde of Christe,‡ 1.317 why he gaue that Power, and not be angry with his vicare for vsinge the same.

The B. of Sarisburie.

O M. Hardinge, what shoulde you meane with al these Uanities? Are ye so fully bente, to graunte no kinde of erroure, neither in your Purgatories, nor in your Pardons, nor in your Stewes? God geue you Humilitie of harte: leste ye be an vnfitte vessel to receiue Goddes Pardonne.

M. Hardinge.

Ye finde faulte with Leo the thirde for makinge an Emperour in the VVest. I dare saie it greueth you.* 1.318 For if there had benne none in the VVest, the Turke might haue ben our Emperour er this, and to his Barbarous and wicked tyrannie might haue subdued this parte of the worlde, specially Germa∣nie, as he hath subdued Grece, Asia, Egypte, Syria, and al the Easte Churche. Against whiche mischefe the Vicare of Christe by his maisters merciful warninge with the Princes of the VVest made prouision▪ and at the length planted the Empire in this order, we see it nowe in.

The B. of Sarisburie.

This policie, practised by the Pope, loosed the whole power of Christendome. For as the Empiere before, beinge vnited, and ioined in one, was stronge, and mighty, so beinge afterwarde diuided into twoo, and the Easte parte beinge sun∣dred for the Weaste, it became lame, and weake, and not hable to healpe it selfe. By meane whereof a gate was opened, to receiue the Turke into al these Christiā Dominions, whiche nowe he holdeth, without resistance: who otherwise, the Em∣piere beinge one, and whole in it selfe, as it was before, coulde neuer haue growen to sutche Power. Al this was wrought by the Practise, and Policie of the Pope.

Notwithstandinge, the Pope him selfe by this bargaine loste nothinge. Thereof Marsilius Patauinus writeth thus:* 1.319 Pipinus, Sonne vnto Charles the

Frenche Kinge, after he had conquered Aristulphus the Kinge of Lumbardie, tooke Rauenna, and al the fiue Citties of Romandiola, togeather with the Empe∣rours Lieutenantes Territorie called Exarchatus, and gaue al the same to the Pope. Pope Steuin findinge him selfe wel contented with these benefites, and séeinge the weakenesse of the Greeke Emperoure, procured, that the Empiere should be translated from the Greekes vnto the Frenche, hauinge vtterly forgot∣ten the benefites,* 1.320 that he had receiued of the Emperoure: to the intente, that the Greekes beinge vtterly oppressed, and the Frenche litle caringe for these thinges, he alone might rule in Italie at his pleasure.

Touchinge Pope Leo the thirde, whose Prouidence, & Policie ye so mutche commende, the true reporte of the Storie is this: The saide Leo beinge by vio∣lence depriued of his Bishoprike in Rome, fledde for aide to Charles the Frenche Kinge, and by him was restoared. In consideration of whiche benefite, he pro∣claimed Charles the Emperoure of the VVeaste. Sithence whiche time, the Empiere of Christendome hath benne diuided, and weakened: the Pope enri∣ched: and the Saracenes, and Turkes aboue al measure encreased.

M. Hardinge.

If the Pope Zacharias deposed Childerike (for so I finde him more commonly named) the Kinge of Fraunce, onely vpon his owne pleasure or displeasure, as ye saie, and placed Pipine for him, can ye tell that storie, and not see what a strength of auctoritie is in that See, whiche is able with a woorde to place and displace the mightiest Kinge in Europe? VVith a woorde I saie, For I am sure ye can shewe vs of no Armie, that he sente to execute that his will. Is that the power of a man, trowe ye, to appointe Kingedomes? Can the Deuill him selfe at his pleasure set vp and depose Kinges? No surely.‡ 1.321 And muche lesse can any member of his doo the same. Remember ye what Christe saide, when the Iewes obiected, that he did caste out Deuils in the name of the Prince of Deuils?* 1.322 Beware ye Sinne not against the Holy Ghoste, who confesse that the Pope hath pulled downe and set vp Kinges. VVhiche thinge vndoubtedly he coulde not do profitably and peaceably, but by the greate Power of God. And yet did that line of Pipine and Charles the greate, whiche the Pope did set vp,‡ 1.323 florishe aboue any other stocke, that ye can name sence the inclination of the Romaine Empire. VVhiche in that transposed state of greate a Kingedome, maketh no obscure argument of Heauenly approba∣tion and Diuine prouidence.

Neither did the Pope Zacharias depose Childerike, because he fansied him not, as ye slaunder, but onely consented to loose his Subiectes from bonde of othe made to him, at the generall and moste ear∣nest request and sute of all the Nobilitie, and Communaltie of the whole Realme of Fraunce, findinge him very vnprofitable, and vnmeete for the Kingedome, as one, who beinge of no witte, and there∣fore commonly named Stupidus, as muche to saie, a dolte, was altogeather besides like a Sardana∣palus, geuen wholly to belly chere, and to filthy loue of VVomen. Therefore in your owne woordes ye confesse a* 1.324 Diuine power in the Pope, as by whome Cod directeth the willes of faithfull Princes on the Earthe. The more suche examples ye bringe, the woorse ye make your cause. I woulde ••yer you to ease me of the labour of prouinge suche a notable facte.

The B. of Sarisburie.

Pope Zacharias deposed Childericus, as you calle him, or, as somme other cal him, Chilpericus, the Frenche Kinge. Therefore ye saie, wée muste néedes ac∣knowlege a Diuine Power in the Pope: seinge him hable, by his woorde, to place, and displace the mightiest Kinge in Europe. For can the Diuel, saie you, at his plea∣sure sette vp, and depose Kinges?

Verily,* 1.325 M. Harding, Christe him selfe calleth the Diuel the Prince of this worlde: & therefore woe maie imagine, he maie doo somewhat in y^• worlde. And y^• Diuel, if ye wi••beleeue his woorde, when he had sette Christe on highe vpō a Mounte, & shewed

him al the Kingedomes of the worlde,* 1.326 he saide vnto him, Al these thinges wil I geue thee,* 1.327 if thou wilte falle downe, and woorship me. This is that power, that S. Iohn saithe,* 1.328 shoulde be geuen to Antichriste: Reges terrae vires, & potestatem suam tra∣dent Bestiac: &c. vt consentiant, dent{que} Regnum suum Bestiae, donec compleantur Verba Dei: The Kinges of the Barthe shal geue their strength, and power vnto the Beaste, &c. that they maie agree togeather, and geue theire Kingedome vnto the Beaste, vntil the Woordes of God be fulfilled.* 1.329 Againe he saithe, Mulier ea, quam vidisti, est vrbs illa Magna, quae habet Regnum super Reges terrae: The Woman, that thou sawest, is that Greate Cittie, that hath a Kingedome ouer the Kinges of the Worlde. And againe he saith,* 1.330 Data est illi Potestas in omnē Tribum, & Gentem: & adorabunt eam (Bestiam) omnes incolae terrae, quorum nomina non sunt scripta in Libro Vi∣tae Agni: Power is geuen vnto that Beaste ouer euery Tribe, and Language, and Nation: and al the dwellers of the Earth shal woorship the same Beaste, (whiche is Antichriste) whose names be not written in the Lambes Booke of Life.

S. Augustine saithe,* 1.331 Quia Antichristus ad tantum culmen inanis gloriae ventu∣rus creditur, tanta ei licebit facere, & in omnes homines, & in Sanctos Dei, vt nonnulli infirmi arbitrentur, Deum res humanas negligere: For that wee beleue, that Anti∣christe shal comme vnto sutche a higth of vaine Glorie, it shalbe lawful for him to doo sutche thinges, bothe towardes al menne (Princes, and others) and also towardes the Sainctes of God, that many weake menne shal thinke, God hath foresaken the care of the worlde.

Againe he saithe,* 1.332 Ita traditur de Antichristo, quod omnes Reges superaturus sit, & solus Regnum obtenturus: Thus it is written of Antichriste, that he shal conquere al Kinges, and obteine the Kingedome him selfe alone.

So saith S. Gregorie,* 1.333 Antichristus veniens ipsas etiam summas huius Sae∣culi Potestates obtinebit: Antichriste, when he shal comme, shal conquere the highest Estates, and Powers of this worlde.

And al this shal comme to passe, as Chrysostome saithe, by the Dissolution of the Empiere, whereof wee haue spoken before. These be his woordes, Donec Im∣prij illius timor fuerit,* 1.334 nemo Antichristo statim subdetur. Quando verò istud Im∣perium destructum fuerit, vacantem Imperij Principatum inuadet, & tentabit ad se rapere & hominum, & Dei Imperium: As longe as the Empiere shalbe had in awe, noman shal streightwaie submitte him selfe to Antichriste: But after that the Em∣piere shalbe dissolued, Antichriste shal inuade the state of the Empiere standinge voide: and shal laboure to pulle vnto him selfe the Empiere bothe of Man, and God.

This,* 1.335 I trowe, it is, that the Pope proclaimeth him selfe the Heire Apparente of al Kingedomes: This it is, that Pope Nicolas saithe, Christus Beato Pe∣tro, Aeternae vitae Clauigero, Terreni simul, & Coelestis imperij iura commisit: Christe hath committed vnto Blessed Peter, the Keiebearer of Euerlastinge life, the righte bothe of the worldly, and also of the Heauenly Empiere: This is it, that somme are so bolde to saie,* 1.336 Papa totius Mundi obtinet Principatum: The Pope hath the Prince∣hoode of al the whole Worlde: And that somme others haue saide, Papa est Rex Regum, & Dominus Dominantium: The Pope is Kinge of Kinges, and Lorde of Lordes: And that Pope Adrian saithe of him selfe, as it is alleged before, Impe∣rator, quod habet, totum habet à nobis. Ecce in potestate nostra est, vt demus Imperium, cui volumus: What so euer the Emperoure hath, he hath it of vs. It is in our power to bestowe the Empiere vpon whom wee liste. This, M. Hardinge, is that Diuine Povver, that, as you saie, is geuen to the Pope. But as S. Iohn, S. Au∣gustine, S. Chrysostome, and S. Gregorie saie, the selfe same Diuine Povver is geuē also to Antichriste. And therefore it is wel noted in your owne Glose, Papa stupor Mundi:* 1.337 The Pope is the vvoondermente of the VVorlde: that is to saie, the Pope maketh al the worlde Fooles.

But if it séeme so greate a mater, for a Pope to depose a Kinge, I doubte not, but ye maie wel remember, that Emperours sommetimes haue deposed Popes. The Emperoure Constantius (an Arian,* 1.338 I graunte, but yet an Emperoure) de∣posed Pope Liberius: and afterwarde, restoringe Liberius, deposed Pope Foelix. The Emperoure Otho the firste deposed Pope Iohn. 13. The Emperoure Iusti∣nian deposed twoo Popes in order:* 1.339 firste Pope Syluerius, and afterwarde Pope Vigilius. And al this did they without leuieinge of armie, without raisinge of power, without disquiet, or trouble of the people. And a Doctoure of your owne, seeminge fully to determine the mater by a Booke case, saithe thus, Imperator, requisitus à Cardinalibus,* 1.340 debet procedere contra Papam: The Emperoure, beinge required by the Cardinalles, is bounde to procede (to depriuation) againste the Pope. An other saithe thus, Si quando Imperialis Legatus mitteretur à Principe, vt Ro∣manus Pontifex proficisceretur Constantinopolim ad Imperatorem,* 1.341 omni neglecta occasione, ibat, etiamsi pro certo sciret, se iturum in exilium: If at any time the Emperours Embassadoure had benne sente from his Prince, to wil the Pope to comme to Constantinople to the Emperoure, al occasions set aparte, he wente streight waie, notwith∣standinge he certainely knewe, he shoulde be bannished. Vrspergensis saithe, Henri∣cus Rex Italiam ingressus,* 1.342 tres Papas indigne constitutos synodaliter depo∣suit: Henry the Emperoure, comminge into Italie, deposed three Popes vnlawfully made, by order of Synode.

Now, M. Hardinge, if you, with your Rhetorical furniture, maie crie oute, O what a Diuine Povver had the Pope, that thus coulde depose a Kinge: why maie not wée likewise saie, O what a Diuine Power had the Emperoure, that thus could depose so many Popes?

But, that ye maie the better see this woonderful Diuinitie, and Heauenly povver, wherewith ye would so faine enfeaffe the Pope, a witnesse of your owne saith thus,* 1.343 Quod dicitur, Papam deposuisse Regem Francorū, & loco eius insti∣tuisse Pipinum, Glosa ordinaria exponit, Deposuit, id est, deponentibus con∣sensit. Non enim legitur, quòd Papa Zacharias Regem Franciae deposuerit: Where as it is saide, that the Pope deposed the Frenche Kinge, and placed Pipinus in his roume, The Ordinarie Glose expoundeth it thus: He deposed him, that is to saie, He con∣sented to them, that did depose him. For wee reade not, that Pope Zacharie in deede e∣uer deposed the Frenche Kinge.

The truthe of the Storie is this, For as mutche as Chilpericus the Kinge séemed voide of Princely grauitie, and had geuen him selfe ouer to pleasure, and wantonnesse, and Pipinus his Lorde Marshal, a man ful of Wisedome, and acti∣uttie, had the Gouernmente, and burthen of al the Realme, the Nobles of France hauinge agreed emongest them selues, to depose the one, and to set vp the other, sente vnto Pope Zacharie, as vnto a wise man, to haue his answeare to this que∣stion, VVhether vvere meeter to be Kinge,* 1.344 He that carried onely the name, and did nothinge: Or he, that bare the burthen of the vvhole. The Pope was soone persuaded, to geue sentence with Pipinus the Lorde Marshal, againste the Kinge. Whereupon the Kinge was shorne into an Abbie, & made a Moncke: Pipinus auanced vnto the state, gaue the Pope the Exarchate, or Princehoode of Rauenna, in parte of recompense of his good wil.

Whether the kinge hauinge niene yéeres ruled his Realme, were afterwarde depriued by right, or by wronge, I wil not reason. Fasciculus Temporum saithe, The kingedome was remoued from the right Heires.

The Line of Kinge Pipine endured, and florished a longe while: And that, ye saie, was no obscure argumente of Heauenly Approbation, and Diuine Prouidence. By sutche Approbation, and Prouidence, the Turke maie claime. For he hath bothe longer

continued, and mutche more floorished, and encreased his estate, then euer did the house of Pipine.* 1.345 But Cato was woonte to saie, Multum est caliginis in rebus Diuinis: There is greate darkenesse in Goddes maters.

Yet leste any man of ignorance happen herein to be deceiued, this was the ve∣ry true descente, and floorishinge Fortune of Kinge Pipines race:

The Firste thereof was Charles the Greate:* 1.346 In his time, saithe Benuenutus Imolensis, Laceratum est Imperium: The state of the Empiere was torne in sunder.

The Seconde was Ludouicus Pius: Againste him his owne Sonne Lotha∣rius arose,* 1.347 and caused him to be shorne as a Moncke, and to be thruste into an Abb••e, and his owne Mother the Empresse to be made a Nonne.

The Thirds was Lotharius: He oppressed his owne Brethren by violence: and afterwarde was deposed, and made a Monke.

The Fourthe was Ludouicus. 2: He was vnfortunate in al his dooinges: and was shamefully conquered by his Brother.

The Fifthe was Ludouicus 3:* 1.348 Whom, for his doughty déedes, they commonly calle Ludouicus Nihili: which is as mutche to saie, as Levves Nobody.

The Sixth was Carolus 2. named Caluus: as Benuenutus saithe, Vir le∣pore timidior: A man more feareful, and more cowardely, then a hare. He was shortly slaine with poison.

The Seuenthe was Carolus 3: as Benuenutus saithe, Vir deficiens & animo, & Corpore: A man wantinge bothe strength of Body, and wisedome of Minde: that is to saie, bothe a Cowarde, and a Foole.

The Eighth was Arnulphus:* 1.349 He was eaten vp with Life.

The Nienthe was Ludouicus 3. by the reporte of Benuenutus, a man of no better Fortune then his Father. In him that house had an ende. This is that Noble Pipines race,* 1.350 M. Hardinge, that coulde not so stande, and floorishe, as you saie, without special Heauenly Approbation, and Diuine Prouidence.

M. Hardinge.

Concerninge that ye saie of Kinge Philip surnamed Le Bel, if we maie beleue Paulus AEmylius the beste writer of the Frenche Chronicles, the cause was suche betwene Pope Bonifacius, and that Kinge, that if he did not onely excommunicate him, but also offered gifte of his Kingedome to Al∣bert the Emperour, as Platina your Authour herein writeth: he maie seeme therein to haue done * 1.351 not altogeather so euill, as ye pretende. For, as bothe AEmilius and Platine doo witnesse, the cause of their fallinge out was, that whereas the Pope being first sued vnto by Cassanus a Christian Prince, and a greate Conquerour in the Easte, to ioine with him for the recouery of the Holy lande, sente the Bishop of Apamea to the Frenche Kinge for his necessary aide in that so common a quarell of al Chri∣stendome: he beinge offended, either that the sute was not firste made to him, either for that the saide Bishop had done his Ambassade with she we of more Auctoritie, then the Kinge thought it became him. or vpon some other priuate grudge, did not onely vtterly refuse to sende any healpe towarde the voiage, but also contemptuously, beside common order, and cruelly, committed the Popes Legate to Prison, and there kepte him, vntill suche time, as through the Popes interdict, the Kinge was com∣pelled to set him at libertie. Nowe of geuinge awaie his Kingedome, this chiefe Frenche Histo∣riographer maketh no mention. And if the Pope so did, why maie he not seme to haue done it‡ 1.352 ra∣ther to feare him, and to reclaime his minde from disobedience? Verely Platina writinge it, decla∣reth, howe before the Pope proceded to that extremitie, the Frenche Kinge did what in him laie,* 1.353 to withdrawe the people of Fraunce from the obedience of the Churche and See Apostolike.

The B. of Sarisburie.

Here, M. Hardinge, ye stammer in your tale, and knowe not wel, what to saie. If the Pope gaue awaie the Kingedome of France from the Prince, he did it, ye saie,

to the intent to feare him. A prety diuise,* 1.354 to fraie a Kinge, to pulle the Crowne Em∣perial from his heade.

Firste, this Pope Bonifacius is he, of whom it was saide, Intrauit, vt Vul∣pes: Regnauit, vt Lupus: Mortuus est, vt Canis: He entred into the Popedome as a Foxe: He reigned as a Woulfe: he died (in prison) as a Dogge. In Solemne Proces∣sion he wente attired with the Crovvne Emperial,* 1.355 and Robe of Maiestie, as an Emperoure, and commaunded the Naked svverde to be borne before him. In the Storie of his Life ioined with his owne Booke,* 1.356 named, Sextus Bonifacij. 8. it is written thus: Moritur hoc modo Bonifacius, qui Imperatoribus, Regibus, Principibus, Nationibus, Populis terrorem potiùs, quàm Religionem inijce∣re conabatur: Thus died Pope Bonifacius, a man, that sought more to strike terroure into Emperours, Kinges, Princes, People, and Nations, then true Religion.

This Bonifacius,* 1.357 saithe Sabellicus, sente to the Frenche Kinge for monie, as he pretended, towardes the recouerie of Hierusalem. The Bishop of Apamea, be∣inge his Legate in that behalfe, vttered certaine greate woordes in the presence of the Kinge, and threatened him, onlesse he woulde graunte it.

The Kinge, not quietly bearinge sutche presumptuous boldenesse, commaun∣ded the Apostolique Legate vnto warde. This iniurie so inflamed the Popes choler, that immediately he sente the Archebishop of Narbon to the Kinge, to re∣quire him to set his Legate at libertie: otherwise to tel him, that for his wicked∣nesse, the righte of his Kingedome was fallen to the Churche of Rome. Thus Sabel∣licus, in fauoure of the Pope, thought it good somewhat to shadowe the mater.

But others thereof haue written thus:* 1.358 Bonifacius 8. mandat Regi, se esse Do∣minum in Spiritualibus, & temporalibus in vniuerso Mundo: Vt{que} Rex reco∣gnoscat Regnum Franciae à se. Contrarium enim sentire, & tenere, Haereti∣cum esse: Bonifacius 8. sente vnto the Frenche Kinge, and tolde him, that he was Lorde bothe in Spiritual, and also in Temporal maters throughout the worlde: and therefore, y^t the Kinge shoulde holde his Kingedome at his hande. For otherwise to thinke, and holde, he saide, it was Heresie: This is it, that in the name of the Pope is noted in your Glose:* 1.359 Quicun{que} praeceptis nostris non obedierit, peccatum Idololatriae, & Paganitatis incurrit: Who so euer obeieth not our commaundementes, falleth into the Sinne of Idolatrie,* 1.360 and Infidelitie. Hereof Vrspergensis writeth thus, Habes, Roma, quod sitisti: decanta Canticum: quia per malitiam, non per Religionem or∣bem vicisti: O Rome, thou haste nowe, that thou haste so longe thirsted after. Nowe singe menly. For by thy malice, not by Religion, thou haste conquered the worlde.

The Kinge, beinge moued herewith, commaunded that none of his Cleregie shoulde comme to the Popes Councel:* 1.361 He openly burnte the Popes vvrites: He commaunded the Popes Legate to departe out of his Realme: He forebade that a∣ny monie shoulde be made thence to the Pope: He gaue out Proclamations, that none of his Subiectes shoulde goe to Rome: And in the Synode at Parise he char∣ged the Pope with Pride, Ambition, Murder, Simonie, and Heresie.

Thus mutche of the dealinge of the Crowne of France vnto a stranger: that is to saie, of the Faithe, and Reuerence, that the Pope beareth to Kinges, and Princes. Here folowed sommewhat of the spoilinge of the Duke of Sauoie, and of the alteringe of the state of Florence: whiche thinges I thought it beste to passe ouer, as not woorthy of any Answeare.

The Apologie, Cap. 5. Diuision. 4.

Wee are accloied with Examples in this behalfe, and it should be very tedious, to reckē vp al the notorious practises of the Bishoppes of Rome. But of whiche side were they, I beseche you, that poiso∣ned

Henrie the Emperoure,* 1.362 euen in the receiuinge of the Sacra∣mente? Whiche poisoned Victor the Pope, euen in the receiuinge of the Chalice? Whiche poisoned our Kinge Iohn, Kinge of England, in a Drinkinge Cuppe? Whoe so euer at least they were, and of what secte so euer, I am sure, they were neither Lutherans, nor Zvvin∣glians.

M. Hardinge.

The Findes of Hell were not yet let loose, that begate Lutherans, Zwinglians, and Caluinistes. And hereof we vnderstande the youthe of your Churche, whiche hauinge diuided it selfe from the olde and Catholike Churche, is no other but the malignante Churche, and Synagoge of Satan.

To answeare your demaundes. VVho so euer they were, that poisoned these greate personages, (if they were poisoned at all) good men were they not, neither the doers, nor the counsailours. Henry of Luxenburg it was, who was poisoned by reporte. VVhome your Latine Booke printed amonge the Huguenots calleth Henry the seuenth, M. Doctor Haddon in his answeare to Osorius, accompteth him the fourthe, in bothe your Englishe translations (that I haue seene) he is called onely Henry. As he laide siege to the Citie of Florence, and had now brought the Citizens to despaire of their safetie: when manly courage might not serue, they betooke them to cowardly malice. Firste they poysoned (as it is saide) the minde of a frier Dominican with Golde, that afterwarde he shoulde aduentere to poison the Emperours body with Venime. Paulus Aemilius saith, that he died of a sickenesse, whiche he fell into at Bonconuēto,* 1.363 as he iournied from Pisa thither. Onuphrius, writing of his Death, saith that he died at Bonconuento a town in the territorie of Siena, and maketh no mētion of his Poisoning. Cor∣nelius Cornepolita writing this storie, semeth to geue litle credite vnto it. For he addeth an heare saie, Vt aiunt,* 1.364 as they saie, as though it were a matter auouched by no certainetie, but by Hearesaie. Nau∣clerus reporteth, that the order of those religius men is saide to haue a testimoniall in writinge, witnessinge the foresaide Friere to haue benne Innocent, and that the whole was but a fained tale.

Victor the thirde Pope is mentioned by Martinus Polonus, to haue benne poisoned by the malici∣ous procurement of the Emperoure Henry the thirde, bicause he stoode in defence of Gregory the se∣uenth, whom the Emperour so muche hated and persecuted. Vincentius holdeth contrary opinion, that he died of a dysentery▪ as Platina reciteth.

Touchinge Kinge Iohn of Englande, they that write that he was poisoned in a drinkinge cuppe by Monkes, them selues make no better then a fable of it: and who so euer write it, referre them selues to hearesaie, and to the popular fame. The Author of your Actes and Monumentes reporteth, that many opinions are amonge the Chronicle writers of his Deathe. As ye procede in your malicious railinge against the Pope, ye spitte out your poison, demaūdinge certaine question, shorte, in Woordes▪ but full stuffed with false and cankered slaunders.

The B. of Sarisburie.

The Poisoninge of that Noble Emperoure Henrie of Lucenburg, in the Sa∣cramente, whereby it appeareth, how farre foorthe the States of the worlde ought to truste you, ye would haue vs to passe lightly ouer, as a Fable. Of your Onu∣phrius, and Cornelius, and other like Parasites, wée make no reckeninge. The truthe of the storie is reported by many.* 1.365 Vrspergensis saithe, Quidam Reli∣giosus porrexit Imperatori intoxicatam Eucharistiam &c. A certaine Religious man ministred vnto the Emperoure the Sacramente poisoned. The Emperoure hauinge receiued it, and returninge againe vnto his place, thought that a peece of colde Ise was paste alonge through his body.

Baptista Egnatius saithe, it was wrought by the policie of Robertus Kinge of Sicilia, moued therto, as Auentinus saithe, by Pope Clemente. 5. The same ye shal finde recorded in Carion,* 1.366 in Supplemento Chronicorum, in Rauisius Tex∣tor, and sundrie others.

The like recorde there is founde of poisoninge of Victor. 3. in the Chalice. For the more credite whereof it maie please you to reade Martinus Polonus the Popes Penitentiarie, Volaterranus, Matthaeus Palmerius, the Supplie of Chroni∣cles, Fasciculus Temporum, Textor, and others.

Touchinge the deathe of Kinge Iohn, whether he were poisoned by a Monke, or no, I wil not striue: referringe mée selfe therein to the credite of our Chroni∣cles: the common reporte whereof, togeather with the general opinion of the peo∣ple, is this, that he was destroied with poison. But what so euer were the cause of his death,* 1.367 Matthias Parisiensis saithe thus, Papa Innocentius sententionaliter definiuit &c. Pope Innocentius determined by sentence, that Kinge Iohn should be deposed from his estate. And he enioined the execution thereof to the Frenche Kinge, for Remission of his Sinnes, promisinge him also faithfully, that, if he so did, he, and his Successours should enioie the Kingedome of Englande for euer. So mutche is Englande bounde to reuerence, and obeie the Pope.

The Apologie, Cap. 7. Diuision. 2.

What is he at this daie, whiche alloweth the mightiest Kinges and Monarches of the worlde to kisse his blessed Feete?

M. Hardinge.

It is he (saie we) that humbly for his owne persone refuseth suche honour, that calleth, and thin∣keth him selfe, Seruum Seruorum Dei, the seruant of the seruantes of God. But when he seeth the greate powers and Princes of the worlde humble them selues to Christe, Lorde of all Lordes, and Kinge of all Kinges, in the person of him, whose Vicare on Earthe he is, and chiefe deputie in those thinges, that be to God warde: not vnmindefull what he is of him selfe, for the roomes sake that he beareth, and for his honour whose vicegerent he is, the rather also for* 1.368 example of Humilitie and Obedience, so to be taken and learned of others of inferiour degree: he suffereth that honour to be done, whiche is more then a mere man can require. Neither is this the pride of Popes at these daies onely, as ye obiect, but the example of suche humilitie in Princes we can proue to be auncient.

The greate Kinge Charlemaigne, who afterwarde was create Emperoure, coulde not be with∣holden by the Pope Adrian the firste,* 1.369 but at the firste meetinge he woulde kisse his feete. Many other Emperours and Kinges haue of olde time done likewise. And lest the Soueraintie of suche Honour exhibited vnto him shoulde in his owne conceite lifte him higher then for the degree of humaine condition,‡ 1.370 to that purpose serueth the stoole of naturall easement at his creation, whereof your sur∣mise is* 1.371 very vile, to temper the highnesse of that vocation with the base consideration of humaine infirmities and necessities.

The B. of Sarisburie.

What thinge is there, either so vile, or so horrible, but by sutche proper excuses maie soone be smoothed? Chrysostome saithe, Haec, etsi minima esse videantur, ta∣men magnorum sunt causae malorum.* 1.372 Nam & Ciuitates, & Ecclesias saepe numerò euer∣terunt. Propterea nec à lachrymis abstinere possum, cùm primos istos consessus & salutationes audiam, ac in mentem veniat, quot, quantá hinc mala in Ecclesia Die orta sint: These thinges, notwithstandinge they seeme smal, yet are they the causes of greate euils. For oftentimes haue they ouerthrowen bothe Citties, and Churches. There∣fore I cannot absteine from weepinge, when I heare of these Superiorities, and Salutati∣ons: and consider, how many, and howe greate euils haue growen thereof in the Churche of God.* 1.373 S. Hierome, mutche mislikinge the state of his time, saithe thus, Episcopi, velut in aliqua sublimi specula constituti, vix dignantur videre mortales, & alloqui conserous suos: The Bishoppes, as if thei were placed in somme high Castle, scarce∣••y vouchesaue to looke vpon poore mortal menne, and to speake vnto their felowe seruantes.

Touchinge the Bishop of Rome,* 1.374 it is not for nought, that S. Gregorie saith, Rex Superbiae in foribus est: The Kinge of Pride is euen at hande. In the Popes ovvne Booke of the Ceremonies of Rome,* 1.375 it is written thus, Electus Impera∣tor cum suis omnibus, seruato ordine, per gradus ascendit suggestum. Et vt primùm videt Pontificem, detecto capite,* 1.376 illum, genu terram contingens, veneratur: & iterum, cùm appropinquat ad gradus Sedis, genuflectit: demum, vbi ad Pontifi∣cis pedes peruenit, illos in reuerentiam Saluatoris Deuotè osculatur: The Em∣peroure Electe goeinge in arraie with al his traine, passeth vp the staires into the Scaffolde. And as soone, as he seethe the Pope, he woorshippeth him with bare heade, touchinge the grounde with his knee: Againe, when he commeth to the foote of the Popes throne, he kneeleth downe. Laste of al, when he commeth vnto the Popes Feete, he kisseth them de∣uoutely in the reuerence of our saueour. This is ordered, as a special Ceremonie, and appointed vnto the Emperoure, as parte of his duetie.

Likewise it is written of the Empresse, as concerninge her duetie: Impera∣trix Coronata,* 1.377 mox osculatur Pedem Pontificis: The Empresse beinge Crowned immediately kisseth the Popes foote.

Againe of the Pope him selfe it is written thus: Papa nemini omninò mor∣talium reuerentiam facit, assurgendo manifestè, aut Caput inclinando, seu dete∣gendo: The Pope him selfe geeueth no manner of reuerence to any man aliue, either o∣penly by standinge vp, or by bowinge downe, or by vncoueringe his Heade.

But the Pope, saie you, humbly, for his owne personne, refuseth sutche ho∣noure, and hereby teacheth Kinges, and Emperours, and al their Subiectes to be humble. A strange case, to teache Humilitie in the Schole of Pride. Sutche Humilitie taught Iulius Caesar, Diocletian, and Maximinus. Iulius Cae∣sar raughte oute his foote for Pompeius Poenus to kisse, that folkes might sée his Golden Slipper sette with stoanes.* 1.378 Pomponius Laetus saithe, Diocle∣tianus edicto sanxit &c. Diocletian commaunded by Proclamation, that al menne shoulde fal downe, and kisse his Feete: whereunto also be added a certaine reuerence, adour∣ninge his shoes with Golde,* 1.379 and Diamondes. Maximinus also afterwarde did the like.

Sutche Humilitie shal Antichriste teache, auancinge him selfe aboue al that is woorshipped, or called God.

Sutche Humilitie y^• Diuel tooke vpon him to teache, when he saide to Christe, I wil geue thee al these thinges,* 1.380 if thou wilte fal downe, and woorship me.

Thus maie the Pope cal him selfe Lorde of Lordes: Kinge of Kinges: and sette his foote on Emperours neckes: and yet neuerthelesse, if he can frame a newe title, and saie, He is Seruus Seruorum Dei, The Seruante of Goddes Seruantes, it is no Pride: it is but Humilitie.

Antoninus saith,* 1.381 Non minor honor debetur Papae, quàm Angelis. Vnde Papa recipit à Fidelibus Adorationes, Prostrationes, & Oscula pedum: quod non per∣misit Angelus à Iohanne Euangelista sibi fieri: There is no lesse honour dewe vnto the Pope, then vnto the Angels of God. Therefore the Pope suffereth the Faitheful to VVoorship him, to fal downe before him, and to kisse his Feete: whiche thinges the Angel of God woulde not suffer S. Iohn the Euangeliste to doo vnto him.

This, M. Hardinge, is no maliceous Railinge, as yée cal it, nor Spite, nor Poi∣son, nor Vntruthe stuffed with false, and cankered sclaunders. By the reporte of your owne Doctours, and by your owne Confession, it is the Truthe.

The Porphyrie Stoole of easemente serueth, ye saie, to put the Pope in minde of his Hu∣manitie, that is to saie, that he maie remember him selfe, in the middes of al his glorie, to be a man. No, no, M. Hardinge, your owne Authours, and stories can tel you, that stoole serueth, to put the Pope in remembrance of his Virilitie:

that the worlde maie knowe, he is no woman.

But let your imagination stande for true. Yet maie wée thinke, your Popes are so forgeatful, or so dulheaded, or so blockishe, that they haue neede to be taught by so vile examples, to knowe them selues? Certainely this is a Mystical kinde of Stoole of Easemente. Wée cannot lightly lacke Mysteries at his handes, if so homely a place be so ful of Mysteries. Kinge Alexander the Greate vnder∣stoode him selfe to be a Man Mortal,* 1.382 for that he was sommetimes of natural neces∣sitie forced to sléepe. But Christes Vicare: Peters Successoure: The Doctoure of al Doctoures: The Father of al Fathers: The Maister, and Teacher of al the worlde, were it not for a stoole of casemente, woulde quite forgeate his owne Hu∣manitie, and coulde neuer remember him selfe to be a Man.

The Apologie, Cap. 7. Diuision. 3.

What is he, that commaundeth the Emperoure to goe by him at his horse bridle, and the Frenche Kinge to holde his stirope?

M. Hardinge.

VVhat he is.* 1.383 we knowe not, * nor you neither, Sir Defender. This we knowe, that in these woordes moste impudently you belie the Pope. For neuer was there Pope that commaunded either Frenche Kinge, or Emperoure to doo the seruice you speake of. Parte of that I haue readen pertei∣ninge hereunto, I will here recite.

The woorthiest and greatest Prince that euer was in Earthe, Constantine the Greate, to wit∣nesse openly the reuerence whiche he bare in his harte to Christe our Sauiour, and to S. Peter, whose Successoure the Pope is, as likewise Christes Vicar in Earthe, disdained not to honour S Syluester Pope in his time, with doinge‡ 1.384 the office of a footeman to him, and with leadinge his Horse by the Bri∣dle. VVherein he seemeth, as firste of all Emperours he professed the Faithe of Christe openly, so firste of all Princes to haue geuen to the posteritie an example of Humilitie. That no man doubte of it, this muche I finde recorded by an olde Father of the Greeke Churche, Matthaeus Hierom••nac hus, as vttered by Constantine him selfe:* 1.385 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 . VVhiche ••n Englishe is this muche. Submittinge our selfe to the office of a foote man, and holdinge his Horse by the Bridle, wee leade him foorthe out of his sacred Palais, in the woorship and reuerence of S. Peter.

That sithens bothe Emperoures, and Frenche Kinges of Humilitie and deuotion, and to wit∣nesse their humble obedience to Christe in his Vicar, haue donne the like seruice, yea though the Pope shewed him selfe neuer so vnwillinge thereto: wee finde it reported in sundrie good recordes. * 1.386 But that he euer commaunded any suche seruice to be donne vnto him, ye can neuer she we it by any indifferente and credible witnesse. Paulus Aemylius an Italian of Verona, in the seconde Booke of his Chronicles, whiche bothe diligently and eloquently he wrote of Fraunce, describeth howe honorably Pipine that woorthy Kinge of Fraunce receiued Steuen the Pope, that succeded Za∣charias, when he came into his Realme. He bothe killed his feete, and wente by him at his Horse bridell.

The like honour of holdinge the Stirope would Charles the fifthe the late greate Emperoure haue downe at B••non••a to Pope Clement the seuenth, had not the Pope with mutche adoo put him from it.

The B. of Sarisburie.

This thinge Sir Defender knoweth: notwithstandinge you, M. Hardinge, dissemble it cunningely, and wil not be knowen, that ye knowe it. Neither dooth Sir Defender, as you saie, by these woordes impudently belie the Pope. For trial hereof he referreth you to the Popes owne Booke of Holy Ceremonies: where∣in

in it is particularely appointed,* 1.387 and laide out in order, to auoide confusion, what eche estate ought,* 1.388 and is bounde to doo.

Thus therefore it is appointed, Cùm Papa per scalam ascendit &c. When the Pope taketh his staires to mounte on Horsebacke,* 1.389 the greattest Prince, that is presente, vvhether he be Kinge, or Emperoure, holdeth his Stirope: and afterwarde leadeth his Horse a litle waie forewarde by the Bridle. But if there were tvvoo Kinges in presence, the more Honorable of them shoulde holde the Bridle of the Rightside: and the other of the leaste. If there happen no Kinge to be presente, then lette the woorthiest per∣sonnes leade his Horse.* 1.390 But if the Pope woulde not ride, but he borne on mennes shoul∣ders in a Chaire, then muste foure of the woorthiest Princes, yea the Emperoure him selfe, or any other mighty Monarche, if he be presente, beare the Chaire, Pope and al, a litle waie forewarde vpon theire shoulders. Againe, Imperator, traditis Po∣mo, & Sceptro &c. The Emperoure deliueringe ouer his Goulden Apple, and his Sceptre to one of his menne, commeth vnto the Popes Horse, and in honoure of our Lorde Iesus Christe, whole personne in Earthe the Pope heareth, he holdeth the Stirope, vntil the•• Pope be mounted: and afterwarde he taketh the Bridle, and leadeth foorthe his Horse. VVhile the Emperoure doothe these profitable offices, the Pope ought modestly a litle to refuse the same: and yet afterwarde, with certaine good, and gentle woordes, takinge that honoure as donne to Christe, and not vnto him selfe, he holdeth him selfe contented.

Further it is appointed thus, Caudam pluuialis portabit Nobilior Laicus, qui erit in Curia, etiamsi esset Imperator, aut Rex: The moste Noble Laie man, that shal be in the Courte, shal beare vp the traine of the Popes Cope, yea though it be an Em∣peroure, or a Kinge. Againe,* 1.391 Let the moste Noble Laic man, whether he be Kinge, or Emperoure, bringe water to wasshe the Popes handes. And while the Pope wassheth, let al the Bishoppes, and Laie menne kneele downe.

Againe, Pontifice sedente &c.‡ 1.392 While the Pope is yet sittinge at the Table, the Noblest man within the Courte, be he Emperoure, be he Kinge, shalbe broughte to the Popes Credence, to geue him Water.

Againe,* 1.393 Primum ferculum portabit Nobilior Princeps, siue Imperator sit, siue Rex: The firste disshe the Noblest Prince shal carrie, vvhether he be Empe∣roure, or Kinge. Againe,‡ 1.394 Rex in collatione portabit primum potum: When the Pope is at Breakefaste, the Kinge shal beare his firste Cuppe. And againe, Pocula portentur &c. Let the Popes Cuppes be borne by the Noble menne, or Oratours beinge presente: and let the Clerke of the Ceremonies beginne with the woorthiest estate: yea though he be Kinge, or Emperoure.

Nowe, I truste, M. Hardinge, of your courteste, ye wil confesse, that Sir De∣fender, in these woordes, hath not so impudently belied the Pope. The Popes owne Booke of Ordinances, and Ceremonies, that directeth al orders, saithe thus:

The Emperoure shal holde the Popes Stirope: Let the Emperoure leade the Popes Horse: The Emperoure muste beare the Popes Chaire on his shoulder: The Emperoure shal beare vp the Popes traine: Let the Emperoure bringe the Bason and Evver to the Pope: The Emperoure shal geue the Pope vvater: The Emperoure shal carrie the Popes Firste disshe: The Emperoure shal carrie the Popes firste Cuppe.

For excuse hereof, perhaps yée wil saie, These were the Abuses of Olde times: But nowe al sutche disorders are wel refourmed. Therefore it maie please you to remember, that the selfe same Ceremonies, touchinge Kinges and Emperours dueties, haue benne lately renewed, and confirmed, and published abroade into the worlde, woorde by woorde as they were before, without any manner alteration,

euen in the Popes owne Pontifical, and that euen nowe newly printed at Ve∣nice, in the yéere of Our Lorde a thousande fiue hundred thrée scoare and one, whereby it maie appeare, yee are ashamed of nothinge, be it neuer so shameful.

What truthe therefore, M. Hardinge, is in your woorde? Or, with what coun∣tenance coulde ye so boldely saie, That the Pope euer commaunded any sutche Seruice to be donne vnto him by the Emperoure, yee can neuer shewe it by any indifferent and credible witnesse? I doubte not, but the Popes owne witnesse is vnto you of sufficiente credite: and in his owne case it muste néedes to him selfe seeme indifferente. Hereby it plaine∣ly appeareth, that in al Offices, and Seruices, the Pope vseth the Emperoure as his man. Therefore Auentinus reporteth these twoo verses, written sometime of the Emperoure Lotharius the seconde,

Rex venit ad fores,* 1.395 iurans per Ʋrbis honores: Pòst homo fit Papac, sumit quo dante Coronam:

The Kinge, or Emperoure commeth to the gates, and sweareth by the honoure of the Cittie: And afterwarde becommeth the Popes Man, at whose handes he receiueth the Crowne.

That Pipinus so mutche abased him selfe to Pope Steuin, it is no marueile. The Prouerbe is common, One hande clavveth an other. The Pope was a∣uanced by Pipine: and Pipine was likewise auanced by the Pope. But hereof we haue spoken before.

Where ye saie, The Emperoure Constantine the Greate vvas footeman to the Pope, I am mutche ashamed of your vanitie, that beinge a man of wise∣dome, & learninge, ye should thus seeke to mocke y^• worlde with Childishe Fables.

Ye allege Matthaeus Hieromonachus, to proue a Fable by a Fable. If yee woulde das••e your Readers eies, for that ye allege his woordes in Greeke, vnder∣stande you, that his peeuishe Greeke was taken out of your peeuishe Latine. And yet is the same Greeke so fonde, & so ful of folie, that ye were ashamed truely to turne it into Englishe. For thus it standeth, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: That is, In the woorship and feare of my Lorde Blessed Peter. Ye durste not, to make the Emperoure Constantine so rude, to saie, that Peter was his Lorde: and therefore ye thought it better, to corrupte, and alter your Authours woordes. Yet sutche vaine Fables, and Trifles muste ye bringe in, to put vs, as ye saie, quite oute of doubte.

But hereof wee shal saie more hereafter.

The Apologie, Cap. 7. Diuision. 4.

Who hurled vnder his table Frauncise Dandalus, the Duke of Venice, Kinge of Creta & Cypres, faste bounde with chaines, to feede of bones amonge his Dogges?

M. Hardinge.

VVere not this Defender passed all shame, he woulde not make so many and so shamelesse lies. Malice hath so farre blinded him, that he seemeth not to see, what becommeth a man. Though he feare not to be accompted a lier, yet he shoulde be lothe to be accompted an vnhonest man, yea and specially a foole.‡ 1.396 Let truthe and honestie goe, for in deede there is litle in these felowes: what foo∣lishnesse is it, a man to bringe all his doctrine, and all his saieinges, touchinge thinges that he would so fame be beleued,‡ 1.397 into so great and certaine discredite, by suche open and manifest lies? The truthe hereof is this, as I finde it witnessed in Sabellicus, and in the chiefest Chronicles the Venettars haue, writtē by a Noble ma of Venis, named Petrus Iustinianus. The Citie of Venus being interdicted of the Pope, Fraūcys Dandalus was sente by the Duke and Lordes of the Counceil there, to sue for Absolution.

At that time was he neither Kinge of Creta,* 1.398 nor of Cypres, nor Duke of Venis, as it pleaseth this li∣inge Defender to write of him, and that in the Defence of their Englishe Churche written to all the worlde. Iohannes Superantius then was Duke, and this Frauncys Dandalus was‡ 1.399 but a Priuate man for that time, as others there were. This Ambassadour Frauncys Dandalus findinge the Pope at his firste comminge not well inclined to graunte his petition as he wished, the* 1.400 qualitie of the offence deseruinge the same: to moue him to clemencie and pitie, aduised with him selfe to plaie this Pagent. He caused an yron chaine to be tied aboute his necke. Therewith he came to the Pope as he s••te at dinner, put him selfe to crepe on all foure, and like a Dogge laide him downe vnder the Table, so longe vntill the Popes displeasure beinge assuaged, he obteined Pardone for his Countrie. VVhereof, they saie, he had afterwarde the surname of Dogge geuen him, as Iustinianus writeth. VVho desireth to see the whole Storie, he shal finde it well written by the saide Petrus Iustinianus, Historiae rerum Venetarum libro quarto. Nowe let vs see, Syr Defender, howe many lyes ye make in one sentence. That Frauncys Dandalus was by the Pope hurled vnder his Table, this is one lie. That he was then Duke of Venis, Kinge of Creta and Cipres, there be two lies, beside the Nota∣ble lie, you seeme to be very ignorant of the state of Venis, in that you make the Duke an Ambassa∣dour, who beinge once created Duke, goeth not out of the Citie.‡ 1.401 Neither is euer any of their state Kinge of Candy and Cipres. For their state admitteth none to be a Kinge amonge them: how be it at the time of Frauncys Dandalus Candy rebelled, and Cipres was not yet come to be vnder the go∣uernement of the Venetians, as you might haue learned in the eloquent Historie that Petrus Bembus wrote of Venis his Countrie. That he was faste bounde with Chaines, there be three Lies. For he was not fast bounde,* 1.402 onely he had caste a chaine aboute his owne necke, whiche he mighte haue ta∣ken of at his pleasure. That he was so throwen vnder the Table to gnawe boanes amonge the Popes Dogges,* 1.403 there be foure lies. And that the Pope had Dogges feedinge of boanes vnder his Table, ** 1.404 I doubte not but it is other lie. VVhether these fiue lies be not ynough for one litle sentence of three lines, I reporte me to whosoeuer of your owne fellowes lieth for the best game. I thinke vere∣ly this Defender if he be not very shamelesse, wisheth he had a thicker bearde to hide his slike chekes from blusshinge. Suche false causes must be defended by lyinge proctours. If they belied stories onely, and taught not also false Doctrine in the chiefe pointes of our Faith, their lying were lesse hurtfull.

The B. of Sarisburie.

So many lies, M. Hardinge, and, as ye saie, so farre paste shame, and sutche hote Tragedies, and the cause no greatter? What sturre woulde ye haue keapte, if it had benne mater woorthy the hearinge? what if the Authoure of the Apo∣logie had benne ouerséene in the reporte of one yeere, or twoo, or in somme other like Circumstance, the Substance of the Storie neuerthelesse stil reserued? If yée had remembred somme of your owne often ouersightes, ye coulde not for shame haue benne so terrible againste others. For it appeareth wel, by al that yee haue hitherto sente vs ouer, your insighte in matters is not so deepe, but yee maie of∣ten, and fouly be deceiued. You your selfe, M. Hardinge, bothe in this selfe same place, and in this selfe same storie, and in the reporte of one poore note, haue com∣mitted foure, foule, and grosse errours, with one breathe, altogeather. You your selfe, I saie, M. Hardinge: I speake of none other, but of your selfe. If ye thinke, the beames of your knowledge shine so cleare, that it can neuer be ouercaste with clowde of erroure, then, I beseche you, consider wel your Note specially marked in your Margine.* 1.405 Thus ye directe vs to the Authour of your Storie: Sabellicus De∣cadis 2. li. 1. 1220. In this one litle shorte note, I saie, ye haue sente vs foure errours. For firste,* 1.406 euery childe knoweth, that Sabellicus neuer wrote Decades, but onely Enneades. And therefore, if I were not better acquainted with your Learninge, I might seeme to haue iuste cause to saie, either yee neuer sawe Sabellicus Bookes, or els yee neuer readde them. I wil not here keepe an Audite, as you doo, nor saie, as you saie,* 1.407 This is one lie. Further ye saie, it is written in the Seconde Decade:

But Sabellicus the Authoure him selfe saith.* 1.408 It is writtē in the nienth Enneade. I wil not saie, as you saie, There be tvvoo Lies. Againe you saie, It is in the Firste Booke: But Sabellicus him selfe saithe, It is in the Seuenthe Booke. Yet wil not I folowe you, nor saie, There be three Lies. For a surplussage, and more likelihoode of your tale,* 1.409 ye note also the yeere of our Lorde 1220. with as good discretion, as the reste. For at that time, neither Pope Clemens, nor Francise Dandalus was yet borne. For this thinge happened, as it moste plainely appeareth by al stories, aboute the yéere of our Lorde 1310. Al this notwithstan∣dinge, I wil not hunte so gréedily for aduantages, nor saie, as you saie, There is the Foruthe Lie. Neither wil I saie, as you saie, not withstandinge somme man perhaps might happen to saie it, M. Hardinge the Defender hereof, is either an Vnhoneste man, or paste shame, or a Lier, or a foole.

These woordes of yours, M. Hardinge, are neither mannerly, nor manly: not∣withstandinge they séeme wel to contente your pleasante humoure. S. Hierome saithe,* 1.410 Non aequè inimici audiunt, & amici. Qui inimicus est, etiam in scirpo nodum quaerit: An Enimie, and a Frende heare not bothe of one sorte. An Enimie wil (cauil, and quarrel, and) seeke a knotte in a russhe. The Substance of Goddes Religion stan∣deth not in the reportinge of a storie. S. Hierome saithe of sutche Captious quarrellers: Audiant à me, non periclitari Ecclesiarum statum, si ego celeritate dictandi verba aliqua dimiserim:* 1.411 Let them vnderstande, that al be it I in haste of penninge haue let escape a woorde, or twoo, yet that shal not hazarde the state of the Churche of God.

But Francise Dandalus, ye saie, was not at that time Duke of Venice: He him selfe tied the chaine aboute his owne necke:* 1.412 He came of his owne accorde vpon al foure, as if he had benne a Dogge, and laie downe willingly vnder the Popes Table: He laie not there to gnawe boanes: He founde no Dogge there to lie with him. Therefore, ye saie, this Defender is an Vnho∣neste man, paste al shame, a Lier, and a foole. Sutche Cholerique Conclusions, M. Hardinge, maie wel beseeme a Doctoure of your Diuinitie.

Howe be it, the faireste coloure, ye can laie vpon the matter, is this, That the Embassadoure of that Noble Common VVeale of Venice, laie as a Dogge, in a chaine, vnderneathe the Popes Table, as you saie, and that, vvillingly, and vvith al his harte, by sutche Submission to appease the Popes ••ighe indignation, and to recouer his fauoure towardes his Countrie. It séemeth, he was either a very Arrogante man, or a marueilous angrie Pope, that woulde by none other Submission be reconciled.

But Dandalus at that time was not Duke. Neither was it so harde a ma∣ter to knowe that, M. Hardinge: nor was it so greate an Heresie to cal him Duke, for that shortely after he was made Duke.* 1.413 S. Augustine saithe, Dicimus, Aposto∣lum Paulum in Tharso Ciliciae natum. At ille tunc iam non erat Apostolus. Ita cùm audimus, Discipulos Christi inuitatos ad nuptias, non iam Discipulos, sed qui futuri erant Discipuli, intelligere debemus: Wee saie, that Paule the Apostle was borne at Tharsus in Cilicia. And yet Paule at that time, when he was borne, was no Apostle. Euen so,* 1.414 when wee heare, that Christes Disciples were bidden to the Mariage Feaste at Cana in Galilee, wee muste vnderstande, that they were not then his Disciples, but became after∣warde his Disciples.

So S. Hierome calleth Pamphilus a Martyr: and yet at that time, whereof he meante,* 1.415 Pamphilus in deede was no Martyr. Therefore he saith, Conceda∣mus, vt Pamphili sit, sed nondum Martyris. Antè enim scripsit, quàm Marty∣rium perpeteretur: Let vs graunte, it was Pamphilus Booke: but that Pamphilus as yet was no Martyr. For he wrote his Booke firste, and was Martyr afterwarde. Likewise a∣gaine he saithe,* 1.416 Nos pro, No, Alexandriam posuimus per Anticipationem, quae Graecè 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 appellatur: Wee in steede of the Cittie, No, haue translated it, the Cittie

Alexandria,* 1.417 by a Figure called Anticipation: For that the Cittie, whiche before was called, No, was afterwarde called Alexandria.

So S. Augustine saithe,* 1.418 It is written in the Booke of Genesis: Hi sunt Filij Israel, qui nati sunt ei in Mesoporamia: cùm Beniamin longè posteà natus sit, cùm iam transissent Bethel, & appropinquarent Bethleem: These be the Children of Israel, that were borne to him in Mesopotamia: And yet Beniamin (that there is reckened for one of his Children) was borne (not in Mesopotamia, but) longe afterwarde, when they were now paste Bethel, and drew? towardes Bethleem, that is in Iewrie. Yet bath there benne no man hitherto so vncourteous, that euer woulde vse your eloquence, M. Har∣dinge, and calle either Moses, or S. Augustine, or S. Hierome, Fooles, or Liers.

If ye woulde but indifferently haue weighed the mater, ye might wel haue thought, wée called Dandalus Duke of Venice, for that he was soone afterwarde chosen Duke of Venice.

So wée maie saie, Doctoure Hardinge fréely, and fully professed the Gospel, & preached vehemently againste the Pope. Neuerthelesse, when he thus preached, he was not yet knowen by the name of a Doctoure.

Let vs graunte, there was somme erroure in the reporte of this storie. Yet muste euery man be condemned for a Foole, and a Lier, that maie be taken in like Erroure? If so, then wil M. Hardinge trouble his Godfathers, and cause them to geue him a newe name.

S. Chrysostome saithe,* 1.419 There were tvvelue Magi, or VVisemenne, that came to Christe: And yet ye holde commonly, they were but three. Clemens Ale∣xandrinus saithe, Christe preached but one yeere: yet others saie, he preached three yeeres: others saie, he preached foure. Somme saie, Christe was three and thirtie yéeres olde, somme saie, he was foure and thirtie, when he suffered. Yet Tertullian saithe,* 1.420 he was Onely thirtie yeeres olde: Irenaeus saithe, He was more then fourtie. Christe saithe, My Father is hable to geue me tvvelue Legions of Angels: S. Hilarie, in the reporte thereof, a greate deale auanceth the number,* 1.421 and reckeneth duodecim Millia Legionum, tvvelue Thousande Legions. Your owne Blessed Donation of Constantine, whiche, ye saie, so mutche irketh vs, commaundeth the Patriarke of Constantinople to be subiecte, and obediente to the Bishop of Rome: And yet at that time, when, by your ima∣gination, this Fable was diuised,* 1.422 there was neither Patriarke, nor Churche in Constantinople, nor any Cittie as yet builte, and knowen by that name. Your Folowe Dorman allegeth ful solemnely the seuenth Booke of Theodoretus:* 1.423 And yet Theodoretus him selfe neuer wrote but onely ••iue. And so be leapte twoo whole Bookes beyonde his Authoure.* 1.424 And againe he telleth vs a proper tale, of the terrible Examples of twoo kinges, Ozias, and Oza: And yet bothe he, and his Felowes might soone haue learned, that Oza was onely a poore Leuite, and no Kinge.

You your selfe,* 1.425 M. Hardinge, in this selfe same Booke saie, that the Councel of Nice was keapte in the time of Pope Syluester: And yet Athanasius, that then was presente at the same Councel,* 1.426 saithe, Syluester at that time was not aliue: but that the Councel was summoned by the Emperoure, and holden in the time of Pope Iulius. Againe you saie, that at the very same time while the Councel was holden at Nice, Pope Syluester helde likewise a Councel in Rome: And so, by the Iudgemente of Athanasius, ye saie, that Pope Syluester helde a Councel after he was deade.

And muste al these, and other your like tales, M. Hardinge, passe vnder the name of Lies, and Folies?

This Gentleman, ye saie, was not so faste bounde as wee imagine: but fel down meeke∣ly,

and VVillingly of himselfe.* 1.427 No doubte, M. Hardinge, who so knoweth an Italian courage, wil soone beleue that Francise Dandalus, a Gentleman of sutche No∣bilitie, and the Embassadoure of so Noble a Common Wealthe, was soone, and easily, and willingly woonne, to comme créeping with a yron chaine on his necke, and to wallow vnder the Popes Table, as a Dogge, to his owne immortal shame, and to the Euerlastinge dishonoure of his Countrie. Verily he woulde neuer haue yéelded him selfe to sutche Villanie, had it not benne to auoide somme other great∣ter villanie. For, I beséeche you, whether is it more crueltie, for you to renne vpon a poore man with swerde drawen, and to strike him through, and so to kille him: or els to force him to laie cruel handes vpon his owne body, and to kille him selfe? S. Chrysostome saith, A poore man oftentimes is contente to woounde, or feaster his owne fleashe, to the ende, to mooue the riche man to somme pitie: Alij Capiti suo clauos acutos infigunt: alij per ipsum gelu nudo Corpore mendicantes petunt:* 1.428 Alij hisce etiam grauiora ferentes, miserabile de se praebent spectaculum. At dices, Nos illorum Ca∣pita non configimus. Vtinam verò tu configeres. Non enim tam grauis fuisset cala∣mitas. Nam qui alium interimit, longè leuiùs peccat, quàm is qui iubet aliquem seipsum interficere: Somme there be, that sticke nayles in theire owne heades: Somme o∣ther goe begginge with naked bodies in the colde froste: Somme others suffer other thinges of greatter crueltie, and shewe them selues miserable to behold. But thou wilt saie, we sticke not these nailes in theire heades. Woulde God, thou stickedst them in. For then theire miserie were not so greeuous. For he, that with his owne hand killeth an other, committeth a greate deale lesse faulte, then he that forceth a man to kil him selfe.

So, saie wée, it was far greatter gréefe vnto that Noble Gentleman, so vilely to dishonoure, and abase him selfe, then if he had benne driuen thereto through the force and violence of his enimie. In this sorte was the Emperoure Henrie the fourthe wel contente,* 1.429 willingly to waite vpon Pope Hildebrande at Canusium, and three daies togeather to stande batcheaded, and barefoote in the harde froste at his gate, & as one saith, to be a gastinge stocke bothe to menne, and Angels, before he might haue licence to comme neare. So was the Emperoure Frederichus Aenobarbus contented, willingely to laie his necke vnder the Popes foote: as wee shal declare more hereafter.* 1.430 So was the poore Gentlevvoman contente, to caste a halter aboute her owne Sonnes necke, and so to presente him before Pope Hil∣debrand, whom he had offended, by sutche humble Subiection to craue his pardon. In respecte wereof the Pope pardoned him his life: but commaunded his foote to be striken of: of whiche woounde the poore yonge Gentleman soone after died.

Ye saie, It is a lie, that Francise Dandalus, so Noble a Gentleman was dri∣uen to gnawe boanes.* 1.431 I thinke it wel, M. Hardinge: and therefore we wil rather saie, He laie there togeather vp the crummes, that fel from his Lordes Table.

But vnder y^• Popes table,* 1.432 ye saie, there were no Dogges. And this, ye saie, is an other lie. Notwithstanding, this Negatiue were very harde for you to proue. How be it, hereat I wil not greatly striue. And yet had it benne a more séemely sight, in my iudgemente, to sée a Dogge lieinge there, then a man, and specially a Noble Gentleman, the Embassadoure of so Noble a Cittie.

To conclude, this was the same Pope Clemens the fifthe, that thus pronoun∣ced of him selfe, and proclaimed the same vnto the whole worlde by a Lawe: Nos superioritatem habemus ad Imperium: Nos, vacante Imperio, Imperatori suc∣cedimus: VVee haue the Soueraintie ouer the Empiere:* 1.433 The Empiere beinge voide, we are heires apparente to the Emperoure. The Venetians had geuen aide, to restoare one Friscus a bannished man vnto the Dukedome of Ferrara. Therefore Pope Clemens interdited them, and al that they had, and further signified his pleasure vnto al the worlde, that whither so euer they, or any of them came, it shoulde be

lawful for any man, not onely to take theire bodies, and to selle them for slaues, & to spoile theire goodes, but also to kille them, whether it were by right, or by wrōg. For so Sabellicus writeth,* 1.434 Vt eos fas esset vnicui{que}, iure, & iniuria interficere. This was the cause of al this greate a doo. And this highe indignation has neuer benne slaked, had not so Noble a personage abased him selfe, to be tied by the necke in a chaine, and to créepe vnder the Popes Table, vpon al foure, like a Dogge.

Laste of al, where it liketh you, in the ende to refreashe your wittes with this Defenders thinne chéekes, and blusshinge: verily, M. Hardinge, he blussheth in deede, and is mutche ashamed in your behalfe, to sée your folies. God geue you Grace, that you maie blusshe at your misusing of Goddes people: lesse ye haue that face, that the Prophete saith, is paste blusshing. I trust, this Defender shal neuer blusshe to saie,* 1.435 either with S. Paule, Non pudet me Euangelij Christi: Est enim virtus Dei ad Salutem: I am not ashamed of the Gospel of Christe: For it is the Power of God vnto Saluation: Or with S. Hierome, Non me pudet nescire, quod nescio: I am not ashamed, in that thinge, that I knowe not, to graunte mine ignorance.

The Apologie, Cap. 7. Diuision. 5.

Who set the Emperial Crowne vpon the Emeroure Henry the si••thes heade, not with his hande, but with his foote: and with the same foote againe caste the same Crowne of, saieinge withal, Hee had Povver to make Emperours, and to vnmake them againe at his pleasure▪

M. Hardinge.

VVe denie, that Celestinus, whom you note in your bokes margent, or any other Pope did this.* 1.436 It is a varne fable deuised rather of malice, then witte. Ye should haue done wel to shew vs, with which foo••e the Pope did set on the Crowne vpon Henr••es heade, the rigit, or the lefte, standinge, sittinge, le∣ninge, or lieinge, barefooted, and vsinge the healpe of his greate toe▪ or shodde: whether he had some iymme iamme made for him to take it vp, holde it, and put it on handsomly, or conueied it on by a vice, or howe it was donne.

The B. of Sarisburie.

What nimblenesse, or cunninge the Pope hath in his féete, more then other menne, I haue not hearde. What other sleightes he hath nowe, or hath had in times paste to woorke sutche feates, it behoueth his Magister Ceremoniarum to consider. The storie is recorded by Ranulphus, Rogerus Cestrensis, and Rogerus Houedenus, that liued at the same time.

The Apologie, Cap. 7. Diuision. 6.

Who put in armes Henrie the Sonne againste the Emperoure his Father Henrie the Fourthe, and wrought so, that the Father was taken prisoner of his owne Sonne, and beinge shorne, and sha∣mefully handeled, was thruste into a Monasterie, where with hun∣ger, and sorowe he pined awaie to deathe.

M. Hardinge.

‡ 1.437 It was not the Pope, that armed Henry the seconde againste Henry the fourthe, who by th•••••• compte of some is Henry the thirde. ••••ories declare other causes of theire fallinge out, and the more parte of the writers impute it to the iudgemente of God, for punishement of his greate wickednes.

After that he was ouercome with al his power by the Saxons,* 1.438 in seuentin daies he durste not to ap∣peare abroade. In the meane time his sonne tooke vpon him foorthwith the administration of the Em∣piere, went into Italie with an armie▪ would not surrender the state which he liked wel, his father beinge therewith offended he tooke prisoner,* 1.439 without any motion of the Pope,‡ 1.440 with whom he was also at variance, and committed him to straight custody.

Concerninge Gregorie the seuenth Pope, who before was called Hildebrandus, whom that Emperoure with endles malice persecuted, because he would‡ 1.441 not ratifie his Simoniacal makinge of Bishops, and geuing of Ecclesiastical benefices, and defended the Church against his wicked attemptes: biside sundrie writers of Histories in that time, as Lambertus Schafnaburgensis, Leo Hostiēsis, and af∣terwarde, Otho Frisingensis, who so mutche commend him for sundrie excellent vertues: no man hath so largely and so diligently set foorthe his worthines, as* 1.442 Onuphr••us Panuinius, who hath written of him fiue Bookes.

The B. of Sarisburie.

Wée maie easily beléeue you, M. Hardinge, that the Pope armed not Henrie the Seconde, as you saie, againste his Father Henrie the Fourth. It had benne a marueilous Monster in Nature, that the Fourth should goe before the Seconde: or that the Neuevve should be borne before his Grandfather. But that the Pope raised vp Henrie the Fifth against Henrie the Fourth, that is to saie, the Sonne againste the Father, that ye might haue easily founde in your owne Recordes.

Gregorius Heimbur•• 〈…〉〈…〉thus,* 1.443 Paschalis Papa Principes contra Hen∣ricum 4. concitauit: imò 〈◊〉〈◊〉 ••roprium Filium: quem etiam contra Patrem fecit per multos Episcopos Rhem•••• ••egē Coronari, & vocari Henricum Quintum. Pope Paschalis raised vp the Princes of Germanie againste Henrie the Fourthe: nai rather he raised vp his ovvne Sonne: whō also he caused by many Bishoppes adioining to the Rhiene, to be crowned Emperoure againste his owne Father, and to be called Henrie the Fifthe.

The case beinge cleare, this one Authoritie maie stand in stéede of many. Here∣of Henrie the Father pitieously complaineth in his Letters written to the French Kinge.* 1.444 Carion saithe, Hunc Henricum Filium solicitarunt Episcopi, vt aduersus Patrem insurgeret, eum{que} Imperio pelleret: The Bishoppes entised this yonge Gentilman, Henrie the Sonne, that he shoulde rise against his Father, and put him from the Empiere.* 1.445 But these Bishoppes, as Vrspergensis saithe, were Responsales Paschalis Papae, Pope Paschalis Agentes, or dooers in those Countries. And Henrie the Sonne him selfe, when he stoode in the fielde, neuer pretended any other coloure againste his Father, but onely the obedience of the Sée of Rome.

And, leste any man shoulde doubte of the Truthe hereof, the Pope, not longe before, had likewise raised vp Rodolphus the Duke of Sueuia againste the same Emperoure Henrie the Fourth:* 1.446 and, the better to encourrage his Ambitious heade, and to traine him to his pourpose, had sent him a Crowne with this Poisée:

Petra dedit Petro, Petrus Diadema Rodolpho.

Whereby he meante,* 1.447 that, as Christe had geuen the state, and right of the Em∣piere vnto the Pope, so would the Pope now bestowe the same vpon Rodolphus. Likewise he had written to the Princes of Germanie, as Carion saithe, Vt Impe∣ratorem alium designarent: That they shoulde procede to the Election of an other Emperoure. Thus the Pope thought it but a plaie, to place, & displace the States of the world, at his pleasure. Of this Emperours Vertues I wil saie nothinge. As he is despraised by somme,* 1.448 so by others he is mutche commended: Auentinus saith, In Pauperes, Monachos, Sacerdotes munificentissimum, &c. His very enimies confesse, that he was moste Liberal vnto poore folkes, Monkes, and Priestes: that he was Con∣stant in aduersitie: Faithful to his Prisoners: Gentle to his foes: Deuoute towardes God:

vvise and Politique in Ciuile, and Martial affaires: of a Princely Maiestie of coune∣nance: wherein he excelled al others, and was moste vvoorthy of the Empiere.

Vrspergensis saithe, He was Noble, doughty, and Venterous: & was séene thrée score and twoo sundrie times in fought fielde:* 1.449 wherein he passed bothe Mar∣cellus, and Iulius Caesar, & al other Kinges, and Emperours, that had benne be∣fore him.

The greatteste cause of falling out bitwéene him and the Pope was this:* 1.450 Or∣der was taken before, and had stil benne keapte from the beginninge, that the E∣lection of the Pope should be ratified by the Emperoure, otherwise not to stand. And Platyna saith,* 1.451 The Pope Elected vvithout the Emperours letters patētes vvas no Pope. An other Aunciente order was this, that the Emperoure might bestowe al the Bishoprikes, and Abbles of the Empiere, when so euer they should happē to be voide. These Ancient Orders Pope Hildebrand presumed to breake. For neither would he suffer his owne Election to be ratified by y^• Emperoure: nor y^• Emperoure to bestow y^• Bishoprikes, or Abbies within his dominions. In these attemptes y^• Emperoure withstoode him, claiminge vnto him selfe the same right of enheritance, that al other Emperours his Predecessours had lawfully, and pea∣ceably enioied before him. Therefore the Pope Excommunicated him: interdited his Lande:* 1.452 & called him Archepirate, Archeheretique, and Apostata: Therefore he deposed him: raised vp the Duke of Sueuia, and al the worlde againste him: and armed the Sonne againste the Father: and wilfully disquieted the whole State of al Christendome.* 1.453 Auentinus saithe, Multi tum priuatim, tum pub licè, &c. Many there were, that bothe priuately, and openly cursed Pope Hildebrande: and saide, that with his hatred, and ambition he troubled the worlde: and that vnder the coloure of Christe, he wrought the seates of Antichriste.

The Emperoure tooke a longe iourney into Italie to submit him selfe vnto the Pope:* 1.454 and beinge at Canusium, as it is saide before, in the deapthe of winter, and In the harde froste, he waited patiently thrée daies togeather with bare heade, and bare foote before the Popes gates, to winne his fauoure. In the end Pope Hilde∣brande beinge sicke, and findinge him selfe in case not to liue, sente vnto the Em∣peroure, and besoughte him Pardonne for al his Iniuries. After that, the Popes, that succeded, neuerthelesse continewed this quarrel stil. And thus by the Popes entisemente, The Sonne raised a power, and deposed his Father: The Bishoppes discobed him of his wéede of State: & pulled the Crovvne Emperial from his head. The Auncient Reuerende Prince, hauing nowe continewed in his Empiere fiftie whole yeeres, bare al these thinges quietly, and saide vnto them, Videat Deus, & iudicet: Let God see, and Judge your dooings. At the laste, beinge leaste naked, and out of al, he turned him selfe to the Bishop of Spira, and saide vnto him: Novve I beseeche you, for Goddes sake, geue me a prebeude in your Churche. For I am hable to reade,* 1.455 and can doo somme good in the quiere. But he was keapte stil in close prison at Leodium, vntil he died. And beinge deade, he was keapte fiue whole yeeres togeather aboue grounde, at the Popes Commaundemente, & might not be buried: Sutche courtesie founde that woorthy Emperoure at the Popes hande, onely for claiminge of his right.

Pope Hildebrande is commended by many for sundrie vertues. But no man, saie you, hathe more set foorth his woorthinesse, then Onuphrius, a man yet aliue, and one of al menne, that would be right lothe in any pointe to displease the Pope. Perhaps he thought to winne somme credite, by aduenturinge his wittes in a desperate cause: as did he,* 1.456 that bestowed so mutche eloquence in the praise of Baldenesse: or he, that praised the Feuer quartane: or Erasmus, that of late yeeres wrote so mutche in the praise of Folie.

The Heretique Ebion sommetime praised Iudas aboue al the Apostles:* 1.457 And Libanius the Sophiste bestowed great praises vpon Iulianus the Renegate.* 1.458 Cer∣tainely sundrie Olde VVriters, of whom somme knewe Pope Hildebrande, and liued with him,* 1.459 haue not géeuen him sutche woorthy praises. Beno Cardinalis saith, Hildebrande, being as yet but a Cardinal, beatte Pope Alexander with his fist, and keapte him prisoner: Poisoned sixe Popes: Was a Coniurer, and raised vp Diuels: and threwe the Sacramente into the Fiere.

Auentinus,* 1.460 makinge his entrie to speake of Pope Hildebrande, saithe thus, Scripturus sum Reipublicae Christianae, Occidentalis{que} Ecclesiae, Romanique Imperij Bella, Caedes, Homicidia, Parricidia, Simultates, Odia, Stupra, Furta, Pecula∣tus, Sacrilegia, Dissidia, Seditiones plusquam Ciuiles, &c. Nowe muste I speake of VVarres, Slaughters, Murders, killing of Fathers, Striues, Hatreads, For∣nications, Robberies, Spoilinges of Cōmon treasure, Spoilinges of Churches, Debates, and Seditions more then ciuile, whiche haue happened in the Christian Com∣mon Weale, in the Weaste Churche, and in the Empiere of Rome.

The Bishoppes at the Councel of Brixia in Germanie,* 1.461 touching Pope Hil∣debrande, pronounce thus: Nos eundem Hildebrandum procacissimū, &c. The same most Filthy and shamelesse Pope Hildebrande, a mainteiner of Churchrobbinges, and housburninges, a defender of Murders, and Periuries, callinge in question the Ca∣tholique, and the Apostolique Faith of the Body and Bloude of Christe, an Olde Dis∣ciple of Berengarius the Heretique, a Manifeste Coniurer, loden with the Sprite of Satan, and therefore out of the trewe Faith, we Judge woorthy to be deposed. What so euer pointes of dis••ant Onuphrius, your Scholefelowe, hath lately learned to plaie, this, M. Hardinge, is that Holinesse, and Woorthinesse, that sundrie Olde VVriters haue iudged to be in Pope Hildebrande.

The Apologie, Cap. 8. Diuision. 1.

Who, so ilfauouredly, and monstrously put the Emperoure Frederikes necke vnder his feete, and, as though that were not suffi∣ciente, added further this texte out of the Psalmes: Thou shalt goe vpon the Adder, and cockatrice, and shalt treade the Lion and Dragon vnder thy feete? Sutche an Example of scorninge & con∣temninge y^• Maiestie of a Prince, as neuer before y^• time was hearde telle of in any remembrance: excepte, I weene, either of Tamerlanes the King of Scythia, a wilde and a Barbarous Creature, or els of Sapor Kinge of the Persians. Al these notwithstanding were Popes, al Peters Successours, al most Holy Fathers: whose seueral wordes wee muste take to be as good, as seueral Gosples.

M. Hardinge.

Ye aske who put the Emperoure Frederikes necke vnder his feete, &c. Verily, who it was, I knowe not: neither your selues, I beleue.

But what if ye bringe good authoritie for it? So farre as any man doth euil, be he Pope, be he Bishop, Emperour, or King, or what so euer he be, we defende him not. Popes them selues be men, and do not at ‡ 1.462 al times behaue them selues like Angels. But what is that to your purpose? Our matter is quaestio iuris, non facti,* 1.463 once more I muste tel it you. And if that were a faulte in the Pope, we acknowe∣ledge it to be as Tertullian saithe, Vitium conuersationis, non predicationis: The faulte of con∣uersation, not of doctrine* 1.464 preached.

Al these (though ye scoffe neuer so muche) were Popes,* 1.465 al were Peters successours, and no withstan∣dinge any thinge that ye can saie against them to the contrary, without makinge a lie,* 1.466 al were holy Fathers. But theire seueral woordes we be not bounde to esteme for so good as seueral Gospels. Neuer the lesse theire publike decrees we acknowledge and reuerence, and thinke they ought to be o∣beied.

The B. of Sarisburie.

The whole storie hereof is thus reported by Carion:* 1.467 Vsus est Frederichus de∣iectione, & summa humilitate, &c. The Emperour Frederike vsed al māner submissio, and Humilitie. For he came to Venice, and at the gates of the Churche, fallinge downe grouelinge before the Pope, he suffered him selfe to be trodden on by the Pope with his Feete. In the meane while the Pope caused Proclamation to be made by these woordes of the Prophete Dauid, spoken of Christe, Thou shalt vvalke vpon the venemous Aspe, and the Basiliske: Thou shalt treade dovvne the Lion and Dragon: And so at the laste he Absolued him.* 1.468 The Emperoure in the meane while saide, he shewed that humili∣tie, not vnto Pope Alexander, but vnto Peter. Thereunto the Pope answeared, Et mihi, & Petro: Bothe to me, and to Peter too: placinge him selfe before Peter.

Thus Carion declareth the whole storie with somme particulare Circum∣stāces: but whether of fauoure, or hatred, I wil not Iudge. Neither maie it wel be thought, the Pope vsed the Emperoure thus of any greate fauoure. But I thinke, that the Noble Cittie of Venice, that caused this whole Tragedie to be set foorthe in Imagerie in S. Markes Churche there, for the Euerlastinge remem∣brance of the facte, was not so carried awaie either with loue of the one side, or with hatred of the other, that they woulde so openly haue recorded a knowen Vn∣truthe.

Thus Sapores sommetime,* 1.469 the proude Kinge of Persia, when he had conque∣red Valerianus the Romaine Emperoure, and taken him prisoner, vsed him after∣warde moste villanously, as his footestocke: and made him lie downe grouelinge vpon the grounde, that he might set his foote on his necke, when so euer it shoulde please him to mounte on horsbacke.

So Sesostris the greate Kinge of Egypte, yokte Kinges,* 1.470 and Princes togea∣ther in Chaines, and forced them by violence, to drawe his Wagon. So the Emperour Henrie the Thirde, vpon the daie of his Coronation, caused Foure Kinges of Vindelicia, beinge then his prisoners, to carrie Pannes, and Caul∣drons to his kitchin.

But ye saie, So far, as a man dooth euil, be he Pope, be he Bishop, ye defende him not. The Popes themselues, ye saie, be menne: and doo not alwaies behaue themselues, as Angels. Yet not∣withstandinge, immediately after ye saie further, Al these vvere Popes, and Pe∣ters Successours, and Holy Fathers. This beinge true, it is no harde mater, for any Pope to be Holy.* 1.471 Pope Iohn 12. was slaine in Aduouterie: Pope Benedi∣ctus 9. liued without either Lawe, or Reason, and defiled Peters Chaire, with al kinde of shame. Sine Lege, & Ratione vixit, & Petri Sedem omnibus probris foedauit. And in the ende he tooke mon••e yenoughe, and solde the Popedome. Platyna saithe, Popes then were elected, not for theire Learninge, and Holinesse, but in respecte of Monie, and frendship. The Bishoppes in the Councel of Constance pronoūce thus of Pope Iohn. 23. A tēpore iuuentutis suae fuit homo malae indolis, inue∣recūdus, impudicus, &c. Et adhuc dicitur, tenetur, creditur, & reputatur pro tali, & vt talis: From the time of his youth he hath euermore benne a man of il disposition, vnshamefaste, vn∣chaste, vnhoneste, &c. And stilhitherto he is named, holden, beleeued, taken, and reputed for

sutche a one,* 1.472 and as sutche a one. Somme of them haue liued filthily with theire owne daughters, and somme woorse, and in more beastly disorder. Platyna calleth them Monstra, & Portenta, Monsters, and ougle, and horrible, and il shapen Creatures. Yet, saie you, al these were Peters Successours, and Holy Fathers. And so muste they néedes be coumpted, although they had benne a great deale woorse. Dame Iohane, I trowe, ye wil haue foreprised out of this number. For notwithstandinge shée were a Holy Mother, yet ye maie not wel calle her the Holy Father.

In déede,* 1.473 thus ye haue it prouidentely noted vpon your Decre talles: Est quaedam Spiritualitas secundum statum, quando est in statu Sanctissimo, & Spiritualissimo: & in hoc statu est Solus Summus Pontifex: There is a certaine Spiritual Holinesse according to the state moste Holy, and moste Spiritual: and in this state is onely the Highest Bishop, that is, the Pope. And a Special Statute of premunire in the Popes behalfe is written thus: Papa de Homicidio,* 1.474 vel Adulterio, accusari non potest. Vnde Sacrilegij instar esset, disputare de facto suo. Nam facta Papae excusantur, vt Homicidia Samso∣nis, Furta Hebraeorū, Adulteria Iacob: The Pope maie neuer be accused, neither of Aduoute∣rie, nor of Murther. Therefore it were as badde, as Churcherobbinge, to reason, or moue ma∣ter of any his dooinges. For what so euer he doo, it is excused, as are the Murthers com∣mitted by Samson: the Robberies in Egypte by the Jewes: and y^• Aduouteries of Iacob. And againe,* 1.475 In Papa si defint bona acquisita per meritum, sufficiunt quae à loci prae∣decessore praestantut. In the Pope if there want good deedes gotten by his own inerites. yet the good deedes donne by S. Peter, that was his Predecessoure in that place, are sufficiente.

But S. Hierome saithe far otherwise:* 1.476 Non Sanctorum Filij sunt, qui tenent loca Sanctorum, Sed qui exercent opera eorum: They are not alwaies the children of Holy menne, that fitte in the places of Holy menne: but they, that doo the woorkes of Holy menne.

Therefore I maie saie to you, M. Harding, as S. Augustine saith to Emeritus y^• Heretique: Noli Frater,* 1.477 noli obsecro: nō te decet, eisi aliquē fortè deceat: si tamē quicquā deceat malos: Emeritum certè non decet defendere Optatum: Doo not, my Brother, doo not, I praie you. It be commeth you not: Although happily it maie becomme somme other man: If any thing maie becomme the wicked: Yet verily it becommeth not Emeritus, to de∣fende Optatus (in open wickenesse).

S. Hierome saith,* 1.478 Si quis hominem, qui Sanctus non est, Sanctum esse crediderit, & Dei eum iunxerit socierari, Christum violat, cuius Corporis omnes membra sumus. Qui dicit, inquit, Iustum Iniustum, & Iniustum Iustum, abominabilis est vter{que} apud Deum. Et rursus, qui dicit, Sanctum non esse Sanctum: & rursus, non Sanctum esse Sanctum,* 1.479 est abominabilis apud Deum: Who so beleeuèth, that man to be Holy, that is not Holy, and ioineth the same man to the felowship of God, dooth villanie to Christe. For al we are members of his Body. It is written, Bothe he that calleth a Iuste man Wicked, and he that calleth a Wicked man Iuste, are bothe abominable before God. Likewise who so saith, a Holy man is not Holy: or, An Vnholy man is Holy, is abominable before God.

The Apologie, Cap. 8. Diuision. 2. & 3.

Yf we be counted Traitours, whiche doo honoure our Princes, which geue them al obedience, as mutche as is due to them by Gods woorde, and doo praie for them: what kinde of men then bee these, whiche haue not onely donne al the thinges before saide, but also allowe the same for specially wel donne? Doo they then either this waie instructe the people, as wee doo, to reuerence theire Magi∣strate? or can thei with honestie appeach vs as seditious personnes, breakers of the common quiete, and despisers of Princes Maiestie?

Truely we neither put of the yoke of obedience from vs, neither doo we disorder Realmes: nor doo we set vp, or pulle downe Kinges: nor doo wee translate gouernementes: nor geeue wee our Kinges poison to drinke: nor yet holde foorth to them our feete to kisse: nor opprobri∣ously triumphe ouer thē: nor leape into theire neckes with our feete.

This rather is our Profession, this is our Doctrine, that euery soule,* 1.480 of what callinge so euer it bee, bee it Monke, bee it Preacher, be it Prophete, be it Apostle, ought to be Subiecte to Kinges and Magistrates: yea, and that the Bishop of Rome him selfe, on∣lesse he wil seeme greater then the Euangelistes, then the Prophetes, or the Apostles, ought bothe to acknoweledge, and to cal the Empe∣rour, his Lorde, and Maister:* 1.481 as the Olde Bishoppes of Rome, who liued in times of more grace, euer did. Our common teachinge also is, that we ought so to obeie Princes, as menne sent of God: and, that who so withstandeth them, withstandeth Goddes ordinance. This is our Doctrine: & this is wel to be seene both in our Bookes, and Preachinges, and also in the manners and modeste behaueour of our people.

M. Hardinge.

The Doctrine of obedience apperteineth specially to subiectes. The Bishop of Rome sittinge by due succession in the chaire of Peter,* 1.482 in spiritual causes can haue no Superiour. In temporal mat∣ters it maie be, that in one age he hath acknowledged the Emperoure, as the Lorde of that prouince, where he liued.‡ 1.483 as before Constantine al the Popes did liue in subiection: and in an other age he maie be Lorde thereof him selfe. Likewise S. Gregorie might cal Mauritius his Lorde, either of cour∣tesie, or of custome: and yet our Holy Father Pius the fourth shal not be bounde to do the like, in* 1.484 con∣sideration that the custome hath longe sence ben discontinewed. Neither did S. Gregorie by that title of honour preiudicate vnto him selfe in any spiritual iurisdiction. For that name notwithstandinge, he gouerned the‡ 1.485 whole Churche, and complained that Maximus was made Bishop of Salonae a Cittie in Illyrico, without his Auctoritie, not regarding that Mauritius the Emperoure was thought to haue willed it so to be donne.* 1.486 And therefore he writeth to Constantia the Empresse, that for as mutche as neither he, nor his depute was made priuie to it, that the thinge had benne donne, whiche neuer was donne before by any of the Princes, that were the Emperours Predecessours.

The B. of Sarisburie.

What néede you to speake so precisely, and so nicely of your Causes Spiritual, M. Harding? Ye knowe, that your Pope hath claimed, and yet claimeth his Soue∣rainetie, not onely in Spiritual Causes, but also in Tēporal: as it shal appeare. He wil saie, ye are an il Proctoure, and doo him wronge, and goe aboute to abridge his right, that wil so lightly exclude that thinge, that he so gréedily wil haue in∣cluded.

You saie, The Pope can haue no Superioure in Spiritual Causes. And yet by the Iudgement of sundrie your Doctours, euen in Causes Spiritual, the Councel is Superioure to the Pope,* 1.487 and maie summone him: and Iudge him: and geeue Sentence againste him: and depose him: As hereafter it shalbe declared more at large. Thus is it noted of pourpose vpon your owne Decrees: Cùm agitur de Fide, tunc Synodus Maior est quàm Papa: When the case is mooued in a mater of Faithe, (that is to saie, in a cause Spiritual) then is the Councel greater then y• Pope.

And your owne Panormitane saithe,* 1.488 as it is alleged before, Papa tenetur con∣fiteri: & in illo actu Sacerdos est Maior illo: The Pope is bound to make his Confes∣sion: and in so dooinge, the Prieste is aboue the Pope. Againe he saithe, Papa non potest cogere Sacerdotem,* 1.489 vt reuelet Cōfessionem: quia in illo actu Sacerdos est Ma∣ior, quàm Papa. Children knowe, that Faithe, and Confession are Spiritual Causes, and not Temporal. Ye sée therefore, M. Hardinge, by the Iudgemente of your owne Doctoures, that the Pope maie haue a Superioure, euen in Spiritual causes.

Nowe let vs weighe the greate force of your Reason. Thus you saie:

The Pope sitteth in Peters Chaire: Ergo, in Spiritual Causes he can haue no Supe∣rioure.

Who taught you thus to piece your Arguments? What Childe, what Sophister woulde so reason? Who euer gaue sutche Power, and Vertue to Peters Chaire?

In Temporal maters, ye saie, it maie be, that in one age the Pope hath ac∣knowledged the Emperoure, as Lorde of that Prouince, where he liued. Gra∣ceously considered. It was the Popes Courtesie, & Humilitie, no doubte: but not his duetie. Now be it, Aaron the Highe Bishop in Israel was contented to sub∣mit him selfe to Moses, and of duetie to calle him Lorde.

Tertullian saith thus,* 1.490 Colimus Imperatorem, vt hominem à Deo secundum, & Solo Deo Minorem. Sic enim Imperator Omnibus Maior est, dum Solo ve∣ro Deo Minor est: Wee honoure the Emperours Maiestie, as a man nexte vnto God. For so is the Emperoure greater then Al menne, while he is leasse then onely the True God.

Origen saithe, Petrus,* 1.491 & Iohannes nihil habebant, quod Caesari redderent. Dixit e∣nim Petrus, Aurum, & Argenium non habeo. Qui hoc non habet, nec Caesari habet quod reddat, nec vnde Sublimioribus Potestatibus subiaceat. Qui verò habet Pecuniā, aut Pos∣sessiones, aut aliquid in hoc saeculo, audiat, Omnis anima Potestatibus Sublimiori∣bus subiaceat: Peter,* 1.492 and Iohn had nothing to geue vnto the Emperoure. For Peter saide, Golde, and Siluer I haue none: whiche who so hath not, hath nothing to geeue to Caesar, not wherein he shoulde be subiecte to the Higher Powers. But who so euer hath, either Monie, or Landes, or any thinge in this worlde, let him heare what S. Paule saith, Let euery soule submit it selfe to the Higher Powers.

And for proufe of the practise hereof,* 1.493 Pope Leo thus submitteth him selfe humbly vnto Levves the Emperoure: Nos, si incomperenter aliquid egimus, & in Subditis iustae Legis tramitem non conseruauimus, vestro admissorum nostrorū cun∣cta volumus emendare iudicio. If wee haue donne any thinge disorderly, and ouer our Subiectes haue not keapte the dewe trade, and course of Lawe, by your Maiesties Iud∣gemente vve vvil redresse al our faultes.

So likewise, long before Pope Leo, Pope Gregorie wrote vnto the Empe∣roure Mauritius:* 1.494 Ecce per me Seruum vltimum suum, & vestrum, respon∣debit Christus: Sacerdotes meos manui tuae commisi, &c. Ego quidem ve∣strae iussioni subiectus, Legem vestrā per diuersas terrarum partes trāsmitti fe∣ci: Behold, thus wil Christe answeare you by me, beinge both his, and your most humble Seruante: I haue committed my Priestes vnto thy hand. As for my parte, I, being subiecte vnto youre Maiesties Commaundemente, haue caused your Order to be proclaimed through diuers partes of the worlde.* 1.495 Againe he saithe, Christus dominari Imperato∣rem, non solùm Militibus, sed etiam Sacerdotibus concessit: Christe hath geuen power vnto the Emperoure, to beare rule, not onely ouer souldiers, but also ouer Priestes.

Againe he saithe,* 1.496 Et Imperatori obedientiam praebui: & pro Deo, quod sensi, minimè tacni: I haue shewed my duetie towardes my Lorde the Emperoure: and tou∣chinge God, I haue not conceled, what I thought. And this is it, that S. Paule saithe, ••et euery soule be subiecte to the Higher Powers. Vpon whiche woordes S. Chry∣sostome

saithe,* 1.497 Etiamsi sis Apostolus, etiamsi Euangelista, etiamsi Propheta, fiue quisquis tādem fueris. Neque enim Pietatem subuertit ista Subiectio: Thoughe thou be an Apostle, though thou be an Euangelist, though thou be a Prophete, or what one so euer els thou be,* 1.498 yet be thou subiecte to the Heigher Powers. For this Subiection is no hinderance to Godlinesse.

But afterwarde the Popes beganne to looke alofte, & bothe to saie them selues, & also to cause others theire parasites to saie,* 1.499 Romanus pontifex supra Reges in Temporalibus: The Bishop of Rome is aboue Kinges, euen in thinges Temporal. Againe, Papa totius orbis obtinet potestatem: The Pope hath the power of al the worlde. Againe, Solus Papa est verus Dominus Temporalium: Onely the Pope is the very true Lorde of Temporal thinges.* 1.500 And againe, Omnis potestes secula∣ris immediatè data est Papae: Al manner Temporal Povver is geuen immediately to the Pope.

Ye saie,* 1.501 Pope Gregorie might cal the Emperoure Mauritius, his Lorde, (not of deutie, but) either of Custome, or of Courtesie. Yet, (saie you further) our holy Fa∣ther Pope Pius the Fourth shal not now be bound to do the like. Here, I beseech you, M. Hardinge, What strange kinde of Spiritual Povver hath Pope Pius nowe g••t∣tē, that was not before in Pope Gregorie? what Learninge? what Vertue? what Woorthinesse? what Holynesse? What good reason cā ye allege, wherefore Christe, and his Apostles, and al other Holy Fathers, and Martyrs shoulde be Subiect•• to the Prince, and onely your late Popes, and Cardinales shoulde stande so frèe?

Ye saie, This Custome hath longe sithence benne discontinewed: And in one age the Pope maie acknowledge the Emperour, as the Lorde of the Land, where he dwelleth: and in an other age he maie be Lorde thereof him selfe. That is to saie, In one age the Pope maie be sub∣iecte to the Emperoure: and in an other age the Emperoure maie be subiecte to the Pope. This is your whole, and onely reason. Thus, wée see, your obedience to∣wardes your Prince goeth not by Goddes VVoorde, but onely by Ages. There∣fore wée maie saie to you, as S. Hilarie sommetime saide to y^• Arian Heretiques, Fides temporum est,* 1.502 non Euangeliorum: Your Faithe passeth by Ages, and not by Gospels. And yet it is written, Veritas Domini manet in Aeternum: The Truth of our Lorde endureth (not for one age, or other, but) for Euer. It were a highe pointe of Learning for an Astronomer skilfully to Prognosticate, betwéene y• Emperour and the Pope, whether of them shoulde be Dominus Anni. How be it, here maie I wel and iustly answeare you with these woordes of S. Bernarde: Omnis anima potestatibus sublimioribus subdita sit.* 1.503 Si omnis, & vestra. Quis vos excepit ab vniuersitate? Si quis tentat Excipere, conatur Decipere. Noli illorum acquiescere consilijs: qui cùm sint Christiani, Christi tamen vel sequi facta, vel obsequi dictis probro ducunt. Ipsi sunt, qui vobis dicere solent, Seruate vestrae Sedis honorem, &c. Estis vos vestro Praedecessore impotentior? Si non crescit per vos, non decrescat per vos Hae illi. At Christus aliter iussit, & gessit. Reddite, inquit, quae sunt Caesaris, Caesari: & que sunt Dei, Deo: Let euery soule be subiecte to y^• Higher Powers. If euery soule, then is your soule subiecte, as wel as others. For (notwithstanding your Di∣gnitie) yet who hath excepted you from this generalitie? He that would excepte you from the Obedience of the Prince, seeketh to deceiue you. Geue no eare to theire Counselles. For, not∣withstandinge they be Christians, yet they thinke it a shame, either to folow Christes deedes, or to obeie Christes Woordes. They vse to saie vnto you, ô sir, mainteine the honoure of your See, &c. Are not you so good, as youre Predecessoure? If your See be not auaunced by you, yet let it not be abased by you. Thus saie they. But Christe hath bothe taught, and wrought far otherwise. For he saithe, Geeue to Caesar, that belongeth to Caesar: and geeue to God, that belongeth to God.

Likewise he saithe againe vnto Pope Eugenius,* 1.504 A te tamen Mosiste, vel potiùs Mors ista non coepit? vtinam in te desinat. Vides omnem Ecclesiasti∣cum zelum feruere sola pro Dignitate tuenda?* 1.505 Honori totum datur: Sanctita∣ti nihil, vel parum. Si, causa requirente, paulò submissiùs agere, ac socialiùs te habere teniaueris, Absit, inquiunt: Non decet: Tempori non congruit: Maiestati non conuenit: Quam geras personam attendito: But ye wil saie, this Manner, or rather, this Deathe, beganne not of you: Woulde God it mighte ende in you. Doo ye not see, that al your Ecclesiastical zele, and care standeth onely in mainteinance of Honoure? Vpon Honoure al togeather is bestowed: vpon Holinesse, either nothinge, or very litle. If, vpon occasion, ye woulde sommewhat submit your selfe, and deale familiarely, O, doo not so, saie they: It is not meete: It is not agreeable to the time: It is not conuenient for your Maiestie: Consider vvel, vvhat state ye beare. Sutche good Lessons yée haue, where with to nourture, and to traine the Pope. And if he happen of him selfe to be a foole, by sutche schoolinge yée are hable to make him madde.

But Gregorie,* 1.506 ye saie, beinge Pope, gouerned the whole Churche of God. For he complaineth, that Maximus was made Bishop of Salonae in Illyrico without his allowance. This Au∣thoritie is answered in my Former Replie. But how holdeth this Argument, M. Hardinge? Gregorie complaineth, that Maximus vvas made Bishop of Salonae in Illyrico vvithout his allovvance: Ergo, Gregorie ruled the vvhole Churche?

What Schole wil allowe you sutche Conclusions? It is knowen, that in the Nicene Councel the charge of the whole Churche was committed to thrée Prin∣cipal Patriarkes, whereof the Patriarke of Rome was the Firste: the Seconde of Alexandria: the Thirde of Antioche. And eche of these thrée was limited se∣uerally to his owne peculiare portion.* 1.507 Nilus a Greeke Writer saithe, Cùm aliae Regiones assignatae sint Romano, aliae Alexandrino, aliae Constantinopolitano, non magis hi sub illo sunt, quam ille sub hisce: For ás mutche as certaine Countries are limited to the Bishop of Rome: certaine to the Bishop of Alexandria: and certaine to the Bishop of Constantinople, they are novv no more vnder him, then he vn∣der them.

As for the Churches of Illyricum, they were specially appointed to the Bi∣shop of Rome, as it appeareth by the Epistle of Pope Damasus, written to the Bishoppes of Illyricum:* 1.508 Par est omnes, qui sunt in Orbe Romano, Magistros con∣sentire: It is meete, that al the Teachers, that be within the Romaine Prouince, agree to∣geather. So saithe Athanasius,* 1.509 Roma est Metropolis Romanae Ditionis: Rome is the Mother Churche (not of the whole worlde, but) of the Prouince of Rome. Nicephorus saithe, Iustinianus decreuit, vt Iustiniana Prima ha∣beret locum Sedis Apostolicae Romae: vt{que} esset Caput sibi ipsi cum plena po∣testate:* 1.510 Iustinianus the Emperoure appointed, that the Cittie called Iustiniatia Pri∣ma shoulde haue the place of the Apostolique See of Rome: and that with ful power it should be Head vnto it selfe. Neither durste your forged, and countrefeite Anacletus, to claime the Iurisdiction of al the whole worlde, but onely a portion of the same. For thus he saithe,* 1.511 Omnes Episcopi, qui huius Apostolicae Sedis ordinationi sub∣iacent: Al Bishoppes (not through the worlde, but) that are Subiecte to the ordination of this Apostolique See of Rome. So likewise S. Gregorie in his complainte vnto the Empresse, touchinge this same Maximus, y^e Bishop of Salonae, speaketh not of al the Bishoppes, that were throughout the whole Churche of God, but onely of sutche Bishoppes, as were limited vnto his particulare charge. For thus he ma∣keth his complainte,* 1.512 Si Episcopi mei me despiciant &c. If mine owne Bishoppes (lieinge within mine owne peculiare Iurisdiction) shal despice me.

Therefore your Diuinitie wanted Logique, M. Hardinge, when ye framed

your Argument in this sorte, Gregorie complained of Maximus &c. Ergo, Gregorie gouerned the vvhole Churche.

The Apologie, Cap. 9. Diuision. 1. &. 2.

But where they saie, we haue gonne awaie from the Vnitie of the Catholique Churche, this is not onely a matter of malice, but bi∣sides, though it bee most vntrue, yet hath it somme shewe and appea∣rance of truthe. For the common people, and ignorante multitude geeue not credite onely to thinges true, and of certainetie, but euen to sutche thinges also, if any chaunce, whiche maie seeme to haue but a resemblaunce of truthe. Therefore we see, that suttle, and crafty per∣sones, when they had no truthe on their side, haue euer contended, & hotely argued with things likely to be true, to the intent thei, which were not able to espie the very grounde of the mater, mighte be ca∣ried away at least with somme pretense & probabilitie, or likelihoode of the Truthe. In times paste, whereas the firste Christians, oure Forefathers, in makinge their Praiers to God, did turne them selues towardes the Easte, there were that saide, they woorshipped the Sonne,* 1.513 & reckened the same as their God. Againe, where oure Fore∣fathers saide, that as touchinge Immortal & Euerlastinge Life, they liued by none other meanes, but by the Fleashe, and Bloude of that Lambe without spotte, y^• is to saie, of oure Saueour Iesus Christe, the enuious Creatures, & Enimies of Christes Crosse, whose onely care was to bringe Christian Religion into sclaunder by al manner of waies, made the people beleeue, that they were wicked personnes, that thei sacrificed mennes Fleashe,* 1.514 and dronke mennes Bloude. Al∣so where oure Forefathers saide, that, before God, there is neither Man, nor Woman, and that for atteininge to the true Righteousnesse, there is no distinction at al of personnes: &, whereas they called one an other indifferently by the name of Sisters, and Brothers, there wanted not menne, whiche forged false tales vpon the same, saieinge that the Christians made no difference amonge them selues, either of age, or of kinde: but like brute beastes without regarde, had to doo one with an other.* 1.515 And, whereas, to praie, and to heare the Gospel, they mette often togeather in secrete, and byplaces, bicause Rebelles sometime were woonte to doo y^• like, therefore Rumours were euery were spreadde abroade, that they made priuie confederacies, & tooke counsel togeather, either to kil the Magistrates, or to subuerte the Common Wealthe. And, whereas in Celebratinge the Holy Myste∣ries after Christes Institution, they tooke Breade and VVine, thei were therefore thought of many,* 1.516 to woorship, not Christe, but Bac∣chus, and Ceres: for somuche as those vaine Goddes were woorship∣ped of the Heathen in like sorte, after a prophane Superstition, with Breade & VVine. These thinges were beleeued of many, not bicause thei were true in deede (for what coulde be more vntrue?) but bicause they were like to bee true, and through a certaine shadowe of truthe mighte the more easily deceiue the simple. On this fashon likewise

doo these menne sclaunder vs as Heretiques, and saie that wee haue leafte the Churche and Felowship of Christe: not bicause thei thinke it is true, for they doo not mutche force of that, but bicause to igno∣raunte folke, it mighte perhaps somme waie appeare true.

Wee haue in deede put oure selues aparte, not as Heretiques are woonte, from the Churche of Christe, but as al good menne oughte to doo, from the infection of naughty personnes, and Hypocrites. Ne∣uerthelesse in this pointe they triumphe maruciloully, that they bee the Churche, that their Churche is Christes Spouse, the Piller of Truthe, the Arke of Noe: and, that without it there is no hope of Saluation. Contrariewise, they saie, that wee bee Renegates: that we haue torne Christes seate: that wee are plucked quite of from the Body of Christe, & haue foresaken the Catholique Faithe. And, when they leaue nothinge vnspoken, that maie neuer so falsely and mali∣tious••y be saide againste vs, yet this one thinge are they neuer hable truely to saie, that we haue swarued, either from the Woorde of God, or from the Apostles of Christe, or from the Primitiue Churche. Surely wee haue euer iudged the Primitiue Churche of Christes time, of the Apostles, and of the Holy Fathers, to be the Catholique Churche: neither make wee doubte to name it, Noes Arke, Christes Spouse, the Piller and vpholder of al Truthe: nor yet to fixe there∣in the whole meane of oure Saluation. It is doubtlesse an odious mater, for one to leaue the felowship whereunto he hathe benne ac∣customed, and specially of those menne, whoe, though, they be not, yet at leaste seeme to be, and be called Christians. And, to saie truely, wee doo not despise the Churche of these men (how so euer it be ordered by them now a daies) partely for the names sake it selfe, and partely for that the Gospel of Iesus Christe hath once benne therein truely, and purely set ••oorthe. Neither had we departed therefrom, but of very necessitie, and mutche againste our willes.

M. Hardinge.

VVee graunt, that in olde time slaunders were made vpon the Faithefull. But no like slaunder is made by vs vpon you in the matter, whereof ye speake. For let vs graunt, that ye haue in deede put your selues aparte, and are gone from the contagion of naughtie persons and Hypocrites. This is the very thinge, we laie to your charge. For though we were suche, as for a great number ye shall neuer be able to prooue, yet by Christes owne sentence ye muste doo that,* 1.517 whiche they that sit in the chaire of Moses bid you doo, although they be Hypocrites, as the Scribes and Phariseis were, of whome Christe spake &c. But it shal be inoughe for you to doo, as the Successours of Peter bid you to doo, and so to folowe their saieinges, and not their dooinges.

The Primitiue Churche is continewed with our time, by the Successours of S. Peter. for whose Faithe neuer to faile Christe praied, and whome‡ 1.518 onely he made Shepeherde to feede all his Flocke of Sheepe and Lambes. Christe* 1.519 now requireth of you, not to obeie Peter and Paule, but to obeie him, who sitteth in their chaire. VVhere ye saie, it is an odious matter to forsake vs, and yet haue foresaken vs: where ye confesse that ye despise not the Churche, we be of, and yet graunt that ye haue departed from it: how standeth this togeather? Remember ye what ye saie? Knowe ye what ye doo? VVho will regarde your woorde, whiche with one breathe saie, and vnsaie? If it be odious, why doo ye it? If ye despise not the Churche, why departe ye from it?

The B. of Sarisburie.

Christe saithe,* 1.520 The Scribes, and Phariseis sitte in Moses Chaire: Doo that they saie, but doo not, that they doo. Ergo, saie you, Wee maie not departe awaie from the Pope. How so euer it fare with your Conclusion, M. Hardinge, verily in your premisses yée compare the Pope, and his Cardinalles with the Scribes, and Phariseis. And yet the Scribes, and Phariseis sate in the Chaire, and taught the Lavve: Your Pope, and Cardinalles sitte stil, and teache nothinge. Not∣withstandinge, let vs wel allowe of this Comparison.* 1.521 Ye maie remember, that Christe also saithe, Woe be vnto you, yee Scribes, and Phariseis, that shutte vp the Kingedome of Heauen before menne: and neither doo you enter in your selues: nor wil you suffer other, that faine woulde enter. Woe be vnto you, yee blinde Guides: Woe be vnto you, that haue taken awaie the keie of Knovvledge. Likewise he saithe of them vnto his Disciples: Beware of the leauen of the Scribes, and Phariseis: Let them goe:* 1.522 Blinde they are, and the Leaders of the blinde.

To sitte in Moses Chaire, was, truely, and rightly to instructe the people, and to open vnto them the Lawe of Moses.* 1.523 S. Augustine saithe, Hoc ipsum, quòd bona dicebant, & ea, quae dicebant, vtiliter audiebantur, & fiebant, non erat ipsorum. Cathedram enim, inquit, Mosi sedent: That they spake good thinges vnto the people, and that the thinges, that they saide, were profitable to the hearers, and dooers of the same, it was not of them selues. For Christe saithe, They sitte vpon Moses Chaire. Againe he saithe, Sedendo super Cathedram Mosis, legem Dei docent.* 1.524 Ergo per illos Deus docet. Sua verò illi si velint docere, no∣lite audire: nolite facere. Certè enim tales sua quaerunt, non quae Iesu Christi: Sittinge vpon Moses Chaire, they teache the Lawe of God: Therefore it is God, that teacheth by the meane of them. But if they wil teache you thinges of their owne, then heare them not: then doo it not. For certainely sutche menne seeke their owne: and not the thinges, that per∣teine to Christe Jesus. Ye sée therefore, M. Hardinge, wée are bounde to heare the Pope, and his Cardinalles, and other like Scribes, and Phariseis, not absolute∣ly, or without exception, what so euer they liste to saie: but onely so longe, as they teache the Lavve of God. Further then that, S. Augustine saithe, VVee maie neither heare them, nor folovve theire Counsel.

Hereunto ye thought it good, to adde more force, as a supplie, to aide youre wantes. Christe saide vnto Peter, I haue praied for thee, that thy Faithe shal neuer faile. Ergo, saie you, The Pope can neuer erre. This waie of reasoninge, I trowe, yee Learned of Peter de Palude a woorthy Doctoure of your side. For so he rea∣soneth: Ego rogaui pro te,* 1.525 Petre, vt Fides tua non deficiat. Ex quo habetur, quòd Romana Ecclesia in Fide errare non potest: nec de eius Fide dubitare licet: Sed in omnibus est sequenda: Peter, I haue Praied for thee, that thy Faithe maie not faile. By these woordes wee are taught, that the Churche of Rome cannot erre in Faithe. Nei∣ther is it lawful to doubte of the Faithe of that Churche: but in al causes wee are bounde to folowe it.* 1.526 But S. Augustine saithe, Nunquid pro Petro rogabat: pro Io∣hanne, & Iacobo non rogabat? Vt coeteros raceam: To leaue the reste, did Christe Praie for Peter? and did he not Praie for Iohn, and Iames? Againe he saithe,* 1.527 Hac nocte postulauit Satanas vexare vos, ficut triticum: & egorogaui Patrem pro vobis, ne deficiat Fides Vestra: This nighte hath Satan begged to threashe you, as if it were wheate: but I haue Praied to my Father (not for Peter onely, but) for you, that your Faithe maie not faile. So saithe Origen, Nunquid audebimus di∣cere, quòd aduersus vnum Petrum non praeualiturae sint portae Inferorum: aduersus coeteros autem Apostolos,* 1.528 ac Praefectos Ecclesiae sint praeualiturae? An Petro Soli dantur à Christo Claues Regni Coelorum? Nec alius Beatorum quis∣quam

eas accepturus est? Omnia, quae{que} priùs dicta sunt, quae{que} sequuntur, Velut ad Petrum dicta, sunt omnium Communia: Maie wee dare to saie, that the gates of Helle shal not preuaile Onely againste Peter: but shal preuaile againste the other A∣postles, and Rulers of the Churche? Were the Keies of the Kingedome of Heauen geuen onely to Peter? And shal no Holy man els receiue the same? Nay, al the thinges, bothe that were saide before, and also that folowe after, as spoken to Peter, are Common, and belonge vnto al. Therefore, as ye saie of the Churche of Rome, so maie wée saie like∣wise of the Churche of Hierusalem, where S. Iames was: and of the Churche of Ephesus, where S. Iohn was, and of other the like Apostolique Churches, not¦withstandinge they be now in the possession of the Turke, and haue receiued the Religion of Mahomete, yet, bicause Christe hathe once praied for them, The Faithe of them shal neuer faile.

Further ye tel vs, It shalbe yenough for you, to doo, as the Successoures of Peter bid you to doo. Christe now requireth not of you to obeie Peter, and Paule: but to obeie him, that sitteth in their Chaire. If this waie be as sure, as it is shorte, then is there no doubte, but al is wel. Though wée beléeue neither Peter, nor Paule, nor what so euer is writtē in Goddes Woorde, yet, saie you, If vve folovve the Pope, vvee cannot erre. For thus mutche, M. Harding, ye are hable to warrante vs by your Gospel, y^• Christe requireth not vs now, to be obedient to Peter, and Paule, but onely to the Popes Holinesse, y^• keepeth Residence in theire Chaire. This is your Diuinitie: these are your woordes. If ye euer recante the same, ye marre the flower of your Market. Wée néede not now to saie, Thus saithe the Lorde: it shalbe sufficient for vs,* 1.529 to saie, Thus saithe the Pope. Yet S. Paule so far aduen∣tureth the Truthe, and certainetie of his Doctrine, that he doubteth not to saie, If an Angel from Heauen preache vnto you any other Gospel, then wee haue Preached, accur∣sed be he.* 1.530 Vpon whiche woordes S. Chrysostome hathe noted thus: Non dixit, Si Contraria annuntiauerint, aut totū Euangelium subuerterint: verùm, Si pau∣lùm Euangelizauerint praeter Euangelium, quod accepistis, etiamsi quiduis labe∣factauerint, Anathema sint: S. Paule saithe not, If they Preache Contrarie to the Go∣spel, or ouerthrowe the whole Gospel: but, If they Preache any little thinge bisides the Go∣spel, that ye haue receiued: if they ouerthrovve any thinge, vvhat so euer it be, ac∣cursed be they.* 1.531 Therefore S. Hierome saithe, Ea doceat Episcopus, quae à Deo didicerit, non ex proprio Corde &c. Let the Bishop teache those thinges, that he hath learned of God: and not of his owne harte, or fansie.

Chrysostome saithe,* 1.532 Plus aliquid dicam: Ne Paulo quidem obedire opor∣ret, si quid dixerit proprium, si quid humanum: sed Apostolo Christum in se loquentem circumferenti: I wil telle you a greatter mater: Wee maie not obeie, no not S. Paule him selfe, if he speake any thinge of his owne, or if he speake onely as a man: But wee muste beleeue the Apostle of Christe, carrieinge Christe aboute speakinge within him.

And therefore Panormitane saithe,* 1.533 In concernentibus Fidem, etiam dictum vnius priuati esset praeferendum dicto Papae: si ille moueretur melioribus rationibus Noui, & Veteris Testamenti, quàm Papa: In maters concerninge Faithe, the saieinge of one Priuate man were to be hearde before the saieinge of the Pope: if the same Priuate man were moued with better reasones of the Newe, and Olde Testa∣mente, then the Pope. But, that vvee should no lenger obeie Peter, and Paule, but geeue eare onely to him, that is cropen into theire Chaire, it is suche Diui∣nitie, as neither Peter, nor Paule euer taught vs.

Laste of al, as vpon somme good aduauantage, ye beginne to Triumphe. Remember yee, saie ye, what ye saie? knowe yee, what ye doo? who wil regarde youre woorde, whiche with one breathe saie, and vnsaie? If it be odious to leaue our felowship, why

doo yee it? If yee despise not the Churche, why departe ye from it? To Saie, and Vnsaie, it is your propertie, M. Harding: it is not oures. Yée haue Saide, & Vnsaide, & yet, were it not for shame, it is thought yée woulde be contente to Saie againe. Wee despise not the Churche: it is the House of God: But we mislike your defacinge, and disor∣deringe of the Churche. Christe reproued the Priestes, and Phariseis, for that they had turned the Temple of God into a caue of Theeues:* 1.534 And yet neuerthelesse he despised it not: but saide it was his Fathers house. To leaue the wicked felow∣ship of them, that beare a name, and shewe of Godlinesse, it seemeth odious be∣fore menne:* 1.535 but before God it is not odious. S. Iohn saithe, VVho so euer is sutche a one, bidde him not, God speede. For who so saithe, God speede vnto him, is partetaker of his il.* 1.536 S. Paule saithe, I warne you, that you receiue no meate with any sutche. And God him selfe saith, Comme out from her, ô my people, leste ye be partetakers of her sinnes, and leste ye receiue of her Plagues.

The Apologie, Cap. 9. Diuision. 3.

But I put case, an Idole be sette vp in the Churche of God, and the same Desolation, whiche Christe prophesied to comme, stoode openly in the Holy Place? What if somme Theefe, or Pirate in∣uade, and possesse Noes Arke? These folkes, as often as they tel vs of the Churche, meane thereby them selues alone, and attri∣bute al these titles to theire owne selues, boastinge, as they did in times paste, whiche cried, The Temple of the Lorde, The Tem∣ple of the Lorde: or, as the Phariseis, and Scribes did, whiche craked, they were Abrahams Children. Thus with a gaie, and ioly shewe deceiue they the simple, and seeke to choke vs with the bare name of the Churche. Mutche like as if a Theefe, when he hathe gotten into an other mans house, and by violence either hathe thruste out, or slaine the owner, shoulde afterwarde assigne the same house to him selfe, castinge foorthe of possession the righte Enheritour: Or, if Antichriste, when he had once entred into the Temple of God, should afterwarde saie, This house is mine owne, and Christe hathe nothinge to doo withal. For these menne nowe, after they haue leafte nothinge remaininge in the Churche of God, that hath any likenesse of his Churche, yet wil thei seeme the Patro∣nes, and the valiaunte maineteiners of the Churche: Very like as Gracchus amongest the Romaines stoode in Defence of the Treasu∣rie, notwithstandinge with his prodigalitie, and fonde expenses, he had vtterly wasted the whole stocke of the Treasurie. And yet was there neuer any thinge so wicked, or so farre out of reason, but lightely it mighte be couered, and Defended by the name of the Churche. For the Waspes also make honycombes, as wel as Bees: and wicked men haue companies like to the Churche of God. Yet for al that, They be not streight vvaie the people of God, vvhiche are called the people of God: neither be they al Israelites, as many as are comme of Israel the Father.* 1.537 The Arians, notwithstanding they were Heretiques, yet bragged they, that they alone were

the Catholiques,* 1.538 calling al the reste, now Ambrosians, nowe Atha∣nasians, nowe Iohannites. And Nestorius, as saith Theodorete, for al that he was an Heretique, yet couered he him selfe 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is to wite,* 1.539 with a certaine cloke, & colour of the true and Right Faith. Ebion, though he agreed in opinion with the Sa∣maritanes, yet, as saith Epiphanius, he woulde needes be called a Christian. The Mahometistes at this daie, for al that al Histories make plaine mention, and themselues also cannot denie, but they tooke their fist beginning of Agar the bonde vvoman, yet for the very name, and stockes sake, chuse they rather to be called Sarace∣nes, as though they came of Sara the free vvoman, and Abrahams true and lavvful vvife. So likewise the false Prophetes of al ages, whiche stode vp against the Prophetes of God, and resisted Esaias, Ieremie, Christe, and the Apostles, at no time craked of any thinge so mutche, as they did of the name of the Churche. And for none other cause did they so fearcely vexe them, and cal them Re∣negates, and Apostatas, then for that they forsooke their felowship, and keapte not thordinaunces of the Elders. Wherefore, if we would folowe the iudgementes of those menne onely, who then gouerned the Churche, and would respecte nothinge els, neither God, nor his woorde, it must needes bee confessed, that the Apostles were rightly, and by iust Lawe condemned of them to death, bicause they fel from the Bishoppes and Priestes, that is, you must thinke, frō the Catho∣lique Churche: and bicause they made newe alterations in Reli∣gion, contrarie to the Bishoppes, and Priestes willes, yea, and for al their spurninge so earnestly against it.

M. Hardinge.

VVhat a foolishe putcase, and what a fond what if is that, to saie, VVhat if a pirate inuade the Arke of Noe?‡ 1.540 As though God sate not at the sterne, and had the bel••e in his owne hande.

* 1.541 Antichriste can not sit in the temple of God,* 1.542 vntil the vicare of Christe, who keepeth posses∣sion, be throwen out, and then wil Christe come with his Angels to destroie the wicked man with the breath of his mouth. Ye that are the berbingers of Antichriste, are not yet able to cast out the lieutenant of Christe.* 1.543 Ye heaue at the vnderministers. Your maister wil accompleshe al iniquitie, and he shalbe the desolation that Christe spake of. VVe vnderstande, what ye shoote at. But ye are ashamed to vtter plainely your blasphemie.‡ 1.544 Ye would saie (as it may seeme) if ye durste, that Christe is the desolation, and that Antichrist is the true God.* 1.545 In effect I do not greatly belie you.

Neither if the Apostles might go from the Bishoppes of Moses lawe, therefore may ye departe from the vicare of Christe. For the lawe of Moses is changed, and the priesthod of Aaron is trans∣ferred: But the lawe and priesthood of Iesus Christe tarieth for euer, as Dauid said, Thou art priest for euer, according to the order of Melchisedech. Ye hault too manifestly.

The B. of Sarisburie.

Antichriste, ye saie, cannot sit in the Temple of God, vntil the Vicare of Christe, who keepeth possession, be throwen out. So the olde Troians sometime saide, Theire Cittie coulde neuer miscarrie, while theire Palladium remained emongest them.

But who tolde you these straunge newes,* 1.546 M. Harding? Who made the Pope Christes Vicare general throughout the whole Churche?* 1.547 Or who bade him keepe possession in steede of Christe? Muste wee needes thinke, that the whole state of Christes Churche, hangeth onely of the Pope? Or that, if the Pope were not the Pope, the Churche of Christe were not the Churche? Or, muste youre sim∣ple woorde nowe be taken for a Prophesie, that Antichriste shal neuer enter in∣to Goddes Temple, before the Pope bee throwen oute? This Fable woulde haue benne better furnished with more credite.

Verily whereas we saie, vvee put case, an Idole be set vp in the Churche of God: Or, vvhat if somme Theefe or Pirate inuade and possesse Noes Arke, neither is this, vvhat if, so fonde as you woulde seeme to make it: nor this, Put case, so impossible. For S. Paule saithe, Antichriste shal sitte in the Churche of God, and shewe him selfe aboue al that is worshipped, or called God: that is to saie, Beinge a Theefe, and a Pirate, he shal enter perforce into Noes Arke.

Nowe, M. Hardinge, If Antichriste maie sitte in the place of God, mutche more maie he sitte in the place of Peter. I wil not saie, the Pope is Antichriste. God wil reuele him in his time:* 1.548 and he shalbe knowen. S. Iohn saithe, This is the wisedome: who so hath vnderstandinge, let him recken the number of the Beaste. Vpon whiche woordes,* 1.549 Irenaeus welneare fifteene hundred yeeres agoe, saithe thus: The name of Antichriste, expressed by that number shalbe, Latinus: And he addeth further, Hoc valdè verisimile est. Quoniam verissimum Regnum hoc habet vocabulum.

S.* 1.550 Gregorie saith, He is Antichriste, that shal claime to be called the Vniuersal Bishop: and shal haue a Garde of Priestes to attende vpon him. Againe, Irenaeus saithe, Antichristus, cùm sit Seruus, tamen adorari vult, vt Deus. Antichriste, notwithstandinge he be but a slaue, yet, he wilbe woorshipped, as if he were God. Ioa∣chimus Abbas saithe, Antichristus iampridem natus est Romae, & altiùs ex∣tolletur in Sede Apostolica: Antichriste is longe sithence borne in Rome, and yet shal be higher anaunced in the Apostolique See.

Thus is he described, that shal sitte in the place of Christe, and shal maine∣teine possession againste Christe.* 1.551 But, Christe shal comme vvith his holy An∣gels, and shal destroie him vvith the breath of his mouthe.

That ye allege of the Priesthoode of Melchisedech, serueth you here to smal pourpose. Wee knowe, that, not the Pope, but Christe alone is a Prieste for euer,* 1.552 accordinge to the Order of Melchisedech. S. Augustine saithe: Ipse est Sacerdos noster in aeternum, secundum Ordinem Melchisedech, qui semetip∣sum obtulit holocaustum pro peccatis nostris: & eius Sacrificii Similitudinem celebrandam in suae Passionis Memoriam commendauit: Christe is oure Prieste for euer after the Order of Melchisedech, whiche hath offered vp him selfe a Sacrifice for oure sinnes: and hath deliuered vnto vs a Similitude, or Likenesse of that Sacrifice, to be donne in remembraunce of his Passion.

Likewise againe he saithe,* 1.553 Holocausti eius Imaginem ad Memoriam Pas∣sionis suae in Ecclesia celebrandam dedit, vt esset Sacerdos in aeternum: non se∣cundum Ordinem Aaron, sed secundum ordinem Melchisedech: Christe hathe geuen an Image, or Resemblaunce of that Sacrifice, to bee keapte in the Churche in Remem∣braunce of his Passion, that he might be a Prieste for euer: not after the Order of Aaron, but after the Order of Melchisedech.

Howe be it,* 1.554 touchinge this whole mater, I haue answeared more at large in my Former Replie.

The Apologie, Cap. 9. Diuision. 4.

Wherefore, like as it is written, that Hercules in olde time was forced, in striuing with Antaeus that huge Giant, to lifte him quite vp from the Earth, that was his Mother, ere he coulde conquert him: euen so muste our Aduersaries be heaued from their Mother, that is, from this vaine colour, and shadowe of the Churche, where∣with they so disguise, and defende them selues: otherwise they can not bee brought to yelde vnto the Woorde of God. And therefore saithe Ieremie the Prophete, Make not sutche great boaste, that the Temple of the Lorde is with you. This is but a vaine confidence: these are but lies. The Angel also saithe in the Apocalyps: They saie, they be Ievves: but they bee the Synagog of Sathan. And Christe said to the Phariseis, when they vaunted them selues of the kinred,* 1.555 and bloude of Abraham: Ye are of your father the Diuel: For you resemble not your Father Abrahā: As mutche to saie, as, Ye are not the menne yee would so faine be called: ye beguile the people with vaine titles: and abuse the name of the Churche, to the ouerthrowing of the Churche.

M. Hardinge.

Heaue at vs, whiles ye wil, and whiles ye may, ye shal neuer remoue vs. In whiche stedfastnes we truste to stande by Gods grace to the last breath. Heaue at vs with al the forces of your cunning, of your malice, of your flatterie, of your policies, and with what so euer ingens ye haue: ye shal ne∣uer be able to ouerthrowe the house of our consciences builded vpon the sure rocke.* 1.556 Let the gourders of raine come downe from you and al other Heretikes, let the floudes of worldly rages thrust, let the windes of Sathans temptations blowe their worste, this house shal not be ouerthrowen.

The B. of Sarisburie.

O M.* 1.557 Hardinge, S. Paule saith vnto you, Noli altum Sapere, sed time: Presume not of your selfe: but stande in awe. Sutche woordes woulde rather haue becommed them,* 1.558 that said sommetime vnto the Prophete Hieremie, Verbum, quòd locutus es nobis in Nomine Domini, non audiemus: Sed faciendo faciemus omne verbum, quòd egredietur de ore nostro: Wee wil neuer heare the woorde, that thou speakest vnto vs in the name of the Lorde.* 1.559 But wee wil surely doo, what so euer thing shal passe out of our owne mouthes. Thus it is written of them, that saide, The Lorde shal not beare rule ouer, nor maister vs. With like mildenesse of spirite the wilful Philosopher saide, Non persuadebis, etiamsi persuaseris: Ye shal not make me beleue it, no though I doo beleue it.

As Constancie in good thinges is a vertue, so frowardnesse, and wilfulnesse is a vice. Vowe not thus youre owne destruction. He that is fallen, maie rise a∣gaine. The Lorde is hable to raise you vp: and to make you a vessel of his glorie. Ye knowe not, to what good pourpose God hath appointed you. Speake not ouer mutche of the strength of your Mounte. You knowe, vpon howe light occasions it hath benne moued. Folowe rather S. Paules counsel, and with feare, and trem∣blinge woorke youre owne Saluation.* 1.560 The waie, ye walke in, is not youre owne: Your harte is in the hande of God. Suffer Goddes Truthe to preuaile: And vnder∣stand, that the kingedome of God is come vnto you.

The Apologie, Cap. 10. Diuision. 1.

So that these mennes parte had ben,* 1.561 first to haue clearely, and truely proued, that the Romishe Churche is the true and right in∣structed Churche of God: and that the same, as they doo order it at this daie, doothe agree with the Primitiue Churche of Christe, of the Apostles, and of the Holy Fathers, whiche wee doubte not, but was in deede the True Catholique Churche.

M. Hardinge.

Ye would vs to proue, that the Romaine Churche is the true Churche of God. Ye graunt, that once it was the true Churche of God. And the Gospel sheweth, that Christe praied for it in S. Peter, who made his successours there.* 1.562* 1.563 VVhat followeth hereof, but that it must needes abide as true, as euer it was, except Christes praier were not heard? S. Paule likewise wttnesseth, that the Romaine Faithe is preached in the vniuersal worlde,* 1.564 geuing a manifest prophecie, that the Romaine Faithe and the Catholique Faithe should be alone. S. Cyprian calleth the agreing with the Bishop of Rome and communicating with him, Catholicae Ecclesiae vnitatem, &c. The allowing and firme hol∣ding of the vnitie of the Catholique Churche. And writing to Antonianus in the same booke, he ac∣compteth it for one thing, to Communicate with Cornelius the B. of Rome, and to Communicate with the Catholique Churche. For you it is vaine to saie, that it hath erred,‡ 1.565 when the holy ghost hath signified, that it can not erre.

The B. of Sarisburie.

I wil not saie, Where were youre wittes, M. Hardinge, when yee wrote theise thinges? But wel maie I saie, where was your Logique? As for Diuini∣tie, it appeareth by youre reckening, ye make no greate accoumpte of it. Christe, saie you, praied for Peter: Ergo, the Romaine Faithe can neuer faile. Fewe children woulde willingly make sutche Argumentes. Ye presume very mutche of the Simplicitie, and Ignoraunce of youre Reader. For thinke you, that Christe praied onely for Peter, and for no body els? Or thinke you, that Christes praiers tooke place in none other of al the Apostles, but onely in Peter? Awake for shame: and shake of these dreames. Christe him selfe saithe, O Father, I praie nor onely for these,* 1.566 but also for them, that by their woorde shal beleue in me. And S. Au∣gustine thus reporteth the same praier, as it is alleaged before: Ego rogaui Pa∣item pro vobis,* 1.567 ne deficiat Fides vestra: I haue praied vnto my Father, (not for Peter onely, but) for you, that youre Faithe maie not faile. Againe he saithe, Nunquid pro Petro rogabat: Pro Iohanne, & Iacobo non rogabat? Did Christe praie for Peter: And did he not praie for Iohn, and Iames? Certainely Origen saithe, as likewise I haue before alleged, Omnia, quae{que} priùs dicta sunt, quae{que} sequuntur, velut ad Petrum dicta, sunt omnium Communia: Al the thinges, that either paste before, or folowe af∣ter, as spoken vnto Peter, are common vnto al the Apostles.

But S. Paule saithe vnto the Romaines, Youre Faithe is spoken of throughout the worlde. And S. Cyprian saithe, The agreeing with the Bishop of Rome was the Vnitie of the Catholique Churche. And yet it maie please you, to be remembred by the waie, that the same S. Cyprian reproued Cornelius, and Stephanus, bothe Bishoppes of Rome: and tolde them, they were bothe deceiued: and therefore woulde not agree vnto them. Neuerthelesse, hereof ye conclude thus, Ergo the Holy Ghoste hath signified, that the Churche of Rome cannot erre. It pitieth me, M. Har∣ding, in youre behalfe, to see, into howe streite, and miserable holes ye are faine to creepe. For, what if the Faithe, and the Constancie of the Romaines in olde times, for the Nobilitie of that Empiere and Cittie, were then published throughout the

whole worlde? Yet where did the Holy Ghoste euer tel you, that therefore the Churche of Rome shoulde neuer erre? By what Woorde? By what Promisse? By what Reuelation? Yee saie, The Faithe of the Romaines was heard of through∣oute the whole Worlde. So was the Greate capitol there: So was the bewtie of their Princely buildinges. Whiche, notwithstanding are nowe made smoothe, and euen with the grounde.* 1.568 So likewise is it written of Hierusalem, De Sion exibit Lex, & Verbum Domini de Hierusalem: The Lawe shal comme foorth from Sion, and the Woorde of God from Hierusalem. So in the Cittie of Antioche the Faith∣ful were firste called Christians:* 1.569 And therefore Chrysostome calleth the same Cit∣tie Caput totius orbis, The Head of the whole worlde. Thus was Eusebius Sa∣mosatensis called Regula Fidei, The Rule, and Standerde of the Faithe: Thus was Athanasius called Orbis oculus: & Fundamentū Fidei: The Eie of the world, and the Fundation of the Faithe. Would ye hereof conclude, M. Harding, that therfore the Faithe of these Churches can neuer faile? Ye knowe, that al this notwithstan∣dinge, the Churches as wel of Hierusalem, and Antioche, as also of Asia, Syria, Graecia, and of al the Easte, are nowe subiecte to the Turke, and scarcely a fewe leafte there, that dare to professe the name of Christe.

What a fonde Paradise is this, to saie, bicause ye had once the Faith of Christe, therefore nowe ye can neuer erre? Sutche a fantastical Paradise had they built vn∣to them selues,* 1.570 that cried out in olde times, euen as you do now, The Temple of God: The Temple of God: VVee are the Children of Abraham. But who so euer wel cōsidereth the storie of the time, shal soone finde, y^• then they cried moste, The Temple of God, when they had moste shamefully abused, and defaced the Temple of God: and, that then they claimed moste to be called the Children of Abraham, when they had forsaken bothe the Faithe, and life of Abraham, and, as Christe saithe vnto them,* 1.571 were becomme the Children of the Diuel.

Sutche a fantasie had they, that saide, Non peribit Lex à Sacerdote: Nec consi∣lium à Sapiente:* 1.572 Nec Verbum à Propheta: The Lawe shal not departe from the Prieste: Nor Counsel from the Wise: Nor the VVoorde from the Prophete. But God saith vn∣to them, Obstupescent Sacerdotes, & Prophetae terrebuntur. Lex peribit à Sacerdote, & Consilium à Senioribus. Nox vobis erit pro Visione: & tenebrae pro Diuinatione: Youre Priestes shalbe amased: and youre Prophetes shalbe at their wittes ende. The Lawe shal perishe from the Prieste:* 1.573 and Counsel shal wante in the Elders. Ye shal haue Nighte in steede of a Vision: and Darkenesse in steede of Prophesie.

S. Paule saithe vnto the Galathians, Ye beganne wel: who hathe thus bewitched you, that yee shoulde not obeie the Truthe? S. Peter saithe, As there were False Prophetes emongest the people in olde time, euen so emong you there shalbe False Prophetes, bringing in Sectes of Perdition. Of sutche a chaunge the Prophete Esaie cōplaineth, Quomodò facta est Meretrix Ciuitas Fidelis? Howe is this Faithful Cittie now become an Harlot? Deceiue not thus youre selfe, M. Harding, with vaine hope. Harken rather to the voice of our Lorde. Put nothing to his Worde: take nothing from the same: turne neither to the Right hande, nor to the Leafte. So shal ye be sure, ye shal not erre.

The Apologie, Cap. 10. Diuision, 2.

For our partes, if wee could haue iudged, Ignoraunce, Error, Su∣perstition, Idolatrie, mennes Inuentions, and the same commonly disagreeing with the Holy Scriptures, either to please God, or to be sufficient for thobteining of Euerlasting Saluation: or if we could ascertaine our selues, that the Woorde of God was written but for a time onely, and afterwarde againe ought to be abrogated, and put away: or els, that the Saienges & Cōmaundementes of God ought

to be subiecte to mans wil,* 1.574 that, whatsoeuer God saithe, and com∣maundethe, excepte the Bishop of Rome wil, and Commaunde the same, it must be taken as voide, and vnspoken: If we coulde haue brought our selues to beleue these thinges, we graūt, there had benne no cause at al, why we shoulde haue leafte these mennes Companie.

M. Hardinge.

God forbid, that either ye, or any Christen man shoulde iudge, that ignorance, errour, supersti∣tion, idolatrie, mennes inuentions contrarie to the Scriptures, either pleased God, or to be suffi∣cient to saluation. Bicause ye laie this to the catholique Churche,* 1.575 we can saie no lesse of you, but that ye be false liers, and diuelishe slaunderers. And‡ 1.576 who teacheth, that Gods worde was written, but for a time onely? ‡ That his commaundementes be subiecte to mans wil? ‡ That Gods saienges and preceptes be voide, except the Bishop of Rome ratifie them? Here would I saie vnto you at least, fie for shame, but that I thinke, I should preuaile no more, then if I saide to an impudent and com∣mon Harlot,* 1.577 fie for shame. VVho maie not plainely see, the Scripture verified on you, Frons mulie∣ris Meretricis facta est vobis? Ye haue gotten to you the impudent face of an Harlot.

The B. of Sarisburie.

Here, M. Hardinge, it hath pleased you, to bestowe large liueries, of youre False Liers: Diuelishe Sclaunderers: Impudent Faces: Common Harlots: with Fies, and shames, &c. Wherein no man may iustly grudge you, to be so liberal of youre owne. First, that by youre Doctrine Ignorance highly pleaseth God, & is sufficient to Saluation, bisides the general practise of youre whole Churche, yee maie soone cal to minde, that one of youre dearest frendes, in most honourable Au∣dience, not long sithence, openly published the same, in the name, and behoufe of al his Brethren, as a Secrete Mysterie, and the very bottome of youre Diuinitie: Ignorance is the Mother of Deuotion. You knowe, M. Harding, that a greate many bothe worthy, and honourable, are hable to witnesse, that this is, neither false Lie, nor Diuelishe Sclaunder. Concerninge Superstition, and Idolatrie, what neede we many wordes? The thinge it selfe is too wel hable to proue it selfe. Who so but looketh into youre Churches, maie easily, not onely see it with his eies, but also feele it with his fingers. That Goddes Holy VVorde, by youre Learning, is mutable, and serueth onely for a time, youre owne Doctoure Cardi∣nalis Cusanus woulde soone haue taught you: Notwithstandinge, it maie scarce∣ly seeme lawful for you, beinge so learned a man, in the Substance of youre owne Doctrine,* 1.578 to pleade Ignorance. Cardinal Cusanus woordes be these: Scripturae adaptatae sunt ad tempus, & variè intelliguntur: Ita vt vno tempore secundum cur∣rentem vniuersalem ritum exponantur: mutato ritu, iterùm Sententia mutetur: The Scrip∣tures are applied vnto the time, and maie haue sundrie vnderstandinges: So that at one time they maie be expoūded (one waie) accordinge to the vniuersal current order (of the churche): and that, the same order being broken, the meaning of the Scriptures maie be chaunged. Looke better on your bookes, M. Hardinge: and ye shal see, that herein is neither Lie, nor Sclaunder. That the Holy Scriptures of God, by youre Diuinitie, be not Au∣thentical, farther then they be ratified by the Pope, ye might haue learned of your Syluester Prierias,* 1.579 Maister of the Popes Palaice. Thus he writeth: A Doctrina Romanae Ecclesiae, & Romani Pontificis, Sacra Scriptura robur trahit, & au∣thoritatem. The Holy Scripture taketh strengthe, and Authoritie of the Doctrine of the Romaine Churche, and of the Bishop of Rome. Againe he saithe, Indulgentiae Au∣thoritate Scripturae non innotuere nobis: Sed Authoritate Romanae Ecclesiae, Romanorum{que} Pontificum; quae Maior est: Pardonnes are not knowen to vs by the Authoritie of the Scriptures, but by the Authoritie of the Romaine Churche, and of the Bi∣shoppes of Rome, whiche is greater, then the Authoritie of the Scriptures.

If ye saie, these be Lies, and Sclaunders, ye offer greate wronge to your owne

Doctours. Neuerthelesse, if ye shal happen to crie out in the impatience of your Choler, Fy for shame: Impudente Faces: Common Harlottes: remember, what you your selfe haue written immediately before, touching the same. These be your owne wordes. Recante them yee maie: But denie them yee maie not. Thus you saie:* 1.580 Christe novve requireth of you, not to obeie Peter, and Paule, (that is to saie, the Worde of God) But to obe••e him, vvho sitteth in theire Chaire. Wee forge not these wordes, M. Hardinge: They are youre owne. Folkes wil thinke, yee haue no Modeste Matrones face, if ye speake willingly against youre selfe.

Nowe, ye see, M. Hardinge, who teacheth you, That Goddes VVoorde vvas vVritten onely for a time: And that Goddes Commaundementes are no further Authentical, but as they be ratified by the Pope: Therefore hencefoorth ye maie spare these Lies, and Sclaunders: and crie oute, Fy, and Shame, when somme oc∣casion shalbe offered.* 1.581 In deede Cardinal Cusanus saithe: Veritas adhaeret Cathe∣drae. Quare Membra Cathedrae Vnita, & Pontifici Coniuncta, efficiunt Ecclesiam: The Truthe cleaueth faste to the Popes Chaire. Therefore the Members vnited vnto that Chaire, and ioined vnto the Pope, make the Churche.

The Apologie, Cap. 11. Diuision. 1.

As touching that we haue now donne, to departe frō that Churche, whoes errours were proued, & made manifest to the worlde, whiche Churche also had already euidently departed from Goddes Worde, and yet not to depart so mutche from it selfe, as frō the errours there∣of, & not to doo this disorderly, or wickedly, but quietly, and soberly, we haue donne nothing herein against the doctrine, either of Christe, or of his Apostles. For neither is the Churche of God sutche, as it maie not be dusked with somme spot, or asketh not sometime repara∣tion. Els, what neede there so many Assemblies, & Councelles, with∣out the whiche,* 1.582 as saithe Egidius, the Christian Faithe is not hable to stande? For looke, saithe he, hovve often Councelles are discon∣tinued, so often is the Churche destitute of Christe.

M. Hardinge.

That the Churche is pointes of our Faith necessarie to saluation erreth, we denie it: and* 1.583 vpon warrant of Christes promise, we tel it you al assuredly, ye shal neuer be able to proue it.

Councels are kept, and Bishoppes bee made by the same prouidence of God, whiche prouideth partly by that meanes, and partly by other, that the Romaine Faithe, Chaire, and Rocke, shal stande for euer. Ad quos (saithe S. Cyprian, speaking of them of Rome) perfidia non potest habere accessum:‡ 1.584 to the whiche vnfaithfulnes can not haue accesse. He saithe not onely, shal not haue accesse, but, can not haue accesse.

The B. of Sarisburie.

It séemeth, M. Hardinge, ye haue benne brought vp vnder somme poore vnskil∣ful Surgian. For ve applie one salue to euery soare. What soeuer bee alleged a∣gainst you, it is sufficient for you to answeare. The churche of Rome erreth not, hath not erred, can not erre. And to this pourpose ye haue brought vs in certaine wordes of S. Cyprian, farre bisides the Authours meaninge. Whereby it appe∣reth, that sommetimes ye allege Authorities of the Fathers, not considering, nei∣ther to what ende they spake, nor what they meante.

For, where as S. Cyprian saithe, Vnto the Romaines vnfaithfulnesse can haue no accesse, he speaketh not of the Vnfaithfulnesse of Faithe, or Do∣ctrine, as you by erroure haue imagined, but onely of the Vnfaithfulnesse of re∣porte. The cause of writinge that Epistle, in shorte, was this: Certaine lewde felowes, refusinge to stande to the iudgemente of the Bishoppes of their owne

Countrie of Aphrica,* 1.585 appealed further, and fledde to Rome, with many vntrue, and forged tales, to winne somme credite of their cause. Hereunto S. Cyprian saithe, The Romaines be godly, and wise men: they wil soone be hable, to espie their falsehedde. For vnfaitheful reportes, and lewde tales can haue no accesse vnto them. If ye had considered, either the occasion of the writting, or the whole drifte of the letter,* 1.586 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 ac∣cessum: 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: Nei∣ther 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:* 1.587 Roman cum Mendaciorum suorum merce nauigarunt. Quasi Veritas post eos nauigare non posset: quae Men∣daces 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,* 1.588 Acquum est pariter, & iustū, vt vniuscuius{que} causa illic audia∣tur, 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 Juris∣diction, should renne aboute the Worlde: He meaneth to Rome.

And againe, Nisi paucis desperatis, & perditis Minor videtur esse Autho∣ritas 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 Bi∣shoppes? 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 pro∣nounced with his owne Mouthe. It was also furnished with Diuine Ceremonies. If was taught by the Sprite of God, by the Patriar∣ches, and Prophetes, & cōtinued so euen til the time, that Christe she∣wed 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,* 1.589 that one∣ly him selfe was leafte of al the Whole Worlde, whiche did truely and dewly worship God?* 1.590 and when Esaie saide, The Siluer of God∣des people (that is, of the Churche) vvas become Drosse: and that the same Cittie vvhiche aforetime had ben faithful, vvas novv be∣come 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,* 1.591 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, Dar∣nel, 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 Ge∣neua. 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. Au∣gustine. Oftentimes (saithe he) Goddes worde rebuketh the wicked sortes of the Churche so,* 1.592 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,* 1.593 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‡ 1.594 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,* 1.595 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: som∣metimes were vtterly decaied, and consumed to nought. And in this sense, ye saie, Elias cōplained,* 1.596 that the Prophetes of God were al slaine, & he onely le••te aliue.

But nowe, ye saie, the Churche maie not be brought to a fevve. For God hath geuen to Christe his Sonne the endes of the worlde to bee his possession. Yet Christe him selfe, that beste knewe the reache, and limites of his possession, saithe thus, When the Sonne of Manne shal comme,* 1.597 thinke you, he shal finde Faithe in the worlde? Whereupon S. Ambrose saithe, Tunc Fides rara: Vt ipse, quasi addubitans, Do∣minus ista dixerit: Then shal Faithe be geason: So that our Lorde spake these woordes, as doubting therof, whether there should be any Faithful leaft, or no. And S. Iohn in his Re∣uelatiōs saith, Mulier fugit in solitudinem, vbi habet locum paratum à Deo: The woo∣man (whereby is meante, not the Synagog of the Ievves, but the Churche of Christe) fleeth into the wildernesse: where she hath a place prouided of God. By whiche woordes is meante, that in time of Ignorance, and Persecution, the Churche is without Countenaunce,* 1.598 and vnknowen. S. Paule saithe, Before the Daie of the Lorde, there shalbe a departing from the Faithe of Christe. By these it appeareth, that the decaie of the Churche shalbe vniuersal: and that the remanentes shal not bee many.* 1.599 Therefore Vincentius Lirinensis putteth the case on this wise: Quid si nouella aliqua contagio iam non portiunculā tantùm, sed totam pariter Ecclesiam commaculare conetur? Tunc item prouidebit, vt Antiquitati inhaereat: What if somme newe corruption goe aboute to inuade, not onely somme portion of the Churche, but also the whole vniuersal Churche altogeather? Then must a Christian man settle him selfe to cleaue to Antiquitie: That is to saie, to folowe the Primitiue Churche of the Apostles, and Ancient Fathers. This case would he neuer haue moued, onlesse he had thought, the VVhole vniuersal Churche might happen by somme erroure to be corrup∣ted. Surely S. Chrysostome,* 1.600 speakinge of the state of the Churche, that he sawe in his time, saithe thus: Videtur Ecclesia hodiè mulieri, quae mansuetudine veteri ex∣ciderit, similis: quae{que} Symbola tantùm foelicitatis illius quaedam referat: Arcas, & Scrinia rerum pretiosissimarum adhuc retinens, Thesauro destituta. Huic mulieri Ec∣clesia hodie videtur similis: The Churche this daie is like vnto a woman, that hath quite loste al her olde modestie: and that beareth onely certaine badges, and tokens of her former fe∣licitie: and that, beinge vtterly berefte of the treasures, keepeth onely the Cases, and Boxes of the pretious thinges, she had before. To suche a vvoman the churche this daie maie be likened.* 1.601 Likewise S. Hierome, speaking of that he sawe by experience in his time, saithe thus: Ecclesia, postquam ad Christianos principes peruenit, potentia quidem, & diuitijs maior, sed virtutibus minor facta est: The churche, after that she is comme to Christian Princes, in deede is greatter in wealth, and richesse: But in vertue, and holinesse she is lesse, then she was before. Therefore saith Chrysostome, Haec dico,* 1.602 ne quis miretur Ecclesiam propter multitudinem: sed vt ipsam probatam red∣dere studeamus: Thus mutche I tel you, not that wee shoulde auaunce the Churche bicause of the Multitude, and encrease of people: But that wee shoulde endeuour to adourne her with vertue.

Nowe,* 1.603 where ye saie, the Churche nowe can neuer be brought to fewe, S. Bernarde saithe thus vnto God, by waie of moane: Coniurasse videtur contra te vniuersitas populi Christiani, à minimo vs{que} ad maximum: A planta pedis vs{que} ad verti∣cem non est sanitas vlla. Egressa est iniquitas à Senioribus Iudicibus Vicarijs tuis, qui videntur regere populum tuum: O Lorde, the Vniuersal Companie of Christian

people seemeth to haue conspired againste thee, from the lovvest vnto the highest. From the sole of the foote, vnto the croune of the heade, there is no whole place. Iniqui∣tie and wickednesse is gonne foorthe from thy Elder Iudges,* 1.604 that be thy Vicares, that are thought to rule thy people. Againe he saithe, Intestinalis, & insanabilis est plaga Ecclesiae: the wounde of the Churche is inwarde, and paste recouer. Likewise Bap∣tista Mantuane complaineth vnto Pope Leo:

Sancte Pater succurre Leo,* 1.605 Respublica Christi Labitur: aegrotat{que} Fides iam proxima morti.

Healpe, Holy Father Leo: Christes Common Wealth (that is, the Churche) is falling downe: the Faithe is sicke, and like to die.

So likewise saithe he,* 1.606 that wrote the Forte of Faithe, Et si in hoc Daemonum bello cadant Religiosi Principes, & Milites, & Praelati Ecclesiastici, & Subditi, tamen semper manent aliqui, in quibus saluatur Veritas Fidei, & Iustificatio bonae Conscientiae. Et si non nisi duo homines remanerent in mundo, in eis saluaretur Ecclesia, quae est Vnitas Fidelium: In this battel of Diuelles, notwithstandinge the Godly Princes, the Souldiers, the Ecclesiastical Prelates, and Subiectes be ouerthrowen, yet euer∣more somme remaine, in whome the Truethe of Faithe, and the Righteousnesse of a good Conscience is preserued. And although there remained but tvvo menne in the vVorlde, yet in the same twoo the Churche of God shoulde be saued: vVhiche Churche is the Vnitie of the Faitheful. The Churche of God is often compa∣red to the Moone,* 1.607 which sometimes is ful, & round, & bright, & glorious: sommeti∣mes is wholy shadowed & drowned in darkenesse: and yet notwithstanding is not consumed, but in Substance remaineth stil. S. Augustine saith, Aliquando in Solo Abel Ecclesia erat: et expugnatus est à fratre malo, & perdito Caim.* 1.608 Aliquando in Solo Enoch Ecclesia erat: & translatus est ab iniquis: Sommetime the Churche was in onely Abel: and he was destroied by his brother vvicked Caim. Sommetime the Churche was onely in ••noch: and he was translated from the wicked. Your owne Panormitane saithe:* 1.609 Possibile est, quòd Vera Fides Christi remaneret in Vno Solo: Atque ita verum est dicete, quòd Fides non deficit in Ecclesia. Hoc patuit post Passionem Christi. Nam Fides remansit tantùm in Beata Virgine. Quia omnes alij scan∣dalizati sunt. Tamen Christus ante Passionem orauerat pro Petro, vt non deficeret Fides sua. Ergo, Ecclesia non dicitur deficere, nec etiam errare, si remanet Vera Fi∣des in Vno Solo, It is possible, the trewe Faithe of Christe maie remaine in one alone: And so it is true to saie, that Faithe faileth not in the Churche. This thinge appeared after Christes Passion. For then the Faithe remained onely in the Blessed Virgin. For al the reste (bothe the Apostles, and others) were offended. Yet had Christe praied for Peter before his Passion, that his Faithe shoulde not faile. Therefore vve maie not saie, the Churche faileth, or erreth, if the Faithe remaine but in one alone.

Againe,* 1.610 S. Augustine saithe, Non tamen propter hos remanebit Christus sine Haereditate. Nouit Dominus, qui sint sui, &c. Yet shal not Christe, bicause of the wicked, remaine without his Enheritance. The Lord knovveth vvho be his ovvn.

The Apologie, Cap. 13. Diuision. 1.

But leste somme man should saie, that the foresaid thinges happe∣ned onely in the time of the Lawe, of Shadowes, and of Infancie, when the Truth lay hid vnder Figures, and Ceremonies, when no∣thing as yet was brought to perfection, when the Lawe was not grauen in mennes hartes, but in stone; (And yet were that but a foo∣lishe distinctiō) for euen at those daies there was the very same God, that is nowe, the same Spirite, the same Christe, the same Faith, the

same Doctrine,* 1.611 the same Hope, the same Enheritaunce, the same Co∣uenaunt, and the same Efficacie and Vertue of Gods Woorde: Euse∣bius also saith, Al the Faithful, euen from Adam vntil Christe, were in dede very Christians, though they were not so termed): But, as I said, leste menne should thus saie stil, Paule the Apostle founde the like faultes, & falles euen then in the prime, and chiefe of the Gospel, in the greattest perfection, & in the light: so that he was compelled to write in this sorte to the Galathians, whom he had wel before in∣structed: I feare me (quod he) leste I haue laboured amongest you to smal pourpose, and leste ye haue heard the Gospel in vaine. O my litle Children, of vvhom I trauaile anevve, til Christe be fa∣shoned againe in you: And as for the Churche of the Corinthiās, how fowlely it was defiled, it is nothing needeful to rehearse. Now tel me, might the Churches of the Galathians, and Corinthians goe amisse, and the Churche of Rome alone may it not faile nor goe amisse?

M. Hardinge.

VVe aunswere, that in partes of the churche, faultes may be founde, and sundrie men that seme to be of the Churche, and be in the Churche in deede, maie fal and perish: al this we graunt.* 1.612 But that the whole, catholique, and vniuersal Churche, whose faith we professe, may erre, fall, and faile: that we denie vtterly, whiche had ben this Defenders part to proue, els he talketh to no purpose. And where S. Paule rebuketh al the Galathians in general, as though al had forsaken their faith, he doth it after the wonte of the Prophetes, both in that and other epistles, for the greater partes sake, re∣prehending al, though some deserue praise. As for the Corinthians, though many among them were faulty, yet who considereth how be beginneth his epistle to them, shal finde that he‡ 1.613 acknowleged a Churche among them. For thus he writeth: Paule by vocation by Apostle, &c. to the churche of God which is at Corinth. &c.

The B. of Sarisburie.

That in any particulare Churche faultes may be founde, that, ye saie, ye wil confesse. But that the whole Catholique Vniuersal Churche may erre and faile, that, you saie, ye denie vtterly.

Notwithstandinge it is certaine, that the Churches of Corinthe, and Gala∣tia, and sundrie others, are nowe, not in any Particulare portion, but thorowly departed from the Faith: and are nowe wholy subiecte to the Turke.

This therfore muste needes be your meaning, that al be it al other Particulare Churches throughout the worlde happen to erre, yet the Churche of Rome, that is to saie, the Pope and his Cardinalles, can neuer erre. This Lesson, I trowe,* 1.614 ye learned of Petrus de Palude: For neither Christe, nor any of his Apo∣stles euer taught it you. This woorthy Doctour saith thus: Tota Ecclesia Petri non potest à Fide deficere. Omnes autem Ecclesiae Apostolorū omniū possunt deficere à Fide totaliter, indigentes ab Ecclesia Petri confirmari: The whole Churche of Peter, cannot wholy faile from the Faithe. But al the other Churches of al the A∣postles may faile wholy from the Faithe, hauinge neede to be confirmed by the Churche of Peter.* 1.615 And to this ende, you your selfe cal the Romaine Faith, the Catholique Faith: making no maner difference betweene either other.* 1.616 And therefore Pope Nico∣las thus auaunceth, and thundreth out his owne Authoritie: Non quaelibet Terrena Sententia, sed illud Verbum, quo constructum est Coelum, & Terra, per quod denique

omnia condita sunt Elementa, Romanam fundauit Ecclesiam: Not any worldly Sectence, but the selfe same Woorde, where by Heauen, and Earthe was made, and whereby al the Elementes were created, was it, that founded the Churche of Rome. By whiche woordes he meaneth, that the Romaine Faithe shal stande as faste, as the Funda∣tions of Heauen, and Earthe. Euen so Peter assured his promisse vnto Christe: Although,* 1.617 saide he, al others denie thee, yet I alone wil not denie thee. No, though I shoulde presently die with thee, yet I onely wil neuer denie thee. Neuerthelesse, when it came to trial, the same Peter denied him firste.

Nowe, that the Churches of Rome, whiche you cal the Catholique Churche, maie erre, & be foresaken of God, it is euident by the plaine woordes of S. Paule. For thus he writeth euen vnto the Churche of Rome:* 1.618 Quòd si aliqui ex ramis fra∣cti sunt &c. If any of the boughes be broken of, and thou, beinge a wilde Oliue tree arte graffed into the natural Oliue, and made Partaker of the roote, and of the fatnesse thereof, boaste not thee selfe againste the boughes. If thou boaste, (remember) thou bearest not the Roote: but the roote beareth thee. Thou wilte saie, The boughes are broken of, that I might be graffed in. Wel, they are broken of for theire Infidelitie: but thou standest faste by Faithe. Be not highe minded: but stande in awe. Seeinge God hath not spared the Natural boughes, leste happily he spare not thee. See therefore the goodnesse, and the sharpenesse of God: His sharpenesse towardes them, that are fallen awaie: but his goodnesse towardes thee, if thou continewe,* 1.619 and remaine in goodnesse. Othervvise thou (beinge the Churche of Rome) shalte likevvise be smitten of. Hereby it is plaine, that the Churche of Rome maie faile, and fal from God, no lesse, then other like Churches. For otherwise this aduertisement of S. Paule had benne in vaine.

Therefore Hormisda,* 1.620 beinge him selfe Bishop of Rome, writeth thus, Dile∣ctissimi Fratres, continuas preces ad Dominum fundamus, & iugi deprecatione posca∣mus, vt & institutione, & opere illi, cuius esse membra cupimūs, adhaereamus. nec vn∣quam ab illa via, quae Christus est, deuio tramite declinemus: ne ab eo iustè, quem im∣piè reliquerimus, deseramur: My dearely beloued Brethren, let vs Praie vnto God, that bothe by profession, and by order of life, we maie cleaue to him, whose Members we desire to be: and that by any crooked path we neuer turne from that waie, whiche is Christe: leste vvee (beinge the Churche of Rome) be iustely forsaken of him, vvhom vvic∣kedly vvee haue forsaken. Thus would not the Pope him selfe haue written in the behoufe of the Churche of Rome, yf he had thought, the same Churche coulde neuer haue erred.* 1.621 To be shorte, Chrysostome saithe, Ecclesia, quocun{que} mo∣do egerit contra voluntatem Christi, abijci digna est. Non autem abijcitur propter longanimitatem Christi, nisi sola causa Transgressionis: The Churche, by what waie so euer shee doo againste the wil of Christe, is woorthy to be geuen ouer. Yet through the pa∣tience of Christe, shee is neuer geuen ouer, but onely for breakinge his commaundementes.

The Apologie, Cap. 13. Diuision. 2.

Surely Christe prophesied longe before of his Churche, that the time shoulde comme, when Desolation shoulde stande in the Holy Place.* 1.622 And S. Paule saith, that Antichriste shoulde once set vp his owne Tabernacle, & stately Seate in the Temple of God: and that the time should be, vvhen menne should not avvaie vvith Holsome Doctrine, but be turned backe vnto fables, and lies, & that within the very Churche.* 1.623 Peter likewise telleth, how there shoulde be teachers of lies in the Churche of Christe: Daniel the Prophete spea∣kinge of the later times of Antichriste, Truthe, saithe he, in that season shalbe throvven vnder foote, & trodden vpō in the vvorld.

And Christe saithe,* 1.624 The calamitie and confusion of thinges shalbe so excedinge greate,* 1.625 that euen the chosen, if it vvere possible, shalbe broughte into erroure: & that these thinges shal comme to passe, not emongest the Gentiles, and Turkes, but euen in the Holy Place, in the Temple of God, in the Churche, & in the Com∣panie & Felovvship of those, whiche professe the name of Christe.

M. Hardinge.

The Prophecie of Daniel concerninge the Abomination of Desolation, whereof Christe spake in the Gospell, wee thinke with the‡ 1.626 best learned Diuines, that it is to be referred, not to the ende of the worlde,* 1.627 nor to the driuinge away of the Faithe by Antichriste, as ye imagine, but to the consum∣mation and final endinge of the Synagog.

Touchinge that ye saie of Antichriste, it maketh nothinge againste the Catholikes, against whose Faithe he preuaileth not. Mary, many good menne thinke, that he hath already begonne to set vp his Tabernacle, and stately seate in the hartes of many, whiche ought to be the Temple of God, by his foreronners Martine Luther, Zuinglius, Caluine, and you their scholers, with the reste of that wicked rable. VVhere ye adde, and that within the Churche, it is* 1.628 more then ye founde in S. Paule. But we vnderstande your good will, though wee finde you without euer a good reason. And ye wee graunte,* 1.629 ye came out from vs, as S. Iohn saithe, but yee were not of vs. For if ye had benne of vs, yee woulde haue taried with vs. So maie the saieinge of S. Peter be referred to you, and likewise that of Daniel, whiche ye alleage, though the woordes be not in Daniel. For your schoolemaisters and you are a limme of Antichriste and ye labour what ye can, to ouerthrowe and treade vnder foote the true Faithe of the Churche, and the Catholike Religion.

The B. of Sarisburie.

What néeded you,* 1.630 M. Hardinge, to talke so mutche in the fauoure of Anti∣christe? Or, why should you be gréeued, to heare him called the Abomination of Desolation? S. Paule calleth Antichriste, the Man of Sinne: Somme saie, He shalbe wholy possessed of the Diuel: Your owne Hippolytus saithe, He shal be the Diuel him selfe. Yet haue fewe menne founde them selues gréeued with sutche saieinges.

I knowe, the Woordes of Christe, & of Daniel, by diuers Expositions, haue beene diuersly applied. Yet maie ye not wel thus condemne al their Iudgementes, that haue applied the same to Antichriste. Origen one of the moste Ancient Fa∣thers of y^• Churche, entreatinge of Antichriste, contrarie to your Exposition, saith thus:* 1.631 Ipse est Abominatio Desolationis: Antichriste is y• Abomination of Desolation.

S. Chrysostome saithe, Hic Antichristus dicitur Abominatio Desolationis: quia multorum Christianorum animas facturus est desolatas à Deo: This Antichriste is called the Abomination of Desolation: for that he shal cause the Soules of many Christianes to be desolate, and foresaken of God. Gregorius Nazianzenus saithe, Antichristus veniet in Desolatione Mundi.* 1.632 Est enim Abominatio Desolationis: Antichriste shal comme in the Desolation of the worlde: For he is the Abomination of Desolation. S. Hie∣rome saithe, Abominatio Desolationis intelligi potest omne dogma peruersum: By the Abomination of Desolation we maie vnderstande any manner Peruerse Doctrine: Whereof, no doubte, in Antichriste shal wante no stoare. And againe, speakinge namely of the Man of vvickednesse, the Aduersarie of Christe, vvhiche is Anti∣christe, that lifteth vp him selfe aboue al,* 1.633 that is called God, He saithe, Abominatio Desolationum erit in Templo, vs{que} ad Consummationem temporis: The Abomi∣nation of Desolation shal stande in the Churche, vntil the Consummation, or ende of time.

S. Ambrose saithe, Abominatio Desolationis execrabilis Aduentus Anti∣christi est: The Abomination of Desolation is the cursed comminge of Antichriste.

S. Hilarie expounding these selfe same woordes of Christe, When ye shal see y^e Abo∣mination of Desolation standinge in the Holy place, saith thus, De Antichristi tem∣poribus haec loquutus est:* 1.634 Christe spake these woordes of the time of Antichriste. Like∣wise saith Theodoretus, writinge vpon y^• Prophete Daniel, Abominationem De∣solationis ipsum vocat Antichristum. And bisides others, the moste Ancient, & most Catholique Fathers, likewise saithe Eusebius Emissenus in a special Homilie to this purpose. Now, M. Hardinge, whereas ye so certainely assure your selfe, y^• these woordes of christe maie in no wise be taken of y^• confusion, & horroure, y^• shalbe at y^• ende of y^• worlde, bisides al these Learned & Godly Fathers, I beseche you, con∣sider the whole drifte,* 1.635 & circumstance of the place, & the woordes, that Christe spake immediately before. The Apostles demaunded him this question: What is the token of thy Comminge (to Iudgement) and of y^• ende of the worlde? To this question Christe answeareth in this wise: Take heede, y^t noman deceiue you. Many shal comme in my name, and shal saie, I am Christe: and shal deceiue many. Yee shal heare of warres, and talkes of warres: But be not yee troubled: Al these thinges must happen: yet this is not the ende, &c. Ma∣ny Passe Prophetes shal rise, and shal deceiue many. Iniquitie shal encrease: Charitie shal waxe colde. Who so continueth vnto the ende, he shalbe saued. And this Gospel of the Kingedome shalbe Preached in al the worlde, for a witnesse vnto al Nations, and then shal come the ende. The nexte woordes, that folowe, are these, Therefore when ye shal see the Abo∣mination of Desolation, y^t was spoken of by Daniel, &c. Thus maie yee sée, M. Harding, by the very course, & te••oure of Christes answeare, y^t, if the Iudgemente, be the Iudgemente: if the Ende, be the Ende: if the VVorlde, be y^• VVorlde, then must these woordes needes haue relation to the Ende of the vvorlde: what so euer any of your beste Learned Diuines, of whom ye haue hitherto named none, haue taught, or saide to y^• contrarie.* 1.636 Whereas wee saie, Antichriste shal stande euen vvithin the Churche, y^•, ye saie, we finde not in S. Paule. Notwithstandinge, oure good wil, ye saie, ye vnderstande: although ye finde in vs neuer a good Reason. As for the good∣nesse of our Reasons, wée wil not striue. But whether S. Paule saie, y^• Antichriste shal stande in y^• Churche, or no, let vs be iudged by S. Paule. His woordes be plaine Adeò,* 1.637 vt in Templo Dei sedeat, tanquam Deus: So that he wil sitte in the Churche of God, as if he were God. If the Churche of God, be the Churche, then dothe S. Paule saie, Antichriste shal sitte vvithin the Churche. In like sense Christe saith, An∣tichriste shal sitte in the Holy place:* 1.638 By whiche woordes many of the best learned Fathers haue expounded, the Churche. S. Augustine saith, Non enim Templum alicuius Idoli, aut Daemonis, Templum Dei Apostolus diceret: For the Temple of an Idole, or of a Diuel, the Apostle would neuer cal the Temple of God. And he addeth further, Quidam putant rectiùs Latinè dici, sicut in Graeco est, nō, in Templo Dei, sed, in Templum Dei sedeat: Tanquam ipse sit Templum Dei, quod est Ecclesia. Sicut dicimus, Sedet in amicum, id est, velut amicus: Somme menne thinke, we should bet∣ter reade it in Latine,* 1.639 as it is in the Greeke, not, He sitteth in the Temple of God, but, he sit∣teth For, or As the Tēple of God: As if he him selfe vvere the Temple of God, vvhiche is the Churche. As we saie, He sitteth for a Frende, y^t is, He sitteth as a Frende. Here S. Augustine saithe, Antichriste shal not onely sitte in y^• Churche, but also shal shewe him selfe in outwarde appearance,* 1.640 as if he him selfe were the Churche it selfe. Now, M. Hardinge, who this shoulde be, I reporte me to your owne Do∣ctoures, of whom one hath written thus, Papa quodammodò virtualiter est tota Ec∣clesia: The Pope in a māner by waie of vertue, or Power,* 1.641 is the whole Vniuersal Churche. S. Hierome saith, Antichristus stabit in loco Sancto, id est, in Ecclesia, & se ostendet, vt Deum: Antichriste shal stande in the Holy place, that is to saie, in the Churche: and shal shewe him selfe, as if he were God. S. Chrysostome saithe, Incident in Abominatio∣nem Desolationis, quae stat in Sanctis Ecclesiae locis: They shal fal into the Abo∣mination of Desolation, that standeth in the Holy places of the Churche.

S. Hilarie saithe,* 1.642 Vnum moneo: Cauete Antichristum. Malè enim vos parietū

ch. coepit:* 1.643 male Ecclesiam Dei in tectis, aedificijs{que} veneramini. Anne ambi∣guum est, in ijs Antichristum esse sessurum? One thinge I reade you: Beware of An∣tichriste. For it is not wel, that ye should be thus in loue with walles: It is not wel, that ye should honoure the Churche in houses, and buildinges. Is there any doubte, but Anti∣christe shal sitte in the same? S. Paule saithe, Mysterium iniquitatis operatur: (Sathan) woorketh the Mysterie of iniquitie: That is to saie, he openeth not him selfe, but what so euer he doothe, he doothe it in couerte. Vpō whiche woordes Ansel∣mus saith,* 1.644 Iniquitas eorum est Mystica, id est, Pietatis nomine pallia••a: The ini∣quitie of them is Mystical, that is to saie, It is cloked, and coered with y^• name of Godlinesse.

Therefore S.* 1.645 Chrysostome saithe, Christiani, qui sunt in Christianitate, vo∣lentes accipere firmitatem Fidei verae, ad nullam rem fugiant, nisi ad Scripturas, &c. The Christianes, that be in Christendome, willinge to haue the stedfastnesse of the true Faithe, let them flee to none other thinge, but onely to the Scriptures. Otherwise, if they looke to any thinge els, they shal be offended, and perishe, not knowinge whiche is the true Churche: And so shal they fal into the Abomination of Desolation, that standeth in the Holy places of the Churche.

The Apologie, Cap. 14. Diuision. 1. &. 2.

Albeit these same warninges alone maie suffice a wiseman, to take heede, he doo not suffer him selfe rashely to be deceiued with the name of the Churche, and not to staie, to make further inquisition thereof by Goddes Woorde, yet biside al this, many Fathers also, many learned, and Godly menne, haue often and carefully complai∣ned, how al these thinges haue chaunced in their life time. For euen in the middest of that thicke miste of darkenesse, God would yet there should be somme, whoe, though they gaue not a cleare, and brighte light, yet should kendle, were it but somme sparke, whiche menne, be∣inge in the darkenesse, might espie.

Hilarius, when thinges as yet were almoste vncorrupte, and in good case too,* 1.646 Yee are il deceiued, saith he, vvith the loue of vvalles: ye doo il vvoorship the Churche, in that ye vvoorship it in houses and buildinges: yee doo il bringe in the name of peace vnder roofes. Is there any doubte, but Antichriste vvil haue his Seate vnder the same? I rather recken Hilles, vvoodes, Pooles, Marishes, Prisons, and Quauemires, to be places of more safetie: for in these the Prophetes either abidinge of their accorde, or forced thither by violence, didde Prophesie by the Spirite of God.

Gregorie, as one, whiche perceiued, and foresawe in his minde the wracke of al thinges, wrote thus of Iohan Bishop of Constantino∣ple, the firste of al others, that commaunded him selfe to bee called by this newe name, the Vniuersal Bishop of vvhole Christes Church:* 1.647 Yf the Churche, saith he, shal depende vpon one manne, it vvil soone fal dovvne to the grounde. Who is he that seeth not how this is comme to passe longe sithence? For longe agone hath the Bishop of Rome willed to haue the whole Churche depende vpon him selfe alone. Wherefore it is no marueile, though it be cleane fal∣len downe longe agone.

M. Hardinge.

Ye make a foule lie, Syr defender, vpon S. Gregorie. The Woordes you recite, be your owne, not his. Is it not inough to lie your selfe, as you doo very often, but that you father lies also vpon the Do∣ctoursi Thankes be to God, that so ye bewraie the weakenesse of your cause.‡ 1.648 Neither in any Epistle to Iohn Bishop of Constantinople, as you saie in your Apologie, nor in any to Mauritius the Emperoure, as you haue noted in the margent, writeth Gregorie,‡ 1.649 that if the Churche shall depende vpon one mā, y^• whole shal fall to grounde. I see well, you would faine Gregorie had so written. And if he had, yet your argument had benne naught. For you take not the right minor, whiche should haue benne this, The Church doth depende vpō one man, if you would make your reason good, and after the rules of Logike. For where your minor speaketh onely of the Popes will, thereof your conclusion fo∣loweth not. Dispose your propositions in the forme of a Syllogisme, and you shall espie your owne fe∣ble reason. And if you make that your minor, then graunte you that, whiche you denie.

The woordes whereof you gather this pretensed saieinge of Gregorie,* 1.650 as I suppose, be these: If a∣ny man hath caught vnto himselfe that name (of Vniuersall Bishop) in that Churche (of Constantino∣ple) then the whole Churche, (whiche God forbid) fell from his state, when he that is called Vniuersal, fell. Gregorie vnderstandeth by the name, Vniuersall Bishop, as him selfe declareth in many places. * 1.651 suche a one, as is a Bishop altogether and onely, so as there be no other Bishop besides him. Now if it were graunted, that the Bishop of Constantinople were this one and onely Vniuersal Bishop, this in∣conuenience would folowe, that with the fall of that Vniuersall Bishop, the Vniuersall Churche also fell. For where the Churche is, there be Bishoppes: and where be Bishoppes, there is the Churche: and a ‡ 1.652 Bishop Vniuersall, by Gregorie, is as muche as all Bishoppes. That this beinge graunted, the whole Churche is fallen from the Faithe, thus he proueth. For (saithe he) the Bishoppes of Constant inople haue fallen into the goulfe of great and detestable Heresies: as Nestorius, who thinkinge Christe to be two persones, and beleuinge that God coulde not be made man, ranne to a Iewishe Infidelitie: and as Macedonius, who denied the holy Ghost to be God. VVherefore if the B. of Constantinople be the Vni∣uersall Bishop, accordinge to the sense aforesaide, then at the fall of him from the Faithe, as when those two before named fell, the Churche also falleth, as then by this reason, when they were Bishops, it fell. Thus reasoneth S. Gregorie in that Epistle to Mauritius. But because to Gregorie it semeth very farre from reason, and incredible, that the Churche should fall from the Faithe, and faile: there∣fore he enucigheth againste Iohn the Bishop of Constantinople for chalenginge that name of Vniuer∣sal Bishop, and concludeth that the* 1.653 Bishop of that See in any wise can not so be.

But if the woorde, Vn••uersall, signifie a soueraintie of charge, and Supremacie of Gouernement ouer the whole Churche,‡ 1.654 whiche Christe committed to Peter, and in Peter to his Successours the Bishoppes of Rome,* 1.655 when he saide, Feede my Shepe: in this sense it is not impious nor erroneus, nor contrary to the minde of S. Gregorie, to call the Successour of Peter, Christes vicare in Earth, the Vniuersal Bishop, * 1.656 that is to saie, the highest of al, and hauinge power ouer all other Bishoppes, and Bishop of the Vni∣uersall Churche. And, as Christe gaue to S. Peter and his successours, for the benefite of his Churche, a Supreme auctoritie and power▪ so for the same Churches sake,* 1.657 for whose loue he deliuered him selfe to death,* 1.658 by petition made to his Father, he obteined for him and his successours the Priuilege of this su∣preme and moste excellente grace, that their Faithe shoulde neuer faile. In consideration of whiche singular Priuilege, obteined by Christe and* 1.659 graunted to the see Apostolike, and to none other, Grego∣rie rebuketh Iohn the Bishop of Cōstantinople so much, as one that presumptuously vsurped that newe name of vniuersal Bishop against the statutes of the Gospel, and against the Decrees of the Canons.

To conclude, if either Gregorie, or any other man shoulde sa••e, that the Churche dependeth vpon one man: he mighte seeme to saie truthe, meaninge rightly, and that not alone, nor without good Authoritie.* 1.660 For suche a saieinge we finde vttered by S. Ierome. The safetie of the Churche (saithe he) dependeth vpon the dignitie of the highest Priesie, who if he haue not auctoritie peer∣lesse and aboue all other, there will be so many Schismes in the Churche, as there be Priestes. VVhich peerlesse auctoritie aboue all other, as S. Hierome in that place dothe attribute to ‡ to the Bishop of e∣uery Dioces directly,* 1.661 so consequently to Peters Successor, to whom it was saide, Feede my Sheepe. For

by what reason in eche Dioces it behoueth one Prieste to be highes••ouer other Priestes,* 1.662 by the same and in like proportion nolesse it behoueth, that in the whole Churche one Bishop be highest ouer other Bi∣shoppes. I meane, for auoidinge Schismes.

The B. of Sarisburie.

Yf yée had better looked on your Bookes, M. Hardinge, ye woulde not haue benne so hasty in dealinge Lies. Wée falsifie not that good Fathers Woordes: but reporte them truely, as wée finde them. For thus he writeth in sundrie places, of Iohn the Bishop of Constantinople, that firste auanced him selfe aboue al his Brethren, and required to be called the Vniuersal Bishop of al the worlde: Vni∣uersa Ecclesia â statu suo corruit,* 1.663 quando is, qui appellatur Vniuersalis, cadit: The whole Vniuersal Churche falleth from her state, when he falleth, that is called the Vni∣uersal Bishop. This is no Lie, M. Hardinge: Conferre the places: & yée shal finde the woordes, as wee reporte them. It standeth not, neither with your profes∣sion, nor with your modestie, so vncourteously to vse your tongue. We neither Lie our selues, nor father Lies vpon the Doctoures. God be thanked, his cause is sutche, as maie wel be maineteined without Lies.

But, to put you further oute of doubte, the sense of these woordes ye maie finde often vttered by S. Gregorie, in other places. Vnto Anastasius, the Bishop of Antioche,* 1.664 he writeth thus: Vt de honoris vestri iniuria taceam, si vnus Epis∣copus vocatur Vniuersalis, vniuersa Ecclesia corruit, si Vnus Vniuersus cadit: To dissemble the iniurie donne to your Honoure, if one Bishop be called Vniuersal, then if that One Vniuersal Bishop fal, the whole Vniuersal Churche goeth to grounde.

Againe he saithe in the same Epistle,* 1.665 Vos eandem causam Nullam dicere non de∣betis. Quia, si hanc aequanimiter portamus, Vniuersae Ecclesiae Fidem corrumpi∣mus: Ye maie not saie, This is a mater of no importance. For, if wee patiently beare these thinges, wee destroie the Faithe of the Vniuersal Churche.

Againe he saithe,* 1.666 In isto Scelesto vocabulo consentire, nihil aliud est, quàm Fidem perdere: To consente vnto this wicked Name, is nothinge els, but to lose the Faithe.

Againe,* 1.667 Flens dico: Gemens denuntio: Quia cùm Sacerdotalis Ordo intus ceci∣dit, foris diu stare non poterit: I speake it with teares: I tel it with sighe of Harte: For, seeinge the Order of Priesthoode is fallen within, it cannot nowe stande longe without

Againe,* 1.668 Diabolus ita validè in quibusdam Ecclesiae necessarijs Membris dentes fi∣git, vt nulli sit dubium, quin, nisi vnanimiter, fauente Domino, cunctorum prouida Pasto∣rum turba concurrat, omne, quod absit, citiùs ouile dilaniet: The Diuel so strongely fasteneth his Teeth in the necessarie Members of the Churche, that, onlesse by Goddes Grace, the prouident companie of al Bishoppes ioine togeather, there is no doubte, but he wil soone destroie the whole flocke: whiche God forbid. And againe he compareth the Pride of this name with the Pride of Antichriste: and saithe, that the one shal woorke the Confusion of the Churche,* 1.669 no lesse, then the other. Thus he saith, Nunquid nō, cùm se Antichristus veniens Deum dixerit,* 1.670 friuolum vald•• erit? Sed ramen nimis per∣niciosum. Si quantitatem vocis attendimus, Duae sunt Syllabae: si pondus iniquitatis, Vniuersa pernicies: When Antichriste shal comme, and cal him selfe God, shal it not be a very trifle? Yet shal it be marueilous hurteful (to the Churche). If ye weigh the quantitie of the woorde, it standeth in twoo Syllables: If ye consider the weight of the wickednesse, it is an Vniuersal destruction. These are no Lies, as it liketh you to calle them, M. Har∣ding: They are very plaine woordes: it is the vndoubted meaninge of S. Gregorie. And therefore he calleth this claime of Vniuersal Povver, a Superstitio••••s, a Pro∣fane, an Vngodly, & a Wicked title: a name of Hypocrisie: & a name of Blasphemie.

To auoide these Authorities, beinge so pregnāt, & so cleare, ye are faine to tan∣sie sundrie prety shiftes, sutche as, neither Iohn, nor Gregorie was euer hable to vnderstande.

Firste ye saie,* 1.671 This Iohn the Bishop of Constantinople meante by this title, vtterly to disgrade al Bishoppes, and Patriarkes, what so euer: and to make him selfe the Onely Bishop of al the world. It is a childish laboure, to seeke a knotte in a russhe, & to imagine doubtes, where the case is cleare. It is certaine, that the Bi∣shop of Constantinople meante none other Vniuersal Authoritie, then that now is claimed by the Pope. Therefore it is thus noted in the Booke, called Chroni∣con Eusebij,* 1.672 Institntum fuit, vt Romana Ecclesia Caput esset Ecclesiarum om∣nium: cùm priùs Constantinopolitana id vsurpare tentasset: Order was taken, that the Churche of Rome should be the Head of al Churches: whereas before, the Churche of Constantinople had attempted to Vsurpe the same. Whiche thinge is also noted by Matthias Palmerius of Florence, & that without any manner diffe∣rence, or change of woordes.* 1.673 Sabellicus saithe, Bonifaciusz. egit ab initio admini∣strationis suae cum Phoca,* 1.674 vt Romana Ecclesia esset omniū aliarum Caput. Est{que} id aegrè, nec sine multa contentione Apostolicae Sedi datum. Graeci id ad se de∣cus trahentes, ibi Christianae Pietatis Arcem esse oportere aiebant, vbi & Im∣perij: Bonifacius the thirde, at the firste enitre into his office, was an earneste suiter vnto the Emperoure Phocas, that the Churche of Rome might be the Heade of al other Churches. Whiche thinge hardely, and with greate laboure was graunted to the Apostolique See of Rome. The Grecians drawinge the same honoure vnto them selues, saide, It was necessarie, the Heade of Christian Religion shoulde be there, where as was the Heade of the Empiere: whiche was at Constantinople.

Likewise writeth Vrspergensis:* 1.675 At the requeste and suite of Pope Boniface, Phocas the Emperoure appointed the See of the Apostolique Churche of Rome, to be the Heade of al Churches. For before that time, the Churche of Constantinople wrote her selfe the First, or Chiefe of al others.

By these it maie appeare, M. Hardinge, it was greate folie for you, thus to ca∣••••••l at the name. For the Power, and Iurisdiction, then claimed by the Bishop of Constantinople, and afterwarde vsurped by the Bishoppes of Rome▪ was al one. Therefore S. Gregorie saithe to Iohn the Bishop of Constantinople,* 1.676 Tu quid Christo, Vniuersalis Ecclesiae Capiti, in Extremi Iudicij dicturus es examine, qui Cuncta cius membra tibimet conaris Vniuersalis appellatione supponere? What an∣sweare wilte thou make, at the trial of the Laste Judgement, vnto Christe the Head of the Vniuersal Churche, whiche thus by the name of Vniuersal Bishop, seekeste to make al his Members subiecte vnto thee? Euen the selfe same Vniuersal povver claimeth nowe the Bishop of Rome: and séeketh to make al other Bishoppes through the world, and the whole Vniuersal Churche of Christe, thral and subiecte vnto him.

The Bishoppes of Constantinople felle sommetimes into Heresies, & were deceiued. But Christe hath praied for Peter, that his Faithe shoulde not faise. Ergo, saie you, The Bishop of Rome can neuer possibly be deceiued. O, M. Hardinge, let shame once force you to refraine these Vanities. I doubte not, but hereafter in place con∣uenient I shalbe hable to shewe, that there haue benne mee Heretiques placed in S. Peters Chaire, euē in the See of Rome, then you are hable to finde in any one Sée within Europe.

Verily, S. Gregories reason, touching the danger, & Confusion of the Churche, weigheth nomore againste the Bishop of Constantinople, then againste the Bi∣shop of Rome. For thus he saithe, If he, that is called the Vniuersal Bishop, happen to erre, then needes must y^• whole Vniuersal Churche fal togeather with him into Erroure, And therefore if ye had perused the Councel of Basile, ye shoulde haue founde this selfe same reason alleged there, not againste the Bishop of Constantinople, but against the Pride,* 1.677 and Arrogancie of the Bishop of Rome. The woordes be these: Alioqui, errante Pontifice, sicut saepè contigit, & contingere potest, to••a

erraret Ecclesia:* 1.678 Otherwise, when so euer the Pope erreth, as he hath often erred, and maie erre againe, the vvhole Churche should erre with him. Thus wrote the Bishoppes, and, by your owne Iudgemente, Catholike Bishoppes, in the Councel of Basile: yet had they not forgotten the Praier, that Christe made for S. Peter.

And therefore Franciscus Zarabella, a notable Canoniste, and Cardinal of the Churche of Rome, seeinge the greate enormities, that grewe hereof, saithe thus: Papae faciunt quicquid libet,* 1.679 etiam illicita: & sunt plusquam Deus. Ex hoc infiniti se∣quuti sunt errores. Quia papa occupauit omnia iura inferiorum Ecclesiarum: ita vt inferiores Praelati fint pro nihilo. Et, nisi Deus succurrat statui Ecclesiae, V∣niuersalis Ecclesia periclitatur: The Popes doo now, what so euer they liste to doo, yea although it be vnlawfultand are becomme more then God. Hereof haue folowed infinite Er∣roures. For the Pope hath inuaded, and entred vpon al the right of the Inferioure Churches: so that the inferiour Bishoppes maie goe for nought. And onlesse God healpe the state of the Churche, the Vniuersal Churche is in danger. Thus hitherto, M. Harding, ye haue founde no lie.

Nowe, where ye woulde seeme to saie, Gregorie so reproued the Bishop of Constantinople, that neuerthelesse he claimed y^• same Title, & Vniuersal Autho∣ritie to him selfe: maie it therefore please you herein to stand to y^• Iudgemēt of S. Gregorie him selfe, of whō, I recken, ye doo not doubte, but he vnderstood his owne meaninge. Doubtelesse, if ye had so diligentely considered S. Gregorie, as ye beare vs in hande, ye should haue found, that, touchinge any his owne right here∣in, he Disclaimeth this Title, & refuseth it vtterly. For so he writeth to y^• Empe∣rour Mauritius:* 1.680 Nunquid ego in hac re, pijssime Domine, propriam causam defen∣d? O my moste Graceouse Lord, doo I herein quarrel for myne owne right? Againe he saith, Non mea Causa, sed Dei est Nō ego solus, sed tota turbatur Ecclesia: Quia piae Le∣ges, quia venerandae Synodi, quia ipsa Domini nostri lesu mandata, Superbi, at{que} pom∣patici cuiusdam Sermonis inuentione tuibantur: It is Goddes cause: It is not mine. Not I onely am troubled therewith, but also the whole Churche. For the Godly Lawes, the Reuerende Synodes, and the very Commaundementes of oure Lorde Iesu are broken by the inuention of a certaine prowde,* 1.681 and pompouse Name. Againe, Nullus Romanorum Pontificum hoc Singularitatis Nomē assumpsit: Nullus Decessorum meorum hoc tam profano vocabulo vti consensit: Nos hunc honorem nolumus obla∣tum recipere:* 1.682 None of al the Bishoppes of Rome euer tooke vpon him this name of Singularitie: None of my Predecessours euer consented to vse this Vngodly style: wee our selues wil not receiue this honoure, though it were offered.

Thus it appeareth by the Iudgemente of S. Gregorie, that this Vniuersal Authoritie is vtterly vnlawful, not onely in other Bishoppes, but also euen in the Bishop of Rome.

Touchinge the place of S. Hierome, I sée, ye are contente to geue ouer, and to recante youre former erroure. For in your Firste Booke, ye saie, these woordes are Notable aboue others: and therefore might not be dissembled. And where S. Hierome saithe,* 1.683 The safetie of the Churche hangeth of the Dignitie of the Highe Prieste (meaninge thereby euery seueral Bishop within his owne Limites) ye thought it good, thus to lard the same, by a proper parēthesis, with certaine other special stuffe, of your owne prouision: He meaneth the Pope, Peters Successour: as if this Highe Prieste, of whom S. Hierome writeth, could be none other, but the Bishop of Rome. Now vpon somme better aduise, & by waie of Retractation, ye saie thus, This peerelesse Authoritie aboue al other, S. Hierome dooth at∣tribute to the Bishop of euery Diocese: whiche in déede was the very meaninge of S. Hierome. Certainely, if S. Hierome, by these woordes, meante Onely the Bishop of Rome, as ye tolde vs before, then he meant not the Particulare Bishop

of euery Diocese, as ye tel vs nowe. Therefore ye muste néedes confesse, that either nowe, or before, ye haue soughte meanes to beguile your Reader. As for the Pope, Peters Successour, he meante nomore of him, then of any other Bishop. If it shal likewise hereafter please you, to cal in other your like ouersightes, ye shal publishe more truthe, and encumber your Reader with lesse Erroure.

The Apologie, Cap. 14. Diuision. 3.

Bernarde the Abbate, aboue foure hundred yeeres paste, writeth thus: Nothinge is novve sincere, and pure emongest the Cleregie: vvherefore it resteth, that the Man of Sinne shoulde be reueled. The same Bernarde in his Treatie of the Conuersion of S. Paule, It seemeth novve, saithe he, that Persecution hath ceased: no, no, persecution seemeth but novve to beginne, and that euen from thē, vvhich haue chiefe preeminence in the Church. Thy frendes and neighbours, O God, haue dravven neere, and stood vp against thee: frō the sole of the foor to the crovvn of the head, there is no part vvhole. Iniquitie is proceded from the Elders, the ludges and Deputees, vvhiche pretende to rule thy people. VVee cannot saie novve, Looke hovve the people is, so is the Prieste. For the peo∣ple is not so il, as is the Prieste. Alas, alas, O Lorde God, the self same persones be the chiefe in persecu••ing thee, vvhich seeme to loue the Highest place, and beare moste rule in thy Churche. The same Bernarde againe vpon the Canticles writeth thus: Al thei are thy frendes: yet are thei al thy foes: Al thy kinnesfolke: yet are thei al thy aduersaries. Beinge Christes seruauntes, thei serue Antichriste. Beholde in my reste, my bitternesse is moste bit∣ter.

The Apologie, Cap. 15. Diuision. 1.

Roger Bacon also,* 1.684 a man of greate fame, after he had in a vehe∣mente Oration touched to the quicke the woeful state of his owne time, These so many errours, saith he, require and looke for Anti∣christe. Gerson complaineth, that in his daies al the Substance, and efficacie of Sacred Diuinitie was brought vnto a glorious con∣tention, & oftentatiō of wittes, & very Sophistrie. The poore menne, called pauperes à Lugduno, menne, as touching the manner of theire life, not to be misliked, were woonte boldely to affirme, that the Romishe churche (from whence alone al Counsel, and Order was then sought) was the very same Halot of Babylon, and rovvte of Diuels, whereof is Prophesied so plainely in the Apocalyps.

M. Hardinge.

Now commeth me he in with a newe band, which consisteth of tagge and ragge, and a weake companie, God knoweth, they be to shewe theire faces againste the Catholike Churche, whiche (as the

Holy Ghoste speaketh by Salomon) is terrible like an armie of men set in bataile raie.

Firste frier Bacon the Coniurer, and negromanser, as commonly they saie o him, he is set in the forewarde, a man of greate fame forsoothe.

Then commeth in the good plaine father Gerson, a writer in our Graundfathers time: he com∣plaineth, that Friers and studentes gaue them selues too mutche to the vnprofitable subtilitie of Scho∣lastical questions. VVhat maketh this againste the faithe of the Churche?

After these, this Defender placeth in an out winge the falle brethern of Lyons, commonly called VValdenses, or Pauperes de Lugduno, notorius Heretikes condemned of the Churche. These be∣inge detestable Heretikes condemned of the Churche, we recke not what they saie, no more then what Luther saieth, what Zuinglius, what Caluine, what these Defenders them selues saie, what Antichriste, what Sathan saieth. For the enimies of Gods truthe maie not be admitted to geue witnes againste the Truthe.

The B. of Sarisburie.

Of these laste Authorities, whiche ye calle tagge, and ragge, wée neuer made any greate accoumpte. Notwithstandinge bothe Iohannes Gerson, and Rogerus Bacon were notable, and famouse in theire times, and in al respectes comparable then with the beste. Plaine Father Gerson (for by sutche woordes ye thought if beste to quaile his credite, beinge otherwise coumpted a suttle disputer, and a pro∣founde Schole Doctoure) vvas Chauncellar of the Vniuersitie of Parise: and for his wisedome, and Learninge, was thought woorthy to be the Directoure of al the Bishoppes in the Councel of Constance.

Rogerus Bacon, as it appeareth by his Booke, De Idiomate Linguarum, was hable to iudge of the Latine, Greeke, and Hebrevve tongues: and difides diuerse other Bookes, writeth also sundrie Epistles vnto Pope Clemente: wherein he mutche complaineth of the ruine, and Confusion of the Churche. Certainely the weakest of these bothe, hath more weight, and Substance, then either your Amphilochius, or your Abdias, or your Hippolytus, or your Leontius, or youre Anacletus, or your Pope Clemens, whom ye so often cal the Apostles felovve.

Howe be it, there is no man so simple, but maie beare witnesse to the Truthe. Clemens Alexandrinus, Lactantius, Arnobius, Eusebius, S. Augustine, & other Holy Fathers thought it no preiudice to theire cause, to allege the witnesse of the Frantique Sibylles: S. Paule allegeth the Authorities of the Heathen Poëtes, Aratus, Menander, Epimenides, that neuer knewe God: Christe thought it no scorne, to receiue witnesse at Infantes mouthes: No, he refused not the Diuels, when they bare witnesse with him, and saide, We knowe, that thou arte Christe the Sonne of the Liuinge God. Pauperes à Lugduno founde faulte with the Pride of the Pope:* 1.685 with the lewde life of the Cleregie: with Purgatorie: with Holy Wa∣ter: with Pardonnes: and with other your like deceiuinges of the people.

They translated the Bible: and praied in theire natural knowen mother ton∣gue. These were theire Erroures: Therefore were they called detestable Hereti∣ques: therefore were they cōdemned by your Churche of Rome. But Goddes Name be blessed for euer. Sithence that time the Popes painted Power hath stil abated: and these poore detestable condemned Heretiques haue stil encreased.

The Apologie, Cap. 15. Diuision, 2.

I knowe wel yenough the Authoritie of these foresaid persones wilbe but lightly regarded amongest these men▪ Howe then if I cal foorth those for witnesses, whō they thē selues haue vsed to honoure? What if I saie, that Adrian the Bishop of Rome did frankly con∣fesse, that al these mischieues braste out firste from the high Throne of the Pope?

M. Hardinge.

Here haue wee a man of strawe set vp,* 1.686 whom this defender nameth Adrian Bishop of Rome. He geueth him a waze of strawe in his hande, that a farre of semeth to be a sore weapon, taken out of the armorie of Platina,* 1.687 as is pretended. But when ye come neare and beholde what felow this is, and conferre with Platina, touchinge his weapon, ye see it to be a fained thinge. For there is no sutche saieinge by Platina attributed to any of the‡ 1.688 six Adrians Bishoppes of Rome, ‡ whose liues he writeth. And mo there were not. Therefore where you saie, What if I saie, that Adrian, &c. I answere thereto, that if you so saie, you saie a false lie.

The B. of Sarisburie.

Touchinge this pretie fansie of a man of Cloutes, and a vvaze of stravve, I sée wel, M. Hardinge, ye thoughte it good policie, to clowte vp the matter, and to satisfie your Reader with a stravven ansvveare. The stravve was in your eies, M. Hardinge, & not in the man. Ye stoode too far aluffe: your eies daseled: and there∣fore ye knewe not, what ye sawe. If ye had drawen neare, ye should soone haue founde your owne erroure. It was no man of stravve, but Pope Adrian the sixthe, and laste, that wée spake of: Onlesse ye thinke the Popes Holinesse to be a man of stravve. For thus he pronounced at Norinberg in Germanie in the great assemblie of y^• Empiere, by the mouthe of Cheregatus his Legate a Latere. A Sacerdotibus iniquitatem populi dimanare: multis nunc annis, grauiter, multis{que} mo∣dis peccatum esse Romae:* 1.689 & inde à Pontificio Culmine malum hoc, atque luem ad in∣feriores omnes Ecclesiarum Praefectos defluxisse: Thus Pope Adrian bade his Legate saie, That the iniquitie of the people grewe from the Priestes: And that nowe, for the space of many yeeres, there haue benne greate, and greuous offenses committed in Rome: And that al this plague, and mischiefe hath flowed vnto al the Inferioure Rulers of the Churche, euen from the Highe Throne of the Popes Holinesse. This same storie is also extante,* 1.690 printed at Colaine in a Booke called Fasciculus rerum Sciendarum.

Thus therefore once againe wée saie, M. Hardinge, that Pope Adrian. 6. frankly confessed, that al these mischiefes procéeded firste euen from the Throne, or Seate of the Popes Holinesse: and, saieinge the same, notwithstandinge your vnciuile speache, wée saie no lie.

And, leste ye shoulde thinke, this Legate Cheregatus either of foregeateful∣nesse, or of malice, did his errante otherwise, then he had in Commission, the like woordes haue sithēce bēne vttered in your owne late chapter at Tridente by Cor∣nelius the Bishop of Bitōto. These be his woordes: Effecerunt tandem, vt Pietas in Fucum,* 1.691 & Hypocrisim, &c. They haue brought to passe, that Godlinesse is turned into Hy∣pocrisie: and that the Sauoure of Life is turned into the Sauoure of Deathe. Woulde God they were not gonne wholy with general consente, from Religion, to Superstition: from Faithe, to Infidelitie: from Christe, to Antichriste: from God, to Epicure: saieing with wicked harte, and filthy mouthe, There is no God. Neither hath there benne this greate vvhile any Pastoure, or Pope, that regarded these thinges. For they al (bothe Pope, and others) sought theire ovvne: and not so mutche as one of them (neither Pope, nor Cardinal) sought for the thinges, that perteine to Iesus Christe.

Therefore, M. Hardinge, ye maie hencefoorthe spare your Vnsauery, and bit∣ter speaches: For in these reportes there is no lie.

The Apologie, Cap. 15. Diuision. 3.

Pighius acknowlegeth herein to be a faulte, that many Abuses

are brought in,* 1.692 euen into the very Masse, whiche Masse otherwise he woulde haue se••••e to be a moste reuerend matter. Gerson saithe, that through the number of moste fonde Ceremonies, al the Vertue of the Holy Ghoste, whiche ought to haue ful operation in vs, and al true godlinesse is vtterly quenched, and deade. Whole Graecia, and Asia complaine, howe the Bishoppes of Rome with the martes of theire Purgatories and Pardons, haue both tormented mennes Con∣sciences, and piked theire purses.

M. Hardinge.

In deede pighius in his sixth cōtrouersie, speaking of priuate masses, denieth not but certaine abuses be crept into that most Holy and most helthful thing, for so he speaketh. And adding further, we snow (saith he) to what man, and to what men it perteineth the same to correcte. And let eche man ac∣knowledge his owne measure, and vnderstande his dutie. As who shoulde saie, it is not meere for e∣uery man to take vpon him to amend any thinge that is amisse about the Masse. For he meaneth not that the Masse it selfe is erroneus, as ful wel there he declareth: but that men be faulty in abusinge that moste Holy Sacrifice. For many come to the Aulter, vnworthely. Many be presente at it, that ought not to come within the Churche dores. Some Priestes be of so lewde liues, and of so vnreuerent be∣hauiour at it, as it were better they abstained Albeit, I thinke, he meante rather sutche abuses, as the learned Fathers of the prouincial Councel of Coulen woulde to be amended: to witte, certaine pecu∣liar offices of Masses deuised by men of late yeeres besides the ordinance of the Ancient forefathers.

As for the other greate troupe ye bringe with you out of Grece and Asia, firste, we require you to make them agree with your selues, and with the Catholike Churche aboute the procession of the Holy Ghoste, and then we shal answere both you, and them concerning your greuous matter of Purga∣torie and Pardons. It is not our manner to take the saieinges of Heretikes for good and sufficient Au∣ctoritie.

The B. of Sarisburie.

In déede, M. Hardinge, here ye hewe ouer highe. Ye take vpon you to make vs vnderstande Pigghius meaninge: & yet by your owne Confession it appeareth, yée neuer knewe your selfe, what he meante. Ye saie, He founde faulte with the vn∣woorthinesse, either of the Priestes, or of the people, ye knowe not, whether: or with some what els, noted in the late Chapter of Colaine, ye knowe not, what. Yet what so euer it shal please you to imagine, ye thinke, you haue wronge, if wee beléeue you not imme∣diately vpon youre woorde. But Pigghius him selfe, whoes tale ye would so fame telle, saithe not, as you woulde make him saie, Abuses haue creapte into the Prieste, or Peo∣ple, But plainely, and simply he saithe, Erroures haue creapte into the Masse.

Howe be it, These Erroures, ye saie, what so euer they be, no man maie redresse, but onely the Pope.* 1.693 And good cause, why. For your Doctoures saie, Papa ex nihilo potest facere aliquid: the Pope of nothinge can make somme thinge: And, what so euer he doo, noman maie saie vnto him, Domine, cur ita facis? Sir, vvhy doo you so? And the very harte, and roote of al your Diuinitie of Louaine is this, Christe hath praied for Peter: Ergo, the Pope can neuer erre. But if ye meane plainely, and, if there be no dissimulation, nor Hypocrisie in your woordes, tel me, I befeche you, euen as you desire to be beléeued, Of al the Errours y^e Phigghius meante, for the space of these fourtie yéeres, what one Erroure hathe the Pope redressed? Theire is no plainenesse in this dealinge, M. Harding. Your minde is not to séeke redresse, be the faulte neuer so euident: but stil to continewe your selues in credite, and the worlde i•• erroure.

Al the Christians of Graecia,* 1.694 and Asia, ye saie, be Heretiques: and therefore ye recke not, what they saie. No doubte: for they saie, the Pope is not the Heade of the Churche.* 1.695 Whiche thinge who so euer denieth, saith Pope Nicolas, muste néedes be holden as an Heretique. Thomas Aquinâs for that good affection, & re∣uerence, he bare towardes the Pope, saithe thus, Dicere, Papam non habere Vni∣uersalis Ecclesiae Primatum, est error similis errori dicentium, Spiritum Sanctum à Filio non procedere: To saie, that the Pope hath not the Primacie of the Vniuersal Churche, it is an Erroure like vnto the Erroure of them, that (mainteine Heresie tou∣chinge the Holy Trinitie, and) saie, The Holy Ghoste procedeth not from the Sonne of God. Of your readinesse herein Ludouicus Viues writeth thus, Augustinum Vetustas sua tuetur. Qui si reuiuisceret cum Paulo, certe ille contemptui esset Rhetorculus,* 1.696 aut Grammaticulus: Paulus verò vel insanirè, vel Haereticus vi∣deretur: S. Augustine is safe nowe bicause of his age. But if he, and Paule were aliue againe, he shoulde be shaken of as a bad Rhetorician, or a poore Grammarian. But S. Paule should be taken, either for a madde man, or for an Heretique.

Nowe iudge you, M. Hardinge, what Churche of yours is this, where as S. Paule, the Apostle of Christe, if he vvere novv aliue, should goe for an Here∣tique. Vesputius, as I remēber, after he had trauailed far, & had seene y^• Manners, & Religions of many Countries, saithe thus, Graeci implicati sunt multis Erroribus: The Greekes are entangled with many Errours: But he addeth withal: Faxit Deus, ne & Latinis multae irrepserint Stultitiae. God grount, there be not many folies entred al∣so into the Churche of Rome.

Surely, the Christian menne, that be this daie in Graecia, and Asia, vtterly abhorre the Pope,* 1.697 with al the deformities of his Churche. The Gréeke Emperour Michael Palaeologus, for that he had submitted him selfe to the Pope, in the late Councel of Florence, was therefore afterward abhorred, and hated of his people, while he liued: and beinge deade, was forebidden Christian Burial. Isidorus the Archebishop of Kiouia in Russia, for that, beinge returned from the said Councel, he beganne for vnities sake,* 1.698 to moue the people to the like submission, was therfore deposed from his Bishoprike, and put to deathe.

The Apologie, Cap. 16. Diuision. 1.

As touchinge the Tyrannie of the Bishoppes of Rome, and theire Barbarous Persianlike Pride, to leaue out others, whom per∣chaunce they recken for enimies, bicause they freely, & liberally finde faulte with theire vices, the same menne, whiche haue leadde theire life at Rome in the Holy Cittie, in the face of the moste Holy Father, who also were hable to see al theire secretes, and at no time departed from the Catholique Faithe, as for example. Laurentius Valla, Marsilius Patauinus, Frauncis Petrarke, Hierome Sauanorola, Abbat Ioakim, Baptiste of Mantua, and before al these, Bernarde the Abbate, haue many a time and mutche complained of it, geuinge the world also sommetime to vnderstande, that the Bishop of Rome him selfe (by your leaue) is very Antichriste. Whether they spake it true∣ly, or falsely, let that goe: sure I am, they spake it plainely. Neither canne any man allege, that those Authours were Luthers, or Zuin∣glius Scholars: for they liued not onely certaine yeeres, but also cer∣taine ages ere euer Luther, or Zuinglius names were hearde of.

M. Hardinge.

If this Defender were compared to a mad dogge, some perhappes woulde thinke it rude, and an vnmanerly comparison. Let the man be as he is, who so euer he be: verely the manner and fashion of bothe is like, howe so euer I be contente, his person be honoured with the due regard of a man. For as the mad dogge runneth vp and downe, here and there, and nowe byteth one thinge, and then an other, snappeth at man and beaste, and resteth not in one place: So this Defender, to deface the Churche, she∣weth him selfe to haue a very vnquiet heade. Nowe he ronneth at the Bishop of Rome, then at the whole cleregie. Nowe he barketh at errours in Doctrine, and sheweth none, then he snappereth at manners, and backebiteth mennes liues. Nowe he bringeth foorth Scriptures, and them he stretcheth and racketh, but they reache not home. Then commeth be to the Doctoures, and maketh them of his side whether they wil, or no. From Doctoures he runneth to Coniurers, to riminge Poetes, and to He∣retikes themselues. I thinke they had rather ronne to the Turkes, then the Catholike Faithe shoulde be receiued. And here leauinge that he tooke in hande to proue, that the Churche erreth in necessary Doctrine, he flingeth at the tyrannie and pride of the Bishoppes of Rome, and bringeth in for wit∣nes againste them, white and blacke, good and bad. So he hurte them, he careth not howe, by what meanes, ne by what persons.

Firste to geate credite, he vttereth a manifeste lie, saieinge of them al, they leadde theire life at Rome in the Holy Cittie vnder the nose of the moste holy Father, and might see al his secretes, and ne∣uer foresooke the Catholike Faithe. His witnesses be these: Laurence Valla, Marsilius of Padua, Fran∣cis Petrarch, Hierome Sauonarol••, Ioachim Abbot, Baptiste of Mantua, and S. Bernarde, whom of spite he calleth Bernarde the Abbot. Nowe let vs see howe many lies here be made at once. VVhereas of al these‡ 1.699 neuer a one leadde his life at Rome, but Laurence Valla, who was a Canon of Laterane, and this Defender saieth that al did: there is one lie. That al these might see the Popes secretes, there be two lies. That none of these foresooke the Catholike faithe,* 1.700 there be three lies. As for Laurence Valla, he was not in euery pointe very sounde, as it appeareth in his Booke of Free wil, and in his an∣notations vpon the newe Testamente. In althinges he handled, he shewed him selfe newe fangled, rather then groundedly lerned, as wel in grammer and logike, as in diuinitie.

But Mars. lius of Padua, to please the Emperouve Ludouicus Bauarus, who liued aboue twoo hun∣dred yeeres paste, through malice conceiued againste Pope Iohn the xxij of whom the saide Ludouicus was for iuste causes excommunicate, went so farre in schisme.‡ 1.701 as at length he fel into Heresie.

And Abbot Ioachim, whiles he reproued Peter Lombarde,* 1.702 vttered Heresie contrarie to the Ca∣tholike faithe, touchinge the Trinitie: and therefore his booke was condemned by the Churche, though his person was not condemned, because he submitted him selfe, and his writinges to the iudgemente of the Holy Romaine Churche, as we finde in the Decretals. That al these haue greately and often complained of the Bishoppes of Rome theire tyrannie and pride,‡ 1.703 there be foure lies.* 1.704 That they de∣clared the Pope him selfe to be very Antichriste,* 1.705 there be fiue lies. And whereas, to make this sha∣meles lie, you aske leaue, so we aske leaue of you to tel it you, and to challenge you of a lie, and saieplainely vnto you, that speaking of them al, you belie them, and that you shal neuer be able to proue that you saie of them.

Francis Petrarch the Italian Poēte, and Baptiste of Mantua the Latine Poëte, speake like Poëtes, eche of them once in theire woorkes againste the euil manners of the Courte of Rome. But what proufe maketh al this, that the Romaine Churche, that is to saie, the Weast Churche, whiche onely re∣maineth, and euer hath remained whole and sound of Faithe, erreth in Doctrine? Or what argumente can you gather out of al these, I wil not saie againste the life, but againste the office, Auctoritie, and dignitie of the Bishop of Rome? The argumente, you can make hereupon is this: Poëtes reprehende the vices of the Courte of Rome: Ergo, the Pope is Antichriste. Or, ergo the Catholike Churche er∣reth, and is to be foresaken. VVhat force is in this reason, euery reasonable man, be he neuer so meane of witte, may soone iudge:

The B. of Sarisburie.

Your Comparison of Madde Dogges, M. Hardinge, becommeth wel the rest

of your Courteous eloquence.* 1.706 Who so shal marke, howe vainely you snappe at, what so euer ye can imagine, is in your waie: nowe at our Logique: nowe at our Rhetorique: nowe at our Greeke: nowe at our Latine: nowe at our Lamenesse: nowe at our leane Cheekes: nowe at oure thinne Beardes: nowe at our Superin∣tendenteshippes: nowe at our Ministershippes: nowe at oure Maistershippes: nowe at our Mashippes, (for this is the sobrietie, and grauitie of your speache): and further howe greedily, and egrely ye fasten your teeth, and feede your selfe with Winde, and are stil snappinge, and catche nothinge: although in regarde of man∣hood he spare to cal you a Madde Dogge, as it liketh you to calle others, yet he maie wel thinke you scarcely to be a sober man.

Christe founde faulte, sommetime with the Bishoppes: Sommetime with the Priestes: Sommetime with the Scribes: Sommetimes with the Phariseis: Sommetime with the People: Sommetime with theire Religion: Sommetime with theire Traditions: Sommetime with theire Ignorance: Sommetime with theire Praiers: Sommetime with theire Fastinges: sommetime with theire Life: Sommetime with theire Hypocrisie: Sommetime with theire Crueltie: And thus in your fantasie, he ranne hither, and thither, vp, and downe. Yet, I trowe, ye wil not touche him with your Comparisons, nor saie therfore, as ye saie to vs, he had a very vnquiet Heade.

Who so hath eies to see, and considereth the miserable Abuses of the Churche of Rome, touchinge either Life, or Religion, cannot lightly wante iuste mater to reproue. Ye remember, what Churche it is, whereof S. Bernarde saithe,* 1.707 A planta pedis, vsque ad verticem Capitis non est Sanitas vlla: Non est iam dicere, vt Populus, sic Sacerdos. Quia nec sic Populus, vt Sacerdos: There is not one whole place from the sole of the foote, to the toppe of the Heade. Wee maie not nowe saie, As is the People, so is the Prieste: For the People is nothinge so il, as is the Prieste.

Ye saie, these witnesses dwelt not in Rome: and here in a smal matter, ye haue noted a great lie. Howe be it, Bernarde the Abbate, that dwelte furtheste of, was twise in Rome:* 1.708 and was Chiefe of Councel with Pope Innocentius in his grea∣teste affaires Franciscus Petrarcha was made Poete in the Capitol, and keapte Laura his Concubine in the eie of the Pope, and had his moste aboade in Rome. Laurentius Valla vvas Cauon of the Cathedral Churche in Late∣rane, and leadde his Life, and died in Rome. Briefely, S. Bernarde onely excep∣ted, al the reste were Italians, and dwelte neuer far from Rome: & as it maie ap∣peare by the plainenesse of theire speache, vnderstoode somme parte of the déepeste Secretes of the Churche of Rome.

Marsilius Patauinus, ye saie, was an Heretique: But what one Heresie he defended, or before what Iudge he was conuicted, or where he was either ab∣tured,* 1.709 or pounisshed for the same, neither you, nor any of al your Felowes haue hitherto tolde vs. Therefore wée muste thinke, He vvas an Heretique vvith∣out Heresie:* 1.710 as somme menne be Doctoures vvithout Diuinitie.

Ioachimus Abbas founde faulte with the Bishop of Rome: And therefore he muste néedes be an Heretique. As for that he is charged in the Popes Decretalles with erroure, touchinge the Trinitie, it is a greate Vntruthe: as ye maie clearely perceiue by a Booke, that Martin Luther hath pourposely written in his Defence.

But,* 1.711 to comme neare the matter, and to speake of the thinge, that moste misli∣keth you, S. Iohn saith, Antichriste shal fitte in a Cittie builte vpon seuen Hilles: (and so is the Cittie of Rome). Irenaeus saith, The number of Antichristes Name shalbe ex∣pressed

by this woorde, Latinus. Sibylla saith, The greateste terroure, and furie of his Empiere,* 1.712 and the greateste woe, that he shal woorke, shal be by the bankes of Tyber. Whiche circumstances séeme plainely to painte out the Cittie of Rome.

S. Hierome saithe, Antichristus fedebit in Templo Dei: vel Hierosolymi, vt quidam putant: vel in Ecclesia, vt veriùs arbitramur: Antichriste shal fit in the Tem∣ple of God: either at Hierusalem, as somme thinke: or els in the Churche (of God) it selfe: vvhiche vvee take to be the truer meaninge. S. Gregorie saithe, Ego fiden∣ter dico, quo'd quisquis se Vniuersalem Sacerdotem vocat, vel vocari defiderat, in ela∣tione sua Antichristum praecurrit: I speake it boldely: Who so euer calleth him selfe the Vniuersal Prieste, or desireth so to be called, (as doth the Pope) in the Pride of his harte he is the forerenner of Antichriste.

And when Iohn, then Bishop of Constantinople, had firste entred his claime vnto this title,* 1.713 S. Gregorie made answeare vnto the same, Ex hac eius Su∣perbia, quid aliud, nisi propinqua iam esse Antichristi tempora designantur? By this Pride of his, what thinge els is signified, but that the time of Antichriste is euen at hande?

Againe he saithe vpon occasion of the same, Rex soperbiae propè est: &, quod di∣ci nefas est, Sacerdotum est praeparatus exercitus: The Kinge of Pride (that is Anti∣christe) is comminge to vs: and an Armie of Priestes is prepared: whiche thinge is wicked to be spoken.* 1.714 S. Hierome saithe, Antichristus omnem Religionem suae subijciet Pote∣stati: Antichriste shal cause al Religion to be subiecte to his Power.

I wil not here take vpon me to discrie, either the Person, or y^• dwelling Place of Antichriste. Who so hath eies to sée, let him sée. These Circūstances agree not vnto many. S.* 1.715 Paule saith, Antichriste woorketh the Mysterie, or secrete practise of Iuiquitie. Whereupon the Glose saith, Mystica est Impietas Antichristi, id est, Pieratis nomine palliata: The wickednesse of Antichriste is Mystical: that is to saie, (It is not plaine, & open, or easy to be espied of euery body, but) cloked vnder the name of Godlinesse.

And, for as mutche as M. Hardinge thinketh, wee misallege these Writers, and violently force them to our side, whether thei wil, or no, S. Bernarde saithe thus,* 1.716 Bestia illa de Apocalypsi, cui datum lest os loquens Blasphemias, & bellum gerere cum Sanctis, Petri Cathedram occupat, tanquam Leo paratus ad praedam: That Beaste, that is spoken of in the Booke of Reuelations, vnto whiche Beaste is geuen a mouthe to speake Blashemies, and to keepe warre againste the Sainctes of God, is novve gotten into Peters Chaire, as a Lion prepared to his praie, Ioachimus Abbas saide a∣boue three hundred yéeres sithence,* 1.717 Antichristus iam pridem natus est Romae: & al∣tiùs se extollet in Sede Apostolica: Antichriste is already borne in Rome: and shal auaunce him selfe higher in the Apostolique See.

Arnulphus,* 1.718 in the Councel of Remes, saith thus, Quid hunc, Reuerēdi Patres, in sublimi Solio residentem, veste purpurea, & aurea radiantem, quid hunc, inquam, esse censeris? Nimirùm, si charitate destituitur, sola{que} scientia inflatur, & extollitur, Antichristus est in Templo Dersedens, & sese oftendens, tanquam sit Deus: What thinke you, Reuerend Fathers, of this man (be meaneth the Pope) sittinge on highe in his Throne, glitteringe in purple, and clothe of Golde? What thinke you him to be? Verily, if he be voide of Charitie, and be blowen vp, and auaunced onely w^t knowledge, then is he Antichrist, sitting in the Temple of God, and shewing out him selfe, as if he were God.

The Bishoppes in the Councel at Reinspurg saie thus,* 1.719 Hildebrandus Papa, sub specie Religionis, iecit Fundamenta Antichristi: Pope Hildebrande, vnder a coloure of holinesse (by forebiddinge Priestes mariage) hath saide the Fundation for An∣tichriste.* 1.720 Dantes an Italian Poëte by expresse woordes calleth Rome the Whoore of Babylon. Fanciscus Petrarcha likewise saithe, Rome the Whoore of Baby∣lon: The Mother of al Idolatrie,* 1.721 and Fornication: the Sanctuarie of Heresie: and the Schole of Errour. I knowe, these woordes wil séeme odious vnto many. There∣fore I wil staie, & spare the reste. The Pope him selfe, for that he sawe, to whoes

Person, and credite these thinges belonged, therefore in his Late Councel of Laterane gaue straite Commaundemente to al Preachers,* 1.722 that noman shoulde dare once to speake of the Comminge of Antichriste.

The Apologie, Cap. 17. Diuision. 1.

And what marueile if the Churche were then carried awaie with errours in that time, specially when neither the Bishop of Rome, who then onely ruled the roste, nor almoste any other, either didde his duetie, or once vnderstoode, what was his duetie? For it is harde to be beleeued, whiles they were idle and faste asleepe, that the Di∣uel also al that while either fel asleepe, or els continually laie idle. For howe they were occupied in the meane time, and with what faithfulnesse they tooke care of Goddes House, though we holde our peace, yet, I praie you, let them heare Bernarde theire owne frende. The Bishoppes (saith he) vvho novve haue the charge of Goddes churche, are not Teachers, but Deceiuers: They are not Feeders, but Beguilers: They are not Prelates, but Pilates. These wordes spake Bernarde of that Bishop, who named him selfe the higheste Bishop of al, and of the other Bishoppes likewise, whiche then hadde the place of gouernemente. Bernarde was no Lutherane: Ber∣narde was no Heretike: he had not forsaken the Catholike Churche: yet neuerthelesse he did not lette to cal the Bishoppes, that then were, Deceiuers, Beguilers, & Pilates. Nowe, when the people was open∣ly deceiued: and Christian mennes eies were craftily bleared: and Pilate sate in Iudgement place, and condemned Christe, and Christes Members to Swerde, and Fiere, O good Lorde, in what case was Christes Churche then? But yet tel me, of so many, and so grosse errours, what one erroure haue these menne at any time refour∣med? Or what faulte haue they once acknowledged, and confessed?

M. Hardinge.

VVhy Sirs, are ye so wel learned, and so holy of life your selues, that ye take vpon you to iudge the Bishop of Rome, Christes chiefe officer in earthe, and al other men, before the time of your Apostates, and Renegate Frters, to haue ben both impious for not doing theire dutie, and ignorant for not kno∣winge what was theire dutie? VVas al Vertue so farre bannished, al necessarie knowledge and Chri∣stian learninge so cleane put out, that wee muste nowe beginne to learne how to beleue, and howe to liue a Christian life of sutche light preachers,* 1.723 Wicked vowbreakers, lewde Lecherous Lurdens, and detestable blasphemers, as your deuilishe rable is?

S. Bernardes wordes to Eugenius be these: Age indagemus adhuc diligentiùs, quis sis, &c. VVel goe too.* 1.724 Let vs somewhat more diligently examine, what manner a man thou art, what person thou bearest for the presente time in the Churche of God. VVho art thou? The greate Preieste, the hi∣ghest Bishop. Thou arte the chiefe of al Bishoppes, thou arte the heire of the Apostles: for primacie thou arte Abel, for Gouernement Noë, for Patriarkship Abraham. for holy order Melchiscdech, for di∣gnitie Aaron, for Auctoritie Moyses. for iudgemente Samuel, for power Peter,* 1.725 for thy anointinge Christe. Thou art he••to whom the Keies were deliuered, to whom the Shepe were committed. There be also other porters of Heauen, and Pastours of flockes. But thou so mutche farre passinge al other, as thou haste inherited bothe names mutche more indifferent. They haue theire flockes assigned vnto them. ech man one. Al are committed to thee, the one whole flocke to one. Neither arte thou onely the Pastour of al the Sheepe, but also the onely Pastour of al the Pastours.

VVherefore accordinge to thine owne Canons,* 1.726 other are called into parte of care, thou into fal∣nes of power. The Auctoritie of others is restrained to certaine prescripte boundes: thine is extended euen vpon those, who haue receiued power ouer others. Canst not thou, if there be cause why, close vp heauen gates againste a Bishop, depriue him of his Bishoprike, and geue him vp to the Deuil?

Nowe heare an other reason whiche confirmeth that prerogatiue to thee, as wel as the other. The Disciples rowed,* 1.727 and our Lorde appeared vnto them on the shore, and that in his Body nowe againe restored vnto life, whiche was more confortable vnto them. Peter knowing that it was our Lorde, leapte into the sea,* 1.728 and so came vnto him, and the reste came by bote. VVhat meaneth this? Forsooth it was a signe of the singulare Popedome of Peter, by whiche he tooke into his Gouernemente, not one onely one Shippe, as the other did, eche man his owne, but the whole worlde.

The B. of Sarisburie.

Apostates, Renegates, Lecherous Lurdaines, Detestable, Diuelishe rable? O M. Hardinge, the Vessel, that helde this liquoure, was not cleane. Wee con∣demne not your Cleregie, either for life, or for Learning: but onely reporte there∣in the iudgemente of others, youre special frendes. And therefore, if any thinge mislike you herein, the faulte is in them, & not in vs. S. Bernarde saith, Your Bi∣shoppes in his time were not Doctoures, but Deceiuers: Not Feeders, but De∣frauders: Not Prelates, but Pilates. Iudge you nowe, in what case the Churche of God stoode then, when the Bishoppes, that were the Guides, and Leaders of the people, might be compared to Pilate, that gaue Sentēce in iudgement against Christe.

Iohannes Vitalis a Cardinal of Rome, and therefore in no wise of your parte to be refused,* 1.729 saithe thus, De Sacerdotibus modernis dicit Hieremias: Stupor, & mira∣bilia facta sunt in terra. Prophetae praedicabant mendacium: & Sacerdotes ap∣plaudebant manibus: Et populus meus dilexit talia: Concerninge the Priestes, that nowe be, Hieremie saith, Honoure, and woonders are wrought vpon the Earth. The Pro∣phetes haue preached Lies: the Priestes haue clapte theire handes at it for ioie, and liked it wel: and my people hath loued sutche thinges.

Albertus Magnus saith,* 1.730 Illi, qui modo' praesunt in Ecclesijs, plurimùm sunt Fures, & Latrones: plùs Exactores, quàm Pastores: plùs Spoliatores, quàm Tutores: plùs Mactatores, quàm Custodes: plùs Peruersores, quàm Doctores: plùs Sedu∣ctores, quàm Ductores. Isti sunt Nuntij Antichristi, Subuersores Ouiū Christi: They that nowe gouerne the Churche, for the most parte, be Theeues, and Murtherers: more Catches, then Feeders: more Spoilers, then Defenders: more Killers, then Keepers: more De∣ceiuers, then Doctoures: more Beguilers, then Cuiders, These be the vauntcurrers of An∣tichriste, the Subuerters of the Sheepe of Christe.

VVilliam Holcote saithe,* 1.731 Sacerdotes moderni sunt similes Sacerdotibus Baal: sunt Angeli Apostatici: sunt similes Sacerdotibus Dagon: sunt Sacerdotes Priapi: sunt Angeli Abyssi: The Priestes of this time are like the Priestes of Baal: Thei are the Renegate Angels: They are like the Priestes of Dagon: They are the Priestes of Priapus: They are the Angels of Helle.* 1.732 S. Bernarde saithe, Dicimini Pastores, cùm sitis Raptores. Fratres, Iesus hodiè elegit sibi multos Diabolos Episcopos. Non sunt Pastores, sed Traditores: Ye are called Bishoppes, but ye are Rauenners. O my Brethren, Iesus at this time hath chosen vnto him many Diuels to be Bishoppes: thei are not Feeders: thei are Traitours.* 1.733 Iohannes Sarisburiensis saide boldely vnto Pope Adrian the fourth, Ideò mea opinione Papae frequentiùs moriūtur, ne totam corrumpant Eccle∣siam: Therefore in my iudgemente the Popes die the oftener, leste (if they should continew longe) they shoulde infecte the whole Churche.

Againe S.* 1.734 Bernarde saithe, Pudeat Successores Apostolorum Lucem non esse Mundi, sed Modij: Mundi autem tenebras. Dicamus eis, Vos estis tenebrae Mundi:

Let it shame the Successours of the Apostles not to be y^e Lighte of the Worlde, but the Light of the Busshel: and rather the Darkenesse of the VVorlde. Let vs therefore saie vnto them, yee are the Darkenesse of the VVorlde.

Through these spectacles wée maie beholde the state of the Churche of Rome. For Christe saithe,* 1.735 If the Lighte it selfe, that is in thee, be made Darkenesse, how greate then wil the Darkenesse it selfe be? How can the Cittie be keapte in safetie, if the Watcheman be blinde, and sée nothinge? If the Blinde leade the Blinde, bothe falle into the pitte.* 1.736 Christe saithe, Dormientibus illis, creuerunt Zizania: While the Hus∣bandemenne were asleepe, then the Cokle, and Darnel grewe. S. Hilarie saithe, Ec∣clesiae, intra quas Verbum non vigilat, naufragae sunt: The Churches, wherein Goddes VVoorde watcheth not, suffer shipwracke, and are drowned.

But Bernarde, ye saie, stoutely maineteineth the Popes Supremacie. I graunte you. Neither did wée euer allege him, to proue the contrarie. He defendeth also other greate, and grosse errours, as liuinge in a time of déepest Darkenesse. But the Reason,* 1.737 he vseth, seeme very weake, specially to winne so great a mater. For thus he saithe, Peter leapte into the vvater, and came to Christe: The reste of the Disciples came by bote:

Ergo, The Pope hath the Iurisdiction of al the vvorlde.

Sutche other prety Reasons, made in the Popes behalfe, ye maie finde many. Peter Crab,* 1.738 that lately compiled the Bookes of Councelles, reasoneth thus:

Peter paide the tribute monie for Christe, and him selfe: Christe saide vnto Peter, Folowe thou me: Againe he saide, Lanche foorthe into the deepe: Againe, Peter arte thou asleepe? Couldest thou not watche with me one houre? And againe, From hencefoorthe thy name shalbe Peter: And, Peter drewe his Swerde, and cutte of Malchus Eare:

Ergo, saithe he, The Pope hath Vniuersal Authoritie ouer the whole Churche of God.

Notwithstandinge, how so euer these Reasons holde, Bernarde saithe, The Popes are the Heades of the Churche. True it is. But againe the same Bernard saith, The same Heades are the Ministers of Antichriste, Deceiuers, Defrauders, Ra∣uenners, Traitours, the Darkenesse of the Worlde, VVoulfes, Pilates, and Di∣uels. And this was sufficient for our pourpose.* 1.739 S. Gregorie saithe, Considerate, quid de Gregibus agatur, quando Lupi sunt Pastores: When the VVoulfe is becomme the Sheephearde, consider then, what maie becomme of the Flocke.

As for that S. Bernarde saithe, The Pope is Abel: The Pope is Noë: The Pope is Abraham: The Pope is Melchisedek: The Pope is Aaron: The Pope is Moses:* 1.740 The Pope is Samuel: The Pope is Peter: The Pope is Christe, I doubte not, but your owne Conscience wil answeare, it is too mutche. Yet is that a greate deale more likely, that others haue saide, as I haue alleged before, The 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 posses∣sion of the Catholique Churche to be their owne, and cal vs Here∣tiques, 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,* 1.741 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 Can∣tharus 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,* 1.742 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 fashio∣ned, 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 * 1.743 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 mem∣bers 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 dis∣agree. 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.* 1.744

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,‡ 1.745 but onely in a case, when he hath to doo with an Heretike, who wil not admitte the auctoritie of the Churche. Therefore* 1.746 a true Churche maie be founde, whiche is not shewed in the Scriptures, so the contrarie

thereof be not shewed in the Scriptures.* 1.747 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 Do∣natistes, so we must needes folow's. Augustine in bringinge Scripture against them, not as the‡ 1.748 onely proufe in deede (whiche they falsely saie) but as a very good and chiefe kinde of proufe, moste profi∣table 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 mem∣bers throughout the worlde.‡ 1.749 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 pre∣tende 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.* 1.750 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,* 1.751 Diuinarum Scripturarum Canonicis Libris ostendant. Ecclesiam Christi, sicut ipsum Caput Christum, in Scripturis Sanctis Canonicis de∣bemus agnoscere: VVhether they haue the Churche, or no, let them shewe by the Cano∣nical Bookes of the Holy Scriptures. VVee muste knowe the Churche of Christe, euen as wee likewise knowe Christe, whiche is the Heade of the Churche, in the Holy Canonical Scrip∣tures. Againe he saithe,* 1.752 Ecclesiam sine vlla ambiguitate Sancta Scriptura de∣monstrat: The Holy Scripture sheweth the Churche without any doubtefulnesse.

Againe, Quaestio est, vhi sit Ecclesia. Quid ergo facturi sumus? Vtrùm in verbis nostris eam quaesituri, an in Verbis Capitis sui, Domini nostri Iesu Christi? Futo, quòd in illius potiùs Verbis eam quaerere debemus,* 1.753 qui Veritas est, & optimè nouit Corpus suum: The question, or doubte is, where the Churche should be. What then shal we doo? VVhether shal wee seeke the Churche in our owne woordes, or in the VVoordes of her Heade, whiche is oure Lorde Iesus Christe? In my Iudgemente wee ought rather to seeke the Churche in his VVoordes: for that he is the Truthe, and beste knoweth his owne Body.

Againe,* 1.754 Non audiamus, Haec dico, Haec dicis: Sed audiamus, Haec dicit Domi∣nus. lbi quaeramus Ecclesiam: Ibi discutiamus causam nostram: Let vs not heare these woordes, This saie I, This saiste thou: But these woordes set vs heare, Thus saithe the Lorde: there let vs seeke the Churche: there let vs discusse oure cause. And againe,* 1.755 Nolo Humanis Documentis, sed Diuinis Oraculis Sanctam Ecclesiam de∣monstrari: I wil not haue the Holy Churche to be shewed by Mannes Iudgemente, but by Goddes VVoorde.

Likewise saithe S.* 1.756 Chrysostome, Nunc nullo modo cognoscitur, quae sit vera Ecclesia Christi, nisi Tantummodò per Scripturas: Now can noman knowe, whiche is the true Churche of Christe, but Onely by the Scriptures. Againe he saithe, in like fourme of woordes, Volens ergo quis cognoscere, quae sit Vera Ecclesia Chri∣sti, vnde cognoscat in tanta confusione similitudinis,* 1.757 nifi Tantummodo' per Scri∣pturas? If a man be desirous to knowe, whiche is the true Churche of Christe, how can he know it in sutche a confusion of likenesse, but Onely by the Scriptures? These woordes be so euident and so plaine, that noman with modestie maie wel denie them.

And, whereas you saie, Al this notwithstandinge, A true Churche maie be founde, whiche is not shewed in the Scriptures. S. Ambrose saithe,* 1.758 Ecclesia fulget, non suo, sed Christi Lumine: The Churche shineth (or is knowen) not by her owne Lighte, but by the Light of Christe, whiche is, by the VVoorde of God.

And chrysostome saithe,* 1.759 Qui Sacra non vtitur Scriptura, sed ascendit aliunde, id est, non concessa via, hic Fur est, & Latro: Who so vseth not the Scripture, but geateth vp an other waie, that is, by a waie, that is not lawful, he is a Theefe, and a Murtheier.

Againe he saithe,* 1.760 Hierusalem hîc semper Ecclesiam intellige, quae dicitur Ciuitas Pacis: cuius Fundamenta posita sunt super Montes Scripturarum: Here by Hie∣rusalem euermore vnderstande thou the Churche, whiche is called the Cittie of Peace: The Fundations whereof are saide vpon the Mountaines of the Scriptures.

Ye magnifie your Churche of Rome, and saie, It shieth on highe vpon the Mounte. Yet S. Bernarde saithe to the Pope, and his Cleregie, as it is alleged before, Vos estis Tenebrae Mundi: Ye are the Darkenesse of the VVorlde. Therefore ye maie not wel vaunte your selues so mutche of the brightnesse of your Beames. As for that, ye cal our Churche the Synagoge of Lucifer, and Antichriste, we maie wel suffer it to blowe euer, as the vaine vnsauery smoke of somme impatiente Cholerique humoure. Our cause is not the woorse, M. Hardinge, in the Iudgemente of the wise, for that you haue learned so readily to speake il.

But what Louanian vanitie is this, to saie, The Members of the Churche of Christe abide in the Vnitie of the Pope? What Scripture, or Doctoure, or Father euer tolde you of sutche Vnitie? S. Paule saith, Wee are alone not in the Pope, but) in Christe Iesu. And what so greate Vnitie, can you saie, there is, or hathe benne in your Popes?* 1.761 Platyna saithe, Post Stephanum semper haec consuetudo seruata est, vt acta Priorum Pontificum sequentes ant infringereat, aut omnino' tollerent: It hathe benne an ordinarie custome emonge the Popes euer sithence the time of Pope Steuin, that the Popes, that folowed afterworde, would euermore either breake, or abolishe the Actes of the Popes,* 1.762 that had benne before them. Erasmus saith, Iohannes. 22. & Nicolaus totis Decretis inter se pugnāt, id{que} in his, quae videntur ad Fidei negotium pertinere: Pope Iohn. 22. and Pope Nicolas in theire whole Decrees are contrarie the one againste the other: yea, and that in maters, that seeme to belonge to cases of the Faithe.

To be shorte, the Popes haue fouly corrupted the Scriptures: they haue corru∣pted the Decrees, & Canons of Councelles: they haue benne Sorcerers, Idolaters, Scribes, & Phariseis: Thei haue benne Arian Heretiques: Nestorian Heretiques: Monothelite Heretiques: Montaniste Heretiques: thei haue mainteined damna∣ble Heresies against y^• Godhed of Christe: against y^• Personne of Christe: against y^• VVil of Christe: & against the Immortalitie of the Soule: they haue henne con∣trarie to themselues, one directly, and expressely againste an other: Yet muste the Pope beare vp the whole Churche of God, euen as Atlas beareth vy the Heauens? and onlesse al the worlde abide in him, is there no Vnitie in the Churche?

Thus saith Hosius,* 1.763 Vnum praeesse toti Ecclesiae, vs{que} ade ò est necessarium, vt abs{que} hoc Ecclesia Vna esse non possit: It is so necessarie a thinge, that one haue the gouernmente of the whole, that otherwise the Churche of God cannot be One.

Likewise it is noted in the Popes ovvne Gloses vpon his Decretalles, Constat Ecclesiam ideo esse vnam, quia in Vniuersali Ecclesia vnum est caput Supremum, scilicet, Papa: It is plaine, that the Churche is one, for that in the Vni∣uersal Churche there is one Supreme Heade, that is, the Pope. An other of your Do∣ctours doubteth not to steppe yet a litle farther,* 1.764 and thus to expounde the woordes of Christe, Fiet Vnū Ouile, & Vnus Pastor: Quod quidem de christo intelligi non potest: Sed de aliquo alio Ministro, qui praesit loco eius: There shalbe one Folde, and one Shepehearde. These vvoordes vvee maie not vnderstande of Christe, but of somme other Minister, that ruleth in his roome. By whiche Doctours Catholique Iudgemente wée finde, that the Vnitie of the Churche hangeth not of Christe, but of the Pope.

But these be ouer vaine, and grosse vanities. For though the Pope, were no Pope, yea, though Antichriste were the Pope, yet is Christe hable to holde his Churche in perfite Vnitie.* 1.765 S. Paule saithe, Christus est Caput, ex quo totum Corpus coagmentatur, & connectitur: Christe is the Heade, of whom the whole Bo∣dy (of the Churche) is framed faste, and ioined togeather. Therefore S. Chryso∣stome saithe,* 1.766 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 Vni∣tie 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.* 1.767 The Diuel was not altogeather voide of sutche furniture, when he came to tempte Christe. S. Cyril saithe, Omnes Haeretici de Scriptura diui∣nitùs inspirata sui colligunt erroris occasiones: Al Herotiques out of the Heauenly inspi∣red Scriptures geather occasion of their erroure. Athanasius saithe, Haeretici Scriptu∣tarum 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 as∣sausteth 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,* 1.768 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,* 1.769 Papa Lux venit in Mundum: & di∣lexerunt homines tenebras magis, quàm Lucem. Omnis, qui màlè agit, odit lucem, & non

venit ad Lucem:* 1.770 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,* 1.771 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,* 1.772 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,* 1.773 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 forege∣uen, 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. Har∣dinge, haue often vsed the Scriptures in like sorte.

Thus ye saie,* 1.774 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,* 1.775 The Scripture, as it is alleged by vs, is the VVoorde of the Diuel: but as it is al∣leged, 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 Chāpions to fighte for him? Let him herken then how Holily, & ho•• Godly one Hosius writeth of this matter, a Bishop in Polonia, as he testifieth of him selfe: a man doubtlesse wel spoken, and not vnlear∣ned, and a very sharpe, and a sto••••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,* 1.776 and his side, but the zvvenkfeldian Here∣tiques, 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 Crea∣ture, 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 knewe.

What then shal I saie heere, O ye principal Postes of Religion, O ye Archegouernours of Christes Churche: is this that your re∣uerence, whiche yee geue to Goddes VVoorde? The Holy Scri∣ptures, 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 recon∣ciled 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 Let∣ter? 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 commaun∣deth 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: where∣by he meaneth the Churche of Rome.

M. Hardinge.

How ignorantly, wickedly, and stubbornely the Authour of this Apologie burdeneth the reue∣rent Father in God, and Honourable prelate Cardinall Hosius with that he neuer saide, it is not vn∣knowen 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, be∣fore 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 Fa∣thers 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 ta∣ken 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 decei∣ued 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 A∣pologie 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 spi∣rite 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 signi∣fie. 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 a∣way al Auctoritie from Scriptures. Natum est (saithe he) nouum quoddam Prophetarum ge∣nus, qui non sunt veriti Scripturarum auctoritate Scripturis auctoritatem omnem detra∣here. 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 He∣resie 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, a∣monge 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 Zwenkfel∣dius 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 ri••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, graun••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 be∣cause 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:* 1.777 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 thēselues at diuerse times acknowleged it for a whelpe of their owne littour. A mā 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 fuis∣set, 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 know∣lege, 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 igno∣rant, 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 ei∣ther 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 his owne Iudgemente, but onely, as in the personne of the Heretique Zuenkfeldius. Therefore, ye saie, wée charge him wrongefully with the allowinge of that thinge, whiche he expressely, and plainely reproueth.

Firste of al, the Authour of the Apologie protesteth, that, if there were any ouersight herein, it procéeded onely of erroure, and not of malice: as it maie wel ap∣peare, in y^t he was not deceiued alone. For if he were deceiued in mistakinge these woordes, diuerse others, the beste Learned of this age, haue benne deceiued therein as wel, as he.* 1.778 Nicolaus Gallus hereof writeth thus, Hosius Cardinalis Legatus Sanctissimi, & praesidens Concili•• Tridentini, in suo Libro de Expresso Verbo Dei, ait, Nos verò Dei de Coelo sententiam potiùs expectabimus &c. Non o∣portet Legis, aut Scripturae esse peritum, sed à Deo doctum. Vanus est labor, qui Scripturis impenditur. Scriptura enim Creatura est, & egenum quoddam Elementum: Cardinal Hosius, Legate vnto the most Holy Father, and Presi∣dent of the Councel of Trident, in his Booke, De Expresso Verbo Dei, saithe thus: We wil rather waite for Goddes wil from Heauen, &c. It behooueth not a man to be skilful in the Lawe of God, or in the Scriptures, but to be taught of God. It is but loste laboure that is spente in the Scriptures. For the Scripture is a Creature, and a poore kinde of out warde Ele∣mente. Thus Nicolaus Gallus burdeneth your owne Catholique Frende Ho∣sius with these woordes, and not the Heretique Zuenkfeldius.

Likewise saithe Flacius Illyricus,* 1.779 speakinge of the same woordes of Hosius, Vnum locum ex plurimis proferam, in quo Hosius alterius cuiusdam sententiam de hac re citans,* 1.780 comprobat: Nos Dei de Coelo Sententiam potiùs expectabimus &c. va∣nus est labor, qui Scripturis impenditur: One place I wil allege out of many, where Hosius bringinge in the saieinge of one certaine man (meaninge Zuenkfeldius) allovveth vvel of the same. These woordes, saithe Illyricus, Hosius vttereth in the name, & per∣sonne of Zuenkfeldius: Yet neuerthelesse he alloweth them, as his owne.

To like pourpose writeth Iacobus Andreae: who, after he had reported al the foresaide woordes,* 1.781 in the ende concludeth thus: Hactenus Hosius: Quae verba siue Hosius suo, siue aliorum nomine recitet, certè hanc else Asoti, & Hosij de Sacra Scriptura sententiam, non est obscurum: Thus farre Hosius: whiche woordes, how so euer Hosius reporte them, either in his owne name, or in the name of somme other, without al doubte, this is the Judgemente, that bothe Asotus, and Hosius haue of the Holy Scripture.

So likewise saith that moste Graue and Learned Father Iohannes Brentius: Intereà vociferantur,* 1.782 Sacram Scripturam else Dubiam, Ambiguā, Praeceptorem Mutum, Literā Occidentem, Literam Mortuam: adeo{que}, fi Reuerendis illis Patri∣bus libuerit, Aesopi Fabulas: In the meane while they crie out, y• the Holy Scriptures are Blinde, and Doubteful: a Doūbe Scholemaister: a killinge VVrite: a deade Let∣ter: yea, and, if it shal like these Reuerende Fathers, no better, then Esopes Fables. Perhaps ye wil saie of these Learned Menne, as yée saie of some others, Thei vsed onely their patched Notebookes, and scattered Authorities, by snappes, and peeces, here, and there a line, or twoo: and vnderstoode not, what they wrote. Notwithstandinge, what so euer it shal please you to saie, as therein your grace is very greate, yet you sée by these fewe, and muste néedes confesse, if the Authoure of the Apologie, thouchinge this place of Hosius, were happily ouerseene by erroure, yet he had to many of the beste Learned of this age, to keepe him companie in his erroure. Verily, they saie not, as you saie, Thus saithe Zuenkfeldius: They saie, as wée saie, Thus saith Hosius: It Hosius were hable to blinde so many, wée must thinke, he was a skilful Writer.

The fairest coloure, ye can laie hereon, is this: How so euer these woordes be vt∣tered by Hosius,* 1.783 yet was this no parte of his meaninge. Yet Iacobus Andreae saith, Hanc else Asoti, & Hosij sententiam, non est obscurum: Without doubte this is the very meaninge of Alotus,* 1.784 and Hosius. And Illyricus saith, Hosius alleginge y^e saieinge of one certaine man (whereby he meaneth the Heretique Zuenkfeldius) allovv∣eth vvel of the same.

But, for as mutche as yée saie, This Glose is more maliceous, then the Former Erroure: and that therein wee spitefully discouer our Malice, without Reason, without Learninge, without VVitte: and require vs to repente for shame, as if it were a Sinne, not againste Hosius, but againste the Holy Ghoste, I beseche you therefore indifferently to consider, with what reuerence, and modestie, not onely Hosius, but also sundrie others your Frendes of that side, haue vsed to speake, and write of the VVoorde of God.

Ludouicus a Canon of y^e Churche of Laterane in Rome, in an Oration open∣ly pronounced in your late Chapter at Tridente,* 1.785 saithe thus: Ecclesia est Viuum pectus Christi: Scriptura autem est quasi Mortuum Atramentum: The Churche is the Liuely Breaste of Christe: But the Scripture is, as it were, Deade Inke. Likewise saide the Bishop of Poiters in the same your Chapter: Scriptura est res manimis, & muta,* 1.786 sicut etiam sunt reliquae Leges Politicae: The Scripture is a Deade, and Doumbe thinge, as are al other Politique Lawes. Albertus Pigghius saithe, Si dixeris, haec referri oportere ad Iudicium Scripturarum,* 1.787 Communis re sensus ignarum esse comprobas. Sunt enim Scripturae Muti Iudices: If thou saie, These maters muste be put ouer to the Iudgemente of the Scriptures, thou she west thee selfe to be voide of common reason. For the Scriptures are doumbe Iudges, and cannot speake.

Eckius calleth the Scriptures,* 1.788 Euangelium Nigrum, & Theologiam Atramen∣tariam: The Blacke Gospel, and Inken Diuinitie. Againe Pigghius saithe, Ecclesia habet illam potestatem,* 1.789 vt possit Scriptis quibusdam impertiri Canonicam Authoritatem, quam nec ex se, nec ex suis Authoribus habent: The Churche hath power to geeue Canonical Authoritie vnto certaine Writinges, whiche otherwise they haue not, neither of them selues, nor of their Authours. There maie be certaine Bookes allowed for Scripture, saithe he, y^t haue no credite, nor Authoritie of them selues. Therefore the meaninge hereof must néedes be this: The Churche (of Rome) hath Authoritie to make Scriptures. Againe he saithe, Sunt Scripturae, vt, non minùs verè, quàm festiuè dixit quidam, velut Nasus Cereus, qui se horsum, illorsum, & in quancunque volueris partem,* 1.790 trahi, retrahi, fingi{que} facilè permittit: As one man bothe truely, and merily saide, the Scripture is like a Nose of VVaxe, that easily suffereth it selfe to be drawen backewarde, and forewarde, and to be moulded, and falshioned, this waie, and that waie, and how so euer yee liste.

Thus, M. Harding, yée teache the people to reuerence, & weighe the VVoorde of God. Ye calle it Deade Inke: a Liuelesse mater: a doumbe Iudge, that cannot speake: a Blacke Gospel: Inken Diuinitie: a Nose of vvaxe: and a thinge vtterly voide of Authoritie of it selfe. Examine these places: weigh these woordes. They are no Lies: They are no Sclaunders. Iudge vprightly: remoue affection: ye shal finde, that Hosius, and Zuenkfeldius, touchinge the Authoritie, and Credite of Goddes VVoorde, accorde in one. For proufe whereof, when obiection was made, that Kinge Dauid, beinge, not a Bishop, but onely a Temporal Prince, had written Psalmes, that is to saie, the very kete of the Scriptures, Hosius made an∣sweare,* 1.791 Quid ni scriberet? Scribimus indocti, docti{que} poëmata passim: VVrote Dauid Psalmes? And why shoulde he not write them? Horace saith, VVee write Ballades euery body, learned, and vnlearned: tagge, and ragge. So vnreuerently, & like an Hea∣then, he scorneth, and scoffeth at the scriptures of God, and likeneth the Heauen∣ly Ditties of the Holy Ghoste, to a Vile, Heathenishe, Wanton ballade. This in Zuenkfeldius had benne great Blasphemie: Yée allowe it in Hosius, as a vertue.

S.* 1.792 Luke saithe, Pharisaei, & Iurisperiti spreuerunt consilium Dei in semetipsis: The Phariseis, and Learned in the Lawe despised y^e Councel of God in them selues. Irenaeus saithe,* 1.793 Haeretici accusant Scripturas, quasi nō rectè habeant, necsint ex Autho∣ritate, &c. Heretiques finde faulte with the Scriptures, as if they were not wel written, and as if they were not of sufficient Authoritie, &c. And thus they doo, to the ende, to cause the people to lothe, & doubte the Woorde of Life, & so to becomme captiue to their owne Traditions.* 1.794 Therefore Cardinal Cusanus saithe thus, Haec est omnium sanè intel∣ligentium sententia: qui Scripturarum Authoritatem, & intellectum in Ecclesiae approbatione fundant: & non è conuerso, Ecclesiae Fundamentum in Scriptura∣rum Authoritate locant, &c. Dico, nulla else Christi praecepta, nisi quae per Ec∣clesiam pro talibus accepta sunt: This is the Iudgemente of al them, that meane wel: whiche founde the Authoritie, and vnderstandinge of the Scriptures in the allowance of the Churche: But contrarie wise laie not y^e Fundation of the Churche in the Authoritie of the Scri∣ptures. Thus I saie, There are no Cōmaundementes of Christe, but onely sutche, as by y^e Churche are allowed for Christes Commaundementes.* 1.795 So saithe your highest Doctoure Albertus Pigghius, A postoli quaedam conscripserunt, non vt Scripta illa praeessent Fidei, & Religioni nostrae, sed potiùs vt subessent: The Apostles wrote certaine thinges, not that their Writinges shoulde be aboue our Faithe,* 1.796 and Religion, but rather, that they shoulde be vnder. Iohannes Maria Verractus saithe, Determinatio Ecclesiae appel∣latur Euangelium: The Determination of the Churche is called the Gospel.

Therefore Hosius by his Episcopal Authoritie pronounceth Sentence Defi∣nitiue in this wise: Quod Ecclesia docet, Expressum Dei Verbum est: quod

contra Sensum,* 1.797 & Consensum Ecclesiae docetur, Expressum Diaboli Verbum est: What so euer the Churche teacheth (by the Churche he meaneth the Pope, and his Cardinalles, and the Churche of Rome, &c.) that is the Expresse VVoorde of God: what so euer is taught againste the Meaninge, and Consente of the Churche, that is the Ex∣presse VVoorde of the Diuel.

This was sommetime an ordinarie practise of sundrie Olde Heretiques, to scorne, and to disdeigne the Scripures of God: and to grounde them selues vpon other Conclusions, and imaginations of theire owne. So the Heretique Car∣pocrates saide,* 1.798 He knewe more, then either Christe him selfe, or his Apostles.

Tertullian saithe, Discipuli Montani dicunt, Paracletum plura in Montano dixis∣se, quàm Christum in Euangelio protulisse: nec tantùm plura, sed etiam meliora at{que} ma∣iora: The Disciples of Montanus the Heretique said, that the Holy Ghoste vttered moe thinges in Montanus theire Maister, then euer Christe vttered in the Gospel: and not onely moethinges, but also greatter, and better thinges. And againe they saide, Paulus ex parte sciebat, & ex parte prophetabat. Nondum enim venerat, quod perfectum est: Paule knewe in parte,* 1.799 and prophesied in parte. For the perfection (that was afterwarde in Montanus) was not yet comme. Therefore it is not vniuersally true, M. Hardinge, that you saie, Al Heretiques haue alleged the Scriptures. For somme Heretiques, in whoes steppes ye séeme to treade, haue made lighte of, and disdeigned the Scri∣ptures, as wel, as you. But, as somme Heretiques haue alleged the Scriptures, as you doo, without sense: euen so al Heretiques are euermore reproued by the Scriptures, as you bée. And that is the cause, that you, and your Felowes, for the most parte, so fearefully shunne the Scriptures. For he that dooth euil, fleeth the Light.

Therefore, wereas ye cal vs foorthe, and bidde vs humbly to crie you mercie, firste bidde Hosius your Scholemaister to recante his Errours: wil him to speake more reuerently of Goddes VVoorde: for it is Holy: Let him confesse, & repente his Blasphemie in comparing the Scriptures of God with Heathenishe Ballades. Recante you the Errours, that Pigghius, Cusanus, Eckius, and others your Do∣ctoures, and Felowes haue set abroade: And the Authoure of the Apologie shal doo, what so euer shal behoue him.

Remember also, howe vniuste, and vntrue reportes you your selfe, and your Felowes haue witingly, and willingly published, and blased in writinge, not spa∣ringe any man, whom it pleased you to touche with sclaunder. You your selfe in this selfe same Booke haue written thus:* 1.800 The Learned Gospellers of the Sea Townes in Saxonie teache, that there is no Helle at al.

An other of your Companie there, thus moste vniustly sclaundereth that godly Father Doctoure Peter Martyr:* 1.801 Petrus Martyr negat, Christum else nostrum Deprecatorem: Peter Martyr denieth, that Christe is our Intercessoure. Likewise againe, with one general sclaunder, he misreporteth al the Professours of the Go∣spel what so euer:* 1.802 Omnes Euangelici Pseudomartyres negant Christum venisse in Carne: Al the Gospellers (whom he thought it better, to calle the False witnesses of the Gospel) denie that Christe euer came in the Fleashe. I wil presse you no further with Examples of your immoderate sclaunders. As your vncourteous tongue hath no bridle, so your waste woordes haue no ende.

Al these, and other like reportes, your conscience knoweth, are moste vntrue. Yet haue ye not doubted, thus to hasarde your whole credite, and vainely with the same to féede the world. Suffer me therefore, M. Hardinge, to answeare you with your owne woordes: For shame man, repente, and reuoke that, for whiche your owne Con∣science stinteth not to barke againste your selfe.

The Apologie, Cap. 21. Diuision. 1.

And yet, as though this were too litle, they also burne the Holy Scriptures, as in times paste wicked Kinge Aza, or as An∣tiochus, or Maximinus did, and are woonte to name them Hereti∣ques Bookes.* 1.803 And out of doubt, as it seemeth, thei would doo, as He∣rode in olde time did in Ievvrie, that hee 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 thende he might establishe to him, and his Posteritie the Kingdome of that Countrie, whiche he had gotten of Augustus Caesar, he commaunded al the Gen••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 monumētes 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 thende 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 Bla∣sphemer: Is this the regarde thou haste,* 1.804 I saie not to God, or to Christen men, but to thine owne estima∣tion, 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‡ 1.805 vnspotted and vndefiled: and ye within these fifty yeres haue by your vulgare trans∣lations * 1.806 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,‡ 1.807 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,‡ 1.808 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 con∣sente vnto them. VVe reade in the Holy Scriptures, that Christe said, This is my Body. VVho bele∣ueth

it,* 1.809 ye,* 1.810 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 bele∣ueth thus, they, whiche saie that onely faith iustifieth, or they whiche saie, that woorkes be required also to iustifie at ion?* 1.811 Christ saith,‡ 1.812 Qui māducat 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 to∣geather: 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 No∣uelles 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 Er∣rours in S. Augustine: There be Errours in Origē, in Tertulliā, in S. Ambrose, in S. Hierome. There be Errours in euery of y^e Aunciente Fathers: in y^e 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 com∣forte 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 hor∣rible Errrour: This is the Erroure of al Errours. Therefore Irenaeus saithe, as it is alleged before,* 1.813 Haeretici, cùm ex Scripturis arguuntur, in accusationem ver∣tuntur Scripturarum: Heretiques, when they be reproued by the Scriptures, then be∣ginne they to finde faulte with the Scriptures.* 1.814 And therefore S. Ambrose saith, He∣rodes conscius ignobilitatis suae, Scripturas incendit: ne qua Posteris suis, vel de prae∣scripto Veteri quaestio moueretur: existimās, quòd si Indicia de publico sustulisset, nullis a∣lijs Testimonijs clarere posset, quin de Patriarcharum, & Proselytorū 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 des∣cente from the stocke of the Patriarkes, and Olde Proselytes: Whereas in deede he was amere altene, and a stranger to the House of Israel, and a very tyrannous Vsur∣per of the Crowne, as beinge lineally descended, not from Iacob, but from Esau.

But ye saie, You haue keapte, and preserued the Scriptures, in your Libraries, in veleme, and, I trowe, in letters of golde. Euen in like sorte, and with like truthe ye might saie, that you haue keapte the Sonne, and the Moone: and, had it not benne for your kéepinge, they had benne loste. It was God, M. Hardinge, that of his Mercie pre∣serued his Holy VVorde: euē as he preserued Daniel in the Caue of Lions: Ionas

in the Whales belly:* 1.815 The three Children in the middes of the flaming Fire. Yée kéepe the Scriptures as the Dogge keepeth the haie: whiche neither eateth it him selfe: nor suffereth the poore hungrie cattle, that faine woulde eate it: Yée kéepe thē in warde, in duste, & moulde: as the Ievves, before the time of Kinge Iosias, keapte the Booke of Deuteronomie closely in the corners,* 1.816 or emongest the treasures of y^e Temple: so, the noman knewe, where to finde it. Had it not benne for Goddes special prouidence, notwithstandinge your kéepinge, they might haue perished.

S. Chrysostome saithe,* 1.817 Nunc ne{que} an sint Scripturae quidam sciunt: Spiritus ta∣men ita dispēsauit, vt custodiantur: Now a daies there are somme, that cannot tel, whether there be any Scriptures, or no. Yet hath the Sprite of God so prouided, that they are stil pre∣serued.

Thus the Ievves made theire vauntes, that they were the keepers of the Lavve, & that the Christians had al of them. S. Augustine saith, Iudaei dicūt, non Nostra nos Lege vti,* 1.818 sed Sua: The Ievves saie, That wee haue no Lawe of our owne, but onely theires. Likewise euē at this daie the Iewes keepe, & vse the Lavve of God with al reuerence: They neuer laie any other Booke vpon the Bible: Thei wasshe theire handes, before they touche it: They wil not sit vpon the benche, where the Bible lieth: As often, as they either open it, or shutte it, they vse to kisse it: when y^e Pope goeth through Rome to his Palace of Laterane, the Ievves méete him vpō the waie, and offer him the Bible, and desire him reuerently to embrace it, as though the Pope coulde haue no Bible, but onely of them. Al these thinges not∣withstandinge, the Pope answeareth them of course, euen as wée maie answeare you: Sanctam Legem, viri Hebraei, & laudamus, & veneramur: obseruantiā ve∣rò vestram,* 1.819 & vanam interpretationem damnamus, & improbamus: Ye menne of the Ievves Profession, wee praise, and honoure the Holy Lavve: But your Tradi∣tion, and vaine Interpretation wee vtterly condemne, and reproue.

For Chrysostome saithe,* 1.820 Nihil nunc apud Iudaeos remansit, nisi Sola Scriptura Librorum, omni Legis obseruantia pereunte: There remaineth nowe nothinge emonge the Ievves, but onely the writinge conteined in Bookes: for al the obseruation of the Lavve is paste from them.* 1.821 Againe he saithe, Literae quidem Legis apud illos sunt: Sensus autem est apud nos: The Letters of the Lavve are with the Ievves: But the Sense, and Meaninge is with vs. Likewise he saith vnto the Ievves, Vos complicatis mem∣branas animaltum mortuorum: Nos possidemus Spiritum viuificautem: You turne the leaues of the Scriptures, made of the skinnes of deade Cattle: but we haue the Sprite, that geeueth Life.* 1.822 So saithe S. Augustine: Iudaei in Libris suffragatores nostri sunt: in Cordibus hostes nostri: The Iewes healpe vs, and aide vs with theire Bookes: But thei are our enimies in theire hartes. Againe he saith, Magnum aliquid actum est in vsum nostrum de Infidelirate Iudaeorum: vt ijdem ipsi, qui haec propter se non haberent in Cordibus, ea propter nos haberent in Codicibus: Somme greate good thinge is wrought to our vse by the infidelitie of the Iewes: that they, that, to doo them selues good, had not these thinges in theire hartes, yet for our sakes, to doo vs good, shoulde haue same thinges in theire Bookes.

Speake not therefore so mutche, M. Hardinge, of your safe keepinge of y^e Scri∣ptures For the Jevves haue keapte, and vntil this daie doo kéepe them as safely, as you. Yae keapte the Scriptures, as the Augures of Rome sommetime keapte the Sibylles Bookes: that is to saie, yée keapte them to your selues, in close prisonne, & in secresie: that the people should knowe nothing, but in al cases should be forced to seeke to you. Thus ye keapte the Light in Darknesse: and, as S. Paule saithe,* 1.823 ye keapte the Truthe of God in VVickednesse.

S. Chrysostome saithe, Quando vides Scripturas Prophetarum, & Euan∣gelij, & Apostolorum traditas esse in manus Falsorum Sacerdotum, num intelligis, quód Verbum veritatis traditum est Principibus iniquis, & Scribis? When thou seeste the

Scriptures of the Prophetes, of the Gospel, and of the Apostles to be deliuered into the handes of False Priestes,* 1.824 dooste thou not vnderstande, that the Woorde of Truthe is deli∣uered vnto the wicked Princes, and vnto the Scribes? To be short, I maie answeare you with the woordes of Chrysostome, Arcas, & Scrinia rerum pretiosissimarum adhuc seruatis,* 1.825 The sauro destituti: Yee keepe stil the Cheastes, and boxes of moste pretious thinges: but the Iewelles, and Treasures be cleane gonne. Therefore, your safe kéeping of the Scriptures notwithstandinge, wée maie saie to you, as S. Augustine sommetime said to the Heretique Petilian: Iudas Christum Carnalem tradidit: Tu Spiritua∣lem: furens Euangelium sanctum flammis sacrilegis tradidisti:* 1.826 Iudas betraiede Christe Carnal: thou haste betraied Christe Spiritual: for thou in thy rage haste deliue∣red the Holy Gospel vnto wicked fires.

Yée replie, You rather haue burnte the Gospel: for that you denie the woordes of the Gospel. For example ye allege these woordes of Christe, This is my Body: vvhiche vvoordes, ye saie, of our part are denied. God be thāked, as wee haue not burnte, so haue wée not denied any woorde, or parcel of the Gospel. Touchinge these wordes by you alleged, wée embrace them, and reuerence them, and beleue them, euen as the VVoordes of Christe. But wée embrace them, not as you haue fondely rackte, & wreasted them, and fowly abused them, by your vaine Constructions: but as Christe meante them, and as the Aunciente Catholique Fathers in the Olde times haue expounded them.* 1.827 S. Chrysostome saithe, Sacrae Scripturae Verba non vult Deus, vt Simpliciter, sed multa cum prudētia intelligantur: God wil not, that we shoulde vnderstande the vvoordes of the Holy Scripture simply and plainely, as thei lie, but with greate wisedome,* 1.828 and discretion. Againe he saithe, Diligenter inuigilandum est: vel potiùs Diuina Gratia opus est, ne nudis verbis insistamus. Ita Haeretici in Er∣rorem incidunt: Wee must take great heede: or rather we haue neede of the Grace of God, that wee reaste not vpon the bare VVoordes of the Scriptures. For by that meanes Heretiques fal into Erroure.* 1.829 S Augustine saithe, Omne Figuratè, aut factum, aut dictum, hoc enuntiat, quod Significat: Euery thinge that is either donne, or spoken in a Figure, sheweth foorth the same thinge, that it Signifieth. S. Hierome saithe: Ne pu∣remus in Verbis Scripturarum esse Euangelium, sed in Sensu: Let vs not thinke that the Gospel standeth in the VVoordes of the Scripture, but in the Meaninge.

Againe he saithe,* 1.830 Cùm Seniores putentur in Ecclesijs, & Principes Sacerdotum, Simplicem sequentes Literam, occidunt Filium Dei: Whereas thei be taken for the Elders of the Churche, and the Chiefe of the Priestes, folowinge the Plaine Letter, (as it is written, and not regardinge the meaninge) they kille the Sonne of God.

Let vs sée therefore, in what sense the Holy Catholique Fathers haue in Olde times expounded these Woordes of Christe.

First, Tertullian saithe thus, Christus acceptum Panem, & distributum Discipu∣lis, Corpus suum illum fecit,* 1.831 Hoc est Corpus meum, hoc est, Figura Corpo∣ris mei: Christe taking the Breade, and diuiding it to his Disciples, made it his Body, saieing: This is my Body, that is to saie, This is a Figure of my Body. S. Augustine saith, Non dubitauit Dominus dicere, Hoc est Corpus meum, cùm daret Signum Cor∣poris sui: Our Lorde doubted not to saie, This is my Body, when he gaue a Token of his Body. I leaue infinite other Authorities to like pourpose. By these fewe we maie easily perceiue, in what sense the Holy Fathers in Olde time vnderstoode these Wordes of Christe, This is my Body. Yet were thei neuer therefore con∣demned of. Heresie, nor thought to denie any parcel of the Scriptures. S. Augu∣stine saith,* 1.832 Solet res, quae Significat, eius rei nomine, quam Significat. nūcupari: Hinc est, quod dictum est, Petra erat Christus. Non enim dicit, Petra Significat Christum: Sed, tanquam hoc esset, quoód vtique per Substantiam non erat, sed per Significationē: The thinge that Signifieth, is Commonly called by the name of that thinge, that it Signifieth. Therefore is it, that S. Paule saithe, The Rocke vvas Christe. For he saithe not, The

Rocke signified Christe (but,* 1.833 The Rocke is Christe) As if the Rocke had benne Christe in deede: whereas, touchinge the Substance, it was not so: but so it was by Signifi∣cation.

In this sorte is the Breade Christes Body: not verily, and in déede: but, as S. Augustine saithe, after a certaine phrase, or manner of speache. And so is it noted euen in your owne Glose,* 1.834 Vocatur Corpus Christi, id est, Significat Corpus Christi: The Breade is called the Body of Christe: that is to saie, The Breade Si∣gnifieth the Body of Christe. Thus wée denie not Christes Woordes, M. Har∣dinge: But we denie the fonde, and fantastical senses, that you haue imagined of Christes VVoordes. Therefore where you allege these woordes, as spoken by S. Augustine, He is a burner of the Scriptures, that consenteth not vnto the Scriptures, Yée might haue remembred,* 1.835 that the same S. Augustine likewise saithe, Ille credatur Testamentum tradidisse flammis, qui contra Voluntatem litigat Testatoris: He is to be thought, to haue deliuered the Testamente to the fire, that quarrelleth (as you doo) againste the wil, and meaninge of him, that made the Testamente. S. Gregorie saithe, Facilè in verbis agnoscimus aliud esse, quod intimant, aliud, quod sonant: Tanto' autem quis{que} noti∣tiae illius Extraneus redditur.* 1.836 quāto' in Sola eius Superficie ligatur: In wordes wee doo wel perceiue, that there is one thing, that they Signifie, and an other thing, that they sound. And the more a man bindeth him selfe to the ovvtvvarde sight, and shevve of the Letter, the further of is he from the vnderstandinge of the same.

The obiection of difference, that ye make bitwéene S. Iames, and S. Paule, (S. Augustine saithe) is made by thē y^• vnderstand, neither S. Iames,* 1.837 nor S. Paule, The whole force thereof is answeared before. It is easy to sée, that S. Paule speaketh of one Kinde of VVoorkes, and S. Iames of an other: & againe, S. Paule of one kinde of Iustification, and S. Iames of an other. Therefore this difference is soone auoided. Certainely wee denie neither S. Paule, nor S. Iames: nor thinke, the one of them to be contrarie to the other.

Touchinge the Woordes of Christe, that ye haue alleged out of S. Iohn, it ap∣peareth, ye were in somme baste,* 1.838 and therefore were faine to take, that came firste to hande. For I wil not saie, M. Hardinge, what Doctoure, or Father, but, what drifte, or discretion of Common sense euer taught you to reason thus? Christe saithe, He that Eateth of this Breade shal liue for euer: Ergo, The people muste receiue the Communion vnder One kinde.* 1.839 Freere Eckius your Felow reasoneth with like discre∣tion to like pourpose:

Geue vs, saithe he, our daily Breade:

Ergo, VVee maie restraine the people from the Cuppe.

Perhaps ye wil saie, The name of Breade belongeth to Eatinge onely, and not to Drinkinge. This maie be graunted wel without preiudice. Notwithstan∣dinge, S. Cyprian doubted not to saie,* 1.840 Manducauerunt, & Biberunt de eodem Pane: They did bothe Eate, and Drinke of one Breade. And againe he saithe, Manducamus & Bibimus eius Sanguinem: Wee Eate and Drinke his Bloude.

How be it, in déede these woordes of Christe in the sixthe of S. Iohn, belonge one∣ly to the Spiritual Eatinge, and drinkinge of Christes Body, and Bloude, (that is wrought, not by the Mouthe, but onely by Faith) and nothinge to the outward Ministration of the Sacramente.* 1.841 Your owne Doctoure Nicolas Lyra saith, Haec verba nihil directè pertinent ad Sacramentalem, vel Corporalem Manducatio∣nem. Nam hoc verbum dictum fuit, antequam Sacramentum Eucharistiae esset institutum. Ex illa igitur Litera de Sacramentali Communione non potest fieri Argumen∣tum efficax: These Woordes of Christe in the sixth Chapter of S. Iohn, directely perteine nothing to the Sacramental, or Corporal Eatinge. For these woordes were spoken longe before the Sacramente was ordeined. Therefore of this place there can be made no good sufficiente Argumente, touching the Sacramental Communion. You saie, your proufe, taken

of these woordes is sufficient,* 1.842 & therewith ye deceiue the Ignorant. Lyra saithe, It is not sufficient. Now let your indifferente Reader Iudge, whether of you twoo is deceiued.

And, whereas ye woulde seeme to saie, Christe gaue no Commaundemente of Bothe kindes, to be receiued of the people, Euen so, and with lyke truethe yee might also saie, Christe gaue no Commaundemente, no not of one kinde at al to be receiued of the people. For there was no man present, but onely the Apostles, at the In∣stitution, as wel of the one kinde, as of the other. Therefore, that the people maie claime any one parte of the Sacramente, they haue it not of any right, but onely of youre mere, and free liberalitie. For otherwise of dewtie, by youre iudgemēte, they shoulde haue nothinge.

Notwithstandinge Christe saithe, Bibite ex hoc omnes: Drinke ye (not one∣ly the Apostles, but) Drinke ye al of this, Whiche woordes Paschasius expoundeth thus:* 1.843 Bibite ex hoc omnes, Hoc est, tam Ministri, quàm reliqui Credentes: Drinke ye al of this: that is to saie, as vvel the Ministers, as the reste of the Faithful.* 1.844 An other saithe thus, Bibite ex hoc Omnes: Omnes, scilicet, sine personarum acceptione: Drinke ye al of this: Al, that is to saie, without difference, or choise of personnes.

But hereof we haue spoken more at large in other places.

The Apologie, Cap. 21. Diuision. 2. &. 3.

Very rightely, and aptely doth Chrysostome write against these menne. Heretikes, saithe he, shutte vp the gates against the Truethe: for they knowe ful wel, if the gate were open, the Churche shoulde be none of theires.

Theophylacte also: Goddes VVoorde, saithe he, is the Can∣del, whereby the Theefe is espied.

The Apologie, Cap. 21. Diuision, 4.

And Tertullian saith, The Holy Scripture manifestly findeth out the fraude, and theafte of Heretiques. For why doo they hide, why doo they keepe vnder the Gospel, whiche Christe woulde haue prea∣ched alowde from the house toppe? Why whealme they that light vnder a Busshel, whiche ought to stande on the Candelsticke?

M. Hardinge.

The Scripture saithe, There shalbe menne standing in their owne conceite, vnchaste, louing plea∣sure more then God.* 1.845 VVho are vnchaste? they that exhorte al menne to* 1.846 Chastitie, and them selues abstaine from wedlocke for the better meane to serue God: or ye, that bidde menne, whiche haue vowed chastitie, to breake their vowes?

The B. of Sarisburie.

I leaue youre Chastitie to the iudgemente of the Worlde. Yet you maie re∣member, there were somme in olde times, whome Christe likened to Painted graues: outwardely in appearance faire, & glorious: but inwardly ful of stinking boanes. It appeareth by the whole course, and order of youre liues, that Single Life,* 1.847 and Chastitie are sundrie thinges. S. Hierome saithe thus, Super Concu∣piscentiam foeminarum non intelliget: De Antichristo facilior interpretatio est: quoód ideó simulet Castitatem, vt plurimos decipiat: He shal haue no skil, touching the desiere of

weemen:* 1.848 The better exposition hereof, is to applie these woordes to Antichriste: For that he shal Countrefeite Chastitie, to the ende to deceiue many.

S. Augustine saithe of the Heretiques called the Manichees:* 1.849 Vitae Castae, & memorabilis continentiae imaginem praeferunt: They beare a countenance of continent life, and notable Chastitie. S. Ambrose saithe, Multi sunt Haereticorum, qui praeten∣dere volunt Corporis continentiam? There be many Heretiques, that wil countrefeite, and pretende Chastitie of body (that by the witnesse thereof they maie winne Credit to theire Doctrine.) Therefore, M. Hardinge, when you thus vaunte your selues of this Coloure of Chastitie, ye make boaste of that thing, that other Heretiques, and Antichriste him selfe shal haue, as wel as you.

S. Paule, where he foretelleth vs of the Disciples of Antichriste, emongest other markes, whereby they maie be knowen, saithe thus: Prohibentes nubere:* 1.850 whereby he meante, that Antichriste shoulde geue out a greate shine of Chaste life, and forbidde Marriage. Of sutche S. Hierome saithe, Iactant pudicitiam su∣am impudenti facie: They make bragges of their Chastitie with whoorishe Countenance.

The Apologie, Cap. 21. Diuision. 5. & 6.

Why truste they more to the blindenesse of the vnskilful multitude, and to ignorance, then to the goodnesse of their cause?

Thinke they their sleightes are not already perceiued, and that they can walke nowe vnspied, as though they hadde Gyges ring to goe inuisible by, vpon their finger? No, no.

The Apologie, Cap. 21. Diuision. 7.

Al menne see nowe wel, and wel againe, what good stuffe is in that cheste of the Bishop of Romes bosome. This thing alone of it selfe maie be an argument sufficient, that they woorke not vprightly, and truely.

M. Hardinge.

You are mutche troubled with the cheste of the Popes bosome, wherein be is thought to haue al lawes. At this you scoffe foure or fiue times in your Apologie, medlinge with a matter, that you vnderstande not. For it is a Lawiers phrase. VVho presupposeth the Prince of euery common weale to knowe the lawe of the same, no lesse then if it were written in his breaste. And therefore when he maketh a newe lawe, he repealeth the former lawe, whereunto the latter is contrary.

The B. of Sarisburie.

For as mutche as this matter of the Popes breaste is so deepe, and full of darkenesse, specially being as you saie, a Lavviers phrase, that no man maie safe∣ly enter into it, but onely you, that neuer were student in any Lavve, lette vs therefore see, what your owne Canonistes, and Lavviers them selues haue meante hereby.

Firste of al,* 1.851 Baldus of Perusium saithe, Papa est Doctor vtrius{que} Iuris, Autho∣ritate, non Scientia: The Pope is Doctour of bothe Lawes (as wel Ciuile, as Canon) by Authoritie, but not by knowledge. Here wee finde, howe so euer the Pope be stoa∣red of Learninge, yet at the leaste he is a Doctoure by Authoritie.

Further youre Glose saithe,* 1.852 Etsi totus mundus sententiaret in aliquo negotio contra Papam, tamen videtur, quo'd standum fit sententiae Papae. Iura enim omnia in Scrinio pectoris sui habere videtur. Quod ergo Papa approbat, vel reprobat, & nos approbate, vel reprobare debemus. Quisquis ergo non obedit Statutis Romanae Ec∣clesiae,

Haereticus est censendus.* 1.853 Et Sacrilegij instar esset, disputare de facto Papae: Although al the worlde woulde iudge in any mater againste the Pope, yet it seemeth, wee ought to stande to the iudgemente of the Pope. For he seemeth to haue al Lavves in the Cheaste of his bosome:* 1.854 Therefore, what so euer the Pope either alloweth, or disalloweth, wee are bounde likewise to allowe, or disallowe the same. And who so euer is not obedient to the Lawes of the Churche of Rome, muste be deemed an Heretique. And it were as great sinne as Churcherobbinge, to reason of any of the Popes dooinges.

Further,* 1.855 youre Lavviers saie thus, Papa dicitur habere Coeleste arbitrium: Vnde in his, quae vult, est ei pro Ratione Voluntas. Nec est, qui dicat illi, Domine, cur ita facis? Quia sicut ex Sola Voluntate potest per Papam Lex creari, ita per So∣lam Voluntatem potest cum ea dispensari: The Pope is saide to haue a heauenly iudge∣mente: Therefore in sutche thinges, as he willeth, his Wil standeth in steede of Reason. Neither maie any man saie vnto him, O sir, VVhy doo yovv thus? Like as a Lavve maie be made by the Onely VVil of the Pope: so maie the same Lavv bee dispensed withal onely by the vvil of the Pope.

This, M. Hardinge, is the exposition of youre Lavviers phrase. Theise are the treasures, that wee are taughte to seeke in the Closet of the Popes breaste. Thus maie wee set aparte Scriptures, Doctoures, Councelles, and what so euer is biside: The Popes breaste maie serue for al.

The Apologie, Cap. 21. Diuision. 8.

Worthily ought that mater seeme suspicious, whiche fleeth trial, and is afraide of the light. For he that dooth euil, as Christe saith, seketh darkenesse, and hateth the light. A cōscience, that knovveth it selfe cleere, commeth vvillingly into open shevve, that the vvoorkes vvhiche proceede of God maie be seene. Neither bee they so very blinde, but they see this wel yenough, that theire King∣dome streightwaie is at a pointe, if the Scriptures once haue the vpper hande: and that, like as menne saie, the Idolles of Diuelles in times paste, of whome menne in doubtful maters were then woonte to receiue answeares, were suddainly striken doumbe at the sight of Christe, when he was borne, and came into the worlde: euen so they see, that nowe al their suttle practises wil soone fal downe hedlonge, euen vpon the sight of the Gospel. For Antichriste is not ouerthro∣wen, but with the brightnesse of Christes comming.

The Apologie, Cap. 22. Diuision. 1.

As for vs, wee renne not for succour to the Fire, as these mennes guise is, but wee renne to the Scriptures: neither doo wee reason with the Swerde, but with the VVorde of God: and therewith, as saithe Tertullian, doo vvee feede our Faithe: by it doo vvee stirre vp oure hope, and strengthen our Confidence.

M. Hardinge.

Ye flie not to the Fire, as wee doo, saie ye, but vnto the Scriptures. Neither doo ye reason with vs with the sworde, but with the VVoorde of God. Ah good woorde of God, thou seruest to many purposes. And is it in deede the woorde of God Sirs, that keepeth so many reuerende Fathers in

prison these many yeeres?* 1.856 It is the woorde of God, that hath depriued so many menne, some of their liuinges,* 1.857 some of theire countries, whose life ye can not blame? Is it the woorde of God, that by crueltie of imprisonmente of late yeeres gaue moste certaine occasion of death to those holy, learned, and worshipful menne, who for their singular vertue beinge wel knowen, neede not here to be na∣med? Is it the woorde of God, that made so mutche adoo in youre late parlament for establishinge of youre bloudy lawe, whereby ye woulde haue power to put menne to death* 1.858 for the Faithe of Chri∣stendome? The Turkes and Saracenes haue alwaies suffered them to liue in their dominions, but our Gospellers by their woorde of God are taught to kil them. Blessed be God, who hath geuen to our noble and moste clement Queene Elizabeth a better spirite to vnderstande his woorde in this point.‡ 1.859 then these Gospellers haue yet attained vnto.

If any of you doo saie, that the newe Superintendentes doo not keepe the olde Bishoppes and leanred Clergie in prison, but the Lawe of the Realme: I answere, firste, that the Lawe is a crabbe of your owne stocke: next that neither the Bishoppes before time burnt Heretiques, but the Lawe of the Realme, the lawe of the Prince, the lawe of al Christendome. Neither was the same made by Papistes of late yeres, as ye woulde youre deceiued disciples to beleue, but of olde time thought* 1.860 ne∣cessarie by Princes to be enacted, for the better maintenance of quiet in their dominions.

The B. of Sarisburie.

It is no newe practise, ye saie, to kille Heretiques. I graunte you. Neither is it a newe practise, to condemne godly menne by the name of Heretiques. Youre Fathers sommetime cried out againste Christe the Sonne of God, Wee haue a Lawe:* 1.861 and by the Lawe he ought to die. And Christe him selfe saide sommetime to Hierusalem the Cittie of bloude,* 1.862 O Hierusalem, Hierusalem, that killest the Prophetes, and stoanest them to death, that he sent vnto thee. But S. Augustine saithe, Nullis bonis in Catholica hoc placet,* 1.863 si vs{que} ad Mortem in quenquam, licet Haereticum, saeuiatur: It seemeth good vnto no good man in the Catholique Churche, that crueltie vnto death be shewed vnto any man, no though he be an Heretique.

Notwithstanding, it agreeth wel with youre Religion, M. Hardinge, though your mouthes now be mousled, yet to rampe, and gape stil after bloude. Fulfil ye the measure of youre Fathers. Let it not greeue you, to heare, what Salomon saithe,* 1.864 Viscera impiorum crudelia: The very bowelles of the wicked are ful of cruel∣tie. When youre Fables, and folies be espied, then ye flee to Swerde, and Fire. Whiche beeinge once wreasted from you, youre whole Religion muste needes comme to grounde. S. Hierome saithe of other youre peeres, Pugnant Epichere∣matis ex carnificum officinis: They fighte with Argumentes taken from the Bouchers shoppes.

Ye haue wreakte youre angre longe yenough vpon innocente bloude. Beginne once to knowe the hande of God. It is harde for you, to kike stil against the pricke. Wee maie truely saie vnto you with S. Cyprian, Sacerdos Dei Euangelium tenens, & Christi Praecepta custodiens,* 1.865 Occidi potest, Vinci non potest. The Prieste of God, holding the Gospel, and keeping the Commoundementes of Christe, maie wel be killed: But conquered he cannot be.* 1.866 Wee maie saie with Tertullian, Crudelitas vestra, Gloria no∣stra est: Plures efficimur, quoties metimur à vobis: Youre Crueltie is oure Glorie. When ye comme to recken vs ye finde vs moe, and moe. Truethe aboue al thinges vvil pre∣uaile. There is no Counsel againste the Lorde.

As for oure parts, wee were neuer yet guilty to one droppe of youre bloude. Wee seeke no aide at Fire, or Swerde. Wee wil rather saie with S. Hierome, Vtiuam filios Haereucorum, & omnium qui decepti sunt, interficiamus Sagittis Spiritua∣libus, id est, Testimonijs Scripturarum. Woulde God wee maie rather kille the Children of Heretiques, and of al them, that be deceiued, with Spiritual Arrowes, that is to saie, with the Testimonies of the Scriptures: And with S. Augustine, O fi occidas eos de gladio bis

acuto,* 1.867 & non sint Hostes tui: Sic enim amo eos occidi sibi, vt vitrani tibi: Woulde God thou wouldest kille them, O Lorde, with the twoo edged sworde, (that is, with thy Holy Woorde) That they maie no lenger be thine Enimies. For so I wisshe them to bee killed vnto them selues, that they maie liue vnto thee.

And againe, Vindicet nos Deus de vobis, vt ipsum errorem vestrum in vobis oc∣cidat, & nobiscum de Veritate gaudeatis:* 1.868 God so reuenge oute cause againste you, that he maie kille youre erroure in you, that ye maie reioice togeather with vs of the Truethe.

The Apologie, Cap. 22. Diuision. 2.

For we knowe, that the Gospel of Iesus Christe is the power of God vnto Saluation, and that therein consisteth Eternal Life. And, as Paule warneth vs, we doo not heare, no not an Angel of God, though he came from Heauen, if he goe aboute to pul vs from any parte of this Doctrine.

M. Hardinge.

Boaste no more of the Gospel. VVe (I meane the catholique Churche) had it, 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 a∣waie into an other Gospel: whereas in deede there is but one true Gospel. And here let any indiffe∣rent man consider, howe vprightly you alleage S. Paule. You write, that Paule warneth you not to geue eare to an Angel comming from heauen,* 1.869 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?* 1.870 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, ana∣thema 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 re∣ceiued. 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 assu∣red, 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 deliue∣red 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,* 1.871 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 Coe∣lo vobis annuntiauerit,* 1.872 praeterquam quod in Scripturis legalibus, & Euangelicis ac∣cepistis, 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 annun∣tiauerint,* 1.873

aut totum Euangelium subuerterint,* 1.874 verùm, Si vel paulùm Euangelizaue∣rint, praeter Euangelium, quod accepistis, etiamsi quiduis labefactauerint, Ana∣thema 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 re∣maine stil within the daunger of the Curse.

S. Augustine saithe,* 1.875 Sancta Scriptura nostae Doctrinae Regulam figit, Ne audeamus plus sapere, quàm 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 be∣leue their fansies, and opinions: this waie of finding out the Truthe is very vncertaine, and exceeding dangerous, and in manner a fanta∣stical & 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 ‡ 1.876 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 allo∣wed of the fathers. VVho euer heard men thought to haue their right wittes, talke after so loose a sorte? Did the fathers* 1.877 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 to∣gether. 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,* 1.878 who said, Non est discipulus supra ma∣gistrum, 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,* 1.879 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 Autho∣ritie 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,* 1.880 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:* 1.881 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:* 1.882 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' tol∣lunt: 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. Cer∣tainely, 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 Scrip∣ture 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,* 1.883 howe mutche more wil they so cal his housholde seruauntes?

Alas, where learned you to frame sutche Argumentes, The Apostles, bee∣ing 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^• 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,* 1.884 aut totum Euangelium subuerterint, verùm, Si vel paulùm Euangelizaue∣rint, praeter Euangelium, quod accepistis, etiamsi quiduis labefactauerint, Ana∣thema 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 re∣maine stil within the aunger of the Curse.

S.* 1.885 Augustine saithe, Sancta Scriptura nostae Doctrinae Regulam figit, Ne audeamus plus sapere, quàm opor••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 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 be∣leue their fansies, and opinions: this waie of finding out the Truthe is very vncertaine, and exceeding dangerous, and in manner a fanta∣stical & 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 ‡ 1.886 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 allo∣wed of the fathers. VVho euer heard men thought to haue their right wittes, talke after so loose a sorte? Did the fathers* 1.887 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 ••eadde by priuate phansie and self wil, be caried away into errour? At the Nicene councel came to∣gether. 318 bishops: At the first of Cōstantinople. 150. at the Ephesine 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 be. A meete iudge, in suche a cause. The Scholers maie reade, but iudge of their maisters they maie not by Christes doctrine,* 1.888 who said, Non est discipulus supra ma∣gistrum, 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,* 1.889 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 Autho∣ritie 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,* 1.890 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:* 1.891 Againste whiche Doctrine if Councelles determine any thing, I thinke it vvicked.

S.* 1.892 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:* 1.893 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 tol∣lunt: 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. Cer∣tainely, 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 Scrip∣ture 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?* 1.894

Alas, where learned you to frame sutche Argumentes, The Apostles, bee∣ing 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 fulfil∣linge of the Lavve and Prophetes, so is the Holy Ghost the ful∣fillinge 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,* 1.895 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 to∣gether 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 VVest∣minster, or any where els, came not together in the name of Christe? I require but a man of com∣mon 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 promi∣sed to be present,* 1.896 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 iudi∣cium, & 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.* 1.897 But this boldnesse, by Chryso∣stomes 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 appea∣led to the Spirite of God: whiche, they saide, euen as you saie, euermore assisted them,* 1.898 and coulde not faile them. Hereof S. Augustine writeth thus: Videris ergo, id vos agere, vt omnis de medio Scripturarum authoritas auferatur: & suus cui{que} animus author sit, quid in qua{que} Scriptura probet, quid improbet: id est, vt non Authorirati Scripturarum subijciatur ad Fidem, sed sibi Scripturas ip∣se subijciat: Non vt ideò illi placeat aliquid, quia hoc in sublimi Authoritate scriptum legitur: sed ideo rectè scriptum videatur, quia hoc illi placuit: Ye see therefore, this is youre drifte, that al Authoritie of the Scriptures be remoued: that eche man maie be leadde by his owne fantasie, what he liste, either to allowe in the Holy Scrip∣tures, or to disallowe: that is to saie, that he submitte not him selfe, touchinge his Faithe, to the Authoritie of the Scriptures: but that he make the Scriptures subiecte vnto him: Not that he wil allowe any thing, bicause it is written in that high Authoritie of the Scrip∣tures: but that he wil thinke it wel written, bicause he alloweth it. By meane hereof it commeth to passe, that S. Hilarie writeth, Qui, quae scripta sunt, negas, quid

superest, nisi vt,* 1.899 quae non scripta sunt, probes? For as muche as thou deniest the thinges that be written, what remaineth there, but that thou muste allowe the thinges, that be not written?

Concerninge the Authoritie, and Credite of Councelles, wee shal haue cause to saie more hereafter. But where ye require, but a man of common sense, to sitte as Iudge in this cause, it appeareth, that either ye remember not, or els ye weighe not, that ye immediately said before. For in this selfe same Chapter ye saie, The people maie not iudge of theire Bishoppes: and that, as ye tel vs, by Christes own Doctrine: For the Scholar is not aboue his Maister. Yet now suddainely, as hauinge foregotten youre owne woordes, ye cal foorthe the Scholare, yea, and as it maie be thought, one of the meanest of al youre Schole, as a man onely endewed with common sense, to sitte in Iudgement ouer his Maister.

Notwithstandinge,* 1.900 God is no accepter of personnes. Goddes Holy Sprite is not bounde to Councelles, or Companies: but breatheth freely, where it listeth. And therefore, as youre owne Doctour Panormitane saithe, in Cases of Religion the Iudgement of one Simple plaine man ought sommetimes to bee receiued be∣fore the Iudgemente of the Pope.

Here endeth the Fourth Parte.

Notes

• * 1.1

  By the an∣svveare it vvil appeare, that this Lie is plaine Truthe.
• * 1.2

  Bernard ad Cle∣rum in Synodo Rhemen. Po••em loco. Fran. Petrar. Epist. 20.
• * 1.3

  Fran. Petrar. Cantilena 92. Onde jugita ogni vergogno. Baptij. Mantua∣nus.
• * 1.4

  Erasmus in vita Augustini.
• * 1.5

  Crimes laid to the Popes charge by the Defen∣ders.
• * 1.6

  Vntruthe. For the Canonistes them selues cō∣fesse, that the Councel maie iudge, and de∣pose the Pope.
• * 1.7

  Ioannes de Magistris blamed by the Defen∣ders, for Martinus de Magistris
• ‡ 1.8

  This Peltinge vvriter is Alphō∣sus de Castro, one of M. Har∣dinges greatiest Doctoures.
• * 1.9

  A fovvle slaundero{us} lie made by the Defen∣ders.
• * 1.10

  He that tea∣cheth aī Scholes, is a Teacher of Teachers.
• ‡ 1.11

  Note by the vvaie, that by M. Hardinges secrete conclu∣sion, Fornicatiō is not a Mortal, but a Venial sinne.
• * 1.12

  The māner of the Schole Do∣ctours.
• * 1.13

  Martinus de Magistris cleared of the crime by the De∣fenders ob∣iected.
• * 1.14

  Ergo, by like∣lihoode the opi∣nion of others vvas othervvise.
• * 1.15

  For trial of this Conclusion, see the ansvveare.
• * 1.16

  Simple Fornica∣tion.
• * 1.17

  Epiphan. Lib. 3. Haeresi. 56.
• * 1.18

  Clemens Stro∣mat. Lib. 3.
• * 1.19

  Laurent. Valla, De Voluptate, Lib. 1. Cap. 38. Richar. de San∣cto Victore, Par. 2. Fol. 73.
• * 1.20

  Socrat. li. 5. ca. 22
• * 1.21

  Dist. 34. Is qui.
• * 1.22

  Parisijs, an. 1505.
• * 1.23

  Concil. Toletan. 1. Cap. 17.
• * 1.24

  Constit. Othonis Boni de Concu∣binis Clericor. remouēdis. Licet ad profagandū. In Glossa. In eadē Glossa. Extra. De Im∣munit a. Ecclesia. Petr. Rauennas.
• * 1.25

  11 quae. 3. Absit. In Glossa.
• * 1.26

  Ibidem, In Margine.
• * 1.27

  Simple Fornicati∣on.
• * 1.28

  Augustin. in En. chiridio ad Lauren. ca. 80.
• * 1.29

  Concil. Basil. Session. 20. Erasmus in En∣chirid. mili. chri∣stiani, Ca. 14.
• * 1.30

  He meaneth somme of the beste of the Ro∣maine Cleregie. Iacobus de Va∣lentia in Psal. 118. Antoninus in Sum. par. 4. titu. 12. ca. 2. §. 3. Alexander Ha∣lensis, par. 3. quae. 35. Mem. 5. Ambrosius. 1. Timoth. 4. Augusti. in quae. in Exod. quae. 20.
• * 1.31

  M. Har. pag. 46. ae Reade the B. of VVinchester vn∣to M. Fecknam. Pag. 121.
• * 1.32

  vint. con. cantur. li. 3. de Euchar
• * 1.33

  M. Har. pag. 93. Chrysostome ad Romanos. 1. Chrysost ad Ga∣la. 4.
• * 1.34

  Hieronym. in Marcum, ca 2. Matthae 27. De Rescriptis, Significante. Abb.
• * 1.35

  Simple Fornicati∣on.
• * 1.36

  Alphonsus Con∣trae Haeres. Li. 5. Coltus.
• * 1.37

  Vntruthe. For this he vvil sone be founde a Truthe.
• ‡ 1.38

  VVho besto∣vved these quota¦tions in the Margine, I can∣not tel. But the lav••es are plaine: as it shal ap∣peare.
• * 1.39

  This vvas in olde times Novv it is quite fore∣gotten.
• † 1.40

  An hypocriti∣cal folie. For he maie redeeme al this vvhole tenne yers faste, by pa••einge of a penny Reade the Ansvveare.
• ‡ 1.41

  Vntruthe ma∣nifest, and a Canon of M. Hardinges ovvne makinge.
• * 1.42

  Fal clearely, God vvote. See the Ansvveare. Dis. 82. Presbyter.
• * 1.43

  Not de∣posed for Fornicati∣on.
• * 1.44

  Extra. de sanguinita. & affinita. Non debet. Abb. Dist. 81 Maximianus Clos.
• * 1.45

  Extra. De Coha∣bita. clericor. & Mulier. Si au∣tem. Abb.
• * 1.46

  Martinus Poe∣niten. in Dictio∣nario.
• * 1.47

  Di. 82. Prebyter. In Glossa.
• * 1.48

  Dis. 34. Fraternitatis.
• * 1.49

  De Concubinis Clericor. remo∣uendis. Licet ad profugan∣dum.
• * 1.50

  Not de∣posed for Fornicati∣on.
• * 1.51

  In eodem Titulo.
• * 1.52

  Extra De pur∣gatione canoni∣ca. Accepimus: In Glossa.
• * 1.53

  Extra De Iudi∣cijs. Ca. 4. §. De Adulterijs.
• * 1.54

  Extra. De Biga∣mis. Quia Cir∣ca: In Glossa. Authen. De Trien. & Semiss. Colla. 3. Extra. De Biga∣mis: Quia circa. In Glossa.
• * 1.55

  In eadē Glossa.
• * 1.56

  In eadem. Gloss.
• * 1.57

  Dist. 81. Quidam Clerici. In Gloss.
• * 1.58

  Not de∣posed ••or Fornicati∣on.
• * 1.59

  Dist. 23. His igi∣tur. In Glossa.
• * 1.60

  Constitu. Ocho∣nis, De Concu∣bini, Clericor. remouendis: Li∣cet ad profu∣gandum.
• * 1.61

  De Cohabitae. Cleruorum. & Mulier. ••••au∣tem, Abb.
• * 1.62

  2. Quae. 7. Laici.
• * 1.63

  Dist. 81. Maxi∣mianus. In Glossa.
• * 1.64

  This Ansvveare mutche tou∣cheth M Har∣dinge him selfe.
• * 1.65

  Fornica∣tion better then Ma∣riage.
• * 1.66

  Vntruthe. For S. Augustine saithe, Qui di∣cunt, talium. Nu∣ptias non esse Nuptias. sed po∣tiùs Adulieria, mihi non viden∣tur satis acutè, ac diligenter considerare, quid dicant. De Bono Viduita. Cap. 10.
• ‡ 1.67

  O Sage confi∣derations.
• * 1.68

  Eccle 40. Eccle. 42. 2. Petri. 2.
• * 1.69

  Hulderichus E∣piscop. Augu∣stanus. The same Epistle is founde in Anciente Re∣corde vnder the name of Volu∣sianus Epis∣copus Car∣thaginensis.
• * 1.70

  Fornicati∣on better then Ma∣riage.
• * 1.71

  An Ho∣nester thinge.
• * 1.72

  Concil. VVormae∣tien. Ex Auen∣tino.
• * 1.73

  Hosius in Petri∣couen. Confess. Cap. 56.
• * 1.74

  Extra. De Coha∣bita. Clerico & Mutier. Ca. final. Abb.
• * 1.75

  Dist. 34. Is. qui.
• * 1.76

  Consti Othonis. De Concubinis Clericor. remo∣uen. Licet ad Profugandum. Augusti. De Mo∣ribus Manichae∣orum Li. 2. Ca. 18.
• * 1.77

  Concil. Triden. Session. 1.
• * 1.78

  Hermannus Riddus, De vita & hones. Cleri. Paralip. Vrsper∣gen. in Clemen. 5.
• * 1.79

  Bernar. in Can∣tic. Serm. 66.
• * 1.80

  The 2. parte, the 8. Chapter, the •• Diuision. Dist. 27. Quidā.
• * 1.81

  Not nour∣rishe, but tole∣rate. A proper excuse & a soare pounishemente of open VVhooredome.
• ‡ 1.82

  Vntruthe. For it is moste true, as it shal ap∣peare.
• * 1.83

  Vntruthe ma∣nifeste. For on∣lesse they paie, they shal not occupie.
• ‡ 1.84

  The Pope maie dispense as vvel as God.
• * 1.85

  This is a ioily Catholique Di∣ui••••ie.
• ‡ 1.86

  S. Augustine rote these Bookes▪ de Or∣dine, before he vvas Baptized.
• * 1.87

  Stevves in Rome.
• ‡ 1.88

  A vile Vn∣truthe Thei are not necessarie.
• * 1.89

  Vntruthe. For the Cardinalles them selues say, Habitant in∣signes Aedes.
• ‡ 1.90

  Vntruthe For the Cardinalles saie: Mula vehuntur.
• * 1.91

  Vntruthe. For the Cardinalles saie, Incedunt vt Matronae.
• ‡ 1.92

  This is one of the Cardinalle vertues of Rome, to take tolle of Baudrie.
• * 1.93

  Vntruthe. Sea the Ansvveare.
• * 1.94

  Constitu. Otho∣nis. De Concu∣binis Clericor. remouendis.
• * 1.95

  Iohan. Andreas mortuus est an. 1348.
• * 1.96

  Nicolaus De Clauengijs: In Paralipomen. Vrspergen. Ann. 1417.
• * 1.97

  14. quae. 5. Quod verò. In Glossa. Et Dis. 90 Obla∣tiones, in Glossa.
• * 1.98

  Constitu. prouin. Edmundi Cantu∣ar. Archiepis∣copi.
• * 1.99

  Deutero. 23.
• * 1.100

  Roman. 3.
• * 1.101

  Augustin. De Ordine, Li. 2.
• * 1.102

  Augustin De Ciuitate. Li. 14. Cap. 18.
• * 1.103

  Ludo. Viues in Librum De Ci∣uitate. Lib. 14. Cap. 18.
• * 1.104

  Bernard. in Cantic. Sermo. 66.
• * 1.105

  Petrus Martyr. in Li. Iudicu•••• Cap. 16.
• * 1.106

  Concilium Dele∣ctorum Cardi∣nalium. Concil. tom. 3. Pag. 823.
• * 1.107

  Anno. 1538.
• * 1.108

  Anno. 1564.
• * 1.109

  Luitprandus, Li. 6. Cap. 6.
• * 1.110

  Cynus Pistorien. Baldus. Bartholus. De Immunita. Ecclesiar. Ca. 14. Abb.
• * 1.111

  Primasius ad Roman. Cap. 2. Ephes. 5.
• * 1.112

  Extra. De Cele∣bra. Miss. De homine.
• * 1.113

  Roman. 3. Tertullian. De Anima. Anthen. De L••¦nonibus.
• * 1.114

  Hierem. 3. Matthae. 2••▪
• * 1.115

  Onuphrius is a mā yet liuing, hired of pour∣pose to face out this mater.
• * 1.116

  In Vita Io∣han. 8.
• ‡ 1.117

  Semiramis be∣inge a vvooman vvas of longe time taken for a man. Yet mennes eies vvere not be∣vvitched.
• * 1.118

  God hath suf∣fered others as very monsters to sitte in that See, as euer vvas Pope Iohane.
• ‡ 1.119

  Vntruthe. For there vvere o∣thers before him, that vvrote the same.
• * 1.120

  Dame Iohane the Pope.
• * 1.121

  Vntruthes, tvvoo togeather
• ‡ 1.122

  Vntruthes, 2. Reade the An∣svveare.
• * 1.123

  This Diuiser dvvelt in Rome, and liued aboue fiue hundred yeeres agoe.
• ‡ 1.124

  Vntruthe. For they liued 500. yeeres before vs: and vvere the beste vvriters of that time.
• * 1.125

  Not Regi∣stred.
• * 1.126

  In Vita Chryso. Chrys. Epist. 3. ad Cyriacum.
• * 1.127

  Nicepho. Li. 14. Cap. 26. Gelesius ad Epis∣copos Dardaniae.
• * 1.128

  Nicephor. Li. 13. Cap. 34.
• * 1.129

  Augu. Epist. 137.
• * 1.130

  Iohan. De Pari∣sijs▪ De Potesta. Regia, & Pa∣pali.
• * 1.131

  Marian. Scotus.
• * 1.132

  Martinus Polo∣nus.
• * 1.133

  Sabellicus En∣nead. 9. Lib. 1. Pag. 469.
• * 1.134

  Iohan. de Pari∣sijs, De Potesta. Regia, & Pa∣pali.
• * 1.135

  Kno∣vvinge a vvoomā from a Man.
• * 1.136

  Fasciculus tem∣porum.
• * 1.137

  M. Hardinges Amphilochius.
• * 1.138

  Vincentius. Li. 9 Cap. 47.
• * 1.139

  Petr. De Nata∣lib. Lib. 8. Ca. 110 Rauisius Textor in Officina: Mu∣lieres Virilem habitū mentitae. Simeon Metaph. In Eugenia.
• * 1.140

  Copus Dialo. 2. Pag. 236.
• * 1.141

  Anglicus.
• * 1.142

  Goddes Sufferance.
• * 1.143

  Antonin. Par. 2. Ti. 16. Ca. 1. § 7.
• * 1.144

  Esai. 1.
• * 1.145

  In Epistola O∣thonis Imper. ad Iohan. pp. Platyn. in Iohan. 13.
• * 1.146

  Luitprand. Li. 6. Cap. 6.
• * 1.147

  Antonin. par. 2. Ti. 16. ca. 1. §. 7.
• * 1.148

  Athenes.
• * 1.149

  Lumen. & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ruffinus in A∣pologia pro O∣rigine: Apud Hierony. To••. 4. Georgius Pa∣triar. in vita Iohannis.
• * 1.150

  Ruffin. ••i 2. ca. 9. M. Hardinges Amphilo••••ius. Theod. vi••. 〈◊〉〈◊〉 r. in Epist. ad 〈◊〉〈◊〉.
• * 1.151

  It appeareth in the Subscriptiōs of the 2. Nicene Conc. Anno. 742▪
• * 1.152

  Paulus Aemylius Lib. 6.
• * 1.153

  Ann. Domi. 1220.
• * 1.154

  Paulus Aemylius Lib. 8.
• * 1.155

  An. Domini. 1288
• * 1.156

  No Vniuer∣sitie in Rome
• * 1.157

  Dame Iohane the Pope.
• * 1.158

  Hierony. in Ap∣pendice Anna∣lium Eusebij.
• * 1.159

  Hierony. in Ca∣talogo Scriptor. Illustrium.
• * 1.160

  Erasmus in Vita Hieronym.
• * 1.161

  August. Confess. Lib. 5. Cap. 8.
• * 1.162

  In Opere Tri∣par. Li. 2. Ca. 10.
• * 1.163

  Extra. De Priui∣legijs, Li. 4. Cum de diuersis. In Sexto.
• * 1.164

  Clemen Lib. 5. De Magistris.
• * 1.165

  Theodoric. Nie∣mus. Citatur ab Illyrico in Testia bus Veritatis.
• * 1.166

  Dame Iohane the Pope.
• * 1.167

  The Popes time of tra∣uaile.
• * 1.168

  Antomin. Par. 2. Titulo 16. Cap. 1. §. 7.
• * 1.169

  Vt asseritur.
• * 1.170

  Platyna in Io∣han 8.
• * 1.171

  In Officina.
• * 1.172

  The Marble Image.
• * 1.173

  Theodoricus Niemus.
• * 1.174

  The holovv Chaire.
• * 1.175

  Sabellicus Enne∣adis. 9. Li. 1.
• * 1.176

  Dame Iohane the Pope.
• * 1.177

  Testimonies for the proufe of Pope Iohane.
• * 1.178

  Hermaphro∣ditus.
• * 1.179

  Copus Dialogo 1. Pag. 47.
• * 1.180

  Genes. 38.
• * 1.181

  Petrus A∣loisius the Popes Sonne.
• * 1.182

  Vntruthes greate and no∣torious.
• * 1.183

  Apocal. 12.
• * 1.184

  Iohan. Ca∣sa.
• * 1.185

  O, a faire Boonegrace, to bevvtifie open and knovven vvickednesse.
• * 1.186

  Vntruthe. For vvee tel no Lie. Reade the An∣svveare.
• * 1.187

  Iohan. Sleidan. Li. 19.
• * 1.188

  Iohannes Diazius.
• * 1.189

  Andre. Alciatus in Epist. praefixa Historiae Pauli Iouij.
• * 1.190

  Paulus Iouius. Onuphrius in Iulio. 3.
• * 1.191

  Sueton. Tran∣quil. in Tiberio. Tricongium vno Spiritu.
• * 1.192

  Iohan. Sleidan Lib. 17.
• * 1.193

  An. 1546.
• * 1.194

  A braue, and a lusty kinde of Eloquence.
• ‡ 1.195

  Fornication, Open Stewes, and Inceste, are M. Hardinges Infirmities.
• * 1.196

  Is this the modestic the sprite of God▪
• * 1.197

  Our God. our Lord.
• * 1.198

  Psalm. 46.
• * 1.199

  Psalm. 64.
• * 1.200

  Psalm. 113.
• * 1.201

  Psalm. 63.
• * 1.202

  Psalm.
• * 1.203

  Psalm. 67.
• * 1.204

  1. Corinth. 1. & 14.
• * 1.205

  Philip. 1.
• * 1.206

  1. Corinth. 6.
• * 1.207

  Augustin. in Io∣han. Tracta. 13. August. De Ci∣••i. Li. Cap. 29. Chrysostom. in Psalm. 96.
• * 1.208

  Hierony. Aduer∣sus error. Iohan. Hierosoly mitan. Cyprian. De Bo∣no Poenitentiae. Sedulius, In. 2. Corinth. 6.
• * 1.209

  M. Hard. Fol. 124. b. Galat. 2.
• * 1.210

  Chrysostom. in Genesim. Homi. 34.
• * 1.211

  The Bou∣res in Ger∣manie.
• * 1.212

  3. Reg. 18.
• * 1.213

  Amos. 7.
• * 1.214

  Tertul. in Apo∣logetico.
• * 1.215

  Vntruthe, no∣torious, and manifeste to al the vvorlde.
• ‡ 1.216

  These Boures for the greatest parte vvere eni∣mies vnto Lu∣ther.
• * 1.217

  Al this greate multitude of Englande, and Scotland, stoode onely in tvvoo personnes. VVee knovve no moe.
• * 1.218

  Apocalyp. 18.
• * 1.219

  Liga Sotularia. An. 1503.
• * 1.220

  Regiment of vvee∣men.
• * 1.221

  D. Luther began to Preache, An. 1518.
• * 1.222

  Iohan. Sleidan. Lib. 4. & 5.
• * 1.223

  Paralipomen. Vrspergen. An∣no, 1525.
• * 1.224

  Nicola. Gerbel∣lius Phortzen∣sis.
• * 1.225

  Numer. 27.
• * 1.226

  August. De Ci∣uita Li. 3. Ca. 21.
• * 1.227

  O vaine brauerie.
• ‡ 1.228

  Vntruthe, ma∣licious, and sclaunderous. For Zainglius vvas a Godly Preacher, and no Rutter.
• * 1.229

  Miche. 4.
• * 1.230

  This Blasphe∣mie toucheth Goddes Proui∣dence. For vvhy not a, vvel from VVittenberg, as from Rome?
• * 1.231

  VVitten∣berg. Churche Inuisible.
• * 1.232

  Vntruth fond, and childishe.
• * 1.233

  This is M. Har∣dinges sobrietie
• * 1.234

  Origen. Contr•• Celsum. Lib. 1.
• * 1.235

  Cicero. De Pro∣uin. Consul.
• * 1.236

  Chrysost. Contra Gentes.
• * 1.237

  Nazianzen. De Natali Christi. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.238

  Psal. 18.
• * 1.239

  3. Actor.
• * 1.240

  Iohan. 10
• * 1.241

  Matth. 13.
• * 1.242

  1. Cor. 1.
• * 1.243

  2. Tim. 2.
• * 1.244

  1. Reg. 19.
• * 1.245

  Rom. 11.
• * 1.246

  Augu. in Iohan. Tracta. 45.
• * 1.247

  Ciuile Magi∣strate.
• * 1.248

  Vntruthe ma∣licious, and sclaunderous. Reade the An∣svveare.
• * 1.249

  In libro de Saeculari po¦testate.
• * 1.250

  Luther ad∣mitteth no ciuil Magi∣strate.
• ‡ 1.251

  Nothinge els, but mere Vn∣truthe. For Lu∣ther called him the preacher of Satan.
• * 1.252

  Iohan. Sleidanus Lib. 5.
• * 1.253

  Galat. 3.
• * 1.254

  Coloss. 3.
• * 1.255

  An bros. Lib. 5. Epist. 33.
• * 1.256

  Ciuile Magi∣strate.
• * 1.257

  Sozom. li. 6. ca. 7.
• * 1.258

  Dion Lib. 43. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sozom. li. 5. ca. 16
• * 1.259

  Iohan. Sleidanus Lib. 5.
• * 1.260

  Augustin. Steuchus.
• * 1.261

  Antonius de Rosellis.
• * 1.262

  De Maior & Obedien. Solitae. De Maior. & o∣bedien. Vnam Sanctā. in sexto.
• * 1.263

  Clemens. 5. In Concil. Viennen. Leo papa. 3.
• * 1.264

  Zacharias pp.
• * 1.265

  Clemens. ••.
• * 1.266

  Idem Clemens.
• * 1.267

  Matth. 16.
• ‡ 1.268

  So is euery Simple Prieste.
• * 1.269

  A litle vvitte had benne bet∣ter, then al this so greate a doo.
• ‡ 1.270

  So he calleth him selfe: But vvhen did Christ euer cal him so?
• * 1.271

  Luke. 10.
• * 1.272

  Distin. 96. Duo. sunt.
• * 1.273

  As if Hieremie had benne a Pope.
• * 1.274

  Hierem. 1.
• ‡ 1.275

  A very pro∣founde Reason. Reade the An∣svveare.
• * 1.276

  By Natural Reason. O Na∣tural Folie.
• * 1.277

  Pope a∣boue Kinges and Em∣perours.
• * 1.278

  Gregor. Lib. 4. Epist. 30.
• * 1.279

  Grego. Lib. 4. Epist. 38.
• * 1.280

  Francis. Zarabel.
• * 1.281

  Chrys. in Psal. 44
• * 1.282

  Theodoretus, Lib. 4. Cap. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.283

  Extra. De Poe∣niten. & remiss. Omnis vtrius{que} Abbas.
• * 1.284

  Stanislaus Ori∣chonius in Chi∣mera, Fol. 97.
• * 1.285

  Pope a∣boue Kinges and Em∣perours.
• * 1.286

  Gregor. Li. 4. Epist. 32.
• * 1.287

  Theodoretus, Lib. 1. Cap. 19.
• * 1.288

  Roma. 13.
• * 1.289

  Chrysost. ad Ro∣man. Homil. 23.
• * 1.290

  2. Thess. 2.
• * 1.291

  Gregor. Lib. 6. Epist. 28.
• * 1.292

  De Maior. & Obedien. Solita. Carion. in Inno∣••en. 3.
• * 1.293

  Pope a∣boue Kinges and Em∣perours.
• * 1.294

  Hierem. 1.
• * 1.295

  Heruaeus de Po∣testa. Papa, ca. 13
• * 1.296

  1. Cor. 3.
• * 1.297

  Hierem. 1.
• * 1.298

  Pope a∣boue Kinges and Em∣perours.
• * 1.299

  3. Reg. 18.
• * 1.300

  Dist. 22. Medio∣lanensis.
• * 1.301

  Auentinus in Adrian. 4. Anno. 1154.
• * 1.302

  Heruaeus de Po∣testa. Papae. ca. 12
• * 1.303

  In Glossa in Gene. Cap. 1. Heruaeus de Po∣testa Papae. ca. 13.
• * 1.304

  Vntruth, fond, and peeuishe. For Syluester vvas deade long before Cōstan∣tinus vvas Chri∣stened.
• ‡ 1.305

  Vntruthe too vaine for a Childe. VVhy should M. Har. be so vaine? There is not one true vvorde in al this talc.
• * 1.306

  The Do∣nation of Constan∣tine.
• * 1.307

  Heruaeus de Po∣testa. Papae, ca. 19.
• * 1.308

  Pius in Dialog. Fol. 21.
• * 1.309

  Dist. 97. Eccle∣sia.
• * 1.310

  In sexta Synodo Constan. Act. 4. In eadem Synodo Actione 1.
• * 1.311

  Nicol. Cusanus de Donatione Constantini.
• * 1.312

  Legates. Pardōnes.
• * 1.313

  Citatur ab A∣grippa de vani∣ta. Scientiar. Nicol. Machia∣uel. in Historia.
• * 1.314

  Concil. Aphrica. Cap. 105.
• * 1.315

  Vntruthe. For they depende of the deceitful∣nesse of man: & not of the povver of God.
• * 1.316

  Matth. 16.
• ‡ 1.317

  Vntruthe. For Christe neuer gaue the Pope povver to deale Pardonnes.
• * 1.318

  Vntruthe, ioi∣ned vvith open folie. For this vvas the onely vvaie to streng∣then the Sara∣cenes.
• * 1.319

  Marsilius Pa∣taninus.
• * 1.320

  The very true cause of the ••••uision of the Empiere. Platyna in Leo∣ne. 3.
• ‡ 1.321

  Vntruthe. For S. Gregorie saithe, Antichri∣stus ipsas sum∣mas huius Sae∣culi potestates obtinebit.
• * 1.322

  A nevve Sinne against the Ho∣ly Ghoste.
• ‡ 1.323

  Vntruthe, easy to be seene. Reade the An∣svveare.
• * 1.324

  A Diuine Povver in the Pope.
• * 1.325

  Iohn. 12. 14. 16.
• * 1.326

  Depofinge of Kinge
• * 1.327

  Matthae. 4.
• * 1.328

  Apocalyp. 17.
• * 1.329

  In eodem Cap.
• * 1.330

  Apocalyp. 13.
• * 1.331

  Augustin. in Psalm. 9.
• * 1.332

  August. in eun∣dem. Psalm.
• * 1.333

  Gregor. in Iob. Ca. 41. Lib. 33. Ca. 22.
• * 1.334

  Chrysostom. In. 2. Thessaloni. 2. Homil. 4.
• * 1.335

  Clemen. Lib. 2. De Appellatio∣nib. Pastoralis. Distin. 22. Om∣nes
• * 1.336

  In Sexto. Li. 3. Ti. 16. De Statu Regularium. Antonius de Rosellis. Auentinus in Adriano. 4.
• * 1.337

  Clemen. in Pro∣••mi. In Glossa.
• * 1.338

  Platyna in Li∣berio.
• * 1.339

  2. Tomo. Conci∣liorum, In vita Syluerij, & Vi∣gilij.
• * 1.340

  Heruaeus De po∣test. Papae. ca. 13.
• * 1.341

  Appendix Eu∣tropij, in Sylue∣rio.
• * 1.342

  Vrspergen. An∣no. 1045.
• * 1.343

  Heruaeus De Po∣test. Papae, Ca. 13.
• * 1.344

  Paulus Aemyli∣us, Lib. 2. Gaguinus.
• * 1.345

  Plutarch. in Ca∣tone Vticen.
• * 1.346

  Benuenutus I∣molensis in Au∣gustali.
• * 1.347

  Paulus Aemyli∣us, Lib. 3.
• * 1.348

  Paul. Aemylius in Chronice.
• * 1.349

  Benuenutus I∣molen. in Augu∣stali.
• * 1.350

  Nihilo foelicior Patre. In eo de∣fecit Imperium in Gente Caro∣lorum.
• * 1.351

  Not altogea∣ther so euil. A proper qualifi∣cation.
• ‡ 1.352

  A ioily vvaie, to fraie a Kinge.
• * 1.353

  By this Diui∣nitie, if any Kingedome re∣fuse to be sub∣iecte, and thral to the See of Rome, the Pope maie geue the same avvaie at his pleasure.
• * 1.354

  Philippus. Bonifacius. 8.
• * 1.355

  Paralip. Vrsper∣gen.
• * 1.356

  In vita Bonifa∣cij 8. In Sexto: Idem in Platy∣na.
• * 1.357

  Sabel. Aenead. 9. Lib. 7.
• * 1.358

  Martinus Polo∣nus.
• * 1.359

  Dist. 81. Si qui. In Glossa.
• * 1.360

  Abbas Vrsper∣gen.
• * 1.361

  Paulus Aemyl. Platyna. Sabellicus. Nauclerus.
• * 1.362

  Poison in the Sacra∣mente.
• * 1.363

  Lib. 8. In scholij•• in Platinā.
• * 1.364

  In Chrono∣graphia.
• * 1.365

  Paralipom. Vr∣sperg. Ann. 1313. Bapt. Egnatius. Auentinus. Carion. Supplementum Chron.
• * 1.366

  Textor in Offi∣cina: Veneno ex∣tincti.
• * 1.367

  Matthias Pari∣sien. An. 1211.
• * 1.368

  A proper Schole of Hu∣militie.
• * 1.369

  Platina in vita Adria∣ni.
• ‡ 1.370

  Phy forshame. cannot the pope learne Humili∣tie, but by a draughte?
• * 1.371

  Vntruthe. For it is not sur mised by vs, but recorded by your ovvne vvri∣ters. Sabellicus saithe, Vt seden∣tis genitalia ab vltimo Diacono attrectentur.
• * 1.372

  Chrysostom. in Matthae. Homil. 74.
• * 1.373

  Hieronym. in E∣pist ad Galathas Cap. 4.
• * 1.374

  Kisse the Popes foote.
• * 1.375

  Gregor. Lib 4. Epist. 38.
• * 1.376

  Ceremoniar. Li. 1. Sectio. 5. Ca. 3. Deuotè os∣culatur.
• * 1.377

  Ceremoniar. Li. 1. Sectio. 5. Ca. 6. Ceremoniarium. Lib. 3. Cap. 2.
• * 1.378

  Seneca. Pomponius Lae∣tus in Diocle∣tiano.
• * 1.379

  Alexander ab Alexandro. 2. Thessalon. 2.
• * 1.380

  Matthae. 4.
• * 1.381

  Antoninus in Summa, Par. 3. ti. 22. Ca. 5. §. 4.
• * 1.382

  Plutarch. in A∣lexandr••.
• * 1.383

  Vntruthes tvvoo togeather•• Reade the An∣svveare.
• ‡ 1.384

  Al this is a great vntruthe, and a shamelesse Fable.
• * 1.385

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. This is Greeke euen for a Pope.
• * 1.386

  Vntruthe most manifeste. For it is thus Ordred in the Popes ovvne Pontifi∣cal, and in his ovvne Booke of Ceremonies.
• * 1.387

  The Popes Bridle.
• * 1.388

  The Popes Stirope.
• * 1.389

  Ceremoniarium. Lib. 1. Cap. 8.
• * 1.390

  Etiamsi Impe∣rator, aut quiuts maximus Prin∣ceps adesset, Sellam ipsam cum Pontifice in humeris ali∣quantulum por∣tare debet: Ceremoniar. Li. 1 sectio. 5. Ca. 4. Dum Imperator haec vtilitatis Officia vult ex∣hebere &c. Tandem cum a∣liquibus bonis verbis recipiēdo, permittit &c. Ceremoniarium. Lib. 1. Cap. 8.
• * 1.391

  Ceremoniar. Li. 1. Sectio. 3.
• ‡ 1.392

  Ceremoniar. Lib. 2. Cap. 10. Etiamsi Rex aut Imperator sit.
• * 1.393

  Ceremoniar. Li. 1. Sectio. 3.
• ‡ 1.394

  Ceremonia. Li. 1. Sectio. 13. ca. 2.
• * 1.395

  Auentinus in Fredericho. 1.
• ‡ 1.396

  In this One li∣tle Marginal note, M. Har∣dinge hath vtte∣red foure Vn∣truthes altogea∣ther. Reade the Ansvveare.
• ‡ 1.397

  Sabellicus Decadis. 2. li. 1. 1220. Historiae re∣rum Ven••∣tarū lib. 4.
• * 1.398

  Franciscus Dandalus.
• ‡ 1.399

  Vntruthe. For he vvas then a Senatour of ve∣ry greate Ho∣nour: And at the nexte Election vvas chosen Duke.
• * 1.400

  The offence stoode onely in healpinge their Neighbour, be∣inge a bannished man, into his Countrie.
• ‡ 1.401

  Yet the right, and state of bothe these Kingedomes is in his hande.
• * 1.402

  Al these ma∣ters be ful so∣lemnely proued, and are vvoor∣thy to be pu∣blisshed by Pro∣clamation.
• * 1.403

  Al these ma∣ters be ful so∣lemnely proued, and are vvoor∣thy to be pu∣blisshed by Pro∣clamation.
• * 1.404

  Al these ma∣ters be ful so∣lemnely proued, and are vvoor∣thy to be pu∣blisshed by Pro∣clamation.
• * 1.405

  Folio. 186. a.
• * 1.406

  Decades.
• * 1.407

  Seconde De∣cade.
• * 1.408

  Franciscus Dandalus. Firste Booke.
• * 1.409

  Anno Do. 1220.
• * 1.410

  Hierony. Aduer∣sus error. Iohan. Hierosolymit.
• * 1.411

  Hierony. De op∣timo genere in∣terpretandi
• * 1.412

  Not Duke.
• * 1.413

  August. De Con∣sensu Euangelist. Lib. 2. Cap. 17.
• * 1.414

  Iohan. 2.
• * 1.415

  Hierony. De Er∣rorib Origenis.
• * 1.416

  Hierony in Eze∣chielem. Lib. 9. Cap. 30.
• * 1.417

  Franciscus Dandalus.
• * 1.418

  Genes. 35. Augu. in quaest. super Genesim, Quaest. 117.
• * 1.419

  Matth. 2. Chrysost. in Mat∣thae. Homil. 2. Clemens Stro∣mat. 1.
• * 1.420

  Tertul. Contra Iud. cos. Irenaeus Lib. 2.
• * 1.421

  Cap. 34. & 40. Matth. 26. Hilarius in Psalm. 54.
• * 1.422

  Donatio Con∣stantini.
• * 1.423

  Dorman, Fol. 22.
• * 1.424

  Dorman, Fol. 24.
• * 1.425

  M. Hardinge, Fol. 308. b.
• * 1.426

  Athanasi. in Apolog. M. Hardinge, Fol. 309. a.
• * 1.427

  willingly.
• * 1.428

  Chrysostom. in 1. Corin. Homil. 21.
• * 1.429

  Vrspergen, Sabellicus En∣nead. 9. Lib. 3.
• * 1.430

  Beno Cardinalis
• * 1.431

  Gnavve boanes.
• * 1.432

  No Dogges vnder the Popes Ta∣ble.
• * 1.433

  Clem. Lib. 2. De Senten. & re iu∣dica. Cap. 2.
• * 1.434

  Sabellicus En∣nead. 9. Lib. 7.
• * 1.435

  Rom. 1. Hierony. Aduer∣sus Pelagianos, Lib. 1.
• * 1.436

  Vntruthe. For the stories be plaine. Reade the Ansvveare.
• ‡ 1.437

  Vntruthe, ea∣sily reproued by good Recordes.
• * 1.438

  Henricus Impera. 4. Henricus Impera. 5.
• * 1.439

  Manifeste Vn∣truthe. See the Ansvveare.
• ‡ 1.440

  Vntruthe. For this vvas not the cause. But the Pope vvoulde haue geuen the same him selfe.
• ‡ 1.441

  Vn∣truthe. For then he was at no vari∣ance with y^• Pope.
• * 1.442

  This Ancient Doctour is yet aliue, and vvri∣teth vvoorthily for his hiere.
• * 1.443

  Gregor. Heim∣burgen.
• * 1.444

  Carion An. 1103.
• * 1.445

  Vrspergen. An∣no. 1105.
• * 1.446

  Vrspergen. eod. loco, Pag. 257.
• * 1.447

  Carion.
• * 1.448

  Auentinus.
• * 1.449

  Vrspergen. Pag. 239.
• * 1.450

  Carion
• * 1.451

  Platyna in Se∣uero Papa.
• * 1.452

  Vrspergen. Pag. 264.
• * 1.453

  Auentinus.
• * 1.454

  Vrspergen. Pag. 235. Sabellicus En∣neadis. 9. Lib. 3. Carion. Helmoldus.
• * 1.455

  Matth. Palmer.
• * 1.456

  Synesius. Plato.
• * 1.457

  Pope Hil∣debrande.
• * 1.458

  Socrat. Lib. 3. Cap. 22.
• * 1.459

  Beno Cardinalis
• * 1.460

  Auentinus.
• * 1.461

  Vrspergen.
• ‡ 1.462

  As though for the moste parte they liued like Angelles.
• * 1.463

  In praescri∣ptio. Cōtra Haeret.
• * 1.464

  VVhat faulte can ye finde in the Popes prea∣chinge? He neuer preacheth.
• * 1.465

  Treadinge on the Em∣perours necke.
• * 1.466

  Vntruthe sha∣melesse, as it shal appeare.
• * 1.467

  Carion
• * 1.468

  Non tibi, sed Petro. Et mihi, & Pe∣tro.
• * 1.469

  Aurelius Victor. Pomponius Le∣tus.
• * 1.470

  Budaeus de Asse. Matthias à Mi∣chouia, De Sar∣matia, Cap. 12.
• * 1.471

  Platyna. Textor in Offi∣cina. Platyna. Platyna in Syl∣uestro 3. Constantien. Concilium.
• * 1.472

  The Pope is euer Holy.
• * 1.473

  De Maior. & Obedien. Vnam. Sanctam. In Glossa.
• * 1.474

  Dist 40. Non no: In Glossa.
• * 1.475

  Dist. 40. Non no:
• * 1.476

  Diff. 40. Non est facile.
• * 1.477

  Augustin. Epist. 164. ad Emeritū.
• * 1.478

  Hieron. in Epist. ad Philemonein.
• * 1.479

  Prouerb. 17.
• * 1.480

  Chryso. in 13. ca. ad Romanos.
• * 1.481

  Gregor. saepè in Epist.
• * 1.482

  Vntruthe Ma∣nifeste, as it shal appeare.
• ‡ 1.483

  Vntruthe en∣closed: For they vvere subiecte likevvise after∣vvarde.
• * 1.484

  O Graue Considera∣tion.
• ‡ 1.485

  Vntruthe eui∣dente vnto a childe.
• * 1.486

  Lib. 4. Epi∣stol. 34.
• * 1.487

  Concil. Constant. Concil. Basilien. Dist. 19. Anasta∣sius. In Glossa.
• * 1.488

  The Pope inferioure to the Prince.
• * 1.489

  Extra De ••oe∣niten. & Re∣miss. Omnis v∣triusque. Abb.
• * 1.490

  Exod 32. Tertullian. ad Scapulam.
• * 1.491

  Origen. ad Ro∣man. Ca. 13. li. 9.
• * 1.492

  Actor. 3.
• * 1.493

  2. q. 7. Nos si.
• * 1.494

  Gregor. Lib. 3. Epis. 61. ad Mau•• ritium Impera.
• * 1.495

  Gregor. Lib. 3. Epist 64.
• * 1.496

  Grego. ad Mau∣rittum Impera.
• * 1.497

  The Pope inferioure to the Em∣peroure.
• * 1.498

  Chrysost. ad Ro∣man. Homil. 23.
• * 1.499

  Iohan. Maior. 4. Sent. q. 2. dist. 20. Sex. Lib. 3. Ti. 16 in Glossa.
• * 1.500

  Iohan. De Pari∣sijs, de potestate Papae.
• * 1.501

  Heruaeus de po∣testa. Pap. ca. 19.
• * 1.502

  Hilarius ad Constantium Impera. Psal. 116.
• * 1.503

  Bernar. Epist. 42. ad Archiepisco. Senonens.
• * 1.504

  The Pope Limited to a parte.
• * 1.505

  Bernar. De Con∣sideratione, li. 4.
• * 1.506

  Gregor. Lib. 4. Epist. 34. Artic. 4. Diu. 25.
• * 1.507

  Nilus De Pri∣matu Roma. Pon.
• * 1.508

  Sozomen. Lib. 6. Cap 23.
• * 1.509

  Athanas ad So∣litariam vitam agentes.
• * 1.510

  Nicephor. Lib. 17. Cap. 28.
• * 1.511

  Anaclet. Epist. 3. Dist. 93. Iuxta Sanctorum.
• * 1.512

  Gregor. Lib. 4. Epist. 34.
• * 1.513

  Tertull. in Apo∣logetico.
• * 1.514

  Ibidem.
• * 1.515

  Ibidem.
• * 1.516

  Augustin. Con∣tra Faust. Lib. 27. Cap. 13.
• * 1.517

  The same Scribes, and Phariseis com∣maunded the people to refuse Christes com∣panie: Iohan. 9. & 12. And vvas the people bounde to fo∣lovve them?
• ‡ 1.518

  Vntruthe. For Christe neuer gaue Peter any sutche special Priuilege.
• * 1.519

  A strange kinde of Diui∣nitie: sutche as Peter, and Paul•• neuer knevve.
• * 1.520

  Departing from the Pope.
• * 1.521

  Matth. 23.
• * 1.522

  Matth. 16. Matth. 15.
• * 1.523

  August. De Ser∣mone Domi. in Monte, Lib. 2.
• * 1.524

  Augustin. in Io∣han. Tracta. 46.
• * 1.525

  Petrus De Palu∣de, de Potestate pp. Articul. 4.
• * 1.526

  Augu. De quaest. Noui Testamen. quae. 75.
• * 1.527

  August. De Ver∣bis Domini in Euange. secund. Lucam. Sermo. 36.
• * 1.528

  Origen. in Matth. Tract. 1.
• * 1.529

  Galat. 1.
• * 1.530

  Chrysost. in 1. Ca∣put ad Galat.
• * 1.531

  Dist. 36. Ca. fi∣nal.
• * 1.532

  Chrysostom. in 2. Timoth. Homi. 2.
• * 1.533

  De Electio. & Elec. potesta. Si∣gnificasti. Abb.
• * 1.534

  Matth. 21.
• * 1.535

  2. Iohn.
• * 1.536

  1. Corinth. 5. Apocalyp. 18.
• * 1.537

  August. in Ser∣mon. Contra A∣rianos, to. 6.
• * 1.538

  Augustinus in Ep. 48 ad Vincē. Epiphani. lib. 1. Haere. 30.
• * 1.539

  Sozomen. lib. 6. cap. 38.
• ‡ 1.540

  As though S. Paule had not vvarned vs, that Antichriste shal sitte, and shevve him selfe in the place of Christe.
• * 1.541

  Ergo An∣tichriste shal sitte in the Popes chaire. 2. Thess. 2
• * 1.542

  But vvhat if Christes Vicare him selfe be An∣tichriste?
• * 1.543

  Math. 24.
• ‡ 1.544

  Vntruth, Ma∣licious and sclaunderous.
• * 1.545

  Ergo yee belie vs, al∣though not greatly.
• * 1.546

  To sit in the place of Christe.
• * 1.547

  2. Thess 2.
• * 1.548

  Apocalyp. 13.
• * 1.549

  Irenaeus, li. 5. cap. vltimo.
• * 1.550

  Gregor. lib. 4. Epist 38 Sacer∣dotum paratus est exercitus. Irenae lib. 5. Cap. penulti. Ioachimus Ab∣bas.
• * 1.551

  2. Thess. 2.
• * 1.552

  Augustin in lib. 83. quaesti. quae. 61.
• * 1.553

  In eadem quae∣stione.
• * 1.554

  Articul. 17. Diuision. 15.
• * 1.555

  Iohn. 8.
• * 1.556

  Math. 7.
• * 1.557

  Rom. 11.
• * 1.558

  Hierem. 44
• * 1.559

  Luke. 19. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.560

  Philip. 2. Hieremi. 10. Luke. 11.
• * 1.561

  I haue praied for thee, Peter &c.
• * 1.562

  Luke. 22.
• * 1.563

  This is a very vaine hope. For Christe praied for the other A∣postles no lesse, then for Peter.
• * 1.564

  Rom. 1. Li. 4. Epi. 8.
• ‡ 1.565

  Vntruthe. For vvhere did the Holy Ghost euer make sutche promisse?
• * 1.566

  Iohn. 17.
• * 1.567

  Augustin. De verbis Do. in E∣uangelio Secun. Lucam. Serm 36. Augusti in quae. Nou Testam. quae. 75. Origen. in Mat. tracta 1. Roma••. 1.
• * 1.568

  Esai. 2.
• * 1.569

  Chrysostom. ad Popul. Antio. Homi. 3. Nazian. epist. 74. Nazian. ad Heronem.
• * 1.570

  Hierem. 7. Math. 3.
• * 1.571

  Iohan. 8.
• * 1.572

  Hierem. 18.
• * 1.573

  Hieremi. 18. Ezechiel. 7. Miche. 6. Galat. 3. 2. Pet. 2. Esai. 1.
• * 1.574

  Goddes vvoorde mutable.
• * 1.575

  Vntruthe in∣closed, knovvē, and vvilful: Reade the an∣svveare.
• ‡ 1.576

  Thus partely M. Hardinges Doctours saie: partely M. Har∣dinge him selfe: As it shal ap∣peare.
• * 1.577

  Ierem. 3.
• * 1.578

  Cardinal. Cusa∣nus, De Autho∣ritate Eccle. & Concilij Supra, & Cōtra Scrip∣turam.
• * 1.579

  Syluester Prie∣ria••, contra Lu∣therum.
• * 1.580

  M. H. fol 192 b.
• * 1.581

  Cardin. Cusan. De Authorita. Eccle. & Concil. Supra & Contra Scripturam.
• * 1.582

  In Concil. Late∣ranens. sub Iu∣lio. 2.
• * 1.583

  Vntruthe. Ye make youre ovvne vvarrante. For Christe ne∣uer made sutche promisse to the Churche of Rome.
• ‡ 1.584

  Vntruthe, grounded vpon grosse ignoran∣ce. For M. Hard. fovvly mista∣keth S. Cyprians vvhole meaning.
• * 1.585

  The Churche of Rome can not erre.
• * 1.586

  Cyprian. lib. 1. Epist. 3.
• * 1.587

  In eadem Epist.
• * 1.588

  Cyprian in eadē Epist.
• * 1.589

  3. Reg. 13.
• * 1.590

  Esai. 1.
• * 1.591

  Math. 21.
• * 1.592

  De Vnitate Eccle. ca. 12.
• * 1.593

  Psalm. 3.
• ‡ 1.594

  But the same Arke is not the Churche of Rome.
• * 1.595

  The Churche in fevve.
• * 1.596

  3. Regum. 19.
• * 1.597

  Luke. 21. Ambrosi. in Lu∣cam. lib. 10. Apocalyp. 12.
• * 1.598

  2. Thessal. 2.
• * 1.599

  Vincentius Li∣rinensis.
• * 1.600

  Chrysostom. in 1. ad Corinth. Homil. 36.
• * 1.601

  Hieronym. in vita Malchi.
• * 1.602

  Chrysostom. Ad Populum An∣tioch. Homil. 4.
• * 1.603

  Bernard. in Conuersione Pauli, Sermo. 1.
• * 1.604

  Ci••a••ur ab Hol∣co••o in Sapier••. Lectio. 23.
• * 1.605

  Baptis. Mantua∣nus, Fastor. 4.
• * 1.606

  Fortalitium Fidei, lib. 5.
• * 1.607

  August. Epist. 48.
• * 1.608

  August. in Psal. 128.
• * 1.609

  Extra de Ele∣ctione. Signifi∣cas••i. Abb.
• * 1.610

  August. in Psal. 88.
• * 1.611

  The Churche of Rome maie erre.
• * 1.612

  vve speake not of the vvhole Vniuersal church but onely of the Churche of Rome.
• ‡ 1.613

  But the same Churche this daie is subiect to the Religion of Mahomete, and is no Churche.
• * 1.614

  Pet. de Palude, De potestate Cu∣ratorum, Ar. 6.
• * 1.615

  M. Hard. fo. 16. b
• * 1.616

  Dist. 21. Omnes.
• * 1.617

  Matthae. 26.
• * 1.618

  Roman. 11.
• * 1.619

  Alioqui & tu excidèris.
• * 1.620

  Hormisda pp, ad Episcopos His∣paniae.
• * 1.621

  Chrysostom. De varijs locis in Matth. Homi. 20.
• * 1.622

  2. Thessal. Daniel. 8.
• * 1.623

  1. Petri. 2. Daniel. 8.
• * 1.624

  Abomina∣tion of Desolation
• * 1.625

  Matth. 24.
• ‡ 1.626

  Vntruthe. For the beste lear∣ned Diuines haue thought othervvise: As it shal appeare.
• * 1.627

  Daniel. 9. Matth. 24.
• * 1.628

  Vntruthe For S. Paule saithe plainely, He shal sit in the Temple of God. 2. Thes∣sal. 2.
• * 1.629

  1. ••oan. 2.
• * 1.630

  2. Thessalon. 2. Nicol. Lyra. Hieronym. ad Algasiam. Hippolytus ma••.
• * 1.631

  Origen. in Mat∣thae. Tracta. 29. Chrysost in Ope∣re Imperfecto, Homil. 49.
• * 1.632

  Gregor. Nazian. Significatio in Ezechielem. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.633

  Hieronym. in Matth. Cap. 24. Eodem loco. Ambrasi in Lu∣cam, Lib. 10. Ca. 21.
• * 1.634

  Hilari. in Mat∣thae. Canon. 25. Theodoret. in Daniel. Ca. 12. Eusebius Emis∣sen.
• * 1.635

  Matthae. 24.
• * 1.636

  Antichriste standinge in the Churche of God.
• * 1.637

  2. Thessalon. 2.
• * 1.638

  Matthae. 24. August. De Ci∣uita. Dei. Li. 20, Cap. 19. In eodem Cap.
• * 1.639

  2. Thessalon. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.640

  Herueus De Po∣testate Pap. Ca. 23.
• * 1.641

  Hieronym. in Ca. 24. Matthaei, Chrysostom. in Opere imperfe∣cto, Homil. 49.
• * 1.642

  Hilarius contra Auxentium.
• * 1.643

  Abomina∣tion of Desolation 2. Thessal 2.
• * 1.644

  Anselmus.
• * 1.645

  Chrysostom in opere Imperfe. Homil. 49.
• * 1.646

  Contra Auxen∣tium.
• * 1.647

  Gregor. Lib. 4. Ad Mauritium.
• ‡ 1.648

  Vntruthe. For he vvriteth it often. Reade the Ansvveare.
• ‡ 1.649

  Vntruthe, more pee••••she, then the for∣mer.
• * 1.650

  Epist. lib. 4. ad Maurit. Epist. 32.
• * 1.651

  A manifeste vntruthe vvith∣out vvitte.
• ‡ 1.652

  Vntruthe. For Christe neuer gaue out any sutche Com∣mission.
• * 1.653

  Vntruthe, fonde, and vvil∣ful. For S. Gre∣gorie speaketh these vvoordes nomore of the B. of Constanti∣nople, then of the B. of Rome.
• ‡ 1.654

  Here M. Hard. recanteth his errour. For be∣fore he saide. These vvoordes belonge onely to the Pope.
• * 1.655

  Iohn. 21.
• * 1.656

  This same vvas it, that Gregorie reproued: For thus he vvriteth, Cuncta Christi Membra tibi conaris Vniuer∣salis appellatio∣ne supponere: Gregor. Lib. 4. Epist. 38.
• * 1.657

  Iohn. 14.
• * 1.658

  Luke. 22.
• * 1.659

  Vntruthe, vt∣terly voide of shame.
• * 1.660

  Contra Lu∣ciferian.
• * 1.661

  Iohn. 21.
• * 1.662

  The Vni∣uersal Churche falleth.
• * 1.663

  Gregor. Lib. 4. Epist. 32
• * 1.664

  Gregor. Lib. 6. Episto. 24.
• * 1.665

  Gregor. in eadē Epistola.
• * 1.666

  Gregor. Lib. 4. Epistol. 39.
• * 1.667

  Gregor. Li. 4. E∣pist. 52. &. 55.
• * 1.668

  Gregor. Lib. 4. Epist. 36.
• * 1.669

  Gregor. Lib. 6. Epist. 30.
• * 1.670

  Deus.
• * 1.671

  One One∣ly Bishop.
• * 1.672

  Chronicon Eu∣sebij, Anno. 607.
• * 1.673

  Matthias Pal∣merius.
• * 1.674

  Sabellicus Enne∣ad. 8. lib. 6.
• * 1.675

  Vrspergensis in Phoca.
• * 1.676

  Gregor. Lib. 4. Epist. 38.
• * 1.677

  Concil. Basilien. in Epist. Synodal.
• * 1.678

  The Pope him selfe disclai∣meth, &c.
• * 1.679

  Francis. Zara∣bella: C••••atur ab Illyrico, De Se∣ctis.
• * 1.680

  Gregor. Lib. 4. Epist. 32. In eadem Epist.
• * 1.681

  In eadem.
• * 1.682

  Gregor. Lib. 4. Epist. 36.
• * 1.683

  M. Hard. Fol. 80.
• * 1.684

  In Likello de i∣diomate lin∣guarum.
• * 1.685

  Aeneas Syluius in Historia Boe∣mica.
• * 1.686

  Rome the roote of il.
• * 1.687

  A greate solic. For Platyna vvas deade three∣scoare yeeres before Adrian. 6 vvas Pope.
• ‡ 1.688

  Vntruthe vaine, and vnad∣uised. For Pla∣tyna vvriteth not one vvorde of Adriane the sixthe.
• * 1.689

  Iohan. Sleidanus Lib. 4. Ann. 1523.
• * 1.690

  Fasciculus rerū Sciendarum.
• * 1.691

  Cornel. Bitonti∣nus in Concil. Tridenti.
• * 1.692

  Errours in the Masse.
• * 1.693

  Extra, de Trans∣latione Episcopi, Quāto. In Gloss. Extra, de Con∣cess. Praebendae. Proposuit: In Glossa.
• * 1.694

  Graecia, and Asia.
• * 1.695

  Dist. 22. Omnes.
• * 1.696

  Lodouicus Viuet in Li 13. De ••i∣uitate Dei, Ca. 24
• * 1.697

  Paulus Aemylius, Pantaleon.
• * 1.698

  Matthias à Mi∣chouia, in Nouo Orbe.
• ‡ 1.699

  Vntruthe. For Mantuane dvvelt in Rome: Petrarcha vvas made Poēte in Rome: Sauano∣rola vvas often in Rome, &c.
• * 1.700

  Vntruthe. O∣thervvise shevve, vvherein they foresooke the Faithe.
• ‡ 1.701

  Vntruthe. O∣thervvise shevve, in vvhat Article he vvas an He∣retique.
• * 1.702

  This is Vncer∣ra••ne. Reade Lu∣ther touchinge the same.
• ‡ 1.703

  Vntruthe. For this vvil soone appeare.
• * 1.704

  Extra, de summa••∣nit. & fide Cathol, Cap. 2.
• * 1.705

  Vntruthe. For by moste ex∣presse woordes they calle him Antichriste.
• * 1.706

  Anti∣christe.
• * 1.707

  Bernardus in Conuersione Pauli, Sermo. 1.
• * 1.708

  Gulielm. Abb. in Vita Bernard. Raphael Vola∣terran.
• * 1.709

  Marsilius Pata∣uinus.
• * 1.710

  Ioachimus Abb. Extra. De Sum∣ma Trinitate, & Fide Catho∣lica, Dānamus. Apocal. 17.
• * 1.711

  Vergil. Septem{que} vna sibi muro circundabit Ar∣ces. Iren. li. 5. Cavlt.
• * 1.712

  Sibylla, Oratio∣ne 8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hieronymus ad Algasiam. Gregor. Lib. 6. Epist. 30.
• * 1.713

  Gregor. Lib. 4. Epist. 34.
• * 1.714

  Hieronym. ad Algasiam.
• * 1.715

  2. Thessal. 2.
• * 1.716

  Bernardus Epist. 125. Pag. 1316.
• * 1.717

  Ioachimus Ab∣bas.
• * 1.718

  In Concilio Re∣mensi, Inter O∣pera Bernardi.
• * 1.719

  Auentinus.
• * 1.720

  Dantes in Can∣tione. 32.
• * 1.721

  Francis. Petrar∣cha, Epist. 20.
• * 1.722

  Concil. Lateran. sub Iulio & Leone. Session. 11.
• * 1.723

  The Sprite of Modestie.
• * 1.724

  Lib. 2. De considera∣tione.
• * 1.725

  The Pope is Christe.
• * 1.726

  The state of the Churche of Rome.
• * 1.727

  Iohan, 12.
• * 1.728

  S. Peter lea∣peth for the Popedome.
• * 1.729

  Iohan. Vitalis de praelatis & Sa∣cerdot. Hiere. 5.
• * 1.730

  Albertus in Io∣hannē, Ca. 10. EE.
• * 1.731

  Guliel. Holcote in Li. Sapientiae Lectio. 182.
• * 1.732

  Bernard. in Con∣cilio Remensi.
• * 1.733

  Iohan. Sarisbu∣rien. in Polycra∣tico. Li. 6. Ca. 24.
• * 1.734

  Bernard in Can∣tica, Sermo. 66.
• * 1.735

  Matthae. 6.
• * 1.736

  Matthae. 15. Matthae. 13. Hilari. in Mat∣thae. Canon. 8.
• * 1.737

  Bernar. De Con∣sideratione ad Eugeni. Lib. 2. Iohan. 21.
• * 1.738

  Concil. to. 1. Pa∣gin. 10. Matthae. 17. Iohan. 21. Luc. 5. Mark. 14. Luc. 22. Iohan. 1. Matthae. 26.
• * 1.739

  Gregor. Homil. 17. in illa ver∣ba, Messis qui∣dem multa.
• * 1.740

  The Pope is Christe.
• * 1.741

  Augustin. De V∣nitate Eccle. Ca∣tholicae.
• * 1.742

  Albertus Pighi∣us in Controuer. De Ecclesia.
• * 1.743

  Vntruthe. For S. Augustine in the same places, and elsvvhere, oftentimes saith the same.
• * 1.744

  VVhere the Churche is to be sought,
• ‡ 1.745

  Vntruthe. For S Augustines vvoordes are ge∣neral.
• * 1.746

  Here M. Har∣dinge secretely confesseth, that his Churche of Rome cannot be shevved by the Scriptures.
• * 1.747

  Churche knovven by Goddes vvoorde.
• ‡ 1.748

  Vntruthe. For S. Chrysostome saithe, Nunc nullo modo co∣gnoscitur, quae sit vera Ecclesia, nisi Tantum∣modò per Scripturas.
• ‡ 1.749

  In the V∣nitie of the B. of Rome.
• * 1.750

  Vntruthe ma∣nif•• st, & shame∣lesse. For M. Hard, knovveth, that in the greattest cases, that lie in que∣stion, he can al∣lege neither Scripture, nor Doctoure.
• * 1.751

  Augustin. De V∣nitate Eccle. Ca. 16.
• * 1.752

  August. Contra Cresconium Cram. Lib. 1. Ca. 33.
• * 1.753

  August De Vni∣ta Ecclesi. Ca. 2.
• * 1.754

  August. Eodem Li. Ca. 3.
• * 1.755

  In eodē capite.
• * 1.756

  Vnitie of the Churche in one Pope.
• * 1.757

  Chrysost. in ope∣re Imperfe. Ho∣mil 49. In Eadem Hom.
• * 1.758

  Ambrosi, Hexa∣meron. li. 4. ca. 8.
• * 1.759

  Chrysost. in Io∣han Homil. 58.
• * 1.760

  Chrysost. in Mat∣thae. Homil. 46.
• * 1.761

  Platyna in Ste∣phano.
• * 1.762

  Erasmus in An∣notationib. in 1. Corin. 7.
• * 1.763

  Hosius in Petri∣couien. Confess. Ca. 27.
• * 1.764

  Clemen. 5. Ad no∣strum. In Glossa. Iohan. De Pari∣sijs, De Potestate Regia, & Pa∣pali, Ca 3.
• * 1.765

  ••phesi. 4.
• * 1.766

  Chrysost. ad Co∣lossen. Homi. 7. Citatur in Ca∣thena in 1. Cap. Iohannis.
• * 1.767

  Matthae. 4. In Con. Chalce∣don. Actione. 2. Athanas. contra Arianos Ora∣tione. 1. Tertullian. De Baptismo.
• * 1.768

  Concil. Lateran. Session. 6. Pag. 601.
• * 1.769

  Concil. Trident. Cornelius Bi∣tont inus.
• * 1.770

  Abusinge of the scriptures.
• * 1.771

  Concil. to. 2. De∣creta collecta per Adrianum, Pag. 613.
• * 1.772

  Paulus Aemyli∣us, Lib. 7.
• * 1.773

  Concil. tomo. 1. In purgatione Sixti.
• * 1.774

  M. Hard. fo. 99. a
• * 1.775

  Hosius Contra Brentium. Li. 4. Fol. 178. a.
• * 1.776

  Hosius de Ex∣presso Verbo Dei.
• * 1.777

  The mis∣takinge of Hosius.
• * 1.778

  Nicolaus Gallus.
• * 1.779

  The mi∣stakinge of Hosius.
• * 1.780

  Flacius Illyricus in Norma Con∣cilij.
• * 1.781

  Iacob. Andreae, De Authorita. Sacrae Scriptu∣rae.
• * 1.782

  Iohan. B•••• in Pra•••• in lac•••• 〈◊〉〈◊〉 dreae contra Hosium.
• * 1.783

  Iacob. Andreae.
• * 1.784

  Flaci. Illyricus: Alterius cuius∣dam sententiam de hac re citans. comprobat.
• * 1.785

  Ludouicus, Cita∣tur ab Illyrico in Norma Con∣cilij.
• * 1.786

  Iohan. Sleidanus Lib. 23.
• * 1.787

  Albert. Pigghi∣us Controuer. 3. De Ecclesia.
• * 1.788

  The mi∣stakinge of Hosius.
• * 1.789

  Martinus Kem∣nitius in Exa∣mine Con. Tri∣dentini, Pag. 32. Martin. Kemni∣tius, in eodem Examine, Pag. 240.
• * 1.790

  Pigghius Hie∣rar. Li. 3. Cap. 3. Fol. 103.
• * 1.791

  Hosius Lib. 2. Contra Bren∣tium.
• * 1.792

  Luke. 7.
• * 1.793

  Irenae. Li. 3. ca. 2.
• * 1.794

  Cardinal. Cusan. De Authorita. Ecclesiae, & Con∣cilij Supra, & Cōtra Scriptu∣ram.
• * 1.795

  Albert. Pigghi∣us Hierar. Lib. 1. Ca. 2.
• * 1.796

  Iohan. Maria Verractus. Edi∣tus. An. 1561. Hosius, De Ex∣presso Verbo Dei Pa. 97.
• * 1.797

  The mi∣stakinge of Hosius.
• * 1.798

  Epiphani. Lib. 1. Haere. 27. Tertullian. De Praescription.
• * 1.799

  Augustin. ad Quoduulideum.
• * 1.800

  M. Har. Fol. 141. b.
• * 1.801

  Copus Dialo. 3. Pag. 331.
• * 1.802

  Copus Dialo. 6. Pag. 878.
• * 1.803

  Eusebius. Lib. 1. Cap. 7.
• * 1.804

  Al this is M. Hardinges so∣brietie: It is no railinge.
• ‡ 1.805

  Vntruthe. For the Olde Latine texte hath infi∣nite corruptiōs.
• * 1.806

  Vntruthe. O∣thervvise let M. Hirdinge shevve one pointe of Corruption.
• ‡ 1.807

  But he is a foo¦lishe man, that burneth dovvne bothe the Trees and Caterpillers al togeather.
• ‡ 1.808

  You had it in your Libraries. But the poore people had it not.
• * 1.809

  Burninge of the Scriptures
• * 1.810

  Vntruthe. For vve denie it not.
• * 1.811

  Ioan. 6.
• ‡ 1.812

  A vvoorthy Ar∣gumente, and ful vvisely ap∣plied. Reade the Ansvveare,
• * 1.813

  Irenae. Li. 1. Ca. 2.
• * 1.814

  Ambros. in Lucā Lib. 3. Cap. 3.
• * 1.815

  Keepinge of the Scriptures
• * 1.816

  2. Regum. 22.
• * 1.817

  Chrysost in Epis. ad Hebraeos, Ho∣mil. 8.
• * 1.818

  August. In quae∣stionibus ex Ve∣teri Testament. quaest 44. Paulus Phagius in Deuter. Ca. 17
• * 1.819

  Ceremoniar. Li. 1. Cap 8.
• * 1.820

  Chryso. in Matt. Homil. 33.
• * 1.821

  Chrysosto. in Ce∣nesim, Homil. 8. Chrysostom. in Psalm. 117.
• * 1.822

  August de Fide rerum inuisibil. Cap. 6. August. Contra Fausiū Mantchae. Lib. 16. Cap. 21.
• * 1.823

  Roman 1. Chryso in Matt. Homil. 35.
• * 1.824

  This is my Body.
• * 1.825

  Chrysostom. in 1. Corin. Homi. 37.
• * 1.826

  Augusti. Contra Literas Petilia. Lib. 2. Cap. 7.
• * 1.827

  Chrysostom. in Iohan. Homi. 14.
• * 1.828

  Chrysosto. in Io∣han. Homil. 39.
• * 1.829

  August. ad Con∣sentiū. li. 1. ca. 10. Hierony. ad Ga∣lat. Cap. 1.
• * 1.830

  Hieron. in Matt. Cap. 16.
• * 1.831

  Tertullian. Con∣tra Marcionem. Lib. 4. Augusti. Contra Adiman. Cap. 12.
• * 1.832

  August. in quae∣ssionib. in Leuit. quaest. 57.
• * 1.833

  This is my Body.
• * 1.834

  De Cons. Dist. 2. Hoc est. In Gloss.
• * 1.835

  Augu. Epist 162.
• * 1.836

  Gregorius in Iob. Lib. 4. Ca. 1.
• * 1.837

  Augu. in Lib. 83. quaestionū q. 76. Parte. 1. Ca. 10. Diui. 1.
• * 1.838

  Iohan. 6.
• * 1.839

  Remnitius in Examine Conci. Triden. Pag. 598.
• * 1.840

  Cyprian. De Coena Domini. In eodem Serm.
• * 1.841

  Nicolaus Lyra, in Psalm. 110.
• * 1.842

  Commu∣nion vn∣der one kinde.
• * 1.843

  Paschasius.
• * 1.844

  Glossa. Citaturà Cassandro, de vtra{que} Specie.
• * 1.845

  2. Tim. 3.
• * 1.846

  This Chastitie in the more part is open fil∣thinesse. They forebidde Mar∣riage, and suffer Concubines, for the better meane to serue God. Math. 23.
• * 1.847

  Hierony. in Da∣niel. Cap. 11.
• * 1.848

  Countre∣feite Cha∣stitie.
• * 1.849

  Augustin. De Moribus Eccle∣siae Cathol. li. 1. cap. 1. Ambro. De Noe & Arca, ca. 14.
• * 1.850

  1. Tim. 4. Hierony. in Hieremi. cap. 7. lib. 2.
• * 1.851

  Baldus.
• * 1.852

  9. quae. 3. Ne{que}. ab Augusto. Dis. 19. Si Ro∣manorum. In Gloss.
• * 1.853

  The Cheaste of the Popes bosome.
• * 1.854

  Dist. 40. Si Papa, 〈◊〉〈◊〉 glossa.
• * 1.855

  Extra De trāsta. Episcopi. Quāto In Glossa. Felin. De Re∣scriptis. Ad Au∣dientiam. 2. ver.
• * 1.856

  Hereti∣ques to death.
• * 1.857

  Al this novve is extreme Cruel∣tie. Not long sithence it hadde benne taken for greate Mercie.
• * 1.858

  Vntruthe. For it is either Ido∣latrie, or open folie: and no part of the Faith of Christēdome.
• ‡ 1.859

  VVhat Sprite then had you M. Harding and youre Felovves that burnt so many?
• * 1.860

  This mater thus vttered in generalitie, is a greate Vntruth.
• * 1.861

  Iohan. 19.
• * 1.862

  Luke. 13.
• * 1.863

  Augustin. Con∣tra Crescon. Gram. li. 3. ca. 50
• * 1.864

  Math. 23. Prouerb. 12.
• * 1.865

  Cyprian ad Cornel.
• * 1.866

  Tertull. ad Sca∣pulam. Tertul. in Apo∣logetico. 3. Esdr. 3. Prouer. 21. Hacron. in Esai. lib. 5. cap. 14. Augustin. Con∣fessi. li. 12. ca. 14.
• * 1.867

  If an An∣gel from Heauē, &c.
• * 1.868

  Augustin. Epist. 166.
• * 1.869

  Galat. 1.
• * 1.870

  And did S. Paul euer reade your late Chapter of Trente.
• * 1.871

  1. Cor. 11. Galat. 1.
• * 1.872

  August. Contra literas Petilia. lib. 3. cap. 6.
• * 1.873

  Chrysost. In Epi. ad Galat. cap. 1.
• * 1.874

  Coūcelles.
• * 1.875

  August. De bono viduitatis. ca. 1. Roma. 12.
• ‡ 1.876

  Vntruthe. For these be youre ovvne Felovves vvoordes. Reade the Ansvveare.
• * 1.877

  Gregorius Naziāzen{us} saith, He neuer savve good comme of any Councel.
• * 1.878

  Math. 10.
• * 1.879

  Cap. 19. Diui. 1. Ludouicus in Con. Triden. Episcop. Picta∣uien. in Con. Triden. Albert. Pigghi. Controuer. 3. Eckius.
• * 1.880

  The peo∣ple cannot Iudge.
• * 1.881

  Hierom. in epist. ad Galath. Chrysost. In. 2 ad Timoth. Hom. 2.
• * 1.882

  Concil. Triden. Session. 6. Platyna in Ste∣phano.
• * 1.883

  Matthae. 10.
• * 1.884

  Coūcelles.
• * 1.885

  August. De bono viduit atis. ca. 1. Roma. 12.
• ‡ 1.886

  Vntruthe. For these be youre ovvne Felovves vvoordes. Reade the Ansvveare.
• * 1.887

  Gregorius Naziāzen{us} saith, He neuer savve good comme of any Councel.
• * 1.888

  Math. 10.
• * 1.889

  Cap. 19. Diui. 1. Ludouicus in Con. Triden. Episcop. Picta∣uien. in Con. Triden. Albert. Pigghi. Controuer. 3. Eckius.
• * 1.890

  The peo∣ple cannot Iudge.
• * 1.891

  Hierom. in epist. ad Galath.
• * 1.892

  Chrysost. In. 2. ad Timoth. Hom. 2.
• * 1.893

  Concil. Triden. Session. 6. Platyna in Ste∣phano.
• * 1.894

  Matthae. 10.
• * 1.895

  Math. 18.
• * 1.896

  Psal. 2. Actor 4. Michaeas. 3.
• * 1.897

  Chrysostom. De Sancto & Ado∣rando Spiritu. August. in Iohā. tractae 46.
• * 1.898

  August. Contra ••austum Mani∣chae li. 3••. ca. 18.
• * 1.899

  Hilari. De Tri∣nitate, li. 9.
• * 1.900

  Actor. 10. Iohan. 3. Extra. De Electi. & Electi pota∣stat. Significasti. Abb.