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 Fifthe Parte. (Book 5)

The Apologie, Cap. 1. Diuision, 1.

BVt here,* 1.1 I looke, they wil saie, though they haue not the Scriptures, yet it maie chaunce, they haue the Auncient Doctours, and the Holy Fathers with them. For this is a high bragge they haue euer made, howe that al Antiquitie, & a Continual Consent of al ages dooth make on their side: and that al our cases be but Newe, and yester daies woorke, and vntil these fewe late yeeres were neuer hearde of. Questionlesse, there can nothing be more spitefully spoken against the Religion of God, then to accuse it of Noueltie, as a mater lately founde out. For as there can be no chaunge in God him selfe, so ought there to be no chaunge in his Religion.

Yet neuerthelesse, we wote not by what meanes, but we haue euer seene it come so to passe, from the firste beginninge, that as often as God did geeue but somme light, & did open his Truthe vnto menne, though the Truthe were not onely of greatest Antiquitie, but also frō Euerlasting, yet of wicked menne, & of the Aduersaries it was called Newfangled, and of late diuised. That vngraceous, and bloudthirsty Haman, when he sought to procure the kinge Assuerus displeasure against the Ievves,* 1.2 this was his accusation to him: Thou hast here (saithe he) a kinde of people, that vseth certaine nevve Lavves of their ovvne, but stifnecked, and rebellious againste al thy Lavves. When Paule also began firste to preache,* 1.3 and expounde the Gospel at Athenes, he was called a tidinges bringer of Nevve Goddes: as mutche to saie, as of a Nevve Religion. For (saide the Athenians) maie wee not knowe of thee, what Nevve Doctrine this is? Celsus likewise, when he of set pourpose wrote againste Christe, to the ende he might more scornefully scoffe out the Gospel by the name of No∣ueltie, VVhat,* 1.4 saithe he, hath God after so many ages novve at laste, and so late bethought him selfe? Eusebius also writeth, that the Christian Religion from the beginning, for very spite, was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is to saie, Nevve, and Strange. After like sorte, these menne condemne al our maters, as Strange, and Nevve: but they wil haue their owne, whatsoeuer they are, to be praised, as thinges of longe continuance.

M. Hardinge.

They had saide somme what, if they had proued, that the doctrine* 1.5 of Christe had benne called nowe by them, who were the professours, and folowers of it. But nowe reportinge that the Gen∣tils, who knewe not God, as A man, as the Athenians, as Celsus the Ethnike, and suche the like, called the right and true Religion of God, newe: they saie nothing to any purpose. But let them shewe, that before the comminge of Christe, any suche Religion was allowed, that was newe: Or that sithens

Christes incarnation, amonge Christian menne what so euer Religion was not shunned and reiected as heretical, whiche was newe. Here are they domme. And yet for shewe of learning in a matter not necessarie, they bringe foorth their store, and declare that the doctrine and Religion of truthe was newe to them, whiche knewe not God nor Christe the sonne of God, whiche no man denieth.

Thus al menne of any iudgement maie see, how fondly they reason. VVe* 1.6 tel them that al nevve doctrine nowe in the Churche of Christe is naught: and they proue, that infidels haue in the time of Moses lawe, and at the first preachinge of the Gospel, impugned Goddes euerlastinge truthe with the odious terme and reproche of newnes. Newe doctrine was good to vs at our firste conuersion from in∣fidelitie. But since that we receiued the true faithe from S. Gregorie the Bishop of Rome,‡ 1.7 who con∣uerted the Realme of Englande to the faithe by S Augustine his legate, and others sent for that godly purpose: worthely we shunne and abhorre al new Gospels, new faithes, new doctrines, new religions.

The B. of Sarisburie.

The Truthe of God neither is furthered by the face of Antiquitie: nor hinde∣red by the opinion of Noueltie. For oftentimes the thinge, that in deede is Nevve, is commended as Olde: and the thinge, that in dede is Olde, is condem∣ned as Nevve. If Nevvnesse in Religion in al respectes, and euery waie were il, Christe would not haue resembled his Doctrine to Nevve VVine:* 1.8 nor woulde he haue saide to his Disciples, I geue you a Nevve Commaundemente: Neither woulde he haue called the Cuppe of Thankesgeuinge, The Nevve Testamente, in his Bloude. Arnobius saithe, Religionis Authoritas non est tempore aestimanda, sed numine: nec quo die, sed quid colere coeperis, intueri conuenit. Quod Verum est, Serum non est: The Authoritie of Religion muste be weighed by God, and not by time: It behoueth vs to consider, not vpon what daie, but what thinge wee beganne to wor∣ship. The thinge that is true, is neuer too late.

S.* 1.9 Augustine saithe, Quod Anterius est, inquiunt Ethnici, falsum esse non potest. Quasi Antiquitas, & Vetus Consuetudo praeiudicet Veritati: The Heathens saie, The Religion, that was firste, can not be false: As though Antiquitie, and Olde Custome coulde preuaile againste the Truethe. Againe he saithe, Nec dici debet, quare Modo'? & quare Serò? Quoniam mittentis Consilium non est humano ingenio penetrabile: Nei∣ther maie we saie, Why commeth it nowe? Why commeth it so late? For the Counsel of God that sente it, is vnsearcheable to the wisedome of man. Ye saie, They were Infidelles onely, that charged the Religion of Christe with Noueltie. And further ye saie, Wee tel them, that al Newe Doctrine nowe in the Churche of Christe is naught. Hereto, M. Har∣dinge, we soone agree. And therefore wel tel you, that youre Nevve Fantasies, whiche ye haue painted with the Coloure of Auncientie, and therewith haue de∣ceiued the worlde, are vaine, and naught. As for vs, wee haue planted no Nevve Religion, but onely haue renewed the Olde, that was vndoubtedly founded, and vsed by the Apostles of Christe, & other Holy Fathers in the Primitiue Churche: and of this longe late time, by meane of the multitude of your Traditions, and Vanities, hath benne drowned.

Therefore wee maie saie with S.* 1.10 Bernarde, Nouitatem dico, propter linguas hominum impiorum: qui, cùm manifestum Lumen obnubilare non queunt, de Solo Nouitatis nomine cauillantur, &c. Sed haec Nouitas non est Nouella vani∣tas. Res enim est Antiquae Religionis: Perfectè fundatae in christo Pietatis: Antiqua Haereditas Ecclesiae Dei: I cal it Noueltie, bicause of the tongues of wic∣ked menne: who being not hable to shadowe the manifest light of the Truth, finde cauillations vpon the Onely name of Noueltie. But this Noueltie is no Nevve Vanitie (as is this late vpstarte Religion of Rome). For it is a mater of Olde Reli∣gion: of perfite Godlinesse founded in Christe: The Auncient Enheritance of the Churche of God.* 1.11 The Olde Learned Father Tertullian saithe, Viderint ergo, quibus Nouum est, quòd sibi est Vetus: Haereses non tam Nouitas,

quam Veritas reuincit.* 1.12 Quodcun{que} contra Veritatem sapit, hoc est Haeresis, etiam vetus Consuetudo: Let them therfore take heede, whiche coumpte that thinge Newe, that in it selfe is Olde. Herefie is reproued, not so wel by Noueltie, as by Veritie. What so euer thinge sauereth againste the Truthe, the same is an Heresie: Yea, although it be a Custome neuer so olde.* 1.13 Ignatius saithe, Antiquitas mea Iesus Christus est: My Antiquitie is Christe Iesus. For otherwise the Religion of Christe at that time was coumpted Nevve, and in respecte of the Ancient Religion of the Hea∣thens, Vniuersally, and of al menne was condemned.

That Augustine, the Monker of Rome, broughte firste the Faithe into this Lande, it is vtterly Vntrue. For, as I haue saide before, it appeareth plainely by sundrie the Ancient Fathers, origen, Tertullian, chrysostome, Hilarie, Theo∣doretus, Eusebius, and others, that the Faithe of Christe had benne vniuersally receiued, and perfitely rooted in this Realme many hundred yeeres, before this Augustine the Monke was borne. Indeede he broughte in greate heapes of strange Nouelties, and superstitions, as Candels, Candelstickes, Banners, and Holy VVater, and other like shewes: Whereof the Churche of God had no great neede. And yet haue the same sithence benne encreased by other Newe Diuises, and Vanities, aboue measure.

But, for as mutche as certaine of M. Hardinges Beaupecres of Louaine haue lately founde them selues talke, and keapte greate Mootes in the behoufe of theire Augustine, the Italian Monke, whom they cal the Apostle of Englande, and wil needes haue to be receiued and honoured, as a Saincte, I haue thought it therefore good, briefely, and by the waie, to note a fewe wordes touching the same.

It seemeth, they be mutche offended, that so vertuous a Man, and so Holy a Saincte shoulde be charged with Pride, and Crueltie. With Pride, in so disdeigne∣fully despisinge his Brethren, the Bishoppes of this Ilelande of Britaine: With Crueltie, in procuringe the Deathe bothe of many thousandes of Christian peo∣ple, and also specially of the Innocente, and Vnarmed Monkes of Bangor: and al this, for that they refused to receiue him as theire Metropolitane, and to agree with him in certaine smal pointes of the Romaine Religion. Howe be it, his Pride is wel blased by Beda, writinge pourposely of the same, in that he sate stil in his Throne,* 1.14 and disdeigned to rise vp, and to geue any token of Reuerence vnto the Seuen Bishoppes, and other Learned, & graue menne of the Britannes, makinge theire appearance at his Councel. And therefore they saide, they woulde not hearken to his demaundes, nor take him for theire Archebishop, as hauinge otherwise of olde an Archebishop of theire owne, to whome they ought theire obe∣dience. Theire woordes, as they are reported by Beda, were theise: Si modo' no∣bis assurgere noluit,* 1.15 quanto' magis, si ei subdi coeperimus, iam nos pro nihilo contein∣ner? If euen nowe be disdeigne to rise vp vnto vs, howe mutche more wil hee despise vs, and regarde vs as nothinge, when wee shal once be vnder his Iurisdiction?

But, to excuse this Augustine of shameful Crueltie, leste he shoulde seeme to be accessorie to the Murthering of so many, and so by theire owne Lawes to be Ir∣regulare, as a man of bloude, they saie, He neither enkendled the Warre againste the Britaines, nor was presente at the fight: but was deade longe before. Whiche thinge also they thinke, maie be proued by the expresse woordes of Beda. For thus he saithe.* 1.16 Quamuis ipso Augustino iam multo antè tempore ad Coelestia Regna sublato: Notwithstandinge Augustine him selfe, longe before the time of this Warre, were taken vp into the kingdome of Heauen. For the truthe, and certaintie hereof, it maie please thee, good Christian Reader, to vnderstande, that theise laste woordes of Beda, concerninge the Deathe of Augustine, are manifestely forged, and haue benne vio∣lently thruste into the texte, by a guileful Parenthesis, by them, that sithence haue

benne ashamed of his Crueltie,* 1.17 and were neuer written by the Authoure, as by euidente proufes it shal plainely appeare.

But first of al, in an Olde chronicle, written in Frenche aboue twoo hundred yéeres paste,* 1.18 by Thomas Graie, yée shal finde it recorded thus: Augustine, beinge thus refused of the Bishoppes, and others the Learned of the Britaines, made sutche com∣plainte thereof to Ethelberte the kinge of kente, that foorth with he leuied his Power, and Marched againste them, and slewe them in moste Cruel wise, hauinge (as he saithe) no more regarde of mercie, then a Woulfe hath vpon a Sheepe. Hereby it appeareth, that this Augustine was the inflamer of the Warre, and so the causer of the slaughter.

And whereas, by the woordes of Beda, as they be now commonly extant in the Latine, wée are told, this Augustine was deade, long before the Warre beganne, it appeareth plainely by the true Beda in déede,* 1.19 translated aboue seuen hundred yéeres agoe into the old English, or Saxon tongue, by Alfredus, or Aluredus then Kinge of this lande, that the same Augustine was yet aliue, after the same Warre was ended, & that he afterwarde Consecrated twoo Bishoppes, Mellitus, & Iustus: Mellitus, to be Bishop of London: and Iustus, to be Bishop of Rochester. Which thinges thus declared, it foloweth orderly in the storie, Then (these Warres being ended, & these Bishoppes Consecrated) aftervvarde died the beloued Father Au∣gustine. After the Warre he died, he saithe: and not Before, as they haue sithence altered it in the Latine. I trwo, M. Harding, yée are not so mutch amazed with the admiration of your Augustine, that yée wil saie, he had power to Consecrate Bi∣shoppes, and to vse his Archiepiscopal Authoritie, beinge deade.

As for these woordes, that wée find reported by the Parenthesis, in the Latine, as written by Beda, (Quamuis Augustino iam mùlto anté tempore ad coelestia Regna sublato) For as mutche as they are quite contrarie to the very course, and order of the storie, and specially for that they are not once touched in the Aunciente Saxon Translation, sundrie Copies whereof at this presente are extante, and to be séene, of sutche Reuerende Antiquitie, as maie not iustely be called in question, therefore wée haue good cause to iudge, that the saide woordes haue benne sithence forced, and shifted in, by somme good skille, and policie, leste Augustine, so holy a man, should be founde guiltie of so greate a Crueltie.* 1.20

• 596 August. commeth into Englande.
• 597
• 598
• 599
• 600
• 601 August, receiueth his Palle.
• 602
• 603
• 604 August. consecrateth Mellitus, and Iustus.
• 605 Gregorie dieth. The vvarre against the Britaines: The Saxon Chro∣nicle of Peterburrough.
• 606
• 607
• 608 August. dieth: Flores Historiar.

Verily,* 1.21 in the Olde Englishe Chronicle it is recorded, not onely that this Augustine, the Italian Monke, by his complainte caused the King of Kente to arme his people a∣gainst the true, and Faithful Christians of this Countrie, then beinge in Wales: or, that he was aliue at the time of y^e battaile, but also, that he was him self presente in personne goeinge towarde the same. The woordes be these: Augu∣stine came againe, and tolde kinge Ethelberte, that the Bri∣taines woulde not obeie him. Wherefore the Kinge was wrothe, and sente to Elfrede the king of Northumberland to comme to healpe him, to distresse the Britaines of VVales. And (Au∣gustine) the Archebishop of Canturburie mette vvith them at Leicester.* 1.22 The King of Leicester at that time was called Brocuale. He beinge afraide of the twoo Kinges, fledde out of the Lande, and came neuer againe. And the twoo kinges seised al his landes, and departed them bitweene them selues. And afterward thei went to wardes Wales. The Britaines heard of them, and sente menne to them in their shirtes, and harefoote, to aske mercie. But they were so cruel, that they had of them no pitie, &c. Hereby it appeareth. that this Augustine, not onely enkendled this cruel Warre, but also was aliue, and present in the Armie.

Therefore, M. Hardinge, it shal hencefoorth be good, bothe for you, and for your Felowes, not to aduenture so rasshely in iudgemente, before yée knowe.

Thus mutche briefely, as anweare vnto them, that so faine woulde haue their Augustine acquited of Pride, and Crueltie.

The Apologie, Cap. 1. Diuision. 2.

Wherein thei doo mutche like to the Coniurers, & Sorcerers now a daies, whiche woorkinge with Diuels, vse to saie, they haue theire Bookes, and al theire Holy, and hid Mysteries from Athanasius, Cyprian, Moses, Abel, Adam, and from the Archangel Raphael: to the ende, that their conninge being thought to comme from sutche Patrones and Founders, might be iudged the more high and Holy. After the same manner these menne, bicause they woulde haue theire owne Religion, whiche they themselues, and that not longe sithence, haue brought foorth into the world, to be the more easily, and rather accepted of foolishe personnes, or of sutche, as cast little, whereabout they or others doo goe, they are woonte to saie, they had it from Augustine, Hierome, Chrysostome, from the Apostles, and from Christe him selfe. Ful wel knowe they, that nothinge is more in the peoples fauoure, or better liketh the common sorte, then these names.

M. Hardinge.

Nay Sirs, your selues maie with more reason be likened to Enchaunters, Necromancers, and VVitches. For as they saie, that they haue their Bookes, and their mysteries from those Doctours, and firste Fathers, and from Raphael the Archangel, but cannot shewe the deliuery thereof by any succession from hand to hande, as for example, who receiued the same from Raphael, from Adam, from Abel, &c. and who kept them from time to time: so ye saie also, that ye haue your Gospel, and euery part of your Doctrine from the Apostles, from Christe, from the Prophetes, from the Patriarkes, from heauen, from Gods owne bosome,* 1.23 who is Father of lightes. But ye cannot shewes vs your lauful succession, by whom, and by whose preachinge, as by handes, it came downe alonge from Christe and his Apostles vnto you.‡ 1.24 VVhere laie your sacramentary Doctrine hidden bitwene the time of your Prophete Zuinglius, and your Patriarke Berengarius? Howe, and by what deliuery from hande to hand continewed the same those fiue hundred yeeres? She we vs your succession. VVhere be your Bishops, where be your Churches?

The Doctrine, whiche the Catholikes of our Countrie holde, and professe,* 1.25 as wel touchinge the blessed sacramente, as al other pointes of our faithe, they haue receiued it of theire Bishops, and they of their Predecessours, by order vntil they reache to S. Augustine: S. Augustine receiued it of S. Gregorie: * he of others before him: * and they al one of an other by continual aescente vnto S. Peter: who recei∣ued it of Christe: Christ of God his Father. * And this Doctrine we finde taught and plainely set forth in the bookes that‡ 1.26 S. Augustine, Hierome, Chrysostome, Ambrose, Basile, Cyprian, Dionyse, and the other holy Fathers haue leafte to the Posteritie. And so they be witnesses of the truth of the Doctrine which our Bishops haue taught vs.

Preache ye, and crie ye out neuer so mutche, make so many Lawes in your Parlamentes, as ye liste, imbrue your swordes in the Bloude of the Catholike Christians, as ye crie for it in your pulpites, yet shal that rocke, whereon we staie, be too harde for you. Neither shal ye euer be able to ouerthrowe the Catholike Churche builded thereupon. For certaine we are, that neither al your power, nor Hel gates shal preuaile againste it.* 1.27

The B. of Sarisburie.

Marcus Varro was woonte to saie, Vtile est Ciuitatibus, vt se viri fortes, etiamsi

falsum fit,* 1.28 Dijs genitos esse credant: It is very behoueful for Cities, and Common Weales, that menne of Valiante courage beleue thē selues to be y^e Children of y^e Goddes, yea although in deede it be vntrue.* 1.29 Vnto whiche woordes S. Augustine addeth these: Haec Sententia, cernis, quàm latum locum aperiat falsitati Ye see, howe large a scope this saieing dooth open to the Mainteinance of Falsehedde. Many vaine menne, to auance the Nobilitie of theire bloud, haue fette their petite degrées, somme frō Achilles, somme frō Aeneas, somme from Hercules, and somme from the Arke of Noe. The Heretique Dios∣corus, to geate somme credite to his Doctrine, woulde séeme to bringe the descente thereof from al the Ancient Fathers of the Churche. For thus he saide in the open Councel,* 1.30 Ego testimonia habeo Sanctorum Patrum, Athanasij, Gregorij, Cyrilli, in multis locis. Ego cum Patribus eijcior: Ego defendo Patrum Dogmata: Non trāsgre∣dior in aliquo: Et horum Testimonia, non simpliciter, ne{que} transitoriè, sed in Libris habeo: I haue the witnesse of the Holy Fathers, Athanasius, Gregorius, cyrillus, in many places. I am throwen foorth with the Fathers: I defende the Fathers Doctrine: I swarue not frō thē in any pointe: I haue theire witnesse, not barely, nor by the waie, but in theire Bookes.

So saide the Heretique Eutyches, Ego legi Scripta Beati Cyrilli, & Sanctorum Patrum,* 1.31 & Sancti Athanasij: I haue readde the Bookes of Cyrillus, of the Holy Fathers, and of Athanasius. So saide the Heretique carosus, Ego secundum expositionem trecentorum decem & octo Patrum, sic Credo: sic Baptizatus sum: Thus doo I beleue, and thus was I Baptized, according to y^e Exposition of the three hundred, and eighteene Fathers in the Councel of Nice. Thus y^• Arian Heretiques alleged the Authoritie of y^• An∣cient Father Origen: thus the Pelagian Heretiques alleged the Authoritie of S. Augustine. As, vpon occasion, it hath benne saide before.

Euen with sutche truthe, M. Hardinge, are you woonte to blase the Armes of your Religion. There is no toie so vaine, or so fabulous, but ye are hable by your conninge to bring it lineally, either from Christe him selfe, or from his Apostles, or from one, or other of the Ancient Fathers. The Bishop of Sidon in y^• Late diete of the Empiere holden at Augusta,* 1.32 auouched openly that ye had your whole Ca∣non from the Apostles of Christe, woord by woord, euen as it is péeuishely written in your Masse Bookes. Andreas Barbatius proueth the Antiquitie of y^• Cardi∣nalles of Rome,* 1.33 by these woordes written in the firste Booke of the Kinges, Domini sunt Cardines Terrae: Et posuit super eos Orbem: The Corners of the Earth be the Lordes: and vpon them he hath sette the world, Abbate Panormitane saithe, Cardinalatus est de Iure Diuino: Quia Papa per Sacerdotes Leuiticos intelligit Cardinales: The Cardi∣nalship standeth by the Law of God:* 1.34 For the Pope by the Leuitical Priestes vnderstandeth his Cardinalles.* 1.35 Hosius séemeth to saie, that Monkes haue theire beginning euen from the Apostles, meaninge thereby, as one of your Companions there doothe, in fauoure, I trowe, of Religion, that Christe him selfe vvas the Abbat. For thus he saith,* 1.36 Christus Dux, & exemplar vitae Monasticae: Christe was the Captaine, and samplar of Monkes life. And yet the same man afterwarde, as hauinge forgotten his former dreame, vtterly displaceth Christe, & geueth the whole honoure hereof vnto Elias, & Elizaeus: These be his woordes, Elias, & Elizaeus Duces instituti Bene∣dictini: Elias, and Elizaeus were y• Captaines of S. Benettes order, y^• is to saie, thei were Blacke Monkes? By like wisedome ye would séeme to fetche your Holy Water from S. Augustine. This was sommetime a ioily good waie to winne credite, spe∣cially whiles, what so euer ye said, y^• people was ready to geue you care. So y^• olde Arcades saide in commendation of theire Antiquitie, y^• thei were a daie, or twoo elder then the Moone. Saturnus* 1.37 beinge in Italie, for y^• he was a stranger, & no man knew, frō whēce he came, therefore was called Filius Caeli, & was thought to come frō Heauen, Romulus, & Alexander, for that thei were borne in bastardie, & neuer knewe theire owne Fathers, therefore to magnifie the nobilitie of theire bloude, woulde be called the Children of the Goddes: the one of Mars, y^• other of Iuppitter.

With sutche Truthe,* 1.38 and Fidelitie, M. Hardinge, your woonte is, to painte out al the partes, and members of your Doctrine. For, be it neuer so vaine, or childishe, or lately diuised, yet ye beare vs in hande, that your Predecessours re∣ceiued the same, as you saie, of theire Bishoppes: and they of others theire Prede∣cessours by order, vntil they reache to your Augustine the Monke of Rome, whom ye haue ful woorthily made a Sainte: your Augustine yée saie receiued the same of Gregorie: Gregorie of others before him: and they al, one of an other by continual ascente vnto S. Peter: and Peter of Christe: and Christe of God his Father.

No Heralde coulde lightly haue saide more in the mater. I trowe ye woulde proue by this Ascente, and Descente, that God the Father made Holy VVater, and said Masse.

In deede, as wel herein, as also in your emptie names of Augustine, Hierome, Chrysostome, Ambrose, Basile, Cyprian, Dionyse, &c. as I tolde you once before, ye bringe vs onely a vaine shewe of painted boxes, and nothinge in them. For in al these Holy Fathers, where finde you either your Priuate Masse: or your halfe communion: or your Accidentes without Subiecte: or the reste of your like Va∣nities, wherewith ye haue so longe time deceiued the worlde? Leaue your dissimu∣lation: set aparte your Confectures, and blinde gheasses: and for your credites sake, once shewe vs these thinges in the Ancient Holy Fathers: and shew them plaine∣ly, and in déede: that wée maie thinke there is somme weight in your woorde.

But your owne Glose speakinge of the Ministration of the Holy Commu∣nion, whiche now in your Churches in a manner is wholy abolisshed, saith thus: Hoc Antiquum est.* 1.39 Nam hodiè videtur esse relictum: This was the Olde order. For, as it seemeth, nowe it is leafte. Doctoure Tonstal saithe, It was no Heresie to denie your Transubstantiation, before your late Councel of Laterane. Erasmus, whoes iudgement, I thinke, ye wil not refuse, saith thus, In Synaxi Transubstantiationēe ser ò definiuit Ecclesia: In the Holy Ministration, it was longe, ere the Churche deter∣mined the Article of Transubstantiation. Al this notwithstandinge, M. Hardinge, ye blusshe not to saie, that bothe these, and al other your fantasies, haue benne con∣ueighed vnto you by moste certaine Succession, from hand to hand: from your En∣glishe Augustine: from Gregorie: from the Fathers: from the Apostles: from Christe: and from the bosome of God him selfe.

The Apologie, Cap. 1. Diuision. 3.

But howe if the thinges, whiche these menne are so desirous to haue seeme Newe, be founde of greatest Antiquitie? Contrariwise, howe if al the thinges wel nighe, whiche they so greatly set out with the name of Antiquitie, hauinge benne wel and throughly examined, be at length found to be but Newe, & diuised of very late? Soothely to saie, no man, that hath a true, and right consideration, woulde thinke the Iewes Lawes, and Ceremonies to be Newe in deede, for al Hammans accusation. For they were grauen in very Aunciente Cables of greatest Antiquitie. And, although many did take Christe to haue swarued from Abraham, and the Olde Fathers, and to haue brought in a certaine Newe Religion in his owne name, yet aun∣sweared hee them directly: If ye beleeued Moses, ye vvoulde be∣leeue me also. For my Doctrine is not so Nevve, as you make it. For Moses, an Authoure of greatest Antiquitie, and one, to whom ye geue al honoure, hath spoken of me. S. Paule likewise, Though y^•

Gospel of Iesus Christe be of many counted to be but New, yet hath it (saith he) a testimonie most old, both of the Lavv, and of the Pro∣phetes. As for our doctrine, which we maie more rightly cal Christes Catholique Doctrine, it is so farre of from Newe, that God, who is aboue al most Auncient, and the Father of our Lorde Iesus Christe, hath leafte the same vnto vs in the Gospel, in the Prophetes, and A∣postles woorkes, beinge monumentes of greatest age. So that no∣man can nowe thinke our Doctrine to be Newe, onlesse the same thinke, either the Prophetes Faithe, or the Gospel, or els Christe him selfe to be Newe.

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

And as for theire Religion, if it be of so longe continuance, as they woulde haue menne wene it is, why doo they not proue it so by the examples of the Primitiue Chruche, and by the Fathers, and Coun∣cels of Olde times? Why lieth so Auncient a cause thus longe in the duste, destitute of an Aduocate? Fire, and swerde they haue had al∣waies ready at hande: but as for the Olde Councels, and Fathers, al Mum, not a worde. They did surely againste al reason, to beginne firste with these so bloudy, and extreme meanes, if they coulde haue founde other more easy, and gentle waies.

And if thei truste so fully to Antiquitie, and vse no dissimulation, why didde Iohn Clemente a Countrie manne of oures, but fewe yeeres paste, in the presence of certaine honeste menne, and of good credite, teare and caste into the fire certaine leaues of Theodorete the moste Auncient Father, and a Greeke Bishop, wherein he plaine∣ly and euidently taught, that the Nature of Breade in the Commu∣nion is not changed, or abolished, or brought to nothinge? And this didde he of pourpose, bicause he thought there was no other copie thereof to be founde.

M. Hardinge.

Touchinge the matter you haue deuised vpon M. Clemente, he dothe not onely denie it in word, that euer he burnte or otherwise destroied any leafe of Theodoritus, but also declareth by the whole order of his life, and by special regard and loue he beareth to the tonge, which that learned Bishop wrote in, that he hath euer ben, and yet is farre from the wil to burne or destroie any scrappe, syllable, or letter of Greeke, mutche more certaine leaues of the learned Father Theodoritus, where any sutche thinge was written, as you imagin. Nay, Wel ye haue the trouthe? In very dede he saieth, and by sutche waie, as a godly and graue man maie auouche a trouth, protesteth, that he neuer had hitherto any parte of that booke, neither in Greeke, or in Latine in written hand.

The B. of Sarisburie.

This reporte was made in the presence, and hearinge of M. Peter Martyr, and sundrie other learned menne, of whom certaine are yet aliue. The reporter was both a Learned man, and a graue Father, & not longe sithence a Bishop in Englande: who saide, he was presente, and sawe the thinge donne with his eies. More to saie hereof, I am not hable.

The Apologie, Cap. 2. Diuision. 3.

Why saithe Albertus Pigghius, that the Ancient Father S. Au∣gustine had a wrong Opinion of Original Sinne?* 1.40 And that he erred, and lied, and vsed False Logique, as touching the case of Matrimo∣nie concluded after a Vowe made: whiche Matrimonie S. Augustine affirmeth to be perfite in deede, & that it maie not be vndonne againe.

M. Hardinge.

* 1.41 VVe neuer tooke our selues bounde to any priuate opinion of what so euer Doctoure. For al our faithe is Catholike, that is to saie, Vniuersal, sutche as not one Doctour alone‡ 1.42 but the Vniuersal num∣ber of Doctoures haue taught, and Christen people haue receiued. If in a secrete pointe of learninge S. Augustine or S. Cyprian teache singulerly, we folowe them not. Mutche lesse do we binde our selues to mainteine, what so euer Albertus Pighius hath written. Our Doctrine of Original sinne is to be readen in the fifth session of the late Tridentine councel.* 1.43 If Pighius dissent from that, he dissenteth from vs. But if he stande onely vpon some pointe not yet determined by the Churche, his opinion maie be tollerated vntil the Churche define that question. VVhen you note the pointe, (for there are many pointes in that Doctrine) then we wil shewe you further our minde therein.

The mariage, whiche is made after a simple Vowe of chastitie, standeth in his force, by reason that there is more in mariage, then was in the bare Vowe.* 1.44 For in the simple vowe there is nothinge but a promise made to God, without any deliuerance of that thinge, whiche was promised. But in ma∣riage the man and woman by present acceptation of eche others bonde, do make the matter to extende beyonde the nature of a promise. Therefore if likewise the vowe made to God were not a simple pro∣mise, but also a deliueringe of the thinge promised: then cannot the mariage folowinge make voide the vowe, whiche was not onely promised, but also performed.‡ 1.45 The performance is, when he that voweth, doth professe him selfe in the handes of his Superiour by taking the habite of some Religion, or by receiuinge holy orders of the Bishop. For in that solemne acte he deliuereth vp al his owne right and power, so that now be is not maister of him selfe to geue his Body to any person in mariage, or otherwise. You shoulde knowe by the Lawe of nature, if you woulde consider it, that if I pro∣mise a horse to one man, and afterwarde promise the same, and deliuer him to an other: that the seconde man is true Lorde of that horse, although I haue donne iniurie to him, to whom I made the firste promise. For the promise with the deliuery, is more vaileable to transferre my right in the horse, then my promise alone. Euen so it is a greate sinne to breake a simple Vowe of chastitie made to God.

The B. of Sarisburie.

Howe lightly your Captaine General, Albertus Pigghius, weigheth the Au∣thoritie of S. Augustine, it maie appeare by his woordes. For thus he writeth, Quòd non solùm incerta,* 1.46 sed etiam falsa sit Augustini Sententia, ita mihi demōstrari posse videtur: Thus me thinketh, I am hable to proue, that S. Augustines Iudgemente herein is not onely vncertaine, but also False. And againe afterwarde in the Conclusion, Quòd Augustini Sententia non solùm incerta, sed etiàm certo' Falsa sit, satis mihi demonstratum videtur: That S. Augustines Judgemente is, not onely vncertaine, but also certainely False,* 1.47 mee thinketh I haue sufficiently proued. And againe, Non multùm me mouet Augustini Sententia: Mihi non placet Augustini ea de re Definitio, & Sentētia: S. Au∣gustines Judgement dooth not greatly moue me: I like not S. Augustines Determination and Judgemente, touchinge this mater. And againe, Ego omnium, non solùm Aduer∣sariorum, sed etiam Catholicorum receptas in Scholis redarguo Sententias: I doo reproue the Iudgementes,* 1.48 not onely of our Aduersaries, but also of the Catholiques allo∣wed in the Schooles. For these causes Ruardus Tapper of Louaine, and Liriensis

of Portugale haue namely written againste Pigghius.* 1.49 And for as mutche, as yee are desirous to haue the pointe noted, wherein Pigghius so mutche misliketh S. Augustines iudgemente, Petrus à Soto your owne Doctoure noteth it thus, Pigghius de hoc malè audit,* 1.50 quasi Peccata in nobis Originalia omnin ò inficie∣tur: Pigghius is il reported of, as a man, that vtterly denieth Original Sinne. Thus your Doctoures weigh S. Augustines Authoritie, lighter, or heauier, as thei liste.

The mater of Marriage after a Vovve is blowen awaie with a séely Distinc∣tion of a Vovve Simple, and a Vovve Double, whiche yée commonly cal a So∣lemne Vovve: and al the same is substantially, & clearely proued by the promise, and deliuerie of a Horse. Surely, M. Hardinge, a very simple Creature, and somme∣what inferioure to a Horse, would hardely be tied to sutche Distinctions. For the better cleeringe hereof, that ye cal a Simple Vovve, y^• is made before God alone: that Double, or Solemne, that is made in the presence of the Bishop, or Abbate. Nowe, it is plainely confessed by your owne Doctours, that your Simple Vovve, be it neuer so Simple, yet bindeth you as streitely before God, as the Double.

For Pope Coelestinus saithe,* 1.51 Votum Simplex apud Deum non minùs ligat, quàm solenne: The Simple Vovve before God bindeth no lesse, then the Solemne. And touching the Promisse, and Deliuerie of your Horse, Iohannes Scotus saith, Alia ratio est,* 1.52 quòd Vouens Solenniter mittit in possessionem illum, cuì Vouet So∣lenniter: Vouens autem Priuatè, non: sed quasi promittit. Sed haec ratio valet minùs, quàm secunda. Quia omnia, quae intrinseca sunt Voto, vt Votum respicit actum volunta∣tis, per quem obligat se vouendo, & transfert Dominium suum in alterum, omnia, in∣quam, ista sunt aequalia hinc inde. Igitur non magis datio hîc, quàm ibi: nec promissio ibi, quàm hîc: An other reason, that they vse, is this: That he, that maketh a Solemne Vovve, putteth him, to whom he so voweth, in possession. But so doothe not he, that maketh a Simple Vovve: but onely geueth his promisse. This Reason is woorse, and weaker, then the Seconde. For al thinges, that be of the Substance of the Vovve, (as a Vowe concerneth the Acte of the Minde, whereby the Minde bindeth it selfe by Vowinge, and transposeth the ownership of it selfe vnto an other) al these thinges, I saie, are of like vveight, and equal of either side. Therefore there is no more perfourmāce of promisse in the solemne Vovve, then in the Simple: nor more promise in the Simple Vovve, then in the Solemne. Thus you sée, M. Har∣dinge, with greate trauaile, and mutche a doo, ye haue founde a difference without difference.* 1.53 Cardinal Caietan saithe, Eiusdem speciei est Transgressio Voti Solen∣nis, & simplicis: Et differunt solùm secundum magis graue, & minùs graue: The breakinge of a Vovve Simple, and a Vovve Solemne, is of one kinde, or Nature: And the difference is onely in more greeuous, and lesse greeuous. Therefore Thomas of Aquine him selfe, the firste Father, as it appeareth, of this Distinction, saithe thus:* 1.54 Videtur, quòd Ecclesia possit dispensare in Voto Continentiae Solemni∣zato per susceptionem Sacri Ordinis: It seemeth, that the Churche maie dispense with a Vowe of Chastitie Solemnized by the receiuinge of Holy Orders.

And this is it, that S. Augustine saithe, Qui dicunt, talium Nuptias, non esse Nuptias, sed potiùs Adulteria, mihi non videntur satis acutè, ac diligenter considerare, quid dicant: They that saie, the Marriage of sutche Menne, or Weemen (as haue Vowed Chastitie) is no Marriage at al, but rather Aduouterie, seeme vnto me not to consider dis∣creetely, or aduisedly, what they saie. Thus therefore, M. Hardinge, notwithstan∣dinge your Simple, or Double Vovve, S. Augustine saithe vnto you, yee speake Vnaduisedly, and Vndiscretely, and vnderstande not, what you saie. But of this whole mater, wée haue entreated before more at large.

The Apologie, Cap. 2. Diuision. 4.

Also, when they did of late put in Printe the Auncient Father Origens woorke vpon the Gospel of S. Iohn,* 1.55 why leaste they quite out the whole sixthe Chaptre, wherein it is likely, yea rather of ve∣ry suertie, that the saide Origene had written many thinges con∣cerninge the Sacramente of the Holy Communion, contrarie to these mennes mindes, and woulde rather put foorthe that Booke mangled, then ful and perfite: for feare it shoulde reproue them and their parteners of their erroure. Cal ye this trustinge to Antiqui∣tie, when ye rente in pieces, keepe backe, maime, and burne the Aun∣cient Fathers?

M. Hardinge.

A wise man affirmeth nomore then he knoweth: a good man nomore then standeth with Charitie: a learned mā, in matters of weight, nomore then he can auouche by euident‡ 1.56 reasons, ‡ sure proufes, or ‡ sufficient Auctorities. This Defender charginge the Catholikes with manglinge of Origen vpon S. Iohns Gospell, as though of pourpose they had lefte out the sixth Chaptre, whiche he imagineth to conteine their Sacramentary doctrine contrary to the Catholike Faithe: for asmuche as he is vncer∣taine hereof, and thereby noteth a greate vntruthe in the setters foorthe of that woorke, neither by a∣ny meanes is able to proue the same: he sheweth himselfe a foole, aslaunderer, and an vnlearned man. VVee are like I perceiue, to heare of the faultes they knowe by vs, sithe that they burthen vs with that, that they knowe not, and for the same can pretende but a slender coniecture. But Syr defender, why complaine you not of the leauinge out of other Chapters, and partes of that woorke, as well as of the sixth Chapter?* 1.57 For whereas Origen wrote vpon Iohn nine and thirty tomes, as S. Hierome witnesseth: the Latine translation Printed in Venis hath but. 32 lackinge the seuen laste tomes. Nei∣ther be all they whole and perfite, but many of them maymed and mangled.

VVhat maner a Doctrine of the Blessed Sacramente he hath vttered vpon the sixthe Chapter of Iohn, and how Catholike he was in that pointe, it appeareth by diuerse his other woorkes, that you haue no cause to belie him in that you neuer sawe. For the truthe of Christes Body in the Sacrament, his testimonies be euident.* 1.58 For credites sake, here will I recite a couple. In one place he saithe thus: Ye knowe whiche haue benne woonte to be present at the Diuine Mysteries, how that when ye take the Body of our Lorde, ye keepe it with all warenesse and reuerence, that no whit thereof fall downe, that nothinge of the consecrated gifte miscary. For ye beleue your selues to be gilty, and right well doo ye so beleeue, if by negligence ought fall downe. In an other place, writinge vpon the Centu∣rions woordes spoken to Christe,* 1.59 Matth. 8. VVhen (saithe he) thou takest that Holy meate, and that vn∣corrupte deintie, when thou enioiest that Breadde and Cuppe of Life, thou Eatest and Drinkest the Body, and Bloudde of our Lorde, then our Lorde entreth vnder they roofe.

The B. of Sarisburie.

Wée laie not in the manglinge of this Anciente Father, as mater of suffici∣ent euidence, but onely as a greate coniecture of your Corruption, referringe the Iudgemente thereof vnto the Reader. Certainely, M. Hardinge, wee haue good cause many waies, to doubte your dealinge: but in nothinge more, then in the handlinge of the Fathers.* 1.60 Ye remember, how wickedly Pope Zosimus, the bet∣ter to coloure his Ambition, longe sithence corrupted the Nicene Councel. Nei∣ther can ye forgeate, what trifles, and fabulous Vanities yee haue lately sente vs abroade vnder the olde smooky names of Abdias, Leontius, Amphilochius, Hip∣polytus, and Clemens, whom yée so solemnely cal the Apostles Felovve. In

these vncleanely conueiances, to any wise man there can appeare no simple mea∣ninge. Notwithstandinge ye thought it good policie, to deceiue the worlde by any shifte, or shadowe of Anciente Fathers.

What Origen thought of the Woordes of Christe in the sixth Chapter of S. Iohn,* 1.61 it is easy to coniecture, by that he hath written otherwheres. Vpon the Leuiticus he writeth thus, Est & in Euangelio Litera, quae occidit: Si enim se∣cundum Literam sequaris illud, quod dictum est, Nisi Comederitis Carnem Filij Hominis &c, ea Litera occidit: Euen in the Gospel there is a Letter, that killeth: For where as Christe saithe, Onlesse ye eate the Fleashe of the Sonne of Man &c, if ye take the same accordinge to the Letter, that Letter killeth. This was Origens iudge∣mente of the Sacramente: and the same in those daies was counted Catholique.

Ye replie:* 1.62 Origen saithe, When ye take the Body of our Lorde, yee keepe it with al warinesse, and reuerence, that no parte thereof fal downe. And againe, When thou takest that Holy meate,* 1.63 then our Lorde entreth vnder thy roofe. Bothe these places in my For∣mer Replie are fully answeared. But what Catholique Doctrine, M. Hardinge, can ye pike out of these woordes? What Transubstantiation? What Real Pre∣sence? What Accidentes vvithout Subiecte? Ye wil saie, Origen calleth the Sacramente Christes Body. So doothe Christe him selfe: so doothe Paule: so doo al the Anciente Fathers: bicause it is the sacramente of Christes Body. Your owne Glose saithe,* 1.64 as it hath benne often alleged, Vocatur Corpus Christi, id est, Significat Corpus Christi: It is called the Body of Christe, that is to saie, it Signifieth the Body of Christe. But the people, yée saie, receiued it warily, and with reuerence. So doo they nowe, euen in those Churches, that you moste mislike withal.

He saithe further, When thou receiuest that Holy Meate, then our Lorde entreth vnder thy roofe. And what greate mater thinke you to winne hereby? Euen in the same place Origen saith, Intrat etiam nunc Dominus sub rectum credentium du∣plici Figura, vel more: Euen nowe the Lorde entreth vnder the roufe of the Faitheful af∣ter twoo manners, or sortes. For, when the Holy, and Godly Bishoppes enter into your House, euen then through them our Lorde entreth. Wil ye conclude hereof, that the Bishop is Transubstantiate into Christe? Or that Christe is Really, and Substantially dwellinge in him? This is an Allegorie, M. Hardinge, or a Mystical kinde of Speache, wherein, as you knowe, that Learned Father was mutche delited. The Roofe, that he meaneth, is not Material, but Spiritual: that is to saie, not the Bo∣dy of Man, but the Soule: Like as also the Comminge, or Entringe of Christe into the same is not Bodily, but onely Spiritual.

So S. Augustine saithe,* 1.65 Praedicant Christum, & cum annuntiando venire faciunt in exhausta fame viscera Filij esurientis: They Preache Christe, and by Preachinge, cause him to comme into the Bowelles of the hungry childe, wasted with Famine. Likewise a∣gaine he saithe of the Centurion, Tecto non recipiebat Christum: Corde recipie∣bat: quanto humilior, tanto capacior, tanto plenior: He receiued not Christe into his house: he receiued him into his Harte: The more humble, the more roome had he to receiue him,* 1.66 and the fuller he was. So saithe Chrysostome, Qui vocant Dauid cum Cythara, intus Christum per ipsum vocant: They that cal in Dauid with his Harpe, by meane of him cal in Christe.* 1.67 Againe he saithe, Christus aut suscipitur, aut occiditur apud nos. Si enim credimus verbis eius, suscipimus eum, & generamus in nobis: Christe either is receiued, or slaine within vs. For if wee beleeue his VVoorde, wee receiue him, and begeate him within vs.* 1.68 In sutche sorte S. Hierome writeth vnto Paula, Ad talem clemens ingreditur Iesus, & dicit, Quid ploras? Non est mortua puella: sed dormit: Into sutche a one Iesus entreth milde, and gracious, and saithe, Why weepest thou? Thy damesel is not Deade: but lieth asleepe.

This manner of speache, as I saide before, is Spiritual, or Mystical: and maie

not be taken accordinge to the outwarde sounde of the Letter.* 1.69 So saithe S. Hie∣rome, Secundum Mysticos intellectus, quotidiè Iesus ingreditur in Templum Patris: Accordinge to the Mystical vnderstandinge,* 1.70 Christe entreth dayly into the Temple of his Father. In this sense Origen saithe, Christe entreth into our House. Whiche phrase, writinge vpon S. Mathevve, he expresseth in plainer manner: Tradunt, & eijciunt ab anima sua Saluatorem, & Verbum Veritatis, quod erat in eis: They be∣traie, and throwe foorth our Saueour from out of their Soulet (as doo al Apostates, and Renegates, that denie the knowen Truthe of God) and they betraie the VVoorde of Truthe, that was within them.

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

It is a worlde to see, how welfauouredly, and how towardly, touching Religion, these men agree with the Fathers, of whom they vse to vaunte, they be their owne good.

The Olde Councel Eliberine made a Decree, that nothinge, that is honoured of the people, should be painted in the Churches.

M. Hardinge.

The woordes of that prouincial Councel be these: It is thought good, that paintinges be not in the Chruche:* 1.71 that what is woorshipped or Adored, it be not painted on Walles. This expresse prohi∣tion of paintinge, and that nought be painted in Churche Walles, that is woorshipped or Adored, maie seeme bothe to presuppose a former vse of suche paintinges, and also to allowe the other sorte of images. VVhether it doo or no,* 1.72 it forceth not greatly. The seuenth general Councell assembled at Nice against the Imagebreakers, hath not onely allowed the‡ 1.73 Deuoute vse of Images cōmonly vsed in the Churches of Christen people: but also condēned al those that throwe them downe, and maineteine y^• contrary opiniō. Now we are taught that a prouinciall Councell ought to geue place to a Generall.

The B. of Sarisburie.

The paintinge of Images in Churche walles was forebidden in the Councel holden at Eliberis, or Granado in Spaine: Ergo, saie you, sutche Images were v∣sed before that Councel. Al this maie wel be graunted without preiudice. But yée sée plainely, they were forebidden in that Councel. One saithe, Ex malis moribus bonae Leges ortae sunt: Of il manners came good Lawes. Menne vsed, yée saie, before y^• time to painte Images in Churche walles. But this vse was naught. And there∣fore the Councel Decreed against it: & that, as it maie be geathered by the woordes, for feare of Idolatrie.

But you saie, the Seconde General Nicene Councel allowed wel the deuoute vse of Images. And a General Councel ought to take place before a Prouincial: For that in a General Councel there are many Bishoppes: in a Prouincial, there are but fewe. Thus, I sée, ye weigh your Religion, not by Truthe, but by Compa∣nie. How be it, this Rule is very loose, & maie soone deceiue you.

Good Christian Reader, let no man beguile thée by the coloure of Councelles. Reade this Seconde Nicene Councel throughout, if y^u be hable. Thou wilt saie, there was neuer any Assemblie of Christian Bishoppes so vaine, so péeuishe, so wicked, so blasphemous, so vnwoorthy in al respectes to be called a Councel. The blessed Bishoppes there agreed togeather with one consente, that Images in Churches are not onely to be allowed, but also deuoutely, and reuerently to be ho∣noured, and that with the same Honoure, that is dewe to God him selfe. One of them saithe, Venerandas Imagines recipio, & Adoro, & id perpetuò docebo: I re∣ceiue, and woorship the Reuerende Images:* 1.74 and this wil I teache, while I liue. An other saith, Sacras Imagines perfectè Adoro: qui verò secùs consitentur, eos anathematizo:

I doo perfitely Adoure the Holy Images:* 1.75 and I accurse al them, that holde the contrarie.

An other saithe,* 1.76 Non sant duae Adorationes, sed vna, Ipsius Imaginis, & primi Exemplaris, cuius est Imago: There be not twoo kindes of Adoration, but one, dewe as wel to the Image, as to the Paterne of the Image. This Holy Councel, ye saie, decréed againste Imagebreakers. But the Counsel of God decréeth againste Image vvoorshippers, and Imagemakers.

S. Augustine saithe,* 1.77 Sic omnino errare meruerunt, qui Christum, & Apostolos e∣ius, non in Sanctis Codicibus, sed in Pictis Parietibus quaesierunt. Nec mirum si à Pin∣gentibus Fingentes decepti sunt: So were they woorthy to be deceiued, that sought, Christe, and his Apostles, not in the Bookes of Holy Scripture, but in Painted Walles. Neither maie wee marueile, if Painers by Painters were deceiued.

The Apologie, Cap. 3. Diuision. 3.

The Olde Father Epiphanius saith,* 1.78 It is an horrible wickednesse, and a Sinne not to be suffered, for any man, to set vp any Picture in the Churche of the Christians, yea, though it were the Picture of Christe him selfe. Yet these menne store al theire Temples, and eche corner of them with painted, and carued Images, as though without them, Religion were nothinge woorthe.

M. Hardinge.

To that ye pretende to allege out of Epiphanius, we saie, first, that although he were of the minde you make him to be of,* 1.79 and saide, as you reporte of him, yet is he but one man, whose singular opinion is not to be preferred before the‡ 1.80 Iudgemēt of al other so many excellent Fathers, and the determination of the whole Churche.* 1.81 Nowe in deede you misreporte Epiphanius. For he saithe not so, as your write. He calleth not the hauing of the Image of Christe, of any Saincte in the Churche an horrible wic∣kednesse, or a sinne not to be suffered: he hath no sutch wordes.

Secondly, what if we saie, this place maketh nothinge at al againste the vse of Images, and that ‡ 1.82 he speaketh neuer a woorde againste the Image of Christe, or his Sainctes in the Churche, but onely againste one particular Image, whiche he founde hanginge at a Churche dore in a village of Pale∣stine called Anablatha? And seing he* 1.83 speaketh not generally againste al Images, but against sutche as that was, which there he noteth by this special word, Istiusmodi Vela, vailes of this sorte: he ge∣ueth vs to vnderstande that he misliked some qualitie or circumstance of that one Image, and not re∣proued the‡ 1.84 common and receiued custome of the Churche in hauing Images in due order. Now, what circumstance that was, it dependeth of so many particularities. whiche might happen either on the Images parte, as it is moste like, or on the peoples parte there inhabitant, and is so litle declared by Epi∣phanius in that place, that neither we can saie any thinge determinately thereof, nor ye should bring sutche an obscure, and vncertaine matter to the disproufe of a veritie alwaies so wel in the Churche acknowledged and practised.

The B. of Sarisburie.

O, how many, and howe prety shiftes here be diuised, if any woulde healpe, to serue the pourpose? One of the late Louanian Cleregie, for that he sawe, these woordes were cleare, and might not be auoided by any Glose, therefore be thought it the wisest waie, Firste to bringe the Authoritie,* 1.85 and credite hereof in question, [unspec 1] and to saie,* 1.86 that Epiphanius neuer wrote any sutche Epistle: Nexte he saith, The same Epistle was neuer translated by S. Hierome. But, for as mutche as he sawe, that his folie herein was open, and easy to be controlled, Thirdely he saithe,

that the Image,* 1.87 that Epiphanius rente in sunder,* 1.88 was not the Image, either of Christe, or of any Christian Saincte, but the Heathen Image of Iuppiter, or Hercules,* 1.89 or somma other Idole, he knoweth not what. Fourthly he saithe, The saide Holy Father Epiphanius was an Heretique,* 1.90 one of those, that were called Anthropomorphitae,* 1.91 whose erroure was, That God in his Diuinitie had the whole shape, and proportion of a Man. How be it, this folie far passeth al the reste. For it behoued those Heretiques moste of al others, for defense of their er∣roure, to maineteine Images. And yet it seemeth a very vnciuile parte, to con∣demne so Reuerende, & so Godly a Father of so grosse an Heresie, without prouse: and specially sutche a Father, as hath so learnedly written againste al Heresies. Fifthly he saithe,* 1.92 euen as M. Hardinge here saithe,* 1.93 Epiphanius was but a man, & one man, and his Iudgemente singulare, and therefore the lesse to be estéemed. Laste of al,* 1.94 he saithe,* 1.95 The same Holy Father Epiphanius was a Ievve: and be∣inge a Christian, and a Reuerende Father, and a Christian Bishop, yet notwith∣standinge maineteined the Religion of the Iewes, and therefore rente in sunder the Image of Christe,* 1.96 in despite of Christe. And for proufe hereof, he allegeth Si∣meon Metaphrastes, a Doctoure as wise as him selfe.

M. Hardinge, for that he imagined, these shiftes were very vnsauery, & woulde hardly serue, therefore hath diuised to conueigh him selfe out somme other waie. Firste he saithe, Wée falsiste this Holy Father, and allege his woordes otherwise, then they be. Secondely he saithe, It was not the Image of Christe, that Epi∣phanius found painted in the Vele, but somme other prety thing, he knoweth not what. Lastely he saithe, Epiphaniusr reproueth not generally al sutche Veles, so painted, but onely that one Vele, that he founde.

For trial hereof,* 1.97 I referre mée self to y^e Original. The woordes thereof be these: Inueni ibi velum pendens in foribus eiusdem Ecclesiae tinctum, atque depictum, & habens Imaginem, quasi Christi, aut Sācti cuiusdam. Non enim satis memini, cuius Imago fuerit. Cùm ergo hoc vidissem in Ecclesia Christi, contra Authoritatem Scri∣pturarum, Hominis pendere Imaginem, scidi illud: & magis dedi consilium Custo∣dibus eiusdem loci, vt pauperem mortuum eo obuoluerent, & efferrent &c. Quaeso, vt iubeas Presbyteros eiudem loci praecipere, in Ecclesia Christi istiusmodi Vela, quae contra Religionem nostram veniunt, non appendi: Decet enim honestatem tuam hanc magis habere sollicitudinem, vt crupulositatem tollat, quae indigna est Ec∣clesia Christi, & populis, qui tibi crediti sunt: I founde there a Vele hanginge at the en∣trie of the Churche, stained, and painted, and hauinge the Image, as it were, of Christe, or of somme Saincte. For, whose Picture it was in deede, I doo not remember. There∣fore, when I sawe the Image of a man to hange in the Churche of Christe, con∣trarie to the commaundemente of the Scriptures, I tare it in sunder: and gaue counsel to the Wardens of that Churche, that they shoulde winde, and burie somme poore body in it &c. I beseeche you, charge the Priestes of that place, that they commaunde, that sutche Veles, as be contrarie to our Religion, be no more hanged vp in the Churche of Christe. It behooueth your reuerence to haue care hereof, that this Superstition, vn∣meete for the Churche of Christe, and vnmeete for the people to thee committed, be remoued. Nowe, iudge you, M. Hardinge, wherein wée haue falsified this Learned Fathers woordes. You saie, He speaketh not one woorde againste the Image of Christe, or his Sainctes. I beséeche you then, againste what other Image speaketh he?* 1.98 Epiphanius saithe plainely, It had the Image, as it vvere, of Christe, or of somme Saincte: You saie, He founde faulte with that Vele onely, & not with any other. Once againe, I beséeche you, telle vs, what had the Image of Christe, or of his Sainctes offended Epiphanius, more then other Images? If the Image of Christe maie not be suffered in the Churche of Christe, what Image then maie be suffered? What cause of difference can you imagine, that any other

Veles should be allowed rather,* 1.99 then this? Your answeare is this, VVee cannot saie any thinge determinately thereof. Whereby it appereth, ye woulde faine saie some∣what, if ye wiste what. Yet muste wée be ouerruled by al and euery your deter∣minations, yea, although you your selfe confesse, ye can determinately determine nothinge.

Notwithstandinge, the Anciente Fathers of the Churche haue longe sithence determinately,* 1.100 and plainely iudged againste you. Lactantius saithe in plaine woordes: Non est dubium, quin Religio nulla sit, vbicunque Simulachrum est: Out of al doubte, there is no Religion, where so euer there is an Image. Tertullian saithe,* 1.101 Idolum tam fieri, quàm coli Deus prohibet. Quanto' praecedit, vt fiat, quod coli possit, tantò prius est, ne fiat, si coli non licet. Facio, ait quidam, sed non colo: quasi ob aliquam causam colere non audeat, nisi ob quam & facere non debeat: Scilicet, ob Dei offensam vtrobi{que}. Imò tu colis, qui facis vt coli possit: God hath fore∣bidden an Image, or an Idole, as wel to be made, as to be woorshipped. As farre as ma∣kinge goeth before woorshippinge, so far is it before, that the thinge be not made, that maie not be woorshipped. Somme man wil saie, I make it: but I woorship it not: As though he durste not to woorship it for any other cause, but onely for the same cause, for whiche he ought not to make it. I meane bothe waies for Goddes displeasure. Nay rather, thou woor∣shippest the Image, that geuest the cause, for others to woorship it. Therefore S. Au∣gustine, speakinge of the Image of God the Father,* 1.102 saithe thus, Tale simulachrum Deo fingere, nefarium est: To diuise sutche an Image for God, it is abominable.

Theodorus the Bishop of Ancyra saithe, Sanctorum Imagines, & Species ex Materialibus coloribus formati minimè decorum puramus.* 1.103 Manifestum enim est, quòd vana sit huiusmodi cogitatio, & Diabolicae deceptionis inuentum: Wee thinke it not conueniente, to Painte the Images of Sainctes with Material, or Earth∣ly colours. For it is euident, that this is a vaine Imagination, and the procuremente of the deceitefulnesse of the Diuel.

To like yourpose writeth Epiphanius, Estote memores, dilecti Filij, ne in Ec∣clesias Imagines inferatis, neque in Sanctorum Coemiterijs eas statuatis. Sed perpe∣tuò circumferte Deum in cordibus vestris. Quin etiam neque in domo communi tole∣rentur. Non enim fas est, Christianum per oculos suspensum teneri, sed per occu∣pationem mentis: My deere Children, be yee mindeful, that ye bringe no Images into the Churches, and that yee erecte vp none at the burialles of the Sainctes. But euermore carrie God in your Hartes. Nay, suffer not Images to be, no not in your priuate Houses. For it is not lawful, to leade a Christian man by his eies, but rather by the studie, or exercise of his minde.

For this cause Epiphanius saithe, The Superstition of Images is vnfitte for the Churche of Christe.

The Apologie, Cap. 3. Diuision. 4.

The olde Fathers Origene,* 1.104 & Chrysostome exhorte the Peo∣ple to reade the Scriptures,* 1.105 to buye them Bookes, to reason at home bitwixte them selues of Diuine maters: VViues with their Hus∣bandes, & Parentes with their Children: These menne condemne the Scriptures, as deade Elementes, and, asmutche as euer they maie, barre the People from them.

M. Hardinge.

‡ 1.106 Partely it is true, partely false, that you saie. Origen exhorteth all, to resorte to the Churches in the Holy daies,* 1.107 and there to heare the woordes of God: and thereof afterwarde to thinke earnestly, and to meditate on the Lawe of God, and to exercise their mindes in it daie and night, in the waie, in their house, in their bedde, and when they rise. This holde we withall, and be desirous, the

* 1.108 people beare awaie that the true and Godly Preachers teache them in the Churche,* 1.109 and that they thinke of it, and put it in dayly practise of life. For els to what serueth all our Preachinge?

Chrysostome Hom. 2. in Math. speaketh against them, whiche contemned the Scriptures, and saide, they were no Monkes, but had wiues and Children, and care of householde. As though it pertei∣ned not to maried men to reade any parte thereof, but to Monkes onely.

If in our time the people mighte be induced to reade the Holy Scriptures, with suche mindes, for suche causes, to suche intents and purposes onely, as Chrysostome requireth: God forbid, we shoulde by any meanes staie them therefrom.‡ 1.110 But consideringe the maner of our time, and callinge to due exa∣mination the curiositie, the temeritie, the vnreuerence, the contempte of all holy thinges, that now all men may espie in the people: if we thinke it not good they be admitted to the readinge of the Scri∣ptures freely and without any limitation, how so euer you and your fellowes iudge of vs, we doubt not of the accompt, we haue to make of that our meaninge before our Lordes dredfull seate of iudge∣mente. Now to conclude, we tell you, that you haue misreported bothe Chrysostome, and specially O∣rigen. For how so euer they speake of the readinge, and meditation of the Scriptures, for amende∣ment of life, verely in the places by you quoted,* 1.111 they exhorte not the people to reason, and dispute of diuine matters amonge them selues, specially the husbandes with their wiues, the parentes with their children, as you saie they doo.

The B. of Sarisburie.

For as mutche as ye saie, parte hereof is true, and parte false, I truste, ye wil géeue us leaue fréely to vse the Truthe, vntil ye shal finde your selfe better hable to proue the Falshedde. It séemeth not greatly to mislike you, that the people haue somme little libertie, to reade somme sutche parte of the Scriptures, as you maie beste spare them, for the orderinge of their liues. Whereby it appeareth, that for quietinge of their Consciences in maters of Religion, and causes of Truthe, yée thinke it beste, they reade nothinge. And this, ye saie, ye are hable to answeare before the dreadful seate of Goddes Iudgemente. Touchinge the Truthe hereof, to saie so mutche, as might be saide, it woulde require greate waste of time. S. Augustine saithe, Si desit,* 1.112 aut ignoretur, quà eundum fit, quid prodest nosse, quò eundum fit? If ye haue not, or know not, what waie to goe,* 1.113 what shal it profite you to knowe, whither to goe? S. Hierome saithe, Vt maius est, voluntatem Domini facere, quàm nosse, ita prius est nosse, quàm facere. Illud Merito praecedit: Hoc ordine: As it is more, to doo the wil of our Lorde, then to knowe it: so the Knowlege of the same goeth before the Doo∣inge. In goodnesse, Dooinge goeth before: in order, Knowinge. Againe S. Augustine saithe, Si Scripturas Diuinas aut non legimus ipsi, aut legentes alios non libenter au∣dimus, ipsa nobis medicamenta conuertuntur in vulnera: & inde habebimus Iudicium, vnde potuimus habere remedium: If we either reade not the Scriptures our selues, or be not desirous to heare others reade them, then are our Medicines turned into vvoundes: and then, vvhere vvee mighte haue had remedie, vvee shal haue Iudgemente. Sutche saieinges are common, and ordinarie in S. Chry∣sostome. Thus he saithe,* 1.114 Librum Diuinum accipiat aliquis in manum: conuoca∣tis{que} proxìmìs, per Diuina eloquia riget & suam mentem, & conuenientium: vt sic Diabolicas insidias effugere valeamus: Let one of you take in hande the Holy Booke: and let him cal his Neighbours aboute him: and by the Heauenly vvoordes let him water, and refreashe bothe theire mindes,* 1.115 and also his owne. Againe he saithe, Poterimus & domi versantes, ante, & post Conuiuium, acceptis in manus Diuinis Libris, vtili∣tatem inde capere, & Spiritualem Cibum animae praebere. Beinge at home, we maie bothe before, and after Meate, take the Holy Bookes in hande, and thereof receiue greate profite,* 1.116 and Minister spiritual foode vnto our soule. And againe, Etiam domi va∣cemus Diuinarum Scripturarum Lectioni: Euen when wee be at home, let vs be∣stowe our time in readinge the Scriptures.

Origen saithe, Vtinam omnes faceremus illud, quod Scriptum est, Scrutami∣ni Scripturas: VVoulde God wee woulde al doo, accordingely as it is written, Searche the Scriptures.* 1.117

But ye saie, wee haue misreported bothe Chrysostome, and Origen. For they exhorte not the people (as you saie) to reason of Diuine maters emonge them selues, specially the Hus∣bandes with their VViues, &c. Whether of vs bothe maketh truer reporte, let vs be tri∣ed by Chrysostome.* 1.118 Thus he saithe, Neque in hoc tantùm consessu, sed domi quo∣que, Vir cum Vxore, Pater cum Filio, inuicem de his frequenter loquantur: & vltrò, citro{que} suam & ferant, & inquirant sententiam: Velint{que} hanc proba∣rissimam inducere consuetudinem: Hearken not hereto onely here in the Churche, but also at home, let the Husbande with the Wife, let the Father with the Childe, talke togeather of these Maters: and, bothe to, and fro, let them bothe enquire, and geeue theire Iudgementes: And, woulde God they woulde beginne this good Custome.

Here haue you, M. Hardinge, the Husbande communinge of Diuine maters with his VVife: and the Father with his Childe. Therefore so vnaduisedly to saie, wée haue misreported this Holy Father, it was of your parte a misreporte.

Likewise S. Hierome saithe,* 1.119 Hic ostenditur, verbum Christi, non suf∣fiele••ter, sed abundanter, etiam Laicos habere debere: & docere se inuicem, vel monere: Here wee are ought, that euen the Laie menue oughte to haue the VVoorde of God, not onely sufficiently, but also obundantly: and one to instructe, and to warne an other, Againe he saithe, Solent & Viri, solent & Monachi, solent & Mulier∣culae hoc inter se habere certamen, vt plures ediscant Scripturas: Bothe Maried menne, and Monkes, and Wiues, commonly haue this contention emonge themselues, vvho maie learne moste Scriptures.

To conclude,* 1.120 Theodoretus saithe thus, Passim videas nostra dogmata non ab ijs solùm tenèri &c. Ye maie commonly see, that our Doctrine is knowen, not onely of them, that are the Doctours of the Churche, and the Maisters of the people, but al∣so euen of the Tailers, and Smithes, and VVeauers, and of al Artificers: Yea, and further also of VVeemen: and that, not onely of them, that be Learned, but also of La∣bouringe VVeemen, and Sevvsters, and Seruantes, and Handemaìdes. Neither onely the Citizens,* 1.121 but also the Countriefolkes doo very wel vnderstande the same. Yee maie finde, yea, euen the very Dichers, and Deluers, and Covvheardes, and Gar∣diners Disputinge of the Holy Trinitie, and of the Creation of al thinges.

The Apologie, Cap. 3. Diuision. 4. & 5.

The Auncient Fathers,* 1.122 Cyprian, Epiphanius, and Hierome saie, for one, who perchaunce hathe made a Vovve,* 1.123 to leade a sole life, and afterwarde liueth vnchastely, and cannot quenche the flames of luste,* 1.124 it is better to marrie a Wife, and to liue honest∣ly in wedlocke. And the Olde Father Augustine iudgeth, the selfe same Mariage to be good & perfite, & that it ought not to be broken againe. These menne, if a man haue once bounde him selfe by a Vovve, though afterwarde he burne, keepe queanes, and defile him selfe with neuer so sinful, and desperate a life, yet they suffer not that persone to marrie a Wife: or, if he chaunce to marrie, they allowe it not for Marriage. And they commonly teache, It is mutche bet∣ter, and more Godly to keepe a Concubine, or an Harlotte, then to liue in that kinde of Marriage.

The Olde Father S. Augustine complained of the Multitude of vaine Ceremonies,* 1.125 wherewith he euen then sawe mens mindes and Consciences ouercharged: These menne, as though God regarded nothinge els but their Ceremonies, haue so out of measure increa∣sed them, that there is now almoste none other thinge leafte in their Churches, and places of praier.

The B. of Sarisburie.

Al that M. Hardinge hath here to saie,* 1.126 hathe benne bothe alleged, and also fully answeared before in a place more conueniente.

The Apologie, Cap. 3. Diuision. 5.

Againe, that Olde Father S. Augustine denieth it to be lawful for a Monke, to spende his time slouthfully in Idlenesse, &, vnder a pre∣tensed, and countrefeite Holinesse, to liue al vpon others. And who so thus liueth, the Olde Father Apollonius likeneth him to a Theefe. These menne haue (I wote not whether to name them Droues, or Heardes of Monkes) who for al that they doo nothinge, nor yet once intende to beare any shewe of Holinesse, yet liue they not onely vpon others, but also riot lauishly of other folkes laboures.

M. Hardinge.

* 1.127 VVee doo not mainteine, that a Monke shoulde liue idly. But wee reproue you for accountinge the Seruice of God Idlenesse. Neither is that the thinge onely whiche ye can alleage in Defence of that your Brethren haue donne to Monasteries in the Countries where your Gospel proceedeth. For ye haue remoued not onely suche Monkes as were proued idle, but all Monkes generally, that would serue God accordinge to that vowe, which they made vnder the‡ 1.128 approued rule of S. Benedicts, S. Augustine, S. Francis, S. Dominicke, or of any other. You saie, we haue Droues and Heardes of Monkes, thereby signifieinge, they are beastes rather then men: VVhereas S. Augustine calleth them Seruos Dei, the Seruantes of God, in that very woorke, whiche you alleage.

Sith that our Monkes (I meane all religious men) serued the Aulter, and were appointed to Preach, Minister the Sacramentes, and bestowe their time in Praier for their owne infirmities, and for the Sinnes of the people:* 1.129 by the doctrine of S. Augustine,* 1.130 they are not bounde to labour, as they, who for so winge spirituall thinges to the behofe of others, may reape their temporall thinges to their owne necessary sustenance.

The B. of Sarisburie.

Monkes, ye saie, be Goddes Seruantes: and Monkes life is the Seruice of God. And herein ye vse sutche earnest talke,* 1.131 as though, if the whole generation of Monkes were remoued, God should sit without Seruice. In deede S. Augustine shewinge vs,* 1.132 what good Seruice the Monkes of his time did vnto God,* 1.133 saithe thus: Isti non Deo seruiunt, sed suo ventri: These Monkes serue not God: they serue their bellies. Againe he saithe, lactantia ••ò est periculosior, quò sub nomine ••eruitutis Dei deci∣pit: Hypocrisie, or vountinge of Holinesse is the more dangerous, for that it deceiueth vs vn∣der the name of Goddes Seruice. Againe he saithe, Fallit dolosa imagine Sancti∣tatis: It deceiueth vs by the deceiteful countenance, or Image of Holinesse•• Againe, touchinge these Monkes, he saith, Non apparet, vtrùm ex proposito Seruitutis Dei venerint, an vitā inopem, & laboriosam fugientes, vacui pascì, & vestirl voluerint: Wee cannot tel, whether they became Monkes for pourpose to serue God, or els beinge

weary of their poore,* 1.134 and paineful Life, were rather desirous to be feadde, and clothed dooinge nothinge. And therefore he calleth the Almouse, that thei geatte, Sumptus lucro∣sae egestatis:* 1.135 & Simulatae pretium Sanctitatis: The charges of gaineful pouer∣tie: and the price of feined Holinesse. Againe he saithe, Venalem circumfe∣runt Hypocrisim: They carrie their Hypocrisie aboute to sale.

S. Hilarie speakinge of the same kinde of Holy People,* 1.136 saith thus, Conuiuia sub obtentu Religionis sumptuosa sectantur.* 1.137 Apothecas suas inutili Religiosorū obsequio defendunt: de quibus Scriptum est, Comedentes domos viduarum. Etiāsi Dominum se credant inuocare, tamen audient, quod est in Euangelio, Scimus quia pec∣catores Deus non audit: Vnder the colour of Holinesse, they seeke for deinty and coste∣ly fare: They maineteine their stoarehouses by the vnprofitable seruice of Religious people:* 1.138 of whome it is written, They deuoure vp poore VVidovves houses. Al∣though thei thinke, they serue God, yet the same answeare shalbe made them, that is writ∣ten in the Gospel,* 1.139 VVee knovve that God geeueth no eare to Sinners. Vpon these woordes of the Gospel,* 1.140 Selle al, that thou haste, and geeue it to the poore, and comme, and folovve mee,* 1.141 Your very Ordinarie Glose saithe thus, Bene ope∣rando: non mendicando: Folovve me in vvel dooinge: nor in begginge.

Wee graunte, y^• Seruice of God maie not rightly be called Idlenesse. But what if S. Bernarde saíe of your Monkes,* 1.142 Serui Christi, seruiunt Antichristo: They pretende Christes Seruice, and serue Antichriste. For where did God euer require you to doo sutche Seruice? S. Hierome saithe of them, In statu seruili, & abiectionis esse abhorrent. Laborare recusant prae pigritia: Mendicare erubescunt validi: quia nihil daretur eis: They are lothe to be abiectes, and in seruile state. For Idlenesse they wil not laboure: And to begge they are asbamed. For, beinge valiaunt, and lusty people, no∣man woulde geue them any thinge.* 1.143 Likewise saithe S. Augustine, Tanquam Con∣seruatricem Euangelij praedicant pigritiem:* 1.144 They speake mutche of their Idlenesse, as if it were the Keepe, and Castle of the Gospel. Againe he faithe, Contingit eis, quod in viduis iunioribus indisciplinatis cauendum Apostolus dicit: Simul & otiosae esse discunt: non solùm autem o tiosae, sed & curiosae, & verbosae, loquentes quae non oportet: The same thinge happeneth vnto them, that S. Paule speaketh of yonge Widowes liuinge out of order: They learne to be idle: and not onely idle, but also curtous, and ful of woordes, speakinge su••che thinges, as are not meete. Thus yée sée, M. Hardinge, that this pretense, and coloure of Goddes Seruice hathe oftentimes of the Anciente Fathers benne called Idlenesse.

Ye saie, Monkes now Serue the Aultare, and Minister Sacramentes: and therefore are not bounde to Bodily laboure. This is a faire coloure to shadowe their Idlenesse. For who euer hade Monkes to Serue the Aultare: or gaue them Authoritie to Mini∣ster Sacramentes? What Doctour? What Father? What Anciente Councel? In olde times it was not lawful for a Monke to be a Prieste. S. Gregorie saithe, Nemo potest Ecclesiasticis Officijs deseruire,* 1.145 & in Monastica Regula ordinatè per∣sistere: No man can serue the Ecclesiastical Office, and orderly keepe the Rule of Mon∣kerie.* 1.146 And S. Hierome saithe,* 1.147 Monachus, non Docentis, sed Plangentis ha∣bet officium: A Monkes office is, not to Preache, but to Mourne.* 1.148 Againe he saithe, Alia causa est Monachi, alia Clerici: Clerici Oues pascunt: Ego Pascor: The state of a Monke is one thinge, and the state of a Prieste is an other. Priestes Feede the Flocke: I (beinge a Monke) muste be fedde. Whereupon the Glose saithe, Ego Pascor Sacra∣mentis ipsorum: I am fedde with the Sacramentes of the Priestes. Whereby it is e∣uidente, that the Monke him selfe had no Authoritie, to Minister Sacramentes, no not so mutche as priuately to him selfe. But, touchinge Bodily laboure, S. Hierome saithe,* 1.149 This was holden as a Lawe emonge the Monkes in Aegypte, that who so woulde not laboure, shoulde not eate.

And S. Augustine saithe,* 1.150 as it is alleged in his name, Nihil Dei Seruis peius est otiositate.* 1.151 Operentur ergo in nomine Domini: Vnto the Seruantes of God there is no∣thinge woorse then Idlenesse. Let them woorke therefore in the name of our Lorde.

Of sutche Idle Monkes S. Augustine saith, Isti manus otiosas, & reposito∣ria plena habere volunt: These Monkes wil haue Idle handes, and ful Cellers. A lear∣ned Father was woonte to saie, by the reporte of Socrates, A Monke, that labo••∣reth not with his handes, maie be resembled vnto a Theefe. S. Bernarde saithe, Restat, vt sint in laboribus Daemonum, qui in laboribus hominum non fuerunt: They muste needes be in the trauailes of Diuels,* 1.152 that were not in the trauailes of menne.

Of these S. Augustine saithe, Diabolus tam multos Hypocritas sub habitu Monachorum vsquequaque dispersit: Sutche a number of Hypocrites hath the Diuel scattered abroade euery where, vnder the coloure of Monkes.

The firste Suppressours of Monasteries within this Realme, in our memo∣rie, were twoo of your déerest frendes, Cardinal VVoulsee, & Doctoure Fisher, the Bishop of Rochester:* 1.153 either of them wel warranted thereto by the Authori∣tie of the Pope. Longe before that time, the Godly Learned Bishop Letoius o∣uerthrewe, and burnte the Messalians Monasteries, and saide they were Dennes of Theeues: and, as Theodoretus reporteth, chased the VVouues awaie from the Folde.

Of late yéeres, sundrie of the Cardinalles of Rome, emongest whome also was Cardinal Poole, beinge specially appointed in Commission by Pope Pau∣lus 3. to viewe the disorders, and deformities of the Churche, returned their an∣sweare in this sorte:* 1.154 Alius abusus corrigendus est in Ordinibus Religiosorum: quod adeo multi deformati sunt, vt magno sint scandalo Saecularibus, exemplo'{que} plurimum noceant. Conuentuales ordines abolendos esse putamus omnes: An other Ab∣use there is to be Reformed in the Orders of Monkes, and Freers. For many of them are so vile, that they are a shame vnto the Se••••lares: and with their example doo mutche il. As for Conuentual orders, vvee thinke it good, they be al abolished.

This, M. Hardinge, was the Iudgemente of your owne frendes. And therefore ye haue the lesse cause to be offended with the suppressinge of Abbies. For your owne déere Catholique Fathers partely haue suppressed thē them selues, & partely haue consented vnto the same.* 1.155 In the Booke called Opus Tripartitum, ioined vnto the Councel of Laterane, it is written thus: Totus ferè Mundus obloquitur, & Scandalizatur de tanta multitudine Religiosorum Pauperum, qui introierunt in Mundum: VVelneare the whole worlde crieth againste, and is offended for so greate a mul∣titude of begginge Monkes, and Freeres, that are entred into the VVorlde.

Therefore was this Decrée published in the Councel of Laterane,* 1.156 Ne nimia Religiosorum diuersitas grauē in Ecclesiā Dei offensionem inducat, firmiter prohibemus, ne quis de coetero Nouam Religionem inueniat: Leste ouer greate diuersitie of Re∣ligious folke bringe greate offense into the Churche of God, wee doo earnestly forbidde, that from hencefoorthe no man diuise any Newe Religion. Damasus, speakinge of the order of them,* 1.157 that were called Chorepiscopi, saithe thus, Vnde iste Tertius Ordo processerit, ignoramus: & quod ratione caret, extirpare necesse est: From whence this Thirde Order is comme, wee cannot tel. And the thinge that wanteth reason, muste needes be taken vp by the rootes.

The Apologie, Cap. 3. Diuision. 6.

The Olde Councel at Rome decreed,* 1.158 that no man should comme to the Seruice saide by a Prieste wel knowen to keepe a Concubine. These menne let Concubines to ferme to their Priestes, and yet

constreigne men by force,* 1.159 againste theire wil, to heare theire cursed paltry Seruice.

M. Hardinge.

‡ 1.160 VVe finde no sutche Canon in the olde Romaine Councels.* 1.161 Your allegations noted in the margent be false for the more parte, as your Doctrine is. Yet finde we that Nicolaus and Alexander Popes haue willed no man to heare the Masse of that Prieste, whom he knoweth vndoubtedly to kepe a Concubin••. * 1.162 But wise men in the Lawe thinke onely that to be an vndoubted knowledge, when either the iudge hath by open sentence published sutche a man to kepe a Concubine, or the facte it selfe is notorious.

‡ 1.163 VVhereas you saie, we let Concubines out to ferme to our Priestes, it is meete for you to saie it, because it is false and slaunderous.* 1.164 Neither was euer any man, or at this daie is driuen to heare his Masse, who kepeth a Concubine. For if he wil take vpon him to proue any Prieste to kepe a Concu∣bine, him selfe non beinge so infamous, as he maie not stande in iudgemente, it is certaine, he shal be hearde. If he cannot proue it, then is not he out of doubte by order of Lawe, that this Prieste kepeth a Concubine, and therefore he is bounde, as other Christian people be, to heare his Masse.‡ 1.165 VVhiche is no sacrilege as your sacrilegious heart thinketh, and blasphemous tonge vttereth, but the blessed and ho∣ly sacrifice, whiche Christe made at his laste Supper.

The B. of Sarisburie.

If it had pleased you, better to haue perused your Bookes, ye mought soone haue found these selfe same woordes in the Councel of Rome, holden there vnder Pope Nicolas the First: Whiche, although it be not so olde, as maie be compared with y^• Ancient Fathers Councelles, yet it is elder then somme partes, & brāches of your Newe Religion. To like pourpose writeth Pope Zacharie, Quis sapiens iudicabit, eos esse Sacerdotes, qui nec à Fornicationibus abstinent? What wise man wil recken them to be Priestes, that absteine not so mutche as from Fornication? If no wise man can iudge them to be Priestes, what man then is he, that wil authorize them to Minister Sa∣cramentes?

Nowe of the other side, M. Hardinge, consider you the Common, and ordina∣rie practise of your Churche of Rome. Firste, touchinge the Pope him selfe, your Glose saithe, Facta Papae excusantur, vt Adulterium Jacob: The Popes dooinges (or Aduouteries) are excused, as the Aduouterie of Jacob. And againe, Communi∣ter dicitur, quo'd pro Simplici Fornicatione quis deponi non debet: cùm pauci si∣ne illo vitio inueniantur: It is commonly saide, that a man maie not be deposed, or depri∣ued for Simple Fornication:* 1.166 For as mutche as fewe (Priestes) be founde without that faulte.

Againe, whereas the woordes of the Decree are these, Nullus audiat Missam Presbyte••, quem scit Concubinam indubitanter habere: Let noman heare the Masse of that ••neste, whom he vndoubtedly knoweth to keepe a Concubine, The Close vpon the same saithe thus, Hic Canon quando{que} fuit latae Sententiae: Sed hodiè non est: This Decree in olde times stoode as a ruled case: but now is it not so. Ideo licet notoria sit For∣nicatio, tamen non est propter eam abstinendum ab officijs Presbyterorum: And therefore, although the Fornication be notoriously knowen, yet maie wee not therefore refraine from the Seruice of the Prieste.

Hereunto very wel agréethe the Glose vpon Othoes Legantines:* 1.167 Quid ergo si Sacerdos mueniatur coire cum muliere? Respondeo: Adhuc dicitur occultū: nec pro∣pter hoc debet cum vitare in publico, nisi aliter Conuincatur: What if a man find the Prieste in the m••uoure with a woman? I answeare: Al that notwithstandinge, the faulte is pr••••e. Neither maie a man therefore aouid y^• Priestes Seruice, onlesse he be otherwise co••••cted.

And againe, in the same Glose vpon these woordes, Qui publicè detinet Con∣cubinas: it is noted thus,* 1.168 Tu dic Publicè, quando multitudini se patere non expauet. Se∣cùs ergo, si secretè intra domum propriam, vel alienam detineat hanc Concubi∣nam.

Nam tunc poenam huius Constitutionis non incurret.* 1.169 Dom us enim rem secretam, non aūt publicam denotat: By this word Openly, vnderstand thou, If he be not afraide, leste the world espie him. Therefore it is otherwise, if he keepe the same Concu∣bine secretely, whether it be in his owne house, or in somme other mannes. For then he is not vvithin the daunger of this Lavve. For a house betokeneth a thinge to be Secrete, and not open.

By this fauourable, and gentle Construction, onlesse the Prieste kéepe his wo∣man openly in the Marketplace, he is without al daunger of Lavves, and Ca∣nons: and wee maie not refraine to heare his Seruice.

It is no Sacrilege, you saie, but the Blessed, and Holy Sacrifice. Hereto I maie answeare with the woordes of S. Augustine:* 1.170 Quae sunt Sacrilegia, si illa erant Sa∣cra? Aut quae Inquinatio, si illa Lauatio? What is Sacrilege, if this be a Sacrifice? Or, what is staininge, if this be wasshinge? Verily your owne Pope Hildebrande hereof writeth thus:* 1.171 Imperamus vobis, ne eorum Officia, Orationes, & Cu••tus audiatis Quia Benedi∣ctio ••orum vertitur in Maledictionem, & Oratio in Peccatum: Testante Domino per Propheram, Maledicam Benedictionibus vestris. Qui vero huic Saluberrimo praecepto o∣bedire noluerint, Idololatriae poenā incurrent: Wee commaunde you, that you heare nei∣ther theire Offices, nor thire Praiers, nor theire Seruice. For theire Blessinge is turned into Cursinge, and theire Praier into Sinne: As the Lorde him selfe witnesseth by the Prophete: I wil curse your Blessinges, saithe the Lorde. And who so euer wil not obeie this wholesome Commaundemente, he shal fal into the paine of Idolatrie. Iudge yee nowe, M. Har∣dinge, whether this be Sacrilege, as wée saie: or, as you saie, a Blessed, and an Ho∣ly Sacrifice.

The Apologie, Cap. 3. Diuision. 7.

The Olde Canons of the Apostles commaunde, that Bishop to be remoued from his Office, whiche wil bothe supplie the place of a Ciuil Magistrate, and also of an Ecclesiastical person. These menne for al that, bothe doo, and wil needes serue bothe places. Nay ra∣ther, the one office, whiche they ought chiefely to execute, they once touche not: and yet no body commaundeth them to be displaced.

M. Hardinge.

If we ought to sticke at any one certaine worldely busines,‡ 1.172 whiche maie seme vnsemely for a Bi∣shop or a Priest, as too base for his dignitie, and too much hinderance to his vocation, vndoubtedly ma∣riage is of that sorte.* 1.173 VVhom maie we better credite for this case, then S. Paule?* 1.174 He that is without a wife (saith he) is careful for the thinges that be of our Lorde, howe he maie please God. But he that is coupled with a wife, is careful about the thinges, whiche are of the worlde, and is diuided.

But with our fieashely Ministers, this busines is not fleashely, and worldly at al, but altogeather spiritual, bicause theire spirit is wholly occupied therein.

The B. of Sarisburie.

Christe thought so litle hinderance to be in Marriage towardes the Preaching of the Gospel,* 1.175 that of his twelue Apostles he chose eleuen, that were married. So S. Ambrose saithe, as it is alleged before: Apostoli omnes, exceptis Iohanne, & Paulo, Vxores habuerunt: Al the Apostles had Wines, sauinge onely S. Iohn, and S. Paule.

But ye saie, VVith our fleashely Ministers▪ this businesse is not fleashely, but altogeather Spi∣ritual: bicause: theire Sprite is wholy occupied therein. It pitieth me, M. Hardinge, to see you so vainely to be stowe your Spiritual Cogitations. Matrimonie is Goddes

ordinance.* 1.176 God neuer ordeined Man to liue in villanie, and filthinesse. S. Paule saithe,* 1.177 Matrimonie is honourable in al menne (as wel in Priestes, as in others) and the bedde vndefiled. But Aduouterers, and Fornicatours the Lorde him selfe vvil iudge.* 1.178 And againe, writinge vnto the Married people of Rome, he saithe, Vos non estis in Carne, sed in Spiritu: You are not in the Fleashe, but in the Sprite. They were Married, and liued in the Lavves of Marriage: Yet S. Paule saithe, They were not in the Fleashe, but in the Sprite.

S. Augustine saithe,* 1.179 Sancta sunt etiam Corpora Coniugatorum, Fidem sibi, & Domino seruantium: The Bodies of married people, keeping faith bothe to them selues, did to the Lorde, ••••e Cleane, and Holy. Origen saith, Non solum virgines, aut Conti∣ne••tes, offerunt Copora sua Hostiam Sanctam: Not onely Virgins, or others that liue in Single Life (but also Married folkes) offer vp theire Bodies a Holy Sacrifice. Chry∣sostome saithe,* 1.180 Sanctificationem Paulus vocat Pudicitiam, & Temperantiam Coniugalem: The honeste Chastitie, and Temperance, that is bitweene Man, and VVife, S. Paule calleth Holinesse. And againe, Carent Culpa Nuptiae, nec à Virtute quic∣quam prohibent•• Marriage is voide of faulte: and is no hinderance vnto vertue.

Hereof wée haue spoken before more at large. But touchinge the Chaste life of your Spiritual Cleregie, M. Hardinge, as sundrie your owne frendes haue recor∣ded, and as the whole worlde is wel hable to iudge, it is nothinge els, but a Spiri∣tual filthinesse.

The Apologie, Cap. 3. Diuision. 8.

The Olde Councel of Gangra commaundeth, that none shoulde make sutche difference bitweene an Vnmarried Prieste, and a Mar∣ried Prieste, as to thinke the one more holy, then the other for Single Lifes sake. These menne put sutche a difference bitweene them, that they streight waie thinke al theire Holy Seruice to be defiled, if it be donne by a good, and honest man, that hath a Wife.

M. Hardinge.

It was not for your pourpose, Sirs, to vse true dealinge, and to alleage the woordes as they are in that olde Councel. For they speake of an* 1.181 external Sacrifice,‡ 1.182 whiche the Churche calleth the Masse. The same it behoued you to dissemble,* 1.183 leste ye bewraied your cause. The woordes be these: If any man make a difference of a Prieste, who hath benne married, is though when he sacrificeth, a man might not communicate with his oblation, be he accursed. Those fathers speake euidently of a Prieste, who hath sometime ben maried, that is to saie, before his Priesthode.* 1.184 For after Priesthode, it was neuer bearde sithens the time of Christe, that any Prieste might marie by the Lawe either of the Greeke, or of the Latine Churche. VVe therefore condemne the mariages of Priestes, whiche be made after the ta∣kinge of holy orders, and saie, that he is no good and honeste man, but an incestuous Aduouterer, that marieth afterwarde.

The B. of Sarisburie.

To answeare al your trifles, M. Hardinge, it were too longe. Wée refuse not the names of Oblation, or Sacrifice. Wée knowe, that the Holy Ministration is Commonly so called by the Aunciente Fathers: For that, as Chrysostome saith, it is the Memorie, the Remembrance, the Samplare, the Token of that one Sa∣crifice, that Christe once offered in his Body vpon the Crosse.* 1.185 Howe be it, the rea∣son hereof, that ye would séeme to wreast out of y^• Greeke woorde, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is very simple, and bewraieth in you, either wante of skil, or greate corru∣ption. For, beinge learned in the Greeke tongue, ye muste néedes knowe, that

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth not a Sacrifice,* 1.186 but a Ministerie, or publike Seruice. Plutar∣chus saithe thus, Lictores, quasi Litores dicebantur, quo'd essent 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hereby it appeareth,* 1.187 that the Common Hangeman of the Cittie was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and his office 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Whiche, I trowe, M. Hardinge, yee would not haue to be called a Sacrificer, & a Sacrifice. Pachymeres, in his Annotations vpon Dionysius. saith thus: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, appellat Diaconos, aut eos, qui nunc Hypodiaconi appellantur: He c••lleth them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that are called Deacons, or Subdeacons, S. Paule, speaking of Kinges, & Ciuile Princes, saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, aut Ministri Dei sun•• I recken ye wil not saie, that either Deacons, or Subdeacons, or Kinges, or Princes had Authoritie to Minister the Holy Communion, or, as you saie, to offer vp the Dai∣ly Sacrifice. Where as S. Luke saithe, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ministrantibus illis; Chrysostome demaundeth this question, Quid est Ministrantibus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He answeareth, Praedicantibus. Whereby it appeareth, that the Apostles Sacrifi∣cinge, was theire preachinge. It had benne ouer mutche va••itie, to note theis•• thinges, had not your vaine quarrel geuen the occasion. Certainely there is no mention in the said Councel of Gangra either of your Masse, or of your External Sacrifice.

After Priesthood, ye saie, it vvas neuer heard sithence the time of Christe, that any Prieste might Marrie by the Lavve, either of the Greeke, or of the Latine Churche. This warrant were vndoubtedly true, if euery your woord were a Gospel. But what if your owne Glose, that is to saie, the very Ground, & mother of your Diuinitie, stand against you, & saie, Ye warrante vnwisely, or, if that mis∣like you, vnaduisedly, ye knowe not what? Verily, vpon the Popes owne Decrees ye shal finde it noted thus:* 1.188 Multi ex hac Litera dixerunt•• qu••d Orientales possunt contrahere in Sacris Ordinibus? Of these woordes many haue geathered, that y• Priestes of the Easte Churche maie marrie, being within Holy Orders. Nicephorus saith, that Eu∣psychius, being a Prieste at Cesaria in Cappadocia married a Wife a litle before that he was Martyred. The like he séemeth to write of Apollinaris the Elder, that beinge a Prieste, Married a Wife at Laodicea.

In the Councel holden at Ancyra there is a Canon written thus, Diaconi, quicun{que} ordinantur,* 1.189 si in ipsa Ordinatione protestati sunt, & dixerunt, velle se coniugio copulari, quia sic manere non possunt, hi, si postmodùm vxores duxerint, in Ministe∣rio maneant, proptereà qu••d ••is Episcopus licentiam dederit: Deacons, that receiue orders, if at the time of theire admiss••on, they make protestation, and saie, they wilbe married, for that they cannot otherwise contine we, if they aftervvarde Marrie, let them remaine in the Minist••••••: for that the Bishop hath already dispensed with them.

Chrysostome,* 1.190 speaking of the Marriage of Bishoppes, saithe thus, Quamuis Nup••ae plurimum difficultatis in se habeant, ita tamen Assumi possunt, vt perfectiori vit•••• ••••pedimento non sint: Notwithstanding Marriage haue in it mutche trouble, yet so it maie be Taken, that it shalbe no hinderance to perfite life. He saith, Marriage maie be Ta∣ken, or chosen:* 1.191 And he speaketh namely of the Marriage of Priestes, & Bishoppes.

Erasmus saithe, The Priestes of the Greeke Churche this daie, notvvithstan∣ding theire Orders, Marrie Wiues. The like writeth Cornelius Agrippa against the Louanians. Your owne Glose vpon y^• Decrees▪ as I haue alleged before, noteth thus, Dicunt qu••d olim Sacerdotes poterant contrahere, ante Siriciū: Thei saie, that in olde times, before Pope Siricius, it was Laweful for Priestes, to contracte Matrimonie.

Likewise Cardinal Cai••tane saith, Nec ratione, nec Authoritate probari potest, qu••d, absolut•• loquendo, Sacerdos peccet, contrahēdo Matrimonium: It cannot be proued, neither by Reason, nor by Authoritie, speakinge absolutely, that a Prieste offendeth God in Ma••••••nge a Wife. So likewise saithe Anselmus in a Dialogue bitwéene the Maister, and the Scholare, touchinge these maters: Defideramus certifica••i tua So∣tione

super Vulgari in toto Orbe quaestione,* 1.192 quae ab omnibus pené quotidié ventilatur, & adhuc lis indiscussa celatur, Scilicer, An liceat Presbyteris, post acceptum ordinem Vxores ducere: Wee are desirous by your Answeare to be certified, aboute this Common question, that is nowe tossed through the worlde, and as yet lieth vndiscussed, I meane, vvhether a Prieste, beinge vvithin Orders, maie Marrie a VVife. Hereby it ap∣peareth, that in the time of Anselmus, whiche was aboue a thousande yéeres after Christe, this mater laie in question, and was not yet discussed.

If ye knewe these thinges before, M. Hardinge, ye were to blame, to dissem∣ble them: if ye knewe them not, ye were to blame to controlle them. I doubt not, but it maie appeare by these fewe, that sithen••e the time of Christes Resurrection, sundrie Priestes, beinge within Holy Orders, haue married Wiues: and that, not onely in the Gréeke Churche, but also in the Churche of Rome.

The Apologie, Cap. 3. Diuision. 9.

The Auncient Emperoure Iustinian commaunded,* 1.193 that in the Holy Administration, al thinges should be pronounced with a cleare, lowde, & treatable voice, that the people might receiue somme fruite thereby. These menne, leste the people should vnderstand them, num∣ble vp al theire Seruice, not onely with a drowned, & hollow voice, but also in a strange, and Barbarous tongue.

M. Hardinge.

Iustinian the Emperour willeth praiers at the holy oblation, (which these Defenders here trans∣late administration, as beinge ashamed of theire owne Authore, because they holde* 1.194 againste the sa∣crifice of the Masse) to be made not in silence, but with an audible voice. Not meaninge as though pra∣iers made in silence were vnfruitful to the people, as these men woulde make vs beleue. And therefore they corrupt his woordes, as what thinge do they not corrupt, that commeth vnder theire handes? They saie Iustinian made that Lawe, Vt fructus ex ea re aliquis ad populum redire posset, that somme fruit might come thereof to the people,* 1.195 as who shoulde saie,‡ 1.196 no fruite were like to come, if praier were made in silence. But what saithe Iustinian? His woordes be, Quó maiore exinde deuo∣tione in depromendis Domini Dei laudibus audientium animi efferantur. To thintent the mindes of the hearers maie thereby with the more deuotion be lifted vp in settinge forth the praises of our Lorde God. He saithe, that the lowde voice helpeth to more deuotion, he saieth not, to some fruit, but, with more deuotion‡ 1.197 Some fruit is alwaies had euen by secrete praier, and more fruit sometime, then by lowde praier.

Two faultes then are committed, or rather two lies made in Iustinians woordes: one, that for ob∣lation, thei tourned administration, whiche falsehede M. Iewel vseth in his printed Sermon, and in his replies to M. D. Cole. VVhether he be also gilty of this? An other fault is, that for more deuotion, they put some fruite. The third lie is, in that they saie, we do whisper al our Seruice, so is the Latine, albeit this good Lady liketh better the terme of mumblinge.* 1.198 I wene fewe who haue the sense of hearing▪ wil saie with them, that the singinge of Psalmes, Hymmes, Epistle, Gospel, Grailes, Offertories, Preface▪ and sutche like Seruice vsed in the Catholike Churche, is whisperinge, or numblinge. The fourth lie is, where they saie, we do it so, leste the people shoulde vnderstande vs.† 1.199 VVe wishe, that al the people vn∣derstoode al our praiers. But we thinke it not conuenient, in a common prophane tongue, to vtter high mysteries Therefore we wishe, they would learne the* 1.200 mystical tongue, and gladly do we teache their children the same. S. Dionyse the Areopagite scholer to S. Paule, teacheth Timothe, and in him al vs, Communicare ea quae vim perficiendi habent, cum ijs, qui perficiunt, to communicate those thinges, whiche haue power to make men perfite, with them, who make men perfite: ‡ that is to saie, to publishe priestly office of Consecration, (for nothinge maketh vs more perfite) amonge them onely, who are Priestes, and not amonge others.

Laste of al the fifth lie is to saie,* 1.201 that we pronounce our seruice, and our mysteries in a barbarous tōgue.* 1.202 As though the Latine tongue were barbarous, and not rather euery vulgare tongue. That ton∣gue is moste barbarous, whiche is moste vsed of the vulgare sorte, moste priuate? moste vnknowen in respecte of al‡ 1.203 VVhen Englande commeth to haue a seruice of theire owne, a tongue of their owne in Churches, and hath a Churche of theire owne beside the whole, then haue they loste theire parte with the Catholike Churche, whereunto God restoare it againe.

The B. of Sarisburie.

O M. Harding, wée corrupte not sutche thinges, as comme vnder our handes. The worlde séethe, that is your Ordinarie, and peculiare practise: It is not oures. Yée dubbe vs bothe here, and elswhere, with your lies vpon lies. Sutche is the Ciuilitie, and Courtesie of your speache. Yet hitherto wée haue not redubbed you with any one lie. Sobrietie, and modestie rather becommeth them, that speake of God.

Firste,* 1.204 ye saie, VVee haue corrupted Iustinians woordes. And yet, yée knowe, wée alleged onely Iustinians meaning, and otherwise not one of al his woordes. Ye saie, Iustinian meante not, as though praiers made i•• silence were vnfruiteful to the people. For somme Fruite, ye saie, there is al waies had euen by secrete, and vnknowen Praier: But what fruite, or howe mutche, or howe ye knowe it, or can assuere it, ye spare to tel vs. Yet S. Au∣gustine saithe, Quid prodest locutionis integritas, quam non sequitur intellectus au∣dientis? Cùmloquendi omninò nulla fit causa, si, quod loquimur, non intelligunt, propter quos, vt intelligant, loquimur: What profite is there in speache, be it neuer so perfite, if the vnderstandinge of the hearer cannot attaine it? For there is no cause, why wee should speake at al, if they vnderstande not, what wee speake, for whoes sake we speake, that they maie vn∣derstande vs. Againe he saithe, Mens mea sine fructu est: Hoc ait, quando id, quod dicitur, non intelligitur: My minde is without fruite: This the Apostle S. Paule saithe, when the thinge, that is spoken, it not perceiued. And againe, Si intellectum mēns remoueas, nemo aedificatur audiendo, quod non intelligit: Set aparte the vn∣derstanding of the Minde: And noman hath fruit, or profite of that thing, that he perceiueth not. Likewise againe he saith, Quid opus est iubilare, & nō intelligere iubilationē: vt Vox nostra sola iubilet,* 1.205 & Cor non iubilet? Sonus enim Cordis intellectus est: What needeth vs to singe, if wee vnderstande not, what wee singe: to singe with our voice, and not with our Harte? For Vnderstandinge is the sounde, or voice of the Harte.

These woordes,* 1.206 VVhisperinge, and Mumblinge, mislike you mutche. Yet your owne frendes, intreatinge hereof, haue often vsed the same woordes. In your late Councel of Colaine it is written thus, Vt Presbyteri Preces non tantùm Ore Murmurent,* 1.207 sed etiam Corde Persoluant nunquam à manibus eorum Liber Legis, hoc est, Biblia deponatur: That the Priestes not onely Mumble vp theire Praiers, but also pro∣nouace them from theire hartes, Let the Booke of the Lavve, that is to saie, the Bibl••, neuer be saide from theire handes. Likewise Regino reporteth the woordes of the Councel of Nantes, Ridiculum est, muris, aut parietibus Infusurrare ea, quae ad popu∣lum pertinent: It is a preushe thinge, to vvhisper those thinges to the walles, that pertei••e vnto the people.

Notwithstandinge, whether it be VVhisperinge, or Mumblinge, or by what so euer name els it shal please you to cal it, that good Emperours Com∣maundement, & meaninge was, that ye shoulde so vtter al thinges in the Congre∣gation, Distinctely,* 1.208 and Plainely, with lowde, and Open Voice, that the people might vnderstande you, and answeare, Amen. Therefore S. Augustine saithe, Nos, qui in Ecclesia Diuina eloquia cantare didicimus, simul etiam instare debemus, esse quod Scriptum est, Beatus populus, qui intelligit iubilationem. Proinde, Charis∣simi, quod Consona voce cantauimus, sereno etiam Corde nosse, & tenere de∣bemus:

Wee, that haue learned to singe in the Churche the Heauenly woordes of God, muste also endeuoure to be that thing, that is written, Blessed is the people, that vnder∣standeth, vvhat they singe. Therefore dearely beloued, that wee haue songe togeather with iuneable voice, we ought also to knowe, and see with pure harte. S. Ambrose, de∣claringe the Ecclesiastical order of his time,* 1.209 saith thus, Responsorijs Psalmorum, Cantu Virorum, Mulierum, Virginum, Paruulorum, consonus vndarum fra∣gor resultat: With the answearinge of Psalmes, and with the Singinge togeather of Menne, Wemen, Maides, and litle Children, the Churche soundeth, as if it vvere the dasshinge of the Sea.

To like pourpose Leo saithe,* 1.210 Totius Ecclesiae vna est Oratio, & vna Con∣fessio: The whole Churche hath one Praier, and one Confession.

That ye allege out of Dionysius, is vaine, and Childishe, as is the reste of your talke, and quite contrarie to the Authours minde, and therefore not woorthy to be answeared. For Dionysius saith not, as you haue imagined, M. Harding, that the Prieste shoulde talke alone in his Mystical vnknovven Tongue, as a ianglinge Cymbal without sense: but rather telleth you, that, by his order, the Prieste, and the vvhole People shoulde singe togeather. These be his woordes, Percipiens ipse,* 1.211 & alijs tradens Diuinam Communionem, postremò desinit in Gratiarum actionem, vnà cum tota Ecclesiae multitudine: The Prieste bothe receiuinge him selfe the Holy Communion, and also deliueringe the same vnto others, laste al endeth with thankes geuinge, togeather vvith al the vvhole multitude, or Companie of the Churche.

Ye saie, VVee wisshe the people woulde learne the Mystical Latine tongue: and gladly doo wee teache theire Children the same. Ye saie, The Mystical Latine tongue. O vaine man, and more vaine, then vanitie it selfe: Why seeke you so fondely to deceiue Gods people? Who euer taught you these kindes of Mysteries? what Scripture? what Councel? what Doctoure? what Father? Howe knowe you, that the Latine tongue, that euery Childe maie so commonly, and so easily vnderstande, should be so Mystical? It were a greate Mysterie, to reache the bottome of your Mysteries. S. Paule calleth you,* 1.212 not the Hiders, or Couchers, but the Dispensers, and Ste∣vvardes of Goddes Mysteries. Your Mystical policie is, to leade Goddes people through Myste, and Darkenesse. Ye wisshe, the people woulde learne the Latine tongue, whiche you cal Mystical. No doubte, a woorthy, and a learned wisshe. Ye might as good cheape, & as wel haue wisshed, that al the whole people, of al Coun∣trie, would learne to speake Greeke, & Hebrevve. But your meaninge is, y^• vntil al the Plovvmenne, and Artificers, and Labourers of the Worlde be hable to vn∣derstande, and to speake your Mystical Latine tongue, thei maie not in any wise he allowed, to vnderstande any parcel of theire Praiers.

Lactantius,* 1.213 speakinge of the suttle practises, & policies of the Heathens, saithe thus, Hinc Fida Silentia instituta sunt ab hominibus callidis: vt nesciret populus, quid co∣leret: Therefore trusty silence, and secresie was appointed by suttle, and false faitours: that the people (stil beinge blinde) shoulde neuer knowe, what they worshipped.

This is not the Mysterie of the Kingedome of Heauen:* 1.214 It is rather the My∣sterie of iniquitie: The same Mysterie, y^• S. Iohn mentioneth in his Reuelations: In Fronte eius Nomē scriptum est, Mysterium: Babylon Magna, Mater Abominationū, & Fornicationum Terrae: A Name was writtē in her Forehead, a Mysterie: Greate Baby∣lon, the Mother of the Abominations, and of the Fornications of the Eathe. Of these Ho∣ly Mysteries, your Latine tongue, as ye haue vsed it, maie wel, and iustely be cal∣led Mystical.

S. Hierome saithe of your Fathers in Olde time,* 1.215 De Domo Dei Secnam fecere Populorum: Of the House of God they haue mode a stage plaie of the people. And spea∣kinge of the Valentinian Heretiques he saith, Barbaro simplices quos{que} terrent sono,

vt, quod non intelligunt, plùs mirentur: With a Barbarous vnknowen sounde of wordes the•• feare the simple, that, what so euer thei vnderstand not, thei maie the more esteme, and haue in reuerence.

But the Latine tongue, ye saie, is not Barbarous: and therein, as your woont is, ye haue noted a woonderful great Lie in our Apologie. Yet vnto S. Paule, that tongue séemeth Barbarous, that is vnknowen vnto the hearer. Thus he saithe, Nisi sciero vim vocis,* 1.216 ero illi, qui loquitur, Barbarus: & ille, qui loquitur, mihi Barbarus: Onlesse I vnderstande the power, or meaninge of the woordes, I shalbe Barbarous to him, that speaketh: and he that speaketh (in what tongue so euer he speake) shalbe Barbarous vnto me.* 1.217 Hereof I had occasion to saie somewhat in my Former Replie. S. Au∣gustine saithe, Mallet quis{que} cum Cane suo versari, quàm cum homine ignotae linguae: Any man woulde rather dwel with his Dogge, then with a man of an vnknowen tongue.

To conclude, ye saie, VVhen Englande commeth to haue a Seruice of theire owne, and a Tongue of theire owne in Churches, then haue they loste theire parte with the Catholique Churche. Here, M. Hardinge, a litle more reason woulde haue geuen somme credite to your woordes. For, as touchinge the Publique Seruice of the Churche, I beseeche you, e∣uen in your owne time of Barbarous blindnesse, what Seruice had the Churche of Englande, but peculiare, and Special to her selfe? Touchinge the varietie of Tongues S. Augustine saith,* 1.218 Astitit Regina à dextris tuis in vestitu deaurato, circun∣data varietate. Vbi significatur Linguarum varietas in omnibus Gentibus: qua∣rum tamen vna est intùs, & Simplex Fides: The Queene stoode at thy right hand, ap∣paresled in Cloth of Goulde, adourned with varietie. Here by is Signified the Diuersitie of Tongues in al Nations: The Faithe whereof, that lieth within, is one, and simple. Likewise againe he saithe,* 1.219 Vestius Reginae huius quis est? Et pretiosus, & varius est: Sacramen∣ta Doctrinae in Linguis omnibus varijs. Alia Lingua Aphricana: alia Syra: alia Graeca: alia Hebraea: alia illa, & illa. Faciunt istae Linguae varietatem vestis Reginae hu∣ius. Quomodò autem omnis varietas vestis in vnitate concordat, sic & omnes Linguae ad vnam Fidem, In veste varietas sit: scissura non sit. Ecce varietatem intelleximus de Diuersitate Linguarum: & Vestem intelleximus propter Vnitatem: What is this Queenes apparel? It is pretious, and ful of varietie: The Mysteries of Doctrine in al sundrie Tongues. There is one Tongue of Aphrica: an other of Syria: an other Greeke: an other Hebrewe: an other this, an other that. These Tongues make vp the varietie of the Queenes apparel. But as al the varietie of colours in the apparel agreeth in Vnitie: euen so al Tongues a∣gree in one Faithe. Let there be Varietie in the Apparel: But rente, or cutte there maie not be. Behold, by the Varietie, wee vnderstande the Diuersitie of Tongues: and by the Apparel, wee vnderstande the Vnitie (of y^• Churche).* 1.220 Againe he saith, Distant inter se Linguae: Sed Linguarum distantiae non sunt schismata: Tongues are diuided one from an other: But the Diuision of Tongues is no Schisme, or Diuision in Religion.

The Apologie, Cap. 3. Diuision. 10.

The olde Councel at Carthage commaunded that nothing should be read in Christes Congregation, but the Canonical Scriptures: these menne reade sutche thinges in their Churches,* 1.221 as them selues knowe for a Truthe to be starke Lies, and fonde Fables.

M. Hardinge.

A man were better, I assure thee, good Reader, to make two newe Bookes, then to correcte one so ful of lies and falsefied places,* 1.222 as this Apologie is.‡ 1.223 This olde Councel of Carthage is newely falsefied by our new Cleregie. The wordes of the Councel are these. Palcuit, vt praeter scripturas Canoni∣cas

nihil in Ecclesia legatur sub nomine Diuinarum Scripturatum:* 1.224 It hath semed good vnto vs, that besides the Canonical Scriptures, nothinge be read in the Churche vnder the name of the ho∣ly Scriptures. They leauinge out these foure woordes, sub nomine Diuinarum Scripturarum, Vn∣der the name of Diuine Scriptures, woulde beare men in hande, the Councel willed nothinge to be read in the Churche, besides the holy Scriptures. Are not these trusty men to whom ye may committe the charge of your soules for your faith and saluation?

It foloweth in the same decree, Liceat etiam Legi passiones Martyrum, cùm anniuersarij dies celebrantur: Let it be lawful also for the Martyrdomes of Martyrs to be read, when theire ye∣rely festes are kept. And yet dare they not onely to saie, nothing must be read besides the Scriptures, but also to alleage that very place for that special lie, whiche saithe the contrary. Looke in the Booke thy selfe good reader, and see how falsely they handle so holy matters.* 1.225 An other lie is, when they saie, we reade those thinges in the Churche, whiche our selues knowe to be starke lies, and funde fables. VVhen they cannot them selues shewe that we haue any sutche, it is a vaine lieing rhetorike to saie, we doubt not of it, or knowe it our selues for a truthe. I wonder not if they blushe not in belieng vs, who haue belied so many Scriptures, Councels, and fathers.

The B. of Sarisburie.

It standeth wel with your Truthe, M. Hardinge, so often to charge vs with Lies, & Falsehedde. I truste it wil appeare, ye had no great cause, to keepe so great reuel vpon so poore a Conqueste. In deede these woordes be not founde in the thirde Councel of Carthage. Yet are they founde in the Councel of Hippo, whiche is the Abbridgemente of the thirde Councel of Carthage, as it appeareth by the Title of the same: Concilij Hipponensis Abbreuiationes factae in concilio car∣thaginensi Tertio.

The woordes of the Councel of Hippo, and, for so mutche, also of the thirde Councel of Carthage,* 1.226 be these: Scripturae Canonicae in Ecclesia legendae quae sunt: & praeter quas alia non legantur: The Scriptures Canonical, whiche are to read in the Churche: and besides whiche nothinge els maie be read. Here haue you, M. Hardinge, the plaine woordes of the Councel of Hippo, abberidged out of the thirde Councel of Carthage, That nothinge maie be read in the Churche, but onely the Canoni∣cal Scriptures. Iudge you therefore, howe iuste cause ye had, so vnaduisedly, for I vate not to saie, so vnlearnedly, to charge the Apologie with Lies, and False∣hedde.

Hereto maie wée adde the like Decrée of the Councel holden at Laodicea: Sabbatjs Euangelia cum alijs Scripturis legenda esse censemus:* 1.227 Wee agree that the Go∣spel, with others Scriptures, be read vpon the Saboth daie. If these woordes séeme not sufficiente,* 1.228 it foloweth further in the same Councel, Non oportet Libros, qui sunt ex∣tra Canonem, legere, nisi solos Canonicos Veteris, & Noui Testamenti: We maie not reade any Bookes, that be without the Canon, but onely the Canonical Bookes of the Olde, and Nevve Testamente.

To like effecte Chrysostome saith,* 1.229 Ideò Christus meusas nummulariorum euer∣tit: Significans quòd in Templo Dei nō debent esse nummi, nisi Spirituales, id est, qui Dei imaginem habent: Therefore Christe ouerthrewe the Exchangers bakes: Meaninge thereby, that there maie be no Come in the Churche, but onely Spiritual, that is to saie,* 1.230 that beareth the Image of God. Againe he saithe, Lectorum officium erat, in Ecclesia, Sacra Legere ex Scriptis, vel Prophetarum, vel Apostolorum: It was the Readers office, to pronounce holy thinges vnto the people, out of either the Apostles, or Prophetes.

Erasmus saithe,* 1.231 Apparet, non nisi Apostolicas Literas olim Legi solitas in Tem∣plis, aut certè Vitorum Apostolicae Authoritatis: It appeareth, that in olde time, nothinge was vsed to be read in the Churches, but onely the Apostles Writinges: or at leaste the Wri∣tinges

of sutche others,* 1.232 as were of Apostolical Authoritie. Likewise saithe Abbas An∣sigisus, reportinge the Ecclesiastical Decrees of the Frenche Kinges, Levves, & Charles: In Templis tantùm Canonici Libri, id est, Sacrae Literae legantur: Let there he read in the Churches onely the Canonical Bookes,* 1.233 that is to saie, the Holy Scri∣ptures.

An other lie, Ye saie, is this, when they saie, wee reade those thinges in the Churche, whiche our selues knowe, to be starke lies, and fonde Fables. For trial hereof, wee shal not néede to trauaile far. Your owne Bookes, and Legendes are prouse sufficiente.

Erasmus thereof saithe thus,* 1.234 Hodiè quorumlibet somnia, imò mulietcula∣rum Deliramenta leguntur inter diuinas Scripturas: Nowe a daies euery fooles Dreames, yea very wee mennes doctinge fansies are read with the Holy Scriptures.

Likewise saithe Polydore Vergil: Multorum Diuorum vitas recitant, ta∣metsi parùm ad Fidem Scriptas:* 1.235 They reade many Sainctes Liues, although not writ∣ten accordinge to Truthe. Ludouicus Viues, writtinge of your Legenda Aurea, whiche was the Mother of al your deuoute Ecclesiastical stories, or Fables, saithe thus, Nescio, cur Aurea dici debeat, cùm scripta sit ab homine ferrei oris, & plumbei Cordis, & plenissima sit impudentissimis Mendacijs: I see no cause, why it shoulde be called the Goulden Legende, seeinge it was written by a man of an iron face, and a led∣den harte, and is freight ful of most shamelesse lies. If ye knewe not these thinges, M. Hardinge, your frendes wil thinke, ye knowe nothinge. Sutche Truthes yée reade, and publishe deuoutly, and solemnely in your Churches. Yet maie wée nei∣ther saie, nor thinke, yée mocke the people.

The Apologie, Cap. 4. Diuision. 1.

But if there be any, that thinke, these aboue rehersed Authorities be but weake and selender, bicause thei were decreed by Emperours, & certaine petite Bishoppes, and not by so ful, & perfite Councelles, takinge pleasure rather in the Authoritie, and name of the Pope: let sutche a one knowe, that Pope Iulius doothe e••idently forebidde, that a Priest in ministring the Communion, should dippe the Bread in the Cuppe. These menne contrarie to Pope Iulius Decree, diuide the Breade, and dippe it in the wine.

M. Hardinge.

Ye maie be sure, many men thinke this your homely stuffe not onely weake and slender, but also cor∣rupt, venemous, and lothsome. But nowe by like, ye wil amende your faulte. But how? Surely by going from very euil to as bad or worse, if ye can do worse, then hitherto ye haue donne. Iulius the Pope (saie ye) doth euidently forbidde, that a Prieste in Ministringe the Communion, shoulde dippe the Breade in the Cuppe Nowe verely your former fault of lieing is wel amended. For where before ye best out, cast in, or changed some of those wordes, whiche ye pretende to alleage, nowe ye make euery whit newe of your owne. VVhere hath Iulius these woorde? I speake not of your false alleaging of places in your Bookes margent. I forgeue you the puttinge of Cum enim nemo, in stede of cum omne. These be smal and slipper faulies, which if thei were alone might be wincked at in such slipper merchātes, as ye are. But let vs heare, what Pope Iulius saith. Alios quo{que} audiuimus intinctā Eucharistiā popu∣lis pro complemēto cōmunionis porrigere, VVe haue hearde also of others, who geue to the peo∣ple the Euchariste dipped, or stiped, for makinge vp of the Communion. It is to be vnderstanded, that whereas Christe, gaue the blessed Sacrament of the Aulier to his Apostles, he gaue it vnder both kindes. And when the Priestes in some countries, either for lacke of wine at al times ready, either for somme priuate fansie, vsed to dippe or stipe the sacred body of our Lord vnder forme of Breade in the conse∣crated

bloude,* 1.236 and so to geue it to the people: Pope Iulius findeth faulte therewith, for that neither Christe ordeined so, nor the Apostles lefte sutche order to the Churche. So that Iulius meaneth nothinge els, but to reproue and reforme that vse of dippinge or stiping the one kind in the other in the Admi∣nistration of the Communion vnto the people. Reade the place, who listeth, he shal finde the same sense more largely vttered a litle after.

But what sense make these Defenders a Gods name? They saie, Iulius forebiddeth the Prieste, ne dum peragit mysteria, panem immegat in Calicem, that in ministringe the communion, (so the lady tourneth) he shoulde dippe the Breade in the Cuppe. There is no sutche word in the wholde decree. Iulius nameth Eucharistiam: they cal it Breade. Iulius hath,‡ 1.237 intinctam porrigere populis, that no Prieste ‡ geue the Sacrament dipped to the people: they, leauing out, geuing it to the people, saie he for∣bad the Prieste to dippe it. They leaue out also the chiefe cause of the whole, whiche is pro comple∣mento communionis, for making vp of the communion. For he for ebiddeth to geue vnto the people onely the cōsecrated hoste dipped in the Chalice, as though it were the whole Cōmunion, nolesse then if the Bloude were geuen aparte. These men (saie they) contrary to the decree of Pope Iulius, diuide the Bread, and dippe it in the wine. VVe in the Masse breake the hoste in three partes, not without* 1.238 signi∣fication of a Mysterie: two we receiue aparte: the thirde we put into the Chalice, and receiue it togea∣ther with the bloude. VVhal haue ye to saie againste this?

The B. of Sarisburie.

Euery parte hereof is largely answeard in my Former Replie to M. Har∣dinge. True it is, the faulte, that Iulius here findeth in Dippinge, and Mini∣string the Sacrament, agréeth not fully with the present disorders of the Churche of Rome. Yet notwithstanding, in condemning the one, he muste néedes condemne the other. Ye saie, wée leaue out these woordes, Intinctam porrigunt Eucharistiam populis: They dippe the Sacramente, and deliuer the same vnto the people. And againe these woordes, Pro complemento Communionis: For the accomplishemente of the Communion. The more matter wée haue leafte out, the more haue wée conceled your faultes: and so mutche y^• more are you beholden to vs. For what meante you, M. Harding, to mention any of al these woordes? What néeded you to burthen your selfe with moe Abuses, and so mutche to bewraie your folie?

Iulius saithe, They dipped the Sacramente into the Cuppe, and deliuered it vnto the people: You dippe the Sacramente, as they did: but vnto the people ye géeue nothinge. Iulius saithe, They meante by dippinge to make it a ful, and a perfite Communion: Contrariewise, you defraude the people of the Holy Cuppe, and deliuer them onely the Halfe Communion, And therefore ye are mutche more blame woorthy, then euer were they, whom Iulius reproued. For they offended onely of Simplicitie: and you of wilfulnesse.

But touchinge the matter it selfe, the faulte, that wée finde with you, and the faulte, that Iulius founde with others your Predecessours, is al one. You dippe the Breade into the Cuppe: & so did they. They brake Christes Institution: and so doo you. And therefore Iulius saide vnto them, Hoc quàm sit Apostolicae, & Euan∣gelicae Doctrinae cōtrarium, & consuetudini Ecclesiasticae aduersum, non difficilè ab ipso Fonte Veritatis probatur, à quo ordinata ipsa Sacramentorum Mysteria processerunt: Howe far contrarie this is to the Apostolical, and Euangelical Doctrine, and to the Custome of the Churche, it is easy to proue by the Fountaine of the Truthe, by whom the Mysteries of the Sacramentes were ordeined, and from whom they firste proceeded.

Ye thinke the mater wel discharged, for that ye deliuer not the Sacramente so dipped vnto the people, but minister it onely vnto your selfe. Here by the waie, it were a mater of skil, to vnderstande, by what Authoritie, either of scripture, or of Councel, or of Doctoure, it maie appeare, that it is lawful for the Prieste so to

vse and receiue the Sacramente,* 1.239 and vnlawful for the people. If the people maie not as safely, and as lawfully so receiue the Sacramente, as maie the Prieste, wherefore thē are these woordes written in your Masse Bookes, euen in y^• Canon, & Secretes of your Masse? Haec Sacrosancta Commixtio Corporis, & Sanguinis Domini nostri Iesu Christi fiat mihi, & omnibus sumentibus salus animae & Corporis, This Holy minglinge of the Body, and Bloude of our Lorde Iesus Christe, be vnto me, and vnto al, that receiue it, the health of Soule and Body. Verily these woordes, Omnibus sumentibus, cannot by any shifte possibly be expounded of One Onely Prieste, but muste néedes be extended vnto the people.

Yée woulde faine tel vs of certaine special Mysteries, that ye haue founde out in y^• Breakinge of the Sacramente,* 1.240 if ye wiste, what thei were. But ye are in case, as somm••time was Nabuchodonozor: Yee are not hable wel to tel vs your own dreame. Sammetime ye saie, The Breade is broken: sommetime ye saie, The Ac∣cidentes remaine alone by Miracle, and they are broken: Sommetime ye saie, Christes Immortal, and Impassible Body it selfe is Broken: Sommetime ye saie, Our eies be deceiued, and nothinge is broken.

Againe (yee saie) the First péece signifieth the Chruche trauailing in the world:* 1.241 The Seconde signifieth the Blessed Sainctes in Heauen: the Thirde signifieth the Soules in Purgatorie.* 1.242 But Pope Sergius, the Father of these fantastes, con∣ueieth his Mysteries an other waie. For the Firste portion, saithe he, signifieth Christes Body after his Resurrection: The Seconde, christes Body vvalkinge on Earthe: The Thirde, Christes Body in the Graue. These, M. Hardinge, be your Holy Significations, & Special Mysteries. With sutche folies, and Mystical vanities ye mocke the world. In Olde times the Breade was not broken, to busie mennes heades with Significations,* 1.243 but onely to be deliuered to the people: as in my Former Replie, I haue declared more at large. S. Augustine saith, Panis benedicitur, & Sanctificatur, & ad distribuendum Comminuitur: The Bread is Bles∣sed, and Sanctified, and broken into peeces, to the ende it maie be deliuered.

The Apologie, Cap. 4. Diuision. 2.

Pope Clement saithe, It is not lawful for a Bishop to deale with Bothe Swerdes: For if thou vvilt haue bothe, saith he, thou shalte deceiue bothe thee selfe, and those, that obeie the. Nowe a daies the Pope chalengeth to him selfe Bothe Swerdes, and vseth bothe. Wherefore it ought to seeme lesse marueile, if that haue folowed, whiche Clemente saithe, that is, that he hath deceiued bothe him selfe, and those, vvhiche haue geeuen eare vnto him.

M. Hardinge.

If these felowes had not sworne to belie al the worlde for maintenance of theire newe Gospel, they woulde at this time at leaste haue made a true reporte of S. Clementes woordes. S. Clement spea∣keth not of two swordes. The palace truely alleaged hath thus:* 1.244 Si mundialibus curis fueris occu∣patus, & teipsum decipies, & eos qui te audiunt. If thou be occupied in worldely cares, thou shalt bothe deceiue thy selfe, and those that listen to thee. The Authoure of this Apologie, hauinge spite at the Church, whiche is Christes folde, and at the Pope, the heade Shepherde, enuieing at his au∣ctoritie, forgeth a lie vpon S. Clement, making him to saie, Si vtrunque habere vis, if thou wilt haue bothe swordes, thou shalt bothe deceiue thy selfe, and those that obeie thee.‡ 1.245 VVhereas Clemente spea∣keth no word of the two swordes, but of worldly cares, where with what Bishop so euer is entangled, shal (as he saithe) deceiue both him selfe, and others that harken to him. For whiche cause these Defen∣ders

being coupled with yoke fellowes in pretensed wedlocke,* 1.246 which state wrappeth a man in world∣ly cares,* 1.247 because sutche a one* 1.248 careth for the thinges of the worlde, howe to please his wife, and is diuided, as S. Paule saithe: it must needes folowe, that hauing taken the office of superintendentes, and charge of Soules vpon them.‡ 1.249 they haue deceiued them selues, and dayly doo deceiue so many as heare them, and folow their false Doctrine.

The B. of Sarisburie.

O what a pleasante grace M. Hardinge hath, to talke of Lies? A man woulde thinke, it were somme good parte of his studie. In this place twoo sundrie Autho∣rities, the one of Clemens, the other of S. Bernarde, I knowe not, by what er∣roure, were ioined in one, and bothe alleged, and set foorthe vnder the name onely of Clements. I graunte, There was herein an ouersight: But Lie, or Falshedde there was none.

The woordes of Clemens are,* 1.250 as you reporte them. The woordes of S. Ber∣narde, written vnto Pope Eugenius, are these: Planum est, Apostolis interdici Do∣minatum. I ergo tu, & tibi vsurpate aude, aut Dominans Apostolatum: aut Apostolus Dominatum. Planè ab alterurto prohiberis. Si vtrun{que} similiter habere velis, per∣des vtrun{que}: It is plaine, that vnto the Apostles of Christe, Lordeship, or Temporal Princehoode is forebidden. Goe thou thy waie therefore (thus he saithe to the Pope) and dare thou to vsurpe, either the Apostleship, beinge a Lorde: or a Lordeship, beinge an A∣postle. From one of them vndoubtedly thou arte forebidden. If thou vvilt indifferently haue bothe, thou vvilt lose bothe.

Of sutche, S.* 1.251 Hierome writeth thus, Militantes Christo, obligant se negotijs Sae∣cularibus, & eandem imaginem offerunt Deo, & Caesari: Beinge the Souldiers of Christe, they binde them selues to worldly affaires, and offer vp one Image to God, and Caesar. In the Canons of the Apostles it is written thus,* 1.252 Non oportet Episcopum, aut Presbyterum, se Publicis Administrationibus immittere: sed vacare, & cōmodum se prae∣bere vsibus Ecclesiasticis. Nemo enim potest duobus Dominis seruire: A Bishop, or a Prieste maie not entangle him selfe with worldly Offices: but be at reaste, and shewe him selfe meete for the vse of the Churche. For noman can serue twoo Maisters. Yet the Pope this daie claimeth the righte of Bothe Svverdes,* 1.253 not onely of the Spiritual, but also of the Temporal. And Pope Bonifacius 8. in the Greate Iubilee, and in the open sighte of the worlde, when he had one daie shewed him selfe in his Pontifi∣calibus, apparelled in Procession as a Bishop, the nexte daie he put vpon him the Emperours Roabes of Maiestie, & had the Emperial Crovvne vpon his heade, and the Sw••rde naked. and glitteringe borne before him.

As for Pope Clemens, his Canon is easily shifted by a prety Prouiso. For thus saithe your Glose touchinge the same,* 1.254 Cessante causa, cessat effectus. Verbi causa, Prohibetur, ne Presbyteri gerant tutelas, hac causa, vt meliùs vacent Diuinis Offi∣ciis. Haec causa finalis est. Vnde, cessante hac causa, cessat effectus. Vnde, si non va∣cent Diuinis Officiis, poterunt gerere tutelas: The cause endinge, the Effecte endeth too. For example: The Lawe commaundeth, that a Prieste shal not be charged vvith the VVardeship of a Childe in his nonage. The cause hereof is this, that he maie the bet∣ter applie his Diuine Seruice. This is the Final Cause. This cause remoued, the Effecte gee∣ueth place. Therefore if the Prieste folowe not his Diuine Seruice, then he maie haue y^• Warde∣ship of a Childe. Euen so, if the Pope doo not the Office of a Bishop, then maie he be a Temporal Prince. But by these meanes it commeth to passe, euen as cle∣mens saithe, He deceiueth bothe him selfe, and also them that heare him.

Touchinge this vaine obiection of the charge,* 1.255 and cares of Marriage, it is ful∣ly answeared before, in a place more conueniente.

The Apologie, Cap. 4. Diuision. 3.

Pope Leo saith, Upon one daie it is lawful to saie but one Masse in one Churche: These menne saie daiely in one Churche com∣monly tenne Masses, twentie, thirtie, yea often times moe. So that the poore gafer on can scante tel whiche waie he were beste to turne him selfe. Pope Gelasius saithe, It is a wicked deede, and sub∣iecte to Sacrilege in any man, to diuide the Communion, and, when he hath receiued one Kinde, to absteine from the other. These menne, contrarie to Goddes VVoorde, and contrarie to Pope Ge∣lasius, commaunde, that one Kinde onely of the Holy Communion be geeuen the people: and by so dooinge, they make their Priestes gilty of Sacrilege.

M. Hardinge.

‡ 1.256 There is no small number of men, whiche are moued to suspecte, that this Apologie was deui∣sed by some Catholike man, intendinge to mocke this newe Cleregie of Englande, and to put them quite out of estimation and credite.* 1.257 And to that very ende this innumerable companie of Lies to them see∣meth of pourpose to be set out. For no man hauinge his fiue wittes woulde thinke good, for mainete∣nance of his owne parte, to affirme so many thinges, the contrary whereof to his greate discredite and shame,* 1.258 by searche is easely founde.* 1.259 Leo saithe cleane contrary to that is here in his name a∣uouched, that when so euer a newe multitude filleth the Churche, so as all cānot be present at the Sa∣crifice at once, that the Oblation of the Sacrifice be without castinge any doubte done againe.

The B. of Sarisburie.

I beseeche thée, Gentle Reader, for shortnesse sake, & for thy better satisfaction herein, to consider my answeare made hereunto in my Former Replie to M. Har∣dinge. Uerily Leo speaketh not one woorde, either of Priuate Masse, or of Sole Receiuinge, or of any other like Superstitious, and yéeuishe vanitie: but onely of the General Communion of the whole Churche. His Counsel therefore vnto Dioscorus is, that if vpon occasion of resorte, the multitude of Communicantes were so greate, that they coulde not haue conuenient coume in the Churche, to re∣ceiue al togeather at one Communion, then the Prieste, after he had ministred vnto the firste Companie, and had willed them to departe foorthe, and géeue place to others, and sawe the Churche replenished againe with a newe Companie of af∣tercommers, shoulde without feare, or remorse of Conscience beginne the whole Communion againe, and so minister vnto them, as he had donne vnto the fore∣met. More then this oute of Leoes woordes cannot be geathered.

The Apologie, Cap. 5. Diuision. 1.

But if they wil saie, that al these thinges are woorne nowe out of vre, and nighe deade, & perteine nothinge to these presente times, Yet to the ende al folke maie vnderstande, what Faithe is to be geeuen to these menne, and vpon what hope they cal togeather their General Councelles, let vs see in fewe woordes, what good heede they take to the selfe same thinges, which thei thē selues, these very last yeres, (and the remembrance thereof is yet newe and freashe) in their owne General Councel, that they had by order called, haue decreed, and

Againe he saithe,* 1.260 speakinge likewise of any one Bishop, Vidisti Summum Sacerdotem Interrogantem,* 1.261 & Consecrantem: Thou sawest the Highest Prieste examininge the people, that was to be Baptized, and Consecratinge the Water.

I leaue out sundrie other like Authorities of Origen, of Lactantius, of A∣thanasius, of Leo,* 1.262 of Victor, of Meltiades, and of others. Euagrius calleth Euphemius, and Gregorius the Bishop of Antioche, Summos Sacerdotes, The Higheste Priestes.* 1.263 Ruffinus calleth Athanasius, the Bishop of Alexandria, Pontificem Maximum: The Greatest, or Higheste Bishop. By these, I truste, it maie appeare, that the Title, or Dignitie of the Highest Priestehoode, was ge∣neral, and common to al Bishoppes, and not onely closed vp, and mortesed onely in the Pope.

Bisides al this,* 1.264 ye bringe vs a Woorde, yee saie, of Greater sounde: In Romana Ecclesia semper viguit Apostolicae Cathedrae Principatus: In the Romaine Churche the Princehoode of the Apostolike Chaire hath alwaies florished. In deede, Prince∣hoode, and Apostolike, be ioily large woordes, and carrie greate sounde. And faine woulde yee haue, the Bishop of Rome shoulde be a Prince. Notwithstan∣dinge, in the Councel of Aphrica it was decreed thus,* 1.265 Primae Sedis Episcopus non appelletur Princeps Sacerdotum: Let not the Bishop of the Firste See be called the Prince of Priestes.

But what if the sounde of these woordes weighe no heauier, then the former? Or, what if this woorde, Princehoode, be nomore peculiare to the Pope, then is the other of Highest Priesthoode? Paulinus, writtinge vnto Alypius, not the Greate Bishop of Rome, but the poore Bishop, as I remember, of Tagasta, saithe thus,* 1.266 Deus in Ciuibus Ciuitatis suae Principalem te cum Principibus populi sui, Sede Apostolica collocauit: God hath placed thee emongest the Citizens of his Cittie, in the Apostolique See, beinge a Principal, or a Chiefe with (other Bishoppes, that is to saie, with) the Princes of his people: Here haue you founde the Princehoode of the See Apostolique, not onely in Rome, but also in the poore Cittie of Taga∣sta. Likewise S. Chrysostome saithe,* 1.267 Ad orandum nos assiduè prouocat (Pau∣lus) Apostolorum Princeps: Paule the Prince of the Apostles calleth vpon vs, to be al waies praieinge. So saithe S. Gregorie, Paulus obtinuit totius Ecclesiae Prin∣cipatum: Paule obteined the Princehoode of the whole Churche.* 1.268 So saithe Leo, Iuuenalis Episcopus, ad obtinendum Palestinae Prouinciae Principatum, &c. Bishop Iuuenal, that he mighte obteine the Princehoode of the Prouince of Palest••e, &c. Briefely your owne singulare Doctoure Amphilochius writeth thus.* 1.269 not of the Pope, but of S. Basile the Bishop of Caesarea: Additus est Principibus Sacerdo∣tum Magnus ipse Princeps Sacerdotum: Basile, beinge deade, was laide with other Bishoppes the Princes of Priestes, beinge him selfe the Greate Prince of Priestes. It was greate folie therefore M. Hardinge, these Titles thus lieinge in Common, to encroche the same onely to the Pope. Notwithstandinge, ye saie, Thus nowe til then. Verily, when the Pope him selfe shal beginne to consider, and to weighe your pleadinge, then wil he saie, he had a very vnskilful Proctoure.

For answeare to the reste,* 1.270 I remit you to my Firste Replie.

The Apologie, Cap. 6. Diuision. 2.

Whiche of the Anciente Fathers, or Doctours euer saide, that bothe the Svverdes are committed vnto you?

M. Hardinge.

Let S. Bernarde, Writinge to a Pope, answeare for the Pope.‡ 1.271 He is a sufficient witnesse. VVhere your selfe doo alleage him muche against the Pope, you can not by the lawe iustly refuse him, speaking

for the Pope.* 1.272 The spirituall swoorde you denie not, I trowe. Of the Temporall swoorde belonginge al∣so to the Pope,* 1.273 thus saithe S. Bernarde to Eugenius. He that denieth this swoorde to be thine, seemeth to me, not to consider sufficiently the woorde of our Lorde, saieinge thus (to Peter thy Predecessour) * 1.274 Put vp thy swoorde into the scaberde. The very same then is also thine to be drawen foorthe per∣haps at thy becke, though not with thy hande. Els if the same belonged in no wise vnto thee, where as the Apostles saide, Beholde there be twoo swoordes here: Our Lorde woulde not haue answeared, It is ynough, but, It is too muche. So bothe be the Churches, the spirituall swoorde, and the materiall. But this is to be exercised for the Churche, and that of the Churche. That by the hāde of the Prieste, this of the Souldier, but verily at the becke of the Prieste, and commaundement of the Emperoure. Thus. touchinge the Popes bothe swoordes, you are fully answered by S. Bernarde.

The B. of Sarisburie.

The Pope hath power to claime Authoritie without shame. Emongest others his vnaduised,* 1.275 and vaine Woordes, thus he saith: Christus Beato Petro, Vitae Aeter∣nae Clauigero, Terreni simul & Coelestis Imperij iura commisit: Christe hathe com∣mitted vnto Peter, the keiebearer of Euerlastinge Life, the right bothe of the VVorldly, and also of the Heauenly Empiere: That is to saie, The Pope is Emperoure bothe of Heauen,* 1.276 & of Earthe. And therefore Pope Bonifacius 8. as it is saide be∣fore, in the sight of the worlde, ware the Crovvne Emperial on his heade, & com∣maunded the naked svverde to be borne before him: & Proclamation to be made, Ecce duo Gladij hic: Beholde here are the twoo Swerdes. I meane the same Pope Bo∣nifacius, of whom it is written,* 1.277 He entred as a Foxe: He reigned as a Woulfe: he died as a Dogge. Hereof it is written in concilio Vangionum, Vtrun{que}, & Imperium, & Pontificatum,* 1.278 sicuti Decij, & Falsorum Deorum Cultores factitare cōsueuerunt, v∣surpat: The Pope wronge fully vsurpeth bothe togeather, as wel the VVorldly Empiere, as the Bishoprike, as Decius, and the woorshippers of False Goddes were woonte to doo.

Yet S. Bernarde saithe, The Pope hath Bothe Svverdes: But S. Bernardes Authoritie in this case is but simple. He liued Eleuen hūdred yéeres after Christes Ascension, in the time of Kinge Henry the Firste, the Kinge of Englande, in the middes of the Popes route, and Tyrannie. How be it, touchinge his Iudgemente, and Credite herein, let vs rather heare one of your owne Doctours. Herueus ther∣fore saithe thus,* 1.279 Bernardus ponit, quòd Papa habet Gladium Materialem in nu∣tu. Sed istud, cum hoc, quòd non est magnae Authoritatis, magis est cōtra eos, quàm pro eis: Bernarde saithe, that the Pope hath the Material, or Temporal Swerde at his commaundement. But this saieinge of Bernardes, bisides that it is of smal force, ma∣keth also more againste them,* 1.280 then with them. Againe he saithe, Vnum istorum Gla∣diorum Petrus non teugit, scilicet, Saecularem, qui suus non erat: The one of these tvvo Svverdes. Peter neuer touched: I meane the VVorldly, or Temporal Svverde: For that Swerde was none of his.

Likewise ye maie finde it written in your owne Decrees, vnder the name of S.* 1.281 Cyprian, Christus actibus proprijs, & dignitatibus distinctis, Officia Potestatis v∣trius{que} discreuit: Christe (hath not committed Bothe these Svverdes to one mannes hand, but) by seueral Dueties, and sundrie Dignities, hath seuered ye Offices of either Power. Whereupon your owne Glose saithe thus, Ergo, est Argumentum, quòd Papa non habet vtrun{que} Gladium: This therefore is a proufe, that the Pope hath not Bothe the svverdes.

The Apologie, Cap. 6. Diuision. 3.

Whiche of the Anciente Fathers euer saide, that you haue Autho∣ritie, and righte to calle Councelles?

M. Hardinge.

VVho hath authoritie to commaunde the partes of the body,* 1.282 but the head?‡ 1.283 And that the Pope is head, where it is amply declared, ye hearde euen nowe. VVhere you aske, whiche euer saide, that the Pope hath authoritie to cal councelles, if you knowe not so mutche,* 1.284 We tel you, that Socrates the writer of the Ecclesiastical historie saithe so, not speaking in his owne person, but reportinge an olde rule of the Churche in these woordes.* 1.285 Sed ne{que} Iulius interfuit maximae Romae praesul, ne{que} in locum suum aliquem destinauit, cùm vtique regula ecclesiastica iubeat, non oportere praeter sententiam Romani Pontificis‡ 1.286 concilia celebrari. But neither Iulius the bishop of greate Rome was present, (at the councel of Antiochia) neither sent he any man in his place, where as the ecclesiastical rule commaundeth, that without the aduise and wil of the Pope of Rome no coun∣cels be kepte. And, as Socrates witnesseth of the calling of councels, so doth Sozomenus witnesse of the thinges doone in them.* 1.287 Cum sacerdotali lege constitutum sit, pro irritis haberi debere, quae praeter sententiam episcopi Romani geruntur. VVhere as (saithe he) it hath benne ordei∣ned by a lawe of Bishoppes, that what thinges be doone (in any councel) besides thaduise and wil of the bishop of Rome, they ought to be taken for none, and voide. If you wil see more for this autho∣ritie of calling councels, reade Rescriptum Iulij Papae contrà Orientales: Epist. Athanasij & Aegyptiorum Pontificum ad Foelicem Papam. This matter is also fully answeared.

The B. of Sarisburie.

Here hath M. Hardinge brought in a shewe of greate Authorities withoute sense. For answeare whereof, it maie please thee, Gentle Reader, to consider the fourth Article of my Former Replie.* 1.288 Notwithstanding, emongest al these wordes of Pope Iulius, Socrates, Cassiodorus, and forged Athanasius, there is not one woorde of power, and Authoritie to calle Councelles. Onely thus mutche they saie,* 1.289 No Decree maie passe in Councel without the agreemente and consente of the Bishop of Rome: for that he was one of the Foure Principal Patriarkes, and oughte to haue his voice there, as wel as others. It is a Principle ruled in Lawe, Quod om∣nes tangit, ab omnibus debet approbari: That toucheth al, muste be allowed by al.

But, leste you shoulde thinke, this was the Popes onely prerogatiue, and be∣longed to none other bisides him, the same Socrates writeth the very like wordes as wel of the Bishop of Constantinople, as of the Pope. Thus he saithe, Et hoc fecerunt,* 1.290 contemnentes Legem, qua cauetur, ne quis eligatur praeter sententiam Episcopi Constantinopolitani: Thus did they, not regardinge the Decree, whereby or∣der was taken, that no Bishop should be chosen without the consente of the Bishop of Constantinople. Yet maie not M. Hardinge conclude hereof, that therefore the Bishop of Constantinople had Authoritie to calle Councelles.

Aeneas Syluius, that afterwarde him selfe was Pope, named Pius the Second writeth thus, His Authoritatibus mirum in modum putant se armatos, qui negant, Concilia fieri posse sine consensu Papae. Quorum sententia si, vt ipsi volunt, inuiolata persistat, ruinam secum Ecclesiae trahit: They that saie, no Councel maie be keapte without the consente of the Pope, thinke them selues marueilously fensed by these Authorities.* 1.291 But if theire saieinge holde, and take place, as they woulde haue it, it vvil dravve vvith it the decaie, and ruine of the Churche.

The Foure first greate Councelles, of Nice, of Ephesus, of Chalcedon, of Constantinople, and the reste, as it shal afterwarde more largely appeare, were alwaies called by the Emperours, and not by the Pope. As for the Pope, he hadde not yet the whole worlde at his commaundemente, nor any sutche Vniuersal Au∣thoritie, to calle Councelles: but rather was commaunded him selfe, as other Bishoppes were, by the Emperours Authoritie, to comme to Councelles.

Therefore, where you woulde conclude thus, The Pope was Head of the

Churche:* 1.292 Ergo he had Authoritie to calle Councelles: Wee maie rather, and mutche better turne youre tale backewarde, and saie thus, The Pope hadde no Authoritie to calle Councelles: Ergo, he vvas not Headde of the Churche.

The Apologie, Cap. 6. Diuision. 4.

Whiche of the Auncient Fathers, or Doctours euer saide, The vvhole vvorlde is but your Diocese?

M. Hardinge.

He that saide to Peter,* 1.293 fede my Lambes, and, fede my Shepe,* 1.294 whiche Lambes and shepe al Christen menne be through the worlde.

The B. of Sarisburie.

The Canonistes, that is to saie, the Popes Pages of Honoure, haue not doubted to infeaffe their Maister with the possession of al the worlde. One saithe thus,* 1.295 Dominus Papa est Ordinarius omnium hominum: Oure Lorde the Pope is the Ordinarie, or Bishop of al menne. An other saithe, Papa totius mundi obtinet Principatum, The Pope hath the Princehoode of al the worlde. An other saithe, Papa est Episcopus totius Orbis: The Pope is the Bishop of the whole worlde. An other saithe, Papa etiam cessante negligentia Praelatorum, potest conferre beneficia totius Oribis: Quia ipse est Ordinarius totius mundi. Though there be no defaulte, or negligence in any Bishop, yet maie the Pope bestowe the benefices of al the worlde: For that he is the Bishop of al the worlde. Therefore when the Chiefe Dea∣con inuesteth, or enrobethe the Pope at his Consecration, he saithe vnto him, Ego inuestio te de Papatu, vt praesis Vrbi, & Orbi: I do inueste thee with the Pope∣dome, that thou maiste rule bothe the Cittie, and the worlde.

Of this infinite Ambition, and inordinate tyrannie manie good menne haue often complained. Franciscus Zarabella, beinge him selfe a Cardinal of Rome, saithe thus: Ex hoc infiniti sequuti sunt errores: Quia Papa occupauit omnia iura inferiorum Ecclesiarum: Et nisi Deus succurrat statui Ecclesiarum, Vniuersa Ec∣clesia periclitatur: Hereof haue ensued infinite errours: for that the Pope hathe inua∣ded the right of al inferiour Churches. And onlesse God healpe the state of the Churches, the Vniuersal Churche is in ieoperdie.* 1.296

The learned Lady Anna Daughter vnto the Emperoure Alexius, and Irene, in her Storie, that she wrote in Greeke, emonge many other thinges to like pour∣pose, writeth thus: Papa est Dominus totius Mundi, quemadmodum Latini qui∣dem putant, & praedicant: Est enim etiam haec pars quaedam illorum insolentiae. The Pope is the Lorde of al the worlde, as the Latines thinke, and speake of him. For this is a peece of theire Ambition.

This hath benne the late wanton Claime of the Popes Canonistes.* 1.297 Other∣wise the Ancient Learned Fathers haue euermore bounded, and limited the Pope within his owne particular Iurisdiction. Ruffinus saithe, the Fathers in the Councel of Nice,* 1.298 appointed the Pope to ouersee the Churches of his ovvne Sub∣urbes: Vt Romanus Episcopus Suburbicarum Ecclesiarum sollicitudinem gerat. Athanasius saith, Roma est Metropolis Romanae ditionis: Rome is the Mother Churche (not of al the vniuersal worlde, but) of the Romaine (particulare) Iurisdi∣ction. The Bishoppes in the Councel of Rome write thus to the Bishoppes of Illyricum, Par est, omnes qui sunt in Orbe Romano, Episcopos conuenire: It is conuemente, that al the Bishoppes, that be within the Iurisdiction of Rome, shoulde accorde togeather. S Hierome speakinge of the vsage, and order of the Churche of Rome,

saithe thus,* 1.299 Quid mihi profeis Vnius Vrbis Consuetudinem? What allegeste thou me the Custome of one Cittie? So mutche he abbridgeth the Popes Iurisdiction, that he extendeth it, not vnto the Listes, & endes of al the worlde, but restreineth it only to the limites of one Cittie.* 1.300 Likewise againe, speakinge of the Bishop of Rome, he saithe thus, Non solùm Vnius Vrbis, sed etiam totius Orbis errant Epis∣copi: Then not onely the Bishop of One Towne (whiche was the Bishop of Rome) but also the Bishoppes of al the worlde are deceiued.

Thus therefore writeth Gennadius, togeather with the Councel of Constan∣tinople, vnto the Bishop of Rome,* 1.301 Curet Sanctitas tua Vniuersas tuas Custodias, tibi{que} subiectos Episcopos: Let youre Holinesse see vnto (not al the whole worlde, but) al your owne charge, and sutche Bishoppes, as he subiecte vnto you.

By these fewe we see, the Bishop of Romes power was, not Vniuersal or infinite, ouer al the Churches, and Kingedomes of the worlde: but certaine, and limited within his owne particulare Iurisdiction.

As for the reasons, yee vse for proufe hereof, I marueile, ye would euer trouble the worlde with so Childishe folies. Christe saide vnto Peter, Feede my sheepe: Ergo, saie you, the vvhole vvorlde is the Popes Diocese. A good Sheepe woulde haue made a better Arguments.

The Apologie, Cap. 6. Diuision. 5.

Whiche of the holy Ancient Fathers euer saide, that al Bishoppes haue receiued of youre fulnesse?

M. Hardinge.

Besides others, so hath* 1.302 S. Bernarde saide in his booke de consideratione ad Eugenium. VVhere he saithe, that he is called in plenitudinem potestatis, into the fulnes of power.

The B. of Sarisburie.

There is no folie so vaine, but by some shift maie be mainteined. In your Glose, M. Hardinge,* 1.303 it is written thus: Omnes subiecti sunt motioni Papae, & sunt in illo, quasi Membra de Membro: Al men are subiecte vnto the Popes wil, and are in him as mēbers of a member. An other saithe, Ecclesia non habet Potestatem aliquam Iurisdictionis, nisi à Pe∣tro: The Churche hath no Power of Iurisdiction, but onely from Peter. And a∣gaine, A Petro, post Christum, Spiritualis Gratia, & Potestas deriuatur: Nexte after Christe, Spiritual Grace, and Power is deriued from Peter. And therefore an other of your Doctours saithe:* 1.304 Omnes Episcopi descendunt à Papa, quasi Mēbra à Capite: & de eius Plenitudine omnes accipiunt. Al Bishoppes are deriued from the Pope, as Members from the Head: and al they receiue of his fulnesse: that is to saie, Power of his Power, and Grace of his Grace. Al these vanities M. Hardinge thinketh, maie be wel borne out by two bare woordes of S. Bernarde.

But S. Augustine, many hundred yeeres before Bernarde was borne, wrote thus: Nos quidem accipere possumus hoc donum pro modulo nostro: Fundere autem illud super alios non possumus. Sed, vt hoc fiat, Deum super eos, à quo hoc efficitur, in∣uocamus: In deede we maie receiue the gifte of God accordinge to our portion: but to poure the same vpon others, we are not able. Notwithstanding, in theire behalfe wee cal vpon God, that is the worker hereof, that he wil doo it.

The Apologie, Cap. 6. Diuision. 6.

Whiche of al the Ancient Doctours euer saide, that al Power

is geuen to you,* 1.305 as wel in Heauen, as in Earthe?

M. Hardinge.

* 1.306 Al they whiche speake of the ministerial Power, whereby vnder Christe the militant Churche by him is gouerned. But if you meane absolutely, as youre woordes seeme to sounde, so no discrete Catholike man euer saide or thought.

The B. of Sarisburie.

Here, by a prety distinction, of Povver Absolute, and Povver not Absolute, Christe, and his Vicare are set togeather to parte tenures. Howe be it, what manner of Povver it is,* 1.307 that the Pope claimeth, his owne Proctours, and Coun∣sellers can tel vs beste. Cardinal Hostiensis saithe, Excepto peccato, Papa po∣test, quicquid Deus ipse potest: Sinne onely excepted, the Pope hath Power to doo, what so euer God him selfe can doo. Stephanus the Bishop of Patraca, in youre late Councel at Laterane in Rome, saithe thus, In Papa est omnis Potestas su∣pra omnes Potestates, tam Coeli, quàm Terrae: Al Power is in the Pope aboue al the Powers, as wel of Heauen, as of Earthe.

And,* 1.308 to make the mater plaine, youre owne Bernarde him selfe saithe, Tibi data est omnis Potestas: in qua, qui totum dicit, nihil excludit: Al manner of Po∣wer is geeuen to thee: He that saithe, Al, excepteth nothing.

And,* 1.309 Abbate Panormitane saithe, Plenitudo Potestatis superat omnem Legem positiuam: Et sufficit quòd in Papa sit pro Ratione Voluntas: The fulnesse of Power passeth al Positiue Lawe: and it is sufficiēt in the Pope, that Wil stande instede of Reason.

This is that Power, that M. Hardinge here hathe so closely conueied in, vnder the Cloude of his Distinction.

But,* 1.310 Baldus, that by experience sawe the practise hereof, saithe thus: Haec Plenitudo Potestatis, est Plenitudo Tempestatis: This Fulnesse of Power, is a Ful∣nesse of Tempeste.

An other of youre Doctoures saithe:* 1.311 Bernardus nullam Potestatem ponit in Papa, quam non ponit in Praelatis inferioribus: licet in Papa ponat Summam: Bernarde alloweth no Povver vnto the Pope, but he alloweth the same to other inferioure Bishoppes: Not∣withstandinge, he alloweth the greatest Povver vnto the Pope.* 1.312 S. Bernarde him selfe saithe to like pourpose, Sic factuando probatis, vos habere plenitudinem Potestatis: Sed Iustitiae fortè non ita. Thus dooinge, and dealinge, yee shewe youre selfe to haue the Ful∣nesse of Power: but perhaps not likewise the Fulnesse of Iustice.

The Apologie, Cap. 6. Diuision. 7.

Whiche of the Ancient Fathers euer saide, that neither Kinge, nor Prince, nor the whole Cleregie, nor al the people togeather are hable to be Iudges ouer you?

M. Hardinge.

* 1.313 VVhat Shepe shalbe iudges ouer their shepherde? For as the Fathers of the moste ancient Coun∣cel of Sinuessa saide, in the cause of‡ 1.314 Marcellinus the Pope, Nemo vnquam iudicauit Pontificem: No man euer iudged the Pope, nor any Prelate his highe Prieste. Quoniam prima sedes non iudi∣cabitur à quoquam: * because the first See shal not be iudged of any body.

The B. of Sarisburie.

In these twoo pointes standeth the Popes Garde of truste, and the keepe, and Castel of al his Power. Firste, the Churche of Rome, what so euer waie she take, can neuer erre: Nexte, the Pope, what so euer he doo, maie neuer be called to any

reckening.* 1.315 One of your Doctours saithe thus: Omne factum Sanctissimi Patris in∣terpretari debemus in bonum. Et fiquidem fuerit furtum, vel aliud ex se malum, interpre∣tari debemus,* 1.316 quòd Diuino instinctu fiat: Wee muste expounde euery acte of the Holy Fa∣ther for the beste. And if it be thefte, or any other thinge, that of it selfe is euil (as Aduou∣trie, or Fornication) we muste thinke, it is donne by the secrete inspiration of God. An other saithe, Si Papa innumerabiles populos cateruatim secum ducat mancipio Gehen∣nae, cum ipso plagis mulus in aeternum vapulaturos,* 1.317 huius culpas arguere praesumat mortalium nullus: If the Pope drawe infinite Companies of people by heapes togeather with him self into Hel, to be pounished with him with many stripes for euer, yet let no Mor∣tal man presume to reproue his faultes.

An other saith,* 1.318 Papa solutus est omni Lege Humana: The Pope is exempted from al Lawe of Man. An other saithe, Sacrilegij instar esset, disputare de facto Pa∣pae. Facta Papae excusantur, vt homicidia Samsonis: vt furta Haebraeorum: vt adulte∣rium Iacob:* 1.319 It is a sinne, as greate as Sacrilege, or Churche robbinge, to reason of any of the Popes dooinges. For his Actes are excused, as Samsons Murders: as the Ievves Rob∣beries: and as the Aduouteries of Iacob.* 1.320 An other saithe, Nec Totus Clerus, nec totus Mundus potest Papam iudicare, aut deponere: Neither al the Cleregie, nor al the whole Worlde, maie either Iudge, or Depose the Pope. And againe, Papa in nullo casu, quamdiu est Papa,* 1.321 propter quodcun{que} crimen potest deponi, nec à Concilio, nec à rota Ecclesia, nec à toto Mundo: The Pope, while he is Pope, cannot in any case, for any offense by him committed, be deposed, neither by the General Councel, nor by al the Churche, nor by the whole worlde.

And al this they are wel hable to proue by good substantial Authoritie of the Scriptures.* 1.322 For thus they reason, The Scholare is not aboue his Maister: The Seruant is not aboue his Lorde: And againe, The Axe boasteth not it selfe a∣gainst the Carpēter, that hevveth vvith it: Ergo, no man maie accuse the Pope.

Therefore, an other of youre Doctours saithe: Iudicare de factis Papae, hoc ali∣qui dicunt esse, Tangere Montem, & ponere os in Coelū: To Iudge of the Popes deedes, this, somme menne saie, is to touche the Holy Mounte (wherein God gaue the Lawe, & shewed him selfe to Moses) and to set the face against the Heauens. And the Pope him selfe saithe, It is the Sinne againste the Holy Ghost, whiche shal neuer be forgeuen, neither in this worlde, nor in the worlde to comme.

Thus maie the Pope depose Kinges, and Princes, and trouble the whole state of the worlde, and doo what he liste, without Controlmente. Yet maie no man dare saie vnto him, Sir vvhy doo ye so? Therefore the Accusers of Pope Symma∣chus saide in the presence of King Theodoricus, Papa iactat, se vnà cum docendi Potestate,* 1.323 accepisse licentiam peccandi: The Pope maketh his boaste, that togeather with the Power of teachinge, he hathe receiued free libertie to doo il.

Pope Marcellinus,* 1.324 whose name ye haue alleged, out of the Councel of Sinu∣essa, for defence hereof, was an Apostata, & had foresaken Christe, and being Pope in Rome, had made Sacrifice vnto Diuels. Al this notwithstandinge, ye saie, no mortal man might accuse him. Thus hath the Pope a Special Prerogatiue, and Premunire, to forsake Christe, and to committe open Idolatrie, and to geeue Ho∣nour, and Sacrifice vnto Diuels, without Controlmente.

Yet S.* 1.325 Paule accused S. Peter, euen vnto his face, in the presence of many. And S. Cyprian saithe, Petrus se non Vindicauit, seu aliquid insolenter assumpsit, vt diceret, se Primatum tenere, & obtemperari sibi à nouellis, & posteris oportere. Peter (being thus checked openly by S. Paule) neither reuenged him selfe, nor tooke any thinge proudely vpon him, as to saie, that he had the Primacie, or that others, that were but Nouices,* 1.326 and aftercommers (as Paule was) ought be obediente vnto him. Mena, the Bishop of Constantinople, iudged, and Excommunicated Pope Vigilius. The Bishoppes

of the Easte Churche Iudged,* 1.327 and Excommunicated, and deposed Pope Iulius. One of youre Doctoures saithe, Si Papa committat crimen Depositione dignum, debet puniri, ac si esset vnus rusticus: If the Pope committe an offence, where fore he shoulde iust∣ly be deposed, he ought to be pounished, as if he were a Clowne of the Countrie. Your neighbours of Leodium,* 1.328 in their Epistle againste Pope Paschalis, write thus: Remoto Romanae Ambitionis typho, cur de grauibus, & manifestis, non reprehendan∣tur, & corrigantur Romani Episcopi?* 1.329 Qui reprehendi & corrigi non vult, pseudo est, siue Episcopus, siue Clericus: Settinge aparte the Pride of Romishe Ambition, the Crimes beinge greate, and manifeste, why maie not the Bishoppes of Rome bothe be reproued,* 1.330 and also corrected? He, that fleeth rebuke, and correction, is a false man, whether he be Prieste, or Bishop.

The Apologie, Cap. 6. Diuision. 8.

Whiche of the Ancient Fathers euer saide, that Kinges, and Em∣perours, by Christes wil, and Commaundemente, receiue their Au∣thoritie at your handes?

M. Hardinge.

VVhat is to be answered hereto,‡ 1.331 you maie gather of that is alleaged before out of S. Bernard, speaking of bothe swordes.

The B. of Sarisburie.

It is euident by the recorde, and general consente of al Ancient Writers, that the Pope hath neither possession, nor foote of Landes, nor House to dwel in, nor the name of Vniuersal Bishop,* 1.332 nor Chartar, nor Libertie, nor Iurisdictiō, but that he hath receiued, either of the French kinges, or of the Emperours. Yet would he now beare y^• world in hande,* 1.333 y^t the Emperoure hath nothing, neither Landes, nor Honour, nor Power, nor Right, nor Swerd, nor Iurisdiction, but onely from him. If any man doubte hereof, bisides other testimonies of Antiquitie, lette him reade that moste vaine, and Childishe Donation, that the Pope him selfe hathe forged, vnder the name of the Emperoure Constantine.* 1.334 S. Ambrose saithe, Si non vis esse obnoxius Caesari, noli habere, quae sunt Mundi. Si habes diuitias, obnoxius es Caesari: If thou wilte not be subiecte to the Prince, then possesse not the thinges, that be of the worlde: If thou have worldly riches,* 1.335 then arte thou subiecte vnto the Prince. Likewise S. Au∣gustine, Dices, Quid mihi, & Regi? Quid tibi ergo, & possessioni? Per Iura Regum possessiones possidentur: Thou wilt saie, what haue I to doo with the Prince? What then haste thou to doo with Landes? For possessions are holden (not by the Popes righte, but) by the right of Kinges, and Princes.

Charles the Frenche kinge, Neuewe to Charles the Greate, wrote thus vnto Pope Adrian: Imperatores ius distinguendorum negotiorum Episcopis Sanctis iux∣ta Diualia Constituta permiserunt: non autem Episcoporum Villici extiterunt: Emperoures, by their Commissions vnder their greate Seales, haue graunted vnto Bishoppes Authoritie to heare causes: but they them selues were neuer Stewardes, or Bailifes vnto Bi∣shoppes. One of your owne late Doctours saithe,* 1.336 Papa habet gladium (Ciuilem) ex Commissione, & permissione Principis: The Pope hathe the Temporal Svverde, or Ciuile Iurisdiction, by the Commission, and Sufferance of the Prince. Ther∣fore it seemeth greate folie to saie, The Prince hath his svverde, or Iurisdiction onely by the Commission of the Pope.

Youre owne Barbarous Glose saithe,* 1.337 Imperator in temporalibus habet Pote∣statem à solo Deo. Et imperium fuit, antequam Apostolatus esset. The Empe∣roure in Temporal thinges hath his Authoritie (not from the Pope, but) from God onely. And the Empiere was, before the Apostles were. Againe, Imperator non habet gla∣dium

à Papa:* 1.338 Sed Imperium est à solo Deo. The Emperoure hath not his Swerde of the Pope: but the Empiere is onely from God. Againe, Ex sola electione Princi∣pum, dico, verum esse Imperatorem, antequam confirmetur à Papa: I saie, that the Emperoure is a very righte, and perfite Emperoure, by the onely Election of the Princes,* 1.339 yea, before he be confirmed by the Pope.

What shal we neede moe witnesses? Youre very Ceremoniarie of Rome saithe thus, Hoc affirmamus, ante Carolum Magnum, neminem Imperij Romani Coronam ex Manu Romani Pontificis Romae suscepisse: Thus we saie, that before the Emperoure Charles the greate (that is, for the space of eight hundred yeeres after Christe) no man euer receiued the Crowne of the Romaine Empiere at Rome,* 1.340 by the Handes of the Bishop of Rome. S. Bernarde hereof thus writeth vnto the Pope: Esto, vt alia qua∣cun{que} ratione hoc tibi vendices: non tamen Apostolico iure: Nec illud tibi dare, quod non habuit, Petrus potuit: Be it, that ye claime this right by somme other meanes, Yet by the Apostles right ye cannot claime it: Neither coulde Peter geeue you that right, that he himselfe neuer badde.

The Emperoure Ludouicus the fourth saithe thus:* 1.341 Mea Potestas non pen∣det à Papa, sed à Deo immediatè. Et vanum est, quod dici solet, Papam non ha∣bere Superiorem: My Power hangeth not of the Pope, but immediatly of God alone. And it is but a peeuishe vaine tale, that they saie, the Pope hath no Superioure. Iohannes Maior saith,* 1.342 Bonifacius Octauus multùm apparenter definiuit, quòd Ro∣manus Pontifex est supra Reges in Temporalibus: quod tamē oculatissimi Theo∣logi dicunt esse falsum: Pope Bonifacius. 8. hath concluded with greate shewe of rea∣son, that, euen in Temporal Causes, the Pope is aboue Kinges. But I maie tel you, the VVi∣sest Diuines saie,* 1.343 it is but a false tale. Iohannes de Parisijs saithe, In Temporali∣bus, Potestas Saecularis maior est Potestare Spirituali, nec, quoadista, est ei subiecta in ali∣quo: In Temporal Causes, the Temporal Power is greater then the Spiritual Power, and, tou∣chinge the same, is not subiecte to it in any pointe. Herueus saithe, Si Imperator habet Po∣testatem suam immediatè à Papa, Ergo, Imperator est Minister Papae: If the Emperoure receiue his Power immediately from the Pope,* 1.344 then is the Emperoure the Popes Seruante.

Al these Authorities notwithstandinge, the Pope him selfe saithe, The Empe∣roure hath no right, nor Authoritie, but onely of him. And, touchinge the laste Obiection of Herueus, that y^e Emperoure should be the Popes Seruant, he thinketh, it maie be wel admitted without any greate inconuenience. For thus saithe one of his Priuie Counsel,* 1.345 Iste Romanus Imperator, est Procurator, & Defensor Romanae Eccle∣siae. This Romaine Emperoure is (nothinge els, but) the Proctoure, and Steward of the Churche of Rome.

Likewise saithe Iohannes de Parisijs, Dicunt, quòd solus Papa est Verus Dominus Temporalium:* 1.346 ita vt possit auferre ab alio, quod aliâs suum est: & te∣net factum eius, licet peccet. Sed Praelati coeteri, & Principes, non sunt Domi∣ni, sed Tutores, Procuratores, & dispensatores: They saie, that onely the Pope is the right Lorde of Temporal Possessions: so, that he maie put any man frō his owne. And although he offende in so dooinge, yet his dooinge taketh place. But other Bishoppes, and Princes, be not Lordes, but Ouerseers, Bailifes, and Stewardes.

Therefore Pope Adrian namely thus auanced him selfe aboue the Emperoure Fredericus. 1. Imperator per nos imperat: Vnde haber Imperium. nisi à nobis?* 1.347 Ecce in Potestate nostra est, vt demus illud, cui volumus: Proptereà constituti sumus à Deo super Gentes, & Regna: vt destruamus, & euellamus, & aedificemus, & plantemus: By meane of vs, the Emperoure is Emperour: For, whence hath he his Empiere, but of vs? Beholde, it is in our hande, to bestowe the Empiere, vpon whome we liste. And to that ende are we pla∣ced by God, ouer Nations, and Kingdomes: that we should destroie, and plucke vp, and builde, and plante. Sutche proude vauntes the Pope maketh of him selfe, without either shame of the worlde, or feare of God.

The Apologie, Cap. 6. Diuision. 9.

Whiche of the Anciente Learned Fathers,* 1.348 with so precise, and Mathematical Limitation, euer surueied, and determined you to be seuentie, and seuen times greater then the Mightiest Kinges?

M. Hardinge.

Some mery felowe,* 1.349 or other,* 1.350 whiche thought he might be bolde to speake Mathematically, so he kepte him selfe within compasse, and without iuste reprehension. For where as the spiritual power so farre passeth the Temporal, as the Soule doth excelle the Body, and the Heauens surmounte the Earth, as S. Clement saithe, and Gregorie Nazianzene:* 1.351 you shoulde not so greatly be offended with the seuenty and seuen times greater dignitie, and we neede not condemne him as an Heretike, whiche woulde be pleasaunt in his algorisme, especially Ioannes Andreae in the same place referring the ma∣ter to the Astronomers.

The B. of Sarisburie.

Somme Mery felovve, I vvarrante you, ye saie. And thus, nowe in mirthe, nowe in sadnesse, ye haue of longe time mockte the worlde, and forced Kinges and Emperours to be your selaues.* 1.352 As for youre Newe Doctours, Iacke of Andrevve, and Sir Clement, as you euermore cal him, the Apostles felovve, we weighe them none otherwise, then they be worthy. But, touching Gregorie Nazianzene, it is true, that he saith, The Truthe, and Might of Goddes Worde infinitely passeth al wordly Power. But what maketh al this for the Pope, that walloweth onely in his Tem∣poralties, and worldly cares, and as wel in Preachinge Goddes Woorde, and Mi∣nistring the Sacramentes, as also in other Spiritual exercises, is as farre inferi∣oure to any meane Prieste, as the Earth is inferioure to the Heauens?

Howe be it, that it maie appeare, what prety Mirthe ye haue made herewith, one of youre owne Felowes saithe thus:* 1.353 Ecclesiastici debent iudicare per contempti∣biles, id est, per Laicos, Secundum tenorem, & debitum Terreni Iuris: The Ecclesiasti∣cal Officers, or Bishoppes, ought to iudge by them, that be Vile, and Contemptible, that is to saie, by the Laie Magistrates, according to the tenoure, and order of the Temporal Lavve. Here in your Mirthe, and pleasance, in comparison of your selues, ye cal Princes, and Temporal Magistrates, Vile, and Contemptible.

Againe,* 1.354 ye saie, Patet, Regnum, siue Regimen Regale non esse acceptum à Deo. Sed ipsum solùm permisit indignatus. Et magis esset acceptum Deo, quòd per solum Papam Mundus in omnibus regeretur: It is plaine, that the state of kingedome, or kingely gouernement came not from God. For God onely suffe∣red it in his anger. And it were more acceptable vnto God, that the whole world were in al thinges gouerned by the Pope alone. It were good, ye should tel vs, whether ye speake this onely in Mirthe, and Game, or els in earneste, and good sadnesse.

Verily, when yee so proudely compare the Pope to the Sonne, and the Empe∣roure to the Moone, youre meaning is, that, as the Moone hathe no light, but onely from the sonne, so the Emperoure hathe no Authoritie, but onely that he receiueth from the Pope.* 1.355 Notwithstandinge, in this comparison, Isidorus youre owne Doctour saithe, yee are sowly ouerseene. For thus he writeth, Per Solem intelligitur Regnum, & per Lunam intelligitur Sacerdotium: By the Sonne, is meante Kingely Dignitie, and by the Moone, is meante Priesthoode. Now therefore Iacke Andrevve, youre mery man, by this reckening maie caste youre coumptes backewarde, & saie, The Emperoure is seuentie, and seuen times greater, then the Pope.

The Apologie, Cap. 6. Diuision. 10.

Whiche of the Anciente Fathers euer saide,* 1.356 that more ample Au∣thoritie is geeuen to you, then to the residue of the Patriarkes?

M. Hardinge.

‡ 1.357 The Fathers of the Nicene councel, by witnes of ‡ Iulius the firste, who then liued. ‡ and those of the Councel of Sardica, ‡ Athanasius, and the Bishops of Aegipt, Thebaida, and Lybia, and the Fathers of certaine other Councelles.

Aboue al other moste specially the firste Christian Emperoure* 1.358 Constantine the great. VVho being fully instructed of the moste godly and learned Bishops of his time, * what authoritie the successour of Peter, had by * commission of our Sauiour Christ, thought good by his * Emperial Commaundemente and decree, to confirme, ratifie, and for his own persone to yelde vnto‡ 1.359 blessed Syluester then Pope, and to his successours Bishoppes of Rome, the same Authoritie, and Superioritie, not onely ouer Bishoppes and Patriarkes, but also Power and Honour, higher and greater, then that of Kinges, and Emperours. The wordes of* 1.360 his solemne decree in that behalf made, are these, whiche as they are found in sundrie other Greeke writers, so moste plainely in‡ 1.361 Matthaeus Hieromonachus. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. VVhiche in oure tounge is this mutche to saie. VVe geeue in decree and commaundemente to al Lordes, and to the Senate of our Empire, that the Bishop of Rome, and the successour of S. Peter chiefe of the Apostles, haue Authoritie and Power in al the worlde more then that of the Empire is, and that he be honoured and worshepped more then the Emperoure, and that he be Head of the foure Patriarchal seates, and that thinges apperteininge to the right faithe, be of him iudged and determined. Iusti∣nian the Emperour likewise made an expresse decree, that the moste holy Pope of the elder Rome (for these be his very woordes) be taken, accordinge to the determinations of the holy councels, to be the * 1.362 firste and principal of al Bishoppes. It were not hard to alleage mutche more for proufe hereof, of good and sufficient authoritie: but in a matter not doubtfull this may suffise.

The B. of Sarisburie.

This is a folie of al folies. Yet is there no folie so greate, but by wordes and countenance it maie be maineteined. It shameth, me to bestowe woordes herein: and so mutche the more, for that you saie, the case is so cleare, and out of doubte. I assure you, M. Harding, of al other your innumerable Louanian vanities, con∣cerning the practise of the Churche, & storie of time, this one vanitie is y^• vainest.

But leste any man, by Simplicitie, or Ignoraunce shoulde be deceiued, not vn∣derstanding the Mysteries of this Donation, or Chartar, by the iudgemēt of your owne Doctours,* 1.363 the meaninge thereof is this: Volunt aliqui quòd ratione huius Doni, Papa est Imperator, & Dominus Mundi: & quòd potest Reges institue∣re, & Destituere, sicut Imperator: Somme thinke, that by force, and vertue of this Do∣nation, the Pope is the Emperoure, and the Lorde of the VVorlde: And that here∣by he hath Power bothe to set vp, and also to put downe Kinges, as an Emperoure.

The Fable hereof is so peeuishe, that the wiseste, and beste learned of youre very frendes, Platyna, Cardinal Cusanus, Marsilius Patauinus, Laurentius Valla, Antoninus Florentinus, Otho Frisingensis, Hieronymus Paulus Cata∣lanus, Volaterranus, Mullinaeus, and others haue openly reproued it vnto the worlde, and haue written againste it, and are mutche ashamed of youre folies.

And, to allege one in steede of many, Cardinal Cusanus hereof hath written thus: Donationem Constantini diligenter expendens, reperi ex ipsamet Scrip∣ture.

manifesta argumenta Confictionis & Falsitatis:* 1.364 Aduisedly weighinge this Do∣nation, or Graunte of constantine,* 1.365 (whereby the Pope claimeth al his Tempo∣ral power) euen in the penninge thereof, I finde manifeste tokens of falsehed, and forgerie.

Againe he saithe, Sunt, meo iudicio, illa de Constantino, Apocrypha: Si∣cut etiam fortassis quaedam alia longa, & magna scripta Sanctis, Clementi, & Anacle∣to Papae ascripta. Ipsae enim Epistolae, applicatae ad tempus illorum Sancto∣rum, seipsas produnt: By my iudgement these Chartars of Constātine are forged: as per∣haps are also other lo••ge, and greate Letters, that beare the name of S. Clemente, and Pope Anacletus. For the Letters them selues, applied vnto the time of these Holy Fa∣thers, betraie them selues.

Againe,* 1.366 the same graunte of Constantine, euen in Gratian the Popes owne Register, is founde onely in the Palea, and not in the Original allowed texte. And in many Olde Bookes, that haue no Glose, it is not founde. And in the Glose vpon the same it is noted thus, Palea ista non legitur in Scholis: in qua con∣tinetur Priuilegium,* 1.367 quod Constantinus concessit Romanae Ecclesiae: Scilicet, vt Primatum inter omnes Ecclesias obtineret: This patche is not read in the Scholes: wherin is conteined the Priuilege, that Constantinus the Emperour graun∣ted to the Churche of Rome: that is to saie, that the saide Churche should haue the Soue∣raintie ouer al Churches.

And,* 1.368 to put the mater oute of doubte, euen Pope Pius him selfe thereof saithe thus, Dicta palea Constantinus, falsa est: The saide, that so beginneth, Con∣stantinus, is starke false.* 1.369 Whereunto Felinus your canoniste addeth these woordes: Et inuehit contra miseros Legistas, qui laborant in disputando, an valuerit id, quod nunquam fuit: And the same Pope Pius rageth earnestly againste the poore Lavviers, for that they take sutche paines to reason, whether that thinge maie be good, and auailable in Lawe, that neuer was made.

And againe, the same Doctoures,* 1.370 that woulde seeme moste frendely and fa∣uourably to speake of this Donation, by their owne iudgemente, doo quite con∣demne it. For thus they saie, In, Donatione illa audita est Vox Angelorum in aëre dicentium, Hodiè Venenum effusum est in Ecclesiam: At the time of the Confirminge, and passinge of this Donation, there was a Voice of Angelles hearde in the aire, saieinge, This daie Poison is powred into the Churche.

Briefely, to touche somme parte of the Contentes, and Substance of the same, the foolishe Body, that forged it, was so simple, that he knewe not, whether Constantinople stoode in the ••aste from Rome, or in the Northe: Whether By∣zance were a Cittie, or a Countrie: Whether the Emperial Diademe were made of Silke, or of Goulde. He telleth a tale of the Patriarke of Constantinople, that he should be ••oner, and buxom to the Bishop of Rome: and yet at that time, when, as he imagineth, this Graunte was made, the Cittie of Constantinople was not builded, nor and sutche name as yet knowen in the worlde.

And yet is the Marginal Glose hereupon, as good, and as substantial, as the Texte.* 1.371 For, where as the Texte saithe, Contradimus Beato Syluestro phrygium nostrum, id est, mitram: Wee deliuer vnto Blessed Syluester our phrygium, that is to saie, our Miter, there shal you finde this prety note in the Margine,

Nota,* 1.372 quo'd Phrygium factum est ex pennis pauonum: Marke wel, that this Phrygium, or Miter, was made of a Pecockes taile. No doubte, a worthy gifte for an Emperoure: and a meete Miter for a Pope. But, as I saide before, it ••••a∣meth me, in so Childishe a Fable, to stande so longe.

As for youre Greeke Doctour Hieromonachus, he shalbe stalled togeather with youre Clemens, Leontius, Amphilochius, and other like youre worthy

and Weightie Doctours.* 1.373 For shame, what shoulde ye bringe vs this one sely poore Greeke witnesse, whoes name yee neuer hearde before, to testifie of Grauntes and Conueiances made in Rome? Can youre Pope finde out nei∣ther Councel, nor Doctour, nor Father, nor any other Writer of likely recorde, to healpe him in so greate a case, but onely one poore raskal Graecian, that knewe no more of the mater, then you youre selues? It bewraiethe the needinesse of youre cause. He that durste so lewdely to falsifie sutche a Graunte, thereby to intrude him selfe into the possession of the Empiere, woulde not blusshe to falsifie somme Beggerly Witnesse, to auouche the same.

Nowe, where yee woulde seeme to saie, the other Foure Patriarkes stoode euermore at the Commaundemente of the Bishop of Rome: not onely the saide three Patriarkes, whiche neuer neither yeelded, nor knewe any sutche Obedience, but also the general practise of the worlde wil soone reproue you.

Nilus a Greke VVriter saithe,* 1.374 Vt liquidi••s appareat, Papam non imperare alijs omnibus Episcopis, legatur Sextus Canon Synodi Nicenae, quo disertè praecipitur, vt alijs Ecclesiis Alexandrinus, alijs Romanus, alijs Antiochenus praesit: Vt non liceat alteri, alterius prouinciam inuadere: That it maie wel and plainely ap∣peare, that the Pope hathe no Povver or Gouernemente ouer al other Bishoppes, reade the Sixthe Canon of the Nicene Councel. There it is expressely Commaunded, that the Bishop of Alexandria shal haue the rule ouer certaine Churches, and the Bishop of Rome ouer certaine, and the Bishop of Antioche likewise ouer certaine: And that it shal not be laweful for any one of them, to inuade the Jurisdiction of an other.

The Emperoure Iustinian saithe, Ecclesia Vrbis Constantinopolitanae Romae Veteris praerogatiua laetatur:* 1.375 The Churche of the Cittie of Constantino∣ple enioieth nowe the prorogatiue of Rome the Elder. Nicephorus saithe, Romano & Constantinopolitano Episcopo ex aequo paria sunt & dignitatis praemia, & honorum iura: The title of dignitie, and right of honoure, geeuen to the Bishop of Rome, and the Bishop of Constantinople are one, and equal.

So likewise it was determined by Decree in the Councel of Constantino∣ple: Definimus Sedi Constantinopolitanae paria Iura,* 1.376 & Priuilegia cum Sede Veteris Romae: Wee decree, that the See of Constantinople shal haue Rightes, and Priuileges equal with the See of Olde Rome. Therefore, as it is saide before, Gennadius, togeather with the Councel of Constantinople, wrote thus vnto the Bishop of Rome: Cures Sanctitas tua Vniuersas tuas Custodias, tibi{que} Subiectos Episcopos:* 1.377 Let your Holinesse see vnto al youre owne Cures, and to the Bishoppes, that be subiecte vnto you.

S. Cyprian, Cyrillus, Athanasius, and others, writing, either of, or vnto the Bishop of Rome, cal him, not their Lorde and Maister, vnto whom of duetie they ought Obedience, but their Brother, and their Felovve Seruaunte. Yea the Pope him selfe, in some cases, hathe rather offered his Obedience vnto other Bi∣shoppes.* 1.378 For thus writeth Pope Liberius vnto Athanasius the Bishop of Alexandria: Quaeso vt huic confessioni subscribas, vt ego securior efficiar, & tua man∣data inhaesitanter obeam: I beseche thee to subscribe to this Confession, that I maie be out of doubte, and maie doo youre Commaundementes vvithout grudginge.

Yet nowe the Bishop of Rome, to mainteine his title by a Write of Right, for as mutche as the foure principal Patriarkes of the worlde haue forsaken him, appointeth out Foure of his ordinarie Chaplens, and geeueth them the names of foure Patriarkes: The first for Constantinople: the seconde for Alexandria: the thirde for Antioche: the fourthe for Hierusalem. And thus, hauing these foure at Commaundemente, in his pleasante fau••••e, he ruleth, and gouerneth the whole worlde. In sutche a solemne brauerie, the greate Cham of Tartarie at this daie,

after he hath dined him selfe,* 1.379 soundeth out a trumpet, and geeueth al the kinges, and Emperours of the worlde leaue to goe to dinner: and in this imagination, and ioilitie, he continueth his claime to the possession of al the worlde, euen by as good right and Title, as doothe the Pope. And when so euer the Pope him selfe, in his owne personne, openly, and solemnely saithe his Masse, he commaun∣deth the Gospel, and Epistle to bee readde in Greeke. Whereupon his owne Maister of Ceremonies saithe thus:* 1.380 Hanc consuetudinem hinc ortam puto, vt appa∣reat Romanam Ecclesiam in se continere Vtram{que} Gentem: Hereof, I thinke, this Custome firste proceeded, that hereby it maie appeare, that the Churche of Rome contei∣neth in it Bothe Nations.* 1.381* 1.382* 1.383 Al this notwithstāding, Antoninus saithe, Hoc Graeci non credunt. For al this, the Greekes beleue it not.

The obiections of Iustinian, and of the Councel of Sardica, are answeared in my Former Replie to M. Hardinge.

The Apologie, Cap. 6. Diuision. 11.

Whiche of the Anciente Holy Fathers euer called you Lorde, and God?

M. Hardinge.

None that wise is, so speaketh absolutely: neuerthelesse in some certaine sense, S.* 1.384 Clement cal∣leth euery Bishop. Terrenum quendam Deum, a certaine earthly God, as it is written,‡ 1.385 I haue saide, ye are Gods, &c.

The B. of Sarisburie.

So that yee make not the Pope an Absolute God, ye thinke, ye maie other∣wise cal him God safely, and without preiudice. A proper shifte, to mainteine a vaine man in y^e possession of his Godhed.* 1.386* 1.387* 1.388* 1.389* 1.390* 1.391* 1.392 In sutche a pleasant imaginatiō Antio∣chus sommetime the king of Syria, intituled him selfe by the name of God. So the Emperoure Domitian vsed to assigne his Proclamations: Dominus Deus vester Domitianus: Youre Lorde God Domitian. So the Emperoure Caligula called him selfe, Deum optimum Maximum, & Iouem Latialem: The Beste, and moste mighty God, and the greate God Iuppiter of Italie: So Sapores, the great king of Persia, called him selfe, Fratrem Solis, & Lunae: The brother of the Sonne, and the Moone: So the peeuishe Physician Menecrates called him selfe Iuppiter: So Nicostratus called him selfe Hercules: So Nicagoras made him selfe a paire of whinges, and would needes be called the God Mercurius: So Manichaeus the Heretique called him selfe the Holy Ghoste: So the Romaines in olde times ere∣cted vp an Image in the honour of Simon Magus the Sorcerer, with this Inscrip∣tion, or Posee, Simoni Sancto Deo: In the honoure of Simon the Holy God. By this youre so handesome Distinction, M. Hardinge, of God Absolute, and God not Absolute, I see not, but euery of these might wel, and safely haue maineteined his title without blame.

Certainely,* 1.393* 1.394* 1.395 in this arrogante vanitie, scarcely any of al these was euer compa∣rable to the Pope. Pope Nicolas saithe, Constat Summum Pontificem à Pio Principe Constantino Deum appellatum. It is wel knowen, that the Pope, of the godly Prince Constantine, was called God. Likewise the Pope was wel content, to suf∣fer one of his Parasites to saie vnto him, in the late Councel of Laterane, Tu es alter Deus in terris: Thou arte an other God in Earthe. Likewise Cardillus the Spaniard in Defence of the Popes La••e Chapter at Trident, oftentimes calleth

the Popes late Chapter at Tridente, oftentimes calleth y^e Pope Terrenū Deum, An Earthely God: By the same style, and right, whereby Holophernes sometime saide,* 1.396 Nobuchodonosor est Deus Terrae: Nabuchodonosor is the God of y^e Earth.

Vpon the Popes owne Clementines, yée shal finde the mater thus taken vp, & qualified with greate indifferencie, and modestle, and thus specially noted in the Margine:* 1.397 Papa nec Deus est, nec Homo. And, to leaue other his like blasphe∣mo••••, & fond styles,* 1.398* 1.399* 1.400 in an other like Glose yée shal finde it written thus, Credere, Dominum Deum Nostrum Papam non potuisse statuere, prout statuit, Haereticum censeretur: To beleeue, that Our Lorde God the Pope might not decree, as he decreed, it were a mater of Heresie. Here haue we founde by expresse, & plaine woordes, euen in the Popes owne Authentical, and allowed Booke, Our Lorde God the Pope.

These thinges might seeme vncredible, had not S. Paule foretolde vs, that the Man of Sinne should sit in the Temple of God, and shewe him selfe, as if he were God. S. Gregorie, writinge of Antichriste, saithe thus, Cùm sit damnatus Homo, & nequaquam Spiritus, Deum se esse mentitur: Whereas he is a damned man, and not a Spirite, by lieinge, he faineth him selfe to be God. Anselmus saithe, Simulabit se Religiosum, vt sub specie decipiat Pietatis: Imò se Deum esse dicet: & se Adorari fa∣ciet: at{que} regna Coelorum promittet: Antichriste shal faine him selfe to be Holy, y^t he maie deceiue menne vnder the Coloure of Holinesse. Yea, and he shal cal him selfe God: and shal cause him selfe to be woorshipped: and shal promise y^e Kingdome of Heauen. Eusebius saith,* 1.401 Hoc est Argumentum, eos odisse Deum, quo'd velint seipsos appellari Deos: This is a token y^t they hate God, for y^t they wil haue them selues called by the name of God.

Likewise saith the Ancient Father Irenaeus, Antichristus existens Aposta∣ta, & Latro, quasi Deus, vult Adorari: & cùm sit Seruus, Regem se vult praeco∣niari: Antichriste, beinge a Renegate, and a Theefe, yet wilbe woorshipped as a God: and beinge but a slaue, yet he wilbe Proclaimed, and published, as a Kinge. Therefore, al∣though y^• Pope be not, as you saie, an Absolute God, or an Absolute Christe, yet without any great inconueniēce, I trowe, he maie wel be an Absolute Antichriste.

The Apologie, Cap. 6. Diuision. 12.

Whiche of the Anciente Holy Fathers euer saide, that you are not a mere Natural man, but a certaine Substance made, & growen to∣geather, of God and Man?

M. Hardinge.

Can you bring him before his face,* 1.402 that shall saie so vnto him? I warrant you (ma••ster Defender) he shal either be reproued for his flattering, or proued to vnderstāde no more by it, then* 1.403 a certaine di∣uine power aboue the Naturall state of men,‡ 1.404 or warned, that he be more circūspecte in his glosinge, when Heretikes are ready to slaunder the whole Churche, because of one Priuate mans affection.

The B. of Sacrisburie.

He that maie cal him selfe, Lorde, and God, maie easily Claime him selfe to be more,* 1.405 then a man. In y^e Popes owne Decretalles, it is noted thus in the Margine, Papa nō est Homo: The Pope is not a Man. Your Glose vpon the Popes owne clementines, allegeth these woordes out of one of your allowed Poëtes, Papa stu∣por Mundi: The Pope is the Woonder of the Worlde. And againe, Nec Deus es, nec Homo: quasi neuter es inter Vtrun{que} ••hou arte neither God, nor Man: In a manner Thou arte neither of bothe: but rather a meane bitweene bothe.

By the Authoritie of this Doctoure, it appeareth, that the Pope is neither God, nor Man. Angel, I trowe, he is not. What other Creature ye maie make of him, I leaue to you further, to consider.

The Apologie, Cap. 6. Diuision. 13.

Whiche of the Anciente Fathers euer saide, that you are the onely Headspringe of al Lavves?

M. Hardinge.

VVhsoeuer saithe it, speaketh not without euident reason, consideringe that of the Principall of euery gouernement, all lawes belonginge to the same, be deducted and deriued.

The B. of Sarisburie.

Here haue ye brought vs a ful simple reason, as God knoweth. But to haue brought vs somme Authoritie of Doctoure, or Councel, it had benne better.

The Apologie, Cap. 6. Diuision. 14.

Whiche of the Anciente Fathers euer saide, that you haue Povver ouer Purgatorie?

M. Hardinge.

* 1.406 O that ye would firste beleue a Purgatorie, and then shoulde ye vnderstande, what dispensation of loosing and bindinge is committed to the Vicare of Christe.* 1.407 For, as Esaie saithe, Excepte ye be∣leue, ye shal not vnderstande: and the consequent doctrine must needes be obscure, as longe as the prin∣cipall grounde thereof is wickedly denied.

The B. of Sarisburie.

Of your Purgatorie fantasies, wee haue sufficiently saide before. Where ye wishe, wee woulde beleue, there is a Purgatorie, Verily wee beleue constantly, what so euer God hath willed vs to beleue.* 1.408 S. Paule saithe, Faithe commeth by hearinge: Hearinge commeth by the VVoorde of God: and thereby onely is Faithe directed. As for your Folies, & Mockeries, thei are subiecte to Fansie, and not to Faithe.* 1.409* 1.410 S. Augustine saith, Nemo de Christo credat, nisi quod de se credi voluit Christus: Let no man beleue of Christe, but that, that Christe hath commaunded him to be∣leeue of Christe. Againe he saith, Constat Fidem stultam non prodesse, sed potiùs obesse: It is certaine, that Foolishe Faithe doothe no good, but rather burteth. Not∣withstanding though al your Listes, & gaineful Territories of Purgatorie were fully graunted, yet should it be very harde for you to proue, either by Scripture, or by Doctoure, that the Pope beareth any greater Authoritie, or swea there, to commaunde in, or out at his pleasure, then any other simple Priste. Al be it, one of your allowed Doctours saithe,* 1.411 Purgatorium est peculium Papae: Purgatorie is the peculiare possession of the Pope.

The Apologie, Cap. 6. Diuision. 15.

Whiche of the Anciente Fathers euer saide, that you are hable to Commaunde the Angels of God, as ye liste your selfe?

M. Hardinge.

Nor olde Father,* 1.412 nor newe Doctour. And what so euer he be, that shal so tell you, beleue him not. He speaketh not Catholikely: and you must make no scruple in suche matters.

The B. of Sarisburie.

Here, at laste, M. Hardinge, for shame, yée are faine to yeelde. No Doctoure, ye saie, euer thus saide, neither Olde, nor Nevve. How be it, hereto ye haue laide a very special exception: If any man haue so saide, saie ye, what so euer he were, he spake not Catholikely. And yet againe ye tel vs further, How so euer it be, we should neuer be scru∣pulous in suche matters.

But what if the Pope him selfe,* 1.413 the Father of al Fathers, and Doctoure of al Doctours, bothe Newe, and Olde, haue not blusshed to saie the same? Maie wee saie, as you saie, The Pope him selfe vvas not Catholique? Or, if wée so saie, wil you beleeue it?

In déede, Kinge Xerxes, the greate Kinge of Persia, when he had brought ouer his huge Armie into Graecia, sente out his letters of defiance vnto the greate Mounte Athos,* 1.414 that is in Macedonia, & commaunded him to stande stil, and not to st••rre a foote, nor to woorke any pispleasure, either to him selfe, or to his Armie. Euen by like Authoritie, and with as good discretion, the Pope hath vsed to sende out his Preceptes, & Princely Letters, and to commaunde Angels, Archangels, & al the Povvers of Heauen, to comme, to goe, to fetche, to carrie, & to be ready to doo his wil. Therefore is he the better contente, to heare his frendes tel him thus, Tibi data est omnis potestas,* 1.415* 1.416 supra omues potestates, tam Coeli, quàm terrae. Qui totum dicit, nihil excludit: To thee is geeuen al māner of Power, aboue al Powers, as wel of Heauen, as of Earthe. He that saithe, Al, excepteth nothinge.

Felinus your Doctoure saith thus, Nedum Circa Coelestia, Terrestria, & In∣fernalia papa gerit Vicariatum Christi, sed etiam super Angelos, Bonos, & Ma∣los: The Pope hath Christes Lieutenantship, not onely ouer thinges in Heauen, ouer thinges in Earthe, and ouer thinges in Hel, but also ouer the Angels, bothe Good, and Badde.

Innocentius the Pope him selfe saithe, Vicario Creatoris omnis creatura Subiecta est: Vnto the Creatours Lieutenante euery Creature is subiecte. Your owne Doctoure Antoninus,* 1.417 the Archebishop of Florence, saith, Potestas Papae maior est omni alia potestate creata, aliquo modo extēdens se ad Coelestia, Terrestria, & Infernalia: vt de ea verificari possit, quod dictum est, Omnia Subiecisti sub pedibus eius: The Popes Povver is greater, then any other power, that God euer made: and after a sorte stretcheth it selfe vnto thinges i•• Heauen, thinges in Earth, and thinges in Hel: so that, of that Povver the woordes maie be verified, y^t are written by the Prophete Dauid,* 1.418 Thou haste made al thinges subiecte to his fecte. Camotensis saithe, Papa An∣gelis praecipit, & potestatem habet in Mortuos: The Pope commaundeth the An∣gels (of God), and hath power ouer the Deade. Gregorius Haimburgensis saithe, Vt termiuis v••ar suorum Adulatorum,* 1.419* 1.420* 1.421 Papa Angelis habet imperare: To vse the woordes of his Platterers, the Pope hath Povver to commaunde the Angelles. There∣fore, if any man happen to die vpon y^e waie, as he passeth in Pilgremage to Rome, Pope Clemente. 6. commaundeth the Angelles of God, to be at hande, and to carrie his soule immediately into Heauen.

Hereto, and to al other the like, M. Hardinge saithe, These Popes, these Do∣ctours, these Fathers, these Pages, these Parasites, herein were not Catholique.

Notwithstandinge, he saithe further, If the Pope, for his fansie, take somme∣what vpon him, and sommetimes be a litle ouer bolde with Goddes Angelles, to Commaunde them, and Countremaunde them, at his pleasure, in sutche cases we ought not to be ouer scrupulous.

The Apologie, Cap. 6. Diuision. 16.

Whiche of the Anciente Fathers euer saide, that you are the Lorde of Lordes, and Kinge of kinges?

M. Hardinge.

He vseth the cleane contrarie Title, callinge himselfe Seruum Seruorum Dei, the Seruante of the Seruantes of God. Yet if he, for the largenesse of his iurisdiction, haue a number of Lordes and Kinges within his folde,* 1.422 although he himselfe dothe not boast of it, yet in a righte good sense, that Title maie be geuen to him.

The B. of Sarisburie.

Notwithstandinge the Pope cal him selfe the Kinge of Kinges,* 1.423 & the Lorde of Lordes:* 1.424 Notwithstāding he saie, The Emperour is so far inferiour vnto him, as the Moone is inferioure vnto the Sonne: Notwithstandinge he saie, The Em∣peroure is but his Bailife, his Stevvarde, & his Man: Notwithstandinge he saie, He hath power to set vp, & to put downe Kinges, and Emperours at his pleasure, Yet, saithe M. Hardinge, al this maie be spoken in right good sense: for the Pope vseth a cleane contrarie Title, and calleth him selfe, Seruum Seruorum Dei, The Seruante of Goddes Seruantes. Thus he thinketh it sufficient, to weighe matters onely by Title, and not by Truthe.

How be it, al this is but plaieinge vnder a Visarde. The Diuel seldome thew∣eth his hornes:* 1.425 but rather changeth him selfe into an Angel of Lighte. Touching this Title, As the Pope calleth him selfe a Seruante, euen so doothe the Empe∣roure likewise abase him selfe to the name of a Seruante. If ye doubts hereof, reade your owne Glose vpon your Decretalles.* 1.426* 1.427* 1.428 The woordes there be these: Etiam Imperator seipsum appellat Seruum: LIkewise againe the same Glose saithe, Papa se seruum appellat, & Imperator vocat se Seruum Vltimum Ecclesiae: The Pope calleth him selfe a Seruante, and the Emperoure calleth him selfe the vilest Seruante of the Churche.

Al this is nothinge els, but a politique kinde of dissimulation, and Hypocri∣s••e. For if these be Seruantes, I praie you then, whoe be Lordes?

Herueus, one of your owne Doctours, hereof saithe thus, Dicere, quo••d talia di∣cum Summi Pontifices ex Humilitate, est omni•• o' perniciosum. Et hoc est po∣nere os in Coelum. Philosophus dicit, hoc esse peccatum Ironiae, quod opponitur virtuti. Et addit, tales humiles non esse virtuosos, sed timidos, & blanditores. Et Augustinus ait,* 1.429 Cùm Humilitatis causa mentiris, si nō eras peccator antequàm mentireris, mentiendo peccator efficeris: To saie, that the Popes speake these woordes of Humilitie, it were very hurteful. And this is, To set the face against the Hea∣uens. Aristotle saithe, this is the ••••nne of Dissimulation, or Hypocrisie, whiche is con∣trarie vnto vertue. And saithe further, that sutche humble menne are not vertuous, but feareful, and flatteringe. And S. Augustine saithe, when so euer thou speakest vntruthe vnder the coloure of Humilitie, if thou were not a sinner before, yet by tellinge vntruthe thou arte made a Sinner.

Good Reader, pul of this painted Visarde: & vnder this vaine Title of, Seruant of Seruantes, thou shalt finde a Lorde of Lordes. For proufe hereof, thus y^e Pope him selfe saith: Neither Emperoure▪ nor Kinge maie iudge the Pope.* 1.430 And his rea∣son is this, Non est Seruus supra Dominum: For (the Emperoure beinge a) Ser∣uante, in not aboue (the Pope, that is) his Lorde. Thus yée sée, he that so humbly calleth him selfe the Seruante of Seruantes, if ye touche him, or anger him, wil sud∣dainely change him selfe into the Kinge of Kinges, and Lorde of Lordes. For in these woordes he plainely, & expressely calleth the Emperoure the Seruante, and him selfe the Lorde. And, what so euer he saide to the contrarie, verily the Popes Exposition muste néedes be more Authentical, then M. Hardinges.

He maketh the Emperoure to holde his Stitope: He maketh the Emperoure to leade his Bridle: He maketh the Emperoure to kisse his Foote: He maketh the Emperoure to lie downe grouelinge,* 1.431 and setteth his foote on his necke: And yet stil calleth him selfe, The Seruante of Seruantes. Fewe good Seruantes wilbe to homely with their Maisters. Doctoure Bonner saithe thus, Notwithstan∣dinde the Pope be a very Roueninge Woulfe, dressed in Sheepes clothinge, yet he calleth him selfe, The Seruante of Seruantes.

The Apologie, Cap. 7. Diuision. 1.

We canne also goe further with you in like sorte. What one, a¦mongest the whole numbre of the olde Bishoppes and Fathers, euer taught you either to saie Priuate Masse, whiles the people stared on, or to lifte vp the Sacramente ouer your heade, in which pointes consisteth nowe al your Religion: Or els to mangle Christes Sa∣cramentes, and to bereue the people of the one parte, contrarie to Christes Institution, and plaine expresse woordes? But that wee maie once come to an ende: What one is there of al the Fathers, whiche hath taught you to distribute Christes Bloude, and the Ho∣ly Martyrs Merites, and to selle openly your Pardons, and al the roomes and lodginges of Purgatorie, as a gaineful kinde of mar∣chandise?

M. Hardinge.

Your obiections of Priuate Masse, of liftinge vp the blessed Sacramente, of ministringe the Com∣munion vnder one Kinde, be as common with you, as Life be with Beggars, and lies with Heretikes. For in deede your questiōs be but beggarly and hereticall. Touching the same. I haue saide‡ 1.432 so muche in roy answeare to M Iuell your nearest frende his Chalenge▪ as here to rehearse it againe,* 1.433 it is needelesse. You maie seeke it there. The Doctrine of pardons I iudge verily you vnderstande not. Here is no oportunitie to discusse it. The full treatise of the same requiringe a longe processe, maie wel to an other time be differred.* 1.434 Of Purgatorie I haue saide some deale here before. These be the matters, wherein you and your ignorant felow ministers gladly shewe your vile railinge, and scof∣finge eloquence. Yet concerninge the doctrine of pardons* 1.435 least I saie nothinge, this much I haue thought good to saie here.

In the Sacramente as wel of Baptisme, as of penaunce, al the bandes of sinne are loosed, and the whole euerlastinge paine due to sinne is forgeuen. At Baptisme no temporall paine is enioyned to vs, because Christe moste freely bestoweth the benefite of his death vpon vs at that our firste entrie in∣to the Churche.‡ 1.436 But if afterwarde we abuse his mercie, returninge againe to filthy sinne, Christe would our seconde, thirde, and al other reconciliations from thence foorth, to be with due sa∣tisfaction, not of his dreadful angre, (whiche onely his bloude, and the Sacrament of penaunce, by due contrition and confession in deede or in vowe receiued, is able to remoue) but with satisfactiō of such temporal paine, as his mercifull iustice required bothe of all others from the beginninge, and* 1.437 name∣ly of Kinge Dauid:* 1.438 To whome confessinge his faulte Nathan saide, Our Lorde hath put a way thy Sinne, thou shalte not die. Beholde the forgeuenesse of the mortal sinne, and of the euerlastinge paine due to the same. But yet so is it forgeuen, that withal it is transferred into a temporal satisfaction. VVhat was that? It foloweth in the storie, that bicause Dauid through his aduoutrie and murther had caused the ennemies of God to blaspheme his holy name, the childe borne of the wife of Vrias should surely die. And so it came to passe. If the death of a Sonne be so greuous a punishment to a good Father, that King Dauid was content to praie, to faste, to lie on the groūde, afflicting him selfe seuen daies, onely to trie whether he might as it were by exchaunge bie out the death of his Sonne, and yet so could not obteine his desire: we may be most certaine, that the very best frendes of God, sinning after Baptisme (or circuncision, whiche in the olde lawe stode in place thereof) muste by ordinary course sarisfie with some temporall affliction that iuste iudgement of our merciful Make and Redeemer, if farther grace be not founde by some other waie. This satisfaction hath benne therefore iustly called the thirde and last parte of penaunce. VVhiche if it be not fulfilled in this life, vndoubtedly it shal be straightly exacted in the worlde to come in the fire of Purgatorie. For that sinnes maye be in an other worlde forgeuen to those who die not in the deadly bondes of them,‡ 1.439 our Sauiour hath geuen

vs to vnderstande,* 1.440 sayinge, That the sinne against the Holy Ghost shal not be forgeuen, neither in this worlde nor in the worlde to come, whereof it appeareth that somme other Sinnes may be forgeuen in the worlde to come.

VVell, this satisfaction may notwithstanding be fulfilled more then one waie. For a man beinge once by the Sacrament of penaūce iustly reconciled to the mystical Body of Christe, which is his Church, wherein (as the Prophete saithe) a faithfull man is made partaker of al that feare God and keepe his commaundementes:* 1.441 we haue in that bande of peace suche an vnitie of Spiriie communicated to vs al, that the defect of one may be in spirituall causes* 1.442 supplied out of the plenty of all others his felowe membres,* 1.443 accordinge as the Apostle saithe,‡ 1.444 Beare ye one an others burdens. And because the Head (whiche is Christe) is the chiefe membre of all, and farre more then all the rest, such influence is from him deriued throughout his mysticall Body, that euen his death may as well inwardely by charitie, as outwardly by another waie also be applied to vs for the pardoninge of that temporal satisfactiō, which after the Sacrament of penaunce is lefte vnforgeuen. And that is by such authoritie, as Christ gaue to Peter, saying:* 1.445 To thee I will geue the Keies of the Kingedome of Heauen, and what so euer thou bindest in Earth, it shal be bounde also in Heauen, and what so euer thou* 1.446 loosest in Earth, it shall be loosed also in Heauen. Lo, what so euer Peter looseth in earth, it shall be loosed in the sight of God. If therefore the Pope, who succedeth Peter, do by iuste cause loose not onely the mortall Sinne by the sacrament of penaunce, but also the bande of Temporall paine, whiche remaineth yet due to to the Sinne: it is vndoubted, that suche paine is loosed in the sighte of God. The cause of loosinge must be, not onely the will of the Pope (who is put in Authoritie to builde, and not to destroy: to di∣spense, and not to lauishe) but a reasonable change or recompence substituted in that behalfe, suche as apperteineth to the Honour of God; or to the profite of soules: As mainteininge warr and fightinge against infidels for the defence of Christendome, recouery of the Sepulchre of Christe, succouringe wi∣dowes, Orphanes, or other poore persons, the buildinge or mainteininge of Holy places, the visitinge of Prisons and Martyrs toumbes, or any like Deuout and Charitable deedes. VVhiche whiles the faithfull Christian dothe obediently performe (although otherwise the thinge enioyned be not great) he may ob∣teine remission also of that temporall satisfaction, whiche was left in penaunce vnremitted. This kinde of Pardon S. Paule gaue to that notorious sinner,* 1.447 who at Corinth had his Fathers wife, and was for that faulte separated from the Churche of God, to be afflicted temporally in his fleashe. But when the Corinthians had informed S. Paule of his earnest and true repentance, and had shewed their owne fauour and good willes towarde him:* 1.448 the Apostle answeareth, VVhome yee forgeue ought, I also (forgeue) for I also in that I haue forgeuen, if I haue forgeuen ought, for your sakes in the person of Christe, I haue forgeuen it. VVell, we are assured the Apostle speaketh of forgeuinge such afflictions, as the partie was in, by reason he was deliuered out of the defence of holy Church, to that state, where the Deuill,* 1.449 as S. Chrysostome vpon that place noteth, Pro solutione Peccatorum, for payment of his Sinnes, might vexe him: and wherein suche persons beinge put to their penaunce, vsed to remaine for a certaine space of moneths or yeeres, vntill their penaunce were done and expired. Now the recon∣cilinge of the man not yet hauing done due satisfaction before his ordinary time, is a pardon. VVhich the Apostle saithe, he dothe geue in the person of Christe, as hauinge auctoritie of him to doo it: and for the Corinthians sakes, as who were able by their Holy Praiers and common sorowe (whereof the A∣postle speaketh) to make recompence for that whiche lacked on the behalfe of his owne satisfaction. If this muche doo not satisfie any man,* 1.450 desiringe to be fully resolued herein, let him resorte to the Latine woorkes of the Holy and learned Bishop of Rochester.

The B. of Sarisburie.

These obiections, ye saie in your pleasante homely comparison, are as common with vs, as Life vvith Beggars. And yet to my remembrance, neither you•• Pri∣uate Masse, nor your Halfe Communion was euer touched in this whole Apolo∣gie, more then once, before this place: the Liftinge vp, or Shevvinge of the Sa∣cramente, not once at al. ye shoulde haue weighed your aduantages better, M. Hardinge, before ye thus bestowed your lothesome quarrels.

But thought you in déede,* 1.451 M. Hardinge, I wil not saie, as you saie, that with so Lovvsy, and Beggerly, but that with so poore, and simple stuffe ye shoulde be hable to mocke the worde? Many fonde tales bothe you, and your felowes haue sent vs ouer: but a fonder tale, then this tale is, of your Pardonnes, and Purgato∣ries, ye haue sente vs none. I muste saie to you, as S. Augustine sommetime saide to Iulianus the Pelagian Heretique:* 1.452 Necessitate compellitur Talibus pannis in∣dui dui tam magna etiam Vestra superbia: Your Pride, be it neuer so greate, euen for very poore neede and beggerie, is faine to couer it selfe with sutche soary clowtes.

I beseche you, consider, howe aduisedly, and reuerently ye vse Goddes Holy VVoorde.* 1.453 Thus you saie, Nathan saide vnto Dauid, Our Lorde hath put awaie thy sinne: thou shalt not die: Christe saithe, The Sinne againste the Holy Ghoste shal not be foregeuen, neither in this Worlde, nor in the Worlde to comme: Or, as S. Marke saithe, Non habe•• remissionem in Aeternum:* 1.454 Sed reus erit Aeterni delicti: He hath not remission for Euer: but shalbe guilty of Euerlastinge Sinne. S. Paule saithe, Beare ye one an o∣thers burthen. Christe saithe to Peter, To thee wil I geeue the Keies of the Kingedome of Heauen, &c. S. Paule said of him, y^e had liued in shameful inceste with his Fathers wife,* 1.455 Let sutche a one be geuen ouer to Satan. These be your Scriptures: hereof ye ful discretely, and learnedly Conclude thus: Ergo, The Pope hath a vvarrante suffi∣ciente to graunte his Pardonnes, and that, as vvel to the deade, as to the quicke.

O M. Hardinge, God is not to be mocked: feare his iudgementes: Abuse not his Name, or Woord in vaine. Ful wel you know, that neither Dauid, nor Nathan, nor Christ, nor Paule were Pardōmoungers. What should I further saie to him, that with so greate a countenance, and so mutche a doo, can saie nothinge? Let S. Augustine briefely answeare al these vanities. Thus he saithe, Hoc quid est aliud, nisi diligēter pro humana suspicione contendere,* 1.456 & Scripturas Sanctas negligenter atten∣dere? What thing els is this, but stoutely to striue for mannes fansie: and negligently to consider Goddes Holy VVoorde?

The Prophete Dauid, vpon whom ye woulde séeme to grounde these folies, answeareth you thus, Narrauerunt mihi iniqui fabulationes: Sed non vt lex tua Domi∣ne: The wicked haue tolde mee many foolishe tales:* 1.457 But, O Lorde, nothinge as thy Lawe. S. Augustine, & if he were nowe aliue, he woulde saie of you, as he saide of other your Predecessours, O Vanitas, vendens Vanitatem, Vanitatem audituris, Va∣nis, & Credituris:* 1.458 O Vanitie, sellinge Vanitie, to them that wil heare Vanitie: and Vaine are they, that wil beleue it.

Leo saithe, In hanc insipientiam cadunt, qui cùm ad cognoscendam Veritatem aliquo impediuntur obscuro,* 1.459 non ad Propheticas voces, non ad Apostolicas Literas, nec ad Euangelicas Authoritates, sed ad semetipsos recurrunt: Into this folie they fal, that, when they be hindered by some darkenesse from the knowledge of the Truthe, goe not to the Voices of the Prophetes, nor to the Writinges of the Apostles, nor to the Authorities of the Gospelles: but onely haue recourse vnto them selues.

Now, somewhat to saie particularely of the mater, touching your pardonnes, your owne Doctoure Syluester Prieriâs, Maister of the Popes Palaice, writeth thus: Indulgentiae Authoritate Scripturae non innotuere nobis: Sed Authori∣rate Ecclesiae Romanae,* 1.460 Romanorum{que} pontificum, quae maior est: Pardonnes are not knowen vnto vs by the Authoritie of the Scriptures: but by the Authoritie of the Churche of ••ome, and of the Popes, whiche is greater, then the Authoritie of the Scriptures.

Therefore, M. Hardinge, by this Doctours iudgemente, it was greate folie to allege so many Scriptures for proufe of your Pardonnes. For here yée are taught in good sadnesse, that your Pardonnes can neuer be proued by any Scriptures. It had benne mutche better for you, to haue alleged onely the Popes Authoritie.

For that,* 1.461 as your Syluester teacheth you, far passeth al the Authoritie of the Scri∣ptures.

Roffensis saithe,* 1.462 Ego respondeo, non satis certo constare, à quo primùm Indul∣gentiae tradi coeperint. Apud Priscos vel nulla, vel certè quàm rarissima fiebat mentio de Purgatorio. Quàm diu autem nulla esset cura de Purgatorio, nemo quaesiuit Indul∣gentias. Nam ex illo pendet omnis Indulgentiarum aestimatio. Si tollas Purgatoriū, quorsum Indulgentijs opus erit? Coeperunt Indulgentiae, postquàm ad Purgatorij Cruciatus aliquandiu trepidatum est. Thus I answeare: It cannot wel appeare, from whom Pardonnes first beganne. Emonge the Olde Doctours, and Fathers of the Churche, there was either no talke at al, or very litle talke of Purgatorie. But as longe as Purgatorie was not cared for, there was no man that sought for Pardonnes. For the whole price of Pardonnes hangeth of Purgatorie. Take awaie Purgatorie, and what shal we neede of Pardonnes? Pardonnes beganne, when folke were alitle fraide with the paines of Purgatorie.

Iohannes Maior saithe,* 1.463 De Indulgentijs pauca dici possunt per certitudinem, quia Scriptura de illis expressè non loquitur. Nam quod ditur Petro, Tibi dabo Cla∣ues, &c. certum est, quò'd opor••er intelligere illam Authoritatem cum sale. Fatuae ergo & superstitiosae sunt quaedam Indulgentiae viginti millium anno∣rum: of Pardonnes little maie be saide of certainetie: for the Scripture expressely saith nothinge of them. Touchinge that Christe saith vnto Peter, Vnto thee wil I geeue the Keies &c. we muste vnderstande this Authoritie with a corne of Salte (otherwise it maie be vn∣sauery). Therefore certaine of the Popes Pardonnes, that promise tvventie thou∣sande yeeres, are foolishe, and superstitious.

Your Schole Doctoures them selues were woonte sommetime to saie,* 1.464 Inuentio indulgentiarum est pia fraus, & dolus non malus, quò populus officioso erro∣re trahatur ad pietatem: The Diuisinge of Pardonnes is a Godly guile, and a hurtelesse deceite: to the intente, that by a deuoute kinde of E••oure the people maie be drawen to God∣linesse.

Alphonsus de Castro saithe,* 1.465 Nulla res est, quam minùs apertè Sacrae Literae prodiderint: & de qua minus vetusti Scriptores dixerint. Non est mentio vlla de Indulgentijs: There is nothing that the Scriptures haue lesse opened, or whereof the Olde Learned Fathers haue lesse written, then Pardonnes. Of Pardonnes (in y^e Scriptures and Doctoures) there is no mention.

Of the shamelesse Marchandise, and sales hereof, many Godly menne haue complained.* 1.466 Ye haue turned godlinesse into gaine: and, as S. Peter saithe, Through couetousnesse, by fained speache, yee haue made Martes, and Markettes of the people. One of your owne frendes saithe thus,* 1.467 In multis Breuibus continentur tot Indulgentiae, vt boni Viri mirentur, vnquàm de Conscientia Papae, vel alicuius boni viri potuisse illa procedere: In many of theire Bookes there are conteined so many daies, and yeeres of Pardonne, that good menne marueile, that thei coulde euer comme out, by the Consente either of the Pope, or of any other god man.

To conclude,* 1.468 wée wil saie with S. Augustine, Fratres, Iesum Christum Iustum habemus Aduocatum apud Patrem. Ipse est propitiatio pro Peccatis nostris: Hoc qui te∣nuit, Haeresim non fecit: Hoc qui tenuit, Schisma non fecit. Vnde enim facta sunt Schismata? Cùm dicunt homines, Nos iusti sumus: Nos Sanctificamus immun∣dos: Nos iustificamus impios: Nos petimus: nos impetramus: My Brethera, wee haue Iesus Christe the Righteous our Aduocate with the Father. He is the Propitiation, or Par∣donne for our sinnes. He that helde this, neuer made Heresie: He that helde this, neuer made Schisme. For whereof doo Schismes comme? Hereof they comme: when menne saie, (as now the Pope saithe,) Wee are righteous: Wee doo make Holy the vnholy: VVee doo iustifie the wicked: VVee doo Praie: we doo obteine.

The Apologie, Cap. 8. Diuision. 1.

These menne are woonte to speake mutche of a certaine secrete Doctrine of theirs, & of their manifold & sundrie readinges. Let thē therefore bringe foorth sommewhat now, if thei can, that it maie ap∣peare, they haue at leaste readde, or doo knowe sommewhat. They haue often stoutely noised in al corners, where they wente, that al the partes of theire Religion be very olde, and haue benne approued, not onely of the multitude, but also by the consente, and continual obser∣uation of al Nations, and times. Let them therefore once in theire life, she we this theire Antiquitie: Let them make appeare to the eie, that the thinges, whereof thei make sutche a doo, haue taken so long, and large encrease: Let them declare, that al Christiā Nations haue agreed by consente to this theire Religion.

Nay, nay, they turne theire backes, as we haue said already, and flee from theire owne Decrees, and haue cut of, and abolished againe within ashorte space, the same thinges, whiche but a fewe yeeres be∣fore, them selues had established, for euermore, foresooth, to continewe. Howe should one then truste them in the Fathers, in the Olde Coun∣celles, and in the Woordes spoken by God? They haue not, good Lorde, they haue not (I saie) those thinges, whiche they boaste, they haue: thei haue not that Antiquitie, thei haue not that Vniuersalitie, they haue not that Consent, neither of al places, nor of al times. And, though they haue a desire rather to dissemble, yet they themselues are not ignorant hereof: yea, and sommetime also thei let not to con∣fesse it openly. And for this cause they saie, that the ordinaunces of the Olde Councelles, and Fathers be sutche, as maie nowe and then be altered, and, that sundrie and diuers Decrees serue for sundrie, and diuers times of the Churche. Thus lurke they vnder the name of the Churche, and beguile seely creatures withe theire vaine glosinge. It is to be merueiled, that either menne be so blinde, that thei can not see this: or, if thei see it, that they can be so patient, so lightly, & so quietly to beare it.

M. Hardinge.

Here is mutche a doo, and as some saie, greate boste, and smal roste: many wordes, litle matter. The sense of these wordes (if I be not deceiued) resembleth M. Iewels chalenging sprite, as like as an E We re∣sembleth a sheepe. VVhat we can bringe foorth, we saie not‡ 1.469 Neither thinke wee it necessary at your requeste, to shewe, what we haue reade, and what we knowe. Bosting and bragging shewes we leaue to you: that you require, hath ben sufficiently declared other wheres. Al thinges are not to be saide at al times. Yet two of your lowde lies besides other that you make here, I wil be so bolde, as to discouer. The decrees of the late Tridentine Councel (for that is it that you meane) although they be not yet in al place moste exactely obserued, yet be they not repealed, cut of, and abolished againe, as you saie.

* 1.470 And what a fowle lie is that other, where you saie, that our selues acknowledge and confesse openly that the faith and Doctrine, whiche we holde, is not Auncient, and Vniuersal, for times, places, and consente of al? VVhat els meane we, when we chalenge vnto vs and claime the Catholike Faithe? But this is your accustomed slender Rhetorike, when proufes and argumentes of truthe faile you, to vse the figure of impudent lieinge, and saie, that we our selues confesse it to be true, whiche you impute vnto vs. VVhat so euer you saie in this place, we maie of right retourne it euer to you. So we do, and so

take you it, &c. And for ought that I can se yet, as your Synagog had of late the beginninge, so it is like shortely to haue an endinge.

The B. of Sarisburie.

Of al these woordes, and others moe, so vaine, as many, there is not one woord woorthe the answearinge. What affiance M. Hardinge, and his frendes haue in theire Antiquitie, it maie appeare by the laste Diuision.

The Apologie, Cap. 9. Diuision. 1.

But, whereas they haue commaunded, that those Decrees should be voide, as thinges nowe waxen too olde, and that haue loste theire grace, perhaps they haue prouided, in theire steede, certaine other better thinges, and more profitable for the people. For it is a com∣mon saieinge with them, that if Christe him selfe, or the Apostles vvere aliue againe, thei could neither better, nor more Godly go∣uerne Gods Churche, then it is at this presente gouerned by thē. They haue put sommewhat in theire steede in deede: but it is chaffe in steede of vvheate,* 1.471 as Hieremie saith: & sutche thinges, as, accor∣ding to Esaies woordes, God neuer required at theire handes. They haue stopped vp, saith he, al the vaines of the cleare springing vva∣ter, & haue digged vp for the people deceiuable, & puddlelike pits, ful of mire, and filth, vvhiche neither haue, nor are hable to holde pure vvater. They haue plucked awaie from the people the Holy Communion, the VVoorde of God, from whence al comforte shoulde bee taken, the true Worshippinge of God also, and the right vse of Sacramentes, and Praier, and haue geeuen vs of their own, to plaie withal in the meane while, Salte, Water, Oile, Boxes, Spittle, Palmes, Bulles, Iubilees, Pardons, Crosses, Sensinges, and an endelesse rabble of Ceremonies, and (as a man might terme them with Plautus) prety games, to make sporte withal.

M. Hardinge.

Raile and reuel whiles ye wil, the Churche is gouerned by* 1.472 disciline. If Christe himselfe or his Apostles wee aliue againe, the worde, that is to saie,‡ 1.473 the Doctrine of our belefe, no we preached and receiued in the Catholike Church, ‡ neither shoulde be altered, ‡ nor coulde be bet∣tered. ‡ For it is the same, he taught him selfe. And that we doubt not of it, accordinge to his promise, he hath sente the holy Ghoste, to enforme the Churche of al truthe.* 1.474 Remember you not, who saide, I am God,* 1.475 and am not changed? againe, that the worde of God remaineth for euer?

This beinge true, it is euident, that we haue the sound and weighty wheate, whiche no persecution of tyraunces, and blasies of heretikes, no contagion of euil manners, for these fiften hundred yeeres could either blowe from the floore of our Lordes berne, the Churche, or corrupt. VVe haue accordinge to the Apostles counsel,* 1.476 kepte that hath ben committed vnto vs. VVe haue enioyed the fountaine of the wa∣ter of life.

Ye charge vs soare, that we haue plucked awaie from the people the holy communion, the worde of God, the true worshippinge of God, the right vse of Sacramentes, and praier. VVho so euer taketh these fiue awaie, wherein chiefly standeth our saluation, the same‡ 1.477 is Antichrist. VVere not that ye haue already done so mutche for vs, as the worlde maie take you for impudente liers, we would not quietly beare so greauous a matter. But nowe, that ye haue tried your selues so false of your worde, we litle esteme it: your railinge is no slaunder. Lastly concerninge praier, what hath ben ordeined by our holy

forefathers* 1.478 of al ages,* 1.479 directed with the sprite of God, for the maintenance and encrease of it to Gods honoure, al that in fewe yeres by the instincte of Sathan, to promote his Kingedome, ye haue vt∣terly abolished, and by wicked violence brought the people from‡ 1.480 deuotion to a carelesse idlenesse, from speaking to God with hartes and lippes, to ‡ a spiritual dummesse, from praiers ‡ to chapters, from holy thinkinge to ‡ vnprofitable harkeninge.

Ye can not abyde salte, water, oyle, palme, the crosse, incense, &c. no maruel. No more can not the deuil, who possesseth you, and rideth you, and after his owne wil driueth you from truthe, from Chri∣sten Religion, and from al Godlines. VVere it so that your sprite coulde a waie with those thinges, then were it not agreeing with his sprite. Vntil ye geue place to the spirit of God, who maie driue out of you the spiritie of Sathan, we looke to heare no better tidinges of you.

The B. of Sarisburie.

Ye were sommewhat angrie, M. Hardinge, when ye thus besturred your selfe. It pitieth me in your behalfe. Christe, and his Apostles, yée saie, neuer ruled the Churche in bet∣ter order, then it is nowe ruled by the Pope, and his Cardinalles. Euen so might they haue saide, that had turned the House of God into a Caue of Theeues. One of your frendes saith,* 1.481 Apostolorū temporibus rudis adhuc erat Ecclesia: In the time of the Apostles, the Churche as yet was rude, and Barbarous, and out of order. And, being afterward repro∣ued for his blasphemous speache, he answeared lewdly in his pleasance,

Rudis, indigesta{que}ue moles.

Others of you saie, Christus in Coelo praesidet: Papa in Terris residet: Christe ruleth in Heauen: the Pope in Earthe. An other saithe,* 1.482 Omnes Sanctiones Sedis Apo∣stolicae sic accipiendae sunt, tanquam ipsius Diuina voce Petri firmatae: Al the Lawes of the Apostolique see of Rome muste so be taken, as if they were confirmed by the Diuine voice of Peter him selfe.

An other saith,* 1.483 Sicut ostium regitur Cardine, ita Ecclesia Romana regitur Con∣silio Cardinalium: As the doore is ruled by the hooke, so is the Churche of Rome ruled by the Counsel of Cardinalles.

Therefore the Pope him selfe saithe thus vnto them, Vos eritis Senatores vr∣bis, & Regum similes, veri Mundi Cardines, super quos militantis ostium Ec∣clesiae voluendum, & regendum est: Ye shalbe the Senatours of my Cittie, and like vn∣to Kinges, the very bookes, and staies of the worlde, vpon whom the very doore of y^• Churche Militante muste be turned, and ruled. Sutche are they, whom S. Hierome ima∣gineth thus to saie, Non est Vir in domo. Non est Christus Corporaliter in Ecclesia. Surgens enim à mortuis, Ascendit in Coelum: nobis{que} Ministerium gubernandae Ec∣clesiae, suam, videlicet, Domum reliquit: My Husbande is not at home. (That is to saie) Christe is not nowe Corporally in the Churche. For, beinge risen from the deade, he is Ascended into Heauen: and hath leafte vnto vs the gouernmente of his Churche: that is, the whole or∣deringe of his House.

True it is, as you saie,* 1.484 God is one, and is not Changed. And his Woorde endureth for euer. But the Change is in you, and not in God. Goddes Woorde is the Woorde of Life: your Woorde is the Woorde of Vanitie. God the Father hath not planted it: Therefore it shalbe plucked vp by the rootes. God saithe by the Prophete Mala∣chie: The lippes of the Prieste shal keepe knowledge:* 1.485 and the people shal require the Lawe at his mouthe. For he is the Angel of the Lorde of Hostes. Vos autem recessistis de Via, &c. But you are gonne backe from the VVaie: you haue offended many a one in the Lavve: you haue broken the Couenante of Leui, saith the Lord of Hostes. And therefore haue I made you to be despised.

Yee haue changed the moste parte of the Apostles Doctrine: And of al, that euer they ordeined, yée haue in a manner leafte nothinge standinge. S. Bernarde

saithe of your owne Churche of Rome,* 1.486 A planta pedis vsque ad verticem Capi∣tis, non est sanitas vlla: From the sole of the foote, vnto the Crowne of the heade, there is not one whole place:* 1.487 And yet ye beare vs strongely in hande, that Christe, and his Apostles neuer ruled the Churche in better order, then it is nowe ruled by the Pope, and his Cardinalles.

Al the reste of your emptie talke is answeared sufficiently before. Yet one pange of your Eloquence. I maie not in any wise leaue vntouched. Thus ye saie, By the in∣stincte of Satan, ye haue brought the people from deuotion, to carelesse idlenesse: from speakinge to God with hartes, and lippes, to a spiritual doumbenesse: from Praiers, to Chapters: from Holy thinking, to vnprofitable hearkeninge. If I were not wel acquainted with your speache, M. Har∣dinge, I could not thinke, ye would so vnaduisedly bestowe your woordes. I doubte not, but euen hereby it shal soone appeare, whether of vs hath wilfully broken the Apostles Orders, & refused the Godly Examples of the Holy Primitiue Churche of God. Yee telle vs, that the Readinge of the Scriptures vnto the people, in the Churche of God, is a Spiritual doumbenesse, and a thinge vnprofitable, as onely diuised of our selues, and that, as you saie, by the instincte of Sathan, and neuer be∣fore, either knowen, or vsed by any Catholique Learned Father.

Yet the Aunciente Father Origen saithe,* 1.488 Iudaicarum Historiarum Libri traditi sunt ab Apostolis, Legendi in Ecclesijs: The Bookes of (the Olde Testament, which are called) the stories of the Iewes, were deliuered by the Apostles, to be readde in the Churches.* 1.489 Dionysius saithe, Deinde ordine habetur Sacrorum Librorum Le∣ctio: After warde folowe in order the Lessons of the Holy Bookes. Iustinus Martyr saithe, Die Solis omnes, qui in oppidis, vel in agris morantur, vnum in locum conue∣niunt: Commentaria{que} Apostolorum, vel Prophetarum Scripta leguntur. Deinde, is, qui praeest, admone•• omnes, & horratur, vt ea, quae Lecta sunt, bona, imitentur. Deinde surgimus omnes, & comprecamur: Vpon the Sondaie, the Christian people, that dwel in towne,* 1.490 or Countrie, meete togeather in one place. There the Epistles of the A∣postles, or the prophetes Writinges are pronounced vnto vs. Afterward, he that is the Chiefe, or Minister, warneth, and exhorteth al the reste, that they wil folowe those good thinges, that they haue hearde readden. That donne, wee rise vp al, and praie togeather. S Cyprian saithe,* 1.491 Lector personat Verba sublimia: Euangelium Christi legit: A Fratribus conspicitur: cum gaudio Fraternitatis auditur: The Reader soundeth out the high, and Heauenly Woordes: he readeth out the Gospel of Christe: He is seene of the Brethren: he is hearde with ioie of (al) the Brotherhoode.

The Fathers in the Councel of Constantinople saie thus,* 1.492 Tempore Dip∣tychorum cucurrit omnis multitudo cum magno silentio circum circa Altare, & audiebant: At the time of Readinge (of the Chapter) al the multitude of the peo∣ple with greate silence drewe runde about the Anltare, or Communion Table, and gaue eare.

In the Councel of Laodicea it is written thus,* 1.493 In Sabbatis Euangelia cum alijs Scripturis legi conuenit: Vpon y^e Sabboth daie it is conuenient, that y^e Gospelles, and other Scriptures be readde (in the Churche vnto the people).* 1.494 Leo saith, Solen∣nitati Sacratissimae Lectionis subiungatur exhortatio Sacerdotis: After the so∣lemne Readinge of the moste Holy Lesson, let there folowe the Sermon, or Exhortation of the Prieste. S.* 1.495 Chrysostome saithe, Sta•• Minister, & Communis Minister, & alta vo∣ce clamat. Post illam vocem Lector incipit Prophetiam Esaiae: The Minister, and Common Minister standeth vp, and crieth out with lowde voice (saieinge, keepe silence, and geeue eare). After that, the Reader beginneth the Prophesie of Esaie. S. Ambrose saith,* 1.496 Non possum ego à me facere quicquam: sicut audio, & iudico. Audistis Lectum: Ego non accuso vos: Moses vos accusat: Audistis Lectum: (Christe saithe) I cannot doo any thinge of mee selfe: As I heare, so I iudge. Yee haue hearde it readden: I accuse you not: It is Moses, that accuseth you. Yee haue hearde it readden.

S. Augustine saithe,* 1.497 Audistis, cùm Euangelium legeretur: Modò, cùm lege∣retur, si intenti fuistis Lectioni, Audistis: Audiuimus in Lectione, quae Lecta est, Fratres dilectissimi:* 1.498 Ye hearde, when the Gospel was readde: Ye hearde ere while, when it was readde, if ye gaue eare to the Readinge: Deerely beloued, wee haue hearde in the Lesson, that hath benne readde.

Hereby, I thinke, it maie appeare, that the Readinge of Lessons, and Chap∣ters, is no Newe Diusse in the Churche of God.

And yet wil you tel vs, M. Hardinge, that al this is onely a Spiritual doumbenesse, and an vnprofitable Hearkeninge, brought in by the instincte of Sathan, to promote his Kingedome? Or, if you dare so to tel vs, muste wée be∣léeue you?

Verily,* 1.499 Isidorus saith, Lectio est non parua audientium aedificatio. Vnde o∣porter, vt quando Psallitur, Psallatur ab omnibus: quando Oratur, Oretur ab omnibus: quandò Lectio Legitur, facto silentio, aequè audiatur à cunctis: The Lesson (in the Church) bringeth great profite to the hearers. Therefore when Singing is, let al Singe togeather: when Praier is, let al Praie togeather: And, vvhen the Lesson, or Cha∣pter is readde, let silence be made, and let al heare togeather. Tertullian saith, Coimus ad Literarum Diuinarum Commemorationem.* 1.500 Fidem Sanctis Voci∣bus pascimus: Spem erigimus: Fiduciam figimus: We comme togeather to the Readinge of the Holy Scriptures: wee feede our Faithe with those Heauenly Voices: wee raise vp our affiance: wee fosten our hope. Againe he saithe,* 1.501 Vbi fomenta Fi∣dei de Scripturarum Lectione? Where is the feeding of Faithe, that commeth by the open pronouncinge, and Readinge of the Scriptures?

Origen saithe,* 1.502 Non fuisset Necessarium, Legi haec in Ecclesia, nisi ex his aedificatio aliqua audientibus praeberetur: It had not benne Necessarie, to haue these thinges readde in the Churche, onlesse thereof might growe somme profite to the hearers.

Leo saith,* 1.503 Sacram Dominicae Passionis Historiam Euangelica, vt moris est, narratione decursam, ita omnium vestrum arbitror inhaesisse pectoribus, vt vnicuique audientium, ipsa Lectio quaedam facta sit vitio: I thinke, that the Holy storie of our Lordes Passion, whiche wee, as the manner is, haue readde vnto you, is so faste∣ned vnto al your hartes, that the very hearinge it selfe vnto euery of the Hearers is a kinde of seeinge. Chrysostome saith, The manner was, that before euery sutche Lesson, or Chapter, the Minister should saie vnto the people, with a loude voice, Attenda∣mus: Let vs Marke.* 1.504

S. Augustine saith, Epistolae Apostolicae, non tantùm illis Scriptae sunt, qui tempore illo,* 1.505 quo scribebantur, audiebant, sed etiam nobis. Non enim ob aliud in Ec∣clesia recitantur: The Apostles Epistles were not written onely to them, that hearde them at the same time, when they were written, but also to vs. For to none other pour∣pose they are readde openly in the Churche.

This therefore is no Spiritual Doumbenesse, M. Hardinge: This is no vnprofitable Hearkeninge: This is no Instincte, or VVoorke of Sathan. S. Augustine saithe, Vide Formicam Dei: Surgit quotidiè: Currit ad Ecclesiam Dei: Orat: Audit Lectionem:* 1.506 Hymnum cantat: ruminat, quod audit: Apud se cogitat: recon∣dit intùs grana electa de area: Beholde Goddes Emote: Shee riseth daily: Shee renneth to the Churche of God: shee Praieth: Shee heareth the Lesson, or Chapter: Shee fin∣geth the Psalme: Shee cheweth, or remembreth, that shee hathe hearde: Shee museth vpon it within her selfe: And within shee laieth vp the Cornes chosen from the floore.

But your Churches, M. Hardinge, are ful, not onely of Spiritual, but also of Corporal, and horrible doumbenesse. Of al, that is saide, or donne there, the

poor Godly People knoweth nothinge. S. Augustine saithe,* 1.507 Si intellectum mentis remoueas, nemo aedificatur, audiendo, quod non intelligit: If yee re∣moue the vnderstandinge of the minde,* 1.508 no man is edified, or taketh profite by hearinge, that he cannot vnderstande.

Chrysostome saithe, Perdiderunt audiendi laborem, & tempus. Nam qui non intelligit,* 1.509 quod audit, perdit, quod audit: They haue loste bothe theire laboure in hearinge, and also the time. For he, that vnderstandeth not, that he heareth, loseth the thinge, that he heareth. Therefore the Pope him selfe in his Pontifical, gée∣ueth this special Charge vnto the Reader,* 1.510 Stude Lectiones Sacras distinctè, & a∣pertè proferre ad Intelligentiam, & aedificationem Fidelium: Endeuoure thee selfe to pronounce the Holy Lessons (or Chapters) distinctely, and plainely (not to a Spiri∣tual doumbenesse, but) to the vnderstandinge, and profite of the Faitheful.

Touching the Praiers, that the simple people maketh in a tongue vnknowen, Christe saithe,* 1.511 This people honoureth me with theire lippes: But theire hartes are far from mee.

The Apologie, Cap. 9. Diuision. 2.

In these thinges haue they set al theire Religion, teachinge the people, that by the same God maie be duely pacified, Spirites be dri∣uen awaie, and mens consciences wel quieted.

M. Hardinge.

VVhat shal I saie to al this, but that ye lie? I would saie, as the manner is, Sauing your worshippes: but that your often and vnshamefaste lieing hath quite taken awaie from you al opinion of honestie. Al Christes Religion whiche we professe, consisteth not in these thinges,* 1.512 neither by these be mennes consciences quieted. By certaine of these, euil and impure sprites be driued awaie in deede. VVhich here by sundry Aunciente recordes and Testimonies I woulde declare to be moste true, were it not wel yenough knowen by daily experience. But as for you, whereas neither Breade, nor VVater, nor Crosse driueth you awaie, it semeth ye are worse to be coniured, then the deuil himselfe. Many of your secte Catholike Princes haue founde so stubborne, as they could yet neuer ridde theire Countries of them, but by coniuration of fire.

The B. of Sarisburie.

Yée saie, yée ye neuer sought to quiet mennes Cōsciences by Oile, Water, Palmes, &c. And therefore ye stande vp a tipps toe, and in your familiare manner, crie oute, yee lie. For shorte trial hereof, one example maie suffice, in stéede of many. Au∣gustine Steuchus,* 1.513 one of your special, and woorthy Doctoures, saithe thus, Aquas Sale, & Orationibus Sanctificamus, vt ad earum Aspersum nostra deleātur delicta: We halowe VVater with Salte, and Praiers, that by the Sprinkelinge thereof our sinnes maie be foregeeuen.* 1.514 Reade your owne Pontifical: and ye shal finde in the halowinge of your VVater, your Asshes, your Palmes, your Candels, &c. this clause euer∣more in the ende, Vt sint nobis ad Salutem Animae, & Corporis: That they maie be to vs to the Saluation of Body, and soule.

Whereas in the ende ye vaunte your selfe of your Crueltie,* 1.515 and so pleasantly make Sporte with the Bloude of your Brethern, take it not for il, if I answeare you with the Woordes of Salomon,* 1.516 Viscera impiorum crudelia: The bowelles of the wicked be alwaies cruel. Therein, M. Hardinge, standeth your greateste puissance. If ye were no better armed with Fire, and Svverde, then ye be with Scriptures, and Doctoures, no wise man woulde greately feare your force.

As for vs, wée maie answeare you now, as S. Cyprian sommetime answea∣red the Heathens: Nobis ignominia non est, pati à Fratribus, quod passus est Christus:* 1.517 neque vobis gloria est, facere, quod fecit Iudas: It is no shame for vs, to suffer of our Brethren the same violence, that Christe suffered: neither is it any praise for you, to doo the same thinge, that Iudas did.

Tertullian saith vnto your Fathers:* 1.518 Crudelitas vestra, gloria nostra est: Se∣men est Sanguis Christianorum: Your crueltie is our Glorie: The Bloude of Christians is the seede of the Gospel. I praie God, al that innocente Bloude, that hath benne sheadde in this cause, be not required at your handes in the daie of Wrathe, and at the declaration of the iuste iudgemente of God.* 1.519

The Apologie, Cap. 10. Diuision. 1.

For these, lo, be the oriente colours, and Pretious sauours of Christian Religion: these thinges dooth God looke vpon, and accep∣teth thē thankefully: these must cōme in place to be honoured, & must put quite awaie the Institutions of Christe, & of his Apostles. And, like as in times paste, when wicked Kinge Ieroboam had taken from the people the right seruing of God, & had brought thē to woor∣ship y^e Golden Calues, leste perchaunce thei might afterward change theire minde, and slippe awaie, geatinge them againe to Ierusalem to the Temple of God there, hee exhorted them with a longe tale, to be stedfast, saieinge thus vnto them: O Israel, these Calues be thy Goddes. In this sorte commaunded your God you shoulde woor∣ship him. For it shoulde be wearisome, and troublous for you, to take vpon you a iourney so farre of, & yeerely to goe vp to Ierusalem, there to serue and honoure your God: Euen after the very same sorte, when these menne had once made the Lawe of God of none effecte, through theire owne Traditions, fearinge that the people shoulde afterwarde open theire eies, & fal an other waie, and shoulde somme∣whence els seeke a surer meane of theire Saluation, Iesu, howe often haue they cried out, This is the same woorshippinge, that pleaseth God, and whiche hee straitely requireth of vs, and wherewith he wil be turned from his wrathe: that by these thinges is conserued the Vnitie of the Churche: that by these al sinnes be cleansed, and consci∣ences quieted: and that, who so departeth from these, hath leafte vn∣to him selfe no hope of Euerlastinge Saluation. For it were weari∣some, and troublous (saie they) for the people to resorte to Christe, to the Apostles, and to the Anciente Fathers, and to obserue continu∣ally, what theire wil and commaundement should be. This, ye maie see, is to withdrawe the people of God from the Weake Elementes of the worlde, from the leauen of the Scribes and Phariseis, and from the Traditions of menne. It were reason, no doubte, that Christes Commaundementes, and the Apostles were remoued, that these theire diuises might comme in place. O iuste cause, I promise you, why that Anciente, and so longe allowed Doctrine shoulde be nowe abolished, and a newe Forme of Religion be brought into the Churche of God.

M. Hardinge.

It shoulde haue becomme Scoggin, Patche, Iolle, Harry Pattenson, or VVil Sommer, to haue tolde this tale mutche better, then your Superintendentships. And if ye woulde nedes haue plaied the parte your selues, it had ben more conuenient to haue donne it on the stage, vnder a vices cote, then in a booke set abrode to the worlde in defence of al your newe Englishe Churche. Ye shal neuer make any reaso∣noble man beleue your scoffinge tale. VVe esteme litle your railinge comparison, with your spiteful woordes, and so mutche deuilishe villany.

The Apologie, Cap. 10. Diuision. 2.

And yet, whatsoeuer it be, these menne crie stil, that nothing ought to be changed: that mens mindes are wel satisfied here withal: that the Churche of Rome, the Churche, whiche cannot erre, hath de∣creed these thinges. For Syluester Prieriàs saith, that the Romishe Churche is the Squier, and Rule of Truthe, & that the Holy Scri∣pture hath receiued from thence Authoritie, and Credite. The Doctrine, saith he, of the Romaine Churche, is the infallible Rule of Faithe, from the vvhiche the Holy Scripture taketh her force. And Indulgences, and Pardonnes (saithe he) are not made knovven to vs by the Authoritie of the Scriptures, but they are knovven to vs by the Authoritie of the Romaine Churche, and of the Bi∣shoppes of Rome, vvhich is greater, then the Scriptures. Pigghius also letteth not to saie, that without the licence of the Romaine Church, we ought not to beleue the very Plaine Scriptures: Mutch like as if any of those, that cannot speake pure, and cleane Latine, and yet can babble out quickely, and readily a litle somme sutche Lawe Latine, as serueth the Courte, woulde needes holde, that al others ought also to speake after the same waie, that Mammetrectus, and Catholicon spake many yeeres agoe, and whiche themselues doo yet vse in pleadinge in Courte: for so maie it be vnderstoode sufficiently, what is said, & mennes desires maie be satisfied: & that it is a fonde∣nesse, nowe in the later ende, to trouble the worlde with a newe kinde of speakinge, and to cal againe the olde finenesse and eloquence, that Cicero, and Caesar vsed in theire daies in the Latine tongue. So mutche are these menne beholden to the folie, & darkenesse of the for∣mer times.* 1.520 Many thinges, as one writeth, are had in estimation oftentimes, bicause thei haue benne once dedicate to the Temples of the Heathen Goddes: Euen so wee see at this daie, many thinges allowed, & highly sette by of these menne, not bicause they iudge them so mutche woorthe, but onely bicause they haue benne receiued into a custome, and after a sorte dedicate to the Temple of God.

M. Hardinge.

Ye haue neuer donne with the Churche of Rome. I cannot blame you. For so long as that standeth, without ye repente and tourne,* 1.521 ye shal neuer be taken but for sutche as ye be, Schismatikes, and He∣retikes. But alas poore soules, what thinke ye to ouerthrowe that Churche builded vpon the rocke ‡ 1.522 Peter, againste whiche hitherto neither tyrauntes, nor Heretikes farre passinge you in lerninge, and

honestie of common life,* 1.523 coulde euer preuaile? Trowe ye to extinguishe that faithe of the Romaine Churche,* 1.524 whiche is the same that was the faithe of Peter,* 1.525 for which Christe praied, that it should neuer faile? Ye laboure in vaine. VVel may Sathan winne you: the Churche whiche our Lorde praied for, by you shal he neuer winne. Geue ouer therefore your vaine and wicked attemptes. Trust not in the patches, that falsely ye allege out of Canonistes gloses, scholemen, riminge poetes, Heretikes, and who so euer, be they neuer so bad. Some ignorant persons maye ye deceiue, whose sinnes deserue the same.

VVhat Syluester Prierlât saieth. I minde not here to discusse.‡ 1.526 Neither where he saithe, that you alleage, haue you thought good to tel vs, lest. by perusinge the place, we shoulde take you in a lie, as we haue almoste in al your other allegations. The like sinceritie you use in alleaginge Pighius. VVe binde our selues neither to the wordes of Syluester, nor of Pighius. If they erre, what is that to vs? Let them beare theire owne burthen. If they tel truth, we beleue them for truthes sake. If otherwise, we leaue that parte for you to carpe. If Syluester Prierias saide, that for pointes of belefe, the Doctrine of the Romaine Churche is a squire to trie theire truthe by: the same* 1.527 beinge wel vnderstanded is right true. Likewise if Pighius saie, that the Romaine Churche sheweth vnto vs, which be the approued and vn∣doubted scriptures, and whiche be not: this is so true, as your selfe (I suppose) wil yelde thereunto. As for that the scripture receiued from the Churche of Rome Authoritie, credite, and force:‡ 1.528 if in your meaninge you exclude God, that is your lie, not Syluesters sentence. If relation be made to vs, that we ought not geue credite vnto it,* 1.529 onlesse it had ben shewed to be holy scripture by the Romaine Church, whiche is the true Churche of Christe: in this sense, be it Syluester, or who els so euer saithe it, it is a true saieinge, and agreable to S. Augustine,* 1.530 Ego Euangelio non crederem, nisi me Catho∣licae Ecclesiae commueret Authoritas. I woulde not beleue the Gospel, except the Auctori∣tie of the Catholike Churche moued me. And for that you alleage out of him, touchinge indulgences, truthe it is, the ful, and whole knowledge of them is not plainely opened vnto vs, by expresse and eui∣dent wordes of Scripture, no more then the mysterie of the blessed Trinitie, baptizinge of infantes, and many other truthes: but rather by the doctrine of the Romaine Churche.

VVhere you tel vs of Pighius, that he letteth not to saie, that without the licence of the Romishe Churche (for in that word you please your selfe wel) we ought not to beleue the very plaine scriptures: ‡ 1.531 we wil proclaime you a lyer, vntil you shewe vs, where he spake so farre beside reason, and lerninge. The holy Churche doth not wil vs to staie from belefe of the scriptures, vntil we haue licence: but by al waies and meanes inuiteth and stirreth vs to beleue the truthe in the scriptures vttered.

The B. of Sarisburie.

The greatest weight hereof vpon twoo of your Doctoures, Syluester Prieriâs, and Albertus Pigghius. Whoes credite notwithstandinge yée woulde faine otherwise saue vpright, yet here, as it séemeth, ye are contente, for shame to géeue them ouer. VVe binde our selues, yée saie, neither to the woordes of Syluester, nor of Pigghius. If they erre, what is that to vs? This shorte, and blunte answeare, notwith∣standinge it séeme to like wel you, yet perhaps Prieriâs, and Pigghius it woulde not like. I sée no greate cause to the contrarie, but either of them might as wel re∣nounce your Authoritie, and saie of you, Wée are not bounde, neither to M. Har∣dinges woordes, nor to his felowes.

For that yée doubte the Truthe of our allegations, reade Syluester Prieriâs Maister of the Popes Palace, in his Booke entituled,* 1.532 Contra praesumptuosas Martini Lutheri Conclusiones, de potestate Papae. His wordes there emongest others be these: Quicū{que} nō innititur Doctrinae Romanae Ecclesiae, ac Romani pōlificis, tanquam Regu∣lae Dei infallibili, à qua etiam sacra Scriptura robur trahit, & Authoritatem, Haereticus est: Who so euer leaneth not to the Doctrine of the Romaine Churche, and of the Bishop of Rome, as vnto the infallible Rule of God, of vvhiche Doctrine the Holy Scripture taketh force and Authoritie, he is an Heretique.

Againe he saithe,* 1.533 Authoritas Romanae Ecclesiae, Romani{que} pontificis maior est, &c. The Authoritie of the Romaine Churche, and of the Bishop of Rome is greater, (then the Authoritie of Goddes woorde).

As for that, is here alleged of Pigghius, it is the very sounde, and sense of the greatest parte of his Common place, De Ecclesia. Of whoes iudgemente herein, M. Caluine writeth thus:* 1.534 Pighius ait, Nullius Scripturae Authoritate, quantum libet Clarae, nostro quidem iudicio, & euidentis, aduersus Claram, consonantem{que} Orthodo∣xorum Patrum Sētentiam, & aduersus communem Ecclesiae Definitionem, aliquid credere cuiquam licere: Pighius saithe, that noman maie lawfully beleeue any thinge, by the Autho∣ritie of any Scripture, be the same, in our iudgement, neuer so plaine, and euidente, againste the cleare, and agreeable iudgemente of the Catholique Fathers, and againste the Common deter∣mination of the Churche: By whiche he meaneth onely the Churche of Rome. There∣fore, M. Hardinge, it maie please you nowe a litle to spare your voice, and to staie your Proclamation.

But, for as mutche as yée séeme, so litle to estéeme these twoo Doctoures, Prie∣riâs, and Pigghius, beinge otherwise, not longe sithence, the chiefe Leaders, and Captaines of al your bandes, ye maie therefore ioine others to them, to better theire credite, and to encrease the Companie. And, for as mutche as wée speake of the Churche of Rome, let vs heare the iudgement of a Cardinal of the Churche of Rome, notwithstandinge otherwise alleged before.

Cardinal Cusanus therefore hereof saithe thus,* 1.535 Haec est omnium sanè intelli∣gentium Sententia, qui Scripturarum Authoritatem, & intellectum in Ecclesiae approbatione fundant: & non è conuerso, Ecclesiae•• Fundamentum in Scriptura∣rum Authoritate locant: Nulla sunt Christi praecepta, nisi quae per Ecclesiam pro ta∣libus accepta sunt: Sequuntur igitur Scripturae Ecclesiā, & non è conuerso: This is the iudgemente of al them, that thinke rightly, that founde the Authoritie, and vnderstan∣dinge of the Scriptures in the allowance of the Churche: and not contrariewise, laie the Fundation of the Churche in the Authoritie of the Scriptures. There be no Commaunde∣mentes of Christe, but sutch onely, as so be taken, and holden by the Churche. Therefore the Scriptures folovve the Churche: but contrarievvile the Churche folovveth not the Scriptures.* 1.536 Likewise saithe Iohannes Maria Verractus, Humiliter confitemur, Ecclesiae Authoritatem esse Supra Euangelium? We doo humbly con∣fesse, that the Authoritie of the Churche is aboue the Authoritie of the Gospel. Likewise Albertus Pigghius saithe, Apostoli quaedam Scripserunt: non vt Scripta illa praeessent Fidei, & Religioni nostrae, sed potiùs, vt subessent. Scripturae sunt Muti Iudices: Scripturae sunt veluti Cereus Na••us: The Apostles haue written cer∣taine thinges: not that theire saide Writinges shoulde rule our Faithe, or Religion: but ra∣ther, that they should be vnder, and be ruled by our Faith. The Scriptures are doumbe Iudges: The Scriptures are like a Nose of vvaxe.

By theise, and other like vnreuerente, and godlesse speaches, they séeke to leade the poore simple deceiued people from the Holy Scriptures, and Voice of God, to the Authoritie of theire Churche: by whiche Churche they vnderstande onely the Pope, and his Cardinalles.

But yée saie, These be the Priestes of the House of Leui: The Pope is the Iudge for the time,* 1.537 in the place, that our Lorde hath Chosen. Somme others of you sale, Papa est tota Ecclesia Virtualiter: The Pope is by Power, and vertue the whole Churche. What so euer these shal happen to saie, wée maie not swarue from theire Iudgemente, neither to y^• Right hand, nor to the Lefte hand. Whereupon the Hebrevve Glose noteth thus,* 1.538 Si dixerint tibi, quòd Dextra sit Sinistra, aut quòd Sinistra sit Dex∣tra, talis Sententia tenenda est: Although they tel thee, y^• thy Right hande is thy Lefte hande: or that thy Lefte hande is thy Right hande, yet sutche a Sentence muste be holden as good.

S. Augustine,* 1.539 ye saie, holdeth harde of your side. He saithe, Non crederem Euangelio, nisi me Ecclesiae Catholicae Authoritas commoueret: I woulde not beleue the Gospel, excepte the Authoritie of the Catholique Churche moued me. These fewe poore woordes haue benne tossed of your parte, and wroonge, and pres∣sed to the vttermoste,* 1.540 to yeelde out that, was neuer in them. For hereby yée would faine proue, that the Authoritie of the Churche, whereby yee euermore vnder∣stande your Churche of Rome, and none other, is aboue the Authoritie of Goddes VVoorde: that is to saie, that the Creature is aboue the Creatoure, that made Heauen, and Earthe.

But what if S. Augustine, as he saithe, I beleue the Gospel bicause of the Churche, haue likewise saide, I beleue the Churche bicause of the Gospel? Then, I trowe, yee muste turne your tale, and saie, The Gospel is aboue the Churche. His woordes be plaine:* 1.541 Ex ore Veritatis Ecclesiam agnosco parti∣cipem Veritatis: By the Mouthe of (God, that is) the Truthe, I knowe the Churche, that is partetaker of the Truthe.* 1.542 Againe he saithe, Nolo, Humanis Documentis, sed Diuinis Oraculis Ecclesiam Sanctam demonstrari: Ecclesiam quaerere debemus in Verbis Christi, qui est Veritas, & optim è nouit Corpus suum: Ecclesiam si∣ne vlla ambiguitate Sancta Scriptura demonstrat:* 1.543 In Scripturis Sanctis Ec∣clesia manifestè cognoscitur: Ecclesiam, sicut ipsum Caput, in Scripturis San∣ctis Canonicis debemus agnoscere: I woulde, the Churche shoulde be shewed, not by the Decrees of Menne,* 1.544 but by the Heauenly Oracles, or VVordes of God: VVee muste seeke the Churche in the VVoordes of Christe, whiche is the Truthe, and beste knoweth his owne Body: The Holy Scripture sheweth vs the Churche without doub∣tinge: In the Holy Scripture the Churche is plainely knowen:* 1.545 VVee muste knowe the Churche by the Holy Canonical Scriptures, as we know (Christe, that is) the Heade.

Likewise saithe Chrysostome,* 1.546 Nullo modo cognoscitur, quae sit Vera Ecclesia, nisi tantummodò per Scripturas: It is not any waies knowen, whiche is the True Churche of Christe, but Onely by the Scriptures.

And thus, for as mutche as wée knowe, bothe Christe by the Churche, and the Churche by Christe, the one geeuinge euidence to the other, by this reckeninge, M. Hardinge, and by your shiftinge of turnes, wee muste sometimes place Christe aboue the Churche, and sommetimes the Churche aboue Christe.

Now be it, S. Augustines minde was not, to commence an Action bitwene Christe and his Churche, in comparison of theire Dignities, or for trial, and kee∣pinge of their boundes: or, to teache vs, that the Truthe of God taketh Authoritie of the Churche: but onely, to shewe vs, that the Churche is a witnesse to Goddes Truthe. And certainely it hath greate weight of persuasion, to moue the Con∣science of any man, to sée so many Kingedomes, & Countries to ioine togeather in y^• profession, and obedience of one Truthe. And I doubte not, but euen this daie, many thousandes are the sooner leadde, to humble them selues vnto the Gospel of Christe, for that they see, the whole worlde, that is to saie, the whole Churche of God, is contented so willingly, & so humbly to embrace the same. Dauid, to testi∣fie the Truthe,* 1.547 and certainetie of the Gospel, saithe thus, The sounde of the Apostles wente oute into al the Barthe, and the VVoordes of them into the endes of al the VVorlde. This is the turninge of the Right hande of God.

Therefore S. Augustine saithe vnto Faustus the Heretique,* 1.548 Cur non potiùs Euangelicae Authoritati, tam Fundatae, tam stabilitae, tanta gloria diffamarae, atque ab A∣postolorum temporibus,* 1.549 vsque ad nostra tempora, per Successiones certissimas commen∣datae, te non subdis? VVhy doest thou not rather submitte thee selfe vnto the Authoritie of the Gospel, beinge so grounded, so stablished, Preached, and published with so greate glorie, commended, and deliuered vnto vs by most certaine Successions from the time of the Arostles, vntil our time?

Likewise in this same place by you alleged, S. Augustine saithe,* 1.550 Ego non crederem Euangelio, nisi me Catholicae Ecclesiae cōmoueret Authoritas. Quibus ergo obtemperaui dicentibus, Credite Euangelio, Cur eis non obtemperem dicenti∣bus, Noli credere Manichaeo? I woulde not beleue the Gospel, onlesse the Authoritie of the Catholique Churche moued me.* 1.551 Seeinge therefore I haue obeied them, saieinge to me, Beleeue the Gospel, why should I not also obeie them saieinge vnto me, Beleeue not Manichee?

Thus the consente of the Churche heareth witnesse to the Gospel: without whiche witnesse notwithstanding, the Gospel neuerthelesse were the Gospel stil. Therefore Chrysostome saithe,* 1.552 Si dixerint, in ipsis Veris Ecclesijs Christum apparu∣isse, nolite eis credere dicentibus ista deme: Quia non est digna Diuinitatis meae notitia haec: If they shal tel you, that Christe hath appeared, yea euen in the very True Churches, yet beleue them not saieinge thus of mee: For this is no meete knowledge for my Godhedde.

To conclude, M. Hardinge, wée wil saie to you, as S. Augustine sommetime saide to the Donatian Heretiques, auancinge their onely Churche in Aphrica, euen as you nowe auance onely your Churche of Rome:* 1.553 Nos post vocem Pasto∣ris nostri, per ora Prophetarum, per os proprium, per ora Euangelistarum nobis aper∣rissimè declaratam, voces vestras non admittimus, non credimus, non accipi∣mus: After the voice of our Shepehearde, vttered moste plainely vnto vs by the mouthes of the Prophetes, by his owne mouthe, and by the mouthes of the Euangelistes, if ye bringe vs your owne voices, wee allowe them not, wee beleeue them not, wee receiue them not.

The Apologie, Cap. 11. Diuision. 1.

Our Churche, saie thei, cannot erre. They speake that (I thinke) as the Lacedaemonians longe sithence vsed to saie, that it was not possible to finde any Adulterer in al their Common Healthe: where∣as in deede they were rather al Adulterers, and had no certaintie in their Marriages, but had their wiues in common amongest them al: Or, as the Canonistes at this daie, for theire bellies sake, vse to saie of the Pope,* 1.554 that, for so mutch as he is Lorde of al Benefices, though he selle for monie, Bishoprikes, Monasteries, Priesthoode, Spiritu∣al Promotions,* 1.555 and parte with nothinge freely, yet bicause he coun∣teth al his owne, he cannot committe Simonie, though he vvould neuer so faíne. But how strongly, & agreably to reason these things be spoken, wee are not as yet hable to perceiue, excepte perchaunce these menne haue plucked of the whinges from the Truthe, as the Romaines in olde time did proine,* 1.556 and pinion their Goddesse Vi∣ctorie, after they had once gotten her home, to the ende, that with the same whinges she shoulde neuer be able, to flee awaie from them againe.

M. Hardinge.

Towarde the ende of your Apologie, Syr Defender, who so euer you be, that pieced it togeather, you doo but trifle. Of like your stuffe is spence. For here litle saie you, that you haue not saide already. VVherefore I craue Pardon of the Reader, if accordinge to the slendernesse of matters obiected, my* 1.557 confutation seeme also slender. Sir you doo now but patche peeces togeather, whiche you haue gathered out of your note Bookes, into the same infar••ed, some out of the Canonistes, some out

of the Scoolemen, and them not of the greatest estimation, most of al out of Humanitie bookes, wherein you be pretely seene. And that seemeth to be your chiefe profession. As for Diuinitie, there appea∣reth no greate knowledge in you. VVhat ye rehearse of the Lacedemonians, it perteineth to your owne companies, no lesse, then to them, I meane onely your Apostates, Monkes, and Friers, Priestes, and Nonnes.

You finde greate faulte in the Canonistes that be at this daie, and name in your Margent Sum∣ma Angelica, the Author whereof died many yeeres paste. If he, Theodoricus, what so euer he was, or any other Canoniste offende you, as for his bellies sake, speakinge of the Pope, that should sette your teeth anedge: what pertaineth that to vs, who defende the Catholike Faithe, not the saieinges of euery Canoniste? You were beste, seeinge you make so muche adoo with them, to Article their er∣rours, and either write a railinge Booke against them, which ye‡ 1.558 can easely doo, or sende one of your best learned superintendentes to Bononia, there in open scoole with disputations to confute them. And so doubtlesse ye shal either conuerte them, whiche were a woorthy acte: or proue your selues fooles, whiche were greate pitie.

But to answeare your obiection, we saie, firste, that you alleage Summa Angelica falsely. Nothing is founde soundinge to that you burthen the Pope withall in the place by you quoted, in dict. Papa. Nexte, whereas it is written in Summa Angelica, In curia Romana titulus de Simonia non habet locum,* 1.559 you, Syr Defender, either nor knowinge what folowed, or of malice abusinge the place, haue reported the same, as if it were precisely saide without any distinction. VVhereas in deede the selfe same Summe vseth this distinction, saieinge,* 1.560 Verum est in ijs quae sunt Simoniaca de iure positiuo solùm: sed non in ijs quae sunt Simoniaca de iure diuino. VVhereby he meaneth that the Pope is not vnder the rules of Simonie concerninge* 1.561 suche lawes and paines, as he himselfe, or his predecessours haue made in that behalfe. For they haue made many thinges belonginge thereto, as you may well knowe your selfe, who are so pretely seene in the Canon Lawe, as it may appeare by the often and cunninge allegations whiche you bringe out of the Gloses. But concerninge‡ 1.562 that Simonie, whiche properly is so called, the Pope is nolesse subiecte thereto by the true iudgement of Summa Angelica,* 1.563 whiche you haue shamefully belied, then any other man.

You iest at Gods blessed Truthe alwaies remaininge in his Holy Churche, and prophanely resem∣ble it to a birde proined and pinyoned, that it flie not a waie. As though the Churche kepte truthe with suche policie, as the olde Romaines are fained, to haue kepte their Goddesse Victorie. VVell Syr, we tell you in sadnesse, we are assured of the Truthe, that it is in the Churche, and that it shall neuer departe from thence. And if ye call this, cuttinge away of her winges, that it neuer flie from the Churche: wee graunte they be cut in suche sorte, as shee shall keepe the Churche for euer as her owne neast. And will you knowe who telleth vs this? Euen God him selfe, saieinge in his Prophete Esaye to Christe of his Churche:* 1.564 I will make this couenaunt with them, saithe our Lorde: My spi∣rite whiche is in thee, and my woordes whiche I haue put in thy mouthe,‡ 1.565 shall not departe from thy mouthe, and from the mouthe of thy seede, and from the mouthe of thy seedes seede, saithe our Lorde, from this time foorthe, for euermore.

Againste this truthe, what so euer ye bringe in reproufe of Popes liues, whom not withstandinge moste impudently ye belie, what vndiscrete saieinges, or flateries so euer ye burthen the Canonistes with, all tourneth to nothinge. The Truthe remaineth vnshaken: your spirite of lieinge, scoffinge, and malice thereby is discyfred.

The B. of Sarisburie.

Here, yée saie, Sir Defender is pretily séene in Humanitie: For that, yée saie, séemeth to be his chiefe profession. Verily, M. Hardinge, Wee are wel pleased, to take sutche, and so mutche learninge, as you maie spare vs. Wee contende onely for Truthe, and not for Learninge. What so euer our Learninge be, if it maie please God, to vse it to his Glorie, it shalbe sufficiente, be it neuer so litle. How be it, had you not had somme good likinge in your owne Learninge, yée woulde not vpon so simple occasions haue vpbraided others.

Touchinge that,* 1.566 sundrie of your Doctours haue saide, the Pope cannot commit Simonie, firste it shalbe necessarie in that behalfe, to consider the state, and prac∣tise of the Churche of Rome. S. Bernarde, writinge vnto Pope Eugenius, saith, Limina Apostolorum Ambitio iam plùm terit,* 1.567 quàm Deuotio. Vocibus Am∣bitionis vestrum toto die resultat Palatium: Ambitio in Ecclesia per te regna∣re molitur: The Apostles Entries, or Gates in Rome, are nowe more worne with Ambi∣tion, then with Deuotion. Al the daie longe your Palaice ringeth with the sounde of Ambition. By thy meanes, Ambition seeketh to reigne in the Churche of God. Againe he saith,* 1.568 Sacri gradus dati sunt in occasionem turpis Lucri: & quaestū aesti∣mant Pietatem: The Holy Degrees, or Ecclesiastical roumes are geeuen ouer to occasion of filthy gaine: and the same gaine they coumpte Holinesse. Ludouicus Viues saith, Romae cùm omnia propè vendantur, & emantur, nihil tamen agas sine Lege, ac Formula, at{que} euam Sanctissimi iuris: At Rome, not withstandinge al thinges be boughte, and solde, yet maie yee doo nothinge there without Fourme, and Order, and that of most Holy Religion.

Your owne Glose saithe,* 1.569 Roma est Caput Auaritiae. Ideò omnia ibi vendun∣tur: Rome is the Heade of Couetousnesse. Therefore al thinges there are boughte, and solde. Where as also Iohannes Andreae, your greate Canoniste, noteth this Verse, allu∣dinge to the name of Rome,

Roma manus rodit: quos rodere non valet, odit.

Durandus saithe,* 1.570 Simonie so reigneth in the Churche of Rome, as though in deede it vvere no Sinne. To be shorte, these twoo Veries were commonly spreadde of Pope Alexander,

Vendit Alexander Claues, Altaria, Christum. Vendere iure potest: Emerat ipse priús.* 1.571

Pope Alexander maketh sale of his Keies, of his Aultares, and of Christe him selfe. VVel maie he lesse these thinges: for he him selfe paied wel for them.

Notwithstanding, ye doubte not, but al this, by a prety soary Distinction, maie soone be excused. For thus yée saie: Verum est in ijs, quae sunt Simoniaca de lure Posiiuo solùm:* 1.572 Sed non in ijs, quae sunt Simoniaca de lure Diuino. Whereby, ye saie, the Authoure meaneth, that the Pope is not vnder the Rules of Simonie, concerninge sutche Lawes, & paines, as he him selfe, or his Predecessoures haue made, and prouided in that behalfe. And therefore, as your modeste manner is, yee saie, wee haue falsely alleged, and shamefully belied Summa Angelica. But why doo you not better open the seueral partes of your Distinction? Why doo ye not bet∣ter tea•• he vs to vnderstande, what is Simonie by Lavve Positiue: and what is Simonie by the Lavve of God? And why doo yée not declare eche parte by plaine Examples? Seeinge you thus to steale awaie in the darke, wée haue somme cause to doubte your dealinge.

How be it, to make the matter plaine, your owne Glose saith thus, Simonia∣ca desui Natura,* 1.573 sunt quae Nouo, aut Vereri Testamento prohibita sunt: vt, Emere, vel Vendere Sacramenta, Simoniaca de Iure Positiuo, sunt, quae solùm sunt Spiritua∣lia ex Constitutione Ecclesiae: vt sunt Tituli Beneficiorum Ecclesiasticorum &c. These thinges are Simoniacal of their ovvne Nature, that are forebidden in the Olde, and Newe Testamente: as to buie, or selle Sacramentes. These thinges are Simonia∣cal by Lavve Positiue, whiche are Spiritual onely by the ordinance of the Churche. Sutche are the Titles of al Ecclesiastical Benefices, and Dignities: Ac be Bishop∣rikes. Deanries, Abbies, Archedeaconries, &c. Thus, M. Hardinge, if your Pope selle Sacramentes, whiche wil yéelde him but litle monie, He maie be

charged with Simonie.* 1.574 But if he selle Bishoprikes, Deanries, Abbies, Arche∣deaconries, Prebendes, Personages, neuer so many, yet by the shifte of your prety Distinction, noman maie charge him. For al these thinges are Spiritual, onely by the Popes ovvne Positiue Lavve, that is to saie, by the Ordinance of the Churche. And thinke you not, so good a Distinction was wel woorthe the findinge oute? One of your owne Companie, speakinge hereof, saithe thus: O Petre,* 1.575 quantam animarum multitudinem cateruatim transmisit, & trans∣mittit ad Infernum haec Superstitialis, & Damnanda Distinctio? Multis est occa∣sio, & viam aperit and ruinam Damnationis aeternae: O Peter Peter, howe many Soules hath this Superstitious, and Damnable Distinction sente by heapes, and yet doothe dayly sende into Hel? It is an occasion vnto many, and openeth the waie vnto the fal of Euerlastinge Damnation.

To make the mater plaine,* 1.576 Baldus saithe, Simonia non cadit in Papam reci∣pientem: Though the Pope take monie, yet no Simonie can touche him. In like sorte saithe his felowe Bartolus, Papa non dicitur facere Simoniam, conferen∣do Beneficia,* 1.577 & Dignitates, accepta Pecunia: The Pope is not saide, to commit Si∣monie, although he take Monie for the Benefices, and Dignities of the Churche.

Theodoricus saithe, Papa non potest committere Simoniam. Sic tenent Iuristae.* 1.578 Quia Simonia excusatur per Authoritatem eius: The Pope cannot com∣mit Simonie. So holde the Canonistes. For Simonie by his Authoritie is excused. Fe∣linus saithe, Ista Glosa videtur dicere, quód Papa non committit Simoniam in recipiendo pecuniam pro collatione Beneficiorum: ex quo non ligatur pro∣prijs Constitutionibus. Tamen Moderni tenent indistinctè, quòd Papa non inuoluatur Crimine Simoniae:* 1.579 Et ita ego teneo: Et sic est seruanda commu∣nis opinio. Ergo Papa potest dictam prohibitionem Simoniae firmatam in Vniuersali Ecclesia, limitare respectu Apostolicae Sedis. Et si diceres, Requiri∣tur in talibus apparens causa, dico, hîc esse causam apparentem. Nam cessante tali redditu, qui maximus est, attenta hodierna Tyrannide, Sedes Apostolica con∣temneretur: This Glose seemeth to saie, that the Pope committeth not Simonie, re∣ceiuinge monie for the bestowinge of Benefices: for as mutche as the Pope is not bounde to his owne Constitutions. Yet nowe adaies the Lawiers holde, without any sutche Distinctiō, (of Lavve Positiue, and Lavve of God) that the Pope cannot in any wise comme within the daunger of Simonie. And so I mee selfe doo holde: and so the cōmon opinion must be holden.* 1.580 Therefore, notwithstandinge the Lawe y^t forebiddeth Simonie, take place in the whole Vniuersal Churche, yet in respecte of the Apostolique See of Rome, it maie be re∣strained. But thou wilte saie, In sutch cases there ought to be some apparente cause. I telle the, that there is a cause apparente. For this reuene we (of Simonie) whiche is very greate, beinge once cutte of, consideringe the Tyrannie, that nowe is, the Apostolique See woulde be despised. By this authoritie it appeareth, The Pope is not able to mainteine his Estate, and Countenance, nor to saue al thinges vpright, without Simonie.

Panormitane saithe, Etsi Papa accipiat pecuniam pro collatione alicuius Praela∣turae, aut Beneficij, tamen Dominus Cardinalis ait, Non committitur Simonia: Not∣withstandinge the Pope take monie for the bestoweinge of a Bishoprike, or of a Benefice, yet my Lorde Cardinal saithe, there is committed no Simonie. Archidiaconus Flo∣rentinus saithe, Papa recipiendo pecuniam, non praesumitur animo venden∣di recipere: Sed vt illa pecunia ad vsum suum conuertatur: cùm Papa sit Do∣minus Rerum Temporalium, per illud dictum Petri, Dabo tibi Omnia Regna Mundi:* 1.581 The Pope receiuing monie (for Bishoprikes, or Benefices) is not thought to take it by waie of sale: but onely, to turne the same monie to his owne vse. For the Pope is Lorde of al vvorldly goodes, as it appeareth by the woordes of Peter (whiche woo•• des notwithstandinge Peter neuer spake: for they were spoken by Sathan)

Vnto thee wil I geeue al the Kingedomes of the VVorlde.* 1.582

Againe Felinus saith, Quod datur Papae datur Sacrario Petri: nec est proprium Papae: Sed prodest danti, tanquam facienti opus pijssimum: What so euer is geeuen to the Pope,* 1.583 (for Bishoprike, or Benefce, by waie of Simonie) it is geeuen to S. Peters Treasurie. Neither is it the Popes owne seueral goodes. But it is auaileable to the geeuer, as vnto one, that doothe a moste Godly deede. Sutche a special grace hath the Pope. Of moste Diuelishe Vice,* 1.584 he is hable to make moste godly Vertue.

Hostiensis saithe, Papa potest vendere Titulum Ecclesiasticum, vt Episco∣patum, Abbatiam, &c. The Pope maie selle any Ecclesiastical Title, or Dignitie, as a Bishoprike, or an Abbie, without danger of Simonie.

But,* 1.585 what speake wee of the Pope? Your Cardinalles them selues, by your fa∣uourable Constructions, and godly orders, are likewise Priuileged, to committe Simonie, safely, and freely, & without blame. Panormitane saith, Cardinalis, pro Palafreno à nobili viro recepto,* 1.586 non praesumitur committere Simoniam: A Car∣dinal, for receiuinge a Palfraie of a Noble Man, (for a Benefice, or a Bishoprike) is not thought to commit Simonie.

Thus, whereas Christe draue Buiers, and Sellers out of the Churche, you by your proper Distinctions, haue receiued in Buiers, and Sellers, and thruste oute Christe.* 1.587 S. Hierome saithe, Per Nummularios significantur Beneficij Ecclesiasti∣ci venditores: qui Domum Dei faciunt Speluncam Latronum: By the Exchan∣gers are signified the Sellers of Ecclesiastical Benefices: whiche make the House of God, a Denne of Theeues.* 1.588 In your owne Decrees it is written hus, Tolerabilior est Macedonij Haeresis, qui asserit, Spiritum Sanctum esse Seruum Patris, & Filij. Nam isti faciunt Spiritum Sanctum Seruum suum: The Heresie of Macedonius, that saide, the Holy Ghoste is Seruante, and sclaue to the Father, and to the Sonne, is more to∣lerable, then is the Heresie of these simonistes. For these menne make the Holy Ghoste their owne Seruante.

Yet, yée saie, yee are wel assured, that the Truthe is in the Churche of Rome, and shal neuer departe from thence, notwithstandinge any disorder, or faulte whatsoeuer, there committed. And for proufe thereof, yee allege, as yée saie, the Woordes of God him selfe in y^• Prophete Esaie.* 1.589 Al be it, in that whole Prophete, there is not one woorde expressely mentioned of the Churche of Rome. Sutche a fantasie, as it appeareth, was sommetimes in the Heretiques, called the Mani∣chees. For thus thei saide,* 1.590 A Principibus Gentis Tenebrarum Lumen, ne ab ijs aufugeret, tenebatur: The Princes of the Nation of Darkenesse helde faste y• Light, leaste it shoulde flee from them. For euen so doothe the Pope, and his Cardinalles holde the Truthe, as the Princes, or Powers of Darkenesse helde the Lighte. It was harde dealinge for you, to binde Christe in Recognisance, not to departe from the Pope: yee should rather haue bounde the Pope, not to departe from Christe.

S. Hierome saithe,* 1.591 Prophetae Hierusalem non habent in ore Prophetiam: Et in Domino requiescunt, & dicunt: Non venient super nos mala. Quorum cau∣sa Speculatoriū Dei hostili aratro diuiditur: Et locus, quondam pacis, ruinis plenus fit: & Templum Domini in vepres, spinas{que} conuertitur, & est Habitaculum bestia∣rum: The Prophetes of Hierusalem haue neuer a woorde of Prophesie in their mouthes. Yet they reaste them selues vpon the Lorde, and saie, There shal no euil comme vpon vs. For thene sakes the Watche Tower of the Lorde is turned vp with the enimies Pleughe: the place of peace is ful of ruine: the Temple of the Lorde is turned into Breeres, and Thornes: and is becomme a stable of wilde beastes.

The Apologie, Cap. 11. Diuision. 2.

But what if Ieremie telle them, as is afore rehearsed, that these

be Lies? What if the same Prophete saie in an other place, that the selfe same menne,* 1.592 whoe ought to be Keepers of the Vineyarde, haue brought to nought, and destroied the Lordes Vineyarde? Howe if Christe saie, that the same persones, whoe chiefely ought to haue a care ouer the Temple,* 1.593 haue made the Lordes Temple a denne of Theeues?

The B. of Sarisburie.

Here come you in with your whatiffes, whiche commonly you vse, when other Rhetorike fai∣leth you. VVee tell you plainely without any iffes, that* 1.594 Ieremie meante of you, and suche as you be, and calleth your whole newe fangled Doctrine, Verba mendacij, the woordes of lieinge, earnestly geuinge warninge, that menne geue no credite to them. His other rebuke perteineth also to you. VVhen were euer suche Theeues in the Churche of God, as yee are?

The Apologie, Cap. 12. Diuision. 1.

If it be so, that the Churche of Rome cannot erre, it muste needes folowe, that the good lucke thereof is farre greater, then al these mennes policie. For sutche is their Life, their Doctrine, and their Diligence, that for al them, the Churche maie not onely erre, but also vtterly be spoiled, and perish••. No doubte, if that Churche maie erre, whiche hath departed from Goddes VVoorde, from Christes Commaundementes, from the Apostles Ordinaunces, from the Primitiue Churches Examples, from the Olde Fathers, and Councelles Orders, and from their owne Decrees, and whiche wil be bounde within the compasse of none, neither Olde, nor Newe, nor their owne, nor other folkes, nor Mannes Lawe, nor Goddes Lawe, then it is out of al question, that the Romishe Churche hath not onely had power to erre, but also that it hathe shamefully, and moste wickedly erred in very deede.

M. Hardinge.

A man would haue thought, you woulde haue brought some substantiall Argumente, whereby to prooue, that the Churche erreth. Neither make you excuse in that, you speake of the Romaine Churche.* 1.595 In this accompte wee make no difference betwene the Romaine Churche, and the Churche. But all your proufes depende vpon your iffes, whiche beinge denied, you haue nomore to saie. No doubte (saie you) if that Churche maie erre, whiche hath departed from Goddes VVoorde, from Christes Commaundementes, &c. then it hath erred in very deede. But Syr, what if a man denie your supposal, and staie you in your firste if? VVhat haue you to prooue it? All that you haue saide hitherto. We knowe, and of litle force it is. But no doubte, saie you, if that Churche maie erre, which hath departed from Goddes VVoorde, &c. Yea forsoothe, if all iffes were true, then if Hea∣uen fell, wee shoulde catche Larkes. And if a bridge were made betwene Douer and Calys, wee mighte goe to Boleine a foote, as VVilliam Somer once tolde Kinge Henry, if it be true, that I haue hearde saie.

The B. of Sarisburie.

Here in nothinge els, but onely the Canonization of poore VVilliam Som∣mer. While your Bookes, M. Hardinge, shal liue, al his sage sawes shal neuer die.

The Apologie, Cap. 12. Diuision. 2.

But saie they, ye haue benne of our Felovvship, but novve ye are becomme foresakers of your Profession, and haue departed from vs. It is trewe: We haue departed from them, &, for so doo∣inge, we bothe geeue thankes to Almighty God, & greatly reioice on our owne behalfe. But yet for al this, from the Primitiue Churche, from the Apostles, and from Christe wee haue not departed. True it is: Wee were brought vp with these menne in darkenesse, and in the lacke of the knowledge of God, as Moses was brought vp in the Learning, & in the bosome of the Egyptians. VVe haue benne of your Companie,* 1.596 saithe Tertullian, I confesse it: and no mar∣ueile at al: For, saith he, menne be made, and not borne Christians.

M. Hardinge.

VVee saie, (as ye reporte) that ye haue benne once of our Felowship, but now ye are become Apo∣states and foresakers of your Profession,* 1.597 and haue wickedly departed from vs. By the name of vs, we meane not some one particular companie, but Christes Catholike Churche. VVe saie of you, as S. Ihon saide of the like,* 1.598 whome he calleth Antichristes: Ex nobis exierunt, sed nō erant ex nobis. Nam si fuissent ex nobis, permansissent vti{que} nobiscum: They are departed from out of vs, but they were not of vs. For if they had benne of vs, they had doubteles remained still with vs.

But what is your answeare hereunto? It is desperate, foolishe, and lieinge. Firste, ye confesse the thinge, and not onely that, but also thanke God for it, and greatly reioice in it. And therein ye folowe the woorse sorte of Sinners,* 1.599 of whom Salomon saithe, Laetantur cùm malè fecerint, & exultant in rebus pessimis: They be glad when they haue donne euil, and reioice in the worste thinges that are. Ye haue diuided the Churche of God, ye haue rente our Lordes nette, ye haue cut his whole wouen cote, which the wicked Souldiers, that Crucified him, could not finde in their hartes to doo. Diony∣sius Alexandrinus, writinge to Nouatus the greate Heretike, who did as ye haue donne, saithe thus vnto him, as Eusebius reciteth,* 1.600 whereby yee maie esteeme the greatnesse of your crime: Thou shoul∣dest haue suffered what so euer it were, that the Churche of God mighte not be diuided. And mar∣tyrdome suffered for that the Churche shoulde not be diuided, is no lesse glorious, then that which is suffered for not dooinge Idolatrie. Yea in mine opinion it is greater. For there one is mar∣tyred for his owne onely Soule, and here for the whole Churche. Thus it foloweth, that by your Apostasie, and by your diuidinge of Goddes Churche, yee haue donne more wickedly,‡ 1.601 then if yee committed Idolatrie.

But yet for all this, (saie they) from the Primitiue Churche, from the Apostles, and from Christe we haue not departed. VVhat can be saide more foolishly? VVhy Syrs,* 1.602 is not the Primitiue Churche and this of our time one Churche? Dothe it not holde togeather by continuall Succession till the worldes ende? VVhat, hath Christe moe Churches then one? Is the Primitiue Churche quite donne, and now muste there beginne a newe? Is not Christe, his Apostles, and all true beleuers, in what time or place so euer they liue, his one mysticall Body, whereof he is the Head all other the members? As Christe is one, the Holy Ghoste one, one Faithe, one Baptisme, one Vocation, one God: so is the Churche one, whiche beganne at the firste man, and shall endure to the laste: whereof the liuinge parte on earthe before the comminge of Christe into Fleashe, was sometime broughte to small number: after his com∣minge, and after that the Apostles had Preached and spreadde the Gospell abroade, the number neither was euer, nor shalbe other then greate (though sometime accompted, small in respect of the vnbeleuers) vntil the comminge againe of the Sonne of Man,* 1.603 at what time he shall skantly finde Faithe, specially that whiche woorketh by Charitie, in the Earth. Against whiche time busely ye make preparation.

For some parte of excuse of your forsakinge the Churche, ye saie, ye were brought vp with vs in

darkenesse, and in the lacke of knowledge of God, as Moses was amonge the Aegyptians: For that ye bringe out of Tertullian, helpeth you nothinge at all. I praie you Syrs, what darkenesse meane ye? Speake ye of Sinne? VVee excuse not our selues. But when tooke ye out the beame of your owne eies, that yee espie the mote of our eie? It were well ye proued your selues honest menne, before ye requi∣red vs to be Angels. If ye meane the darkenesse of ignorance, as peraduenture ye doo, and the lacke of knowledge of God: Now that ye are departed from vs, and haue set chaire against chaire, (I see not cause why to saie, Aulter against Aulter) what more and better knowledge of God haue ye, then we haue, and euer haue had? Doo we not know the Articles of our belefe? Tell vs, whiche doo we lacke? This is life Euerlastinge (saithe our Sauiour in the Gospell) to knowe thee God alone, and whom thou haste sente Iesus Christe.* 1.604 So farre as God lightneth our vnderstandinge with the Super∣naturall* 1.605 light of his grace, this muche wee know. For which Peter the Sonne of Iona was accompted blessed of Christe, the same we sinne full Papistes through Gods grace, also knowe and confesse. The Commaundementes of God we knowe: what is good, what is euill, whiche be sinnes, whiche be Ver∣tues, what is to be folowed, what is to be shunned, so farre as is behoofull, we be not ignorant.

VVhat is the darkenesse then, for whiche ye would needes be gonne from vs? And what is that woorthy knowledge ye haue wonne by your departure? Tell vs, that we maie bte the Bookes, and goe to scoole with you. Truly without ye haue some hidden and secrete knowledge, which ye haue not vttered to the worlde hitherto, as we beleue ye haue not, beinge suche boasters as ye are: we see litle cause, ye should twite vs of ignorance, and bragge of your owne knowledge. This we see full well, they that runne away from vs to your side, be they Monkes or Friers, Tinkers or Tapsters, Coblers or Bodgers, white or blacke, by and by in your Synagoges they be great Rabbins. And ye the superin∣tendentes admitte them to be your Ministers and Preachers of the woorde, and tell them they can doo well, and they beleue no lesse themselues. But the people take them for suche, as they knewe them be∣fore they tooke suche degree, and many times for their good behauiour, they foregete their Holy Mi∣nisterie, and Christen them by their common name, whiche was not geuen them at the Fonte. Yet all this proueth not either our ignorance, or your maruelous and rare knowledge. Neither shall ye euer be able to proue to any man of learninge and iudgement, that in any liberall sciences, or righte know∣ledge of the Scriptures, ye are comparable to the learned menne of the Catholike Churche. Though about fifty yeeres paste and vpwarde for a space, the studies of eloquence and of tonges were inter∣mitted, yet then and before those times was there no smal number of men, who had profounde know∣ledge of all good Artes, and specially of the Holy Letters. I reporte me to Thomas VValden, who ve∣ry learnedly confuted the Heresies of your greate Graundfather Iohn VVicklef, to Alcuinus in the great Charles time, to Beda before that, all three English men, to Anselme and Lanckfrancke Bishops of Englande, though strangers borne, to S. Thomas of Aquine, S. Bernarde, Rupertus, and hundreds moe, whiche here is no place to recken. VVere not they, by confession of all, greate Clerkes? doo not the beste learned of our time, in obscure matters fetche light of them? To saie the Truthe, in comparison of their cleare light, your ill sauoringe snoffes maie scantly seeme to yeelde a darke smoke. Many talke of your painted sheath, who, were they learned in dede, woulde soone perceiue neither that to be very freshe and gaie: for as for your sworde, what rusty and beggerly met all it is, the wiser parte of the worlde seeth.‡ 1.606 Therefore ye shall do well, Syrs, to speake no more of the darkenesse and ignorance of the Catholike Churche, and to boast lesse of your greate cunninge, and knowledge.

The B. of Sarisburie.

Your heade was very idle, M. Hardinge, when it coulde so easily yeelde vs sutche idle talke. If yée thinke it in no case to be lawful, to departe from them, what so euer thei be, that beare the shewe, and countenance of the Churche, then muste yée néedes condemne the Apostles, and Prophetes, and moste specially Christe him selfe. But let vs consider, from what companie wée are departed. So maie the causes of our departure the better appeare. For the Pope him selfe saithe not nay, but, vpon iuste considerations, any Churche maie leaue the

Churche of Rome.* 1.607 His owne woordes be these, Nulli agere licet, sine discre∣tione Iustitiae, contra Disciplinam Romanae Ecclesiae: VVithout discretion of Justice, it is lawful for no man, to doo any thinge contrarie to the order of the Churche of Rome. By this the Popes owne Decree,* 1.608 vvith discretion of Iustice, it is lawfull to doo contrarie to the Orders of the Churche of Rome.

But, for a shorte, and general viewe of that whole Churche in this behalfe, S. Bernarde saithe thus,* 1.609 Parum est nostris Pastoribus, quòd non seruant nos, nisi & perdant. Non parcunt suis, qui non parcunt sibi, Perimentes pariter, & Pereuntes: It is not sufficient for our Bishoppes, that they saue vs not, onlesse they al∣so doo destroie vs: Sparinge not them selues, they spare not their people. They doo bothe perishe them selues, and kille others.* 1.610 Againe he saithe, Non custodiunt hoc tem∣pore Sponsam, sed perdunt: Non custodiunt Gregem Domini, sed mactant, & deuorant: They keepe not this daie, the Spouse of God, that is, his Churche, but they destroie her: They keepe not this Flocke, but they kille, and deuoure. He that wri∣teth, Paralipomena Vrspergensis, in the storie of the Councel of Constance, saithe thus,* 1.611 Spiritum extinguebant: Prophetias aspernabantur: Christum in Mem∣bris suis persequebantur: Erat{que} planè Persequutrix Ecclesia: They oppressed the Sprite of God: they defied the Voices of the Prophetes: they persequuted Christe in his Members. And in deede the Churche was geeuen to woorke persequution.

Aeneas Siluius,* 1.612 that afterwarde was Pope Pius. 2. saithe, Refriguit Chari∣tas, & Fides omnis interijt: Charitie is waxen colde, and al Faithe is deade.

In the life of Pope Clemens. 5. it is written thus: Hic fuit Publicus Forni∣cator. Ab eo tempore defecit omnis Disciplina, & Religio in Cardinalibus: & tres Radices vitiorum, Superbia, Auaritia, Luxuria, validissimè dominātur: This Pope was an open VVhoore maister. From that time forewarde, al kinde of Discipline, and Religion decaied in the Cardinalles: and three rootes of vices, Pride, Auarice, and Lecherie, mightily bare the swaie.

Antonius Marinarius,* 1.613 at your late Chapter at Tridente, saithe thus of the Churche of Rome, Si Euangelica Fides nostrae vitae Regula esset, re ipsa Christiani essemus. Nunc Titulo, & Ceremonijs vocamur Christiani: If the Faithe of the Gospel were a Rule vnto our life, then shoulde wee be Christians in very deede. As nowe, by Titles, and Ceremonies, wee beare onely the name of Christians.

At the same Chapter, the Bishop of Bitonto saide thus, as I haue reported before:* 1.614 Quibus turpitudinum Monstris, qua sordium Coll••ute, qua Peste non sunt foedati, non corrupti in Ecclesia Sancta, & populus, & Sacerdos? A Sanctuario Dei incipite: si vllus iam pudor, si vlla pudicitia, si vlla superest bene viuendi vel spes, vel ratio: VVith what Monsters of Filthinesse, with what Vilenesse, with what Pestilence be they not corrupted, and defiled in the Holy Churche (of Rome), as wel the Prieste, as the People? Beginne euen with the Sanctuarie of God: if there be any Shame, if there be any regarde of Honestie, if there be any Hope, or waie to liue wel.

An other saithe,* 1.615 O nos miseros, qui Christiani dicimur. Genres agimus sub no∣mine Christi: Miserable are wee, that are called Christians. VVe liue as Heathens, vnder the name of Christe. An other saithe, O lugenda Roma, quae nostris Maioribus clara Patrum Lumina protulisti: nostris temporibus, monstrosas tenebras,* 1.616 futuro saeculo famosas, offadisti: O miserable Rome, whiche in the time of oure Elders, haste brought foorthe the lightes of woorthy Fathers: but in our daies, haste broughte foorthe Monstrous Darkenesse, shameful, and sclaunderous to the time to comme. Petrarcha calleth Rome, a Schoole of Erroure, and a Temple of Heresie.

Brigitta, whose woordes, and Prophesies yée haue in reuerence, saithe in her Reuelations, Christus sumer Benedictionem à Clero Romano, & dabit eam al∣teri

Genri facienti voluntatem Domini:* 1.617 Christe shal take his blessinge from the Cleregie of Rome: and shal geue the same vnto a people, that shal doo his wil.

By these sewe, wée maie conceiue the whole state of the Churche of Rome: whiche onely Churche,* 1.618 aboue al others, M. Hardinge telleth vs, is so founded in the Truthe, that it can neuer haue power to be deceiued.

Wee haue departed therefore, from Shepeheardes, that spoiled the flocke: From Bishoppes, that destroied the Churche: that oppressed the Sprite of God: that defied the voice of the Prophetes: that persequuted Christe in his members: that bothe perished them selues, and killed others: that walowed in monsters of filthinesse: that liued, as Heathens, vnder the name of Christe: That were voide of Charitie: voide of Faithe: voide of Discipline: voide of Religion: that were Christians onely in Titles, and Ceremonies: From whom Christe had vvithdravven his Blessinge: To be shorte, wée haue departed from the Temple of Heresie, and from the Schoole of Erroure.

This, M. Hardinge, is the bewtie, and face of your Romaine Cleregie: this is that blessed Companie, that wée haue foresaken.

Yet, saie you, It had benne better, to haue died, then to haue broken the Vnitie of sutche a Churche. For your frendes tel you, that without the Obedience of the Bishop of Rome,* 1.619 there is no Hope of Saluation. Notwithstanding, your owne Clemens, whom ye commonly cal the Apostles Felovve, saithe thus, Schisma efficit, non qui ab Impijs secessionem facit, sed qui à Pijs: He maketh no Schisme, or Diuision in the Churche, that departeth from the Wicked: but he, that departeth from the Godly. And therefore he addeth further, Laici, cum ijs qui contraria sententiae Dei dogmata defendunt, nolite societatem habere, neque participes illorum Impietatis fieri. Ait e∣nim Dominus,* 1.620 Recedite de medio horum hominum, ne cum eis pereatis: Yee Laie menne, haue no Felowship with them, nor be you Partetakers of their VVickednesse, that defende Doctrines contrarie to the doctrine of God. For Our Lorde saithe, Departe from the middes of this people, leste yee perishe togeather with them.

Pope Pius.* 1.621 2. saithe, Resistendum est quibuscun{que} in faciem, siue Paulus, siue Petrus sit, qui ad Veritatem non ambulat Euangelij: VVee muste withstande any man vnto the face, be it Peter, be it Paule: if he walke not after the Truthe of the Gospel. S. Augustine saithe, Ne Catholicis quidem Episcopis consentien∣dum est, sicubi fortè falluntur, & contra Canonicas Scripturas aliquid sentiant: VVee maie not agree, no not with the Catholique Bishoppes, if they happen to be deceiued, and thinke any thinge contrarie to the Canonical Scriptures.* 1.622

S. Chrysostome saithe, Ex ipsis Veris Ecclesijs frequenter exeunt sedu∣ctores. Propterea nec ipsis omninò credendum est, nisi ca dicant, vel faciant, quae conuenientia sint Scripturis:* 1.623 Euen oute of the very True Churches oftentimes there comme deceiuers. Therefore wee maie not in any wise beleeue, no not them, (notwith∣standinge they be the True Churches of God) onlesse they speake, or doo sutche thinges, as be agreeable to the Scriptures.

Anselmus,* 1.624 a late VVriter, expoundinge these woordes of S. Paule, Tunc Reuelabitur ille iniquus, saithe thus, Romanus Pontifex, qui tenet nunc Eccle∣sias, teneat illas, donec de medio fiat: id est, donec ab ipsa Romana Ecclesia, quae est Medium, & Cor Ecclesiarum, fiat iniquitas, ob quam ab ea multae dis∣cedant Ecclesiae: Let the Bishop of Rome, that nowe holdeth the Churches, holde them stil, vntil it be taken awaie from the middes: y^t is to saie, vntil Wickednesse be wought of the Churche of Rome, that is the Middest, and harte of Churches: for vvhiche vvickednesse, many Churches shal departe from her.

S. Ambrose saithe,* 1.625 Nullus pudor est, ad meliora transire: It is no shame, to goe to the better.

S. Augustine saithe vnto Faustus the Heretique,* 1.626 Ille me quondam de gremio tuo Error excusserat. Expertus fugi. quod experiri non debui: That Erroure shooke me once out of thy bosome. Beinge taught by proufe, I haue fledde that thinge, that I should not haue proued.* 1.627

Ambrosius Ansbertus, one of your owne Doctoures, saithe, Per Hieremiam Prophetam dicitur, Exite de medio eius populus meus, & saluet vnusquis{que} ani∣mam suam ab ira faroris Domini.* 1.628 Nequaquā enim in hac vita de medio Ciuitatis repro∣bae, id est, de medio malorum quos Babylon illa significat, electorum aliquis valet exire, nisi detestādo, quod ab ipsis agitur, & agēdo, quod ab ipsis detestatur: The Prophete Hiere∣mie saith, O my people, goe foorth frō the middes of them, and saue euery man his owne soule frō the rage of oure Lordes furie. For none of the Electe of God can in this life goe foorthe from the middes of that Wicked Cittie, that is to saie, from the middes of the euil, whiche that Babylon signifieth, but by defieinge, that they doo: and by dooinge, that they defie.

And, whereas yee would so faine daste our eies, and couer your deformities with the name of the Churche,* 1.629 S. Cyprian saithe, Non est Pax, sed Bellum: nec Ecclesiae iungitur, qui ab Euangelio separatur: It is no Peace, but VVarre: neither is he ioined to the Churche, that is diuided from the Gospel.

S. Chrysostome saithe,* 1.630 Mihi Ciuitas, non habens pios ciues, Omni villa vi∣lior est: & quacun{que} Spelunca ignobilior: A Cittie, that hathe not Godly Citizens, is vnto me viler, then any Village: and more lothe some, then any Caue. And this he saithe of the Cittie of Antioche, whiche, by expresse woordes, he more esteemeth, then the Cittie of Rome.

Wee graunte, wée haue departed from you, vpon sutche occasion, and in sutche sor te, as Moses sommetime departed from oute of Aegypte: or, as S. Augustine from the Manichees. How be it, in very deede, you naue rather departed from out of vs.* 1.631 Chrysostome saithe, Sic de ista Noua Hierusalem, id est, de Eccle∣sia, qui Spirituales Christiani fuerunt, relicta Corporali Ecclesia, quam perfidi occupauerant violentia, exierunt ab illis. Magis autem illi exierunt à nobis, sicut Iohannes exponit. Non enim ille de Ecclesia exire videtur, qui corporaliter exit, sed qui Spiritualiter Veritatis Ecclesiasticae Fundamenta reliquit. Nos e∣nim ab illis ex••uimus Corpore: illi à nobis animo. Nos enim ab illis extuimus Loco: Illi à nobis Fide. Nos apud illos reliquimus Fundamenta parietum: Illi apud nos reliquerunt Fundamenta Scripturarum. Nos ab illis egressi su∣mus secundum aspectum Hominum: Illi autem à nobis secundum Iudicium Dei. Relicta est autem deserta, ex quo de illa Corporali Ecclesia Spiritualis exiuit: Id est, de populo suo, qui videbatur Christianus, & non erat, Populus iste exiuit qui non videbatur, & erat. Magis autem, secundumquod diximus, illi à nobis exierunt quàm nos ab illis: Euen so, touchinge this Nevve Hierusalem, whiche is the C••urche, they, that were Spiritu. [Christian menne, lecuinge the Bodily Churche, whiche the wicked by violence had inuaded, departed out from them: Or, as s S. Iohn expoundeth it, they rather departed out from vs. For he seemeth not in deede to departe from the Churche, that Bodily departeth: but he, that Spiritually leaueth the Fundations of the Ecclesiastical Truthe. VVe haue departed from them, in Body: they haue departed from vs, in Minde. VVe from them, by Place: they from vs, by Faithe. VVee haue leafte with them the Fundations of the VValles: They haue leafte with vs the Fundations of the Scriptures. VVee are departed foorthe from them, in the sighte of Man: They are departed from vs, in the Iudgemente of God. But nowe, after that the Spiritual Churche is gonne foorthe, the Bodily Churche is leafte foresaken: That is to saie, from that people, that seemed to be a Christian people, and was not, this people is gonne foorthe, that see∣med not out wardely, but was so in dede. Notwithstandinge, as wee haue saide before, they haue rather departed from vs, then we from them.

Ye saie,* 1.632 your Churche of Rome, that nowe is, and the Primitiue Churche, is al One Churche. Euen so the Moone bothe in the ful, and in the wane, is al One Moone: Euen so Hierusalem, as wel vnder Dauid, as vnder Manass es, was al one Cittie. The Holy place, whether y^e Maiestie of God, or y^e Abomination of Desolation stande in it, is al one place. The Primitiue Churche, saie you, and the Churche of Rome, that novv is, is al one Churche. Therefore wée saie, the Churche of Rome, that now is, in Truthe, and Religion, ought to agrée with the Primitiue Churche.

Whether the Churche maie be brought to a fevve in number, or no, wée had occasion sommewhat to saie before. The Anciente Father Irenaeus saithe, Quemadmodum ibi in plurimis eorum,* 1.633 qui peccauerunt, non bene sensit Deus, Sic & hîc multi sunt vocati: pauci verò electi: As in the Olde Testamente, in ma∣ny of them, that offended, God was not pleased: Euen so now in the Nevve Testamente, many are called, and fewe are Chosen. In Consideration whereof, S. Hierome crieth out in an Agonie within him selfe,* 1.634 Tanta erit Sanctorum paucitas: So smal shalbe the number of holy menne. One of your owne Doctours saithe, as it is alleged once before, Licet in hoc bello Daemonum cadāt Religiosi Principes, & Milites, & Praelati Ec∣clesiastici, & Subditi, semper tamen manent aliqui, in quibus seruatur Veritas Fi∣dei, & Iustificatio bonae Conscientiae. Et, si non nisi duo viri Fideles remanerent in mundo, tamen in illis saluaretur Ecclesia, quae est Vnitas Fidelium: Notwith∣standinge in this warre of Diuelles, bothe the Godly Princes, and Souldiers, and Ecclesiastical Prelates, and Subiectes be ouer throwne, yet euermore there remaine somme, in whome the Truthe of Faithe, and the Righteousnesse of good Conscience is preserued. And, notwith∣standinge there vvere but tv voo Faithful menne remaininge in the worlde, yet euen in them, the Churche of God, whiche is the Vnitie of the Faithful, should be saued.

But, for y^t wée saie, vvee vvere brought vp emonge you in Darkenesse, and Ignorance, Yée enter out of season into a needelesse discourse of cōparison of Lear∣ninge, In the Liberal Sciences, ye saie, we are not comparable to the Learned menne of your side. It was not our meaninge, M. Hardinge, to cal the Bright beames of your Li∣beral Learninge into question. It appeareth, yee woulde faine haue it blased, and magnified to the vttermoste, and no waie to be disgraced. Wee meante onely the knowledge of God, and the open Professiō of his Holy Woorde: In comparison of whiche knowledge, al other knowledge, what so euer, is meere darknesse.

How be it, touchinge any kinde of the Liberal, and Learned Sciences, there was no great cause, why ye shoulde, either so highly rowse your selfe in your owne opinion, or so greately disdeigne others.* 1.635 Ye maie remember, that your Prouincial Constitutions beginne with these woordes, Ignorantia Sacerdotum.

It were no greate Maisterie, to charge the Chiefe Doctoures of your side with somme want of Learning. Ludouicus Viues saith, Vt quid{que} Ius superioribus saeculis minùs tittum fuit studentium manibus,* 1.636 ita purius ad nos peruenit: For the space of cer∣taine hundred yeeres paste, the lesse any Booke came into (your Learned) studentes handes, the purer, and better it came to vs. Meaninge thereby, that euery thinge was the woorse for your Learned handelinge. Of Thomas, Scotus, Hugo, and others, of whom yée seeme to make so greate accoumpte, your owne frende Catharinus saithe, Scholastici multa ineruditè Comminiscuntur:* 1.637 These Schole Doctoures imagine many m••ters vnlearnedly. Erasmus saithe, Portenta, quae nunc passim legimus in Commentarijs Recention Interpretum, tam impudentia, & insulsa sunt, vt videātur suibus ea scripsisse,* 1.638 non Hominibus: The monstrous folies, y^t wee commonly reade in y^e Commentaries of the late Interpreters, (whereby he meaneth the very croppe, and the woorthieste of al your Scholastical Learned Doctoures) are so far without shame, and so peeuishe, as if they had benne vvritten for Svvine, and not for menne. One of

your Doctoures saithe,* 1.639 Apostolus, dicitur ab Apos, quod est Argumentum, vel praee∣minentia, & Stolon, quod est Missio: quasi praeeminenter Missus. An other saithe, A∣pocrisarij, dicuntur Nuntij Domini Papae.* 1.640 Nam crisis dicitur Secretum: & Apos, di∣citur Nuntius. An other saithe, Cathedra, est nomen Graecum, & componitur à Ca∣thos, quod est Fides, & edra, quod est Sponda. An other saithe, Eleemosyna, dicitur ab Eleis, quod est, Misereri, & Mois, quod est Aqua. Peter Crab in his late Scholies vpon the Councelles, saith thus, Mulieres 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, id est, Cohabitantes Sac∣culos: Likewise againe he saithe, Phrygium factum est ex Pénnis Pauonum. Of your Liberal Learned Cleregie one saithe thus: Nec verba Canonis intelligunt, nec,* 1.641 quae sint verba Consecrationis sciunt. They vnderstand not the woordes of theire Canon: neither knowe they, whiche be the Woordes of Consecration. And therefore he, that forged the Rule of Monkes, vnder the name of S. Hierome, chargeth them in any wise to pronounce euery woorde distinctely, and wa••ily, leste by theire foo∣lishe vtterance they shoulde make the Angelles to falle a laughinge.

These fewe maie serue you for a taste. Hereby, M. Hardinge, it maie appeare, your Cleregie hath no greate cause, to make sutche triumphe of theire Learninge. Howe be it, wée vpraide you not herewith: nor was this the cause of oure depar∣ture. Yee holde both Faithe, and Learning, and Churche, and Religion, by enhe∣ritance. Christe hath once praied for Peter: Therefore your Faithe, and Learning can neuer faile. Yet notwithstandinge, your late Bookes, freight with so many vn∣ciuile, and vaine speaches (for of your often Vntruthes I wil saie nothing) sauoure more of Choler,* 1.642 then of Learninge. S. Hierome saithe, Doctrina viri per patientiam noscitur. Quia tantò quis{que} minùs oftenditur doctus, quantòconuincitur minùs patiens: A mannes Learninge is knowen by his patience. For the lesse patiente a manne sheweth him selfe, the lesse he sheweth to be his Learninge.

Woulde God, yee woulde humble your knowledge, and make it obediente to the knowledge of God.* 1.643 Otherwise, that Peter saide vnto Simon Magus, of his moonie, maie likewise be saide vnto you, of your knowledge: Thy knovvledge be vvith thee to thy destruction.* 1.644 Our Learninge is the Crosse of Christe: of other Learninge wée make no vauntes. God is called the God of Truthe, and not of Learninge. S. Paule saithe, Al kinde of Learninge shalbe abolished. God make vs al Learned to the Kingedome of Heauen.

The Apologie, Cap. 13. Diuision. 1.

But, wherefore, I praie you, haue they themselues, the Citizens, and dwellers of Rome, remoued, and comme downe from those Se∣uen Hilles, whereupon Rome sommetime stood, to dwel rather in the Plaine, called the field of Mars? They wil saie peraduenture, bicause the conductes of Mater, wherewithout menne cannot commodiously liue, haue now failed, and are dried vp in those Hilles. Wel then, lette them geeue vs like leaue in seekinge the Water of Eternal Life, that they geeue them selues in seekinge the Water of the wel. For that Water verily failed amongest them. The Elders of the levves, saith Ieremie,* 1.645 sente theire litle ones to the VVateringes: and thei, fin∣dinge no VVater, beinge in miserable case, and vtterly loste for thirste, brought home againe theire vessels emptie. The nedy, and poore folke,* 1.646 saithe Esaie, sought aboute for VVater: but no vvhere founde they any: theire tongue vvas euen vvithered vvith

thirste. Euen so these menne haue broken in peeces al the pipes, and conduites: they haue stopped vp al the springes, and choked vp the Fountaine of Liuinge Water with dyrte, and myre. And, as Caligula, many yeeres past, locked vp faste al the storehouses of corne in Rome, & thereby brought a general dearthe and famine amongest the people, euen so these menne, by damminge vp al the Fountaines of Goddes VVoorde, haue brought the people into a pitiful thirst. They haue brought into the world,* 1.647 as saithe the Prophete Amos, a Hungre, and a Thirste: nor the Hunger of Breade, nor the Thirste of VVater, but of hearinge the VVoorde of God. With greate distresse went they scatteringe about, seekinge somme sparke of hea∣uenly light, to refreashe theire consciences withal: but that light was already thoroughly quenched out, so that they coulde finde none. This was a rueful state: This was a lamentable forme of Goddes Church. It was a miserie, to liue therein, without the Gospel, with∣out Light, and without al Comforte.

M. Hardinge.

VVel, and witteely reasoned foresoothe. No no Sirs, if it were that holesome VVater of Eternal life whiche ye thirste after,‡ 1.648 ye woulde neuer haue departed from the high hil, the Catholike Church, and come downe into the valleis, where ye finde the durty pudles of fleashely pleasures, where the de∣uil Behemoth,* 1.649 as Iob saithe, dormit in Iocis humentibus, sleapeth in woiste places. Al were not ster∣ued for hunger and thirst of that water of Gods VVorde. Therefore ye speake bothe slaunderously and ignorantly for diuines, where ye saie, that we had broken in peeces al the pipes and conduites, that we had stopped vp al the springes, and choked, and dawned vp al the Founteines of Liuinge VVater with durte and myre.

Yet vnwares or ignorantly, they cal that faithles and pagane state, a lamentable forme of Gods Churche, whereas they shoulde haue accoumpted it no Churche at al. For where is no worde of God, no light, no Gospel at al, how can there be any Church? VVithout these, any multitude is no more a Church, then without Christe, a man is a Christian, then a deade man is a man. And thus with malicious slaunderinge, not with lerned reasons: with theire owne affirmations, not with apt allegations, haue they gone about to proue, that these many hundred yeres the Churche hath erred▪ But thankes be to God, al this winde shaketh no corne. VVhen al these hasty blastes be blowne▪ ouer, the Churche of God shal stand stil vnmoued, vpon the rocke, Christ builded it on, and appere glorious in her sted fastnes and truth, maugre the gaine saieinge of al Heretikes, and shal appere to them terrible, as a stronge armie set in battaile raye.* 1.650

The B. of Sarisburie.

Here, M. Hardinge, ye beginne out of season to plaie with your Allegories, and Mystical Fantasies. Your Catholique Churche of Rome is the Mounte: Worldly pleasure is the Vale. By whiche Comparison, wée muste beleue, that the Pope, and his Cardinalles, sittinge on highe vpon the Mounte, passe theire time there onely in Fastinge, and praier, and in al manner pouertie, and penurie, and straitou••sse of Life, and haue vtterly abandoned al worldly pleasures. Notwith∣standing somme haue said,* 1.651 In Cardinalibus Superbia, Auaritia, Luxuria validis∣simè dominantur: In the Cardinalles of Rome Pride, Auarice, and Lecherie are in theire greatest Courage. Howe be it, touchinge as wel this, as other your like folies, con∣ceminge the Churche, I wil not saie, Ye keepe your woonte: but I muste néedes saie, Yée doo but trifle.

The Apologie, Cap. 13. Diuision. 1.

Wherefore,* 1.652 though our Departinge were a trouble to them, yet ought they to consider withal, howe iuste cause we had of our De∣parture.

M. Hardinge.

In deede our charitie is sutche, as we confesse it to be a griefe vnto-vs, to see you plaie the part of rebellious children, to vse presumption for submission, contempt for obedience, spite for loue. Yet sith that ye are desperate and incorrigible, as by your departing from vs the Church felt some anguish and trouble, so now that ye are gone, it is releued, as the body is eased, when after a purgation it hath a∣uoided euil humours. Nowe saie you beste.

The B. of Sarisburie.

Wée are not gonne from the Churche of God, M. Hardinge: Wée are gonne onely from you, that haue so vnreuerently abused the Churche. But ye feele good ease, yée saie, and are wel reliued by our departure, as, to vse your homely comparisons, a sick bo∣dy is reliued by a purgation. God of his mercie graunt, that yée maie likewise be purged of al the reste. So shal yée féele more ease, and be better reliued.

S. Hierome saithe,* 1.653 Hebraei dicunt, quòd ea nocte, qua egressus est Israel ex Ae∣gypto, omnia in Aegypto Templa destructa sunt: siue terrae motu, fiue ictu fulminum. Spiritualiter autem dicimus, quòd egredientibus nobis ex Aegypto, errorum Idola cor∣ruant, & omnis Peruersarum Doctrinarum cultura quatiatur: The Rabines, or Hebrewe Doctoures saie, that the same night, that Israel departed out of Egypte, al the Ido∣latrous Temples in Egypte were destroied: either by Earthquake, or by Lighteninge. But here of wee learne, in a Spiritual sense, that when wee departe out of Egypte (that is to saie, from the companie of Idolaters) the Idolles of erroure falle to the grounde, and al the honoure of false Doctrine is shaken downe. Sutche reliefe, M. Hardinge, wée trust, yée shal finde by our departure.

Beda, expoundinge these woordes of the Apocalyps, Comme foorthe from her,* 1.654 my people, and be not partetakers of her sinnes, saithe thus: Inducit dis∣cessionem, quae est ruina Babylonis: cùm enim Loth discesserit à Sodomis, Sodo∣mae funditùs tollentur: S. Iohn speaketh of the departure, whiche is the ruine, and fal of Balylon. For, when Loth shal departe out of Sodome, then shal Sodome vtterly be ouerthrowen.

Againe he saithe,* 1.655 Post haec audiui vocem, Alleluia: Laus, & Gloria, & Virtus Deo nostro. Haec nunc ex parte dicit Ecclesia. Tunc autem perfectè dicet, cùm discessio fa∣cta fuerit: After this I hearde a voice, Alleluia: Praise, and Glorie, and Power be to our God. This songe the Churche in parte singeth already. But then shal shee in deede and perfitely singe it, when departure shalbe made (from Antichriste, or Babylon).

The Apologie, Cap. 14. Diuision. 1.

For if they saie, It is in no wise lawful for one, to leaue the felow∣ship, wherein he hathe benne brought vp, they maie aswel in our names, & vpon our heades, likewise condemne the Prophetes, the A∣postles, and Christe him selfe. For why complaine they not also of this, that Loth went quite his waie out of Sodome: Abraham out

of Chaldee,* 1.656 the Israelites out of Egypte, Christe from the Ievves, and Paule from the Phariseis? For excepte it be possible, there maie be a lawful cause of Departinge, wee see no reasone, why Loth, A∣braham, the Israelites, Christe, and Paule maie not be accused of Se∣ctes, and Seditions, aswel as others.

M. Hardinge.

Yet bringe ye nothing to the purpose. Your proufes be so weake, and hange so euil togeather, that we maie wel tel you (whiche Irenaeus obiected to Heretikes) that ye make a rope of sande. VVe saie not, it is in no wise lawful for one to leaue the felowship, wherein he hath benne brought vp. But contrary wise,* 1.657‡ 1.658 if the felowship be naught and wicked, euery one is bound to eschewe it▪ Depart from Babylon my people, and be not ye partakers of her sinnes, saith the heauenly voice to S. Iohn.* 1.659 Therefore the examples ye bringe, helpe nothinge your cause.

Loth went out of Sodome, Abraham of Chaldea, the Israèlites of Egypte, Paule from the Phari∣seis, by Gods special warninge. VVhere ye saie, Christe went from the Iewes, onlesse ye referre it to his steppinge aside from them for a while: ye shoulde rather haue saide, the Iewes went from Christe. But whereto perteineth this? Though ye were so malicious, as to compare the Catholike Churche to So∣dome, to Chaldea, to Egypte, to the Iewes and Phariseis: yet, I wene, ye are not so proude, as‡ 1.660 to compare your selues to Loth, to Abraham, to Gods peculiar people, to Paule, to Christe himselfe. These depar∣tinges we allowe, and God required them: yours we blame, and God detesteth.

The B. of Sarisburie.

Wée compare not our selues, M. Hardinge, neither with Loth, nor with A∣braham, nor with Paule: leaste of al with Christe him selfe. But wée humbly sub∣mitte our selues both in life, and in Doctrine, to be guided by theire Examples. And thus, I truste, we maie lawfully doo, without iuste note of presumption. S. Chry∣sostome saithe,* 1.661 Data est tibi potestas diuinitùs imitandi Christum, vt possis illi si∣milis fieri. Noli expauescere hoc audiens. Timēdum enim tibi potiùs est, si similis illi fieri negligas: Thou haste power geeuen the from God to folowe Christe, that thou maiste be like vnto him. Be thou not afraide to heare this thinge. Thou haste more cause to feare, if thou refuse to be like vnto him. Likewise saithe the Anciente Father Ori∣gen, Si quem imitati volumus, propositus est nobis Christus ad imitandum:* 1.662 If wee desire to folowe any man, Christe is set before vs, that wee shoulde folowe him.

But if it be so Provvde a parte, in Religion, and Life to folowe Christe, what is he then, that claimeth to him selfe Christes Authoritie, and calleth him selfe euen by the name of Christe? You know, of whom it is written,* 1.663 Papa potest, quic∣quid Christus ipse potest. The Pope can doo, what so euer Christe him selfe can doo. Yee knowe, who is wel contented, to heare him selfe thus saluted: Touchinge Pri∣macie, thou art Abel: touchinge Gouernemente, thou art Noē: touchinge Patriarkship, thou art Abraham: touchinge Order, thou art Melchisedech: touchinge Dignitie, thou art Aaron: touchinge Authoritie, thou art Moses: touchinge Iudgemente, thou art Samuel: touchinge Power, thou art Peter: touchinge Anointinge, thou art Christe. These woordes, I trowe, M. Harding, maie sommewhat séeme to sauoure of Pride.

The Apologie, Cap. 14. Diuision. 2.

And, if these menne wil needes condemne vs for Heretiques, bi∣cause we doo not al thinges at theire Commaundemente, whom (in Goddes Name) or what kinde of menne ought they themselues to be taken for, whiche despise the Commaundemente of Christe, and of the Apostles?

M. Hardinge.

Our frailtie concerninge life, we accuse, and lamente, and commende our selues to Gods infinite mercie. Touchinge belefe and necessarie doctrine of faithe, raile ye at vs neuer so mutche, we neither despise the‡ 1.664 Commaundementes of Christe, nor the ‡ traditions of the Apostles.

The Apologie, Cap. 14. Diuision. 3.

If we be Schismatiques, bicause we haue leaft them, by what name then shal thei he called themselues, whiche haue foresaken y^e Greekes, from vvhom they firste receiued theire Faithe, foresaken the Pri∣mitiue Churche, foresaken Christe himselfe, and the Apostles, euen as if Children shoulde foresake theire parentes?

M. Hardinge.

VVho so euer departe from the Catholike Churche, they be Schismatikes: ye haue departed from the Catholike Churche, of‡ 1.665 these nine hundred yeeres: ergo ye be schismatikes. The firste proposition ye wil not denie: The seconde your selues confesse: the conclusion then muste nedes be true. If we saie the same, blame vs not. Neither saie we that onely, but also that ye are Heretikes. VVhereby the measure of your iniquitie is increaced. The same crime ye woulde impure vnto vs, if ye wisie howe. If ye haue no more to laie to our charge, but that we haue foresaken the Grekes, ye shal not be offended with the world, if it geue vs the title, name, and estimation of Catholikes, as heretofore. For (remember your selues) we haue not forsaken: he Grekes, but the Greekes in some pointes haue forsaken vs. By the name of vs, al∣waies I vnderstande the Catholike Churche, euen the Holy Romaine Churche, whose faithe we pro∣fesse, and with whom we communicate.

* 1.666 And howe standeth it with your lerninge, that we receiued the faithe first from the Grekes? For where ye saie, we haue forsaken the Primitiue Churche, yea Christe himselfe, and the Apos••les, ye haue tolde vs this so often, that now we take them to be but wordes of course, and a common blaste of your railing sprite. The Romaine Churche receiued the faithe from Ierusalem‡ 1.667 and not from Grece, as the reste of the world did,* 1.668 according to the Prophecie, De Siō exibit lex, &c. As for the land of Bri∣taine our natiue country, if the faithe were firste brought hither by Ioseph of Arimathaea, and his fe∣lowes, as by old tradition we are told:* 1.669 then was the Church here first planted by faithful Iewes, and not by Grekes. This beinge true, we maruel what ye meane, to charge vs with forsaking the Grekes, specially where ye saie, we firste receiued the faith from them▪ VVhiche is no truer, then that we re∣ceiued our Englishe language from them.

The B. of Sarisburie.

It were no shame for you, M. Hardinge, to confesse, that the Churche of Rome firste receiued her Faithe from the Churches of Graecia.* 1.670 Neither are they so vtterly voide of Learninge, that haue saide the same. Rather I marueile, what Learninge can leade you, to sate the contrarie. S. Augustine saithe, Terra Grae∣corum, vnde vbi{que} destinata est Fides: The Land of Graecia, from whence the Faithe into al places was sente abroade. Againe he saithe, Radix Orientalium Ecclesiarum, vnde Euangelium in Aphricam venit:* 1.671 The Roote of the Easte Churches, from whence the Gospel came into Aphrica. S. Chrysostome saithe vnto the people of An∣tioche, Christianorum nomen▪ velut ex quodam Fonte, hinc incipiens, omnem mun∣dum inundauit: The name of Christians beginninge firste from this Cittie of Antioche, as from a Springe, hath flowed ouer the whole worlde. The Bishoppes of the Easte wrote thus vnto Iulius the Bishop of Rome: Ad Ecclesiam Romanā ab Oriente Prae∣dicatores Dogmatis aduenerūt: The Preachers of Christian Doctrine came frō y^t Easte to

the Churche of Rome.* 1.672 Likewise S. Basile saith, The Gospel of the Kingedome, sprin∣ging vp first in the Church of Graecia, was frō thence published abroade into al y^e world. Eusebius saithe, Lucis virtus, & Sacrae Religionis Lex, beneficio Dei, quasi è sinu Orientis profecta, cunctum simul Orbem Sacro Iubare illustrauit: The power of the Light, and the Lawe of Holy Religion, by Goddes benefite, springinge out, as it were, from the bosome of the Easte,* 1.673 hath shined ouer the whole worlde togeather with a blessed beame. The Emperoure Iustinian saithe, Constantinopolis, Religionis, & Fidei Mater perpetua: Constantinople is the Euerlastinge Mother of Faithe, and Religion. And likewise againe, Sacrosancta Cōstantinopolitanae Ciuitatis Ecclesia, Mater Pie∣tatis nostrae, & Christianorum Orthodoxae Religionis omnium: The moste Holy Churche of the Cittie of Constantinople, the Mother of oure Holinesse, and the Mo∣ther of al Christians of the Catholique Faithe.

In like sorte, the Churche of Constantinople, euen vntil this daie, intituleth it selfe:* 1.674 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: The Churche of Constantinople, the Mother, and Maistresse of al that be Catholique. To be shorte, if ye wil not beleue any of these, yet at leaste yee maie beleue your owne Felowes. The Bishop of Bitonto in youre late Chapter at Trident, vttered these woordes, as it maie wel appeare, with lusty courage: Eia igitur Graecia Mater Nostra, cui id torum debet, quod habet Latina Ecclesia: O therefore oure Mother Graecia: vnto whom the Latine Churche, or the Churche of Rome, is beholden for al, that euer she hath.

These thinges, M. Hardinge, beinge true, wee marueile, what shoulde moue you to denie, that yee first receiued the Faithe from the Churche of Graecia. Tou∣chinge the mater it selfe,* 1.675 it is written thus in youre owne Councelles, Si Graeci, per quandam Scissuram, diuiduntur à Latinis, ita Latini à Graecis. Et ideo videtur, quòd, Si Graeci debent dici Schismatici propter huiusmodi Diuisionem, eadem ratione, & Lati∣ni: praetereà Graeci magis seruant Antiquas Consuetudines Apostolorum, & Discipulorum Christi, in Barbis, &c. If the Grekes, by a certaine Diuision, be sun∣dred from the Latines, euen so be the Latines sundred from the Greekes. And therefore it seemeth, if the Greekes in respecte of this Diuision ought to be called Schismatiques, that then the Latines also ought so to be called in like case. Furthermore, the Greekes doo more duely keepe the Olde Customes of the Apostles, and of Christles Disciples, touchinge Beardes, &c. then doo the Latines.

The Apologie, Cap. 15. Diuision. 1.

For though those Greekes, who this daie professe Religion, and the name of Christe, haue many thinges corrupted amongest them, yet holde thei stil a great number of those thinges, whiche they recei∣ued from the Apostles. They haue neither Priuate Masses, nor mangled Sacramentes, nor Purgatories, nor Pardones. And as for the titles of Highe Bishoppes, and those glorious names, they estee∣me them so, as whosoeuer he were, that woulde take vpon him the same, and woulde be called, either Vniuersal Bishop, or the Head of the Vniuersal Churche, they make no doubte, to cal sutche a one, both a passinge proude man, and a man, that woorketh despite againste al the other Bishoppes his Brethren, and a plaine Heretique.

M. Hardinge.

As ye haue oftentimes belied vs,‡ 1.676 so nowe ye belie the poore Greekes. So little are ye able to saie

somewhat, and therein to saie truthe. For they haue Masse commonly without companie to communi∣cate with the Prieste, whiche ye cal Priuate Masse: so* 1.677 is it al Greece ouer, so is it in Asia, in Syria, in Assyria, in Armenia, and where so euer the Religion of Christe is professed: As amonge the Greekes in Venis, I my selfe, and diuerse of oure countrie menne haue seene it commonly practized. Like wise praie they al for the dead, and thinke them to be relieued by the praiers, oblations, almose, and deedes of charitie, doone for them by the liuinge. VVhiche minde, and opinion implieth that faith, ‡ 1.678 whiche the Churche holdeth of purgatorie.

But though (saie ye) those Greekes haue many thinges corrupted, yet holde they stil a greate number of those thinges, whiche they receiued of the Apostles. And wilt thou knowe, Reader, what they be? Forsoothe they haue neither Priuate Masses, nor mangled Sacramentes, nor Purgatories, nor Pardons. Is not the witte of this Defender to bee commended, that maketh a man to holde that, whiche he hath not?* 1.679 Those Greekes holde stil, saithe he. VVhat holde they? Mary they haue not this and that. This is a newe kinde of holdinge, for a man to holde, that he hath not. If they holde stil, then haue they stil. But they haue not, saieth he: then howe holde they? A man maie by the rules of this newe Logique, thus reason: The Turkes, Saracenes, Iewes, Infidels, Idolaters, yea, the shepe of Cottesholde also, if ye wil, haue neither priuate Masses, nor Communion vnder one kinde, nor Purga∣tories, nor Pardons: Ergo, they holde a number of thinges, whiche they receiued from the Apostles. The antecedent is true. VVho so euer denieth the consequente, must compte this Defenders Logique very simple. VVhat if one shoulde make this argumente, This Defender hath neither good Logique, nor very fine Rhetorike, nor profounde Philosophie, nor the right knowledge of Diuinitie: Ergo, he hol∣deth many Heresies? Though bothe the Antecedent, and Consequent be true, yet is the argument naught. For by like reason one might conclude, an honest vnlearned catholique man to be an Heretique, whiche were false and iniurious. Sutche is the Logique, sutche are the topikes of this newe negatiue, and ablatiue diuinitie: for so maie we worthely cal it. Negatiue, in respect of their blasphemous tongues, denieing sundrie weightie pointes of our Faithe: Ablatiue, in respecte of their wicked handes, ca∣sting away, throwinge downe, and taking away manie good thinges, perteining to the maintenance of Christen Religion, and Goddes honour. Put them from their negatiues, and from their ablatiues, then in what case shal they stande?

The B. of Sarisburie.

I am ashamed, the worlde should be combred with so childishe folies. This De∣fenders witte, ye saie, is to bee commended. He maketh a man to holde, that be neuer hadde. And what holde they? saie you. Mary, they haue not this, and that. This is a newe kinde of holdinge, for a man to holde, that he hath not. If they holde stil, then haue they stil. But they haue not: then howe holde they? Nowe surely, M. Hardinge, I trowe, wee shal Haue, and Holde a mery man. So prety sporte yee canne make youre selfe with Hauinge, and Holdinge. It were great pitie, yee shoulde euer be otherwise occupied. Annibal of Carthage, when he hadde hearde Phormio the Ora∣toure talke pleasantly a longe whyle togeather,* 1.680 beinge afterwarde demaunded, what he thought of his Eloquence, made aunsweare in his homely sorte, Multos se vidisse delitos senes: sed, qui magis, quàm Phormio, deliraret, vidisse neminem.

But, somme what to yelde vnto your pleasance, why maie not a man Holde, that be neuer Hadde, as wel as Lose, that he neuer Hadde? In the Learned Glo∣ses vpon youre Decrees,* 1.681 yee maie finde this note emongest others, Nota, quòd aliquis dicitur perdere, quod nunquā habuit: Marke wel this: A man maie be said to Lose, that he neuer Hadde. And yet, ye saie cōmonly in the Schooles, Priuatio sem∣per praesupponit habitum, The Losing of a thing alwaies pre supposeth the Hauing of the same. Or, to answeare you in plainer wyse, why maie not a man as wel Holde nothinge, as you maie talke so mutche, and yet saie nothing? Galene saide somme∣time to one,* 1.682 that spake then in sutche substantial manner, as you speake nowe, Accipe nihil: & tene fideliter: Take nothinge: and holde it faste.

But to leaue youre folies,* 1.683 and seely toies, M. Hardinge, with youre Turkes, and Saracenes, and Sheepe of Cotesholde, wee saie not, The Greekes Holde stil, that they neuer Hadde: But wee saie, They Holde stil, that they euer Hadde. Youre Priuate Masses, and youre Dimi Communions they Holde not: for they Hadde them neuer. The Holy, and VVhole Communion in Bothe kindes, they Holde stil: and sithence the Apostles time they haue hadde them euer.

They praie also for the Dead: And therein, yee saie, is implied youre Faithe of Pur∣gatorie. I wil not here touche the simplicitie of youre Rhetorique, or Logique, M. Hardinge: But onely wishe you, to haue better regarde to youre Diuinitie. For ought, that I can see, Praier for the Deade, and youre Fantasie of Purga∣torie, were neuer so straitely coupled togeather, but that they might wel, and easily goe a sunder. The Grecians, as they Praie for the Deade, so doo they Praie for the Apostles, for the Patriarkes, for the Prophetes, and for the Blessed Vir∣gine oure Ladie:* 1.684 as you maie soone perceiue by S. Basiles, and by S. Chryso∣stomes Liturgie. Yet, I thinke, yee woulde not haue youre Reader beleue, as an Article of youre Faithe, that the Apostles of Christe, the Patriarkes, the Pro∣phetes, and the Blessed Virgin Christes Mother are stil in Purgatorie. What so euer other opinion the Grecians haue of the Deade, certaine it is, they coulde neuer yet be brought to beleue youre Purgatorie.

Roffensis,* 1.685 one of your greatest Doctoures, as I haue saide before, saith thus, Pur∣gatorium Graecis vs{que} ad hunc diem non est creditum: The Grecians vntil this daie beleue not Purgatorie. Thus, M. Hardinge, I knowe not, whether by youre Logique, or by youre Diuinitie, (for bothe are marueilous) yee woulde faine force youre poore Greekes, to Holde that thinge, that they neuer Hadde.

An other proper pastime yee make youre selfe with youre Negatiues, and Ablatiues. And wherefore, it were harde to telle, sauinge that, I see, ye were wel disposed, and wel it became you, to be mery. The Ancient Learned Fathers, hauinge to deale with impudent Heretiques, that in defence of their Erroures, auouched the Iudgemente of al the Olde Bishoppes, and Doctoures, that hadde benne before them, and the general consente of the Primitiue, and whole Vniuer∣sal Churche, and that with as good regarde of Truthe, and as Faithefully, as you doo nowe, the better to discouer the shamelesse boldenesse, and nakednesse of theire Doctrine, were oftentimes likewise forced to vse the Negatiue, and so to driue the same Heretiques, as wee doo you, to proue theire Affirmatiues: whiche thinge to doe, it was neuer possible. The Anciente Father Irenaeus thus staied him selfe, as wee doo,* 1.686 by the Negatiue: Hoc ne{que} Prophetae Praedicauerunt, ne{que} Domi∣nus docuit, ne{que} Apostoli tradiderunt: This thinge neither did the Prophetes publishe. nor oure Lorde teache,* 1.687 nor the Apostles deliuer. By a like Negatiue Chrysostome saithe, Hanc Arborem non Paulus plantauit, non Apollo rigauit, non Deus auxit: This Tree (of Erroure) neither Paule planted, nor Apollo watered, nor God encreased. In like sorte Leo saithe, Quid opus est in cor admittere, quod Lex non docuit, quod Prophetia non cecinit, quod Euangelij Veritas non praedi∣cauit, quod Apostolica Doctrina non tradidit? What needeth it, to beleue that thing, that neither the Lawe hathe taught, nor the Prophetes haue spoken, nor the Gospel hathe preached, nor the Apostles haue deliuered? And againe, Quomodo noua indu∣cuntur, quae nunquam nostri sensere Maiores?* 1.688 Howe are these newe diuises brought in, that oure Fathers neuer knewe?

S. Augustine,* 1.689 hauinge reckened vp a greate number of the Bishoppes of Rome, by a general Negatiue saithe thus: In hoc ordine Successionis nullus Donatista Episcopus inuenitur: In al this order of Succession of Bishoppes, there is

not one Bishop founde,* 1.690 that was a Donatiste. S. Gregorie, beinge him selfe a Bi∣shop of Rome, and writinge againste the Title of Vniuersal Bishop, saith thus, Nemo Decessorum meorum hoc tam prophano vocabulo vti consensit: Nul∣lus Romanorum Pontificum hoc singularitatis nomen assumsit:* 1.691 None of al my Predecessours euer consented to vse this vngodly Title: No Bishop of Rome euer tooke vpon him this name of Singularitie.

These, and other like Negatiues, the Holy Fathers in Olde times mighte safely vse without controlmente: for that there was no Doctoure of Louaine as yet vp starte, to carpe, and quarrel at their Diuinitie. Leaue this childishe, and vnsauerie sportinge, and triflinge with youre Negatiues, M. Hardinge. It were a greate deale more seemely, for a man of Learninge, and Grauitie, and more to youre pourpose, to proue youre Affirmatiues.

They haue Priuate Masse, yee saie, in al Graecia, Asia, Syria, Assyria, Armenia, and, where so euer the Religion of Christe is professed. Al this wee muste needes beleue vpon youre woorde: for other proufe yee offer to make none. Notwithstandinge, if they haue sutche Priuate Masses in al those Countries, tel vs, I beseeche you, who were the Authours, and Makers of these Masses? Yee wil saie, S. Iames, S. Chrysostome, or S. Basile. For of these names, and Masses, yee haue tolde vs many a tale. Yet, if yee consider the mater wel, yee shal finde, that these selfe same Masses were our Communions, and nothinge like to youre Masses: And, that the Holy Sacramentes at the same, contrarie to youre newe diuises, were deliuered generally in Bothe kindes to al the people.

S.* 1.692 Iames in his Masse saithe thus, Diaconi tollunt Discos, & Calices, ad impertiendum populo: The Deacons take vp the Disshes, and the Cuppes, to minister the Sacramente vnto the people.

S. Chrysostome in his Masse saithe thus,* 1.693 Pòst Mysteria feruntur ad lo∣cum, vbi populus debet communicare: Afterwarde the Holy Mysteries, or Sacra∣mentes be brought vnto the place, where the people muste receiue togeather.

S. Basile in his Masse saithe thus,* 1.694 Nos omnes de vno Pane, & de vno Calice participantes, &c. Cantores cantant Communionem: & sic Commu∣nicant Omnes: Al wee receiuinge of One Breade, and one Cuppe, &c. The Quiere singeth the Communion: and so they Communicate Al togeather. Therefore, M. Hardinge, yee muste needes confesse, either that the Grecians this daie vse none of these Masses: or, that theire Masses are not youre Masses, but oure Communions: Whiche bothe are contrarie to youre selfe.

In the Armenians Liturgie,* 1.695 it is written thus, Qui non sunt digni Com∣municare hanc Oblationem Dei, exeant foras ante fores Ecclesiae, & ibi Orent: They, that are not woorthy to receiue this Oblation of God, let them goe foorthe before the Churche doore: and there let them praie.

Of the Grecians order in this behalfe, youre greate, and special Doctoure, Cardinal Bessarion,* 1.696 beinge him selfe a Greeke borne, saithe thus, Hoc ipse ordo rerum poscebat: primùm, Consecrare: deinde, Frangere: posteà, distribuere: Quod nos in praesenti facimus: This the very order of the thinges required: firste, that wee shoulde Consecrate,* 1.697 or Blesse the Breade: Nexte, that wee shoulde Breake it: Laste of al, that wee shoulde Diuide it, (or deliuer it to the people). VVhiche thinge vve (Grecians) doo at this present daie. Thus you see, M. Hardinge, that the Gre∣cians this daie Consecrate, Breake, and Diuide the Sacramente vnto the people, as wee doo. Therefore it is vntrue, that you saie, They haue this daie youre Pri∣uate Masse.

Touching the Grecians, that liue nowe in Venice, what order thei vse there,

I cannot telle.* 1.698 Notwithstandinge, as I haue hearde saie, Priuate Masse they haue not. But if they haue, liuinge vnder the Popes Iurisdiction, it is no marueile. Certaine it is, that Venice is no parte of Grecia.

Matthias Illyricus,* 1.699 beinge him selfe borne in Dalmatia, not farre from the Confines, or Borders of Grecia, and therefore, as it maie be thought, the better acquainted with theire Orders, saith thus: Ecclesia Graeca, ei{que} coniunctae, Asia∣tica, Macedonica, Mysica, Valachica, Rutenica, Moschouitica, & Aphricana, id est, totus Mundus, vel certè eius maxima pars, nunquam Primatum Papae communi consensu concesserunt: nunquam Purgatorium probauerunt: nun∣quam Priuatas Missas: nunquam Communionem sub vna specie: The Churche of Grecia, and the Churches of Asia, Macedonia, Mysia, Valachia, Russia, Mos∣chouia, and Aphrica, ioined thereunto, that is to saie, in a manner the whole Worlde, or at leaste, the greateste parte thereof, neuer graunted the Pope his Supremacie: neuer allowed either Purgatorie, or Priuate Masses, or the Communion vnder one kinde.

In the Proeme or Entrie of the Councel of Ferraria,* 1.700 it is written thus, Proxima Dominica quindecim Graeci Sacerdotes domi Imperatoris, iussu eius. Missam solenniter celebrarunt. Vbi etiam Marchio cum suis Ciuibus adfuit, & Panem Benedictum, per Patriarchae dextram, more Graecorum, accepit, at{que} libauit: The nexte Sonnedaie, fiftiene Greeke Priestes within the Emperours Palaice, by his Commaundemente, saide a Solemne Masse (or Communion) where as the Marquese was present with his Cittizens, and, as the manner of the Grecians is, receiued, and tasted the Breade Consecrate, at the hande of the Patriarke. Here it is to be noted by the waie, that these fiftiene Priestes saide not fiftiene Seueral Masses, but al togeather one onely Masse:* 1.701 and that the same one Masse was no Priuate Ministration, but a Communion. Whereof Petrus Vrbeuetanus saithe thus, Tum ad instar Grae∣corum, non cantabatur in vna Ecclesia, nisi forsan vna Missa: Then there was songe in one Churche no more, sauinge perchaunce one onely Masse, as the manner of the Grecians is.

Likewise saithe Durandus, Offerebant magnum Panem, & omnibus sufficientem: Quod adhuc Graeci seruare dicuntur: They offered vp one greate loafe,* 1.702 that might suffice al the Churche: VVhiche order, thei saie, the Grecians keepe vntil this daie.

By these fewe, I truste, M. Hardinge, it maie soone appeare, whether of vs haue belied youre poore Grecians.

The Apologie, Cap. 15. Diuision. 2.

Nowe then, since it is manifeste, and out of al peraduenture, that these menne are fallen from the Greekes, of whome thei receiued the Gospel, of whom thei receiued the Faith, the True Religion, & their Churche it selfe, what is the mater, why thei wil not now be called home againe to the same men, as it were, to theire Originalles, and firste Founders? And why be thei afraide to take a paterne of the Apostles, and Olde Fathers times, as though thei al hadde benne voide of vnderstandinge? Doo these menne, weene yee, see more, or sette more by the Churche of God, then thei did, who firste deliuered vs these thinges?

M. Hardinge.

Softe and faire, Sir Defender: you haue not yet proued, that you saie, is manifeste, and out of

al peraduenture. Remember you not the olde homely verse of youre sophistrie. Neque negatiuis, rectè concludere si vis? Speake to the pourpose, or els I woulde you woulde make an ende of youre filly follies. For in deede you trifle, and saie nothinge worth to be answeared. And here litle cause doo you minister vnto me, to vtter substantial stuffe. VVhiche I desire the discrete Reader to con∣sider, for mine excuse, that with a trifler I doo also but trifle.

The B. of Sarisburie.

Here, M. Hardinge, by youre owne confession, yee doo but trifle with youre Filly follies: for that, I trowe, youre substantial, and better stuffe was not yet ready.

The Apologie, Cap. 15. Diuision. 3.

In deede, we haue renounced that churche, wherein wee could nei∣ther haue the Woorde of God sincerely taught, nor the Sacramentes rightly administred, nor the name of God duely called vpon: Whiche churche also them selues confesse to bee faulty in many pointes: And wherein was nothinge hable to staie any wise man, or one, that hath consideration of his owne safetie.

M. Hardinge.

And why haue ye renounced this Churche, but for that ye might not be suffered to sette foorthe to the losse of Christen soules the detestable heresies of VVicklef, Luther, Zuinglius, Caluine, and other youre false Maisters, whiche ye cal youre sincere woorde of God, after youre Schismatical, and He∣retical manner? That ye saie, there was nothinge in the Catholique Churche, hable to staie any wise man, or any that hath consideration of his safetie: it is one of youre impudent lies.

There were bothe wise menne in the Churche, and greate multitudes of sutche as hadde good regarde of their soule healthe, alwaies before the Deuil hadde sutche a hande vpon Luther, and the reste of youre newe Apostles, and Apostates.

The Apologie, Cap. 15. Diuision. 4.

To conclude, wee haue foresaken the churche, as it is nowe, not as it was in Olde times paste, and haue so gonne from it, as Daniel went out of the Lions Denne, and the three children out of the Fur∣nesse: and, to saie the truthe, we haue benne caste out by these menne, (beinge cursed of them, as thei vse to saie, with Booke, Bel, and Can∣del) rather then haue gonne awaie from them of our selues.

M. Hardinge.

The Churche that nowe is, and the Churche that was in Olde time, is one Churche, as a man in his olde age is the same man, he was in his youthe.* 1.703 From the whiche Churche no faultes, or un∣perfections can excuse you for youre departinge.* 1.704 Neither haue ye gone from it as Daniel was deliuered out of the Lions Denn••, nor as the three Children out of the Furnesse: but ye haue departed wilfully from the house of God, where touchinge Faithe, al be of one accorde, vnto the Synagog of Antichriste, vnto Babylon of Sectes, where is no order, but confusion, vnto the kingdome of Satan: and there ye remaine as it were in a Denne of Lions, where that roring Lion with his fellowes, lieth in waite,* 1.705 seckinge whom he maie deuoure. Ye haue stepped from the place of Spiritual refrigerie, into the frieinge panne of Schismes and Heresies,* 1.706 and from thence, after that ye haue nowe boyled and fried, in malice and rancoure againste the Churche, excepte ye repent, ye are like to leape into the

Furnesse of Hel, that for euer shal tormente you, and neuer consume you. Complaine not of youre ca∣stinge out of the Churche. To be excommunicate, ye haue deserued. And that kinde of punishement is by a merciful discipline, extended vpon you, partly for your amendement, partly to conserue the reste of the body whole from youre pestiferous contagion.

The B. of Sarisburie.

Nowe yee beginne to keepe Hote Schooles, M. Hardinge. Youre Frieinge pannes, and Furnesses, with other youre like Kitchin implementes of Frieinge, and Boilinge, are hote, and dangerous to deale withal.

The causes of oure departure from you, are answeared before.

The Churche, ye saie, that nowe is, and the Churche, that was in Olde times, is one Churche. Euen so, as I shewed you before, the Moone, beinge ful, and the same Moone eclipsed, is one Moone: Euen so, a Man wel aduised, and the same Man starke madde,* 1.707 is one Man: Euen so, the house of God, and a Caue of theeues, is one House.

Yee haue Excommunicate vs,* 1.708 and put vs from you. So did certaine of youre Predecessours, and Fathers, Excommunicate Christe, and his Apostles. So did Diotrephes, that firste claimed your Papale Primacie, Excommunicate the Faith∣ful of Christe, that were the Firste Planters of the Gospel. So it is writ∣ten in the Apocalyps, that Antichriste shal Excommunicate al them, that wil not Adoure the Image of the Beaste.

The Pope him selfe saithe,* 1.709 Excommunicatus non potest Excommunicare: He that is Excommunicate him selfe, hath no Right, or Power to Excommunicate others.* 1.710 And in youre owne Lawe it is written thus, Qui illicitè alium Ex∣communicat, seipsum, non illum, condemnat: He that vnlawefully Excommu∣nicateth an other, Condemneth not him, but him selfe.

S. Augustine saithe,* 1.711 Quid obest homini, si eum de illa Tabula delere velit Humana ignorantia, quem de Libro viuentium non delet iniqua conscientia? What is a man the woorse, if the ignorance of a man strike him out of the Booke of the Churche, if il Conscience strike him not oute of the Booke of Life? In this case S. Augustine saithe, It commeth sommetimes to passe, Vt plurimae sint Foris oues, & plurimi sint Intus Lupi: That there be many Sheepe without the Churche, and many Woulues within the Churche.

The Apologie, Cap. 15. Diuision. 5.

And wee are comme to that Churche, wherein thei them selues cannot denie (if thei wil saie truely, and as thei thinke in their owne conscience) but al thinges bee gouerned purely, and reuerently, and as mutche, as wee possibly coulde, very neere to the order vsed in the olde time.

M. Hardinge.

Ye are come vnto the malignant Churche, to the Congregation of Reprobates, whither as into a sincke in maner al the Heresies that Satan euer raised vp from the beginning, be auoided.

The Apologie, Cap. 16. Diuision. 1.

Let them compare oure Churches and theirs togeather, and thei shal see, that them selues haue moste shamefully gonne from the Apo∣postles: and wee moste iustely haue gonne from them. For wee, fo∣lowinge

the Example of Christe, of the Apostles, and the Holy Fa∣thers, geeue the people the Holy Communion, Whole, and perfite: But these menne, contrarie to al the Fathers, to al the Apostles, and contrarie to Christe him selfe, doo seuer the Sacramentes, and plucke away the one parte from the people, and that with moste notorious Sacrilege, as Gelasius termeth it.

Wee haue broughte againe the Lordes Supper vnto Christes Institution, and haue made it a Communion in very deede, common, and indifferent to a greate number, accordinge to the name. But these menne haue chaunged al thinges, contrarie to Christes Institution, and haue made a Priuate Masse, of the Holy Commu∣nion. And so it commeth to passe, that we geeue the Lordes Supper vnto the people: and thei greue them a vaine Pagent, to gase vpon.

Wee affirme togeather with the Ancient Fathers, that the Body of Christe is not eaten, but of the good, & Faithful, and of those, that are endued with the Sprite of Christe. Theire Doctrine is, that Christes very Body Effectually, and, as thei speake, Really, and Substantially, maie not onely be eaten of the wicked, and vnfaithful menne, but also (whiche is monstrous, and horrible to be spoken) of Mise, and Dogges.

We vse to praie in our Churches,* 1.712 after that fashion, as, according to Paules lesson, the people maie knowe, what wee praie, and maie answeare, Amen, with a general consent. These menne, like soun∣dinge Metal, yelle oute in the Churches vnknowen, and strange woordes without vnderstandinge, without knowledge, and without deuotion: yea, and doo it of pourpose, bicause the people should vnder∣stande nothinge at al.

M. Hardinge.

* 1.713 As comparison can not duely be made betweene Lighte and Darkenes, betweene Truthe and Lieing, betwene Christe and Belial: so neither betwene the Catholike Churche, and startinge holes of Heretiques. You saie muche, and proue nothinge. The moste ye haue to crake of, whiche yee haue neuer doone withal, is youre ministringe of bothe kindes vnto the people, youre newe founde holy daie the Englishe Communion, your Seruice in the vulgare tonge▪ and your vile obiection of Mise and Dogges. This is the storeboxe of M. Iuelles high Diuinitie, whiche he maketh no greate store of, but shaketh it abroade euery where. To euery pointe I haue saide so mutche, as is‡ 1.714 yenough, to staie the hartes of those, that feare God, in mine answeare to M. Iuelles chalenge. To the mater of bothe kindes, and the obiection made out of Gelasius, in the seconde article. To that of Priuate Masse, in the firste article. To al that is saide for the Churche Seruice in the vulgare tongue, in the thirde Article. To the obiection of Mise, Dogges, and VVormes, in the 23. Article. The same here to re∣herse againe, I thinke it nedeles.

But where ye affirme the Body of Christe not to bee eaten, but of the good, and faithful onely, if ye meane the Sacramental eating, so as it is eaten vnder the Sacrament in the visible forme of Bread, and VVine, and not of the* 1.715 Spiritual eating onely, that is false. In that ye saie the Fathers be on your side, meaninge the * Sacramental eatinge, ye belie them. And so like wise reporting our Doctrine to be, that wicked and vnfaithful menne maie eate the Body of * Christe effectually, ye be••••e vs. VVe

teache that the euil maie eate the Body of Christe Really,* 1.716 that is, in deede, but not effectually. They onely eate effectually, who eatinge it worthely obteine the effecte of Christes Body: VVhiche is the vnitie of the mystical body of Christe,* 1.717 and increace of grace.* 1.718 There is verely (saithe S. Gregorie) in sinners, and in them whiche receiue vnworthely, the true Fleashe of Christe, and his true Bloude, sed essentia, non salubri efficentia, but in substance, not in holesome effecte.

That euil menne receiue the true Body of Christe Sacramentally,* 1.719 no lesse then good, where I might alleage in manner al the Olde Fathers,‡ 1.720 S. Augustine only maie suffice, who affirmeth the same, speakinge thus of Iudas. Tolerat ipse Dominus Iudam, diabolum, furem, & venditorem suum finit accipere inter innocentes Discipulos, quod norunt fideles, pretium nostrum. Our Lorde him selfe doth tolerate Iudas, and suffereth a Deuil, a Thefe, and him that solde him, to receiue amongest his innocent Disciples* 1.721 our Price, whiche the Faithful doo knowe. But what nede any man to require the testimonies of Fathers,* 1.722 sithe S. Paule teacheth vs, so to beleue? VVho so euer (saithe he) eateth this Bread, and drinketh of the Cuppe of our Lorde vnworthely, he shal••e gilty of the Body, and Bloude of our Lorde.

The B. of Sarisburie.

There is no better comparison to bee made, M. Hardinge, then bitweene Light, and Darkenesse: Truthe, and Falsehed: Christe, and Belial. For one of these contraries doothe euermore bewraie the other. And therefore Christe saithe,* 1.723 He that doothe il, hateth the Light, and commeth not to it: leste his euil dooinges shoulde bee espied. And this is it, M. Hardinge, that you so carefully keepe the people from the Lighte of Goddes vvoorde:* 1.724 leste by comparison thereof, they shoulde beginne to lothe youre Darkenesse. Plinie saithe, Tritico reperto, con∣tinuò damnatum est Hordeum, & quadrupedum refectibus traditum: As soone as VVheate was once founde (by comparison thereof) streight waie Barly was refused, and geuen to Cattel to feede vpon.

S.* 1.725 Cyprian saithe, Haec est, frater, vera dementia, non cogitare, quòd men∣dacia non diu fallant: Noctem tam diu esse, donec illucescat dies: This is very mere madnesse, my Brother, not to consider, that lies cannot longe deceiue the world: (Re∣mēber) it is Night no lenger,* 1.726 but vntil the Daie spring. And therefore Chrysostome saithe, as it is alleged before, Haeretici claudunt Ianuas Veritatis: Heretiques shut vp the Gates of the Truthe. For they knowe right wel, if the Truthe maie appeare, theire falsehedde wil soone be espied,* 1.727 and the Churches shalbe none of theires. Ter∣tullian saithe, Ipsa Doctrina Haereticorum cum Apostolica comparata, ex di∣uersitate, & contrarietate sua pronuntiabit, neque Apostoli alicuius Authoris esse, neque Apostolici Viri: The very Doctrine of Heretiques compared togeather with the Apostles Doctrine, euen by the diuersitie, and contrarietie, that is in it, beareth witnesse of it selfe, that it neuer came, neither from any Apostle of Christe, nor from any Apostolique Man.

When the Emperoure Adrianus hadde yeelded to graunte the Christians one Church within the Cittie of Rome,* 1.728 certaine of his Priuie Counsel aduised him in any wise not so to doo: For that, they saide, if the Christians might haue but one Churche within the Cittie, the whole people woulde becomme Christians: and by comparison thereof, theire Idolles Churches should be forsaken. Restore you the Holy Commu∣nion, M. Hardinge, and ye shal see youre Masses, and Mockeries soone falle to grounde,* 1.729 as did the Idole Dagon at the presence of the Arke of God. S. Hie∣rome saithe, Mendacium Antichristi, Christi veritas deuorabit: The Truthe of Christe shal deuoure, and consume the Lieinge of Antichriste.

Touchinge the Shakinge out of Stoareboxes, yee hadde no greate cause to complaine. For there is not one of al these maters, one onely of Priuate Masse excepted, that hitherto throughout this Apologie hathe, to my remembraunce,

benne touched,* 1.730 or mentioned more, then once. But it is a smal mater, M. Har∣dinge, that maie suffice you, to make a quarrel.

That Mise, and Dogges maie eate the very Natural Body of Christe, and that Really, Substantially, and in deede, it is youre Doctrine: it is not ours. For wee vtterly abhorre it, and defie it, as moste detestable, and lothesome villanie.

I marueile not, to heare you saie, that wicked Creatures, and Faithlesse Infidelles maie eate Christes Body, seeinge yee doubte not, to auouche the same of Brute Beastes,* 1.731 and Dombe Cattel. Yet, S. Augustine saithe, Hoc Manducare illam Escam, & illum Potum Bibere, in Christo manere, & illum manentem in se habere: This is the Eatinge of that Meate, and the drinkinge of that Drinke,* 1.732 for a man to dwelle in Christe, and to haue Christe dwellinge within him. Euen so saithe Christe him selfe, He that eateth my Fleashe, and Drinketh my Bloude. (is neither vvicked Creature, nor Faithlesse Infidelle, nor Dogge, nor Mouse, but) dvvelleth in mee,* 1.733 and I in him.

But S. Augustine saithe, Iudas accepit Pretium nostrum: Iudas receiued oure Price: whiche by youre exposition can bee none other, but the Body of Christe. O M. Hardinge, yee shoulde not thus haue mockte the worlde with this Authoritie. You youre selfe knowe, yee deale not plainely: you youre selfe knowe, that S. Augustine by these woordes (Oure Price) meante onely the Sacramente of oure Price.* 1.734 So Chrysostome saithe, Baptisma Christi Sanguis Christi est: The Baptisme of Christe, is the Bloude of Christe: Not for that it is so in deede, but for that it is a Sacramente of the Bloude of Christe. Euen so it is noted in youre owne Decrees:* 1.735 Ipsa immolatio carnis Christi, quae Sacerdotis manibus fit, Vocatur Christi Passio, Mors, Crucifixio: Non Rei Veritate, sed Signifi∣cante Mysterio: The Oblation of the fleashe of Christe, that is wrought with the Priestes handes, is called the Passion, the Death, and the Crucifieinge of Christe: not in Truthe of mater, but in a Mysterie Signifieinge. This Exposition ye maie not wel refuse: It is S. Augustines: It is youre owne. Hereof wee haue spoken other∣wheres more at large. But, to put the mater oute of doubte, that it maie appeare, in what sense Iudas receiued the Price of Christes Deathe, S. Augustine him selfe thereof saithe thus,* 1.736 Christus adhibuit Iudam ad Conuiuium, in quo corpo∣ris, & Sanguinis sui Figuram Discipulis suis commendauit, & tradidit: Christe receiued Judas vnto his Banket, whereat he gaue to his Disciples the Figure of his Body, and Bloude.

The Booke, that ye allege in the name of S. Gregorie, is vaine, and Chil∣dishe, and ful of Fables, and not S. Gregories.

But S. Paule saithe,* 1.737 Who so euer Eateth of this Breade, and Drinketh of the Cuppe of oure Lorde vnwoorthily, he shal be guilty of the Body, and Bloude of oure Lorde. Euen so S.* 1.738 Augustine writeth of the VVater of Baptisme: Baptismus valet, alijs ad Regnum: alijs ad Iudicium: Baptisme is auaileable to somme vnto the Kingdome of God: to somme vnto Judgemente. Againe he saithe, Baptismum multi ha∣bent, non ad Vitam Aeternam, sed ad Poenam Aeternam, non bene vtentes tanto bono: Somme haue Baptisme, not to Life Euerlastinge, but to Paine Euerlastinge, not wel vsinge so good a thinge.

Likewise saithe Tertullian,* 1.739 Si qui pondus intelligant Baptismi, magis ti∣mebunt consecutionem, quàm dilationem: They that vnderstande the weighte of Baptisme, wil feare more the geattinge of it, then the delate.

Yet yee presse the mater further: S. Paule saithe, Who so eateth vnworthily of this Breade, is guilty of the Body and Bloude of Christe: Ergo, saie you, Christes Body, and Bloude muste needes be Really Present. Here, Maister Hardinge, it were a woor∣thy

mater,* 1.740 to see, by what enginnes ye woulde proue these hasty Conclusions, or howe yee woulde force this Guilte, and this Presence to goe togeather. For, thinke you, that no man can be guilty of the Body, and Bloude of Christe, but he, that hath Christes Body, and Bloude Really Present in his hande? Verily, S. Augustine saithe,* 1.741 Reus erit, non parui preiij, sed Sanguinis Christi, qui violat, & commaculat Animam, Christi Sanguine, & Passione mundatam: He is Guilty of no smal Price, but euen of the Bloude of Christe, that (by Fornicatiō, or Aduouterie) defileth his owne soule, that was made cleane by the Passion, and Bloude of Christe. Yet hath he not therefore Christes Bloude Really Presente.

Athanasius saithe,* 1.742 Adorantes Dominum, ne{que} ita, vt dignum est eo, viuentes, non sentiunt se reos fieri Dominicae Mortis: Worshippinge Oure Lorde, and not liuinge so as is meete for our Lorde, they feele not, that thereby they are made Guilty of our Lordes Death. So saithe God by the Prophete Ezechiel, I wil require the Bloude of the people at thy hande.

Christe saithe,* 1.743 God shal require of you the Bloude of the Prophetes, that hathe benne sheadde from the beginninge of the worlde.

This Guilte, M. Hardinge, maie wel stande withoute any Real Presence of the Bloude, either of Christe, or of the Prophetes.

This therefore is S. Paules meaninge, that the wicked, resortinge vnwoor∣thily to the Holy Mysteries, and hauinge no regarde, what is meante thereby, de∣spise the Deathe, and Crosse of Christe, and therefore are Guilty of the Lordes Body, and Bloude, that are represented in the Sacramente.

Chrysostome saithe,* 1.744 as he is alleged in the seconde Councel of Nice, Is, qui Imaginem Imperatoris violat, in prototypum Dignitatis iniustus est: He, that defi∣leth the Emperoures Image, is iniurious to the Maiestie of the Emperoures Persone, that is pourtraide in the Image.

S. Cyprian saithe,* 1.745 Impijs, in Morte Christi nullus superest quaestus: sed iu∣stissimè eos beneficia neglecta condemnant: The wicked haue no gaine by the Deathe of Christe: but the benefites, that they haue despised, doo moste iustely condemne them.

To comme neare to the pourpose,* 1.746 S. Augustine saithe, Habent Foris Sacra∣mentum Corporis Christi: sed Rem ipsam non tenent Intus, cuius est illud Sacramentum. Et ideò sibi iudicium manducant, & bibunt: Outwardly they haue the Sacramente of Christes Body: But the thinge it selfe (whiche is Christes Body, represented by the Sacramente) inwardly in theire hartes they haue not. And therefore they Eate, and Drinke their owne iudgemente. S. Augustine saithe, they are Guilty, not bicause they receiue, but bicause they receiue not the Body of Christe.

Againe he saithe,* 1.747 Qui non manet in Christo, & in quo non manet Chri∣stus, procul dubio non Manducat Spiritualiter Carnem eius, nec Bibit eius Sanguinem: licet Carnaliter, & Visibiliter premat dentibus Sacramentum Corporis, & Sanguinis Christi: Sed magis tantae rei Sacramentum ad Iudicium sibi Manducat & Bibit: He that abideth not in Christe, nor Christe in him, out of doubte he eateth not Spiritually his Fleashe, nor Drinketh his Bloude: not withstanding Carnally (that is to saie, with his bodily Mouthe) and visibly he do presse with his teethe the Sacramente of the Body, and Bloud of Christ: And rather, eateth and drinketh (not Christes very Body, and Bloude, but) the Sacramente of so greate a thinge vnto his Judgemente. These woordes, M. Hardinge, be so plaine, that I cannot imagine, what ye should more desire. They are Guilty of the bloude of Christe, for that they despise the price, wherewith they were saued, not for that they receiue it Really into theire mouthes.

So S. Augustine saithe againe, Reus erit Aeternae Mortis, quia vilem in se

habuit Sanguinem Redemptoris:* 1.748 The Aduouteroure is Guilty of Euerlastinge Deathe, bicause he despised in him selfe the Bloude of oure Sau••oure.

The Distinction, that you imagine bitweene Real Receiuinge in the wicked, and Effectual Receiuinge in the Godly,* 1.749 as it is onely of youre selfe, without the Authoritie of any Doctoure, Greeke, or Latine, so is it nothing els, but a very Ef∣fectual, and Real Folie. For the very Body of Christe, if it be not Effectually re∣ceiued, is not receiued. Christe him selfe saithe, He that eateth mee, shal liue by me.* 1.750 S. Ambrose saithe, Hic panis est remissio peccatorum. Qui accipit, non moritur morte peccatoris: This Breade is the Remission of Sinnes. He that recei∣ueth it, shal not die the death of Sinner.

S. Augustine saithe, Qui non sumit hanc Escam, non habet Vitam: &, qui eam sumit,* 1.751 habet Vitam, & hanc vti{que} Aeternam: He, that receiueth not this meate, hath no life: And he, that receiueth the same, hath life, and that Euerlastinge.

Likewise againe he saithe,* 1.752 Huius rei Sacramentum in Mensa Dominica praepa∣ratur, & de Mensa Dominica sumitur: quibusdam ad vitam, quibusdam ad exitium: Res vero' ipsa, cuius est Sacramentum, omni homini ad vitam, nulli ad exitium, quicunque eius particeps fuerit: The Sacramente hereof is prepared vpon the Lordes Table, and from the Lordes Table is receiued: to somme vnto life, to somme vnto destru∣ction. But the thinge it selfe, (that is, the Body of Christe,) whereof it is a Sacrament, is receiued, of al menne to life, and of no man to destruction, vvhosoeuer shalbe partaker of it.

The Apologie, Cap. 16. Diuision. 2.

But, not to tarrie aboute rehearsing al pointes, wherein wee and they differ, for they haue wel nigh no ende, wee turne the Scriptures into al tongues: they scant suffer them to be hadde abroade in any tounge.

M. Hardinge.

VVee* 1.753 gladly suffer them to be hadde in euery place of christendome in the learned tongues, Hebrewe, Greeke, and Latine (to be readde of the vulgare Vnlearned people). Neither were they altogether forbidden to be hadde in somme vulgare tongues, before the saucy maleperines of He∣retiques forced the gouernours of the Churche, for sauegarde of the people,‡ 1.754 to take other order.

The B. of Sarisburie.

Ye can vouchesaue to allowe vs the Scriptures in the three Learned Tongues, Greeke, Hebrevve, and Latine: that is to saie, in sutche sorte, as the simple peo∣ple maie in no wise touche them. But where did God euer sanctifie these three tongues, and cal them Learned? Or, where were they euer so specially Canonized, and allowed, aboue al other tongues, to the custodie of the Scriptures?

S. Augustine saithe,* 1.755 Scriptura Canonica tot Linguarum Literis, & ordine, & successione Celebrationis Ecclesiasticae custoditur: The Canonical Scripture is keapte in the Letters of so manie tongues, and by the order, and succession of Ecclesiastical publi∣shinge. Againe he saithe,* 1.756 Scriptura Diuina ab vna Lingua profecta, per varias interpretum Linguas, longè, laté{que} diffusa, innotuit Gentibus ad Salutem: The Holy Scriptures, passing from one Tongue, and beinge published abroade, fane and wide, (not only by three learned Tongues, but also) by sundrie Tongues of Interpretours, haue comme to the knowledge of Nations, and people, to their Saluation. Againe he saithe, Habemus Dei beneficium,* 1.757 qui Scripturas suas in multis Linguis esse voluit: We haue the benefite of God, that woulde haue his Scriptures to be (not onely in Three, but) in many Tongues.

S. Chrysostome saith,* 1.758 Syri, Aegyptij, Indi, Persae, Aethiopes, & innumerae aliae Gentes, Dogmata ab hoc introducta, in suam transferentes Linguam, hommes Barbari, Philosophari didicerunt: The Syrians, the Egyptians, the Indians, the Per∣sians, the Ethiopians, and other nations innumerable, translatinge into theire ovvne tongues the Doctrine,* 1.759 that they had receiued of S. Iohn, being Barbarous people, endenvoured them selues to learne wisedome. S. Hierome saithe, Scriptura Sancta populis omnibus legitur, vt omnes intelligant: The Holy Scripture is readde to al Nations, that al maie vnderstand it. It were harde to saie, that al the Nations of the worlde readde, or hearde the Scriptures in Gréeke, Hebrewe, or Latine, to the in∣tent, thei might the better vnderstande thē. If these Authorities séeme not plaine, and sufficiente,* 1.760 Theodoretus saithe further, Hebraici Libri, non modó in Graecum idioma conuersi sunt, sed in Romanam quoque Linguam, Aegyptiam, Persicam, Indicam, Armenicam, & Scythicam, at{que} adeó Sauromaticam: semel{que} vt dicam, in Linguas omnes, quibus ad hanc diem Nationes vtuntur: The Hebrewe Bookes of the Scriptures are translated, not onely into the Greeke, or Latine tongue, but also into the tongues of Egypte, Persia, India, Armenia, Scythia, and Sarmatia: and, to be shorte, into al the tongues, that vntil this daie are vsed in the worlde. This, I trowe, is sommewhat more, then Greeke, Hebrevve, and Latine. This whole matter, in my Former Replie to M. Hardinge,* 1.761 is further answeared.

The Apologie, Cap. 16. Diuision. 3.

We allure the people to reade, and to heare Goddes VVoord: thei driue the people from it.

M. Hardinge.

Ye allure the people busely to heare, and reade the Scriptures for euil purpose. And thereby ye haue filled theire hartes, whom ye haue deceiued, with pride, so as they thinke them selues able to iudge of the highest questiōs, that be in diuinitie. VVe kepe the people, so farre as we can for you, from heresies, and require them rather to be hearers, then iudges, and to learne necessary knowledge of Gods worde * 1.762 at holesome, and Godly sermons.

The B. of Sarisburie.

Wée teache not the people, to presume of Knowledge, as you teache them, to presume of Ignorance: But onely wée exhorte them, for the better satisfaction of theire consciences, to reade the Scriptures, & therein to learne the good wil of God. And, not withstandinge ye maie not allowe them to be Iudges, y^t is to saie, to dis∣cerne bitwéene the Light of God, and your Darkenesse, yet yée might suffer them to pike vp somme smal crommes, that fal from the Lordes Table. How be it, so∣crates saith,* 1.763 The simple vnlearned people, in cases of Truthe, iudgeth oftentimes more vprightly, then the déepest Philosophers. Likewise Christe saithe, I thanke thee, O Father, for that thou hast hidde these thinges from the wise, and politique, and hast o∣pened the same to littel babes.

But ye wil saie, The Scriptures are harde, and aboue the reache of the people. Euen so saide y^e Pelagian Heretique Iulianus. And therefore S. Augustine thus reproueth him for the same:* 1.764 Exaggeras, quàm sit difficilis, paucis{que} conueniens erudiris Sanctarum co∣gnitio Literarum: Yee enlarge, and laie out with many wordes, how harde a mater the know∣ledge of the Scriptures is, and meete onely for a fewe learned men. S. Chrysostome saith, Scripturae & Seruo,* 1.765 & Rustico, & Viduae, & Puero, & illi, qui valdè imprudens esse videatur, faciles sunt ad intelligendum: The Scriptures are easy to the Sclaue, to the Husbandeman, to the Widovve, to the Childe, and to him, that maie seeme to be very simple of vnderstandinge.* 1.766 S. Augustine saithe, Modus ipse dicendi, quo Sacra Scriptura cōtexitur, &c. quasi amicus familiaris, sine fuco ad cor loquitur indoctorum, at{que} doctorū: The phrase, or māner of speache, wherein y^e Scriptures are writtē, &c. speaketh w^tout coloure as a familiare frend vnto the hart, as wel of y^e Vnlearned, as of the Learned. S.

Cyril saithe,* 1.767 Scripturae, vt omnibus essent notae, paruis, & magnis, Vtiliter fa∣miliari sermone commendatae sunt, ita vt nullius captum trāscendant: The Scri∣ptures, that they might be easy to al menne, as wel smal, as greate, are profitably set abroade in familiare speache: so, that they ouerreache no mannes capacitie. S. Augustine saith, Sunt quidam homines,* 1.768 qui, cùm audierint, quo'd debent esse humiles, nihil volunt disce∣re: putantes, quo'd, si aliquid didicerint, Superbi erunt, &c. Hos reprehendit Scri∣ptura: Somme menne, when they heare saie, they muste be lowly, wil learne nothing: thinking, that, if they learne any thinge, they shalbe prowde. But these are reproued by the Scriptures. Likewise againe S. Augustine saithe,* 1.769 Ipsa ignorantia in illis, qui intelligere no∣luerunt, sine dubitarione peccatum est: In eis autem, qui non potuerunt, est poena peccati. Ergo, in vtris{que} non est excusatio, sed iusta damnatio: Ignorance in them, that woulde not vnderstande, without doubte is sinne: But in them, that coulde not vnder∣stande, it is the punishement of sinne. Therefore neither of them bothe hath good excuse: but either of them hath iuste damnation.

The Apologie, Cap. 16. Diuision. 4.

We desire to haue our cause knowen to al the worlde: they flee to comme to any trial.

M. Hardinge.

Then why came ye not to the* 1.770 chiefe, and moste lauful consistorie of the worlde, the late general Councel at Trent? VVhat trial shoulde we come vnto? Our Doctrine hath had too high a teacher, to be tried by men nowe. It hath ben approued too longe, to be put in daieinge in these daies at the later ende of the worlde.

The B. of Sarisburie.

That wée made not our appearance at your late Chapter at Tridente, ye haue already made our excuse. The Iourney was too lōge, to be taken in vaine. Ye saie, your Doctrine, be it right, be it wronge, maie not nowe be tried, nor put in daie∣inge. So saide sommetimes the Olde Donatiane Heretiques vnto S. Augustine, Disputare nolumus:* 1.771 & Baptizare volumus: Dispute wee wil not: But (continewe in our erroure, and) Baptize wee wil.

The Apologie, Cap. 16. Diuision. 5.

We leane vnto Knowledge: they vnto Ignorance. We truste vnto Light: they vnto Darkenesse.

M. Hardinge.

Ye leane to the fauoure of secular Princes, whom by flattery, and Heresie ye may deceiue. Crake not of your greate knowledge,* 1.772 nor of your light. O be to them, crieth our Lorde in Esaie, that saie, good is euil, and euil is good: that put light for darkenes, and darkenes for light. Your demeanour is so euil, your Doctrine so false, your tongue so railinge, that we take your worde for no slaunder.

The B. of Sarisburie.

Wée flatter our Princes, M. Hardinge, as Nathan flattered Kinge Dauid: as Iohn Baptiste flattered Herode: as S. Ambrose flattered Theodosius, and as salte flattereth the gréene soare. In déede wée despise not the Minister of God, as sundrie of your felowes haue vsed to doe:* 1.773 of whom one doubteth not to saie, The Pope is the Heade: and Kinges, and Emperours are the Feete. An other saithe, The Prieste is so farre aboue the Kinge, as a Man is aboue a Beaste. Sutche woordes of contempt, and villanie we haue not vsed. Wée yelde to the Kinge, that is dewe to the Kinge: wée yelde to God, that is dewe to God. Wée saie to the Prince,* 1.774 as S. Ambrose sommetime saide to the Emperoure Valentinian: Noli te grauare Imperator, vt putes te in ea, quae Diuina sunt, Imperiale aliquod ius habe∣re:

Trouble not your selfe,* 1.775 my Lorde, to thinke, that you haue any Princely Power ouer those thinges, that perteine to God.

But if they be flatterers, that humbly aduertise, & directe theire Liege Princes by the Woorde of God,* 1.776 what are they then, that saie, as you saie, Totus Mundus non potest accusare Papam: Nemo potest dicere Papae, Domine cur ita facis? Sacrilegij instar esset, disputare de facto Papae: Dominus Deus noster Papa: pa∣papotest, quicquid Deus ipse Potest: The whole world maie not accuse the Pope: No ma•• maie saie to the Pope, Sir, why doo yee thus? It were a sinne as bodde as Sacrilege, to di∣spute of any the Popes doinges: Our Lorde God the Pope: The Pope maie doo, what so euer God him selfe maie doo. These, these, M. Hardinge, and a thousand other your like speaches maie séeme sommewhat to smel of flatterie.

The Apologie, Cap. 16. Diuision 6. & 7.

We reuerence, as it becommeth vs, the Writinges of the Apostles, and Prophetes: and they burne them.

Finally, we in Goddes cause, desire to stande to Goddes onely iud∣gemente: they wil stande onely to theire owne.

M. Hardinge.

VVhat so euer ye pretende, the cause ye haue taken in hande to defende, is not Gods cause: neither is this stirre,* 1.777 whiche ye make in the worlde, for Christes sake. ••uther himselfe, when at a disputation with doctor Eckius, inflamed with anger, and passinge the boundes of modestie, was admonished of certaine, for as mutche as it was Gods cause, that was treated, to handle the matter more soberly and with the spirite of softenes, he brake out into these wordes: Non propter Deū haecres caepta est, nec propter Deum finietur. This mater is not begōne for Gods sake, neither for Gods sake shal i•• be ended. Therefore speake no more to vs of Gods cause. There be other causes, y^e moue you to doo, as ye doo.* 1.778

The B. of Sarisburie.

Luther, yée saie, in disputation, was enflamed with anger, and passed the boundes of modestie. No doubte, M. Hardinge, if he had had somme parte of your sobrietie, and modestie, he might haue donne a greate deale better. Touchinge the mater, being zelously moued with the iniquitie, and wicked wilfulnesse of his Ad∣uersaries, he vttered these wordes,* 1.779 not of him selfe, but of Freere Eckius, that di∣sputed against him: Eckius, and his felowes neuer beganne this mater for Goddes sake, nor for Goddes sake wil they ende it. For he sawe, they had begonne, & were bente to ende it againste God, as beinge enflamed with ambition, and malice, and procured, and hired by the Pope. Euen so, M. Hardinge, maie wée also truely saie, You, and your Felowes haue not begonne these your Contentious Vanities for Goddes sake: nor for Goddes sake wil you ende them.

The Apologie, Cap. 16. Diuision. 8.

Wherefore, if thei wil weigh al these thinges with a quiet minde, & fully bente to heare, & to learne, thei wil not onely allowe this deter∣mination of ours, whoe haue foresaken Errours, & folowed Christe, and his Apostles, but themselues also wil foresake their owne selues, and ioine of theire owne accorde to our side, to goe with vs.

Here endeth the Fifthe Parte.

Notes

• * 1.1

  Olde. Nevve.
• * 1.2

  Esther. 3.
• * 1.3

  Actor. 17.
• * 1.4

  Origen. Contra Celsum.
• * 1.5

  A vaine di∣stinction. For neither doo vvee cal our Doctrine Nevve.
• * 1.6

  VVee tel you, ye haue lost the right names of thinges: and cal that Nevve, that in deede is Olde.
• ‡ 1.7

  Vntruthe. For the True Faithe of Christe had benne plan∣ted, and stil con∣tinued in this Realme foure hundred yeeres; before the com∣ming of this Augustine.
• * 1.8

  Math. 9. Ioh. 13. Luke. 22. Arnobius con∣tra Gentes, li. 2.
• * 1.9

  Augu. in quaest. Noui & Veteris Testamenti, quaest. 114. Augustin. De Ci∣uita. li. 10. ca. 32.
• * 1.10

  Bernardus De vita Solitaria.
• * 1.11

  Tertullian. De Virginibus ve∣landi
• * 1.12

  Augustine of Eng∣lande.
• * 1.13

  Ignatius ad Philadelphien.
• * 1.14

  Beda: Septem Britannor. Epis. & plures Viri Doctissimi.
• * 1.15

  Beda. lib. 2. ca. 2.
• * 1.16

  Beda eodem loco
• * 1.17

  Augustine of Englād.
• * 1.18

  Thomas Graie. Augustine the inflamer of the VVarre.
• * 1.19

  The true storie of Beda, Trans∣lated by Kinge Alfrede. Augustine aliue in the time of the VVarre.
• * 1.20

  An. Dom.
• * 1.21

  The Abstra∣cte of Chro∣nicles vvrit∣ten.
• * 1.22

  Augustine aliue, and in companie vvith the kinges mar∣chinge to∣vvardes the filde.
• * 1.23

  Iacob. 1••
• ‡ 1.24

  It laie in the Scriptures, and in the Bookes of the Holy Fa∣thers.
• * 1.25

  Vntruthes impudente. Reade the An∣svveare.
• ‡ 1.26

  Vntruthe. For al this is but a shevve of emptie names, and no∣thinge in them.
• * 1.27

  Matth. 16.
• * 1.28

  Pretense of Anti∣quitie.
• * 1.29

  Augusti. De Ci∣uitate, Li. 3. ca. ••.
• * 1.30

  Concil. Chalced. Actio. 1. Pa. 767.
• * 1.31

  Concil. Chalced. Actio. 1. Pa. 793. Concil. Chalced. Actio. 4. Pa. 877.
• * 1.32

  Anno. 1548.
• * 1.33

  1. Regum 2. Polydorus De Inuentorib. Li. 4 Cap. 9.
• * 1.34

  Extra, Qui Filij sint Legitimi. per Venerabilē. Abb.
• * 1.35

  Mutche hereof is alleged before.
• * 1.36

  Hosius in Con∣fessione Petri∣couien. Cap. 88. Copus, Dialo. 2. Pag. 194.
• * 1.37

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.38

  Pretense of Anti∣quitie.
• * 1.39

  De Conse. Dist 2. per acta. In Gloss. Doc. Tonstallus, De Eucharistia. Lib. 1 Pag. 45. Anno. 1215. Erasm. 1. Corin. 7
• * 1.40

  Dis. 27. Quidam Augusti. De Bono Viduita. Cap. 10.
• * 1.41

  M. Hardinge refuseth S. Au∣gustines Autho∣ritie.
• ‡ 1.42

  This Vntruth is ouer colde, & vaine For M. Hardinge vvel knovveth, the substance of his Doctrine stan∣deth not by the Doctoures.
• * 1.43

  Sub Paulo. 3.
• * 1.44

  Promisse made vnto God vvith∣out Deliuerie A folie of al folies.
• ‡ 1.45

  A Vovve made before the Bi∣shop, or Abbate, is of more force then a Vovve made before God alone.
• * 1.46

  Albert. Pigghi. in 1. Controuer. De peccato Ori∣ginis.
• * 1.47

  Alber. Pigghius in eadem Con∣trouersia.
• * 1.48

  Ruard. Tapper. Liriensis, E∣piscopus Lusita∣nus.
• * 1.49

  Vovve Simple & Solemne.
• * 1.50

  Petrus à Soto, De Natura, & Gratia.
• * 1.51

  Extra, Qui Cle∣rici & vouētes. Rursus.
• * 1.52

  Scotus in 4. Sen∣ten. Dist. 38. qu. 1.
• * 1.53

  Caietan. in Thom. Secund. Secundae quast. 88. Arti. 7.
• * 1.54

  Thomas in Se∣cund. Secundae, quaest. 88. Art. 11. August. De Bono viduitatis Ca. 10.
• * 1.55

  Liber hodie ex∣tat & circum∣fertur mutilus.
• ‡ 1.56

  Hereby M. Hardinge sa∣keth mutche the credite of his ovvne Lear∣ninge.
• * 1.57

  In prolog. 39. Hom. Origenis i•• Lucam.
• * 1.58

  Hom. 13. In Exod.
• * 1.59

  Hom. 5. in diuerso•• Euangelij locos.
• * 1.60

  Concil. Aphri∣can. Cap. 105.
• * 1.61

  Origen. in Le∣uiticum, Hom. 7.
• * 1.62

  Origen. in Exo∣dum, Homi. 13.
• * 1.63

  Origen. in Di∣uersos Euangelij locos, Homi. 5.
• * 1.64

  De Consecra. Dist. 2. Hoc est.
• * 1.65

  Augustin. Quae∣stionum Euan∣geli. Li. 2. Ca. 33. August. De Tem∣pore, Sermo. 74.
• * 1.66

  Chrysostom. in Psalm. 41.
• * 1.67

  Chrysostom. in Matth. Hom. 46.
• * 1.68

  Hieronym. ad Paulam De obitu Blesillae.
• * 1.69

  Images painted in churches.
• * 1.70

  Hieronym. in Matth. li. 3. ca. 21. Origen. in Mat∣th. Tracta. 35.
• * 1.71

  Eliber. Cō∣cil. Ca. 36.
• * 1.72

  It forceth not greatly.
• ‡ 1.73

  Deuoute vse of Ima∣ges.
• * 1.74

  Concil. Nicenum 2. Actione. 2.
• * 1.75

  Adouring of Images.
• * 1.76

  Concil. Nicenum 2. Actio. 4.
• * 1.77

  August. De Con∣sensu Euangel. Lib. 1. Cap. 10.
• * 1.78

  Epiphan. in Epi∣stol. ad Iohan. Episcop. Hiero∣solymitan.
• * 1.79

  Epipha∣nius but one man.
• ‡ 1.80

  Vntruthe. For the Anciente Fathers make no mention of Images.
• * 1.81

  Vntruthe For vvee report him truely, as shal appeare.
• ‡ 1.82

  Vntruthe For his vvoordes be plaine, Imagi∣nem, quasi Chri∣sti, aut Sancti cuiusdam.
• * 1.83

  A childishe, and a vaine shifte. For Epi∣phanius spea∣keth directly a∣gainst al images.
• ‡ 1.84

  Vntruthe. For Images then vvere not com∣monly receiued in the Churche.
• * 1.85

  Copus, Dialog. 5. Pag. 692. Copus, Pag. 698.
• * 1.86

  2.
• * 1.87

  Epiphani∣us rente the Image &c.
• * 1.88

  3.
• * 1.89

  4.
• * 1.90

  Copus, Pag. 702.
• * 1.91

  Copus, Pag. 703.
• * 1.92

  Copus. Pag. 703.
• * 1.93

  5.
• * 1.94

  Copus, Pag. 706. 707.
• * 1.95

  6.
• * 1.96

  Simeon Meta∣phrastes.
• * 1.97

  Epiphanius ad Iohan. Hieroso∣lymitan. Apud Hierony. Tom. 2.
• * 1.98

  Habens Imagi∣nem, quasi Chri∣sti, vel Sancti cuiusdam.
• * 1.99

  Images in churches.
• * 1.100

  Lactant. Lib. 2. Ca. 19.
• * 1.101

  Tertullian. De Idololatria.
• * 1.102

  August. De Fide & Symbolo. Ca. 7.
• * 1.103

  Citatur in Con∣cil. Nicen. 2. Action. 6.
• * 1.104

  Origen. in Leui. Ca. 16.
• * 1.105

  Chrysost. in Mat∣thae. Homil. 2. Idem in Iohā. 31.
• ‡ 1.106

  Vntruthe. For the vvhole here∣of is true: and no parte false.
• * 1.107

  Homil 9. in Leuit. Cap. 16.
• * 1.108

  Ovaine excuse. Many of your people neuer heare Sermon in al there liues.
• * 1.109

  Readinge of the Scriptures
• ‡ 1.110

  M. Hardinges fauourable opi∣nion of the peo∣ple.
• * 1.111

  Manifeste vn∣truthe. Reade the Ansvveare.
• * 1.112

  August. De Ci∣uita. Li. 11. Ca. 2. Hieronym. ad Demetriad. De Virginita tuen∣da.
• * 1.113

  August. De Tem¦pore, Sermo. 55.
• * 1.114

  Chrysostom. in Genesim, Hom. 6.
• * 1.115

  Chrysostom. in Genes. Homil. 10.
• * 1.116

  Chrysost. in Ge∣nes. Homil. 29.
• * 1.117

  Origen. in E∣satam, Homil. 2.
• * 1.118

  Chrysost. in Io∣han. Homil. 2. Chrysostom. in Matth. Homi. 78.
• * 1.119

  Hieronym. in E∣pisit. ad Coloss. Ca. 3. In illud: Verbum Dei ha∣bitet in vobis. Hieronym. in psalm. 133.
• * 1.120

  Theodoretus De Corrigen. Grae∣cor. affectib. li. 5.
• * 1.121

  De Diuina Tri∣nitate, rerum{que} omnium Crea∣tione dissertan∣tes.
• * 1.122

  Cypria, Epis. 11. Lib. 1.
• * 1.123

  Epiphan. contra Apostolicos, haeres. 61.
• * 1.124

  Hieronym. ad Demetriadem. August. De Bo∣no viduita. Ca. 10.
• * 1.125

  Augustin. ad Ia∣nuar. Epist. 118.
• * 1.126

  In the 2. Darte. 8. Chapter, 1. Di∣uision: and, 2. Parte. 17. Chap. 1. Diuision.
• * 1.127

  But S. Augu∣stine calleth it vvoorse then Idlenesse.
• ‡ 1.128

  As though Christes Rule vvere loste, or vvere not suffi∣ciente.
• * 1.129

  Vntruthe, plaine contrarie to S. Augustine.
• * 1.130

  De opere Monachor. Cap. ar.
• * 1.131

  August. De Ope∣re Monachor. Ca. 12.
• * 1.132

  August. De Ser∣mone Domi. in Monte.
• * 1.133

  Eodem loco. Augustin. De O∣pere Monachor. Ca 22.
• * 1.134

  Monkes. Goddes Seruice.
• * 1.135

  Augustin. De O∣pere Mona••hor. Ca. 28.
• * 1.136

  Augustin. De O∣pere Monachor. Ca. 31.
• * 1.137

  Hilari. in psal∣mum. 52.
• * 1.138

  Matthae. 23.
• * 1.139

  Iohn. 9.
• * 1.140

  Luke. 19.
• * 1.141

  Matthae. 18.
• * 1.142

  Bernardus in Cantica Cantl. Hieronym. ad Eustochium.
• * 1.143

  Augustin. De O∣pere Monachor. Ca 22.
• * 1.144

  Augustin. eodem Capite.
• * 1.145

  16. Quaestion. 1. Nemo.
• * 1.146

  16. Quaestion 1. Monachus.
• * 1.147

  16 Quast. 1. Alia causa.
• * 1.148

  Glossa.
• * 1.149

  Hieronymus ad Rusticum: Et in vita Hilarionis.
• * 1.150

  Monkes. Bodily la∣boure.
• * 1.151

  Augustin. ad Fratres in Ere∣mo. Sermo. 1. Augustin. De Opere Mona∣c••oar. Ca. 23.
• * 1.152

  Historia Tripar∣tita, Lib. 8. Ca. 1. Bernardus in Psalm. 72. Augustin. De O∣pere Monachor. Ca. 28.
• * 1.153

  Theodoretus, Lib. 4. Cap. 11. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.154

  Concil. Tomo. 3. Con. Delectorum Cardinali. Pag. 822.
• * 1.155

  Concil. Tom. 2. Pag. 1000. Ope∣ris Tripart. Li. 3. Cap. 3.
• * 1.156

  Concil. Lateran. Sub Innocen. 3. Ca. 13.
• * 1.157

  Dist 68. Chore∣piscopi.
• * 1.158

  Concil. Rom. ca. 3.
• * 1.159

  A Prieste keepinge a Cōcubine
• ‡ 1.160

  Vntruthe. For it is easy to be founde.
• * 1.161

  Dist 25. Ca. Nullus.
• * 1.162

  Sutche vvise menne be the Proctours of filthinesse.
• ‡ 1.163

  Vntruthe, no∣torious, & ma∣nifeste to the worlde. The B. of Argentine hath a Florene by the yeere of euery Prieste, that keepeth a Concubine: and if shee beare a childe, he hathe foure.
• * 1.164

  Vntruthe. Reade the An∣svveare.
• ‡ 1.165

  Vntruthe. For Pope Hilde∣brande saithe, Benedictio eorū vertitur in ma∣ledictionem. Concit. Roman. sub Nicolao. 1. Concil. To. 2. pa. 795. Anno, 880. Zacharias pp. in Epist. ad Bonifa. Dis. 40. Non nos, In Glossa.
• * 1.166

  Dist. 81. Maxi∣mianus, In Gloss. Dist 32. Nullus.
• * 1.167

  De Concubinis Clericor. remo∣uendis. Licet ad profligandum.
• * 1.168

  Glossa in cūdem titulum.
• * 1.169

  A Prieste keepinge a Cōcubine
• * 1.170

  Augusti De Ci∣uitat. Li. 2. Ca 4.
• * 1.171

  Dist. 81. Si qui.
• ‡ 1.172

  Vntruthe im∣pudente aboue measure. For it vvas not vnseme¦ly for Christes Apostles to be married.
• * 1.173

  1. Cor. 7.
• * 1.174

  S. Paule spea∣keth thus, not only of Priestes, but also of eue∣ry priuate Chri∣stian man.
• * 1.175

  Ambro. 2. Cor. 11.
• * 1.176

  Matrimo∣nie chaste, and pure.
• * 1.177

  Hebrae. 13.
• * 1.178

  Roman. 8.
• * 1.179

  August. De Bono Coniugali. Ca. 11 Origen. in Epist. ad Roma. Ca▪ 12.
• * 1.180

  Chrysostom ad Hebrae. Hom. 57.
• * 1.181

  Vntruthe, fonde, and pee∣ui••he. For this vvoorde, Ex∣ternal, is not once named in al that Coūcel.
• ‡ 1.182

  The Councel of Gangra neuer once named the Masse.
• * 1.183

  C••••. 4.
• * 1.184

  Vntruthe so impudente, that I marueile, M. Hardinge can reporte it vvith∣out blussinge. Chrysost. ad He∣brae. Homil. 17.
• * 1.185

  Hoc Sacrificium exēplarilliusest. Magis Recorda∣tionem Sacrifici•• operamu••.
• * 1.186

  Mariage in Priest∣hoode.
• * 1.187

  Plutarchus in Romulo. Alexander ab Alexandro. Pachymeres: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Roman 13. Actor. 13. Chrysost in Acta Homil. 27.
• * 1.188

  Dist 31. Aliter: In Glossa. Nicephorus, Li. 10. a. 10. Nicephor. Li. 9. Ca. 17.
• * 1.189

  Concil. Ancyra∣num. Canon. 9.
• * 1.190

  Chrys. in Epist 1. ad Tim. Hom. 〈◊〉〈◊〉.
• * 1.191

  Erasmus Contra Bedam. Pag. 197. Cornel Agrippa contra Louani∣en. Artic. 18 Dist. 8 4 Ci••n in prae••ertio. In Glo••••a. Cat••••n in 〈◊〉〈◊〉.
• * 1.192

  Anselm. In Dia∣log. Inquisitione Prima.
• * 1.193

  In Nouel. Con∣stit. 123.
• * 1.194

  Vntruthe, fonde, and pee∣uishe For Iusti∣niā speaketh not of any Sacrifice of the Mass▪
• * 1.195

  In nouell. Constitut. ••3.
• ‡ 1.196

  Vntruthe. For S. Augustine saithe, Quid prodest loquu∣tionis integri∣tas, quam non sequitur intelle∣ctus audientis.
• ‡ 1.197

  Vntruthe, no∣torious, & con∣trarie to theire ovvne princi∣pal position, Ignorance is the Mo∣ther of de∣uotion.
• * 1.198

  Vntruthe For M Hard. ovvne Councelles ex∣presse it by these vvoordes, Insusurrare, and Murmurare.
• † 1.199

  Vntruthe, and a glose contrarie bothe to the texte, and also to the cōtinual practise of the Churche of Graecia.
• * 1.200

  Mystical ton∣gue. A Mystical folie of al folies.
• * 1.201

  Praier in a strange to tonge.
• * 1.202

  A 〈◊〉〈◊〉 For S. Paule saithe. The tongue is Barbarous, that is not knovven.
• ‡ 1.203

  A solemne De∣cree vvithout sense.
• * 1.204

  Iustinian. Impe. Authen. Constit. 123: VVee com∣maunde al Bi∣shoppes, and Priestes to Mini∣ster the Holy Oblation. &c. not vnder silēce, but with a lowd voice, &c. that the hartes of the Hearers maie be sturred to more deuo∣tion, &c.
• * 1.205

  Augu. De Do∣ctrina Christia∣na, Lib. 4. Ca. 10.
• * 1.206

  August. De Trini∣tate. Li. 14. Ca. 16. 1. Cor. 14.
• * 1.207

  August in Gene∣sia ad Literam. Lib. 11. Cap. 8. Aug. in Psal 59. Concil. Colonien. Cap. 5. Anno. 1536 Regino. 2. Con∣cilio Nannet••••.
• * 1.208

  Authen. Consti∣tu 123. Augu. in Psal. 18.
• * 1.209

  Ambro. Hexa∣mer. Li. 3. Cap. 5.
• * 1.210

  Leo, De leiunio Septimi Mensis, Sermo. 3.
• * 1.211

  Dionysius, Ca. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.212

  1. Cor. 4.
• * 1.213

  Lactan. Lib. 5. Ca. 20.
• * 1.214

  Matth. 13. 2. Thess. 2. Apoc. 17.
• * 1.215

  Hieron. in Epist. ad ••phes. Cap. 5. Hieronymus ad Theodoram.
• * 1.216

  1. Cor. 4.
• * 1.217

  Artic. 3. Diui. 3. Ludoui. Viues De Traden. Dis∣ciplinis, Lib. 3. Fol. 97.
• * 1.218

  Augusti. Aduer. Iudeos, Oratio. 4.
• * 1.219

  Aug. in Psal. 44.
• * 1.220

  Augu. in Iohan. Tracta. 6.
• * 1.221

  Concil. Cartha. 3.
• * 1.222

  Concil. Cartha. 3. c. 47.
• ‡ 1.223

  Vntruth. For, if this Old Coū∣cel be falsified, it vvas falsified tvvelue hundred yeeres agoe, in the Councel of Hippo.
• * 1.224

  Scriptures onely to be read in Churches
• * 1.225

  Vntruthe. For it is cōfessed by the beste of M. Har. ovvne side.
• * 1.226

  Concil. Hippo, Cap. 38.
• * 1.227

  Concil. Laodice. Cap. 16.
• * 1.228

  Concil. Laodice. Cap. 59.
• * 1.229

  Chrys. in Matth. Homi 38.
• * 1.230

  Chryso. in Acta, Homil. 19.
• * 1.231

  Erasin. in Hiero. de Eccle. Scripta∣rib. Efrem.
• * 1.232

  Scriptures onely to be read in Churches
• * 1.233

  Ansigisus, Lib. 1. Cap. 19. Impres∣sus Parisijs An∣na. 1550.
• * 1.234

  Erasin. in Anno∣tation. in Hiero∣nym. De Ecclesi∣asticus Scrip.
• * 1.235

  Polydor. Vergil. in Oration Do∣minicam.
• * 1.236

  Commu∣nion vn∣der one kinde.
• ‡ 1.237

  A fonde Vani∣tie. For if he for∣bidde the Prieste to dippe the Sa∣cramente, and to deliuer it, then he forebid∣deth the Prieste to dippe the Sa∣cramente.
• * 1.238

  These Mystical Significations, be Mystical fo∣lies. Reade the Ansvveare.
• * 1.239

  Commu∣nion vn∣der One kinde.
• * 1.240

  Daniel. 2 Senten. Lib. 4. Dist. 12.
• * 1.241

  Durandus Li. 4. Cap. 53.
• * 1.242

  De Conse. Dist. 2. Triforme.
• * 1.243

  Artic. 11. Diui. 3. Augu. Epist. 59.
• * 1.244

  These vvordes are partely Cle∣mentes, partely S. Bernardes.
• ‡ 1.245

  Fonde and child ••he. As though a Bi∣shop maie haue the Tempord 〈◊〉〈◊〉, aud ••x∣ecute a Tempo∣ral office, vvith∣out vvo••ldly cates.
• * 1.246

  Bothe Svveerdes in one hande.
• * 1.247

  1. Cor. 7.
• * 1.248

  VVhat cares haue thei that keepe Concu∣bines?
• ‡ 1.249

  Eleuen of the Tvvelue Apo∣stles, and many Holy Fathers, and Bishoppes vvere Married: and yet decei∣ued not &c.
• * 1.250

  Bernard. De Cō∣sideration. Li. 2.
• * 1.251

  Hieronym. in Sophoniam. Ca. 1.
• * 1.252

  Canon. Aposto. Canon. 80. Mathae. 10.
• * 1.253

  De Maiorita. & Obedient. Vnam Sanctam. Paralipomena Vispergensis.
• * 1.254

  Extra de Iure∣iurando, Etsi Christus. In Glossa.
• * 1.255

  Part. 5. Cap. 3. Diuision. 7. And Part. 2. Cap. 8. Diuision. 2.
• ‡ 1.256

  A solemne fansie. They muste needes be vvise mē••e, that so vvil thinke.
• * 1.257

  Here M. Hard. con∣fesseth, that he, and his Felovves can sette foorthe lies.
• * 1.258

  In Epist. ad Dioscorum Alexandri∣num.
• * 1.259

  Vntruthe ma∣nifeste. Reade the Ansvveare. Articul. 13. Di∣uision. 4.
• * 1.260

  Summus Sacerdos.
• * 1.261

  Ambros. De ijs qui initiantur. Ca. 3.
• * 1.262

  Euagrius Lib. 3. Cap. 32.
• * 1.263

  Ruffinus. Lib. 2. Cap. 23.
• * 1.264

  Augustin. Epis. 162.
• * 1.265

  Dist. 99. Primae Sedis.
• * 1.266

  Inter Epistolas Augustin. Epis. 35.
• * 1.267

  Chrysotom. De Orando Deum. Li. 1.
• * 1.268

  Gregor. in 1. Re∣gum, Ca. 10. Li. 4. Ca. 4.
• * 1.269

  Leo Epis. 62. Amphilochius.
• * 1.270

  Articul. 4. Di∣uisi. 30. & 32.
• ‡ 1.271

  Vntruthe. For his Authoritie is not sufficient, as it shal ap∣peare.
• * 1.272

  Bothe Svverdes.
• * 1.273

  Bernard. De Considera. Lib. 4.
• * 1.274

  Put vp thy Svverde: Ergo, The Pope hathe bothe Svverdes: A simple Argu∣mente.
• * 1.275

  Dist. 22. Omnes.
• * 1.276

  Paralipom. Vr∣spergensis.
• * 1.277

  Carion.
• * 1.278

  Auentinus.
• * 1.279

  Herueus De Po∣testate Papae, Cap. 18.
• * 1.280

  Herueus De Po∣testate Papae, Cap. 18.
• * 1.281

  Dist. 10. Quoni∣am idem.
• * 1.282

  To calle Coūcelles.
• ‡ 1.283

  Vntruth great and manifest. for this vvas yet ne∣uer proued.
• * 1.284

  Vntruthe. For Socrates saithe not so.
• * 1.285

  Histo. Tri∣parti. li. 4. Cap. 9.
• ‡ 1.286

  Vntruthe, stan∣ding in false Translation. Reade the an∣svveare.
• * 1.287

  Lib. 3. ca. 10.
• * 1.288

  Articulo. 4. Diui. 26.
• * 1.289

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Regula Iuris.
• * 1.290

  Socra. li. 7. ca. 28. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.291

  Aeneas Syluius De Concil. Basi. lib. 1.
• * 1.292

  The vvhole vvorlde is the Popes Diocese.
• * 1.293

  Ioan. 22.
• * 1.294

  God knovveth here is a shee∣pishe reason.
• * 1.295

  Extra, de Ap∣pellation. Vt de∣bitus. In Gloss. Extra. De statu Regularium. pe∣riculoso In Gloss. Extra. de Poenis. Foelicis. In Gloss. Extra De Cōcess. Praebendae, & Ecclesiae non Vae∣cantis. Quia di∣uersitatem. Abb. Ceremoniar. li. 1. Fran. Zarabella.
• * 1.296

  Anna in Histo∣ria Graeca: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Histor. Ecclesiast. lib. 1. cap. 6.
• * 1.297

  Athana. Ad so∣litariam Vitam agentes.
• * 1.298

  Sozomen. lib. 6. ca. 23. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hieronymus ad Euagrium.
• * 1.299

  Al receiue of the Popes ful∣nesse.
• * 1.300

  Hierony. ad Euagrium. Hieronymus ad∣uersus Vigilan∣tium.
• * 1.301

  Gennadius ad omnes Metropo∣litanos, & ad Papam Roman.
• * 1.302

  A simple Au∣thoritie.
• * 1.303

  Clemen. li. 5. De Haereti. Ad ve∣strum, In Gloss. Petrus de Pa∣lude, de Potestate Papae.
• * 1.304

  Petrus de Pa∣lude, de Potestate collata Aposto. Durandus, li. 2. De Ministris & Ordinib. Augusti. de Tri∣nita. li. 15. ca. 26.
• * 1.305

  Al povver geeuen to the Pope.
• * 1.306

  Vntruthe, vn∣discrete, and im∣pudent. For no Ancient Doctour or Father euer vttered so fonde vvoordes.
• * 1.307

  Extra, De trans∣latione Episcopi. Quāto. Hostien. In Concil. Late∣ran. sub Leone. 10. Sessione. 10.
• * 1.308

  Citatur in eodē Concil. Lateran.
• * 1.309

  Extra, de Cōsti∣tutionibus, ca. 1.
• * 1.310

  Baldus.
• * 1.311

  Herueus, De Po∣testa. Papae. ca. 18
• * 1.312

  Bernard. De Con∣sideration. li. 3.
• * 1.313

  VVorthy rea∣sons.
• ‡ 1.314

  This Mar∣cellinus being Pope, had com∣mitted open Idolatrie, in ma∣king Sacrifice ••nto Diuelles.
• * 1.315

  The Pope vvithout Checke.
• * 1.316

  Iohan, De Pari∣sijs, De Potesta. Regia, & Pa∣pali.
• * 1.317

  Distinct. 40. Si Papa.
• * 1.318

  9. Questi. 3. Cunctae.
• * 1.319

  Dist. 40. Non nos. In Gloss.
• * 1.320

  Petrus de Palude. de Potesta. Papae. Arti. 4.
• * 1.321

  Idem eodē loco.
• * 1.322

  In Epistola Ni∣colai Papae: Inter decreta Adriani Papae. Dist. 21. Inferior. Herueus De Po∣test. Papae. ca. 20. Concil. Tomo. 1. In purgatione Sixti.
• * 1.323

  Ennodius.
• * 1.324

  Concil. Tomo. 1. In Marcellino.
• * 1.325

  Gala. 2. Cyprian. Ad Quirinum.
• * 1.326

  Nicephor. li. 17. cap. 26.
• * 1.327

  The Em∣perour re∣ceiueth his povver of the Pope.
• * 1.328

  Sozomenus, li. 3. cap 11.
• * 1.329

  Felinus in Re∣pertorio. Digni∣tas.
• * 1.330

  Concil. Tomo. 2. Epist. Leodien. contra Pascha∣lem Pap. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• ‡ 1.331

  There maie you finde no∣thinge to proue nothinge.
• * 1.332

  Nicephor. li. 7. cap 46.
• * 1.333

  Cariō. in Bonif. 3 Sabellicus in Phoca.
• * 1.334

  Ambrosi. In Lu∣cam. li. 9. ca. 20.
• * 1.335

  August. In Io∣hannem, Citatur in Epist. Leodi••n. contra Paschalē Concil. Tomo. 2. Citatur ab Illy∣rico inter Testes veritatis. Pa. 102.
• * 1.336

  Herueus De Po∣test. Papae. ca. 18.
• * 1.337

  Extra. De Maio∣rita. & Obedt. Vnam Sanctam. In Gloss.
• * 1.338

  The Em∣perour re∣ceiueth his povver of the Pope.
• * 1.339

  Dist. 96. Cum ad Verum. In Gloss. 23. quae. 4. Quae∣situm.
• * 1.340

  Dist. 96. Cum ad verum. In Gloss Ceremonia. li. 1. Section. 5. ca. 7. Bernardus De Considerat. li. 2.
• * 1.341

  Paralipomena Vrspergen. in Ludouico. 4.
• * 1.342

  Iohan. Maior. 4 Senten. Dist. 20, quae. 2.
• * 1.343

  Iohan. De Pari∣sijs, De Potesta. Regia, & Pa∣pali, cap. 5.
• * 1.344

  Herueus De Po∣testa. Papae. ca. 19.
• * 1.345

  Dist. 98. Si Im∣perator. In Glos.
• * 1.346

  Iohan. De Pari. De Potest. Regia & Papali. ca. 5.
• * 1.347

  Auentinus.
• * 1.348

  The Pope aboue the the Empe∣roure.
• * 1.349

  Clemēs Cō. Aposto. li. 2, Cap. 34. Nazianzen. Ad popul. Nazianzen. De Maiori. & Obedien. Solitae.
• * 1.350

  A pleasant Mathemati∣cal Diuinitie
• * 1.351

  By this reason, euery simple poore parishe Prieste is seuen∣tie, and seuen times greater then the Empe∣roure.
• * 1.352

  Iohan. Andreae. Clemens.
• * 1.353

  Herueus De Po∣testa. Papae ca 11.
• * 1.354

  Herueus De Po∣testa Papae. ca. 12.
• * 1.355

  Isidorus in Glos. in Genesim. Herueus, De Po∣testa. Papae. ca. 13
• * 1.356

  Constan∣tines Do∣nation.
• ‡ 1.357

  A vvhole heape of Vntruthes and forgeries hudl••d togea∣ther.
• * 1.358

  Vntruthes, vvithout any vvorde or shevve of truthe.
• ‡ 1.359

  Vntruthe. For Syluester vvas dead long before these maters are imagined to be donne.
• * 1.360

  This solemne Decree is no∣thinge els, but a solemne folie.
• ‡ 1.361

  For shame: hath the Pope none other Re∣corde to proue his Chartar by, but onely one poore, hungrie, forged Grecian, that neuer savve Rome?
• * 1.362

  Firste, and principal in Councelles, vve confesse: But Lorde and Maister of al other Patri∣arkes, that vvoulde be pro∣ued.
• * 1.363

  Herueus de Po∣testate Papae, Cap. 19.
• * 1.364

  Constan∣tines Do∣nation.
• * 1.365

  Nicolaus Cusa∣nus, de Concor∣dantia Catho∣lica, lib. 3 cap. 2. Ni. Cusa. eodem loco.
• * 1.366

  Dist. 98. Constan∣tinus.
• * 1.367

  Glosa ••odē loco.
• * 1.368

  Pius. 2. in dialog.
• * 1.369

  Felinus de Maio∣ritate & Obe∣dien. Solitae. Colum. 3.
• * 1.370

  In vita Syluestri. Herueus de po∣testa. Papae. ca. 19▪
• * 1.371

  Concil. Tomo. 1. pag. 227.
• * 1.372

  Phrygium.
• * 1.373

  Constan∣tines Do∣nation.
• * 1.374

  Nilus De pri∣matu Romani Pontificis. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.375

  Cod. De Sacro∣san. Eccle. Omni innouatione. Nicephorus, li. 12 cap. 13.
• * 1.376

  Concil. Constant. 2. cap. 36. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.377

  Gennadius ad omnes Metropo∣litanos, & ad Papam Roman. Cypriā ad Cor∣nelium.
• * 1.378

  Athanasius ad Epi. Aphricanos. Epistola Liberij ad Athanasium.
• * 1.379

  The Pope is God.
• * 1.380

  Ceremonia. li. 3. cap. 7.
• * 1.381

  Antoni. in Sum∣ma. par. 3. tit. 22. cap. 6.
• * 1.382

  Artic. 4. Diui. 8.
• * 1.383

  Artic. 4▪ Diui. 7.
• * 1.384

  A vaine for∣gerie.
• ‡ 1.385

  These vvordes are spoken of Princes and Ma∣gistrates.
• * 1.386

  Hierony. In Da∣niel. cap. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.387

  Suetonius in Do∣mitiano
• * 1.388

  Suetonius.
• * 1.389

  Pompon. Laetus. Athenaeus, li. 7.
• * 1.390

  Chrysost. De Spi. Sancto.
• * 1.391

  August. Contra Faustum li. 13. cap. 17.
• * 1.392

  Euse. li 2. ca. 13.
• * 1.393

  Dist. 96. Satis euidenter.
• * 1.394

  Christopher. Mar¦cel. In Conc. La∣tera. Sess. 4.
• * 1.395

  Cardillus pro Concil. Trident.
• * 1.396

  Iudith. 5.
• * 1.397

  The Pope is neither God, nor Man. Our Lorde God the Pope.
• * 1.398

  Extrauag. Io∣han. 22. Cum In∣ter. In Glossa. Impress. Lugdu∣ni. An. 1555. Parisijs. 〈◊〉〈◊〉 n. 1513. 2 Thessalon. 2.
• * 1.399

  Gregor. in Iob. Ca. 34. Li 25. Ca. 14.
• * 1.400

  Anselmus in. 2. Thessalon. 2.
• * 1.401

  Eusebius de Praeparat. Li. 7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.402

  A fainte er∣cuse.
• * 1.403

  A cer∣taine Di∣uine Povver in the Pope.
• ‡ 1.404

  A soare pou∣nishemente for open Blasphe∣mie.
• * 1.405

  In Sexto: De E∣lectione, & E∣lect. Fundamen∣ta, In Glossa. Clemen. In Pro∣oe••io. In Glossa.
• * 1.406

  No doubte, it vvere a vvoorthy mater. VVisely.
• * 1.407

  Esai. 7.
• * 1.408

  Roman. 10.
• * 1.409

  August. de Tem∣pore Sermon. 145. Feria. 3. Paschat.
• * 1.410

  August. in quae∣stiont••. veteris Tes••am quae. 43.
• * 1.411

  Augelus Parisi∣ensis.
• * 1.412

  Vntruthe ma∣nifeste, As shal appeare.
• * 1.413

  The Popes povver o∣uer the Angelles of God.
• * 1.414

  Herodotus.
• * 1.415

  In Concil. Late∣ranen. Sub Leo••∣ne. 10. Sess. 10. Extra. De Con∣stitutionib. Sta∣tuta Canonum. Felin.
• * 1.416

  Felinus eodem loco.
• * 1.417

  Autonin. in Sum. par. 3. Titu. 22. Cap. 5. ante §.
• * 1.418

  Agrippa de va∣nitate Scientia∣rum.
• * 1.419

  Gregor. Haim∣burgen. in Ap∣pellatione sigis∣mundi Ducis Austriae.
• * 1.420

  Veselus.
• * 1.421

  Agrippa de Va∣nita. Scientia••.
• * 1.422

  In a right good sense.
• * 1.423

  The Pope Kinge of Kinges.
• * 1.424

  Extra De Maio∣rit. & Obedi∣entia. Solitae. Dist. 98. Si Impe∣rator. In Glossa. Auentinus in Adriano.
• * 1.425

  ••▪ Corinth. 11.
• * 1.426

  In Decretal. Grego. In prooe∣mio. In Glossa. Extra. de Pre∣ben. & Digni∣tatib. Iohan. 22.
• * 1.427

  Execrabilis. In Glossa.
• * 1.428

  Herueus de Po∣test. Papae. Ca. 12.
• * 1.429

  August de Ver∣bis Apostoli.
• * 1.430

  Epistola Nico∣lat Papae, Inter Decreta Adriant Papae. Concil. tomo. 1▪ In purgatione Sixti.
• * 1.431

  Doct. Bonner in Praefa. in Libel. Stephani Gar∣dineri De Vera Obedientia.
• ‡ 1.432

  Note, that M. Hardinge, in his saide three Ar∣ticles of An∣svveare to M. Ievvel, hath pu∣blisshed three∣scoare and nico•• greate Vn∣truthes.
• * 1.433

  Article. 1. 7. 2.
• * 1.434

  Fol. 117.
• * 1.435

  And al the same is lesse then nothinge.
• ‡ 1.436

  A Doctrine ful of sondrie blasphemies.
• * 1.437

  Kinge Dauid alleged for proufe of Par∣donnes.
• * 1.438

  ••▪ Reg. 12.
• ‡ 1.439

  Vntruthe a∣uouched vpon Christe. See the Ansvveare.
• * 1.440

  Matth. 22.
• * 1.441

  Psal. 118.
• * 1.442

  A folie pas∣singe al other folies.
• * 1.443

  Galat. 6.
• ‡ 1.444

  A texte ful vvisely applied to prooue Par∣donnes.
• * 1.445

  Matth. 16.
• * 1.446

  O Fonde man, Christe saithe, VVhat so euer thou loosest in Earthe, and not in Purgatorie.
• * 1.447

  1. Cor. 5.
• * 1.448

  2. Cor. 2.
• * 1.449

  In. 1. Cor. 5. Hom. 15.
• * 1.450

  And thus M. Hardinge a∣vvaked out of his dreame.
• * 1.451

  The Popes Pardōnes.
• * 1.452

  Augustin contra Iulianum, Lib. 5. Cap. 1.
• * 1.453

  2. Regum. 12. Matth. 12.
• * 1.454

  Marci. 3. Galat. 6. Matth. 16.
• * 1.455

  1. Corinth. 5.
• * 1.456

  Augu. de Ciuit. Lib. 13. Cap. 24.
• * 1.457

  Psal. 118.
• * 1.458

  August. in Li. 50. Homili. Hom. 36▪
• * 1.459

  Leo ad Flauia∣num, Epist. 10
• * 1.460

  Syluester Prieri∣as contra Luthe.
• * 1.461

  The Popes Pardōnes.
• * 1.462

  Roffensis contra Lutcherum. Polydor. De In∣uentorib. Lib. 8. Cap. 1.
• * 1.463

  Iohan. Maior, in 4. Sent. Disi. 20. quaest. 2.
• * 1.464

  Veselus.
• * 1.465

  Alphons. de Ca∣stro. Li. 8. Indul∣gentiae.
• * 1.466

  1. Timoth. 6. 2. Petri. 2.
• * 1.467

  Opus Tripart. coniunctum cum Concil. Lateran. Lib. 3. Cap. 8.
• * 1.468

  August. In Epist. Iohan. Tracta. 1.
• ‡ 1.469

  It is good po∣licie for him, that hath no∣thing to shevve, to holde his peace.
• * 1.470

  For trial here∣of, consider one∣ly the vvoordes of Roffensis, Maior, and Alphonsus, alleged in the former Diuisiō.
• * 1.471

  Hierem. 23. Esai. 1.
• * 1.472

  But the Pope vseth neither of them.
• ‡ 1.473

  Vntruthes, vvithout either measure, or re∣garde of shame.
• * 1.474

  Malach. 3. Psal. 118.
• * 1.475

  O folie. The Change is in you, and not in God.
• * 1.476

  Depositum 1. Tim. 6.
• ‡ 1.477

  The Gospel in your mouthe.
• * 1.478

  Vntruthe For your Barbarous vnknovven Pr••i∣ers, to the time of the Anciente Lerned Fathers, vvere neuer knovven.
• * 1.479

  Christes gouerne∣ment no better, thē the Popes.
• ‡ 1.480

  Vntruthes ioi∣ned vvith open Blasphemie.
• * 1.481

  Matth. 21. Latomus de Vtra{que} Specie. Iacobus Andreae aduersus Hosiū, Pag. 70.
• * 1.482

  Dis. 19. Sicomnes
• * 1.483

  Andreas Barba∣tius Siculus ad Bessarionem: Polydor. Vergil. de Inuentorib. Lib. 4. Cap. 9. Ceremoniar. Li. 1 Sect. 8. Cap. 6. Hierony. in Pro∣uerb. 7.
• * 1.484

  Malach. 3. Psal. 118. Matth. 15.
• * 1.485

  Malach. 2.
• * 1.486

  Readinge of Chap∣ters.
• * 1.487

  Bernard. in Con∣uersione Pauli.
• * 1.488

  Origen. in Iosua Homil. 15.
• * 1.489

  Dionylius Eccle. Hierar. Cap 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.490

  Iustinus Martyr Apologia. 2.
• * 1.491

  Cyprian Lib. 2. Epist. 5.
• * 1.492

  Concil. Constan∣tinopo. 5. Actio. 1.
• * 1.493

  Concil. Laodice. Can. 16.
• * 1.494

  Leo de Resurre∣ctione Domini, Sermo 2.
• * 1.495

  Chrysostom. in Acta. Homil. 19.
• * 1.496

  Ambros. Lib 5. Epist. 20. Iohan. 5.
• * 1.497

  Readinge of Chap∣ters.
• * 1.498

  Aug. in Psal 3. August. in 50 Homil. Hom. 4▪ August. de Tem∣pore. Sermo 2.
• * 1.499

  Isidor. de Eccles. Offic. li. 1. ca. 10.
• * 1.500

  Tertullian. in Apologetico.
• * 1.501

  Tertullian. ad Vxorem. Lib. 2.
• * 1.502

  Origen. in Leui∣ticum, Homil. 5.
• * 1.503

  Leo de Passione Domin. Serm. 19.
• * 1.504

  Chrysost. in Acta Homil. 19.
• * 1.505

  August. Contra Cresconium. Li. 1 Cap. 9.
• * 1.506

  Aug. in Psal. 66.
• * 1.507

  Readinge of Chap∣ters.
• * 1.508

  Augu. de Genesi ad Literam. Li. 12. Cap. 8.
• * 1.509

  Chrys. in Matth. Homil. 131.
• * 1.510

  In Pontificali.
• * 1.511

  Matth. 15.
• * 1.512

  Vntruthe. For hereby ye pro∣fesse to quiet mennes consci∣ences. Reade the Ansvveare.
• * 1.513

  Augu. Steuchus in Librum Nu∣meror. Cap. 19.
• * 1.514

  Sinnes fore∣geeuen by Holy VVa∣ter.
• * 1.515

  In Pontificali.
• * 1.516

  Prouerb. 11.
• * 1.517

  Cyprian. Lib. 1. Epist. 3.
• * 1.518

  Tertullian in Apologe••ico.
• * 1.519

  Roma. 2.
• * 1.520

  C. Plinius.
• * 1.521

  So vvas Christe taken of the Phariseies.
• ‡ 1.522

  The fundation of the Churche of God, is not Peter, but Christe.
• * 1.523

  The Churche aboue Goddes VVoord.
• * 1.524

  Vntruthe. Fo•• generally it•••• contrarie to 〈◊〉〈◊〉 Faithe of 〈◊〉〈◊〉
• * 1.525

  Luc. 22.
• ‡ 1.526

  It is easil•••• founde in 〈◊〉〈◊〉 Booke, 〈◊〉〈◊〉 Lutherum.
• * 1.527

  A comm••••••rie biside 〈◊〉〈◊〉 Texte.
• ‡ 1.528

  A proper Glose.
• * 1.529

  Vanitie of Va∣nities: For the Scriptures vvere knovven, and beleued, before there vvas any Churche in Rome.
• * 1.530

  Contra E∣pist. Funda∣menti. ca. 5.
• ‡ 1.531

  It is no harde mater to finde it, Reade the Ansvveare.
• * 1.532

  Syluester Prieri∣as, contra Lu∣therum.
• * 1.533

  The Churche aboue Goddes VVoord.
• * 1.534

  Alb. Pigghius in locis Commu∣nib. De Ecclesia.
• * 1.535

  Nicol. Cusanus de Authoritate Ecclesiae, & Cō∣cilij supra & contra Scriptur.
• * 1.536

  Iohan. Maria Verractus. Edi∣tus est, Ann. 1561. Alb. Pigghius Hierar. li. 1. a. 2. Alb Pigghius in controuersijs. De Ecclesia.
• * 1.537

  Deuter. Cap. 17. Heruaeus, De po∣testa. Papae. ca. 23
• * 1.538

  Nicol Lyra in Deuter. Cap 17.
• * 1.539

  The Churche aboue Goddes vvoorde.
• * 1.540

  Augustin contra Epistolam Fun∣damen. Cap. 5.
• * 1.541

  August. In Psal∣mum. 57.
• * 1.542

  Augustin. De V∣nitate Ecclesiae, Ca. 2.
• * 1.543

  Augustin. contra Cresconi. Gram∣mat. Li. 1. Ca. 33.
• * 1.544

  Augustin. De V∣nita. Ecclesiae, Ca. 16.
• * 1.545

  Augustin. eodem loco.
• * 1.546

  Chrysostom. in Matth. Hom. 49.
• * 1.547

  Psalm. 18. Roman. 10. Psalm. 76.
• * 1.548

  Augustin. contra Faustum. Lib. 32.
• * 1.549

  Cap. 19.
• * 1.550

  The Churche aboue Goddes vvoor de.
• * 1.551

  Augustin. contra Epist. Fundam. Ca. 5.
• * 1.552

  Chrysostom. in Matth. Hom. 49.
• * 1.553

  August De Vni∣tate Ecclesiae, Ca. 11.
• * 1.554

  Summa Angeli∣ca, in dictione Papa.
• * 1.555

  Theodoricus de Schismate.
• * 1.556

  Plutarchus.
• * 1.557

  This is good plaine dealinge. For in deede this Ansvveare is very sclender.
• ‡ 1.558

  VVith M. Hardinges good instructions.
• * 1.559

  In dict. Si∣monia.
• * 1.560

  Ver. vtrum actoritas.
• * 1.561

  A vvoorthy di∣stinction. Here∣by the Pope maie selle Bi∣shoprikes, and Benefices vvith∣out Simonie.
• ‡ 1.562

  This kinde of Simonie stan∣deth onely in, sellinge of Or∣ders, and Sacra∣mentes, &c.
• * 1.563

  Vntruthe shamelesse, as shal appeare.
• * 1.564

  Esai. 59.
• ‡ 1.565

  Ful discretely, and vvel applied: As if these vvoordes had benne meante of the Pope, and his Successours.
• * 1.566

  The Pope cannot commit Simonie.
• * 1.567

  Bernardus de Consideratione. Li. 3.
• * 1.568

  Bernardus in Conuersione Pauli. Sermo. 1. Dè Ciuitate Dei Li. 18. Cap. 22. Viues.
• * 1.569

  In Sexto De E∣lectione & E∣lect. potest. Fun∣damenta. In Glossa.
• * 1.570

  Durandus de modo Celebran∣di Concil. Ti. 20.
• * 1.571

  Musculus in Io∣han. Cap. 6.
• * 1.572

  Summa Angeli. in Simonia.
• * 1.573

  Extra. De Offi∣cio Iudicis De∣legati. Ex parte N. In Clossa.
• * 1.574

  The Pope cannot commit Simonie.
• * 1.575

  Aureum Specu∣lum.
• * 1.576

  ff. De Offi. prae∣roris. L. Barba∣rius. Colum. 2.
• * 1.577

  ff. Eod. Titulo. Ead. L. Barto∣lus.
• * 1.578

  Theodoricus De Schismate inter Vrban. & Cle∣ment. Lib. 2. Ca. 32.
• * 1.579

  Felinus de Offi∣cio Iudicis dele∣gati. Ex par∣te. N.
• * 1.580

  A iuste, and a reasonable cause, where∣fore the Pope maie selle Bi∣shoprikes, Dean∣ries, Abbies &c. Extra De Simo∣nia, Ca. 1. Nume∣ro. 6. Fol. 18. Abb. Archidiacon. in Tract. De Hae∣resi. ver. Et quia tanta est.
• * 1.581

  The Diuels VVoordes alleged vn∣der the name of S. Peter.
• * 1.582

  The Pope cannot commit Simonie.
• * 1.583

  Felinus De Offi. Iudicus delega. Ex parte. N.
• * 1.584

  The Pope changeth Vice into Vertue.
• * 1.585

  Extra De Simo∣nia. Ca. 1. Ho∣stien.
• * 1.586

  Extra. De simnia, Eisi questiones
• * 1.587

  Hieronymus.
• * 1.588

  1. Quaest. 1. Eos qui.
• * 1.589

  Esaie. 59.
• * 1.590

  Augustin. De Natura Boni, Ca 46.
• * 1.591

  Hieronym. in Michaeam. Ca. 4.
• * 1.592

  Hieremi. 12.
• * 1.593

  Matthae. 21.
• * 1.594

  Learnedly proued.
• * 1.595

  The Churche of Rome is the vvhole Catho∣lique Churche.
• * 1.596

  Tertull. in Apo∣logetico.
• * 1.597

  By this vvhole discourse, Christ, and his Apostles maie be con∣demned.
• * 1.598

  1. Ioan. ••.
• * 1.599

  Prouerb. ••.
• * 1.600

  Eccles. Hisit. Lib. 6. Ca. 5. in Graecis.
• ‡ 1.601

  A good excuse of Idolatrie.
• * 1.602

  Yes verily: E∣uen as the House of God, and the Caue of Theeues vvere al One Temple: Mat∣thae. 21.
• * 1.603

  Luc. 1••.
• * 1.604

  Ioan. 17. Matth. 16.
• * 1.605

  Here M. Hardinge laieth out his heapes of Learninge.
• ‡ 1.606

  A very Lear∣ned, and a vvor∣thy Conclusion. But vvoe be to them, that calle Light Darke∣nesse, and Darkenesse Lighte: Esai. ••.
• * 1.607

  Departing from the Churche of Rome.
• * 1.608

  Dist. 12. Non Decit. In Rubric.
• * 1.609

  Bernardus in Synodo Remensi.
• * 1.610

  In eadem Synod.
• * 1.611

  Paralipom. Vr∣spergen. Pa. 396.
• * 1.612

  Aeneas Sylui. in Epist. ad Caspa∣rem Schlickium. Paralipom. Vr∣spergen. in Cle∣men. 5.
• * 1.613

  In Concil. Trid. Antonius Ma∣rinarius.
• * 1.614

  Concil. Trident. Episcopus Bi∣tontinus.
• * 1.615

  Francis. Zephy∣rus in Apologe∣ticum Tertul∣liani.
• * 1.616

  Arnulphus, aut Bernardus in Concil. Remen. Petrar. in Rith∣mis Italicis: Schola di Er∣rori: è Tempio di Eresia.
• * 1.617

  Departing from the Churche of Ro••••
• * 1.618

  Herma•••• Riddus.
• * 1.619

  De Maiorita & Obedient. V∣nam Sanctam. Subesse Romano Pontifici, est de necessitate Sa∣lutis.
• * 1.620

  Clemens, Aposto∣licar. Consti••a. Lib. 6. Cap. 4.
• * 1.621

  Aeneas Syluius ad Rector. & vniuersitatè Co∣lonien. Paralipo∣nena Vrsper∣gens Pag. 435.
• * 1.622

  Augustinus de Vnitate Ecclesi. Ca. 10.
• * 1.623

  Chrysostom. in Matth. Hom. 49.
• * 1.624

  Anselmus in. 2. Thessalon. 2.
• * 1.625

  Ambros. in Epist ad Theodos. & V••sent.
• * 1.626

  Departing from the Churche of Rome.
• * 1.627

  August Contra Faustum. Lib. 15. Cap. 3.
• * 1.628

  Ambros. Ansber. in Apocalyp. Li. 2. Cap. 2.
• * 1.629

  Cyprian. De Lapsis, Sermo. 5.
• * 1.630

  Chrysostom. ad populum vntio∣ch. n. Homi. 17.
• * 1.631

  Chrysostom in Matth. Hom. 46.
• * 1.632

  The Churche in fevve.
• * 1.633

  Irenaeus, Lib. 4. Cap. 46.
• * 1.634

  Hieron in Esai. Lib. 8. Cap. 24. Fortalitium Fi∣dei. Lib. 5.
• * 1.635

  De Summa Tri∣nita. Linwoode.
• * 1.636

  Ludoui Viues de Causis Corrupt. Artium, Lib. 5.
• * 1.637

  Catharinus ad∣uerius Petrum à Sold.
• * 1.638

  Erasm in Scholijs in Hieronym ad Mar••ellam.
• * 1.639

  Compari∣son of Learning.
• * 1.640

  Erasmus ad Ar∣chiepisc. Toleta. Extra de Elect. & Electi Potest. Signifi. in Gloss. Manipul. Curat. Pag. 101.
• * 1.641

  Inter Decreta Felicis pp. Conc. Tomo. 1. Pag. 168 In Donatione Constantini. Herma. Riddus. Hierony. In Reg. Monacho. Ne ad Risum Provo∣centur Angelici Spiritus.
• * 1.642

  Hierony in Pro∣uerb. Li. 2. Ca. 19.
• * 1.643

  Actor. 8.
• * 1.644

  1. Cor in 2. 3. Esdr. 4. 1. Cor. 13. Matth. 13.
• * 1.645

  Hiere. 14.
• * 1.646

  Esai. 41.
• * 1.647

  Amos. 8.
• ‡ 1.648

  Vntruthe. For vvee are not de∣parted from the Catholique Churche.
• * 1.649

  Iob. 40.
• * 1.650

  Cantic. 6.
• * 1.651

  Paralipomen. Vrspergen. in Clement. 5.
• * 1.652

  Departing from the Churche of Rome.
• * 1.653

  Hierony. ad Fa∣biolam. De. 42. Mansionibus, Mansione. 1.
• * 1.654

  Beda in Apocal. Lib. 3. Cap. 18.
• * 1.655

  Beda in Apocal. Lib. 3. Cap. 19.
• * 1.656

  Example of Christe
• * 1.657

  Apocal. 18.
• ‡ 1.658

  Thus mutche confessed is sufficiente.
• * 1.659

  A suddaine Conclusion.
• ‡ 1.660

  A vaine folie. For a good man maie folovve Christe vvithout presumptuous Comparison.
• * 1.661

  Chrysost. in Mat∣thae. Homil. 79.
• * 1.662

  Origen. in Eze∣chiel. Homil. 7.
• * 1.663

  Extra De Trās∣latio Episcopi, Quāto. Hostien. Bernard. De Cō∣sideratio. Lib. 2.
• ‡ 1.664

  Vntruthes no∣torious, & ma∣nifeste vnto the vvorlde.
• ‡ 1.665

  Here M. Har∣freely yeldeth vs the first six hun∣dred, and three score yeeres, that is to saie, the vvhole time of the Apostles, & Holy Fathers of the Churche.
• * 1.666

  Reade the An∣svveare.
• ‡ 1.667

  Vntruthe, As shal soone ap∣peare.
• * 1.668

  Esai. 2.
• * 1.669

  Certainely vve receiued not our Faithe firste frō the Churche of Rome.
• * 1.670

  Augu. Epist. 178. Augu. Epist. 170. Chrysosto ad Po∣pul. Antiochen. Homil. 14.
• * 1.671

  Tripar. Histor. Lib. 4 Cap. 16. Sozom. Li 3. ca. 8 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.672

  The Faith brought to Rome oute of Graecia.
• * 1.673

  Basil. In Epist ad Epis. per Italiam & Galliam. Eusebi. De vita. Constan. Orati. 2. Cod. De Sacrosā. Ecclesiis. L. Iu∣bemus. §. Sciē∣tes.
• * 1.674

  Cod. in Eod. titu. 1. Decernimus. Epist. Eccle. Con∣stantinop. Ad Eccle. Pragen. Concil. Trident. Oratio Episcopi Bitontini.
• * 1.675

  In opere Tri∣parti. li. 2. ca. 1. In. 2. To. Concil.
• ‡ 1.676

  Vntruthe. As it shal plainely appeare.
• * 1.677

  Vntruthe, As large, as mani∣feste.
• ‡ 1.678

  Vntruthe, For the Grecians neuer receiued these fantasies of Purgatorie.
• * 1.679

  O, so merily this mā plai∣eth vvith his fansie.
• * 1.680

  Cicero, De Ora∣tore. 2.
• * 1.681

  Dist. 17. Concil. in Gloss.
• * 1.682

  Galenus.
• * 1.683

  The Greke Churche.
• * 1.684

  Liturgia Basilij, Liturgia Chry∣sostomi.
• * 1.685

  Polydor. De In∣uentoribus, li. 8. cap. 1.
• * 1.686

  Irenaeus. li. 1. ca. ••.
• * 1.687

  Chrysost. De In∣comprehensi. Dei natura, Hom. 3. Leo. Epist. 93. cap. 12.
• * 1.688

  Leo, Epist. 97. cap. 3.
• * 1.689

  August. Epist. 165
• * 1.690

  Priuate Masse in the Greke Churche.
• * 1.691

  Gregorius, li. 4. Epist. 32.
• * 1.692

  Liturgia Iacobi.
• * 1.693

  Liturgia Chry∣sostomi.
• * 1.694

  Litur. Basilij.
• * 1.695

  Georgius Cassā∣der in Liturgijs.
• * 1.696

  Bessarion, De Sa∣crament. Eucha∣ristiae.
• * 1.697

  Circa annum Domini, 1450.
• * 1.698

  Priuate Masse in the Greke Churche.
• * 1.699

  Matthi. Illyri∣cus, in Testibus Veritatis. pag. 5.
• * 1.700

  Concil. Ferrari••. in Prooemio.
• * 1.701

  Petrus Vrbeue∣tanus, in Vita Deusdedit Pap.
• * 1.702

  Durādus in Ra∣tionali. li. 4.
• * 1.703

  Vntruth. For God him selfe saithe, Comme foorth from the middes of them, O my people: Apocal. 18.
• * 1.704

  Daniel. 6. &. 3.
• * 1.705

  1. Pet. 5.
• * 1.706

  A hote kinde of Diuinitie.
• * 1.707

  Matthae. 21.
• * 1.708

  Iohan. 9. 12. 16. Iohan. Epist. 3. Qui amat Pri∣matum gerere. Apocalyp. 13.
• * 1.709

  24. Quae. 1. Ait.
• * 1.710

  24. Quae. 3. Com∣perimus, Rubri.
• * 1.711

  August Ad Cle∣ricos Hipponen. Citatur. 11. Quae. 3. Quid obest. Augustin. In Iohan. Tract. 45.
• * 1.712

  1. Corinth. 14.
• * 1.713

  Vntruthe. For there is no bet∣ter comparison, then bitvvene Contraries: Contraria iuxta se posita, magis elucescunt.
• ‡ 1.714

  Yenough, no doubte, and suf∣ficiente. For in the selfe same foure Articles, M. Hard. hath vttered foure score and four∣teen great vn∣truthes.
• * 1.715

  Vnfruteful, & vaine distinctiōs Reade the An∣svveare.
• * 1.716

  Compari∣son of churches.
• * 1.717

  Gregor. Dialog. li. 4.
• * 1.718

  This Booke is ful of Fables, and Vanities: and therefore not thought to bee S. Gregories.
• * 1.719

  Augustin. Epist. 162.
• ‡ 1.720

  S. Augustine is directely to the Contrarie. See the Ansvveare.
• * 1.721

  Our Price, He meaneth the Sacramente of our Price.
• * 1.722

  1. Corin. 11.
• * 1.723

  Iohan. 3.
• * 1.724

  Plini. li. 18.
• * 1.725

  Cypriā. Ad Cor∣neliū, li. 1. Epi. 3.
• * 1.726

  Chrysostom. In Matthae. ca. 23.
• * 1.727

  Tertul. De prae∣scription.
• * 1.728

  Aelius Lampri∣dius.
• * 1.729

  1. Regum. 5. Hieronym. Ad Algasiā, Quae. 11.
• * 1.730

  Infidelles, Dogges, Mise.
• * 1.731

  August. in Iohā. tracta. 26.
• * 1.732

  Iohan. 6.
• * 1.733

  Augusti. Epist. 162.
• * 1.734

  Chrysostom. Ad Haebr. Homi. 16.
• * 1.735

  De Con. Dis. 2. Hoc est.
• * 1.736

  Augustin. In Psalm. 3.
• * 1.737

  1. Cor. 11.
• * 1.738

  August. Contra Cresco. li. 1. ca. 23. August Contra Cresco. li. 2 ca. 13.
• * 1.739

  Tertullian. De Baptismo.
• * 1.740

  Guilty of the Bodie and Bloude &c.
• * 1.741

  August. De Tem∣pore, Sermo. 20.
• * 1.742

  Athana. De Pas∣sione, & Cruce Domini. Ezechiel. 33.
• * 1.743

  Luke. 11.
• * 1.744

  Concil. Nicen. 2. Actio. 6.
• * 1.745

  Cyprian. De Ab∣lutione pedum.
• * 1.746

  August. Ad Bo∣nifaci. Epist. 50.
• * 1.747

  August. In Iohā. tracta. 26.
• * 1.748

  Guiltie of the Bodie and Bloude &c.
• * 1.749

  August. De Tem∣pore, Sermo. 120.
• * 1.750

  Ambros. De Be∣nediction. Pa∣triarch. cap. 6.
• * 1.751

  August. In Iohā. tracta. 26.
• * 1.752

  August. ••odem loco.
• * 1.753

  This is no∣thing. but open mockerie.
• ‡ 1.754

  Vntruthe, too fonde for a child For there vvas neuer sutche or∣der taken by the Gouernours of the Churche.
• * 1.755

  August. Epist. 48.
• * 1.756

  August. De Do∣ctrina Christia∣na. li. 2. ca. 5.
• * 1.757

  August. In Psal. 105.
• * 1.758

  The Scri∣ptures in the vul∣gare ton∣gues.
• * 1.759

  Chrysost. in Io∣han. Homil. 1. Hieronym. in Psalm. 86.
• * 1.760

  Theodoret. De corrigend. Grae∣corum affectib. Lib. 5.
• * 1.761

  Articulo. 15.
• * 1.762

  A mockerie. For many heare not one Ser∣mon in tvven∣tie yeeres.
• * 1.763

  Apolog. Sacratis Matth. 11.
• * 1.764

  Augusti. Contra Iulian. Li. 5. Ca. 1
• * 1.765

  Chrysostom. in Matth. Homil. 1.
• * 1.766

  Augusti. Episc 3.
• * 1.767

  Cyrillus contra Iulian. Lib. 7.
• * 1.768

  Augu. in Psal. 131
• * 1.769

  Augu. In Sēten. exceptis ex Au∣gustino, Pa. 1067.
• * 1.770

  A vvoorthy Councel of fourtie Bishops, sutche as they vvere: In the time of Paulus. 3
• * 1.771

  Augu. Epist. 169.
• * 1.772

  Esai. 5.
• * 1.773

  Dorman. Pag. 15. Stanislaus Ori∣chonius in Chimaera.
• * 1.774

  Ambros. Lib. 5. Epist. 33.
• * 1.775

  Flattering of Princes
• * 1.776

  Petr. De palude: de potestat. pp. 〈◊〉〈◊〉. 40. Non nos. on Glossa. Extrauag. Iohan 22. ••um inter. in Glossa. Hostien De trās∣laitone Praelais. Quanto.
• * 1.777

  Hosiuscon∣tra Brentū Lib. 1.
• * 1.778

  Vntruthe, stā∣dinge in open, and vvilful cor∣ruption.
• * 1.779

  Iacobus Andreae contra Hosium. Pag 352.