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 Apologie, Cap. 17. Diuision. 1. & 2.

When Eldras went about to repaire the ruines of the Temple of God, he sente not to Ephesus, although the moste beautiful and gor∣geous Temple of Diana were there: and whē he purposed to restore the Sacrifices and ceremonies of God, he sente not to Rome, al∣though peraduenture he had heard, that there were the solemne Sa∣crifices called Hecatombae, and other called Solitaurilia, Lectisternia, and Supplicationes, and Numa Pompilius Ceremonial Bookes, or Manuals, or Portueses. He thought it yenough for him, to let be∣fore his eies, and folowe the Paterne of the Olde Temple, whiche Salomon at the beginninge builded, according as God had appoin∣ted him, and also those olde customes and ceremonies, whiche God him selfe had written out by special woordes for Moses.

The Prophete Aggaeus, after the Temple was repaired againe by Esdras, and the people mighte thinke, they had a very iuste cause to reioice on theire owne behalfe, for so greate a benefite receiued of Almighty God, yet made he thē al burst out into teares, bicause that they whiche were yet aliue, and had seene the former buildinge of the Temple, before the Babylonians destroied it, called to minde, howe far of it was yet, from that beautie, and excellencie, whiche it had in the olde times past before. For then in deede would thei haue thought the Temple woorthily repaired, if it had answeared to the Anciente Paterne, and to the Maiestie of the firste Temple. S. Paule, bicause he woulde amende the abuse of the Lordes Supper, whiche the co∣rinthians euen then begonne to corrupt, he set before them christes Institution, to folowe, saieinge: I haue deliuered vnto you, that thinge, that I firste receiued of the Lorde. And, when Christe con∣futed the Errour of the Phariseis, Ye muste, saithe he, retourne to the firste beginninge: for from the beginninge it vvas not thus. And, when he found great fault with the Priestes for their vncleane∣nesse of life, & couetousnesse, & would cleanse the Temple from al euil Abuses, This house, saith he, at the first beginning vvas a House of Praier, wherein al the people might deuoutely, and sincerely praie to∣geather. And so it were your parte to vse it now also at this daie. For it was not builded to the ende it should be a denne of theues. Like∣wise al the good and commendable Princes mentioned of in the Scri∣ptures, were praised specially by these woordes, that they had wal∣ked in the waies of theire Father Dauid: That is, bicause they had retourned to the Firste and Original Fundation, and had restoared the Religion euen to the perfection wherein Dauid leaft it. And ther∣fore, when we likewise saw, that al thinges were quite troddē vnder foote by these men, & that nothing remained in the Temple of God,

but pitieful spoiles, and decaies, wee reckened it the wisest, and the sa∣feste waie, to sette before our eies those Churches, whiche we knewe for a suertie, that they neuer had erred, and yet neuer had, neither Priuate Masse, nor Praiers in a strange, and Barbarous Language, nor this Corruption of Sacramentes, and other toies.

And, for so mutche as our desire was, to haue the Temple of the Lorde restored anew, we would seeke none other Fundation, thē the same, which, we knewe, was longe agone laide by the Apostles, that is to wite, Our Saueour Iesus Christ. And, for so mutche as wee hearde God him selfe speakinge vnto vs in his VVoorde, and sawe also the notable Examples of the Olde, and Primitiue Churche: againe, how vncertaine a mater it was, to waite for a General Coun∣cel, and, that the successe thereof woulde be mutche more vncertaine: but specially, for so mutche as we were moste ascertained of Goddes VVil, and therefore counted it a wickednesse to be too careful, and o∣uercumbred about the Iudgementes of Mortal Menne, wee coulde no longer stande takinge aduise with fleashe, and bloude, but rather thought good, to doo the same thinge, that bothe might rightly be donne, and hath many a time benne donne, aswel of other good men, as also of many Catholique Bishoppes: that is, to remedie our own Churches by a Prouincial Synode. For thus wee knowe, the Olde Fathers vsed to put maters in experience, before thei came to the Pu∣blique Vniuersal Councel. There remaine yet at this daie Canons, written in Councelles of Free Citties, as of Carthage vnder Cy∣prian, as of Ancyra, Neocesarea, and Gangra, whiche is in Paphlagonia, as somme thinke, before that the name of the General Councel at Nice was euer hearde of. After this fashion in Olde time did they spedily meete with, and cutte shorte those Heretiques, the Pelagians, and the Donatistes at home, by Priuate Disputati∣on, without any General Councel. Thus also, when the Emperour Constantius euidently, and earnestly tooke parte with Auxentius, the Bishop of the Arians faction, Ambrose, the Bishop of the Christians, appealed, not vnto a General Councel, where he sawe no good coulde be donne, by reason of the Emperours might, & greate laboure: but onely to his owne Cleregie, and People, that is to saie, to a Prouincial Synode. And thus it was decreed in the councel at Nice, that the Bishoppes shoulde assemble twise euery yeere. And in the councel at carthage it was decreed, that the Bi∣shoppes shoulde meete togeather in eche of their Prouinces, at leaste once in the yeere: whiche was donne, as saithe the councel at chal∣cedon, of pourpose, that if any Errours, or Abuses had happened to springe vp any where, they might immediately at the firste entrie be

destroied, euen where they firste began. So likewise when Secundus and Palladius reiected the councel at Aquileia, bicause it was not a General and common councel, S. Ambrose Bishop of Millaine made answeare, that no man ought to take it for a newe, or straunge mater, that the Bishoppes of the VVeast Parte of the world did calle togeather Synodes, & make Priuate Assemblies in their Prouinces, for that it was a thing before then vsed by the Weaste Bishoppes not seldome, and by the Bishoppes of Graecia vsed oftentimes and com∣monly to be donne. And so Charles the Greate beinge Emperoure, helde a Prouincial coūcel in Germanie, for puttinge awaie Images, contrarie to the Seconde councel at Nice. Neither pardy euen a∣mongest vs is this so very a strange, and new a trade. For wee haue had ere nowe in Englande Prouincial Synodes, and haue gouerned our churches by home made Lavves. What shoulde one saie more? Of a truthe, euen those greatest councelles, and where moste Assem∣blie of people euer was (whereof these menne vse to make sutche an exceedinge rekeninge) compare them with al the churches, whiche thoughout the worlde acknowledge, & professe the Name of christe, and what els, I praie you, can they seeme to bee, but certaine Priuate councelles of Bishoppes, and Prouincial Synodes? For admitte peraduenture, Italie, Fraunce, Spaine, Englande, Germa∣nie, Denmarke, and Scotlande meete togeather: if there wante Asia, Graecia, Armenia, Persia, Media, Mesopotamia, Egypte, Ethiopia, India, and Mauritania, in al whiche places there bee bothe many christian menne and also Bishoppes: howe can any man, beinge in his right minde, thinke sutche a councel to be a General councel? And, where so many partes of the worlde doo lacke, howe can they truely saie, they haue the consente of the whole worlde? Or what manner of councel, weene you, was the same laste at Tridente? Or howe might it bee termed a General Councel, whereas out of al Christians Kingedomes and Nations, there came vnto it but one∣ly fourtie Bishoppes, and of the same, somme so conninge, that they might be thought meete, to bee sente home againe, to learne theire Grammare, and so wel learned, that they had neuer studied Diui∣nitie?

M. Hardinge.

Your waitinge for a general Councel was not vncertaine. For at the settinge foorthe of your Apologie, it was farre and wel entred, and almost ended. VVhat so euer successe thereof should folow, ye ought not to haue refused it* 1.1 beinge in al respectes lawful.

Your assurance of Gods wil is none. That is but your common biewoorde, as it hath alwaies benne of Heretikes. Ye ought to haue shewed good euidence for your beinge sure of Gods wil, be∣fore ye attempted these greate and dangerous changes in Religion. Neither becommeth it you to cal the determinations of a General Councel the iudgementes of mortal men, so mutche as concerneth

declaration of necessarie pointes of faithe, but the promptinge and teachinge of the Holy Ghoste.

As for your prouincial Synode, it was none. Synodes cannot be keapte without Bishops. Be∣fore ye claime the name of a Synode for your packinge and hudlinge togeather, ye muste proue your selues Bishops, whiche ye are not able to doo. VVhat so euer ye saie,‡ 1.2 there were neuer good men, nor Catholike Bishops, that kepte prouincial Synodes, contrarie to approued and law∣ful General Councels,* 1.3 as your Synode is moste contrary. Neither can ye pretend, that ye folowed any olde fathers, puttinge thinges in experience before the comminge to an Vniuersall Councel.

Your Councel prouincial holden in Germanie by Charles the greate, againste the seconde Nicene Councel general,‡ 1.4 is a false forged matter, as the Booke againste Images is, whiche one Eli Phili the man in the Moones sonne, Caluine, Illyricus, and other Heretikes haue fathered vpon that moste godly, and Catholike Emperoure.

The Councel, whiche you meane, was a Godly, and a Catholike Councel, holden at Franck forde by Pope Adrian, and Charles the greate,* 1.5 againste the wicked Councel of the Heretikes named * Imagebreakers, whiche they helde a litle before that at Constantinople, whiche of those Here∣tikes was called the seuenth, and general, of the Catholikes Pseudosynodus, that is to saie, the false or forged Councel. Of bothe these Councels, thus writeth Abbas Vrspergensis, so mutche commended of Melanchthon:* 1.6 The Councel whiche a fewe yeeres before was assem∣bled at Constantinople, in the time of Irene and Constantine her sonne, of them called the seuenth and Generall (in this Councel holden at Frankforde) was repealed and put awaie by consente of al, as voide and superfluous, so as from thence foorthe it shoulde be named neither the seuenth; nor ought els.

If you beleue not this, as the witnes of a Catholike writer, then beleue Anselmus Rid an erneste professour of your owne the newest Gospell.* 1.7 VVho writeth that Adrian the Bishop of Rome, and Kinge Charles, at the Councel holden at Frankforde, execrated, and accursed as Heretical, the Councel of the Empiere of Constantinople and of the Greekes, whiche they helde for thabolishinge of Sainctes Images. Those be his very woordes. Beleue Peucerus Philip Melancthons sonne in lawe writinge, that the Councel of Nice, was kepte by common consente of the Greeke Emperoure and of Charles. If the seconde Councel of Nice, whiche was altogeather for Images, was hol∣den by consente of Charles, howe helde he a Councel in Germanie, for puttinge awaie Images, a∣gainste the Councel of Nice? Beleue Carion, and specially Pantaleo of Zurich, a man of your owne the moste Euangelical Religion, who vpon warrante of thauthoritie of Regino writeth, that the Councel of Frank forde abrogated, and disanulled the Greekes Councel, that was againste the woorship of Images. Briefely, howe falsely you and sundrie other of your secte haue herein belied that woorthy Prince Charles the greate, it maie easely appeare by that Paulus Aemylius writeth of him: That he sente twelue Bishops out of Fraunce to the Councel then holden at Laterane in Rome, in whiche the Imagebreakers false named and forged Councel was a∣brogated.

VVhere of General Councels ye make priuate and prouincial Synodes, ye doo bisides learninge, reason, and custome of the Churche. A Councel is not accompted general bicause Bishops of al Countries vnder Heauen be assembled,‡ 1.8 but bicause many be assembled, and al be lawfully called. Els in times, when Heresies raigne, the Churche should neuer haue the necessarie remedie of a general Councel: for alwaies Heretikes woulde refuse to come to it, as ye haue, to come to the late Councel at Trente.

In Persia, Media, Egypte, Mauritania, I wene, ye finde fewe Bishops at this daie, nor many in the other Countries, whiche ye recken, and those in manner altogeather ignorant, and schismatikes. Yet the Patriarkes of Assyria, or Syria Orientalis, and of Armenia, who of late yeres were at Rome, haue for theire Prouinces bothe subscribed to the Councel of Trente,* 1.9 and receiued the whole Decrees of the same for theire peoples.

Your reporte of fourty Bishops onely present at the Councel of Trent, and of their slender lerning, is as true, as your Doctrine contrary to that Councel is,‡ 1.10 that is to saie, in plaine termes, starke false. It is wel knowen there were at this late Councel of Trent in this Popes time, wel neare two hundred Bishops.

The B. of Sarisburie.

What hope wee might conceiue of your Late Chapter of Tridente, wée were sufficiently warned by the former, holden vnder Pope Paulus. 3. and Pope Iu∣lius. 3. wherein, notwithstandinge your many yéeres studie, and greate conference of so many, and so Learned, and so excellente, and so mutche a doo, yet in the end, yée were neuer hable, neither to suppresse your open stewes, nor to auoide your Priestes Concubines, nor to cause your Bishoppes to be residente vpon theire Charge, and to doo theire deuties, nor to resolue vs, whether the Pope be aboue the Councel,* 1.11 or the Councel aboue the Pope. In the Summone, and firste Entrie of your Assemblie there, Pope Paule had forgotten Christe, and leafte him quite out of Companie, and supplied the wante of him, with the Authoritie of Peter, and Paule. An other of your Reuerende Fathers there, maketh Marie the Blessed Virgine, Equal vvith Christe, and calleth her, his most Faithful Felovve: Fide∣lissimam Christi Sociam. An other of the same Companie telleth vs, that the Pope is the Light, that is comme into the vvorlde: Papa Lux venit in Mun∣dum. To be shorte, the whole Issue, and Conclusion of al your dooinges there, by the ful agréemente of al your Fathers,* 1.12 hangeth vpon the Popes onely plea∣sure. And, by your Doctrine, the Pope maie not be controlled, what so euer he doo, neither by the Cleregie, nor by al the whole Worlde. And, what so euer the Pope shal wil, to staie, or passe, your Doctoures telle vs, His onely Wil muste stande for Lavve.

For these, and other like causes, bothe the Emperoure Charles. 5. & also Fran∣cise the Frenche King,* 1.13 biside sundrie other Christian Princes, made open Prote∣statiō against your said Tridentine Conuenticle, being then remoued to Bono∣nia, and said, it was no lawful General Councel, but onely an Assemblie of a fewe certaine personnes, to serue one mans affection, and to seeke for gaine. Sutche is the opinion, that your owne Princes haue of your Assemblies.

It becommeth vs not, yée saie, to calle the determinations of your General Councelles, the Iudgementes of Mortal menne. Yet it became S. Augustine to calle the same, Concilia Contendentium Episcoporū: The Councelles of quarrelling Bishoppes.

And againe, Humanarum contentionum animosa, & perniciosa certamina: The bolde, and hurteful Contentions of worldly quarrelles. But what néede wée many woordes? Your owne Panormitane saith,* 1.14 Leges Summorum Pontificum, & Conciliorū appellantur Statuta Humana: & fic strictè non possunt dici Ius Diuinum: The Lawes, and Determinations of Popes, and Councelles, are called the Determinations, and Lavves of menne: and so in streite manner of speache, they cannot be called the Lavves of God.

Yee saie, wée are no Bishoppes, and therefore haue no Authoritie, to holde a Synode.* 1.15 Euen so your Fathers in olde time saide, that S. Paule was no Apostle, and that S. Basile, and S. Hilarie were no Bishoppes. Of S. Paule, it is plaine. S.* 1.16 Hilarie saithe of him selfe, Auxentius de Persona mea calumniatus est, damnatum me à Saturnino, audiri, vt Episcopum, non oportere: The Heretique Auxētius laith a quarrel to my personne: and, for as mutche as Saturninus, the Heretique, hath condemned me, he saithe, I maie not be hearde, as a Bishop.

Likewise the Arian Heretiques vsed to saie, that S. Basile, and other like Lear∣ned, and Catholique Fathers of that time, were no Bishoppes. S. Basile thereof

writeth thus:* 1.17 They calle the Councel of Catholique Bishoppes a Councel of vvicked menne: neither wil they once vouchesaue to name them Bishoppes, leste they should seeme to allowe the Decrees, that they haue made againste them. And they challenge them to be no Bishoppes, for that, as they saie, they are the Captaines of a wicked heresie. In like sorte he writeth vnto Patrophilus,* 1.18 of the Heretique Eustathius: He taketh greate heede, leste he shoulde happily be forced to calle vs Bishoppes.* 1.19 Thus, M. Hardinge, in de∣nieing vs to be Bishoppes,* 1.20 yée doo none otherwise, but as other your Predecessours haue donne before you.

Of the Bishoppes, and Prelates of your side, I wil saie nothinge. What your owne frendes haue thought of them, I haue saide before.

As for vs, it shalbe sufficient, if wée be onely the voice of a Crier in the Wilder∣nesse. S. Paule, to auouthe his Apostleship, saide openly thus, Gratia Dei sum id quod sum: By the Grace of God, I am, that I am.

Yée saie, a Prouincial Councel maie not repeale a Councel General: as if the Authoritie of your Councelles stoode onely in number, and not in Truthe. Howe be it, the Simple Truthe of God shal ouerweigh Falsehedde, be it neuer so General. But euen thus saide Auxentius, the Arian Heretique, againste S. Hilarie. These be his woordes, Ego quidem, pijssimi Imperatores, existimo, non o∣portere sexcentorum Episcoporum Vnitatem, post rantos labores, ex contentione Paucorum hominum refricari: My moste Graceous Lordes, in my Iudgemente, it is not meete, after so greate paines taken, for the contentions striuinge of a fewe, to hazarde the consente, and Vnitie of Six hundred Bishoppes. Thus the Heretique Au∣xentius alleged greate multitudes of his Companions, againste S. Hilarie, and the Catholiques: whiche, he saide, were but a fewe.

Notwithstandinge, it were no harde mater, to shewe euidente Examples of General Councelles, that haue benne ouerruled by Particulares. The General Councel of Nice determined, as you saie, that al appeales, out of al partes of the worlde, shoulde lie to Rome. Yet the Particulare, or Prouincial Councel of Aphrica saithe, Si prouocandum putauerint, non prouocent, nisi ad Aphricana Concilia.* 1.21 Ad transmarina autem qui putauerit appellandum, à nullo intra A∣phricam in Communionem recipiatur: If they shal thinke it good to appeale, let them not appeale, but onely to Coūcelles that shal be holden within Aphrica. But who so euer shal appeale beyonde the Seas (that is to saie, to Rome) let noman within Aphrica receiue him to his Communion.

The General Councel of Nice durste not to dissolue Priestes Marriage: The Particulare Councel of Carthage dissolued it vtterly. The order of Priuate, or Auriculare Confession, whiche, in your fantasie, was receiued generally through∣out the whole Churche of God, was notwithstandinge quite abolished in the Churche of Constantinople, onely by the Particulare aduise of Nectarius.

Your Blacke Freers in theire Particulare Chapters,* 1.22 haue controlled, and cut of the General Determination of the Councel of Basile, touchinge the conceiuing of our Lady in Original Sinne. And Albertus Pigghius, by his like Particu∣lare Authoritie,* 1.23 telleth you, that as wel this Councel of Basile, as also the Councel of Constance, beinge bothe General (in that they saide, The Coun∣cel is aboue the Pope) Decreed plainely againste Nature, againste the manifeste Scri∣ptures, againste al Antiquitie, and againste the Catholique Faithe of Christe.

Certainely, the Truthe of God is not bounde, neither to Personne, nor to Place. Where so euer it be, either in fewe, or in many, it is euermore Catholique, euen bicause it is the Truthe of God. In the Councel of Constantinople it is written thus, Definierunt pariter, vt, si quid in Prouincia qualiber emergeret,* 1.24 Pro∣uinciae

Concilio finiretur:* 1.25 The Fathers agreed al togeather, that, if any mater should hap∣pen to growe in the Prouince, by a Councel of the Prouince it shoulde be ended. Like∣wise saith Isidorus: Manifestum est, quo'd illa, quae sunt per vnamquan{que} Prouinciam, ipsius Prouinciae Synodus dispenset: sicut Niceno constat decretum esse Concilio:* 1.26 It is cleare, that maters happeninge in euery Prouince, by a Prouincial Synode maie be or∣dered: as it is concluded in the Councel of Nice. Likewise S. Ambrose saithe, Sciebant esse consuerudinem,* 1.27 vt in Oriente. Orientalium esset Concilium: Intra oc∣cidentem, Occidentalium: They knewe, it was a Custome, that a Councel of the East Bishoppes shoulde be holden in the Easte: and a Councel of the VVeaste Bishoppes aparte in the Weaste.

S.* 1.28 Augustine saithe, Literas Episcoporum, & per Sermonem fortè sapien∣tiorem cuiuslibet in ea re peritioris, licet reprehendi, si quid in eis fortè à Veritate deuiatum est: Bishoppes Letters, if they swarue any thinge from the Truthe, maie be controlled by the discretion of any other man, that hath more skil in the mater.

In like sorte Abbate Panormitane your own Doctoure saith, as it hath benne alleged before:* 1.29 In concernentibus Fidem, etiam dictum Vnius Priuati esset praeferen∣dum dicto Papae, fi ille moueretur mehoribus rationibus Noui, & Veteris Testamen∣ti: In maters concerning the Faithe, the saieinge of any one Priuate Man were to be taken before the saieinge of the Pope: if he were moued with better reasons of the Olde, and Nevve Testamente, then the Pope.

Howe be it, wée haue not by our Prouincial Councel remoued, or shaken the Authoritie of any one Anciente General Councel, M. Harding. For of al the An∣ciente Councelles, that haue benne, touchinge the cases, that lie bitwéene vs in controuersie, yee are not yet hable to allege one. Wée haue vpon good causes remo∣ued your Vanities, & vnséemely Folies: & haue restoared againe, so mutch, as in vs late, the Decrees, & Canons of the Anciente Councelles. Hincmarus, the Bishop of Remes,* 1.30 saith thus: Cùm duarum, aut trium Prouinciarum Praesules in vnum con∣ueniunt, si Antiquorum Canonum iustitutione muniti, aliquid praedicationis, aut dog∣matis instituunt, quod tamen ab Antiquorum Patrum dogmaribus non discrepet, Ca∣tholicum est, quod faciunt: & fortasse dici potest, Vniuersale: When the Bishoppes of twoo, or three Prouinces meete togeather, if they by the warrante of the Olde Coun∣celles, appointe any mater of preachinge, or Doctrine, so that it disagree not from y• Doctrine of the Ancient Fathers, it is Catholique, yt thei doo, and perhaps maie be called Vniuersal.

The credite of the Emperoure Charles Booke, reportinge the Decrees of the Councel of Frankfoorde, touchinge the Adoration of Images, I leaue wholy to the indifferente discretion of the Reader.

It was Printed, not at Geneua, as you surmise, but in Parise: The setter out proueth it, not to be forged, by many good, and likely Reasons. An Anciente Copie of the same is yet stil to be séene in Rome in Laterane, euē in the Popes owne Li∣brarie. Augustinus Steuchus,* 1.31 the Maister of the same Librarie, reporteth y^• same. The Emperour Ludouicus, Sonne vnto Charles, wrote a Booke, yet extante, and remaininge in France, to like purpose. Freere Eckius also beareth witnesse vnto y^• same Booke of the Emperoure Charles, although vntruely, and guilefully, as his manner is. For he saith, that Charles wrote four Bookes in Defence of Images: whereas in deede the Bookes are directely written againste Images.

Although yée thinke Eli Phili, or, I knowe not, who, maie easily be charged with corruption, & forgerie, yet why the Pope him selfe shoulde corrupte, & forge his owne Booke, in his owne Librarie, against him selfe, it were harde for you to shewe good Reason.

The Councel of Frankforde, yée saie, was Godly, and Catholique, and made De∣crees againste Imagebreakers, in the behalfe of Images. Yet notwithstandinge Auenti∣nus

saith,* 1.32 In Frankfordiensi Concilio Scita Graecorum, de Adorandis Imagini∣bus, rescissa sunt:* 1.33 In the Councel of Frankford the Grecians Decrees, for the Ado∣ration of Images,* 1.34 were quite abolished. Regino saithe, Pseudosynodus Graecorum, quam pro adorandis Imaginibus fecerunt, reiecta est: The False Councel of the Greekes, whiche they made for Adoration of Images, was repealed in the Councel of Frankforde.* 1.35 Likewise Ado saithe, Pseudosynodus, quam Graeci Septimam vo∣cant, pro Adorandis Imaginibus, abdicata est penitùs: The False Councel, whiche the Greekes calle the Seuenthe, wherein Decrees were made for the Adoration of I∣mages, was there vtterly put awaie.

Hincmarus, the Archebishop of Remes, speakinge of the same Councel of Frankforde,* 1.36 saith thus: Pseudolynodus Graecorum destructa est, & penitùs abdi∣cata. De cuius destructione, non Modicum Volumen, quod in Palatio adoles∣centulus legi, ab eodem Imperatore Romam est per quosdam Episcopos mis∣sum: The False Councel of the Greekes was repealed, and vtterly ouerthro wen in the Councel of Frankforde. Whereof, when I was a yong man, I readde a prety bigge Booke in the Popes Palaice in Rome: whiche Booke was sente thither by certaine Bishoppes from the saide Emperoure Charles.

Certaine woordes of the saide Levvde, or False Councel of the Greekes, emongest others,* 1.37 are these: Qui timet Deum, Adorat Imagines, vt Filium Dei: Qui Ado∣rat Imaginem, & dicit. hoc est Christus, non peccat: peccat, qui nō Adorat Ima∣ginem. Qui non Adorat imaginem, est Haereticus. Imago Adoranda est eodom cultu, quo Sancta Trinitas: He, that feareth God, Adoureth an Image, as he would Adoure the Sonne of God: He that Adoureth an Image, and saith, This is Christe, offendeth not: He offendeth, that Adoureth not an Image: He that Adoureth not an Image, is an Heretique: wee muste Adoure an Image with the same Reuerence. where∣with wee Adoure the Holy Trinitie.

Nowe, whether these, and other like woorthy saieinges, and sentences were to be reproued, or no, it maie please you, M. Hardinge, to consider.

That Councel, yée saie, is called General, not, whereun to al Christian Nations doo resorte in déede: but whereunto al Christian Nations are lawfully summoned. As this answeare is true, & not denied, so by the same, your late Councel of Tri∣dente, maie in no wise be called General. For, what lawful Sommones sente your Pope Pius, either to Preter Gian into Ethiopia: or to other Bishoppes, and Chri∣stians in India, or (Europa onely, and that not whole, excepted) into any other Kingedome, or Countrie of the worlde?

But yée saie, In Persia, Media, Egypte, Mauritania, and in other Countries adioininge, there are fewe Christians at this daie to be founde. Yet the Authours of Nouus Orbis,* 1.38 discribing the state of the world, saie thus, In al Countries vvhi∣ther so euer yee comme. there be somme Christians. Againe, In India many Kinges, & princes professe Christe. And againe, In Armenia, & cilicia, in a man∣ner, the vvhole people is Christened. Onely they are subiecte to the Cham of Tartarie.* 1.39 Their Priestes be maried: And, vvho so is vnmaried, maie be no Priest.

Yée saie, The Patriarkes of Assyria, and Armenia (that neuer sawe, neither the one Countrie, nor the other) were at Rome (yée knowe not, when) and subscribed to al the Articles of your Councel of Tridente. O M. Hardinge, yee can grate no greate cre∣dite by open mockerie. It is no harde mater for your Pope, out of his owne garde to make sutche Patriarkes yenough, one for Hierusalem, an other for Constan∣tinople, an other for Alexandria, an other for Antioche, an other for Sidon, an o∣ther for Tyrus: and I marueile, if there be not somme Patriarke, one, or other, for Sodome, and Gomorre. These poore Holy, and Hongry Fathers are contented at al times, to yelde theire submissions, and to sette theire handes to what so euer

they shalbe required,* 1.40 and in the names of those Countries, that they scareely ouer hearde of, to confesse, the Pope their maister, to be al, & more then al. With sutche daine shewes, and visa••des, it pleaseth you to smoothe the worlde.

It yee doubte hereof, yée maie easily finde, that one Augustinus de Roma, in your late Councel of Baūle,* 1.41 hare the name of the Archebishop of Nazareth in lurie: Likewise, that one Petrus Paludensis, a poore Fréere Obsernante, not long sithence, bare the name of the Patriarke of Hierusalem. But what néede moe Ex∣amples? Your own Ceremoniarie of Rome telleth you thus, Consucueruni Auti∣qui ponere Patriarchas quatuor Ecclesiarum Principalium, inter Episcopos Cardi∣nales mixtim. Nostro tempore ponuntur immediatè post Cardinales. Sunt enim quodammodo' Titulares: They were woonte in olde times, to place the Patriarkes of the foure Principal Churches togeather with the Cardinal Bishoppes, one with an other. But nowe adaies they are placed nexte beneathe al the Cardinalles. For in a manner they haue nowe nothinge els, but the names of Patriarkes.

It is moste certaine, that the Christian Patriarkes, and Bishoppes of those Countries, wil neither Communicate with the Pope, either in Sacramentes, or in Praiers: nor any wise yéeld to his Authoritie nor geue any manner of honoure, or reuerence to his personne: nomore then to Machomete, or Antichrist: as I haue sufficiently shewed before.

Touchinge the Number of Bishoppes, presente at your Former Assemblie at Tridente, I referre mee selfe to the Recordes of the same. If yée finde there more then Fourtie Bishoppes, I am cōtent to lose my credite. And yet of the same num∣ber, Blinde sir Roberte of Scotland, as I haue said before, & M. Pates of England were seely poore Bishoppes, God knoweth, endewed onely with bare names, with∣out Bishoprikes.* 1.42 In your later Assemblie, twoo of your Holy Fathers were staine there presently in Aduouterie. By meane of whiche misfortune, your number by so mutche was abated.

These be the greate woorthies of the worlde: These Cornelius Bitontinus, one of the same Companie, calleth the Starres of the Churches, and the Mighty Ar∣mie of Goddes Angelles. These haue power to determine maters, that thei neuer vnderstoode, by Authoritie onely, but not by knowledge.

Alphonsus de Castro,* 1.43 as I haue shewed you before, saithe thus, It is certaine, that somme Popes be so voide of Learninge, that they vnderstande not the Grammare Rules. Erasmus, speakinge of sundrie the greate Learned of your side, saithe thus, Sibi videntur Semidei, miro supercilio prae se despicientes Grammaticos: Qui si Gram∣maticae litassent, non ad hunc modum se pueris deridendos propinarent: They thinke them selues halfe Goddes, and with high lookes thei despise poore Grammariens. But if they had wel Learned their Grammare, thei woulde not offer sutche occasions, that children, and babes should scorne at theire folie.

Concerninge the whole mater, your Doctours of Sorbona in Parise haue con∣cluded thus, Vt Concilium legitimè congregetur, sufficit, quo'd solennitas, & forma luris solenniter sit seruata.* 1.44 Quia, si quis trahere velit hoc in disputationem, vtrùm Praela∣ti, qui ibi sedent, habeant Rectam Intentionem, & vtrùm sint Docti, & vtrùm habeant Scientiam Sacrarum Literarum, & animum obediendi Sanae Doctrinae, esset processus in infinitum: That the Councel be lawfully assembled, it is sufficient, that y^• Solemnitie, and fourme of Lawe be solemnely obserued. For if a man would caste doubtes, whether the Bi∣shoppes, that sitte in Councel, haue a good Meaninge, and whether they be Learned, and whether they be skilful in the Scriptures, and whether they haue a minde to obeie sounde Doctrine, or no, then wee should neuer make an ende.

These be they, M. Hardinge, to whom yée woulde haue vs to géeue care, what so euer thei saie, euen as to the Secretaries of the Holy Ghoste.

But S.* 1.45 Augustine saithe, Ecclesiae inter nos agitur causa, non mea. Ecclesia in nullo homine spem ponere, à suo didicit Redemptore: It is the Churches cause, that wee talke of, it is not mine. The Churche hath learned of her Redeemer, to put no truste in any man.

Notes

• * 1.1

  Vntruthe. For in many re∣spectes it vvas vnlavvful.
• ‡ 1.2

  Vntruthe, by many examples soone reproued.
• * 1.3

  Vntruthe. For our Synode is moste agreeable to the Olde Councelles.
• ‡ 1.4

  A greate Vn∣truthe, As it maie soone ap∣peare.
• * 1.5

  Vntruthe. For the vvoordes be plaine, Pseudosy∣nodus pro Ad∣orādis Ima∣ginibus, ab∣dicata est. Ado.
• * 1.6

  In praefat. ad Ducem Bauariae.
• * 1.7

  In Catalogo annorum & principum, &c. Bernae impresso, anno. 1550. In additio∣nib. ad Ca∣rion. Pantaleo.
• ‡ 1.8

  by this Rule, the Councel of Tridente vvas not General.
• * 1.9

  Vntruthe, vvithoutshame, or measure.
• ‡ 1.10

  Vntruthe ma∣nifeste. Reade the Recordes. & Subscriptions of the same Councel.
• * 1.11

  Omnipotentis Dei benignita∣ie, & Apostolo∣rum Petri, & Pauli Authori∣tate freti. Ambros. Catha∣rinus.
• * 1.12

  Cornel. Episcop. Bitontinus. Sessione. 6. Salua semper in omni∣bus Sedis Apo∣stolicae Autho∣ritate.
• * 1.13

  9. Qu. 3. Nemo. 10. Sleidan. An∣no. 1551. Illyric. in prote∣sta. aduers. Conc. Trident. Pag. 24 August de Vni∣tate Eccles. ca. 10 Eodem Lib. ca. 7.
• * 1.14

  Extra. de Con∣sangui. & Af∣fin. Non debet.
• * 1.15

  1. Cor. 9.
• * 1.16

  Hilar. Contra Arianos, & Au∣xentium.
• * 1.17

  Coūcelles General repealed by Prouin∣cial.
• * 1.18

  Basil. Epist. 72. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Basil. Epist. 82. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.19

  Marc. 1.
• * 1.20

  1. Cor. 15.
• * 1.21

  Epist. Auxentij apud Hilarium. Concil. Aphri∣can. Ca. 92. Sozom. li. 1. ca. 23 Concil. Cartha∣ginense. 2. ca. 2. Socra. li. 5. ca 17.
• * 1.22

  Augu. De Ciui∣ta. li. 20. Cap. 26. Viues.
• * 1.23

  Alber. Pigghius in Hierarchi.
• * 1.24

  Historia Tri∣parti. Li. 9. ca. 13
• * 1.25

  The coū∣cel of Frank∣forde.
• * 1.26

  Isidorus in Prae∣fatione in Con∣cilia.
• * 1.27

  In Concilio Aquileien.
• * 1.28

  Augusti. De Ba∣ptismo. contra Donatist. Lib. 2. Cap. 3.
• * 1.29

  Extra, de Electi. & Electi potest. significasti. Abb.
• * 1.30

  Hinemarus Re∣mensis, Cap. 20.
• * 1.31

  Augu. Steuchus, De Donatione Constan. li. 1. ca. 6 Eckius, de Ima∣ginibus.
• * 1.32

  A councel General.
• * 1.33

  Auen••••n. Fol. 3, 7.
• * 1.34

  Regino.
• * 1.35

  Ado.
• * 1.36

  Hincmar. ca. 20.
• * 1.37

  Citantur in Li∣bro Caroli Ma∣gni.
• * 1.38

  Nouus Orbis.
• * 1.39

  Eol. 324.
• * 1.40

  The num∣ber of the Bishoppes at Tridēte
• * 1.41

  Concil. Basilien. Petrus Paluden. Patriar. Hiero∣solymitanus. Ceremontar. li. 1 Section. 3.
• * 1.42

  Flacius Illyricus In protestatione aduersus Conci. Trident.
• * 1.43

  Alphansus ad∣uersus Haereses, Lib. 1. Ca 4. Erasmus, In Epistolam Hieronymi ad Eustochium.
• * 1.44

  Articul. 22.
• * 1.45

  Augustin contrae Cresconi. Lib. 3. Cap. 79.