A replie vnto M. Hardinges ansvveare by perusinge whereof the discrete, and diligent reader may easily see, the weake, and vnstable groundes of the Romaine religion, whiche of late hath beene accompted Catholique. By Iohn Iewel Bishoppe of Sarisburie.

The B. of Sarisburie.

This is a very poore healpe in déede. M. Hardinge here is faine to resemble the Bishops of Rome touchinge their Doctrine, to Balaam, to Caiphas, and to a Leaden Seale: and touchinge their liues, to confesse, they are Lampes without light. Yet (saithe he) al this notwithstandinge, we may not therefore departe from them.* 1.1 For Christe saith, The Scribes, and Phariseis sitte in Moses Charie: Doo ye, that they saye: but that they doo, doo ye not: for they saye, and doo not. For as muche, as it liketh M. Hardinge to vse these comparisons, it may not muche mislike him, if some man vpon occasion hereof happen to say, as Christe sayde in the like case, Wo be vnto you ye Scribes,* 1.2 and Phariseis: ye blinde Guides: ye painted Graues: Ye shutte vp the Kingedome of Heauen be∣fore men: ye neither enter your selues, nor suffer others, that woulde enter: Ye haue made the House of God, a Caue of Theeues.

Certainely Balaam, not withstandinge he were a False Prophete,* 1.3 yet he o∣pened his mouthe,* 1.4 and blissed the people of God: Caiphas, although he were a

wicked Bishop,* 1.5 yet he prophesied, and spake the trueth: A seale, although it be cast in leade, yet it geueth a perfit printe: The Scribes, and Phariseis, although they were Hypocrites, and liued not wel, yet they instructed the Congregation, and saide wel:* 1.6 The Manichées, although they were Heretiques, and taught not wel, yet outwardly in the conuersation, and sight of the worlde, as S. Augustine saith, they liued wel. But these, vnto whom M. Hardinge claimeth the Uniuer∣sal power ouer al the worlde,* 1.7 neither blisse the people of God: nor preache Goddes Trueth:* 1.8 nor geue any printe of good life, or Doctrine: nor instructe the Congre∣gation: nor say wel, as the Scribes, and Phariseis did: nor, by M. Hardinges owne Confession, liue wel, as the Manichees did. S. Augustine saith, Qui nec re∣giminis in se rationem habet,* 1.9 nec sua crimina detersit, nec filiorum culpam correxit, Ca∣nis impudicus dicendus est magis, quàm Episcopus. He that neither regardeth to rule him selfe, nor hath washte of his owne sinnes, nor corrected the fa••ltes of his Children, may ra∣ther be called a filthy dogge, then a Bishop.

Yet, al this corruption of life notwithstandinge, M. Hardinge saithe, The Sée of Rome can neuer faile in Faithe.* 1.10 For Christe saide vnto Peter, I haue praied for thee, that thy Faithe may not faile. The like confidence, and trust in them selues the Priestes had in the olde times, as it may appeare by these woordes of the Prophete Micheas:* 1.11 Sacerdotes in mercede docuerunt, & Prophetae in pecunia Pro∣phetauerunt, & super Dominum requiescebant, dicentes: nonne Dominus est in medio nostri? The Priestes taught for hiere, and the Prophetes Prophesied for monie: and yet they rested them selues vpon the Lorde, and saide: Is not the Lorde in the middest emongst vs? With like confidence the Priestes saide,* 1.12 as it is written in the Prophet Hie∣remie, Non peribit lex a Sacerdote, nec consilium a Seniore. The Law shal not decaye in the Priest, nor counsel in the Elder. But God answeareth them farre otherwise, Nox vobis erit pro visione,* 1.13 & tenebrae pro diuinatione. Yee shal haue darke night in steede of a vision: and yee shal haue darkenesse in steede of prophecie. Certainely, the very Glose vpon the Decretalles putteth this mater vtterly out of doubte: These be the woordes,* 1.14 Certum est, quòd Papa errare potest. It is certaine, that the Pope may erre.

And Alphonsus de Castro, Omnis homo errare potest in Fide, etiamsi Papa sit. Euery man may erre in the Faithe:* 1.15 yea although it be the Pope. And for proufe hereof he saith, De Liberio Papa, constat fuisse Arianum. Touchinge Pope Liberius, it is certaine, he was an Arian Heretique. Pope Honorius was an Heretique, of the secte of them, that were called Monothelitae,* 1.16 condemned for the same in the sixth Councel holden at Constantinople. Pope Marcellinus openly made Sacrifice vnto an Idole.

Pope Iohn the .22. helde a wicked heresie against the Immortalitie of the Soule, and for the same was reprooued, not by his Cardinalles, but by Gerson, and the Schoole of Sorbona in Parris.

Pope Syluester the .2. was a Sorcerer,* 1.17 and had familiar conference with the Diuel, and by his procurement was made Pope. Pope Anastasius Commu∣nicated with Photinus the Heretique, and therefore was forsaken of his Cleregie. Pope Hildebrande, that firste of al others in these Countries forbadde the law∣ful mariage of Priestes, bethe for his life, and also for his Religion, is set out at large in a Councel holden at Brixia:* 1.18 where he is called, and published to the worlde, to be a Uitious man: a burner of houses: a Robber of Churches: a main∣teiner of Murders, and Periuries: an Heretique against the Apostolique Doc∣trine: the olde Disciple of Berengarius: a Sorcerer: a Necromancer: a man possest with the Diuel: and therefore out of the Catholique Faith. The Fathers in the Councel of Basile say,* 1.19 Multi pontifices in errores, & Hereses lapsi esse leguntur. wee reade, that many Bishoppes of Rome, haue fallen into errours, and Heresies. And the Bi∣shop of Rome him selfe saith, Notwithstandinge the Pope draw innumerable companies of

people by heapes with him into Helle, yet let no mortal manne once dare to reproue him, Nisi deprehendatur à Fide deuius, Onlesse it be founde, that he straye from the Faithe. To conclude, Nicolaus Lyra is driuen to saie, Multi Papae inuenti sunt Apostatae.* 1.20 Wee finde, that many Popes haue forsaken the Faithe.

Al this notwithstandinge, by M. Hardinges resolution, the See of Rome neuer failed from the Faith, nor neuer can faile. The Ualentinian Heretiques, as Irenaeus reporteth, were wonte to say of them selues, that they were natural∣ly made of a Heauenly substance, and therefore néeded not to slee from sinne, as as others néeded. For liued they neuer so wickedly, yet saide they,* 1.21 We are spiritual stil: no sinne canne hurte vs. For we are as pure tried Golde, whiche not withstandinge it be laide in a heape of donge, yet keepeth it stil the brightnes, and nature of Golde, and receiueth no com••ption of the donge. Euen so these men séeme to saie, that whatsoeuer the Pope either beléeue, or speake, or doo, his Faithe stil remaineth sounde, and canne neuer faile, bicause he sitteth in Peters Chaire: as if he had a lease of the Churche of God, without any manner Empeachement of Waste. And therefore they saie, Quod si totus mundus sententiet in aliquo aduersus Papam,* 1.22 tamen videtur, quòd magis standū est sentētiae Papae, If al the worlde geue sentence in any thinge contrary to the Pope, it seemeth, we ought rather to stande to the Popes iudgement, then to the iudgement of al the worlde. Againe they saie, In Papa si desint bona acquisita per meritum, sufficiunt ea quae a loci praedecessore praestantur. If there wante in the Pope good things gotten by merite, yet the thinges that he hath of (Peter) his predecessour in that place, are sufficient.

Likewise againe, Papa Sanctitatem recipit à Cathedra: The Pope receiueth his holines of his Chayre.a 1.23 And Pope Sixtus saith,* 1.24 that S. Peter dwelleth in the Bishop of Rome,* 1.25 and directeth him in his dooinges,* 1.26 and beareth al Burthens.

Thus they feaste,* 1.27 and cheare them selues, and smouthe the worlde with vaine talke.* 1.28 But S. Iohn saithe, Nolite dicere, Patrem habemus Abraham, Neuer saye (Peter or) Abraham was our Father. S. Paule speakinge of his successours, saithe thus, Equidem scio, quòd post discessum meum, ingressuri sint ad vos lupi graues, non parcentes gregi. I knowe, that after my departure from you, there shal raueninge woulues come amongste you, that shal not spare the flocke. And S. Hierome saithe, Non sunt Sanctorum Filij,* 1.29 qui tenent Ioca sanctorum. They be not euermore the children of holy menne,* 1.30 that sitte in the roomes of holy menne.

Nowe, where as M. Hardinge saithe, Christe praied for Peter, that his Faithe shoulde not faile, that praier perteined to al the reaste of the Apostles, and not onely vnto Peter. Origen saithe, Num audebimus dicere &c.* 1.31 Shal wee dare to say, that the Gates of Helle preuailed not onely against Peter▪ but shal preuaile a∣gainst the reast? Why maie we not rather saie, that the woordes, that Christe spake, were verified in euery of them, of whome they were spoken? Nam &, quae prius dicta sunt, & quae sequuntur, velut ad Petrum dicta, sunt omnium communia. For bothe the thinges that were spoken before, and also the thinges that folowe, as spoken vnto Peter, are com∣mon to al.* 1.32 So likewise Beda expoundeth the same generally of al the faitheful, & not of Peter onely. And so Christe him selfe expoundeth his owne woordes, For thus he praieth vnto his Father,* 1.33 Pater Sancte, serua cos per nomen tuum &c.

O holy Father, saue them for thy names sake. I praie not for them onely, but for al them, that by their preachinge shal beleeue in mee.

But (saith M. Hardinge) be the Bishop of Romes life neuer so wicked, yet may we not seuer our selues from the Churche of Rome. How be it, S. Cyprian saithe otherwise,* 1.34 Plebs ob∣sequens praeceptis Dominicis, & Deum metuens,* 1.35 a peccatore Praeposito separare se debet: The people obeieinge Gods commaundementes, and fearinge God, must seuer them selues from the wicked, that ruleth ouer them. And Pope Nicolas hath straitely commaunded vpon paine of Excommunication, that no man shoulde be present,* 1.36 to heare Masse

saide by a Priest, that he knoweth vndoubtedly to liue in aduoutrie. How be it in déede, it is not their life onely, that the Churche of God is offended withal, but also, and specially the filthe, and corruption of their Religion, the oppressinge of Gods Woorde, the open deceiuinge of the people, and the manifest maintenance of Idolatrie.* 1.37 And what if the Syluer of Rome be turned into Drosse? What if the Citie that was Faithful, be become an Harlot? What if they can abide no sounde Doctrine?* 1.38 What i•• they haue made the House of God, a Caue of Theeues? What if Rome be become the greate Babylon,* 1.39 the Mother of Fornication, im∣brewed, and dronken with the Bloud of the Sainctes of God?* 1.40 And what if Abo∣mination sit in the holy Place,* 1.41 euen in the Temple of God? Yet may wee not de∣parte from thence?* 1.42 Yet must that be the Rule, and Standarde of Gods Religion? Truely Christe saithe,* 1.43 Take heede of the leauen of the Scribes and Phariseis: And God him selfe saith,* 1.44 Exite de illa populus meus, ne participes sitis delictorum eius, & de plagis eius ne accipiatis.* 1.45 O my people, come away from her, least yee be partakers of her sinnes, and so receiue parte of her plagues. Irenaeus saith, Presbyteris illis, qui sunt in Ec∣clesia, obaudire oporter, qui successionem habentab Apostolis: qui cum Episcopatus suc∣cessione charisma Veritatis certum,* 1.46 secundum placitum Patris acceperunt. Wee ought to obey the Bishoppes in the Churche, that haue their Succession from the Apostles, which to∣geather with the Succession of the Bishoprike, haue receiued the certaine gifte of the Truthe, accordinge to the wil of the Father. This holy Father saith, Bishops must be heard, and obeied with a limitation, that is, not al, what so euer they be, or what so euer they say, but that haue the vndoubted gifte of Goddes Truthe. And, for that M. Hardinge séemeth to claime by the Authoritie of the Scribes, and Phariseis, sayeinge, They sit in Moses Chayre: and that therefore wee ought to doo, that they say, S. Augustine* 1.47 expoundeth the same place in this sorte: Sedendo in Cathedra, Legem Dei docent: Ergo per illos Deus docet. Sua verò si illi docere velint, nolite audire, nolite facere. By sittinge in the Chayre (is meante) they teache the law of God: Therefore it is God, that teacheth by them. But if they wil teache any thinge of their owne (as the Churche of Rome hath doone, and yet doothe aboue number) then, saith S. Augu∣stine, heare it not, then doo it not.

Notes

• * 1.1

  Matth. 23.
• * 1.2

  Lucae. 11.
• * 1.3

  Numer. 23. & 24.
• * 1.4

  Iohan. 11.
• * 1.5

  vvhether the Pope may erre.
• * 1.6

  August. Confes∣sion li. 3. ca. 6.
• * 1.7

  Retractat. li. 1.
• * 1.8

  Ca. 7.
• * 1.9

  2. Quaesti. 7. Qui nec.
• * 1.10

  Luc. 22.
• * 1.11

  Miche. 3.
• * 1.12

  Hieremi. 18.
• * 1.13

  Miche. 3.
• * 1.14

  24 Quae. 1. in Glosa.
• * 1.15

  Alphons. contra Haereses. li. 1. Ca. 4.
• * 1.16

  Concil. Constan∣tino. 6. Acti. 12. Concil. tomo. 1. in Vita Marcel∣lini.
• * 1.17

  Gerson. Holcote in lib. Sapien. lecti. 189 Dist. 19. Ana∣stasius.
• * 1.18

  Abbas Vrsperg. in Chronicis.
• * 1.19

  Concil. Basilien. in Epist. Syno∣dali.
• * 1.20

  Dist. 40. Si Papa. Nic. Lyra in 16. Caput Matthae.
• * 1.21

  Irenae. li. 1. Ca. 1.
• * 1.22

  De electi. & elect. potestate. Significasti. In Glosa. Idem Albert. Pigghius li. 6. Ca. 13.
• a 1.23

  Epist. Sixti. 2.
• * 1.24

  Matthae. 3.
• * 1.25

  Dist. 40. Nōnos.
• * 1.26

  Dist. 40. Si. Papa.
• * 1.27

  Dist. 19. Sic oes.
• * 1.28

  In Glosa, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.29

  Actor. 20.
• * 1.30

  Dist. 40. Non est facile.
• * 1.31

  Origen. in Mat∣thae. tractat. 1.
• * 1.32

  Beda in Lucam. Ca. 22.
• * 1.33

  Iohan. 17.
• * 1.34

  Cyprian. li. 1.
• * 1.35

  Epist. 4.
• * 1.36

  Dist. 32. Nullus.
• * 1.37

  Esai. 1.
• * 1.38

  2. Timoth. 4.
• * 1.39

  Hieremie. 7.
• * 1.40

  Matth. 21.
• * 1.41

  Apocal. 17.
• * 1.42

  Daniel. 9.
• * 1.43

  2. Thessalonic. 2.
• * 1.44

  Matth. 16.
• * 1.45

  Apocal. 18.
• * 1.46

  Irenae. li. 4. Ca. 43.
• * 1.47

  Augustin. in Iohan. tractat. 46.