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THE 


WORKS 


0 


JOHN     JEWEL,    D.D. 

BISHOP    OF    SALISBURY. 


EDITKD    BY 

RICHARD    WILLIAM   JELF,   D.D. 

CANON  OF  CHRIST  CHURCH, 

AND    PRINCIPAL   OF    KING's    COLLEGE   LONDON  ; 

FORMERLY  FELLOW  OF  ORIEL  COLLEGE. 


IN  EIGHT  VOLUMES. 
VOL.  VI. 


OXFORD, 

AT    THE    UNIVERSITY    PRESS. 
MDCCCXLVlil. 


THE 

DEFENCE  OF  THE  APOLOGY 

or   THE 

CHURGH  OF  ENGLAND. 


PART  V. 


The  Apology,  Chap.  i.  Divis.  i. 

i^oi.  iv.  p.  ID  UT  here,  I  look,  they  will  say,  though  they  have 
-■-^  not  the  scriptures,  yet  it  may  chance  they  have 
the  ancient  doctors,  and  the  holy  fathers  with  them. 
For  this  is  a  high  brag  they  have  ever  made,  how 
that  all  antiquity,  and  a  continual  consent  of  all  ages, 
doth  make  on  their  side :  and  that  all  our  cases  be 
but  new,  and  yesterday's  work ;  and  until  these  few 
late  years  were  never  heard  of.  Questionless,  there 
can  nothing  be  more  spitefully  spoken  against  the 
religion  of  God,  than  to  accuse  it  of  novelty,  as 
a  matter  lately  found  out.  For  as  there  can  be  no 
change  in  God  himself,  so  ought  there  to  be  no 
change  in  his  religion. 

Yet  nevertheless,  we  wot  not  by  what  means,  but 
we  have  ever  seen  it  come  so  to  pass  from  the  first 
beginning,  that  as  often  as  God  did  give  but  some 
light,  and  did  open  his  truth  unto  men,  though  the 
truth  were  not  only  of  greatest  antiquity,  but  also 
from  everlasting,  yet  of  wicked  men  and  of  the 
adversaries   it   was   called  newfangled^  and  of  late 


JEWEL,  VOL.  VI. 


2  The  Defence  of  the  Apology  of  the  party. 

devised.  That  ungracious  and  bloodthirsty  Haman, 
when  he  sought  to  procure  the  king  Ahasuerus'  dis- 
pleasure   against    the    Jews,    used   this    accusation 

Esther iii. 8.  against  them:  "  Tliou  hast  here  (saith  he)  a  hind 
of  people  that  usetli  certain  neiv  laws  of  their  own, 
but  stiff'7ieched,  and  rebellious  against  all  thy  laws'' 
When  Paul  also  began  first  to  preach  and  expound 
the  gospel  at  Athens,  he  was  called  a  tidings-bringer 
of  new  gods :  as  much  to  say,  as  of  a  new  religion. 

Actsxvii.is.  "  For"  (said  the  Athenians)  "may  we  not  know  of 
thee  what  new  doctrine  this  is?"  Celsus  likewise, 
when  he  of  set  purpose  wrote  against  Christ,  to  the 
end  he   might  more  scornfully  scoff  out  the  gospel 

origencon.  hj  tho  namo  oi  novelty ;    "  Whatf  (saith  he,)  hath 

tra  Celtum.     J-^      -,        r  7  777 

God  after  so  many  ages  now  at  last  and  so  late  be- 
thought  himself?''  Eusebius  also  writeth,  that  the 
Christian  religion  from  the  beginning,  for  very  spite, 
Enseb.iib.i.  was  called  vea  Koi  ^evrj,  that  is  to  say,  new  and  strange. 
After  like  sort  these  men  condemn  all  our  matters, 
as  strange  and  new :  but  they  will  have  their  own, 
whatsoever  they  are,  to  be  praised  as  things  of  long 
continuance. 

M.  HARDING. 

They  had  said  somewhat,  if  they  had   proved  that  the 

■  A  vain  du-  doctrinc  »  of  Christ  had  been  called  new  by  them  who  were  the 

neither (io  we  professors  and  followers   of  it.      But  now,  reporting  that  the 

trinc^new"'^'  Gentiles,  who  knew  not  God,  as  Aman,  as  the  Athenians,   as 

Celsus  the  ethnic,  and  such  the  like,  called  the  right  and  true 

religion  of  God  new  ;  they  say  nothing  to  any  purpose.     But  let 

them  shew,  that  before  the  coming  of  Christ  any  such  religion 

was  allowed  that  was  new  :  or,  that  sithence  Christ's  incarnation, 

among  Christian  men,  whatsoever  rehgion  was  not  shunned  and 

rejected  as  heretical,  which  was  new.    Here  are  they  dumb.    And 

yet  for  show  of  learning,  in  a  matter  not  necessary,  they  bring 

yrhVv^e"io"t"'  ^^^^^  ^^^^^  ^^^^^'  ^"^  fleclare  that  the  doctrine  and  religion  of 

the  right       truth  was  new  to  them,  which  knew  not  God,  nor  Christ  the  Son 

Thing^^Ld   of  God,  which  no  man  denieth. 

tblVi**?  "d7»      '^"^  ^^^  ™^"  °^  ^"y  judgment  may  see,  how  fondly  they  reason, 
old.  "  '^    '  We  ^  tell  them,  that  all  new  doctrine  now  in  the  church  of  Christ 


Church  of  England.  3 

is  naught :    and  they  prove,  that  infidels  have  in  the  time  of 

Moses'  law,  and  at  the  first  preaching  of  the  gospel,  impugned  c  Untruth. 

God's  everlasting  truth  with  the  odious  term  and  reproach  of  f^"?[jj^^  *"** 

newness.     New  doctrine  was  good  to  us  at  our  first  conversion  chHst  had 

from  infidelity.     But  since  that  we  received  the  true  faith  from  ed^aiJd^Jtm 

St.  Gregory  the  bishop  of  Rome,  ^who  converted  the  realm  of  <^°"''"'Y'*'" 

England  to  the  faith  by  St.  Augustine  his  legate,  and  others  sent  four 'hundred 

for  that  godly  purpose ;    worthily  we  shun  and  abhor  all  new  thecomin"gof 

gospels,  new  faiths,  new  doctrines,  new  religions.  this  Augus- 

tine. 

THE  BISHOP  OP  SALISBURY. 

The  truth  of  God  neither  is  furthered  by  the  face  of 
antiquity,  nor  hindered  by  the  opinion  of  novelty.     For 
oftentimes  the  thing  that  indeed  is  new^  is  condemned  as 
old:  and  the  thing  that  indeed  is  old,  is  condemned  as 
new.     If  newness  in  religion  in  all  respects  and  every  way 
were  ill,  Christ  would  not  have  resembled  his  doctrine  to 
new  wine ;   nor  would  he  have  said  to  his  disciples,  "  I  Matt.  ix.  17. 
give  you  a  new  commandment'.^^  neither  would  he  have  John  xui.  34. 
called  the  cup  of  thanksgiving  the  new  testament  in  hisLukexxii.20. 
blood.     Arnobius  saith :  Reliqionis  authoritas  non  est  tern-  Amobius 

.  .  contra  Gen- 

pore  cestimanda,  sed  numine :  nee  quo  die,  sed  quid  colere  t^s.  iJb.  a.  [p. 

coeperis,  intueri  convenit.     Quod  verum  est,  serum  non  est  : 

"  The  authority  of  religion  must  be  weighed  by  God,  and 

not  by  time.     It  behoveth  us  to  consider,  not  upon  what 

day,  but  what  thing  we  began  to  worship.      Ihe  thing  that 

is  true  is  never  too  lateP 

St.  Augustine  saith :   Quod  anterius  est,  inquiunt  ethnici,  tAugust.  in 
falsum  esse  non  potest.     Quasi  antiquitas  et  vetus  consue- et  vet.Test* 
tudo  prwjudicet  veritati :  "The  heathens  say,  the  religion  App.  119.] 
that  was  first  cannot  be  false.     As  though  antiquity  and 
old  custom  could  prevail  against  the  truth."      Again  he 
saith :  Nee  did  debet,  Quare  modo  ?  et  quare  sero  ?    Quo-  August,  de 

.,.  ,  .  .  Civit.  lib.  10. 

mam  mtttentis  consilium  non  est  humano  ingenio  penetra-  cap.  32.  [vii. 
bile:  "Neither  may  we  say,  Why  cometh  it  now?  why 
cometh  it  so  late  ?  For  the  counsel  of  God  that  sent  it  is 
unsearchable  to  the  wisdom  of  man."  Ye  say,  "  They 
were  infidels  only,  that  charged  the  religion  of  Christ  with 
novelty."  And  further  ye  say,  "  We  tell  them,  that  all  new 
doctrine  now  in  the  church  of  Christ  is  naught."  Hereto, 
M.  Harding,  we  soon  agree.     And  therefore  we  tell  you, 

B  2 


4  The  Defence  of  the  Apology  of  the  part  v. 

that  your  new  phantasies,  which  ye  have  painted  with  the 
colour  of  ancientry y  and  therewith  have  deceived  the  world, 
are  vain  and  naught.  As  for  us,  we  have  planted  no  new 
religion^  but  only  have  renewed  the  old,  that  was  undoubt- 
edly founded  and  used  by  the  apostles  of  Christ,  and  other 
holy  fathers  in  the  primitive  church  ;  and  of  this  long  late 
time,  by  mean  of  the  multitude  of  your  traditions  and  vani- 
ties, hath  been  drowned. 
Bernard.  [/.       Therefore  we  may  say  with  St.  Bernard  :  Novitatem  dico. 

Guillelmiab-  ,.  ,*^.*^..  .  .^ 

bat.]  de  Vita  propter  lingiias  liomxnum  impiorum :  qui  cum  mamfestum 
[cap.  I.  torn,  lumen  ohnuhilare  non  queunt,  de  solo  nomtatis  nomine  cavil- 

V.  301.3 

lantur,  &c.  Sed  hcec  novitas  non  est  novella  vanitas.  Res 
enim  est  antiques  religionis :  perfecte  fundatce  in  Christo 
pietatis :  antiqua  hcereditas  ecclesicB  Dei:  ""  I  call  it  novelty, 
because  of  the  tongues  of  wicked  men  :  who,  being  not  able 
to  shadow  the  manifest  light  of  the  truth,  find  cavillations 
upon  the  only  name  of  novelty.  But  this  novelty  is  no  new 
vanity,''  (as  is  this  late  upstart  religion  of  Rome.)  "  For 
it  is  a  matter  of  old  religio7i:  of  perfect  godliness  founded 
in  Christ:  the  ancient  inheritance  of  the  church  of  God.''^ 
Tertuu.  de     The  old   Icamcd  father  Tertullian  saith  :     Viderint  erqo^ 

Vlrgiiiibus  .     .  -^    ' 

veiand.  [sub  quious  novuM  cst,  (luod  sibi  cst  Tctus :    hcereses  non  tarn 

inlt.  pp.  173,  .  ■^  / 

173]  novitas,   quam   Veritas    revincit.      Quodcunque   contra  [al. 

adcei'sus']  veritatem  sapit,  hoc  est  [al.  erit"]  hceresis,  etiam 
tetus  consuetudo :  "  Let  them  therefore  take  heed,  which 
count  that  thing  new,  that  in  itself  is  old.  Heresy  is  re- 
proved not  so  well  by  novelty  as  by  verity.  Whatsoever 
thing  savoureth  against  the  truth,  the  same  is  an  heresy, 
yea  although  it  be  a  custom  never  so  old.''  Ignatius  saith : 
\tri%i.ixA¥\i\.  Antiquitas  mea  Jesus  Christus  est:  *'  My  antiquity  is  Christ 
JR"»»«>.  »•  Jesus  ^"  For  otherwise  the  religion  of  Christ  at  that  time 
was  counted  neiv,  and  in  respect  of  the  ancient  religion  of 
the  heathens,  even  for  novelty's  sake,  universally  and  of  all 
men  was  condemned  \ed.  1609  commended]. 

That  Augustine  the  monk  of  Rome  brought  first  the  faith 
into  this  land,  it  is  utterly  untrue.  For,  as  I  have  said 
before,  it  appeareth  plainly  by  sundry  the  ancient  fathers, 

'  [ ifioi  hi  dpx«ia  fcrriv  "itjaovs  Xptordr.     "  Mihi  pro  archivis 

est  Jesus  Christus."] 


Church  of  England  5 

Origen,  Tertullian,  Chrysostom,  Hilary,  Theodoretus,  Eu- 
sebius,  and  others,  that  the  faith  of  Christ  had  been  uni- 
versally received  and  perfectly  rooted  in  this  realm  many 
hundred  years  before  this  Augustine  the  monk  was  born  2. 
Indeed  he  brought  in  great  heaps  of  strange  novelties  and 
superstitions,  as  candles,  candlesticks^  banners,  and  holg  ' 
water,  and  other  like  shows,  whereof  the  church  of  God 
had  no  great  need.  And  yet  have  the  same  sithence  been 
increased  by  other  new  devices  and  vanities  above  measure. 

But  forasmuch  as  certain  of  M.  Harding's  beauperes  of 
Louvain  have  lately  found  themselves  talk,  and  kept  great 
moots  in  the  behoof  of  their  Augustine,  the  Italian  monk, 
whom  they  call  the  apostle  of  England,  and  will  needs 
have  to  be  received  and  honoured  as  a  saint,  I  have 
thought  it  therefore  good,  briefly  and  by  the  way,  to  note 
a  few  words  touching  the  same. 

It  seemeth,  they  be  much  offended  that  so  virtuous  a 
man,  and  so  holy  a  saint,  should  be  charged  with  pride 
and  cruelty :  with  pride,  in  so  disdainfully  despising  his 
brethren,  the  bishops  of  this  island  of  Britain  :  with  cruelty, 
in  procuring  the  death  both  of  many  thousands  of  Chris- 
tian people,  and  also  specially  of  the  innocent  and  unarmed 
monks  of  Bangor  ^ :  and  all  this,  for  that  they  refused  to 
receive  him  as  their  metropolitan,  and  to  agree  with  him  in 
certain  small  points  of  the  Roman  religion.  Howbeit,  his 
pride  is  well  blazed  by  Beda,  writinsf   purposelv  of  theBeda,  sep- 

•         1  1  -n     •        1   •         1  1      -I-     i"   •         1  temBritan. 

same,  m  that  he  sat  still  in   his  throne,  and  disdained  to  episc.  et 

.  plures  viri 

rise  up,  and  to  give  any  token  of  reverence  unto  the  seven  doctissimi. 

2  [Supra  vol.  ii,  p.  29,  note  '^^ ;  with   all  our  older  writers,   both 

and  pp.  74,  75,  with  notes  ^^,  ^^,  before  and  after  the  Reformation ; 

39;  also  vol.iv.  115,  116,  163.]  in  fact  it  was  not  till  Usher,  Spel- 

^  [This  charge  does  not  seem  to  man,  and  Stillingfieet  severally  un- 
rest upon  any  sufficient  founda-  dertook  this  portion  of  our  church 
tion.  It  is  true,  that  to  the  worth-  history,  that  fable  gave  place  to 
less  testimony  of  GeofFry  of  Mon-  fact.  Of  late  these  errors  have 
mouth,  referred  to  above,  vol.  iv.  been  more  clearly  refuted  and  cor- 
164,  bishop  Jewel  has  here  added  rected  by  the  Rev.  T.  B.  Pantin, 
other  authorities  ]  and  if  Gray's  (particularly  in  his  learned  edition 
Chronicle  is  as  he  reports  it,  it  jus-  of  Stillingfleet's  British  Churches,) 
tifies  his  view  of  the  case.  Still  his  to  whom  the  Editor  takes  this  op- 
statement  is  hardly  satisfactory,  portunity  of  offering  his  acknow- 
If  however  he  has  fallen  into  error  ledgments  for  much  valuable  as- 
respecting  the  antiquities  of  the  sistance  in  this  part  of  bishop 
British  church,  he  errs  in  common  Jewel's  works.] 


6  The  Defence  of  the  Apology  of  the         part  v. 

bishops,  and  other  learned  and  grave  men  of  the  Britons, 
making  their  appearance  at  his  council.  And  therefore 
they  said,  they  would  not  hearken  to  his  demands,  nor  take 
him  for  their  archbishop,  as  having  otherwise  of  old  an 
archbishop  of  their  own,  to  whom  they  owed  their  obe- 
dience.    Their  words,  as  they  are  reported  by  Beda,  were 

Bed^  lib.  a.  thcsc :  Si  modo  nobis  assurgere  noluit,  quanto  magis^  si  ei 
subdi  coeperimus^jamnos  pro  nihilo  contemnet?  "If  even 
now  he  disdain  to  rise  up  unto  us,  how  much  more  will 
he  despise  us,  and  regard  us  as  nothing,  when  we  shall 
once  be  under  his  jurisdiction  ?" 

But  to  excuse  this  Augustine  of  shameful  cruelty,  lest 
he  should  seem  to  be  accessory  to  the  murdering  of  so 
many,  and  so  by  their  own  laws  to  be  irregular^  as  a  man 
of  blood,  they  say,  *'He  neither  enkindled  the  war  against 
the  Britons,  nor  was  present  at  the  fight,  but  was  dead 
long  before."    Which  thing  also  they  think  may  be  proved 

Bed.,  eod.  by  the  express  words  of  Beda.  For  thus  he  saith :  Quam- 
vts  ipso  Augustmo  jam  multo  atite  tempore  ad  ccelestta 
regna  sublato  :  "  Notwithstanding  Augustine  himself,  long 
before  the  time  of  this  war,  were  taken  up  into  the  king- 
dom of  heaven."  For  the  truth  and  certainty  hereof,  it 
may  please  thee,  good  Christian  reader,  to  understand, 
that  these  last  words  of  Beda,  concerning  the  death  of 
Augustine,  are  manifestly  forged,  and  have  been  violently 
thrust  into  the  text  by  a  guileful  parenthesis,  by  them  that 
sithence  have  been  ashamed  of  his  cruelty^  and  were  never 
written  by  the  author,  as  by  evident  proofs  it  shall  plainly 
appear. 

But  first  of  all,  in  an  old  chronicle,  written  in  French 

Tho.  Gra;,.    abovc  two  hundrcd  years  past,  by  Thomas  Gray  3,  ve  shall 

If^he  wlTr"  ^^  recorded  thus  :  "  Augustine  being  thus  refused  of 

the  bishops,  and  others  the  learned  of  the  Britons,  made 
such  complaint  thereof  to  Ethelbert-*   the  king  of  Kent, 

^  [Supra  vol.  iv.  p.  164,  note  he  will  ^ive  an  account  of  this 
*9.  In  the  catalogue  of  archbishop  work  in  the  Hst  of  authors  sub- 
Parker's  library  at  C.  C.  C.  C.  there  joined  to  the  preface.] 
18  a  notice  of  a  French  work  in  4  [Respecting  the  mistaking 
MS.  entitled,  "  Scala  Cronica,  in-  Ethelfrid  for  Ethelbert,  vid.  supra 
cepta  i3.-,5,"  which  is  probably  the  vol.  iv.  p.  165,  note  «>,  and  vol.  ii. 
work  in  question.  The  Editor  is  p.  66.] 
unwilling  to  delay  the  press,  but 


Church  of  England.  7 

that  forthwitli  he  levied  his  power,  and  marched  against 
them,  and  slew  them  in  most  cruel  wise,  having"  (as  he 
saith)  "  no  more  regard  of  mercy  than  a  wolf  hath  upon  a 
sheep."  Hereby  it  appeareth,  that  this  Augustine  was  the 
inflamer  of  the  war,  and  so  the  causer  of  the  slaughter. 

And  whereas,  by  the  words  of  Beda,  as  they  be  now  The  true 
commonly  extant  in  the  Latin,  we  are  told  this  Augustine  translated  by 
was  dead  lon^  before  the  war  began,  it  appeareth  plainly  Augustine  ' 

1  1         ,  -r.     1        .      -I        1  1  n       -I  1  -,        T  alive  in  the 

by  the  true  13eda  indeed,  translated  above  seven  hundred  time  of  the 
years  ago  into  the  old  English,  or  Saxon  tongue,  by  Al- 
fredus,  or  Aluredus,  then  king  of  this  land,  that  the  same 
Augustine  was  yet  alive  after  the  same  war  was  ended ; 
and  that  he  afterward  consecrated  two  bishops,  Mellitus 
and  Justus :  Mellitus  to  be  bishop  of  London,  and  Justus 
to  be  bishop  of  Rochester.  Which  things  thus  declared, 
it  followeth  orderly  in  the  story,  "  7%ew,"  (these  wars 
being  ended,  and  these  bishops  consecrated.)  '^  afterward 
died  the  beloved  father  Augustine.''''  '^' After  the  war  he  died,^ 
he  saith,  "  and  not  hefore,^^  as  they  have  sithence  altered  it 
in  the  Latin.  I  trow,  M.  Harding,  ye  are  not  so  much 
amazed  with  the  admiration  of  your  Augustine,  that  ye 
will  say  he  had  power  to  consecrate  bishops,  and  to  use 
his  archiepiscopal  authority,  being  dead. 

As  for  these  words  that  we  find  reported  by  the  paren- 
thesis  in  the  Latin,  as  written  by  Beda;  (Qtiamvis  Angus- 
tino  jam  multo  ante  tempore  ad  ccelestia  regna  suhlato ;) 
forasmuch  as  they  are  quite  contrary  to  the  very  course 
and  order  of  the  story,  and  specially  for  that  they  are  not 
once  touched  in  the  ancient  Saxon  translation,  sundry 
copies  whereof  at  this  present  are  extant,  and  to  be  seen, 
of  such  reverend  antiquity,  as  may  not  justly  be  called  in 
question ;  therefore  we  have  good  cause  to  judge,  that  the 
said  words  have  been  sithence  forced  and  shifted  in  by 
some  good  skill  and  policy,  lest  Augustine,  so  holy  a  man, 
should  be  found  guilty  of  so  great  a  cruelty  ^. 

^  [llie  general  opinion  at  pre-  similar   omissions  are  observable 

sent,  on  the  authority  of  all  the  in  other  parts  of  that  work.     See 

MSS,,  is,  that  the  words  are  ge-  Smith's  note  in  loc.  in  his  edition 

nuine ;  and  that  the  absence  of  an  of  Bede,  reprinted  in  Mr.  Hussey's 

equivalent  in  Alfred's  Saxon  ver-  Oxford  edition.] 
sion  proves  nothing,  inasmuch  as 


The  Defence  of  the  Apology  of  the         party. 


The  abstract  of  Chronicles  written. 


The  year 
of  our  Lord. 

The  year  of  Au- 
gustine's abode 
in  England. 

596 

I 

This  year  Augustine  arriveth  in  England, 
and  afterward  continueth  archbishop  of  Can- 
terbury  fifteen  years :   Polydorus,  lib.  4. 

597 

1 

598 

3 

599 

4 

600 

5 

601 

6 

This  year  Augustine  receiveth  his  pall. 

602 

7 

603 

« 

604 

9 

This  year  Augustine  consecrateth  Melli- 
tus  bishop  of  London,  and  Justus  bishop  of 
Rochester:  Beda,  lib.  2.  cap.  3. 

605 

10 

This  year  the  war  was  kept  against  the 
Britons,  and  the  monks  were  slain  at  Ban- 
gor: The  Saxon  Chronicle  of  Peterborough. 
This  selfsame  year  Augustine  confirmed  the 
king's  charter  granted  to  the  monastery  of 
St.  Peter  in  Canterbury. 

606 

II 

This  year  Augustine  baptizeth  ten  thou- 
sand  people  in  the  water  of  Swale :  Ranul- 
phus  Cesiren. 

607 

12 

608 

»3 

This  year  Augustine  dieth,  7  Calend. 
Junii.     Matthepus  Westmonasteriensis. 

609 

14 

610 

'5 

This  year  dieth  Augustine,  as  it  is  writ- 
ten by  Polydore,  lib.  4.  And  therefore  he 
was  alive  five  years  after  the  slaughter  ol 
the  monks  at  Bangor. 

Verily  in  the  old  English  chronicle  it  is  recorded,  not 
only  that  this  Augustine,  the  Italian  monk,  by  his  com- 
plaint caused  the  king  of  Kent  to  arm  his  people  against 
the  true  and  faithful  Christians  of  the  country,  then  being 
in  Wales ;  or  that  he  was  alive  at  the  time  of  the  battle, 
but  also  that  he  was  himself  present  in  person,  going  toward 


Church  of  England.  9 

the  same.  The  words  be  these:  "  Augustine  came  again, Augustine 
and  told  king  Ethelbert  that  the  Britons  would  not  obey  compauy 
him.     Wherefore  the  king  was  wroth,  and  sent  to  Elfred,i«"»g8  march- 

ing  towards 

the  king  of  Northumberland^  to  come  to  help  him  to  dis-  the  field. 
tress  the  Britons  of  Wales.  And  {Augustine)  the  arch- 
bishop of  Canterbury  met  with  them  at  Leicester.  The  king 
of  Leicester  at  that  time  was  called  Brocvale.  He,  being 
afraid  of  the  two  kings,  fled  out  of  the  land,  and  came 
never  again.  And  the  two  kings  seized  all  his  lands,  and 
departed  them  between  themselves.  And  afterward  they 
went  towards  Wales.  The  Britons  heard  of  them,  and  sent 
men  to  them  in  their  shirts,  and  barefoot,  to  ask  mercy. 
But  they  were  so  cruel,  that  they  had  of  them  no  pity," 
&c.  Hereby  it  appeareth,  that  this  Augustine  not  only 
enkindled  this  cruel  war,  but  also  was  alive  and  present  in 
the  army. 

Addition.  Q:^  But  to  put  both  you  and  your  friends  quite 
out  of  doubt  touching  as  well  the  truth  hereof,  as  also  the 
manifest  and  sensible  corruption  of  your  Beda,  I  will  here 
shew  you  the  copy  of  a  charter  granted  by  Ethelbei;t  the 
king  of  Kent  to  the  abbey  of  St.  Peter  in  Canterbury,  and 
confirmed  by  Augustine  the  black  monk,  and  archbishop 
there,  the  self-same  year  when  the  slaughter  of  the  monks, 
whereof  we  speak,  was  committed.     Thus  it  beginneth  : 

^>J(  In  nomine  Domini  nostri  Jesu  Christi.  Omnem 
hominem,  qui  secundum  Deum  vivit,  et  remunerari  a  Deo 
sperat,  et  optat,  oportet  ut  puris  precibus  consensum  hilari- 
ter  [suppl.  et']  eoG  animo  prcebeat :  quoniam  certum  est,  tanto 
facilius  ea  quce  ipse  a  Domino  poposcerit,  co?isequi  posse^ 
quanto  et  ipse  libentius  Deo  aliquid  concesserit.  Quocirca 
ego  Ethelbertus  Rex  Cantise  cum  consensu  venerabilis 
archiepiscopi  Augustini,  ac  principum  meorum,  do  et  con- 
cedo  Deo,  in  honor e  Sancti  Petri,  aliquam  partem  terrce 


6  [Two  copies  of  this  charter,  Jewel's  copy  seems   to   be   com- 

(taken    from   the   Cotton   MSS.)  pounded  of  both.     The  principal 

one  of  which  is  nearly  literal,  will  variations   are   marked    above    in 

be  found  in  the  Monasticon  AngU-  brackets.] 
canum,  vol.  i.  p.  126,  (ed.  1817.) 


10  The  Defence  of  the  Apology  of  the         part  v. 

juris  mei,  quce  jacet  in  oriente  civitatis  Doroberniae.  Ita 
duntaxaty  ut  monasterium  ihi  construatuTj  et  res  qucB  supra 
memoravi,  in  potestate  ahhatis  sit,  qui  ihi  fuerit  ordinatus. 
Igitur  adjuro,  et  prcecipio  in  nomine  Domini  Dei  Oinnipo- 
te7itis,  qui  est  omnium  rerum  judex  Justus,  ut  prafata  terra 
suhscripta  donatione  sempiternaliter  sit  confirmata,  ita  ut 
nee  mihiy  nee  alicui  successorum  meorum,  regum,  aut  prin- 
cipum,  site  cujuslihet  conditionis  dignitatibus,  et  ecclesiasti- 
CIS  gradihus,  de  ea  aliquid  fraudare  liceat.  Si  quis  vero 
de  hac  donatione  mea  aliquid  minuere,  aut  irritum  facere 
temptaverit,  sit  in  prcesenti  separatus  a  sancta  communione 
corporis  et  sanguinis  Christi,  et  in  die  judicii,  ob  meritum 
malitice  suce,  a  consortio  sanctorum  omnium  segregatus. 
Circumcincta  est  hcec  terra  his  terminis :  in  oriente  ecclesia 
S.  Martini :  in  meridie  vice  Othburhgat  [al.  via  de  Bur- 
gate^  :  in  occidente  et  in  aquilone  Druting  [al.  Drutinge- 
strefo]  in  civitate  [al.  acta  in  civitate]  Doroverni,  in  anno 
ab  Incarnatio7ie  Christi  DCV.  indictione  VIII.  [al.  VI^ 

y^  '  Kgo  Etlielbertus  rex  Cantise,  \aL  Anglorum] 
Sana  mente,  intcgroque  consilio,  donationem  meam  signo 
sancta'  cruets  propria  manu  roboravi,  co7ifirmavique.  Ego 
Augustinus,  gratia  Dei  archiepiscopus,  {testis  consentiens) 
libenter  siibscripsi.  Ego  Eadbaldus  regis  [suppl.  jilius\ 
faci.  Ego  Hcmigisilus  dux  laudam.  Ego  Hocca  comes 
conscnsi.  Ego  Angemundus  referendarius  approbavi.  Ego 
Graphio  comes  bened'ixi.  Ego  Tangisilus  regis  optimas 
confrmaci.  Ego  Pinca  conscnsi.  Ego  Geddi  corro- 
boravi. 

This  charter  is  extant,  and  may  be  seen  under  authen- 
tical  seals:  and  another  likewise  bearing  the  same  date 
and  like  inscription.  Mark  well  the  year  of  our  Lord, 
M.  Harding,  and  compare  well  the  times.  This  charter, 
as  it  is  plain  and  evident  to  the  eye,  Avas  sealed  and  dated 
in  the  year  of  our  Lord  605  ".     And  the  self-same  year, 

'   [Monastic.  Angl.   vol.  i.  pp.  relied,  are  the  very  grounds  upon 

126,  127.]  which  a  sounder  criticism  would 

^  [It  is  singular,  that  the  date  argue  against  the  genuineness  of 

and   the    seal,   on    which    bishop  this  charter.      According   to   the 

Jewel    in    his    day    so    naturally  authorities  cited  by  bishop    Stil- 


Church  of  England.  11 

as  it  appeareth  by  the  Chronicle  of  Peterborough,  the 
monks  were  slain,  even  the  self-same  year,  I  say,  in  which 
this  charter  was  granted  by  the  king,  and  confirmed  by 
Augustine.  Now,  I  beseech  you,  where  is  the  credit  of 
your  vain  story  ?  How  can  it  possibly  be  true,  that  your 
corrupted  Beda  saith  :  Quamvis  Augustino  jam  multo  ante 
tempore  ad  coelestia  regna  suhlato  f  If  Augustine  were 
alive  the  self-same  year,  how  can  it  be  true,  I  say,  that  he 
was  dead  so  long  before  ?  Do  you  not  see  manifest  forgery 
with  your  eyes  ?  Is  not  this  corruption  so  gross,  that  ye 
may  feel  it  with  your  fingers?  If  Augustine  had  been 
dead  so  long  time,  or  so  many  years  before,  how  could  he 
confirm  charters  the  same  year  present  ?  Will  you  make 
him  so  holy  a  man,  that  he  was  able  to  write,  and  seal, 
and  confirm  charters,  being  dead  ?  Your  Beda,  as  he  is  by 
some  of  your  side  guilefully  corrupted,  saitR :  "  Augustine 
was  dead  a  great  long  while  before  the  slaughter."  But 
Augustine  himself  saith,  he  was  alive  the  self-same  year 
when  the  slaughter  was  made.  And  that  he  proveth  not 
by  conjectures  and  guesses,  as  you  do  often,  but  by  suffi- 
cient record  under  the  king's  great  seal.  And  I  beseech 
you,  what  better  evidence  may  be  shewed  ?  It  was  an  easy 
matter,  by  interlarding  a  few  words,  to  falsify  the  truth 
of  a  story :  and  there  was  good  cause,  in  regard  of  your 
Augustine's  credit,  why  ye  should  do  'it.  But  what  cause 
can  you  imagine  why  any  man  in  this  point  should  corrupt 
and  falsify  the  king's  great  seal?  What  gain  could  he 
have  had  therein  ?  or  what  hope  of  gain  ?  or  if  there  had 
been  cause  never  so  great,  yet  what  man  could  so  easily 
have  wrought  it?  Nay,  Matthseus  Westmonasteriensis,  that Matth.west. 

-ni  TT'  •  -11  A  •  T        1  monasterien. 

wrote  Jb  lores   Historiarum,  saith,  that  "  Augustme  lived  [p.  208.] 
until  the  year  of  our  Lord  608  ^ :"  and  was  alive  three  years 

lingfleet,  (Orig.  Britannicse,  Mr.  With  respect  to  seals,  although  the 

Pantin's  edit.  p.  21,)  the  way  of  evidence  is    conflicting,  it   seems 

computation  from  the  year  of  our  certain    that   their   use  was  very 

Lord  (though  mentioned  as  early  rare  before  the  Norman  conquest, 

as  A.  D.  525,  and  shortly  after  that  See  StillingKeet,  pp.  26 — 31.] 

date  used  in  private  correspond-  ^  [According  to  Thome's  Can- 

ence)  was  not  introduced  into  pub-  terbury  Chronicle  he  died  A.  D. 

lie  documents,  even  in  England,  605.] 
much  before  the  eighth  century. 


12  The  Defence  of  the  Apology  of  the  part  v. 

after  the  monks  were  slain.  If  he  were  alive  three  years 
after  the  slaughter,  how  is  it  true  that  you  say  he  was  dead 
so  long  a  while  before  the  slaughter  ? 

Now  may  it  be  your  choice.  M.  Harding,  whether  ye 
will  believe  king  Ethelbert  and  your  Augustine  himself 
under  their  own  instruments  and  authentical  seals,  or  else 
your  story  of  Beda,  manifestly  corrupted  and  wrested  quite 
from  the  original,  as  it  is  most  easy  to  be  seen.  "^^^ 

Therefore,  M.  Harding,  it  shall  henceforth  be  good,  both 
for  you  and  for  your  fellows,  not  to  adventure  so  rashly  in 
judgment  before  ye  know.  Thus  much  briefly,  as  answer 
unto  them,  that  so  fain  would  have  their  Augustine  acquit- 
ted oi  pride  and  cruelty. 

The  Apology,  Chap.  i.  Divis.  2. 

Wherein  they  do  much  like  to  the  conjurors  and  ^J""'- *^- p- 
sorcerers  nowadays,  who,  working  with  devils,  use  to 
say  they  have  their  books  and  all  their  holy  and  hid 
mysteries  from  Athanasius,  Cyprian,  Moses,  Abel, 
Adam,  and  from  the  archangel  Raphael ;  to  the  end, 
that  their  cunning  being  thought  to  come  from  such 
patrons  and  founders,  might  be  judged  the  more 
high  and  holy.  After  the  same  manner,  these  men, 
because  they  would  have  their  own  religion,  which 
they  themselves,  and  that  not  long  sithence,  have 
brought  forth  into  the  world,  to  be  the  more  easily 
and  rather  accepted  of  foolish  persons,  or  of  such  as 
cast  little  whereabout  they  or  others  do  go,  they  are 
wont  to  say  they  had  it  from  Augustine,  Hierom, 
Chrysostom  •',  from  the  apostles,  and  from  Christ 
himself.  Full  well  know  they,  that  nothing  is  more 
in  the  people's  fiivour,  or  better  liketh  the  common 
sort,  than  these  names. 

»  [The  Lat.  Apol.  adds,  "  Ambrosius."] 


Church  of  England.  18 


M.  HARDING. 

Nay,  sirs,   yourselves  may  with  more  reason   be  likened  to 
enchanters,  necromancers,  and  witches.      For  as  they  say  that 
they  have  their  books   and  their  mysteries  from  those  doctors 
and  first  fathers,  and  from  Raphael  the  archangel,  but  cannot 
shew  the  delivery  thereof  by  any  succession  from  hand  to  hand, 
as  for  example,  who  received  the  same  from  Raphael,  from  Adam, 
from  Abel,  &c.,  and  who  kept  them  from  time  to  time :  so  ye 
say  also,  that  ye  have  your  gospel,  and  every  part  of  your  doc- 
trine, from  the  apostles,  from  Christ,  from  the  prophets,  from 
the  patriarchs,  from  heaven,   from   God's  own  bosom,  who  is 
Father  of  lights.     But  ye  cannot  shew  us  your  lawful'  succession, 
by  whom,  and  by  whose  preaching,  as  by  hands,  it  came  down 
along  from  Christ  and  his  apostles  unto  you.     a  Where  lay  your  a  it  lay  in  the 
sacramentary  doctrine  hidden  between  the  time  of  your  prophet  andlrTthe' 
Zuinglius,  and  your  patriarch  Berengarius  ?    How,  and  by  what  ^o"'**  °J[  t^« 
delivery  from  hand  to  hand,  continued  the  same  those  five  hun-   °  ^  ^ 
dred  years  ?    Shew  us  your  succession.     Where  be  your  bishops  ? 
where  be  your  churches  ^^} 

The  doctrine  which  the  catholics  of  our  country  hold  and  pro-  b  Untmths 
fess,  ^as  well  touching  the  blessed  sacrament,  as  all  other  points  4^^"^^^^^^ 
of  our  faith,  they  have  received  it  of  their  bishops,  and  they  of 
their  predecessors,  by  order  until  they  reach  to  St.  Augustine  : 
St.  Augustine  received  it  of  St.  Gregory :  ^  he  of  others  before 
him,  ''  and  they  all  one  of  another  by  continual  ascent  unto  St. 
Peter :    who  received  it  of  Christ :    Christ  of  God  his  Father. 
^  And  this  doctrine  we  find  taught  and  plainly  set  forth  in  the 
books  that  «  St.  Augustine,  Hierom,  Chrysostom,  Ambrose,  Basil,  p^"i[",*^', 
Cyprian,  Dionyse,  and  the  other  holy  fathers  have  left  to  the  bat  a  show 
posterity.     And  so  they  be  witnesses  of  the  truth  of  the  doctrine  ^^^"g^^J^d 
which  our  bishops  have  taught  us.  nothing  in 

Preach  ye,  and  cry  ye  out  never  so  much,  make  so  many  laws  in  ^"' 
your  parliaments  as  ye  list,  imbrue  your  swords  in  the  blood  of 
the  catholic  Christians,  as  ye  cry  for  it  in  your  pulpits,  yet  shall 
that  rock,  whereon  we  stay,  be  too  hard  for  you.  Neither  shall 
ye  ever  be  able  to  overthrow  the  catholic  church  builded  there- 
upon. For  certain  we  are,  that  neither  all  your  power,  nor  hell 
gates,  shall  prevail  against  it 

THE  BISHOP  OF  SALISBURY. 

Marcus  Varro  was  wont  to  say :    Utile  est  civitatibus.  ut  [Van-o,  jnter 

.    .    ^  .  '     f   1  •  7..  .  Fragmenta, 

se  vtrt  fortes,  etiamsi  falsum  sit,  ex  aits  genitos  esse  ore-  p- 195.] 
dant :  "  It  is  very  behoveful  for  cities  and  commonweals, 
that  men  of  valiant  courage  believe  themselves  to  be  the 

^0  [Here  occur  some  observations  about  Berengarius  and  Bertram.] 


14  The  Defence  of  the  Apology  of  the  part  v. 

children  of  the  gods,  yea  although  indeed  it  be  untrue." 
ciTate  Ifb.  ^^^^  which  words  St.  Augustine  addeth  these :  Hcec  sen- 
\y\^li  ]"      tefitia^  cernis,  quam  latum  locum  aperiat  falsitati :    "  Ye 
see  how  large  a  scope  this  saying  doth  open  to  the  main- 
tenance of  falsehood."     Many  vain  men,  to  advance  the 
nobility  of  their  blood,  have  set  their  petite  degrees,  some 
from  Achilles,  some  from  jEneas,   some  from  Hercules, 
and  some  from  the  ark  of  Noe.     The  heretic  Dioscorus, 
to  get  some  credit  to  his  doctrine,  would  seem  to  bring  the 
descent  thereof  from  all  the  ancient  fathers  of  the  church. 
condL  chai-  For   thus  hc  Said  in  the   open  council :    Eqo  testimonia 

ced.  Bct.  I.  p.  ^  ,,  ..... 

767.  [vi.684.]  AflJeo  sanctorum  patrum,  Athanasii,  Gregorii,  Cyrilli,  in 

multis  loots £go  cum  patribus  ejicior :  ego  defendo  pa- 

trum  dogmata :  non  transgredior  in  aliquo :  et  horum  testi- 
monia, non  simpliciter,  neque  transitorie^  sed  in  lihris  haheo: 
"  I  have  the  witness  of  the  holy  fathers,  Athanasius,  Gre- 
gorius,  Cyrillus,  in  many  places.  I  am  thrown  forth  with 
the  fathers :  I  defend  the  fathers'  doctrine :  I  swerve  not 
from  them  in  any  point :  I  have  their  witness,  not  barely, 
nor  by  the  way,  but  in  their  books  11." 

ConciL^chai.      go  said  the  heretic  Eutyches:    Ego  legi  scripta  beati 

79a.  [vi.809.]  Cyrillic  et  sanctorum  patrum,  et  sancti  Athanasii :  "  I  have 
read  the  books  of  Cyrillus,  of  the  holy  fathers,  and  of 

coDcii.chau  Athanasius."     So  said  the  heretic  Carosus :  Ego  secundum 

ced.  act.  4.  p.  .   .  . 

877.  [vii.  76.]  expositionem  trecentorum  decem  et  octo  patrum,  sic  credo : 
sic  baptizatus  sum :  "  Thus  do  I  believe,  and  thus  was  I 
baptized,  according  to  the  exposition  of  the  three  hundred 
and  eighteen  fathers  in  the  council  of  Nice."  Thus  the 
c^.'iuiai  Arian  heretics  alleged  the  authority  of  the  ancient  father 
c.p^a6.  torn.  Qrigcn :  thus  the  Pelagian  heretics  alleged  the  authority 
of  St.  Augustine.  As  upon  occasion  it  hath  been  said 
before. 

Even  with  such  truth,  M.  Harding,  are  you  wont  to 
blaze  the  arms  of  your  religion.  There  is  no  toy  so  vain 
or  so  fabulous,  but  ye  are  able  by  your  cunning  to  bring 
it  lineally  either  from  Christ  himself  or  from  his  apostles, 

>i  [Bishop  Jewel  quotes  from  the  editor  has  generally  consulted 
Crabbe's  edition  of  the  councils;     Mansi's  edition.] 


Church  of  England.  15 

or  from  one  or  other  of  the  ancient  fathers.     The  bishop 
of  Sidon,  in  the  late  diet  of  the  empire  holden  at  Augusta,  Anno  1548. 
avouched  openly,  that  ye  had  your  whole  canon  from  the 
apostles  of  Christ,  word  by  word,  even  as  it  is  peevishly 
written  in  your  mass  hooks.     Andreas  Barbatius  proveth  Poiyd.  de  in- 
the  antiquity  of  the  cardinals  of  Rome  by  these  words,  cap.V. 
written  in  the  first  book  of  the  Kings :  Domini  sunt  car- »  sam.  ii.  s. 
dines  terrce :  et  posuit  super  eos  orhem :  "  The  corners  of 
the  earth  be  the  Lord's :  and  upon  them  he  hath  set  the 
world."      Abbot  Panormitane  saith  :    Cardinalatus  est  de  Extra,  Qui 

.  .  ^  .    .  .        ,,,    filii  sint  legi- 

mre  dimno:.  quia  papa  per  sacer dotes  Leviticos  tntelli-tmUv^rVe. 

•  ,.7  mi  7-77.  Til  1        1  -nerabilem 

qit  cardtnales :  "  The  cardmalship  standeth  by  the  law  ofAbb.  [Pa. 

•^  .  .  norm.  torn. 

God :  for  the  pope  by  the  Levitical  priests  understandeth  "i.  pt.  2.  foi. 

^    ^  J  ^  47.  col.  3.  no. 

Much  hereof  his  carc?ma/s."     Hosius  seemeth  to  say,  that  monks  have  19] 

is  alleged  be-  .  .        .  ^  •  ^  ^ 

fore.  their  beginnmg  even  irom  the  apostles^  meaning  thereby, 

as  one  of  your  companions  there  doth,  in  favour,  I  trow, 
of  religion,  that  Christ  himself  was  ike  abbot.     For  thus 
he    saith :    Christus    dux,   et  exemplar   mtcB    monasticce :  Hosius  in 
"  Christ  was  the   captain   and   samplar  of  monk's  life."  Petricovi^n! 
And  yet  the  same  man  afterward,  as  having  forgotten  hisus.B.i 
former  dream,  utterly  displaceth  Christ,  and  giveth  the 
whole  honour  hereof  unto  Elias  and  Elizseus.     These  be 
his  words:    Elias  et  Elizceus  duces  instituti  Benedictini.'Cop.DMog. 
"  Elias  and  Elizseus  were  the  captains  of  St.  Benefs  order, '^  niarg.j 
that  is  to  say,  they  were  black  monks.     By  like  wisdom  ye 
would  seem  to  fetch  your  holt/  water  from  Elizaeus :  your  cop.  Dialog. 
car  dinars  hat  from  St.  Hierom :   your  monk^s  cowl  from  marg.] 
St.  Augustine.      This  was  sometime  a  jolly  good  way  to 
win  credit,  specially  whiles,  whatsoever  ye  said,  the  people 
was  ready  to  give  you  ear.      So  the  old  Arcades  said  in 
commendation  of  their  antiquity,  that  they  were  a  day  or  irpoo-eArj- 
two  elder  than  the  moon.     Saturnus  being  in  Italy,  for"*""" 
that  he  was  a  stranger,  and  no  man  knew  from  whence  he 
came,  therefore  was  called  Filius  Coeli,  and  was  thought 
to  come  from  heaven.     Romulus  and  Alexander,  for  that 
they  were  born  in  bastardy,  and  never  knew  their  own 
fathers,  therefore,  to  magnify  the  nobility  of  their  blood, 
would  be  called  the  children  of  the  gods :  the  one  of  Mars, 
the  other  of  Jupiter. 


16  The  Defence  of  the  Apology  of  the  part  v. 

With  such  truth  and  fidelity,  M.  Harding,  your  wont  is 
to  paint  out  all  the  parts  and  members  of  your  doctrine. 
For  be  it  never  so  vain  or  childish,  or  lately  devised,  yet 
ye  bear  us  in  hand,  "  that  your  predecessors  received  the 
same"  (as  you  say)  '*  of  their  bishops :  and  they  of  others 
their  predecessors  by  order,  until  they  reach  to  your  Au- 
gustine the  monk  of  Rome,"  whom  ye  have  full  worthily 
made  a  saint.  "  Your  Augustine"  (ye  say)  "  received  the 
same  of  Gregory  :  Gregory  of  others  before  him :  and  they 
all  one  of  another  by  continual  ascent  unto  St.  Peter :  and 
Peter  of  Christ:  and  Christ  of  God  his  Father."  No 
herald  could  lightly  have  said  more  in  the  matter.  I  trow, 
ye  would  prove  by  this  ascent  and  descent,  that  God  the 
Father  made  holy  water  and  said  mass. 

Indeed,  as  well  herein,  as  also  in  your  empty  names  of 
Augustine,  Hierom,  Chrysostom,  Ambrose,  Basil,  Cyprian, 
Dionyse,  &c.,  as  I  told  you  once  before,  ye  bring  us  only 
a  vain  show  of  painted  boxes,  and  nothing  in  them.  For 
in  all  these  holy  fathers,  where  find  you  either  your  pri- 
vate mass,  or  your  half  communion,  or  your  accidents  with- 
out subject,  or  the  rest  of  your  like  vanities,  wherewith  ye 
have  so  long  time  deceived  the  world  ?  Leave  your  dissi- 
mulation: set  apart  your  conjectures  and  blind  guesses: 
and  for  your  credit's  sake  once  shew  us  these  things  in  the 
ancient  holy  fathers,  and  shew  them  plainly,  and  indeed, 
that  we  may  think  there  is  some  weight  in  your  word. 
De  Con.  dist.     But  your  own  Gloss,  speakine:  of  the  ministration  of  the 

a.  Peracta  in    ,     ,  "'  .  i  •    i  •  ^  ,  . 

Gioi.  holy  commxinion,  which  now  in  your  churches  in  a  manner 

is  wholly  abolished,  saith  thus :  Hoc  antiquum  est.  Nam 
hodie  videtur  esse  relictum  [suppl.  arbitrio] :  "  This  was 
the  old  order,  that  the  people    should  receive  together: 

cntb  Ton.    for,  as    it  secmeth,  now  it  is  left."      Dr.  Tonstall  saith, 

•tal.  dc  Eu.    .  ' 

charisiu. lib. It  Mas  no   hcrcsy  to  deny  your  transubstantiation  before 
46.]  your  \atc  cou?icil  of  Later  an.     Erasmus,  whose  judgment, 

Er«.i'cor.  ^  ^^^^^^  Y^  ^^^^1  ^ot  rcfusc,  saith  thus:  In  synaxi  transub- 
Tii.  [p.496i  stantiationcm  sero  dcfinivit  ecclesia:  "  In  the  holy  ministra- 
tion it  was  long  and  very  late,  ere  the  church  determined 
the  article  of  transubstantiation.''     All  this  notwithstand- 
ing, M.  Harding,  ye  blush  not  to  say,  that  both  these  and 


Church  of  England.  17 

all  other  your  phantasies  have  been  conveyed  unto  you  by 
9nost  certain  succession  from  hand  to  hatid :  from  your  Eng- 
lish Augustine :  from  Gregory :  from  the  fathers :  from  the 
apostles  :  from  Christ:  and  from  the  bosom  of  God  himself. 

The  Apology,  Chap,  i .  Divis.  3. 

oi.iv.p.  But  how  if  the  things  which  these  men  are  so 
desirous  to  have  seem  new,  be  found  of  greatest 
antiquity  ?  Contrariwise,  how  if  all  the  things  well- 
nigh,  which  they  so  greatly  set  out  with  the  name 

^  of  antiquity,  having  been  well  and  thoroughly  ex- 
amined, be  at  length  found  to  be  but  new^  and 
devised  of  very  late  ?  Soothly  to  say,  no  man,  that 
hath  a  true  and  right  consideration,  would  think  the 
Jews'  laws  and  ceremonies  to  he  new  indeed,  for  all 
Haman's  accusation.  For  they  were  graven  in  very 
ancient  tables  of  greatest  antiquity.  And  although 
many  did  take  Christ  to  have  swerved  from  Abra- 
ham and  the  old  fathers,  and  to  have  brought  in  a 
certain  new  religion  in  his  own  name,  yet  answered 
he  them  directly  ^^ :  ''If  ye  believed  Moses,  ye 
would  believe  me  also.  For  my  doctrine  is  not  so 
new  as  you  make  it.  For  Moses,  an  author  oi  great- 
est antiquity,  and  one  to  whom  ye  give  all  honour, 
hath  spoken  of  me.""  St.  Paul  likewise,  Though 
the  gospel  of  Jesus  Christ  be  of  many  counted  to  be 
but  new,  yet  '^  hath  if  (saith  he)  "  a  testimoyiy  mosti^°^ 
old,  both  of  the  law  and  of  the  prophets^  As  for 
oiir  doctrine,  which  we  may  more  rightly  call  Christ's 
catholic  doctrine,  it  is  so  far  off  from  new,  that  God, 
who  is  above  all  most  ancient  ^^,  and  the  Father  of 
our  Lord  Jesus  Christ,  hath  left  the  same  unto  us 
in  the  gospel,  in  the  prophets,  and  apostles'  works, 

«2  [Apol.  Lat.  "  vere."]  '^  [Apol.  Lat.  "  Antiquus  dierum."] 

JEWEL,  VOL.  VI.  C 


18  The  Defence  of  the  Apology  of  the  party. 

being  moiiaments  of  greatest  age.  So  that  no  man 
can  now  think  our  doctrine  to  be  new,  unless  the 
same  think  either  the  prophets'  faith,  or  the  gospel, 
or  else  Christ  himself  to  be  new  ^'*. 

The  Apology,  Chap.  2.  Divis.  1  and  2. 
[Vol.  iv.  p.  ^nd  as  for  their  relic/ion,  if  it  be  of  so  long  con- 
tinuance as  they  would  have  men  ween  it  is,  why 
do  they  not  prove  it  so  by  the  examples  of  the  pri- 
mitive church,  and  by  the  fathers  and  councils  of 
old  times  ?  Why  lieth  so  ancient  a  cause  thus  long 
in  the  dust,  destitute  of  an  advocate?  Fire  and 
sword  they  have  had  always  ready  at  hand :  but  as 
for  the  old  councils  and  fathers,  all  mum,  not  a 
word.  They  did  surely  against  all  reason,  to  begin 
first  with  these  so  bloody  and  extreme  means,  if 
they  could  have  found  other  more  easy  and  gentle 
ways  ^'\ 

And  if  they  trust  so  fully  to  antiquity,  and  use  no 
dissimulation,  why  did  John  Clement,  a  countryman 
of  ours^^,  but  few  years  past,  in  the  presence  of 
certain  honest  men,  and  of  good  credit,  tear  and 
cast  into  the  fire  certain  leaves  of  Theodoret,  the 
most  ancient  father,  and  a  Greek  bishoj),  wherein 
he  plainly  and  evidently  taught,  that  the  nature  of 
bread  in  the  communion  is  not  changed,  or  abolished, 
or  brought  to  nothing?  And  this  did  he  of  purpose, 
because  he  thought  there  was  none  other  copy 
thereof  to  be  found. 

>■*  [Half  a  page  of  Harding's  brought  for  the  cathohc  faith."] 
"  superfluous  talk"  is  omitted.]  '6  [John  Clement,  of  C.  C.  C,  a 

'•■^  [Harding  here  gives  a  list  of  learned  physician,  Greek  reader  at 

authors,  and  then  adds  :  "  In  the  Oxford,  died  in  exile,  A.  D.  1572. 

learned  works  of  these   men,   it  See  Wood's  Athenae.    The  charge 

doth  well  appear  what  scriptures,  mentioned    above    is    alluded  to 

fathers,  and   councils  have  been  supra  vol.  i.  p.  85.] 


Church  of  England.  I9 


M.  HARDING. 

Touching  the  matter  ye  have  devised  upon  M.  Clement, 

he  doth  not  only  deny  it  in  veord  that  ever  he  burnt  or  otherwise 
destroyed  any  leaf  of  Theodoritus,  but  also  declareth  by  the 
whole  order  of  his  life,  and  by  special  regard  and  love  he  bear- 
eth  to  the  tongue  which  that  learned  bishop  wrote  in,  that  he 
hath  ever  been,  and  yet  is  far  from  the  will  to  burn  or  destroy 
any  scrap,  syllable,  or  letter  of  Greek,  much  more  certain  leaves 
of  the  learned  father  Theodoritus,  where  any  such  thing  was 
written,  as  you  imagine.  Nay,  will  ye  have  the  troth  ?  In  very 
deed  he  saith,  and  by  such  way  as  a  godly  and  grave  man  may 
avouch  a  truth,  protesteth,  that  he  never  had  hitherto  any  part 
of  that  book,  neither  in  Greek  or  in  Latin  in  written  hand 


THE    BISHOP    OF    SALISBURY. 

This  report  was  made  in  the  presence  and  hearing  of 
M.  Peter  Martyr,  and  sundry  other  learned  men,  of  whom 
certain  are  yet  alive.  The  reporter  was  both  a  learned 
man  and  a  grave  father,  and  not  long  sithence  a  bishop  in 
England:  who  said  he  was  present,  and  saw  the  thing 
done  with  his  eyes.     More  to  say  hereof  I  am  not  able. 

The  Apology,  Chap.  2.  Dims.  3. 

Why  saith   Albertus   Pighius,  that  the  ancient  oist.  2?.  qui- 
father  St.  Augustine  had  a  wrong  opinion  of  original 
sinf  and  that  he  erred  and  lied,  and  xx^ed.  false  logic, 
as  touching  the  case  oi  matrimony,  concluded  after 
a  vow  made  :  which  matrimony  St.  Augustine  affirm- Augusun.^de 
eth  to  be  perfect  indeed,  and  that  it  may  not  be^^py°- 1^'- 
undone  again,  the  vow  and  promise  notwithstanding. 

M.  HARDING.  a  M.  Harding 

refuseth  St. 

a  We  never  took  ourselves  bound  to  any  private  opinion  of  Augustine's 
whatsoever  doctor.  For  all  our  faith  is  cathohc,  that  is  to  say,  b"Tw"un- 
universal,  such  as  not  one  doctor  alone,  ^  but  the  universal  num-  truth  is  over- 
ber  of  doctors  have  taught,  and  Christian  people  have  received,  fo^  m"  Hard-' 
Tf  in  a  secret  point  of  learning,  St.  Augustine  or  St.  Cyprian  j"^^^^"}^  ^^e 
teach  singularly,  we  follow  them  not.  Much  less  do  we  bind  substance  of 
ourselves  to  maintain  whatsoever  Albertus  Pighius  hath  written.  gtandetKot 
Our  doctrine  of  orierinal  sin  is  to  be  read  in  the  fifth  session  of  by  the  doc 

°  tors. 

C  2 


20  The  Defence  of  the  Apology  of  the         part  v. 

the  lute  Tridentine  council.      If  Pighius  dissent  from  that,  hesubPauioj, 
dissenteth  from  us.     But  if  he  stand  only  upon  some  point  not 
•  yet  determined  by  the  church,  his  opinion  may  be  tolerated  until       ^i 
the  church  define  that  question.     When  you  note  the  point,  (for 
there  are  many  points  in  that  doctrine,)  then  we  will  shew  you 
further  our  mind  therein. 

The  marriage,  which  is  made  after  a  simple  vow  of  chastity, 
standeth  in  his  force,  by  reason  that  there  is  more  in  marriage 
c  Promise      than  was  in  the  bare  vow,     cFor  in  the  simple  vow  there  is 
God^witiiout  nothing  but  a  promise  made  to  God,  without  any  deliverance  of 
foU^o7'ii^    that  thing  which  was  promised.     But  in  marriage  the  man  and 
follies.          woman  by  present  acceptation  of  each  other's  bond,  do  make  the 
matter  to  extend  beyond  the  nature  of  a  promise.     Therefore  if 
likewise  the  vow  made  to  God  were  not  a  simple  promise,  but 
also  a  delivering  of  the  thing  promised ;  then  cannot  the  mar- 
riage following  make  void  the  vow,  which  was  not  only  promised, 
d  A  vow  made  but  also  performed.     ^The  performance  is,  when  he  that  voweth 
shop'^orab-'doth  profcss  himself  in  the  hands  of  his  superior  by  taking  the 
force  th^i"r  ^^^^^  of  somc  religion,  or  by  receiving  holy  orders  of  the  bishop.  ^ 

vow  made  be- For  in  that  Solemn  act  he  delivereth  up  all  his  own  right  and 
atone*?""^  power,  SO  that  now  he  is  not  master  of  himself  to  give  his  body  to 
any  person  in  marriage  or  otherwise.  You  should  know  by  the  law 
of  nature,  if  you  would  consider  it,  that  if  I  promise  a  horse  to 
one  man,  and  afterward  promise  the  same,  and  deliver  him  to 
another,  that  the  second  man  is  true  lord  of  that  horse,  although 
I  have  done  injury  to  him  to  whom  I  made  the  first  promise. 
For  the  promise  with  the  delivery  is  more  vailable  to  transfer  my 
right  in  the  horse,  than  my  promise  alone.  Even  so  it  is  a  great 
sin  to  break  a  simple  vow  of  chastity  made  to  God 

THE    BISHOP    OF    SALISBURY. 

How  lightly  your  captain-general,  Albertus   Pighius, 

weigheth  the   authority  of  St.  Augustine,  it  may   appear 

fn"'.  r^onu'r  ^y  ^^^  woi'ds.     For  thus  he  writeth  :   Quod  non  solum  in- 

PeSatoOri.  ^^^^  scd  ctiam  fttlstt  sit Augustini  sententia,  ita  mihi 

Ki"'"-  dcmotistrari  posse  videtur :  *'  Thus  methinketh  I  am  able 

to  prove  that  St.  Augustine's  judgment  herein  is  not  only 
uncertain,  but  also  false.''  And  again  afterward  in  the 
conclusion :  Quod  Augustmi  se7ite7itia  non  solum  incerta, 
sed  ettam  certo  falsa  sit,  satis  mihi  demonstratum  videtur : 
"  That  St.  Augustine's  judgment  is  not  only  uncertain, 
but  also  certainly  false,  methinketh  I  have  sufficiently 
proved."  And  again:  No7i  midtum  me  movet  Augustini 
scntentia:  mihi  non  placet  Augustini  ea  de  re  defitiitio  et 


Church  of  England.  21 

sententia :  "  St.  Augustine's  judgment  doth  not  greatly 
move  me :  I  like  not  St.  Augustine's  determination  and 
judgment  touching  this  matter."    And  again  :  Eqo  omnium,  ^^^-^^m^*, 

7  7  .  7       ,.  ,7     7-  Mneadem 

non  solum  aaversariorum,  sea  etiam  catliolicorum  rece^^a^  ^ontroversia. 
in  scholis  redarguo  sententias :  "  I  do  reprove  the  judg- 
ments, not  only  of  our  adversaries,  but  also  of  the  catho- 
lics allowed  in  the  schools."     For  these  causes  Ruard us  Ruard.  Tap- 
Tapper  of  Louvain,  and  Liriensis  of  Portugal,  have  namely  LiriensiH 
written  against  Pighius^''^.     And  forasmuch  as  ye  are  de- Lusitaniis. 
sirous  to  have  the  point  noted,  wherein  Pighius  so  much 
misliketh   St.  Augustine's  judgment,  Dominicus  a  Soto  i®, 
your  own  doctor,  noteth  it  thus  :  Piqhiiis  de  hoc  male  audit,  Petrus  [/eg-. 

.  '  1-  ..-,..  .    ^    .  /Dominic] 

quasi  peccata  m  nobis  origmalia  omnmo  mjicietur :  '•'  Pi- »  soto,  de 
ghius  is  ill  reported  of,  as   a  man  that  utterly  denieth  Gratia,  [p. 
original  sin."     Thus  your  doctors  weigh  St.  Augustine's 
authority  lighter  or  heavier  as  they  list. 

The  matter  of  marriage  after  a  vow  is  blown  away  with 
a  silly  distinction  of  a  vow  simple  and  a  vow  double,  which 
ye  commonly  call  a  solemn  vow :  and  all  the  same  is  sub- 
stantially and  clearly  proved  by  "  the  promise  and  delivery 
of  a  horse."  For  this  example  of  all  others  liked  you  best. 
Surely,  M.  Harding,  a  very  simple  creature,  ajid  some- 
what inferior  to  a  horse,  would  hardly  be  tied  to  such 
distinctions.  For  the  better  clearing  hereof,  that  ye  call  a 
simple  vow,  that  is  made  before  God  alone :  that  double  or 
solemn,  that  is  made  in  the  presence  of  the  bishop  or  abbot. 
Now,  it  is  plainly  confessed  by  your  own  doctors,  that 
your  simple  vow,  be  it  never  so  simple,  yet  bindeth  you  ais 
straitly  before  God  as  the  double.  For  pope  Coelestinus 
saith :  Votum  simplex  apud  Deum  non  minus  ligat,  quam  Extr.  qui 
solenne :  "  The  simple  vow  before  God  bindeth  no  less  ventes.^  Rur- 
than  the  solemn.^'  And  touching  the  promise  and  delivery  lit! 6.  cap.'e.] 
of  your  horse,  Johannes  Scotus  saith:  Alia  ratio  est,  quod  scotus  m  4. 

'^   ^  ,  .  ...  .  .„  .    ^  Senten.  Dist. 

vovens   solenniter  mittit  m  possessionem   mum,  cui  voveti^-fmmst.i. 
solenniter :  vovens  autem  private,  non :  sed  quasi  promittit. 
8ed  hcec  ratio  valet  minus^  quam  secunda.      Quia  omnia, 

^7  [Zedler  (Universal-Lexicon)  erroneously    written   "  Petrus    a 

states  that  this  work  of  Pighius  Soto/'    but    in    consequence    of 

was  placed  by  the  Spanish  inqui-  Harding's  animadversions  he  cor- 

sitors  in  the  Index  Ubr.  prohibit.]  rected  it  to   Dominicus.      Supra 

18  [Originally  bishop  Jewel  had  vol.  iv.  p.  119.] 


22  The  Defence  of  the  Apology  of  the  part  v. 

qucB  intrinseca  su?it  voto,  ut  votum  respicit  actum  voluntatis, 
per  quern  ohligat  se  vovendo  et  transfert  dominium  suum 

in  alterum, omnia,  inquam,  ista  sunt  cequalia  hinc  inde. 

Igitur  non  magis  datio  hie,  qtcam  ibi :  nee  promissio  ibi^ 
quam  hie :  *'  Another  reason  that  they  use  is  this  :  that 
he  that  maketh  a  solemn  vow  putteth  him  to  whom  he  so 
voweth  in  possession.  But  so  doth  not  he  that  maketh  a 
simple  vow :  but  only  giveth  his  promise.  This  reason  is 
worse  and  weaker  than  the  second.  For  all  things  that  be 
of  the  substance  of  the  vote,  (as  a  vow  concerneth  the  act 
of  the  mind,  whereby  the  mind  bindeth  itself  by  vow- 
ing, and  transposeth  the  ownership  of  itself  unto  another,) 
all  these  things,  I  say,  are  of  like  weight  and  equal  of  either 
side.  Therefore  thei^e  is  no  more  performance  of  promise 
in  the  solemn  vow  than  in  the  simple :  nor  more  promise  in 
the  simple  vow  than  in  the  solemn.''^  Thus  you  see,  M. 
Harding,  with  great  travail  and  much  ado,  ye  have  found 
a  difference  without  difference.  Cardinal  Cajetan  saith : 
cajetun.  in  Ejusdcm  spccici  cst  tra?isgressio  voti  soleniiis  et  simplicis : 
cund.  senun.  ct  diffeTunt  solum  sccundum  magis  grave,  et  minus  grave : 
art.  7.  "  The  breaking  of  a  vow  simple  and  a  vow  solemn  is  of  one 
kind  or  nature :  and  the  difference  is  only  in  more  grievous 
and  less  grievous,"  that  is,  that  the  one  is  more  grievous 
and  offensive  than  the  other. 

Therefore  Thomas  of  Aquine  himself,  the  first  father, 
as  it  appeareth,  of  this  distinction,  saith  thus :  Videtur, 
quod  ecclesia  possit  dispensare  i?i  voto  continoitice  solenni- 
zato  per  susccptioncm  sacri  ordinis :  "  It  secmeth,  that  the 
church  may  dispense  with  a  vow  of  chastity  solemnized  by 
the  receiving  of  holy  orders." 
Bo!rrvidui!  ^"^^  ^^^^  ^^  ^^  ^^^^  St.  Augustine  saith  :  Qui  dicunt  talium 
T^'  ITsT'  ^^^P^^^^  ^^^  ^^*^  nuptias,  sed  potius  adulteria,  mihi  non 
videntur  satis  acute,  ac  diligenter  considerare,  quid  dicant : 
"  They  that  say  the  marriage  of  such  men  or  women"  (as 
have  vowed  chastity)  "  is  no  marriage  at  all,  but  rather 
advoutery,"  (as  M.Harding  and  his  fellows  have  said,) 
"  seem  unto  me  not  to  consider  discreetly  or  advisedly 
what  they  say."  Thus,  therefore,  M.  Harding,  notwith- 
standing your  si?nple  or  double  vow,  St.  Augustine  saith 
unto  you,  "  Ye  speak  unadvisedly  and  undiscreetly,  and 


Church  of  England.  23 

understand  not  what  you  say."     But  of  this  whole  matter 
we  have  entreated  before  more  at  large. 

The  Apology,  Chap.  2.  Dims.  4. 
[Vol.  iv.  p.        Also,  when  they  did  of  late  ^^  put  in  print  the  an- 
cient father  Origen's  work  upon  the  Gospel  of  St. 
John,  why  left  they  quite  out  the  whole  sixth  chap- Liber  hodie 

•'  *'     ^  ^     extat  et  cir- 

ter,  wherein  it  is  likely,  yea  rather  of  very  surety,  ^"u"£'J'"" 
that  the  said  Origen  had  written  many  things  con- 
cerning the  sacrament  of  the  holi/  communion  con- 
trary to  these  men's  minds,  and  would  rather  put 
forth  that  book  mangled  than  full  and  perfect,  for 
fear  it  should  reprove  them  and  their  partners  of 
their  error  ?  Call  ye  this  trusting  to  antiquity,  when 
ye  rent  in  pieces,  keep  back,  maim  and  burn  the 
ancient  fathers  ? 

M.   HARDING. 

A  wise  man  affirmeth  no  more  than  he  knoweth :  a  good  man 
no  more  than  standeth  with  charity :  a  learned  man,  in  matters 
of  weight,  no  more  than  he   can   avouch  by  evident  a  reasons,  a  Hereby  m. 
a  sure  proofs,  or  a  sufficient  authorities.     This  defender  charging  ^^'j^^'J'^ 
the  catholics  with  mangling  of  Origen  upon  St.  John's  Gospel,  much  the 
as  though  of  purpose  they  had  left  out  the  sixth  chapter,  which  ow?iearn-' 
he  imagineth    to   contain  their  sacramentary  doctrine  contrary  ing- 
to  the  catholic  faith :  forasmuch  as  he  is  uncertain  hereof,  and 
thereby  noteth  a  great  untruth  in  the  setters  forth  of  that  work, 
neither  by  any  means  is  able  to  prove  the  same  :  he  sheweth 
himself  a  fool,  a  slanderer,  and  an  unlearned  man.     We  are  like, 
I  perceive,  to  hear  of  the  faults  they  know  by  us,  sith  that  they 
burden  us  with  that  they  know  not,  and  for  the  same  can  pre- 
tend but  a  slender  conjecture.     But,  sir  defender,  why  complain 
you  not  of  the  leaving  out  of  other  chapters  and  parts  of  that 
work,  as  well  as  of  the  sixth  chapter  ?  For  whereas  Origen  wrote 
In  proiogo     upon  John  nine  and  thirty  tomes,   as  St.  Hierom  witnesseth  : 
39j^Hoin.Ori.  ^^g  Latin  translation  printed  in  Venice  hath  but  thirty-two,  lack- 
ing the  seven  last  tomes.     Neither  be  all  they  whole  and  perfect, 

but  many  of  them  maimed  and  mangled ^^. 

What  manner  a  doctrine  of  the   blessed  sacrament  he  hath 

16  [As  the  date  of  this  edition  translated  so  much   as   came  to 

is  not  given,  it  is  difficult  to  ascer-  his  hands,  sent,  says  Harding,  all 

tain  the  grounds  for  this  charge.]  over  Europe  to  perfect  the  copies.] 
17    [Ambrose    Ferrerius,   who 


24  The  Defence  of  the  Apology  of  the         part  v. 

uttered  upon  the  sixth  chapter  of  John,  and  how  catholic  he  was 
in  that  point,  it  appeareth  by  divers  his  other  works,  that  you 
have  no  cause  to  behe  him,  in  that  you  never  saw.     For  the 
truth  of  Christ's  body  in  the  sacrament,  his  testimonies  be  evi- 
dent.    For  credit's  sake  here  will  I  recite  a  couple.      In  one 
place  he  saitli  thus:   "Ye  know,  which  have  been  wont  to  beHom.  13. 
present  at  the  divine  mysteries,  how  that  when  ye  take  the  body  ^^^y  f^"' 
of  our  Lord,  ye  keep  it  with  all  wariness  and  reverence,  that  no 
whit  thereof  fall  down,  that  nothing  of  the  consecrated  gift  mis- 
carry.    For  ye  believe  yourselves  to  be  guilty,  and  right  well  do 
ye  so  believe,  if  by  negligence  ought  fall  down."     In   another 
place,   writing   upon    the    centurion's   words   spoken   to   Christ, 
Matt,   viii :    "When"  (saith  he)   "thou  takest  that  holy  meat,  Hom  5.  in  di. 
and  that  uncorrupt  dainty,  when  thou  enjoyest  that  bread  and  ge[^°ocos!*"' 
cup  of  life,  thou  eatest  and  drinkest  the  body  and  blood  of  our  [ed.  Frob.  it 
Lord,  then  our  Lord  entereth  under  thy  roof " 


THE  BISHOP  OF  SALISBURY. 

We  lay  not  in  the  mangling  of  this  ancient  father,  as 
matter  of  sufficient  evidence,  but  only  as  a  great  conjec- 
ture of  your  corruption,  referring  the  judgment  thereof 
unto  the  reader.  Certainly,  M.  Harding,  we  have  good 
cause  many  ways  to  doubt  your  dealing :  but  in  nothing 
more  than  in  the  handling  of  the  fathers.  Ye  remember, 
how  wickedly  pope  Zosimus,  the  better  to  colour  his  ambi- 
concii.  Afri-  tiou,  loug  sitheiice  corrupted  the  Nicene  council.  Neither 
r/.c.ioi. torn,  can  ve  foi'^et,  what  trifles  and  fabulous  vanities  ye  have 

iv.  p.  513.8.]  JO  J 

lately  sent  us  abroad  under  the  old  smoky  names  of 
Abdias,  Leontius,  Amphilochius,  Hippolytus,  and  Cle- 
mens, whom  ye  so  solemnly  call  the  apostles'  fellow.  In 
these  uncleanly  conveyances  to  any  wise  man  there  can 
appear  no  simple  meaning.  Notwithstanding,  ye  thought 
it  good  policy  to  deceive  the  world  by  any  shift  or  shadow 
of  ancient  fathers. 

What  Origen   thought  of  the   words  of  Christ  in  the 

sixth  chapter  of  St.  John,  it  is  easy  to  conjecture  by  that 

he    hath    written   otherwheres.      Upon   the  Leviticus   he 

Origen.  In     wHteth  thus :  Est  et  in  evangelio  [al.  evangeliis]  litera  quce 

•J.  [H.'aas]    occidit  [al.  occidat^ : Si  enim  secundum  literam  sequaris 

illud  [al.  hoc  ij^swn]  quod  dictum  est,  Nisi  comederitis  car- 
nem  Ftlii  homi?iis,  8fc.  ea  litera  occidit:  "  Even  in  the 
gospel  there  is  a  letter  that  killcth :    for  whereas   Christ 


Church  of  England.  25 

saith,  *  Unless  ye  eat  the  flesh  of  the  Son  of  man*  &c.  if 
ye  take  the  same  according  to  the  letter,  that  letter  killeth." 
This  was  Origen's  judgment  of  the  sacrament:  and  the 
same  in  those  days  was  counted  catholic. 

Ye  reply,  Origen  saith :  "  When  ye  take  the  body  of  origen.  in 

-,-,,••  1        11  -1  1         Exod.hom. 

our  Lord,  ye  keep  it  with  all  wariness  and  reverence,  that  13-  [Ji- 176.] 

no  part  thereof  fall  down."      And  again :  "  When  thou  origen.  in 

takest  that  holy  meat,  then  our  Lord  entereth  under  thy  Eva"g°foco8, 

roof  18."     Both  these  places,  in  my  former  Reply,  are  fully  S.ti.fi^s.] 

answered.     But  what  catholic  doctrine,  M.  Harding,  can 

ye  pick  out   of  these   words  ?    what   transubstantiation  ? 

what  7'eal  presence  ?    what  accidents  without  subject  ?    Ye 

will  say,  Origen  calleth  the  sacrament  Chrisfs  body.     So 

doth  Christ  himself:  so  doth  Paul:  so  do  all  the  ancient 

fathers:  so  do  we  ourselves,  because  it  is  the  sacrament 

of  Chrisfs  body.     Your  own  Gloss  saith,  as  it  hath  been 

often  alleged:     Vocatur  corpus   Christi,  id  est,  signiflcat Decoasecra, 

corpus  Christi :  "  It  is  called  the  body  of  Christ,  that  is  to  est. ' 

say.  It  signifieth  the  body  of  Christ."      But  the  people 

(ye  say)  received  it  warily,  and  with  reverence.      So  do 

they  now,  even  in  those  churches  that  you  most  mislike 

withal. 

He  saith  further :  "  TVhen  thou  receivest  that  holy  meat, 
then  our  Lord  entereth  under  thy  roof^  And  what  great 
matter  think  you  to  win  hereby  ?  Even  in  the  same  place 
Origen  saith:  Intrat  etiam  nunc  Dominus  sub  tectum  cre- 
dentium  duplici  figura,  vel  more :  "  Even  now  the  Lord 
entereth  under  the  roof  of  the  faithful  after  two  manners 
or  sorts.  For  when  the  holy  and  godly  bishops  enter  into 
your  house,  even  then  through  them  our  Lord  entereth." 
Will  ye  conclude  hereof,  that  the  bishop  is  transubstantiate 
into  Christ?  or,  that  Christ  is  really  and  substantially 
dwelling  in  him  ?  This  is  an  allegory,  M.  Harding,  or 
a  mystical  kind  of  speech,  wherein,  as  you  know,  that 
learned  father  was  much  delighted.  The  roof  that  he 
meaneth  is  not  material,  but  spiritual :  that  is  to  say,  not 


18  [Supra  vol.  iii.  p.  38.     The     rious.     Vid.  supra  vol.  ii.  p.  405. 
Horn,  in  diversos  locos  are  spu-    note  ^] 


26  The  Defence  of  the  Apology  of  the          part  v. 

the  body  of  man,  but  the  soul :  like  as  also  the  coining  or 

entering  of  Christ  into  the  same  is  not  bodily,  but  only 

spiritual. 

Aug.  Qu»8t.       So  St.  Augustine  saith :    Prcedicant  Christum,  et  eum 

cape's,  tiii.'  annuntiando  venire  faciunt  in  exhausta  fame  viscera  filii 

^  ■ '' '   *     esurientis  :  "  They  preach  Christ,  and  by  preaching,  cause 

him  to  come  into  the  bowels  of  the  hungry  child,  wasted 

with  famine."     Likewise  again  he  saith  of  the  centurion : 

Aug.deTem.  T'ec^o  Hon  recipichat  Christum:    corde  recipiehat  fal.  rece- 

pore,  serm.  i  't  •  7       • 

74.  [v. 433]  perat\ :  quanto  humilior,  tanto  capacior,  tanto  plemor : 
"  He  received  not  Christ  into  his  house :  he  received  him 
into  his  heart :  the  more  humble,  the  more  room  had  he 
to  receive  him,  and  the  fuller  he  was."     So  saith  Chry- 

chrysost.in  sostom  I  Qui  vocant  David  cum  cythara,  intus  Christum 
per  ipsum  voca7it:  "  They  that  call  in  David  with  his 
harp,  by  mean  of  him  call  in  Christ.^^     Again  he  saith : 

chrysost.in   Christus  ttut  suscipitur,  aut  occiditur  apud  nos.     Si  enim 

Matt.  hom.  ^  .... 

im '"  ?T^-^  credimus   verbis   ejus,   suscipimus    eum,    et  generamus    in 

app- 197]      nohis  :  "  Christ  either  is  received  or  slain  within  us.     For 

if  we  believe  his  word,  we  receive  him,  and  beget  him 

within  us."     In  such  sort  St.  Hierom  writeth  unto  Paula  ; 

Hieronymus  ^d  tttlcm  clemcns  inqrcditur  Jesus,  et  dicit,  Quid  ploras  ? 

ad  Paulani,de  "^  ^  -* 

obitu  Biesii-  JVbw  est  mortua  puella,  sed  dormit:  "  Into  such  a  one  Jesus 

Ise.  [iv.  pt  2.  -*  _ 

59]  entereth  mild  and  gracious,  and  saith,  '  Why  weepest  thou? 

Thy  damsel  is  not  dead,  but  lieth  asleep.'  " 

This  manner  of  speech,  as  I  said  before,  is  spiritual  or 

mystical,  and  may  not  be  taken  according  to  the  outward 

Hieron.in     souud   of  the   letter.      So    saith    St.  Hierom :    Secundum 

^^^^2u\\y\   mysticos  ifitellectus  quotidie  Jesus   ingreditur  in  templum 

^'  ■"  Patris :  "  According  to  the  mystical  understanding,  Christ 

entereth  daily  into  the  temple  of  his  Father."      In  this 

sense  Origen  saith,  Christ  entereth  into  our  house.     Which 

phrase,  writing  upon  St.  Matthew,  he  expresseth  in  plainer 

Origen.  in     mamicr :  Tradimt  et  ejiciunt  ah  a?iima  sua  Salvatorem, 

3s"[Ui!'895b  et  verbum  veritatis  quod  erat  in  eis :  "  They  betray  and 
throw  forth  our  Saviour  from  out  of  their  soul,"  (as  do  all 
apostates  and  renegades  that  deny  the  known  truth  of 
God,)  "  and  they  betray  the  word  of  truth  that  was  within 
them."     All  this  wc  grant,  M.Harding:  and  all  this  mav 


Church  of  England.  27 

stand  without  either  your  transuhstantiation  or  your  real 
presence. 

The  Apology,  Chap.  2,.  Divis.  1.  and  2. 

It  is  a  world  to  see,  how  well  favouredly,  and  how 
towardly,  touching  religion,  these  men  agree  with 
the  fathers,  of  whom  they  use  to  vaunt  they  be  their 
own  good  1^. 

The  old   council  Eliberine  made   a  decree,  ^^«^  [Condi.  kh. 

berit.  Mansi, 

nothing  that   is  honoured  of  the  people  should  ^^tom.ii.ii.] 
painted  in  the  churches  ^^. 

M.  HARDING. 

The  words  of  that  provincial  council  be  these :  "  It  is  thought 
good,  that  paintings  be  not  in  the  church  :  that  what  is  wor- 
shipped or  adored,  it  be  not  painted  on  walls."     This  express 
prohibition  of  painting,  and  that  nought  be  painted  in  church 
walls  that  is  worshipped  or  adored,  may  seem  both  to  presuppose 
a  former  use  of  such  paintings,  and  also  to  allow  the  other  sort 
of  images.     Whether  it  do  or  no,  ^  it  forceth  not  greatly.     The  a  it  forceth 
seventh  general  council,  assembled  at  Nice  against  the  image- "°  ^^^^  ^' 
breakers,  hath  not  only  allowed  the  ^  devout  use  of  images  com-  b  Devout  use 
monly  used  in  the  churches  of  Christian  people,  but  also  con-  ^^  i"^ages. 
demned  all  those  that  throw  them  down,  and  maintain  the  con- 
trary opinion.      Now  we   are  taught  that  a  provincial  council 
ought  to  give  place  to  a  general 

THE    BISHOP    OF    SALISBURY. 

The  painting  of  images  in  church  vralls  was  forbidden 
in  the  council  holden  at  Eliberis,  or  Granado,  in  Spain : 
ergo^  say  you,  such  images  were  used  before  that  council. 
All  this  may  well  be  granted  without  prejudice.  But  ye 
see  plainly  they  were  forbidden  in  that  council.  One  saith : 
JSr  malis  morihus  bonce  leges  ortce  sunt :  "  Of  ill  manners 
came  good  laws."  Men  used  (ye  say)  before  that  time 
to  paint  images  in  church  walls.     But  this  use  was  naught, 

18  [Apol.  Lat.  "  sues."     Hard-  "  Placuit  picturas  in  ecclesiis  esse 

ing's  observations  are  omitted  as  "  non  debere,  ne  quod  colitur  aut 

not  worth  (Quoting.]  "  adoratur,    in    parietibus   depin- 

19    [Concil.    Eliber.    can.   36.  "  gatur."] 


28  The  Defence  of  the  Apology  of  the         party. 

And  therefore  the  council  decreed  against  it :  and  that,  as 
it  may  be  gathered  by  the  words,  for  fear  of  idolatry. 

But  you  say,  "  The  second  general  Nicene  council 
allowed  well  the  devout  use  of  images."  And  a  general 
council  ought  to  take  place  before  a  provincial :  for  that  in 
a  ge?ieral  council  there  are  many  bishops ;  in  a  provincial 
there  are  but  few.  Thus,  I  see,  ye  weigh  your  religion 
not  by  truth,  but  by  company.  Howbeit,  this  rule  is  very 
loose,  and  may  soon  deceive  you. 

Good  Christian  reader,  let  no  man  beguile  thee  by  the 
colour  of  councils.  Read  this  second  Nicene  council  through- 
out, if  thou  be  able.     Thou  wilt  say,  there  was  never  any 
assembly  of  Christian  bishops  so  vain,  so  peevish,  so  wick- 
ed, so  blasphemous,  so  unworthy  in  all  respects  to  be  called 
a  council.     The  blessed  bishops  there  agreed  together  with 
one  consent,  that  images  in  churches  are  not  only  to  be 
allowed,  but  also  devoutly  and  reverently  to  be  honoured, 
and  that  with  the  same  honour  that  is  due  to  God  himself. 
Cone.  Nicen.  Ouc  of  them  saith  :    Venerandas  imagines  recipio,  et  adoro, 
ios-j.i  '      '  et  id  perpetuo  docebo :  "  I  receive  and  worship  the  reve- 
rend images,  and  this  will  I  teach  while  I  live.'*     Another 
Cone.  Nicen.  saith  I  SacrttS  imagines  perfecte  adoro :  qui  vero  secus  con- 
'090  ]  fitentur,  eos  anathematize :  "  I  do  perfectly  adore  the  holv 

Scilicet Elias/.  ,   ^  ii      1  i  i      1  •,     1  ^ 

cretse  episc.  imagcs !  auQ  i  acc^rsc  all  them  that  hold  the  contrary.'"* 

focum^te"^'       Another    saith:    Non  sunt  duce   adorationes,  sed  una, 

o^nShim  '^P^^'^^   imaginis,   et  primi    exemplaris,   cujus    est  imago: 

[xiii.  73.  d.]   "  There  be  not  two  kinds  of  adoration,  but  one  only,  due 

as  well  to  the  image  as  to  the  pattern  of  the  image'^^." 

This  holy  council  (ye  say)  decreed  against  image-breakers  : 

but  the  counsel  of  God  decreeth  against  image-worshippers 

and  image-makers. 

Aug.  de  Con-     St.  Augustiuc  saith :  Sic  omnino  errare  meruerunt,  oui 

sennuEvang.  '  a  .  ^   1  .  .  .  ^ 

[iu  't'T's  ]■  ^'^^^^^^^  ^^  apostolos  ejus  non  in  Sanctis  codicibus,  sed  in 
pictis  jmrietibus  qumsierunt.  Nee  mirum,  si  a  pingentibus 
fingentes  decepti  sunt:  "  So  were  they  worthy  to  be  de- 

2^'  [These  words  are  used  by  St.  Basil :  66€v  Ka\  6  narfip  ^TTf Set- 
Johannes  locura-tenens  episcopo-  ^€v  oi  8vo  npoa-Kwrjaeis,  dWh  fiiav 
rum  Orientalium,  as  his  deduction  fJvcu  Kai  r^s  (Ikovos  kui  tov  dpv€- 
from  a  passage  which  he  cites  from  tvttov  ov  ianv  f]  fiKav.] 


Church  of  England.  29 

ceived,  that  sought  Christ  and  his  apostles  not  in  the  books 
of  holy  scripture,  but  in  painted  walls.  Neither  may  we 
marvel,  if  feigners  by  painters  were  deceived." 

The  Apology,  Chap.  3.  Dims.  3. 
[Vol.  iv.p.        The  old  father  Epiphaiiius  saith  :  "7^  is  an  //or- Epiphan.  in 

59,]  .  Epist.ad 

rible  wickedness,  and  a  sin  not  to  be  suffered,  for  any  n^oS^y °p* 
man  to  set  up  any  picture  in  the  church  of  the  Christ-mSlnym. 
ians,  yea  though  it  were  the  picture  of  Christ  him-szs.] 
self^^,'^     Yet  these  men  store  all  their  temples,  and 
each  corner  of  them,  with  painted  and  carved  images, 
as  though  without  them  religion  were  nothing  worth. 

M.  HARDING. 

To  that  ye  pretend  to  allege  out  of  Epiphanius,  we  say,  first, 
that  although  he  were  of  the  mind  you  make  him  to  be  of,  and 

Epiphanius    Said  as  you  report  of  him,  yet  is  he  but  one  man,  whose  singular 

but  one  mail.  QpjjjJQjj  jg  jjq|-  ^q  j^g  preferred  before  the  a  judgment  of  all  other  a  Untruth, 
so  many  excellent  fathers,  and  the  determination  of  the  whole  Jjent  fethera 
church.     ^  Now  indeed  you  misreport  Epiphanius.     For  he  saith  make  no 
not  so  as  you  write.     He  calleth  not  the  having  of  the  image  oflmTges?" 
Christ,  or  of  any  saint  in  the  church,  an  horrible  wickedness^  or  b  untruth. 
a  sin  not  to  be  suffered  :  he  hath  no  such  words,  port^tm^ 

Secondly,  what  if  we  say  this  place  maketh  nothing  at  all  truly,  as  shall 

:  against  the  use  of  images,  and  that  ^^  he  speaketh  never  a  word  ^.  u„triith. 

against  the  image  of  Christ  or  his  saints  in  the  church,  but  only  For  his 

'  against  one  particular  image,  which  he  found  hanging  at  a  church  piai'n?  /ma- 

door  in  a  village  of  Palestine  called  Anablatha?    And  seeing  he|;^^^\«^^* 
d  speaketh  not  generally  against  all  images,  but  against  such  as  sancti  cujus- 

'  that  was,  which  there  he  noteth  by  this  special  word  istiusmodi^"^^' 

vela,  "  veils  of  this  sort:"  he  giveth  us  to  understand,  that  he  and  a  vain 

^  misliked  some  quality  or  circumstance  of  that  one  ima^e,  and  not  ^^\  ^?'" 

i  ,      ^         ^  ■^  -,  ■       -,  /.111-     Epiphanms 

reproved  the  ^  common  and  received  custom  of  the  church  m  speaketh  di- 
having  images  in  due  order.     Now  what  circumstance  that  was,  aiumJ^esr** 
it  dependeth  of  so   many  particularities,   which  might   happen  g  untmth. 
either  on  the  image's  part,  as  it  is  most  like,  or  on  the  people's  For  images 
part  there   inhabitant,   and  is  so  little   declared  by  Epiphanius  not  common- 
f                  in  that  place,  that  neither  we  can  say  any  thing  determinately  i^e  dm^ch."* 
'                   thereof,  nor  ye  should  bring  such  an  obscure  and  uncertain  mat- 
ter to  the  disproof  of  a  verity  always  so  well  in  the  church  ac- 
knowledged and  practised  22 

21  [Supra  vol.  iii.  p.  223,  note     former  Answer.      See  the  Replie, 
^^.]  art.  14.  supra  vol.  iii.  p.  222.] 

22  [Harding  here  refers  to  his 


30  The  Defence  of  the  Apology  of  the  part  v. 

THE    BISHOP    OF    SALISBURY. 

O  how  many  and  how  pretty  shifts  here  be  devised,  if 
any  would  help   to  serve  the  purpose !    One   of  the  late 

copus,  dial.  Lovanittn  clergy,  for  that  he  saw  these  words  were  clear, 
and  might  not  be  avoided  by  any  gloss,  therefore  he 
thought  it  the  wisest  way,  first,  to  bring  the  authority  and 
credit  hereof  in  question,  and  to  say,  that  Epiphanius  never 

Cop.  p.  698.  torote  atiy  such  epistle.  Next  he  saith  :  ^'- The  same  epistle 
was  never  translated  hy  St.  Hierom ;"  but  forasmuch  as  he 
saw  that  his  folly  herein  was  open,  and  easy  to  be  con- 

cop.  p.  702.  trolled,  thirdly  he  saith,  that  the  image  that  Epiphanius 
rent  in  sunder  was  not  the  image  either  of  Christ  or  of  any 
Christian  saint.,  but  the  heathen  image  of  Jupiter,  or  Her- 
cules, or  some  other  idol,  he  knoweth  not  what.    Fourthly, 

Cop.  p.  703.  he  saith :  "  The  said  holy  father  Epiphanius  was  an  here- 
tic'^\^^  one  of  those  that  were  called  Anthropomorphitce, 
whose  error  was,  that  God  in  his  divinity  had  the  whole 
shape  and  proportion  of  a  man.  Howbeit,  this  folly  far 
passeth  all  the  rest.  For  it  behoved  those  heretics,  most 
of  all  others,  for  defence  of  their  error,  to  maintain  images. 
And  yet  it  seemeth  a  very  uncivil  part  to  condemn  so 
reverend  and  so  godly  a  father  of  so  gross  an  heresy  with- 
out proof:  and  specially  such  a  father  as  hath  so  learnedly 
written   against  all  heresies.      Fifthly,   he  saith,   even  as 

Cop.  p.  703.  M.Harding  here  saith,  "Epiphanius  was  hut  a  man,  and 
one  man,  and  his  judgment  singular,  and  therefore  the  less 

Cop.  p.  706,  to  be  esteemed.^''  Last  of  all  he  saith,  "  The  same  holy 
fathei'  Epiphanius  was  a  Jew  :'^^  and  being  a  Christian, 
and  a  reverend  father,  and  a  Christian  bishop,  yet  not- 
withstanding maintained  the  religion  of  the  Jews,  and 
therefore  rent  in  sunder  the  image  of  Christ,  in  despite  of 

Simeon  Me-  Christ.     And  for  proof  hereof  he  allegeth  Simeon  Meta- 

taphrantes.         ,  ,  .  i   •  -i  /« 

[ap.  sur.iii.  phrastcs,  a  doctor  as  wise  as  himself. 

M.  Harding,  for  that  he  imagined  these  shifts  were  very 


23  [Or  rather  he  insinuates  that  "  resis     Anthropomorphitarum." 

Epiphanius  was  an  heretic  in  these  He     does     not     say    who     the 

words  :    "  Non   ignoro  aUos  re-  "  others"  were.] 
"  spondere  suspectura  fuisse  hae- 


Church  of  England.  31 

unsavoury,  and  would  hardly  serve,  therefore  hath  devised 
to  convey  himself  out  some  other  way.  First  he  saith: 
we  falsify  this  holy  father,  and  allege  his  words  other- 
wise than  they  be.  Secondly  he  saith :  "  It  was  not  the 
image  of  Christ  that  Epiphanius  found  painted  in  the  veil,"*' 
but  some  other  pretty  thing,  he  knoweth  not  what.  Lastly 
he  saith :  "  Epiphanius  reproveth  not  generally  all  such 
veils  so  painted,  but  only  that  one  veil  that  he  found." 

For  trial  hereof  I  refer  myself  to  the  original.      The 
words  thereof  be  these  :  Inveni  ibi  velum  pendens  in  fori-  Epiphanius 

/  •'ad  Johan. 

bus  ejusdem  ecclesice,  tmctum  atque  depictum,  et  Aa^e^s  Hierosoiym. 
imaginem^  quasi  Christi,  aut  sancti  cujusdam.  Non  enim  ^°^-  2-  gd. 
satis  memini  cujus  imago  fuerit.  Cum  ergo  hoc  mdissem  ?*•  a-  s^s-i 
in  ecclesia  Christi,  contra  authoritatem  scripturarum,  homi- 
nis  pendere  imaginem,  scidi  illud^  et  magis  dedi  consilium 
custodihus  ejusdem  loci,  ut  pauperem  mortuum  eo  ohvolve- 
rent,  et  efferrent,  8fc.  Qucbso  [1.  Precor^  ut  j'ubeas  presby- 
teros  ejusdem  loci  proecipere,  in  ecclesia  Christi  istiusmodi 
vela,  quce  contra  religionem  nostram  veniunt^  non  appendi: 
decet  enim  honestatem  tuam  hanc  magis  habere  sollicitu- 
dinem,  ut  scrupulositatem  tollat,  quce  indigna  est  ecclesia 
Christi,  et  populis  qui  tibi  crediti  sunt:  "  I  found  there  a 
veil  hanging  at  the  entry  of  the  church,  stained  and  paint- 
ed, and  having  the  image,  as  it  were,  of  Christ,  or  of  some 
saint.  For  whose  picture  it  was  indeed  I  do  not  remem- 
ber. Therefore,  when  I  saw  the  image  of  a  man  to  hang 
in  the  church  of  Christ,  contrary  to  the  commandment  of 
the  scriptures,  I  tare  it  in  sunder,  and  gave  counsel  to  the 
wardens  of  that  church,  that  they  should  wind  and  bury 
some  poor  body  in  it,  &c.  I  beseech  you,  charge  the 
priests  of  that  place,  that  they  give  commandment  that 
such  veils  as  be  contrary  to  our  religion  be  no  more  hanged 
up  in  the  church  of  Christ.  It  behoveth  your  reverence 
to  have  care  hereof  that  this  superstition,  unmeet  for  the 
church  of  Christ,  and  unmeet  for  the  people  to  thee  com- 
mitted, be  removed."  Now  judge  you,  M.  Harding, 
wherein  we  have  falsified  this  learned  father's  words.  You 
say,  "  He  speaketh  not  one  word  against  the  image  of 
Christ  or  his  saints."     I  beseech  you  then,  against  what 


32  The  Defence  of  the  Apology  of  the  part  v. 

Hahens  inia-  other  wiaqc  speaketh  he  \   Epiphanius  saith  plainly :  "  It 

ginem,  quasi    ,       ,      ,         .  .  n  \r.i     •  /•  • 

christi,  vei    had  the  linage,  as  it  were,  of  Christ,  or  of  some  satnt" 

sancti  cujus-  ^  "^  . 

dam.  You  Say,  "  He  found  fault  with  that  veil  only,  and  not 

with  any  other."  Once  again,  I  beseech  you,  tell  us  what 
had  the  image  of  Christ,  or  of  his  saints^  offended  Epi- 
phanius more  than  other  images  ?  If  the  image  of  Christ 
may  not  be  suffered  in  the  church  of  Christ,  what  image 
then  may  be  suffered  ?  What  cause  of  difference  can  you 
imagine,  that  any  other  veils  should  be  allowed  rather  than 
this  ?  Your  answer  is  this :  "  We  cannot  say  any  thing 
determinately  thereof."  Whereby  it  appeareth  ye  would 
fain  say  somewhat,  if  ye  wist  what.  Yet  must  we  be 
overruled  by  all  and  every  such  your  determinations,  yea 
although  you  yourself  confess  ye  can  determinately  deter- 
mine nothing. 

Notwithstanding,  the  ancient  fathers  of  the  church  have 
long    sithence    determinately  and   plainly  judged    against 

lactam,  lib.  you.  Lactantius  saith  in  plain  words :  Non  est  duhium, 
quin  religio  nulla  sit,  ubicunque  simulachrum  est :  "  Deter- 
minately and  out  of  all  doubt  there  is  no  religion,  where- 

Tertuii.  fie    socvcr  there  is  an  imaqe.^^     Tertullian  saith :  Idolum  tarn 

[c. 4.  p. 87]  fieri, quam  coli Detts prohibet.  Quanto prcecedit, utfiat quod 
coli  possit,  tanto  prius  est,  ne  fat,  si  coli  non  licet. 

[c. 6.  p. 88]  Facio^  ait  quidam,  sed  non  colo  :  quasi  oh  aliquam  causam 
colere  non  audeat,  nisi  oh  quam  et  facer e  non  deheat:  scili- 
cet, oh  Dei  offensam  utrohique.  Imo  tu  colis^  qui  fads  ut 
coli  possit:  "  God  hath  forbidden  an  image  or  an  idol  as 
well  to  be  made  as  to  be  worshipped.  As  far  as  making 
goeth  before  worshipping,  so  far  is  it  before,  that  the  thing 
be  not  made  that  may  not  be  worshipped.  Some  man  will 
say,  I  make  it,  but  I  worship  it  not :  as  though  he  durst 
not  to  worship  it  for  any  other  cause  but  only  for  the  same 
cause  for  which  he  ought  not  to  make  it.  I  mean  both 
ways  for  God's  displeasure.  Nay  rather  thou  worshippest 
the  image,  that  givcst  the  cause  for  others  to  worship  it." 

Aug.de  Fide      Thcrcforc  St.  Augustine,  speaking  of  the  image  of  God 

cap  7.  [vi.'  the  Father,  saith  thus^i;    Tale  simulachrum  Deo  fngere 

24   [S.  August.  "  Tale  simula-     "  in  templo  collocare,  multo  magis 
**  chrum  Deo  nefas  est  Christiano     "  in  corde,  nefariuin  est  &c."] 


Church  of  England.  33 

[leg.  collocare]  nef avium  est:  "  To  devise  such  an  image 
for  God,  it  is  abominable." 

Theodorus  \leq.  Theodotus]  the  bishop  of  Ancyra  saith  :  citatur  in 

tn  .  .  .  .    ,.,  7       -T  /.        Conc.Nlcen. 

banctorum  imagines  et  species  ex  materialious  coloribus  for-  >  act.  6. 

.  .  ["iii.  309.] 

mari^  minime  decorum  putamus.  Manifestum  enim  est,  quod 
vana  sit  hujusmodi  cogitatio,  et  diaholicce  deceptionis  i7iven- 
tum :  "  We  think  it  not  convenient  to  paint  the  images  of 
saints  with  material  or  earthly  colours.  For  it  is  evident, 
that  this  is  a  vain  imagination,  and  the  procurement  of 
the  deceitfulness  of  the  devil." 

To  like  purpose  writeth  Epiphanius :  Estote  memores,  [Citatur  in 
dilecti  flii,  ne  in  ecclesias  imagines  inferatis,  neque  in  act.  6.  tom'.  ' 
sanctorum  coemiteriis  eas  statuatis.  Sed  perpetuo  circum- 
ferte  Deum  in  cordibus  vestris.  Quinetiam,  neque  in  domo 
communi  tolerentur.  Non  enim  fas  est,  Christianum  per 
oculos  suspensum  teneri,  sed  per  occupationem  mentis: 
"  My  dear  children,  be  ye  mindful,  that  ye  bring  no  images 
into  the  churches,  and  that  ye  erect  up  none  at  the  burials 
of  the  saints.  But  evermore  carry  God  in  your  hearts. 
Nay,  suffer  not  images  to  be,  no  not  in  your  private  houses. 
For  it  is  not  lawful  to  lead  a  Christian  man  by  his  eyes, 
but  rather  by  the  study  or  exercise  of  his  mind." 

For  this  cause  Epiphanius  saith,  "  The  superstition  of 
images  is  unfit  for  the  church  of  Christ." 

The  Apology,  Chap.  3.  Dims.  4. 
The  old  fathers  Oriffen  and  Chrysostom  exhort  o^'gen.  in 

*^  •'  Levit.  cap. 

the  people  to  read  the  scriptures,  to  buy  them  books,  ll'}^^;^-  '• 
to  reason   at   home   betwixt   themselves   of  divine  Jj^/^f^om'.". 
matters:  wives  with  their  husbands, 2indi parents  with [^'^^1^^^°^; J'^'J 
their  children.     These  men  condemn  the  scriptures  ^^'^""''^''^^'^ 
as  dead  elements,  and,  as  much  as  ever  they  may,  bar 
the  people  from  them. 

M.  HARDING. 

a  Partly  it  is  true,  partly  false,  that  you  say.     Origen  exhort-  a  Untruth, 
eth  all  to  resort  to  the  churches  in  the  holy  days,  and  there  to  hereoHs 
hear  the  words  of  God:  and  thereof  afterward  to  think  earnest-  ^'""jy^"'*"** 
ly,  and  to  meditate  on  the  law  of  God,  and  to  exercise  their 

JEWEL,  VOL.  VI.  D 


34  The  Defence  of  the  Apology  of  the         part  v. 

minds  in  it  day  and  night,  in  the  way,  in  their  house,  in  their 
bed,  and  when  they  rise.     This  hold  we  withal,  and  be  desirous 
^  ^  'i^M  **   ^^^  ^  people  bear  away  that  the  true  and  godly  preachers  teach 
of  yourpeo-  them  in  the  church,  and  that  they  think  of  it,  and  put  it  in  daily 
hear^sermon  Practice  of  life.     For  else  to  what  serveth  all  our  preaching  ? 
in  all  their         Chrysostom,  Hom.  2.  in  Matth.,  speaketh  against  them  which 
contemned  the  scriptures,  and  said  they  were  no  monks,  but  had 
wives,  and  children,  and  care  of  household.     As  though  it  per- 
tained not  to  married  men  to  read  any  part  thereof,  but  to  monks 

only 

If  in  our  time  the  people  might  be  induced  to  read  the  holy 
scriptures  with  such  minds,  for  such  causes,  to  such  intents  and 
purposes  only  as  Chrysostom  requireth,  God  forbid  we  should 
c  M.  Hard-    by  any  means  stay  them  therefrom,     c  gut  considering  the  man- 
luff  oprnion  ^^^  o^  o"**  time,  and  calling  to  due  examination  the  curiosity, 
ofthe  people,  the  temerity,  the  unreverence,  the  contempt  of  all  holy  things, 
that  now  all  men  may  espy  in  the  people ;  if  we  think  it  not 
good  they  be  admitted  to  the  reading  of  the  scriptures  freely, 
and   without   any  limitation,    howsoever   you  and    your  fellows 
judge  of  us,  we  doubt  not  of  the  account  we  have  to  make  of 
that  our  meaning  before  our  Lord's  dreadful  seat  of  judgment... 
Now  to  conclude,  we  tell  you,  that  you  have  misreported  both 
Chrysostom  and  specially  Origen.     For  howsoever  they  speak 
of  the  reading  and  meditation  of  the  scriptures,  for  amendment 
d  Manifest    of  life,  vcrily  in  the  places  by  you  quoted  ^  they  exhort  not  the 
R"ead  the  an-  People  to  reason  and  dispute  of  divine  matters  among  themselves, 
Bwer.           specially  the  husbands  with  their  wives,  the  parents  with  their 
children,  as  you  say  they  do 

THE    BISHOP    OF    SALISBURY. 

Forasmuch  as  ye  say,  "  Part  hereof  is  true,  and  part 
false,"  I  trust  ye  will  give  us  leave  freely  to  use  the  truth, 
until  ye  shall  find  yourself  better  able  to  prove  the  false- 
hood. It  seemeth  not  greatly  to  mislike  you,  that  the 
people  have  some  little  liberty  to  read  some  such  part  of 
the  scriptures  as  you  may  best  spare  them,  for  the  order- 
ing of  their  lives.  Whereby  it  appeareth,  that  for  quiet- 
ing of  their  consciences  in  matters  of  religion  and  causes 
of  truth,  ye  think  it  best  they  read  nothing.  And  this 
(ye  say)  ye  are  able  to  answer  before  the  dreadful  seat  of 
God's  judgment.  Touching  the  truth  hereof,  to  say  so 
Augusun.de  ^^^^  ^^  "^^g^<^  be  Said,  it  would  require  great  waste  of 
?ulf^!'^:    time'^\     St.  Augustine  saith:  Si  desit,  aut  ignoretur ,  qua 

25  [See  this  subject  treated  in  the  Replie,  Art.  15,  supra  vol.  iii.  263.] 


Church  of  England.  35 

eundum  sit,  quid  prodest  nosse,  quo  eundum  sit  ?  "If  ye 
have  not,  or  know  not  what  way  to  go,  what  shall  it  profit 
you  to  know  whither  to  go  ?"     St.  Hierom  saith  :    TJt  ma-  Hieron.  ad 
jus  est  voluntatem  Domini  facere.  quam  nosse.  ita  «nw5  de  virginit'. 

-  ^7,      ,  .  7.         ,  7.  tuend.  [torn. 

est  nosse  ^  quam  facer  e.    Illud  merito  prcecedit:  hoc  or  dine :  v.  17.] 
"  As  it  is  more  to  do  the  will  of  our  Lord  than  to  know  it : 
so  the  knowledge  of  the  same   goeth  before   the  doing. 
In  goodness,  doing  goeth  before:  in  order,  knowing ^6/' 

Again  St.  Augustine  saith  :  Si  scripturas  divinas  ^w^Te^oJe"*** 

non  leqimus  ipsi,  aut  leqentes  alios  non  libenter  audimus.  s^™-  S5-  Sy- 

iJ  sr     ^  if  ^  '  app.  p.  249.] 

ipsa  nobis  medicamenta  convertuntur  in  vulnera :  et  inde 
hdbebimus  judicium^  unde  potuimus  habere  remedium :  "  If 
we  either  read  not  the  scriptures  ourselves,  or  be  not 
desirous  to  hear  others  read  them,  then  are  our  medicines 
turned  into  wounds:  and  then  where  we  might  have  had 
remedy,  we  shall  have  judgment '^'^ .^^  Such  sayings  are 
common  and  ordinary  in  St.  Chrysostom.  Thus  he  saith : 
Librum  divinum  accipiat  aliquis  in  manum> :  convocatisque  chrysost.  in 

..  7--7''..  J.  J.  Genes,  hom. 

proximis^ per  divma  eloquia  riget  et  suam  mentem,  et  con- 6,  [iv. 48] 

venientium^  ut  sic  diabolicas  insidias   effugere  valeamus: 

'*  Let  one  of  you  take  in  hand  the  holy  book :  and  let  him 

call  his  neighbours  about  him  :  and  by  the  heavenly  words 

let  him  water  and  refresh  both  their  minds  and  also  his 

own."     Asrain  he  saith :  Poterimus  et  domi  versantes,  ante  chrysost.  in 

.  ,.    .    .     7.7     .  .7.  Genes,  hom. 

et  post  conviviu?n,  acceptis  in  manus  dtvmis  libris^  utihtaiem  10.  [iv.  81.] 
inde  capere,  et  spiritualem  cibum  animce  prcebere :  "  Being 
at  home,  we  may,  both  before  and  after  meat,  take  the  holy 
books  in  hand,  and  thereof  receive  great  profit,  and  min- 
ister spiritual  food  unto  our  soul."     And  again:  JB^ifeam chrysost. in 

r  ^  7        •       •  -ri  Genes,  hom. 

domi  vacemus   divinarum   scripturarum  lectiom:    *'  Even  29- [iv.  281.] 
when  we  be  at  home,  let  us  bestow  our  time  in  reading 
the  scriptures  ^^." 

26  [This  epistle  to  Demetrias  having  been  erroneously  attributed 
(not  to  be  confounded  with  that  to  St.  Augustine.  They  rather  as- 
in  vol.  iv.  of  the  Bened.  edit.)  is     sign  it  to  Caesarius.] 

declared  by  Erasmus  not  to  be  28   [S.  Chrysost.  [iv.  p.  281.] 

genuine,   though     eloquent     and  Upoa-exeiv  rfj   rav   Oeicov  -vpacj^av 

learned.     The  Ben.  edd.  place  it  dvayvdta-ei,   fir]   fiovov   eTreibav^  iv- 

amongst   the   spurious  works   in  ravda  napayivria-df,  aXKa  koI  oiKoSf 

vol.  v.]  fJ^era  xftpas  Xafi^dveiv  to.  Qeia  ^i- 

27  [The  Bened.  edd.  have  placed  /SXi'a  k.  t.  X.] 
this   sermon  in  the  appendix,  as 

D  2 


36  The  Defence  of  the  Apology  of  the         part  v. 

origen.  in         Origeii  saith :    TJtinam  omnes  facer  emus  illud  quod  scri- 

Esai.  hom.a.  .      r>  ...  ttt       ^  t    r^     -i  i  j 

[iu.  109.]      ptum  est,  iScrutamini  scripturas :  "  Would  Ood  we  would 
all  do  accordingly  as  it  is  written,  Search  the  scriptures.''^ 

But  ye  say :  "  We  have  misreported  both  Chrysostom 
and  Origen.     For  they  exhort  not  the  people"  (as  you  say) 
"  to  reason  of  divine  matters  among  themselves,  specially 
the  husbands  with  their  wives,"  &c.     Whether  of  us  both 
maketh  truer  report,  let  us  be  tried  by  Chrysostom.    Thus 
johIn°hom  ^^  ^^^^^ '  -^^9.^^  ^^  ^^^  tantum  consessu,  sed  domi  quoque, 
2.  [viii,  16.]   vir  cum  uccore,  pater  cum  fHio,  invicem  de  his  frequenter 
Mlu^hlm!"  loquantur :    et  ultro  citroque  suam  et  ferant  et  inquirant 
'  ■     ■  ''*'■  sententiam :  velintque  hanc  prohatissimam  inducere  consue- 
tudinem :  "  Hearken  not  hereto  only  here  in  the  church, 
but  also  at  home :  let  the  husband  with  the  wife,  let  the 
father  with  the  child  talk  together  of  these  matters,  and 
both  to  and  fro  let  them  both  inquire,  and  give  their  judg- 
ments.     And   would    God   they   would   begin   this  good 
custom  2^." 

Here  have  you,  M.  Harding,  the  husband  communing 
of  divine  ^natters  with  his  wife :  and  the  father  with  his 
child.     Therefore  so  unadvisedly  to  say,  we  have  misre- 
ported this  hoi?/ father,  it  was  of  your  part  a  misreport. 
Hieron. in  Likcwisc    St.  Hicrom   saith:    Hie   ostenditur,   verbum 

ios!\ap.  3.°  Christi  7ion  sufficienter,  sed  abundanter.,  etiam  laicos  habere 
bum  i)ei  ha-'  deberc :    et  docere  se  invicem,  vel  monere :    "  Here  we  are 
[V.  1074.]      taught,  that  even  the  laymen  ought  to  have  the  word  of 
God,  not  only  sufficiently,  but  also  abundantly :  and  one 
Hieron. in     to  iustruct  and  to  warn  another 29."     Again  he  saith:  So- 
[ii.pt.3,47'4.]  l^nt  et  viri,  solent  et  monachi,  solent  et  mulierculce  hoc  inter 
se  habere  certamen,  ut  plures  ediscant  scripturas:  "Both 
married  men,  and  monks,  and  wives,  commonly  have  this 
contention  among  themselves,  who  may  learn  most  scrip- 
tures -JO." 

loXt^:'^^        '-To  conclude,  Theodoretus  saith  thus:    Passim  videas 
Sb^'s't^T'' nostra  dogmata  non  ab  iis  solum  teneri,  &c. :    "  Ye  may 

Gaisford.  p.  '' 

28    (The  last   sentence   differs  atory  of  St.  Chrysostom's  opinion.] 

from  the  ongmal  :^  kuX  top  kuUu  26   [This   commentary   is    not 

TOVTO      fi(T(f)(pfiv   arrauras    epavov.  genuine  ] 

The  additional  reference  to  Horn.  30  [This  work  was  erroneously 

78.  m  Matth.  is  merely  confirm-  attributed  to  St.  Jerome.] 


Church  of  England.  37 

tommonly  see  that  our  doctrine  is  known,  not  only  of  them 
that  are  the  doctors  of  the  church,  and  the  masters  of  the 
people,  but  also  even  of  the  tailors,  and  smiths,  and 
weavers,  and  of  all  artificers:  yea  and  further  also,  of 
women;  and  that  not  only  of  them  that  be  learned,  but 
also  of  labouring  women,  and  sewsters,  and  servants,  and 
handmaids.  Neither  only  the  citizens,  but  also  the  country 
folks  do  very  well  understand  the  same.  Ye  may  find 
yea  even  the  very  ditchers,  and  dehers,  and  cowherds,  and  i^e  Divina 

7  7-  •  /.     7       7     7      ^    .     •  Trinitat.  re- 

gardeners  disputing  of  the  holy  Trinity  and  of  the  creation  ".""q^^  o™- 
of  all  thing  s."*^  Now  judge  you,  M.Harding,  whether  oft|"nedis8er- 
us  two  hath  erred  in  his  report. 

The  Apology,  Chap.  3.  Divis.  4  and  5. 

The  ancient    fathers,    Cyprian,   Epiphanius,   and 7^?"^^^^.^-^ 
Hierom,  say,  For  one  who  perchance  hath  made  a  ^^'  '°'"^ 

*  Epiphan. 

VOW  to  lead   a  sole  life,   and  afterward   liveth   un- ^"^"j^'^^p^; 
chastely,  and  cannot  quench  the  flames  of  lust,  it  «^Hieron.'ad 
better  to  marry  a  wife,  and  to  live  honestly  in  w;^^/- {!v."Jt!"  796.] 
locJc.      And  the  old  father  Augustine  iudofeth  theAugustin  de 

O  JO  Bono  Viduit. 

self-same  marriage  to  be  good  and  perfect,  and  that  f^^-^°'  ^^' 
it  ought  not  to  be  broken  again.  These  men,  if  a 
man  have  once  bound  himself  by  a  vow,  though 
afterward  he  burn,  keep  queans,  and  defile  himself 
with  never  so  sinful  and  desperate  a  life,  yet  they 
suifer  not  that  person  to  marry  a  wife :  or  if  he 
chance  to  marry,  they  allow  it  not  for  marriage. 
And  they  commonly  teach,  It  is  much  better  and 
more  godly  to  keep  a  concubine,  or  an  harlot,  than 

to  live  in  that  kind  oi  marriage 

The  old  father  St.  Augustine  complained  of  the  Augusts,  ad 

c  A  Januar.  ep. 

multitude    of  vain  ceremonies   wherewith   he  even  "^- 1^"- ''^^  ^ 
then  saw  men's  minds  and  consciences  overcharged : 
these  men,  as  though  God  regarded  nothing  else  but 
their  ceremonies,  have  so  out  of  measure  increased 


38  The  Defence  of  the  Apology  of  the         part  v. 

them,  that  there  is  now  almost  none  other  thing  left 
in  their  churches  and  places  of  prayer 

THE    BISHOP    OP    SALISBURY. 

In  the  ad  All  that  M.  Hardin ff  hath  here  to  say  hath  heen  both 

part,  chap.  8.  °  i      r  • 

divis.  1.  [su-  alleged  and  also  fully  answered  before  m  a  place  more 

pra  vol.  IV.  o        ^  J  *■ 

343.1  And  3d  convenient. 

part,  chap.  1 7. 
divis.  I.  [sii- 

^[JJ'''"  ''■  The  Apology,  Chap.  3.  Dims.  5. 

[August,  de       Again,  that  old  father  St.  Augustine  denieth  it  to 

nach.  tom.vi.  j^g  lawful  for  a  monk  to  spend  his  time  slothfully  in 
idleness,  and,  under  a  pretenced  and  counterfeit 
holiness,  to  live  all  upon  others.     And  whoso  thus 

fi^°^^"}-*°™liveth,  the  old  father  Apollonius  likeneth  him  to  a 
thief'^^  These  men  have,  (I  wot  not  whether  to 
name  them  droves  or  herds  of  monks,)  who  for  all 
that  they  do  nothing,  nor  yet  once  intend  to  bear 
any  show  of  holiness,  yet  live  they  not  only  upon 
others,  but  also  riot  lavishly  of  other  folks'  labours. 

M.  HARDING, 

a  But  St.  Au-      a  We  do  not  maintain  that  a  monk  should  live  idly.     But  we 

uth  it"uor9e   rcprove  you  for  accounting  the  service  of  God  idleness.    Neither 

nes"  ''^''^'      '^  ^^^^^  ^^  thing  only  which  ye  can  allege  in  defence  of  that  your 

brethren  have  done  to  monasteries  in  the  countries  where  your 

gospel  proceedeth.     For  ye  have  removed  not  only  such  monks 

as  were  proved  idle,  but  all  monks  generally  that  would  serve 

b  As  though  God  according  to  that  vow  which  they  made  under  the  ^  approved 

were  lost,  or  ^ulc   of  St.  Benedict,    St.  Augustine,    St.  Francis,    St.  Dominic, 

ficicnt""^""'^'  ^^  °^  ^"y  other.     You  say,  we  have  droves  and  herds  of  monks, 

thereby  signifying  they  are  beasts  rather  than  men.     Whereas 

St.  Augustine  calleth  them  servos  Dei,  "  the  servants  of  God/' 

in  that  very  work  which  you  allege 

Sith  that  our  monks   (I  mean  all  religious  men)  served  theOeOpere 
altar,  and  were  appointed  to  preach,  minister  the  sacraments,  JI""*!'^^-^^.?' 
and  bestow  their  time  in  prayer  for  their  own  infirmities,  and  for 

3J  [Bishop  Jewel  probably  re-  The  Editor  has  been  unable  to  dis- 
fers  to  Socrates,  who  attributes  cover  upon  what  grounds  ApoUo- 
this  saying  to  a  "  certain  monk."     nius  is  named  here.] 


Church  of  England,  39 

the  sins  of  the  people  ;  c  by  the  doctrine  of  St.  Augustine  they  c  Untruth, 
are  not  bound  to  labour,  as  they,  who,  for  sowing  spiritual  things  Siy  to  s't, 
to  the  behoof  of  others,  may  reap  their  temporal  things  to  their  Augustine, 
own  necessary  sustenance 


THE    BISHOP    OF    SALISBURY. 

"  Monks"  (ye  say)  "  be  God's  servants :  and  monks' 
life  is  the  service  of  God."  And  herein  ye  use  such 
earnest  talk,  as  though,  if  the  whole  generation  of  monks 
were  removed,  God  should  sit  without  service .  Indeed 
St.  Augustine,  shewing  us  what  good  service  the  monks  of 
his  time  did  unto  God,  saith  thus  :  Isti  non  Deo  sermunt,  Augustin.  de 

-  /-Ill  Opere  Mo- 

sed  suo  ventri:  "  ihese  monks  serve  not  God,  they  serve  nvich.c&x*.  12. 
their  bellies."     Again  he  saith :  Jactantia  eo  est  periculo-  Aug.  de  ser- 
sior^  quo  sub  nomine  servitutis  Dei  dedpit:  "  Hypocrisy  UlTionter' 
or  vaunting  of  holiness  is  the  more  dangerous,  for  that  it  "''^  '^■^'  * 
deceiveth  us  under  the  name  of  God's  service.^^     Again  he 
saith :  Fallit  dolosa  imagine  sanctitatis :  "  It  deceiveth  us  Eodem  loco. 
by  the  deceitful  countenance  or  image  of  holiness.    Again, 
touching  these  monks,  he  saith :    Non  apparet,  utrum  ex  August,  de 

.  .         •      T^    •  .  .  .  ,    ,        Opere  Mo- 

proposito  servitutis  Dei  venerint,  an  vitam  inopem,  et  tooo-nach.cap.'23. 

riosam  fugientes,  vacui  pasci,  et  vestiri  voluerint :  "  We 

cannot  tell,  whether  they  became  monks  for  purpose  to 

serve  God,  or  else  being  weary  of  their  poor  and  painful 

life,  were  rather  desirous  to  be    fed  and  clothed   doing 

nothing."     And  therefore  he  calleth  the  almose  that  they 

ffet,  Sumptus  lucrosce  eqestatis :  et  simulates  pretium  sancti-  August,  de 

.  rwrj  1  /.  •     /.   T  77  .  ^OP"e  Wo- 

tatis :  "  The  charges  of  gainjul  poverty  ;  and  the  price  of  ^-^^^-^^v- 2s. 
feigned  holiness.''^     Again  he  saith  :    Venalem  circumferunt  Axignst.  de 
hypocrisim :  "  They  carry  their  hypocrisy  about  to  sale."    nilTh.^ap^a* 

St.  Hilary,  speaking  of  the  same  kind  of  holy  people,  '  '  ^°^' 
saith  thus :  Convivia  sub  obtentu  religionis  sumptuosa  se-  Hilar,  in  ps, 
ctantur,  Apothecas  suas  inutili  religiosorum  obsequio 
defendunt  [leg.  diste7idunt]  de  quibus  scriptum  est,  Come- 
dentes  domos  viduarum.  Etiamsi  Domiyium  se  credant 
invocare,  tamen  audient,  quod  est  in  Evangelic  [al.  dictum 
in  Evangelic  esse\,  Scimus  quia  peccatores  Deus  7ion  audit : 
"  Under  the  colour  of  holiness,  they  seek  for  dainty  and 
costly  fare :  they  maintain  their  storehouses  by  the  unpro- 


40  Tlie  Defence  of  the  Apology  of  the         part  v. 

fitdble  service  of  religious  people :  of  whom  it  is  written, 
Matt,  xxiii.  They  devour  up  poor  tcidows^  houses.  Although  they  think 
^^'  they  serve  God,  yet  the  same  answer  shall  be  made  them 

John  X.  31.  that  is  written  in  the  Gospel,  '  We  know  that  God  giveth 
no  ear  to  sinners y      Upon  these  words  of  the   Gospel, 
Luke  xviii.    "  Sell  all  that  thou  hast,  and  give  it  to  the  poor,  and  come 

Matt.  xix.  .  7-11 

and  folloiv  me^''  your  very  ordinary  Gloss  saith  thus :  Bene 
opeiando,  non  mendicando :  *'  Follow  me  in  well  doing,  not 
in  begging  '^■^." 

And  lest  ye  should  think  we  speak  only  of  old  foreign 

faults,  and  that  all  such  things  sithence  those  days  have 

been  reformed,  Nicolaus    Cusanus,   a  cardinal  of  Rome, 

Nicoi.  cusa-  oue  of  your  new  doctors,  saith:    Vix  fallacia  illorum,  qui 

iib^7.'l:/^/. '  sub  hahitu  Christi  apparent,  potest  sciri  oh  suam  varietatem. 

MmJeta.  [p.  Nam  alius  quidein  sub  hac  teste, alius  sub  capitio,  alius 

^^  sub  hoc  religionis  signo,  alius  sub  alio,  Christo  se  militare 

asserit :  licet  pene  omnes,  non  quae  Christi,  sed  quce  sua 
sunt,  qucerard.  Omnes  enim  student  avaritice  a  maximo 
usque  ad  minimum.  Et  in  his  omnibus  una  doctrina  com- 
perit  eorum  fallaciam :  scilicet,  Ex  fructibus  eorum  cogno- 
scetis  eos :  "  The  deceitfulness  of  them  that  shew  them- 
selves under  the  apparel  of  Christ,  because  of  their  variety, 
can  hardly  be  known.  For  one  of  them  saith,  he  serveth 
Christ  under  one  weed,  and  another  under  another :  one 
under  a  hood,  another  under  one  badge  of  religion,  another 
under  another.  Notwithstanding  they  all  for  the  most  part 
seek  their  own,  and  not  the  things  that  pertain  to  Christ 
Jesus.  For  they  are  all  given  to  covetousness  from  the 
most  to  the  least.  And  yet  in  all  these  diversities,  by 
this  mark  or  doctrine  ye  may  descry  their  falsehood,  '  By 
their  works  ye  shall  know  them.' " 

We  grant,  the  service  of  God  may  not  rightly  be  called 
idleness.      But  what  if  St.  Bernard   say  of  your  monks, 
canHofc'an.  ^^^'^^  Christt,  sevviunt  Antichristo  :  "  They  pretend  Christ's 
66.' torn.'?;,   ^^^^^^^^y  '^"^1  servo  Antichrist  r'    For  where  did  God  ever 
»307]  require  you  to  do  him  such  service ?    St.  Hierom  saith  of 

EuHtochium  thorn  :  In  statu,  sercili  et  abjectiotiis  esse  abhorrent.     Labo- 

•■'Z  [The  Editor  has  not  found  this  note  in  the  Glossa  Ordinaria.] 


Church  of  England.  41 

rare  recusant  prce  pigritia :  mendicare  eruhescunt  validi  : 

quia  nihil  daretur  eis ;   "  They  are  loath  to  be  abjects  and 

in  servile  state.      For  idleness  they  will  not  labour :  and 

to  beg  they  are  ashamed.      For  being  valiant  and  lusty 

people,  no  man  would  give  them  any  thing  ^a."     Likewise 

saith    St.  Augustine  :     Tanquam   conservatricem   evangelii  ^»euHt.  de 

prcvdicant  pigritiem:    "  They  speak   much  of  their  idle-|?"^"^'^»p-"- 

ness,  as  if  it  were  the  keep   and   castle   of  the   gospel."  ^''-4930 

Again  he  saith:    Contingit  eis,  quod  in  viduis Junioribus ^^g- eodem 

indisciplinatis  cacendum  apostolus  dicit :    Sitnul  et  otiosce 

esse  discunt :  non  solum  autem  otiosce,  sed  et  curiosce,  et 

verbosce,  loquentes  quce  non  oportet :  "  The  same  thing  hap- 

peneth  unto  them,  that  St.  Paul  speaketh  of  young  widows 

living  out  of  order :  They  learn  to  be  idle :  and  not  only 

idle,  but  also  curious,  and  full   of  words,  speaking  such 

things  as  are  not  meet."     Thus  ye  see,  M.  Harding,  that 

this  pretence  and  colour  of  God''s  service  hath  oftentimes 

of  the  ancient  fathers  been  called  idleness. 

Ye  say,  "  Monks  now  serve  the  altar  and  minister 
sacraments  :  and  therefore  are  not  bound  to  bodily  labour." 
This  is  a  fair  colour  to  shadow  their  idleness.  For  who 
ever  bade  monks  to  serve  the  altar,  or  gave  them  authority 
to  minister  sacraments  ?  What  doctor  ?  what  father  ?  what 
ancient  council  ?  In  old  times  it  was  not  lawful  for  a  monk 
to  be  a  jyriesf  St.  Gregory  saith  :  Nemo  potest  ecclesiasti- 16.  Qusest.  i. 
eis  qjfficiis  deservire,  et  in  monastica  regula  ordinate  per- 
sistere :  "  No  man  can  serve  the  ecclesiastical  office,  and 
orderly  keep  the  rule  of  monkery."  And  St.  Hierom 
saith:  Monachus,  non  docentis  fal.  doctoris'],  sed  pla?2gentis  i^-Q^f^sui.- 

7     7  /n    •  rt-  •  11  Monachus. 

habet  officium  :  "  A  monk's  office  is  not  to  preach  but  to 
mourn."  Again  he  saith:  Alia  causa  est  monachi,  alia  ^6.QaB^st.J. 
clerici :  clerici  oves  pascunt :  ego  pascor :'  "  The  state  of  a 
monk  is  one  thing,  and  the  state  of  a  priest  is  another. 
Priests  feed  the  flock :  I"  (being  a  monk)  "  must  be  fed." 
Whereupon  the  Gloss  saith :  Ego  pascor  sacramentis  ipso-  oiossa. 
ru7n  :  "  I  am  fed  with  the  sacraments  of  the  priests." 
Whereby  it  is  evident,  that  the  monk  himself  had  no  au- 
thority to  minister  sacraments,  no  not  so  much  as  privately 

<^  [There  is  some  mistake  in  the  marginal  reference.] 


42  The  Defence  of  the  Apology  of  the         part  v. 

to  himself.  But  touching  bodily  labour,  St.  Hierom  saith, 
Hieron.  ad  «  This  was  holden  as  a  law  among  the  monks  in  Egypt, 
[iv.pt.a.';74.]  that  whoso  would  not  labour  should  not  eat^'^." 

et  in  Vita  Hi-  .,--,.  .  .  ,  •       •         n  i     •       i  • 

larionis.  [ib.  And  St.  Augustinc  saith,  as  it  is  alleged  m  his  name : 
August,  ad  Nihil  Dei  servis  pejus  est  otiositate.  Operentur  ergo  in 
^remo.wTxn.  nomine  Domi?ii :  "  Unto  the  servants  of  God  there  is 
JosO  *^^     nothing  worse  than  idleness.     Let  them  work  therefore  in 

the  name  of  our  Lord  ^^." 
August,  de         Of  such  idle  mo?iks  St.  Augustine  saith  :    Isti  manus 
nach.cap.j3.  o^/osas,  et  repositoria  plena  habere  volunt:  "  These  monks 

will  have  idle  hands  and  full  cellars."  A  learned  father 
Hist.Tripart.  was  wout  to  Say  by  the  report  of  Socrates  :  "  A  monk  that 
lib.  8.  cap.  I.  i^^jQ^^gj.}^  j^Q^  ^yitl^  jjjg  hands  may  be  resembled  unto  a 

Bernard,  in  thicf  ^4."  St.  Bernard  saith :  Restat  ut  sint  in  lahoribus 
dcemonum,  qui  in  laborihus  hominum  non  fuerunt :  "  They 
must  needs  be  in  the  travails  of  devils  that  were  not  in  the 
travails  of  men." 

August,  de        Of  these  St.  Auffustine  saith  :  Diabolus  tarn  multos  hypo- 

OpereMon.  .  777.7  ,.  •  o       i 

cap.  28.  [vi.  critas  sub  habitu  monachorum  usquequaque  aispersit :  "  Such 
a  number  of  hypocrites  hath  the  devil  scattered  abroad 
everywhere  under  the  colour  of  monks." 

The  first  suppressors  of  monasteries  within  this  realm,  in 
our  memory,  were  two  of  your  dearest  friends,  cardinal 
Wolsey,  and  Dr.  Fisher,  the  bishop  of  Rochester :  either 
of  them  well  warranted  thereto  by  the  authority  of  the 
pope.  Long  before  that  time,  the  godly  learned  bishop 
Letoius  overthrew  and  burnt  the  Messalians'  monasteries, 

32   [S.   Hieron.  ad  Rusticum :  "  non  operatur  non  manducet."] 
"  Texantur  et  lina  capiendis  pisci-         ^  [This  work  is,  as  Jewel  inti- 

"  bus ;  scribantur  libri,  ut  et  ma-  mates,  spurious.] 
"  nus  operetur  cibum  et  animus        ^4  [The  HistoriaTripart.,  refer- 

"  lectione  saturetur.      In  deside-  red   to   by   Jewel,    translates   the 

"  riis  est  omnis  otiosus.      J^gy-  passage  thus  :   "  Alter  quidam  di- 

"  ptiorum    monasteria   hunc  mo-  "  cebat,  Monachus  nisi    operatus 

•'  rem  tenent,  ut  nullum  absque  "  fuerit,  violento  judicatur  aequa- 

"  operis    labore    suscipiant,    non  "  hs."     The  original  in  Socrates 

"  tam  proper  victus  necessitatem,  (Reading,    tom.  ii.  p.  238.)  bears 

"quara  propter  animffi  salutem."  out   bishop  Jewel:    aXXos   fie  ns 

Id.  in  vita  Ililarionis  :  "  Simulque  TKeyev,  uti  6  /xovaxos  ft  fifj  ipya- 

"  fiscellos    junco    texens   spmula-  Cf^iro,  iTria-qsTwirKfoveKTr]  Kpiverai. 

"  batur    il^^yptiorum     monacho-  This   saying   is   attributed,  supra 

"  rum    disciplinam,    et     apostoli  vol.  vi.  p.  38,  to  Apollonius.] 
"  sententiam  dicentis,  Qui  auteni 


498.] 


Church  of  England.  43 

and  said  they  were  dens  of  thieves :  and,  as  Theodoretus  xheod.  iib. 
reporteth,  chased  the  wolves  away  from  the  fold.  \\\\^^bi}{ 

Of  late  years  sundry  of  the  cardinals  of  Homey  amongst  x^^tW. 
whom  also  was  cardinal  Pole,  being  specially  appointed  Toi;s\u»fous 
in  commission  by  pope  Paulus  III.  to  view  the  disorders  ^^^j  ^|^- 
and  deformities  of  the  church,  returned  their  answer  in^«<^«- 
this  sort :  Alius  ahusus  corriqendus  est  in  ordinibus  reli-  concii.  [ed. 

,  .      ,    ^  .  .      Crabb.]  torn. 

giosorum:  quod  adeo  multi  dejormati  sunt^ut  magno  smt i- con.  n^. 
scandalo  scecularibus,  exemploque  plurimum  noceant.  Con-  cardinal  p. 
ventuales  or  dines  abolendos  esse  putamus  omnes :  *' Another 
abuse  there  is  to  be  reformed  in  the  orders  of  monies  and 
friars.  For  many  of  them  are  so  vile,  that  they  are  a  shame 
unto  the  seculars,  and  with  their  example  do  much  ill. 
As  for  conventual  orders^  we  think  it  good  they  be  all 
abolished. ^^ 

This,    M.  Harding,  was   the  judgment   of  your   own 
friends.      And  therefore    ye   have   the  less   cause  to  be 
offended  with  the  suppressing  of  abbies.     For  your  own 
dear  catholic  fathers  cardinal  Wolsey,  cardinal  Pole,  Dr. 
Fisher^   and  others,  partly  have  suppressed  them  them- 
selves, and  partly  have  consented  unto  the  same.     In  the 
book  called  Opus  Tripartitum,  joined  unto  the  council  of 
Lateran,  it  is  written  thus :    Totus  fere  mundus  obloquitur,  condi.  [ed. 
et  scandalizatur  de  tania  multitudine  religiosorum  paupe-w.^.jooo. 
rum,  qui  introierunt  in  mundum:    "  Wellnear  the  wholepart.  ub.  3. 
world  crieth  against,  and  is  offended  for  so  great  a  mid- 
titude  of  begging  monks  and  friars  that  are  entered  into  the 
world." 

Therefore  was  this  decree  published  in  the  council  of 
Lateran:  Ne  nimia  religiosorum  diversitas  gravem  in  ec- conc.  l&u 
clesiam  Dei  ojfensionem  ifiducat,  nrmiter  prohioemus,  ne  m.  cap.  13. 

*^  .  .  t-  [Crabb.tom. 

quis  de  ccatero  novam  religionem  mvemat:  "  Lest  over-great". p- 952.] 
diversity  of  religious  folk  bring  great  offence  into  the 
church  of  God,  we  do  earnestly  forbid,  that  from  hence- 
forth no  man  devise  any  new  religion."  Thus  it  appeareth, 
your  po'pe  himself  and  his  cardinals  were  so  wearied  and 
accloyed  with  multitudes  of  monks,  that  they  would  have 
them  increase  no  further.  Damasus,  speaking  of  the  order  uigj^g 
of  them  that  were  called  chorepiscopi,  saith  thus :    Unde  chorepisco. 


44  The  Defence  of  the  Apology  of  the  part  v. 

iste  tertius  ordo  processerit^  ipioramus :  et  quod  ratione 
caret,  eztirpare  necesse  est:  "  From  whence  this  third  order 
is  come,  vve  cannot  tell :  and  the  thing  that  wanteth  rea- 
son must  needs  be  taken  up  by  the  roots." 

The  Apology,  Chap.  3.  Divis.  6. 
concii.  Rom.      The  old  cowicU  of  Rome  decreed,  that  no   man  [voi.  iv.  p. 

cap.  3.  [xix.  '^  60.] 

907.  d.]  should  come  to  the  service  said  by  a  priest  well 
known  to  keep  a  concubine.  These  men  let  concu- 
bines to  farm  to  their  priests,  and  yet  constrain  men 
by  force  against  their  will  to  hear  their  cursed  paltry 
service*^. 

M.  HARDING. 

a  Untruth.  ^  We  find  no  such  canon^^  in  the  old  Roman  councils.     Your 

uTbeVound.''  allegations  noted  in  the  margin  be  false  for  the  most  part,  as 
your  doctrine  is.    Yet  find  we  that  Nicolaus  and  Alexander  popes 
have  willed  no  man  to  hear  the  mass  of  that  priest,  whom  he  Dist.  25.  cap. 
b  Such  wise  knowcth  Undoubtedly  to  keep  a  concubine.     ^But  wise  men  Jn""^^"^" 
proctors  of    ^he  law  think  only  that  to  be  an  undoubted  knowledge,  when 
tiithiness.      either  the  judge  hath  by  open  sentence  pubhshed  such  a  man  to 

keep  a  concubine,  or  the  fact  itself  is  notorious 

c  Untruth,  c  Whereas  you  say  we  let  concubines  out  to  farm  to  our 
and^munlfest  pricsts,  it  is  meet  for  you  to  say  it,  because  it  is  false  and  slan- 
^^''e  Y*""'''- derous.  dp»Jeither  was  ever  any  man  or  at  this  day  is  driven  to 
of  Argentine  hear  his  mass  who  keepeth  a  concubine.  For  if  he  will  take 
Kn«")y'Vhe  "P^"^  ^'"^  ^^  prove  any  priest  to  keep  a  concubine,  himself  not 
yenr  of  every  being  SO  infamous,  as  he  may  not  stand  in  judgment,  it  is  certain 
kel^peth  a  he  shall  be  heard.  If  he  cannot  prove  it,  then  is  not  he  out  of 
mXi'f'she'  ^^^^^  hy  Order  of  law,  that  this  priest  keepeth  a  concubine,  and 
bear  a  child,  therefore  he  is  bound,  as  other  Christian  people  be,  to  hear  his 
d^-irtnith."'' "^^^^-  ^  Which  is  no  sacrilege,  as  your  sacrilegious  heart  think- 
Head  the  an-  eth,  and  blasphcmous  tongue  uttereth,  but  the  blessed  and  holy 
^Untruth,     sacrifice  which  Christ  made  at  his  last  supper. 

For  pope 

Hildebrand 

«aith.  Bene-  ^"K  BISHOP  OF  SALISBURY. 

vertiturin  It  it  had  plcascd  you  better  to  have  perused  vour  books, 
"ruiB^r*''  ^^  '"^^'it  soon  have  found  these  selfsame  words  in  the  coun- 
conrii.  Rotn.^^^^/^^^^'*^' ^o^^^^'"  ^^^^'^  uudor  popc  Nicolas  the  second 
Hubjsfi^c^oiao  [first,  ed.  1609].  Which,  although  it  be  not  so  old  as  may  be 
inno'sfk,'.'"^"  compared  with  the  ancient  fathers'  councils,  yet  it  is  elder 

[Mansi  xix. 

3''>  iTn  the  original  .\p()l.  Lat.  the  reference  was  to  the  8th  canon.] 


907.  d.]              34  r^pQ]    i^at.  •'  illorum  sacriWia.' 
a.'i  [In  ■'         • 


Church  of  England.  45 

than  some  parts  and  branches  of  your  new  religion.     To 
like  purpose  writeth  pope  Zachary :  Quis  sapiens  judicabUf  zacharias 
eos  esse  sacerdotes,  qui  nee  a  fornicationibus  abstinent  9  ad  BoniZ' 
"  What  wise  man  will  reckon  them  to  be  priests,  that  ab-  ii.  4*4.]* 
stain  not  so  much  as  from  fornication  ?"    If  no  wise  man 
can  judge  them  to  be  priests,  what  man  then  is  he,  that 
will  authorize  them  to  minister  sacraments  ? 

Now  of  the  other  side,  M.  Harding,  consider  you  the 
common  and  ordinary  practice  of  your  church  of  Rome. 
First,  touching  the  pope  himself,  your  Gloss  saith :  Facta  oist.  40. 

pap(E  excusantur, ut  adulterium  Jacob :  "  The  pope^s  eiossa. 

doings  (or  advouteries)  are   excused  as  the  advoutery  of 
Jacob."     And  again :    Communiter  dicitur,  quod  pro  sim-  Dist.  81. 
plici  fornicatione  quis  deponi  non  debet :   cum  pauci  sine  m  gioss.  ' 
illo  vitio  inveniantur :   "  It  is  commonly  said,  that  a  man 
may  not  be  deposed  or  deprived  for  simple  fornication ; 
forasmuch  as  few  (priests)  be  found  without  that  fault." 

Again,  whereas  the  words  of  the  decree  are  these:  iVw^-Dist.aa.Nui- 
lus  audiat  missam  presbyteri,  quem  scit  concubinam  indubi- 
tanter  habere :  "  Let  no  man  hear  the  mass  of  that  priest, 
whom  he  undoubtedly  knoweth  to  keep  a  concubine ;"  the 
Gloss  upon  the  same  saith  thus:  Hie  canon  quandoque  fuit \ih.m g\o%- 
latcB  sententi(B :  sed  hodie  non  est :  "  This  decree  in  old 
times  stood  as  a  ruled  case:  but  now  is  it  not  so."  Ideo 
licet  notoria  sit  fornicatio,  tamen  non  est  propter  earn  absti- 
nendum  ab  officiis  presbyterorum :  "  And  therefore  although 
the  fornication  be  notoriously  known,  yet  may  we  not 
therefore  refrain  from  the  service  of  the  priest." 

Hereunto  very  well  asrreeth  the  gloss  upon  Otho's  Legan-  De  concuW- 

^     .7  •        .  7        •  •    ^  •  7-  o  "'8  Clericor. 

tines  :  Quid  ergo.,  si  sacerdos  mveniatur  coire  cum  mutiere  f  removendis. 
Respondeo :  adhuc  dicitur  occultum  :  nee  propter  hoc  debet  m&ndiVim. 
eum  vitare  in  publico,  nisi  aliter  convincatur :  "  What  if  a 
man  find  the  priest  in  the  manner  with  a  woman?  I 
answer :  All  that  notwithstanding,  the  fault  is  privy.  Nei- 
ther may  a  man  therefore  avoid  that  priest's  service,  unless 
he  be  otherwise  convicted." 

And  again  in  the  same  gloss  upon  these  words,  Q^* ^uXmutu 
publice  detinet  concubinas,  it  is  noted  thus  :  Tu  die  Publice,^'^^-^v-M-^-^ 
quando  multitudini  se  patere  non  expavet.     Secus  ergo,  si 


46  The  Defence  of  the  Apology  of  the         part  v. 

secrete  intra  domum  propriam,  vel  alienam  detineat  hanc 
concuhinam.  Nam  tutic  poenam  hujus  constitutionis  non  r- 
incurret,  Domus  enim  rem  secretam,  non  autem  puhlicam 
denotat :  "  By  this  word  openly^  understand  thou.  If  he  be 
not  afraid  lest  the  world  espy  him.  Therefore  it  is  other- 
wise if  he  keep  the  same  concubine  secretly,  whether  it  be 
in  his  own  house  or  in  some  other  man's.  For  then  he  is 
not  within  the  danger  of  this  law.  For  a  house  betokeneth 
a  thing  to  be  secret ,  and  not  open^ 

By  this  favourable  and  gentle  construction,  unless  the 
priest  keep  his  woman  openly  in  the  market-place,  he  is 
without  all  danger  of  laws  and  canons,  and  we  may  not 
refrain  to  hear  his  service. 

"  It  is  no  sacrilege,"  (you  say)  "  but  the  blessed  and  holy 

sacrifice."    Hereto  I  may  answer  you  with  the  words  of 

Aug.de civit. St.  Augustine:    Quce  sunt  sacrileqia,  si  ilia  erant  sacra? 

lib.  3.  cap.  4.  "  .... 

[vii.34.]  ^iit  quce  inquinatio,  si  ilia  lavatio?  "What  is  sacrilege, 
if  this  be  a  sacrifice  ?  or  what  is  staining,  if  this  be  wash- 
ing?"  Verily  your  own  pope  Hildebrand  hereof  writeth 

Dist.  81.  Si  thus :  Imperamus  vohis,  ne  eorum  officia,  orationes,  et  cuUus 
audiatis.  Quia  henedictio  eorum  vertitur  in  maledictionem, 
et  or  alio  inpeccatum :  testante  Domino  per  prophetam,  Male- 
dicam  benedictionihus  vestris.  Qui  vero  huic  saluberrimo 
prcBcepto  obedire  noluerint,  idololatrice  pcenam  incurrent: 
"  We  command  you,  that  you  hear  neither  their  offices, 
nor  their  prayers,  nor  their  service.  For  their  blessing  is 
turned  into  cursing,  and  their  prayer  into  sin.  As  the 
Lord  himself  witnesseth  by  the  prophet :  *  I  will  curse 
your  blessings,  saith  the  Lord.'  And  whosoever  will  not 
obey  this  wholesome  commandment,  he  shall  fall  into  the 
pain  of  idolatry.'''  Judge  ye  now,  M.  Harding,  whether 
this  be  sacrilege,  as  we  say,  or  as  you  say,  a  "  blessed  and 
a  holy  sacrifice."  If  it  be  a  sacrifice,  if  it  be  blessed,  if  it 
be  holy,  why  should  he  be  accursed  as  an  idolater,  that  will 
come  unto  it  ? 

The  Apology,  Chap.  3.  Dims.  7. 
clSon.°k>.        The   old  ca7iom   of  the   apostles   command   that  f  J^^^/',- p- 


et7.] 


bishop  to   be  removed   from  his  office,  which  will 


Church  of  England.  47 

supply  the  place  both  of  a  civil  magistrate,  and  also 
of  an  ecclesiastical  'person.  These  men,  for  all  that, 
both  do  and  will  needs  serve  both  places.  Nay 
rather,  the  one  office  which  they  ought  chiefly  to 
execute,  they  once  touch  not :  and  yet  nobody  com- 
mandeth  them  to  be  displaced. 

M.  HARDING. 

^^. ...  If  we  ought  to  stick  at  any  one  certain  worldly  business, 
^which  may  seem  unseemly  for  a  bishop  or  a  priest,  as  too  base  a  Untruth, 
for  his  dignity,  and  too  much  hinderance  to  his  vocation,  un-  measure^For 
doubtedlv  marriage  is  of  that  sort.     Whom  may  we  better  credit  '^^  "^^  "°* 

■X  •  lr>T-«l^UTT        1  •  '  1  •/•>»/•!    unseemly  for 

for  this  case  than  St.  Paul  ?  d  "  He  that  is  without  a  wife     (saith  Christ's  apo- 
he)  "  is  careful  for  the  things  that  be  of  our  Lord,  how  he  may  mLTrild.*^* 
please  God ;  but  he  that  is  coupled  with  a  wife  is  careful  about  b  st.  Paul 

the  things  which  are  of  the  world,  and  is  divided." thus'^not'oniy 

But  with  our  fleshly  ministers,  this  business  is  not  fleshly  and  of  priests, 
worldly  at  all,  but  altogether  spiritual,  because  their  spirit  is  every  private 
wholly  occupied  therein.  Christian 

THE    BISHOP    OF    SALISBURY. 

Christ  thought  so  little  hinderance  to  be  in  marriage 
towards  the  preaching  of  the  gospel,  that  of  his  twelve 
apostles  he  chose  eleven  that  were  married.     So  St.  Am- 
brose saith,  as  it  is  alleged  before :  Apostoli  omnes,  exceptis  Amb.  a  cor. 
Johanne  et  Paulo,  uxores  hahuerunt:  "All  the  apostles p-'iqs*.] 
had  wives,  saving  only  St.  John  and  St.  Paul^^." 

But  ye  say,  with  our  fleshly  ministers,  this  business 
is  not  fleshly,  but  altogether  spiritual ;  because  their  spirit 
is  wholly  occupied  therein.  It  pitieth  me,  M.  Harding, 
to  see  you  so  vainly  to  bestow  your  spiritual  cogitations. 
Matrimony  is  God's  ordinance.  God  never  ordained  man 
to  live  in  villainy  and  filthiness.  St.  Paul  saith :  "  Matri-  Heb.  xiii.  4. 
mony  is  honourable  in  all  men,"  (as  well  in  priests  as  in 
others,)  "  and  the  bed  undefiled :  but  advouterers  and  for- 
nicators the  Lord  himself  will  judge."  And  again,  writing 
unto  the  married  people  of  Rome,  he  saith  :  Vos  non  esiis  Rom.  vui.  9. 
in  came,  sed  in  Spiritu  :  "  You  are  not  in  ihe  flesh,  but  in 
the  Spirit"     They  were  married,  and  lived  in  the  laws  of 

35  [Harding  attempts  to  explain         36  [These  commentaries  are  not 
the  Canons  of  the  Apostles.]  genuine.     See  vol.  iv.  p.  554-] 


48  Tfie  Defence  of  the  Apology  of  the          part  v. 

marriage  :  yet  St.  Paul  saith,  "  They  were  not  in  ihe  flesh, 

but  in  the  Spirit."  ' 

Aug.de  Bono      St.  Augustiue  saith  I  Sancta  sunt  etiam  corpora  conjuga- 

f:.\^.\.''\.iii:\to7'um,fidem  sihi^  et  Domino  servantium:  "The  bodies  of 

married  people,  keeping  faith  both  to  themselves  and  to 

origen.in     tlic  Lord,  are  clean  and  holy."     Oripren  saith:  Non  solum 

epist.  ad  '  /n  7         • 

Rom.  c.  13.   -cirgines,  aut  continentes,  ojferunt  corpora  sua  nostiam  sanc- 
tam :  "  Not  only  virgins  or  others  that  live  in  single  life," 
(but  also  married  folks)  "  offer  up  their  bodies  a  holy  sacri- 
chrys.ad     fice^?."     Chrysostom  saith:  Sanctificationem  Paulus  vocat 
ii-  pudicitiam    et    temperantiam    conjugalem :    "  The    honest 

chastity  and  temperance  that  is  between  man  and  wife, 
St.  Paul  calleth  holiness  3^."  And  again :  Carent  culpa 
nuptice,  nee  a  virtute  quicquam  prohihent :  "  Marriage  is 
void  of  fault ;  and  is  no  hinderance  unto  virtue." 

Hereof  we  have  spoken  before  more  at  large.  But 
touching  the  chaste  life  of  your  spiritual  clergy^  M.  Hard- 
ing, as  sundry  your  own  friends  have  recorded,  and  as  the 
whole  world  is  well  able  to  judge,  it  is  nothing  else  but  a 
spiritual  flthiness . 

The  Apology,  Chap.  3.  Divis.  8. 
[Can.  4.  The  old  council  of  Ganqra  commandeth,  that  none  [Voi.  iv.  p. 

Mans.  ii.  J  Cf  6i.] 

p.iioi.]  should  make  such  difference  between  an  unmarried 
priest  and  a  married  priest,  as  to  think  the  one  more 
holy  than  the  other  for  single  life's  sake*^^.  These 
men  put  such  a  difference  between  them,  that  they 
straightway  think  all  their  holy  service  to  be  defiled, 
if  it  be  done  by  a  good  and  honest  man  that  hath 
a  wife. 

M.  HARDINO. 

It  was  not  for  your  purpose,  sirs,  to  use  true  dealing,  and  to 
allege  the  words  as  they  are  in  that  old  council.     For  they  speak 

37  [This  is  rather  a  paraphrase,  to  the  Hebrews.] 

than  an  accurate  citation  of  Ori-  39  [Concil.  Gangr.  can.  4.  Ei  ns 

gen's  words.]  diaKplvoiro  napa  TTpea-^vrtpov  ytya- 

^  [There   is    some   mistake   in  pt)k6tos,  if  fxf]  x.prjvai  \eiTovpyr)- 

this  reference,  since  there  are  only  aavros  avrov  npoa-cfyopas  pLfToKap,- 

thirty-four  homilies  on  the  Epistle  ^avtiv,  avaBtpia  ?(rra).J 


church  of  England,  49 

of  an  a  external  sacrifice  ^vvliich  the  church  calleth  the  mass,  a  Untruth, 
The  same  it  behoved  you  to  dissemble,  lest  ye  bewrayed  your  p°^, ","**  p,, 
cause.  The  words  be  these  :  "  If  any  man  make  a  difference  of  a^^iH  wohIm. 
priest  who  hath  been  married,  as  though  when  he  sacrificeth  a  onTe'imm"*? 
man  might  not  communicate  with  his  oblation,  be  he  accursed." '"^".jj*"^ 
Those  fathers  speak  evidently  of  a  priest  who  hath  some  time  b  The  coun. 
been  married,  that  is  to  sav,  before  his  priesthood.     ^For  after  ^'*  *'*' ^""k^» 

^,  1     .,  1       ■     1      •   1  1  •  ,.    ^1     .  ,         never  once 

priesthood  it  was  never  heard  sitlience  the  time  of  Christ,  that  named  the 
any  priest  might  marry  by  the  law  either  of  the  Greek  or  of  the  ^JJ""" 
Latin  church.     We  therefore  condemn  the  marriages  of  priests,  vain,  that 'i"" 
which  be  made  after  the  taking  of  holy  orders,  and  say,  that  he  Sardfig  can 
is  no  good  and  honest  man,  but  an  incestuous  advouterer,  that  feport  it 
marrieth  afterward "^^ 


without 
blushing. 


THE    BISHOP    OF    SALISBURY. 

To  answer  all  your  trifles,  M.  Harding,  it  were  too  long. 
We  refuse  not  the  names   of  oblation  or  sacrifice.     We 
know  that  the  holy  ministration  is  commonly  so  called  by 
the  ancient  fathers :  for  that,  as  Chrysostom  saith,  it  is  the  chrys.  ad 
memory,  the  rernemhrance^  the  sampler,  the  token  of  thati^.  [xii.  ibs!] 
one  sacrifice,  that  Christ  once  oflered  in  his  body  upon  the  aum  exem- 
cross.     Howbeit,  the  reason  hereof,  that  ye  would  seem  to  Magis  recor' 

.     dationem  sa- 

wrest   out   oi   the   Greek  word  keLTovpyna-avros  avrov,  is  cnjicii  ope- 

very  simple,  and  bewrayeth  in  you,  either  want  of  skill, 

or   great   corruption.     For   being  learned   in  the    Greek 

tongue,  ye  must  needs  know  that  X^iTovpyia  signifieth  not 

a  sacrifice,  but  a  ministry  or  public  service.     Plutarchus 

saith  thus :  Lictores,  quasi  litores  dicebantur,  quod  essent  piutarchus 

/*v  ^^^^■^^^.^  y  v-«  ^  in  Romulo. 

AcLTovpyoL.  ArjlTov  yap  tov  Aaov,  t]  tov  Oif]ixov  €ti  Kai  wv  ot  [tom.i.p.34.] 
€AA?7i;es  6vo{iaCov(Ti.  Hereby  it  appeareth  that  the  common  Alexandre.^ 
hangman  of  the  city  was  called  keiTovpyos,  and  his  office  '  ' ''  '^*  ^'' 
keiTovpyCa :  which,  I  trow,  M.  Harding,  ye  would  not  have 
to  be  called  a  sacrificer,  and  a  sacrifice.  Pachymeres,  in  Pachymeres : 
his  Annotations  upon  Dionysius,  saith  thus^i:  AeiTovpyovs ^^y^i  rohs 

^^  [Harding  adds  that  "  no  men-  as  the  mass  of  the  other.  Last  of 
tion  is  made  of  the  participle  of  all,  the  argument  of  that  council 
the  preterperfect  tense  yeyafxrjKo-  was  against  Eustochius  the  here- 
Tos,  which  speaketh  of  him  that  tic,  who  condemned  marriage  it- 
hath  married  before  his  priest-  self,  as  though  a  married  man 
hood.  Fourthly,"  he  proceeds,  "  it  might  not  be  communicated  with- 
is  pretended  as  though  the  canon  al."] 

said  that  a  priest  married  is  as  '^^  [The  substance  of  this  asser- 
holy  as  a  priest  unmarried.  There  tion  will  be  found  in  the  corn- 
is  no  such  thing  there  :  but  only  mentary  on  cap.  5.  part  i.  sect.  6. 
that  the  mass  of  the  one  is  as  good  of  the  ilierarch.  Ecclesiast.] 

JEVS^EL,  VOL.  VI.  E 


50  TJie  Defence  of  the  Apology  of  the         part  v. 

iiaK6vovs    appellat  diaconos,  aut  eos,  qui  nunc  hypodiaconi  appel- 

ItoSmks''^'' ^^^^^^ '    "  -^^    calleth  them   Aeirovpyovs,  that   are    called 

voys  \eyo-  dcacons  01  subdeacons."     St.  Paul,  speaking  of  kings  and 

Roml'xiii.  6.  ^^^^^  pvinceSy  saith :   Aeirovpyol  0eoi}   et.Tt :    keiTovpyoX,  aut 

ministri  Dei  sunt:   I  reckon  ye  will  not  say  that  either 

deacons  or  subdeacons^  or  ki?igs,  or  princes,  had  authority 

to  minister  the  holy  communion,  or,  as  you  say,  "  to  offer 

Act.  xiii.  3.    up  the  daily  sacrifice."     Whereas  St.  Luke  saith,  Xeiroup- 

yovvTijiv  avTG>v^  ministrantibus  illis  :  Chrysostom  demandeth 

chrys.  in      this  qucstion :  Quid  est  ministrantibus,  k^LTovpyovvTOiv  1  He 

[ix.'aib.]*    '  Buswexeih,  Prcedicantibus'^-.     Whereby  it  appeareth  that 

the  apostles'  sacrificing  was  their  preaching.     It  had  been 

overmuch  vanity  to  note  these  things,  had  not  your  vain 

quarrel  given  the  occasion.     Certainly  there  is  no  mention 

in  the  said  council  of  Gangra,  either  of  your  mass,  or  of 

your  external  sacrifice. 

"After  priesthood"  (ye  say)  "  it  was  never  heard  sithence 
the  time  of  Christ,  that  any  priest  might  marry  by  the  law 
either  of  the  Greek  or  of  the  Latin  church.*"  This  warrant 
were  undoubtedly  good,  if  every  your  word  were  a  gospel. 
But  what  if  your  own  Gloss,  that  is  to  say,  the  very 
ground  and  mother  of  your  divinity,  stand  against  you, 
and  say,  Ye  warrant  unwisely,  or,  if  that  mislike  you, 
unadvisedly,  ye  know  not  what  ?  Verily,  upon  the  pope's 
Di8t.3i.  All-  own  decrees  ye  shall  find  it  noted  thus :  Multi  ex  hac  litera 

ter-.inGlossa.  7         •  7  t  •  •  7- 

dixerunt,  quod  orientates  possunt  contrahei'e  m  sacris  ordi- 

nibus  :    "  Of  these  words  many  have  gathered,  that  the 

priests  of  the  east  church  may  marry,  being  within  holy 

Nicephor.     ordcrs."    Niccphorus  saith  that  Eupsychius,  being  a  priest, 

[ii.  28.']        and  the  bishop  of  Ccesarea  in  Cappadocia,  married  a  wife 

Nicephor,     a  Httlc  bcforc  that  he  was  martyred.    The  like  he  seemeth 

lib.  9.  c.  17.  .  ,  .  •' 

[i-  719-]        to  write  of  Apollinaris  the  elder,  that  being  a  priest,  mar- 
ried a  wife  at  Laodicea. 

Here  M.  Harding  will  answer  us  boldly,  as  he  hath 
done  before  '•^,  that  this  Eupsychius  was  neither  bishop  nor 
priest,  "but  only  a  gentleman  of  noble  parentage:"  and 

^  [S.  Chrysost.  W  c'ort,  Xtirovp-  where  the  Question  of  Eupsychius 
yovvrav ;  KripvTT6vTa>v.'\  is  discussed  at  length.     Also  vol. 

43  [Supra  vol  iv.  pp.  584 — 588  j    iv.  p.  108.] 


Church  of  England.  51 

for  proof  thereof  he  will  allege  Sozomenus  and  Nicephorus. 
But  let  him  read  the  second  council  of  Nice :  there  shall  conc.  Nicen. 
he  find  that  the  same  Eupsychius  is  called  Eupsychius  (M\%l^^ 
presbyter,  "Eupsychius  the  priest 4'':"   let  him  read  the 
ancient  learned  father  Athanasius ;  there  shall  he  find  that  Athana.  con. 

-i-i  1   •  •  n     1  •  Ira  Arian. 

the  same  Eupsychius  is  called  episcopus  Gappodocice^  "the  O"""*'.  \s. 
bishop  of  Csesarea  in  Cappadocia."  Thus  shall  M.  Hard- 
ing find  that  Eupsychius  was  both  a  priest,  and  a  bishop 
too.  And  I  speak  of  the  same  Eupsychius  the  martyr, 
and  of  none  other.  Therefore,  good  reader,  it  may  please 
thee  to  tell  M.  Harding,  he  deserveth  small  credit  in  his 
answer,  that  will  adventure  to  answer  before  he  know. 

In  the  council  holden  at  Aticyra,  there  is  a  canon  writ- 
ten thus:  Diaconi,  quicunque  ordinantur,  si  in  ipsa  ord'«-Contii.Ancy- 

.  ran.  can.  lo. 

natione protestati  sunt,  et dixerunt, velle  se  conjugio  copulari^  [»•  S17] 
quia  sic  manere  non  possunt,  hi^  si  postmodum  uxores  duxe- 
rint,  in  ministerio  maneant,  propterea  quod  eis  episcopus 
Ucentiam  dederit :  "  Deacons  that  receive  orders,  if  at  the 
time  of  their  admission  they  make  protestation,  and  say 
they  will  be  married,  for  that  they  cannot  otherwise  continue, 
if  they  afterward  marry,  let  them  remain  in  the  ministry, 
for  that  the  bishop  hath  already  dispensed  with  them-*^ 

Chrysostom,  speaking  of  the  marriage  of  bishops,  saith  chrys.  in 

thus:   Quamvis  nuptice  plurimum  dijfficultatis  in  seTim.'hom.io. 

habeant,  ita  tamen  assumi  possunt,  ut  perfectiori  vitce  eVw- '588- tom.k. 
pedimento  non  sint,  verum  id  plane  perquam  raro  atque 
dijfflcile'^^ :  "  Notwithstanding  marriage  have  in  it  much 
trouble,  yet  so  it  may  be  taken,  that  it  shall  be  no  hinder- 
ance  to  perfect  life.  But  certainly  that  is  a  seldom  thing 
and  very  hard'*^."  He  saith  marriage  may  be  taken  or 
chosen :  and  thus  he  speaketh  namely  of  the  marriage  of 
priests  and  bishops. 

Addition.    ^}^    "  Whereas   M.  Jewel  beareth  thee  in  m.  Harding 
hand,  that  Chrysostom  saith,  Marriage  may  be  taken  or 

44  [aKov(r(t>fi€P . .  .TL  (f>r)a-iv  (Atha-  fence  the  words  "verum  id dif- 

nasius)  ev  rfj  boyfiariKfj  avTov  eVi-  ficile"  were  omitted ;  but  they  were 

a-ToXfj  Tjj  Trpos  'Ev'^v^iov  Trpea^v-  added  in  the  ed.  of  1570,  in  con- 

repov  Kaia-apeias.^  sequence   of    Harding's    observa- 

45  [Supra  vol.  iv.  p.  582.]  tions  in  his  "  Detection."] 

46  [In  the  first  ed.  of  the  De-         47  [See  note  77,  vol.  iv.  p.  596.] 


52  77/6;  Defence  of  the  Apology  of  the         part  V. 

chosen,  and  that  of  priests  and  bishops,  '  for  of  their  mar- 
riage he  spcaketh,'  saith  this  man, — all  this  is  false.     For, 
first,  understand  thou,  this  sentence  is  not  in  Chrysostom 
at  all :  not  in  the  Greek,  I  say,  in  which  tongue  only  he 
M.Harding,  wrotc.     For  I  havc  seen  the  Greek,  and  diligently  con- 
°-3os.  >•     fgj.j,g(j  i^-  niyself.     But  it  is  added  unto  his  text,  either  by 
the  translation,  or  by  falsehood  used  at  the  printing,  as  in 
these   corrupt  times  false  printers   have   corrupted  many 
books   of  the   old   fathers.     Again,   these   words    are  not 
spoken   specially  of  ^;Wes^s'  marriage,  but  generally  and 
indefinitely  of  all  marriage."       The  answer.    I  say,  "  Chry- 
sostom  speaketh  these  words  namely  of  the  marriage  of 
priests  and  bishops.'''    M.  Harding  answereth  me  gently,  a» 
his  manner  is,  "  All  this  is  false."     Gentle  reader,  I  be- 
seech thee,  if  thou  be  able,  consider  the  whole  place  of 
Chrysostom,  and  weigh  well  the  causes  of  his  writing :  so 
shalt   thou  be    able    indifferently   to  judge,  whether   M. 
chrysost.  in  Harding  or  I  have  dealt  untruly.     First  of  all,  Chrysostom 
cap.  3.  horn,  expoundeth  these  words  of  St.  Paul,  "A  bishop  must  be 

10.  [xi.  600.  ^  .  ,     .       . 

et  ed.  Lat.  iv.  the  husbaud  of  one  wife."  This  is  the  ground  of  the  rest 
that  foUoweth.  And  speaking  hereof  unto  the  people,  he 
saith  thus :  Ctir  non  ait  Paulas,  Oportet  episcopum  a7igelum 
esse,  &c.  "  A¥hy  did  not  St.  Paul  say,  A  bishop  must  be 
an  angel,  subject  to  no  infirmity,  or  aflfection,  or  vice  of 
man  ?  Sec.  Why  did  he  not  say,  A  bishop  must  go  out 
of  the  world,  and  be  above  all  the  cares  of  this  life  ?"  &c. 
He  answereth, ''  Lest  the  ministry  of  the  church  should  be 
forsaken,  St.  Paul  required  not  in  a  bishop  that  virtue  (of 
cliastity)  that  is  so  high  and  so  heavenly,  but  another 
virtue  that  is  mean  and  reasonable,  lest  the  church  should 
be  left  without  bishops  '"." 

To  be  short,  in  that  very  same  place,  Chrysostom  above 
four-and-twxnty  times   hath  the   express  names   of  jwicst 

4/  [S.  Chrysost.  'Vivos  ovv  evtKfv  vqv    fiTreu   apfrr^v,    nix    (Keivrjv   rrjy 

Tai/Ta    ovK    flprjicev ;    on    toiovtovs  avco,  rrjv  vyJArjXijv'   to  yhp  vrjcpakiov 

oXtyouf   fvpfdrivai   fvjjv,   f Trier kottwv  flvai  koi  Koaynov  Ka\  (Ta>(f)poua,  ttoX- 

8i  (dfi  TToXXwi/,  Kill  Kuff  fKcia-TTju  Xa>u   fjv.     The  word   (ipfTr]v   here 

TToXtv  Twv   7rpoT}yTjaop.(ua>u.     'ETrti  clearly    api)lie8    not    to    chastity 

ovv  €vt8p€V€a-6aL  €/x(XXf  TO.  T(ov  (K-  aloHc,  but  to  the  whole  Christian 

kXtjo-iwv,  dia  tovto  <Tvp.fX(p.(TpTjp.(-  character  of  a  bishop.] 


I35S-] 


Church  of  England.  53 

and  bishop.  Axi^  yet  must  we  believe  M.  Harding  only 
upon  his  word,  that  Chrysostom  speaketh  these  things 
only  of  the  marriage  of  all  men  in  general,  and  not  one 
word  specially  of  the  marriage  of  priests.  Now  forasmuch 
as  M.  Harding  telleth  us  all  this  is  false,  judge  thou,  good 
reader,  between  us  both,  in  whether  of  us  is  the  falsehood. 
And  as  thou  findest  him  herein,  so  think  of  the  rest  of  all 
his  dealings. 

"  These  words  are  not  in  the  Greek  :  I  have  conferred  m.  Harding, 
it :  it  is  falsehood  used  at  the  printing :  false  printers  have 
corrupted  many  books."  The  atisiver.  What  printers,  M. 
Harding?  What  were  their  names?  Where  dwelt  they? 
What  did  they?  Will  you  pronounce  your  sentence  ot 
condemnation  against  them  all,  not  knowing,  neither  against 
whom,  nor  against  how  many,  nor  wherefore  ?  You  say, 
ye  find  not  these  words  in  the  Greek :  but  what  if  your 
Greek  books  be  corrupted  ?  as  indeed  they  are  in  sundry 
places.  Certainly  all  the  Latin  translations  that  I  have 
seen,  either  printed  or  written,  or  old  or  new,  have  this 
whole  place  even  word  by  word,  as  I  have  alleged  if^^. 
But  because  you  think  the  Greek  is  best  able  to  direct 
you,  I  will  find  you  also  the  like  sentence  in  Chrysostom 
in  the  Greek.  These  be  his  words :  Matrimonium  non  chrys.  in  ce- 
solum  nihil  ohstat  ad  philosophandum  Deo^  si  voluerimus  iw.  186 y 
esse  sobrii,  sed  etiam  magnam  adfert  consolationem :  "  Mar- 
riage not  only  hindereth  us  nothing  from  the  service  of 
God,  if  we  will  be  sober,  but  also  bringeth  us  great  com- 
fort." These  words  both  bear  the  same  sense  ^9^  and  also 
are  found  in  the  Greek.  You  may  confer  them  at  your 
pleasure. 

You  say,  although  it  be  thus  written,  ''  Marriage  may 

48  [The  Latin  editions  of  1530  ^^  [This  is  hardly  correct;  in- 

(Basil.)  and  of  1588  (Paris.)  have  asmuch  as  the  passage  from  St. 

the  passage  as  bp.  Jewel  quotes  Chrysostom's  Commentary  on  Ge- 

it.     In  the  Greek  there  is  nothing  nesis    does   not   appear   to    refer 

to  correspond  with  the  quotation  specially  to  the  marriage   of  the 

except  the  short  sentence  quoted  clergy.  The  translation  also  of  the 

below, p. 52  :  aa-nep  yap  6  itXovtos  words  "ad  philosophandum  Deo," 

8v(T)(€pci}S  elardyet  els  rfju  ^aaCke'iav  irpos  Trjv  Kara  Qeov  (f)i\o<ro(f>iav,  by 

Tcov  ovpavS)v, TToWaxov  8e  ol  n\ov-  "the  service  of  God," is  loose  and 

Tovvres  (Icr^Xdov,  ouro)  Kal  6  ya/noy.]  inaccurate.] 


54  The  Defence  of  the  Apology  of  the  part  v. 

so  be  taken,  that  it  shall  be  no  let  unto  perfect  life,"  yet  it 
followeth  in  the  same  sentence,  "but  certainly  that  is  a 
thing  very  seldom,  and  of  great  difficulty."  All  this, 
M.  Harding,  you  yourself  have  already  answered.  For 
you  say,  "  It  is  not  in  the  Greek,  and  therefore  no  part  of 
Chrysostom,  but  shifted  in  by  the  falsehood  of  the  printers." 
This  is  your  answer :  it  may  well  be  taken  against  your- 
self. I  grant,  there  be  many  impediments  in  wife,  chil- 
dren, servants,  family,  and  worldly  cares.  But  mark  your 
uneven  and  partial  dealing.  The  same  Chrysostom,  even 
[chry8os.t.  in  in  the  samc  sentence,  saith  thus :   "  Abundance  of  riches 

Tim.  tom.xi. 

600-3  doth  hardly  bring  a  man  into  the  kingdom  of  heaven :  yet 

oftentimes  many  rich  men  have  entered  into  it:  so  also 
doth  marriage."  As  marriage  hindereth,  so  doth  riches ; 
and  no  more  the  one  than  the  other.     Christ  calleth  riches 

iAikey\\\.\4.  thorns  and  hramhles.     I  do  not  remember,  that  ever  of 

32.  '   marriage  he  said  the  like.     Yet  the  pope  restraineth  his 

priests  only  from  marriage^  and  alloweth  them  benefices, 
prebends,  abbeys,  bishoprics  upon  bishoprics,  with  money, 
and  treasure,  as  much  as  they  list,  and  thinketh  it  no  hin- 
derance  to  perfect  life.  "^^ 

Erasm.  con-      Erasmus  saith :  "  The  priests  of  the  Greek  church  this 

tra  Bc'dam,  *■ 

p.  197.  [Opp.day,  notwithstanding  their  orders ^0,  many  wives."     The 
Cornel.  A.    like   writctli    Cornelius   Agrippa   against   the  Lovanians. 

gripp.  contra  ^ 

Loranien.     YouY  owii  Gloss  upoii  the  Dccrees,  as  I  have  allesred  be- 

Arlic.  18,  1         1  • 

ui8t.84.  Cum  fore,  noteth  thus :    Dicunt  quod  olim  sacerdotes  poterant 

In  Giossa.    co7itrahere,  ante  Slricium :  "  They  say  that  in  old  times, 

before  pope  Siricius,  it  was  lawful  for  priests  to  contract 

cajetan. in    matrimony."     Likewise   cardinal  Caietan  saith:   Nee  ra- 

Qiiofllibetis.  "^  .  .  *' 

[foi.6i.  col.  tio?ic,  7iec  authoritate  prooari  potest,  quod,  absolute  loquendoy 
sacerdos  peccet  contrahendo  matrimonium :  "  It  cannot  be 
proved,  neither  by  reason  nor  by  authority,  speaking  ab- 
solutely, that  a  priest  ofFendeth  God  in  marrying  a  wife." 

How  could  he  have  said  thus,  if  he  had  thought  the 
vow  of  chastity  had  been  annexed  of  necessity  to  the  order 
of  priesthood  ? 

^0  [Erasmus—"  etiam  post  sus-  assertion  respecting  the  Greek 
"  ceptum  ordinem."  Harding,  church,  on  the  authority  of  the 
in  his  "  Detection,"  disputes  this    doctors  of  the  Sorbonne.J 


Church  of  England.  55 

Addition.  ftC?"  "  Cardinal  Cajetan  hath  his  errors.  We  m.  Harding, 
are  not  bound  to  maintain  whatsoever  he  saith,  &c.  Like  " '  ^°'  ^' 
as  the  order  or  habit  of  monks  hath  chastity  annexed  unto 
it,  and  therefore  he  that  receiveth  it  is  said  therewith  to 
make  a  vow  consequently ;  even  so  holy  order  in  the  west 
church  hath  chastity  annexed  inseparably,"  &c.  The  an- 
swer. Here  is  hard  shift,  M.  Harding.  Must  these  mat- 
ters be  proved  by  friars'  weeds  and  monks'  cowls  ?  "  In 
the  west  church"  (you  say)  "  chastity  is  inseparably  an- 
nexed unto  priesthood."  I  trow,  you  mean  not  true 
chastity  indeed,  but  only  the  promise  and  vow  of  chastity. 
For  otherwise  both  east  and  west  may  see  by  your  concu- 
bines, and  other  practices,  that  your  priesthood  and  chastity 
may  well  go  asunder.  But  if  the  vow  of  chastity  be  neces- 
sarily annexed  unto  priesthood,  as  you  have  told  us,  why 
speak  you  then  more  of  the  west  church  than  of  the  east  f 
Is  their  priesthood  and  yours  of  sundry  natures?  Why 
should  you  thus  pester  the  world  with  so  much  vanity? 
Once  again  I  say,  If  the  vow  of  chastity  be  necessarily 
annexed  to  the  order  of  priesthood,  how  can  cardinal 
Cajetan  say,  "  It  cannot  be  proved,  neither  by  reason,  nor 
by  authority,  speaking  absolutely,  that  a  priest  offendeth 
God  in  marrying  a  wife?"  "^^ 

So  likewise  saith  Anselmus  in  a  dialogue  between  the 
master  and  the  scholar,  touching  these  matters :  Desidera-  Anseim.Diai. 
mus  certijicari  tua  solutione  super  vulgari  in  toto  orhe  quce-  prima. 
stione,  quce  ah  omnibus  pene  quotidie  ventilatur^  et  adhuc 
lis  indiscussa  celatur,  scilicet ,  An  liceat  preshyteris,  post 
acceptum  ordinem,  uxores  ducere :  "  We  are  desirous  by 
your  answer  to  be  certified  about  this  common  question, 
that  is  now  tossed  through  the  worlds  and  as  yet  lieth  un- 
discussed, I  mean,  Whether  a  priest^  being  within  orders, 
may  marry  a  wife.^''  Hereby  it  appeareth,  that  in  the 
time  of  Anselmus,  which  was  about  a  thousand  years  after 
Christ,  This  matter  lay  in  question,  and  was  not  yet  dis- 
cussed. 

Addition.     ^^^^    "  Anselm    wrote    three   dialogues,  in  m,  Harding, 
which  he  maketh  the  master  and  the  scholar  to  talk  toge- 
ther.    Mo  dialogues  he  never  wrote,  that  may  appear  by 


56 


The  Defence  of  the  Apology  of  the          part  v. 


the  works  that  are  printed  in  his  name :  and  in  these  there 
is  no  such  dialogue  touching  these  matters.  There  is  no 
such  thing  at  all  among  all  his  dialogues.  Whether  friar 
Bale,  or  lUyricus,  or  some  other  such  gatherer  of  riff-raff 
have  deceived  you,  or  yourself  have  used  your  own  inven- 
tion (I  will  not  call  it  plain  lying),  I  know  not."  The 
ansiver.  And  will  you  not  call  it  plain  lying,  M.  Harding  ? 
There  is  the  more  courtesy  in  your  dealing.  Such  talk 
becometh  you  so  well,  as  nothing  better.  It  is  your  man- 
ner to  presume  boldly  before  you  know.  Certainly  there 
is  such  a  dialogue  of  Anselmus :  there  is  such  a  dialogue. 
And  although  you  saw  it  never,  yet  have  I  seen  it.  And 
if  any  your  friend,  for  his  better  satisfaction,  shall  desire 
the  sight  thereof,  I  am  able  to  help  him-''^.    If  ye  rest  only 


^'  [In  this,  as  in  other  instances, 
bp.  Jewel's  accurate  and  extensive 
acquaintance  with  MSS.  is  most 
satisfactorily  vindicated.  From  the 
author's  mode  of  expression,  it 
appeared  that  the  MS.  was  not  in 
his  own  jx)ssession,  but  in  that  of 
a  friend :  and  the  Editor  was  led 
to  conjecture  that  the  owner  might 
be  archbishop  Parker.  This  con- 
jecture was  confirmed  by  the  allu- 
sion to  some  such  work  in  p.  280 
of  "  The  Defence  of  Priests'  Mar- 
riages'^' (with  "the  Additions"  by 
abp.  Parker),  a  very  rare  book, 
a  copy  of  which  is  in  the  Bodl. 
*'  imprinted  at  London  by  Richard 
Jugge  &c."  (4to.  U,  21  Jur.)  "  For 
it  is  plainly  alleged  in  that  solemn 
treatise,  written  by  Anselm  against 
the  lawfulness  of  i)riests'  mar- 
riages, in  an  old  hand  to  he  shewed, 
intituled  '  Contra  offendiculum  Sa- 
cerdotum,'  that  monks  professed 
&c." — a  reference,  for  which  the 
Editor  is  indebted  to  Dr.  Ban- 
dinel.  The  probability  was  still 
further  increased  by  finding  in 
the  catalogue  of  the  archbishop's 
MSS.  in  C.C.C.C.  a  work  of  St. 
Anselm's,  entitled  Offendiculum 
Sacerdotum  (Art.  xxxiv.  No.  36); 
and  the  conjecture  was  turned  into 
certainty,  when,  by  the  kindness 
of  Mr.  Power  at  the  request  of 
Dr.  Bandinel,  a  transcript  of  the 


following  passage,  the  exordium  of 
the  dialogue  in  question,  was  ob- 
tained, 

"  Anselm  "j 

Incipit  Offendiculum  I /r>  u  ■  >. 
Sacerdotum.  (Rubnc) 

Inquisitio  Discipuli.  J 
Crebro  cogimur  ad  hospitium  tue 
sapientie  pulsare,  et  timemus  ne 
aliquando  tedio  affectus  permittas 
nos  foris  stare.  Sed  cum  noveri- 
mus  non  esse  tuum  quod  das,  sed 
tibi  tantum  commissum  aliis  ad 
erogandum;  exigimus  a  te  nos- 
trum debitum.  Desideramus  ergo 
certificari  tua  solutione  super  vul- 
gari  in  toto  orbe  questione,  que 
ab  omnibus  pene  cotidie  ventila- 
tur,  et  adhuc  lis  indiscussa  celatur. 
Scilicet  si  liceat  presbiteris  post 
acceptum  ordinem  uxores  ducere ; 
aut  si  i)rosit  vel  liceat  Christianis 
eorum  missas  audire,  vel  alia  sa- 
cramenta  ab  eis  percipere.  Pre- 
sertim  cum  apostolus  nullum  ex- 
cipiens  de  omnibus  viris  dicat, 
propter  fornicationem  unusquisque 
uxorem  habeat.  Melius  esse  enim 
nubere  quam  uri,  et  tantummodo 
presbiteros  constituendos  esse  u- 
nius  uxoris  viros,  et  necesse  est 
ut  hec  questio  a  te  finiatur,  (puun 
ob  auctoritatis  gravitatem  tua  sen- 
tentia  ut  puta  judicis  ab  omnibus 
prestoletur. 

Solutio  Magistri     (Rubric)."] 


Church  of  England.  57 

upon  the  credit  oi printed  books,  ye  may  soon  be  deceived. 
For  there  are  sundry  books  written  by  Anselmus  that 
never  were  printed.  Abbas  Trithemius,  after  he  had 
made  a  long  rehearsal  of  his  books,  in  the  end  saith  thus : 
Alia  plura  scripsisse  dicitur,  quce  ad  notitiam  meant  wow  Trithemius, 
nenerunt :  "  Anselmus  hath  also  written  many  other  books,  bus^EcdSa 
which  never  came  to  my  knowledge." 

But  touching  the  number  and  certainty  of  Anselm's 
books  ^2,  I  see  no  cause  but  Anselm  himself  may  as  well 
be  believed  as  M.  Harding.  Anselm  himself  saith  he  hath 
written  mo  dialogues  than  those  four  that  you  have  alleged  : 
as  you  might  easily  have  seen  by  his  prologue  before  his 
dialogue  "  De  Veritate."  One  other  dialogue  he  wrote,  [Anseim. 
*'  De  Passione  Domini ;"  the  speakers  whereof  are  Ansel- col'i"]' 
mus  and  Maria  ^3.  He  wrote  another  dialogue  between 
the  master  and  the  scholar,  beginning  thus  :  Plura  sunt,  de 
quibus  tuam  diu  desidero  responsionem.  There  is  another 
book  of  Anselmus,  De  Corpore  Christi;  and  another,  De 
Conceptione  Beat<B  Virginis  Marice,  beginning  thus  :  Prin- 
cipium  quo  salus  mundi :  which,  and  other  like  books,  I 
trow,  in  your  printed  Colonial  tomes  will  not  be  found. 
There  came  lately  abroad  another  dialogue  of  Anselm's 
between  the  master  and  scholar,  named  Promptuarium,  seu 
Elucidarium,  printed  at  Paris  by  Fredericus  Morellus,  anno 
Domini  1560  ^^.  Your  Colonians  in  their  tomes  of  Anselm's 
works  have  set  forth  one  special  book  of  his  Epistles,  con- 
taining in  the  whole  thirteen  only  epistles,  and  no  mo. 
Yet  notwithstanding  I  can  send  you  to  two  several  authen- 
tic books  of  Anselm,  wherein  you  may  find  three  hun- 
dred threescore  and  eight  of  his  Epistles  ^^.  Therefore, 
M.  Harding,  if  you  satisfy  yourself  only  with  the  records 
of  Cologne,  you  may  haply  be  deceived.  You  may 
remember,  Anselmus  was  the  archbishop  of  Canterbury, 
and  metropolitan  of  this  realm,  of  England :  whether  ever 


52  [Supra  vol.  iv.  p.  117.]  ^^   [The  Epistles   published  in 

53  [This  dialogue  is  printed  in  the  Colon,  ed.  of  161 2  in  three 
the  Colon,  ed.  of  1612.  torn,  iii.  books  amount  to  289.  In  the 
199.]  Paris  ed.  of  1675,  a  fourth  book 

54  [Printed  ib.  torn.  iii.  222.]  is, added,  containing  106  more.] 


58  The  Defence  of  the  Apology  of  the  part  v. 

he  saw  the  city  of  Cologne,  or  no,  I  have  not  heard. 
Therefore  it  were  more  wisdom  for  you  to  seek  his  books 
in  England,  than  in  Cologne.  Nay  your  Colonians  them- 
selves confess,  that  they  have  not  printed  all  Anselm's 
books,  but  only  so  many  as  came  to  their  hands.  For 
thus  they  write  in  the  inscription  or  title  of  the  same : 
Operum  Anselmi,  quce  quidem  haberi  potuerunt,  omnium : 
and  again  in  the  third  tome :  Catalogus  opusculorum 
omnium  D.  Anselmi,  quce  ad  hunc  usque  diem  haberi 
potuerunt. 

Spare  therefore  your  unmannerly  speeches  of  plain 
lying ^  M.  Harding,  and  learn  rather  yourself  to  speak  the 
truth.  As  for  the  matter  itself,  that  ike  priests  of  England 
were  commonly  ayid  lawfully  married  in  the  time  of  Ansel- 
mus,  which  was  in  the  year  of  our  Lord,  a  thousand  and 
fourscore,  it  is  evident  by  all  that  have  written  the  story 
of  that  age. 

You  may  add  further  hereto  the  example  of  Moses,  not 
the  great  captain  of  Israel,  but  a  Christian  priest:  who,  as 

pi3t.84,cuniit  appeareth  by  the  pope's  own  records,  being  within  holy 
orders,  took  a  wife,  and  lived  with  her  without  any  manner 

In  eadcm      ofFencc  of  law.     Your  doctors  tell  you,  that  until  the  time 

Dist,  ...  .  J        ^ 

of  pope  Siricius,  that  is  to  say,  for  the  space  wellnear  of 
four  hundred  years  after  Christ,  it  was  lawful  for  all  priests 
to  marry  without  exception,  neither  vow,  nor  promise,  nor 
law,  nor  ordinance,  nor  other  restraint  being  then  to  the 
contrary.  Panormitane  your  principal  cafionist  saith  thus : 
Extr.  de       St  clarc  constct  de  matrimonio  papce,  tunc  aut  uxor  induce- 

Election.  C.  .  .  .  . 

Licet  devi-   tur  ad  contincntiam,  aut  si  nolicerit  fsuppl.  continere']  reddat 

tund.  Abb.  ^  ...  .  . 

[Panorm  dchitum,  ct  niMlominus  stet  in  papatu.  Quia  non  repugnat 
123.  col.  2.]  substantias  papatus,  seu  clericatus.  Nam  ct  Fetrus  habebat 
uxorem,  cum  promoveretur  \\.fuit  promotus']  in  papam.  Con- 
tinentia  autem  processit  ex  constitutionc  ecclcsice :  "If  it 
may  appear  clearly,  that  the  pope  hath  a  wife,"  (as  having 
married  her  before  he  was  pope^  "  then  either  his  wife 
shall  be  persuaded  to  live  single,  or  if  she  will  not,  let  the 
pope  yield  her  marriage  duty,  and  yet  nevertheless  remain 
in  the  popedom  still.  For  marriage  duty  is  not  contrary 
to  the  substance  and  office,  neither  of  popedom,  nor  of 


Church  of  England.  59 

priesthood.  For  Peter  had  a  wife  when  he  was  promoted 
to  be  a  pope.  As  for  the  rule  of  single  life,  it  was  brought 
in  by  the  ordinance  of  the  church."  And  therefore  he 
saith  further :  Uiide  videmus,  quod  preshyteri  Grcvci  sine 
peccato  contrahunt  matrimonium :  "  We  see,  that  the  priests 
of  Graecia,  being  within  orders,  do  marry  wives :  and  we 
see,  they  do  it  sine  peccato,  without  sin,  or  breach  of  law, 
either  of  God,  or  of  man."  He  goeth  not  by  blind  per- 
adventure,  and  by  guess,  as  you  do,  M.  Harding:  but 
speaketh  of  certainty.  "  We  know  it,"  saith  he,  "  and  we 
see  it."  Another  of  your  cardinals,  Nicolaus  Cusanus, 
saith:  In  Novo  Testaynento,  post  aliquot  tempora,  visum mcoi. cus. 
fuit,  irrationahile  fore,  quod  in  sacris  ordinibus  existentes  epist.  2. 
contraherent,  similiter  et  solenniter  voventes :  "  In  the  New 
Testament,  after  a  certain  time,  it  was  thought  it  should 
not  be  reasonable  for  priests,  being  within  holy  orders,  to 
contract  matrimony :  likewise  it  was  thought  of  them  that 
had  made  solemn  vows."  After  a  certain  time  (saith  he) 
this  decree  was  made.  He  meaneth  the  time  oi pope  Siri- 
cius,  as  we  have  said.  Before  which  time  it  was  lawful,  as 
well  for  priestSy  as  also  for  them  that  had  made  a  solemn 
vow  of  chastity,  to  marry  lawfully  without  restraint. 

Thus,  M.  Harding,  you  see  by  your  canonists,  that  the 
priests  of  the  east  church  may  marry,  being  within  holy 
orders :  by  the  ancient  council  of  Ancyra,  that  deacons, 
after  protestation  made,  might  lawfully  marry :  by  Chry- 
sostom,  that  priests  and  bishops  may  so  take  the  state  of 
marriage,  that  it  shall  be  no  hinderance  to  any  perfection : 
by  cardinal  Cajetan,  that,  speaking  absolutely,  a  priest 
offendeth  not  in  marrying  a  wife,  his  orders  or  priesthood 
notwithstanding :  by  Anselm,  that  eleven  hundred  years 
after  Christ,  that  is  to  say,  until  within  one  hundred  years 
sithence  the  Conquest,  this  matter,  notwithstanding  it  had 
been  much  beaten  through  the  world,  yet  lay  still  undis- 
cussed :  by  Panormitane,  Erasmus,  and  Agrippa,  that  the 
priests  of  Grcecia  marry  this  day,  and  that,  sine  peccato, 
without  sin:  by  others  your  doctors,  that  until  the  time 
of  pope  Siricius  it  was  lawful  for  all  priests  to  marry. 
You  see  that  Moses,  being  a  Christian  priest,  and  Eupsy- 


60  The  Defence  of  the  Apology  of  the  part  v. 

chius,  being  a  Christian  bishop,  and  a  martyr,  took  either 
of  them  a  lawful  wife,  and  so  lived  in  marriage  without 
offence.  Yet  all  this  notwithstanding,  can  you  say  again 
foi  "280""^'  "^^i^^o^t  blushing,  M.  Harding,  as  you  have  said,  "  We 
deny  utterly,  that  any  man,  after  that  he  hath  received  holy 
orders,  may  marry  ?"  Or  will  you  say,  "  It  cannot  be 
shewed,  that  the  marriage  of  such  was  ever  accounted 
lawful  in  the  catholic  church  ?"  "^ 

If  ye  knew  these  things  before,  M.  Harding,  ye  were  to 
blame  to  dissemble  them  :  if  ye  knew  them  not,  ye  were 
to  blame  to  control  them.  I  doubt  not  but  it  may  appear 
by  these  few,  that  sithence  the  time  of  Christ's  resurrec- 
tion, sundry  priests  being  within  holy  orders  have  married 
wives :  and  that  not  only  in  the  Greek  church,  but  also  in 
the  church  of  Home. 

The  Apology,  Cliap.  3.  Dims.  9. 
In  Novel.         Thc  a7icient  emperor  Justiniayi  commanded,  that  [Voi.  iv.  p. 

Constit.  123.  *  61.] 

[Haioander.]  jjj  ^|jq  j^^jy  admiiilstration  all  things  should  be  pro- 
nounced with  a  clear,  loud,  and  treatable  ^^  voice, 
that  the  people  might  receive  some  fruit  thereby •^^. 
These  men,  lest  the  people  should  understand  them, 
mumble  up  their  service,  not  only  with  a  drowned 
and  hollow  voice,  but  also  in  a  strange  and  bar- 
barous tongue. 

M.  HARDING. 

Justinian  the   emperor   willeth   prayers   at  the    holy  oblation 

(which  these  defenders  here  translate   administration,   as  being 

a  Untruth,     a&hamed  of  their  own  author,  because  they  hold  » against  the 

fond  and       sacrifice  of  the  mass)  to  be   made  not  in   silence,  but  with  an 

peevish.    For         ,.,  ,  ■  t>.t  •  i  i  i      •         -i 

Justinian       audible  voicc.     Not  meaning  as  though  prayers  made  ni  silence 

of  anVsacrU  wcrc   Unfruitful    to    the   people,   as   these   men   would  make   us 

ficeofthe      bclievc.     And  therefore  they  corrupt  his  words,  as  what  thing 

do  they  not  corrupt,  that  cometh  under  their  hands  ?  They  say 

Justinian  made  that  law,  IJt  fructus  ex  ea  re  aliquis  ad  populum 

redire  posset:   "That    some    fruit    mip^ht    come    thereof   to  the 

•''^  [Apol.  Lat.  "ex]>ressci."]  the     edition     of      Haioander,     is 

•''7  [Sujjra  vol.  ii.  p.  43.  note  '^•\     printed  at  length.] 
where  the  original,   according  to 


Church  of  England.  61 

people,"  as  who  should  say,  ^  no  fruit  were  like  to  come  if  prayer  b  Untruth, 
were  made  in  silence.     But  what  saith  Justinian  ?   His  words  be  :  g,^stiUe'^"" 
Quo  majore  exinde  devotione  in  depromendis  Domini  Dei  laudibus  >'^'^^^  ■  Quid 
audientium  animi  efferantur :   "To  the  intent  the   minds  of  the  ^v,ni>*.w<"^' 
hearers  may  thereby  with  the  more  devotion  be  lifted  up  in  set-  ^"^"/j  '{J'?"* 
ting  forth  the  praises  of  our  Lord  God."     He  saith  that  the  \ow(\.  inteiiectut 
voice  helpeth  to  more  devotion,  he  saith  not,  to  some  fruit,  but,  'iMj^tom, 
with  more  devotion.     Some  fruit  is  always  had  even  by  secret  "'•  73-] 
prayer,  and  more  fruit  sometime  than  by  loud  prayer. 

Two  faults  then  are  committed,  or  rather  two  lies   made  in 
Justinian's  words  ;  one,   that   for   oblation  they  turned  admini- 
stration, which  falsehood  Mr.  Jewel  useth  in  his  printed  sermon, 
and  in  his  replies  to  M.D.  Cole^^.     Whether  he  be  also  guilty 
of  this  '^^  ?  Another  fault  is,  that  for  more  devotion,  they  put, 
some  fruit.     The  third  lie  is,  in  that  they  say,  we  do  whisper  all 
our  service,  so  is  the  Latin,  albeit  this  good  lady  liketh  better 
the  term  of  mumbling.      I   ween   few  who  have  the    sense   of  For  M^Ha'rd. 
hearing  will  say  with  them,  that  the  singing  of  psalms,  hymns,  coundi^'ex- 
epistle,  gospel,  grailes^*^,  offertories,  preface,  and  such  like  service  press  it  by 
used  in  the  catholic  church,  is  whispering,  or  mumbling  c.     The\nsusurra%' 
fourth  lie  is,  where  they  say,  we  do  it  so,  lest  the  people  should  ^"^'  murmu. 
understand  us.     ^We  wish  that  all  the  people  understood  all  ourduiitruth, 
prayers.     But  we  think  it  not  convenient,  in  a  common  profane  notorious, 

,  .    ,  .  mi  r  -1111  ^""  contrary- 

tongue  to  utter  high  mysteries.      Ihereiore  we  wish  they  would  to  their  own 

learn  the  e  mystical  tongue,  and  gladly  do  we  teach  their  children  sUix)ri,^7^wo- 

the    same St.  Dionyse   the  Areopagite   scholar   to  St.  Paul, '*««^e  w  Me 

teacheth  Timothy,  and  in  him  all  us,  Communicare  ea  qu(B  vim^motZn:     ; 

perficiendi    hahent,    cum    iis    qui  perficiunt :     "To    communicate  ^  Mystical 

those  things  which  have  power  to  make  men  perfect,  with  them  myfucaifoiiy 

who  make  men   perfect:"   ^  that  is  to   say,  to  publish  priestly °t?''^°"'^^' 

office    of  consecration   (for   nothing    maketh    us    more   perfect)  and  a  gios's 

among  them  only  who  are  priests,  and  not  among  others.  bothTo\he 

Last  of  all,  the  fifth  lie  is,  to  say  that  we  pronounce  our  ser-  text,  and 

vice  and  our  mysteries  in  a  barbarous  tongue.     &  As  though  the  cominuai^ 

Latin    tongue    were    barbarous,    and    not   rather    every    vulgar  PjJ^'"^*!^^^^^"^ 

tongue.     That  tongue  is  most  barbarous  which  is  most  used  of  of  Grsecia. 

the   vulgar    sort,   most   private,    most    unknown    in    respect   of  l^^p^yj  ^°'' 

all ^When  England  cometh  to  have  a  service  of  their  own,  a  saith,  The 

tongue  of  their  own  in  churches,  and  hath  a  church  of  their  own  harMrous, 

beside  the  whole,  then  have  they  lost  their  part  with  the  catholic  f^«^ '"« ""* 

,  ,  ,  /~(     1  •  •  known, 

church,  whereunto  God  restore  it  again.  h  a  solemn 

decree  with- 
out sense. 

^8   [Supra  vol.   i.    p.   12.   and  the  suspected  author.] 

p.  93.     The   original  words    are  ^^  [Grailes,  i.  e.  Graduale,  the 

Trjv  deiav  Trpo(rKOfii.8r)v.^  antiphone  sung  after  the  Epistle, 

^9  [It    must    be   remembered,  whilst  the  deacon  is  ascending  the 

that  the   Apology  was  published  steps  of  the  ambo,  in  order  to  read 

anonymously.     Hence  Harding's  the  Gospel.     See  Hoffman's  Lexi- 

allusions   here   and  elsewhere   to  con.] 


62  The  Defence  of  the  Apology  of  the  part  v. 

THE  BISHOP  OF  SALISBURY. 

O,  M.  Harding,  we  corrupt  not  such  things  as  come 
under  our  hands.  The  world  seeth,  that  is  your  ordinary 
and  peculiar  practice :  it  is  not  ours.  Ye  dub  us  both 
here  and  elsewhere  with  your  lies  upon  lies.  Such  is  the 
civility  and  courtesy  of  your  speech.  Yet  hitherto  we 
have  not  redubbed  you  with  any  one  lie.  Sobriety  and 
modesty  rather  becometh  them  that  speak  of  God. 
justini.  im-       Fifst  yc  Say,  xce  have  corrupted  Justinian's  words.     And 

per.  Authen.  ;;  n  t  i         t         •     •        ?  •  i 

Const.  133.    vet  ye  know  we   alleored  only  Justimans  meaning,  and 

We  com-         -^   ,      •      .  ..      11    1  .  T  ^T  X         •     • 

mand alibi-  othcrwisc  uot  ouo  01  all  his  words.  Ye  say:  "Justinian 
priests  to      meant  not  as  thous^h  prayers  made  in  silence  were  unfruit- 

minister  the  o       r       j  ^  ^ 

hoiyobia-  fQl  to  thc  pcoplc.  For  somo  fruit"  (ye  say)  "there  is 
r  n\e"but ^''  ^^^^^ys  ^^^  ^v^'^  ^y  secret  (and  unknown ^i)  prayer."  But 
with  k  loud   -vvbat  fruit,  or  how  much,  or  how  ye  know  it,  or  can  assure 

voice,  &c,  ./  '  T  J  7 

heait^ofthe  ^^'  7^  sparc  to  tcll  US.  Yct  St.  Augustine  saith:  Quid 
brsurred*^  ^roc?es^  locutionis  integritas,  quam  non  sequitur  intellectus 
y°otion^s^c.'  o,udientis  ?  Cum  loquendi  omnino  nulla  sit  causa,  si  quod 
August.  De  loquimur  non  intelligunt,  propter  quos,  ut  intelligant^  loqui- 
christian.     ^^^ ;  "  What  profit  is  there  in  speech,  be  it  never  so  per- 

lib.  4.cap.io.  ^  '^  ^  *  '  *■  ^ 

[ai.  to  torn,  feet,  if  the  understanding  of  the  hearer  cannot  attain  it  ? 

For  there  is  no  cause  why  we  should  speak  at  all,  if  they 

understand  not  what  we  speak,  for  whose  sake  we  speak, 

that  they  may  understand  us."   Again  he  saith :  Mens  mea 

sine  fructu  est :  hoc  ait,  quando  id  quod  dicitur  non  intel- 

ligitur :   "  My   mind   is    without   fruit :    this    the    apostle 

St.  Paul  saith,  when  the  thing  that  is  spoken  is  not  per- 

Aug.  in  Ge-   ccivcd."    And  again  :  Si  intellectum  mentis  refnoveas,  7iemo 

ram,  m).  It.  cedifcatur  audiendo  quod  non  intelligit :  "Set  apart   the 

iii.  302.*]      *  understanding  of  the  mind,  and  no  man  hath  fruit  or  profit 

*^*^'  *         of  that  thing  that  he  perceiveth  not."     Likewise  again  he 

Aug. inPs.    saith:   Quid  opus  est  jubilare^ et  non  intelligere  Jubila- 

99.  V.1072.  ^-Q^^^.  ut  vox  nostra  sola Juhilet,  et  cor  non  juhilet?  Sonus 
enim  cordis  intellectus  est :  "  What  needeth  us  to  sing,  if 
we  understand  not  what  we  sing ;  to  sing  with  our  voiccy 
and  not  with  our  heart  ?  For  understanding  is  the  sound, 
or  voice  of  the  heart." 

6^  [The  words  in  parenthesis  of  secret  prayer  in  obtaining  God's 
are  added  by  Jewel.  Harding  is  blessings.  Jewel  of  its  direct  effect 
eddently  speaking  of  the  efficacy    upon  the  people's  understanding.] 


Church  of  England.  63 

M.  Harding  telleth  us  sadly :  "  The  devout  people  is 
edified  by  the  Latin  prayers,  though  they  understand  not 
one  word  that  is  spoken."  But  St.  Augustine  saith :  "  By 
that  thing  that  he  understandeth  not,  no  man  is  edified." 
M.  Harding  saith :  "  There  is  always  some  fruit  even  by 
secret  (and  unknown)  prayer."  But  St.  Augustine  saith : 
"  There  is  no  fruit  in  speech,  be  it  never  so  perfect,  if  the 
understanding  of  the  heart  cannot  attain  it."  So  properly 
St.  Augustine  and  M.  Harding  agree  together. 

These   words,    whispering   and   mumbling,  mislike  you 
much.    Yet  your  own  friends  intreating  hereof  have  often 
used  the  same  words.    In  your  late  council  of  Cologne  it  is 
written  thus :   TJt  preshyteri  j)reces  non  tantum  ore  murmu-  Conc.  coio- 
rent^  sed  etiam  corde  peraolvant^  nunquam  a  manibus  eorum aa.  inb.' 
liber  legis,  hoc  est,  Biblia,  deponatur :  "  That  the  priests  [Harduin.  ix. 
may  not  only  mumble  up  their  prayers,  but  also  pronounce 
them  from  their  hearts,  let  the  book  of  the  law,  that  is  to 
say,  the  Bible,  never  be  laid  from  their  hands." 

Likewise  Resrino  reporteth  the  words  of  the  council  o/negmo  2. 

-r..,.      7  •  .  •  ^-7  •  -^   Concil.Nan- 

Nantes :  Ridiculum  est,  muns  aut  parietibus  insusurrare  ea  netensi.  [in 
quce  ad populum  pertinent:  "  It  is  a  peevish  thing  to  whis-  ecci.  disd- 
per  those  things  to  the  walls,  that  pertain  unto  the  people." 
Notwithstanding,    whether   it  be  whispering,  or  mum- 
bling, or  by  whatsoever  name  else  it  shall  please  you  to 
call  it,  that  good  emperor's  commandment  and  meaning 
was,  that  ye  should  so  utter  all  things  in  the  congregation, 
distinctly/,  and  plainly,  with  loud  and  open  voice,  that  thoAuthen.con- 
people  might  understand  you,  and  answer,  Amen.     There- 
fore St.  Augustine  saith:  Nos  qui  in  ecclesia  divina  eloquia Aug. mPs&\. 
cantare  didicimus,  simul  etiam  instare  debemus,  esse  quodiv.si.j 
scriptum   est,  Beatus  popidus,  qui  intelligit  jubilationem. 
Proinde,  charissimi,  quod  consona  voce  cantavimus,  sereno 
etiam   corde    nosse   et  tenere   debemus:    "We   that    have 
learned  to  sing  in  the  church  the  heavenly  words  of  God, 
must   also  endeavour   to  be   that  thing  that   is  written ; 
Blessed  is   the  people  that  understandeth  what  they  sing. 
Therefore,  dearly  beloved,  that  we  have    sung  together 
with  tuneable  voice,  we  ought  also  to  know  and  see  with 
pure  heart."  St.  Ambrose,  declaring  the  ecclesiastical  order 


64                  Tlie  Defence  of  the  Apology  of  the         pakt  v. 
Ambro.        of  \^\^  tinic,  saith  thus  : Responsoriis  psalmorum^  cantu 

Hexaemer.  '  ^  ■*  ■* 

lib.  3  cap.  s.  ^irorum,  muUerum,  virginum,  parvulorum,  consonus  unda- 

rum  fragor  resultat:  ''With  the  answering  of  psalms,  and 

with  the  singing  together  of  men,  women^  maids,  and  little 

children  J  the  church  soundeth,  as  if  it  were  the  dashing  and 

heating  of  the  sea.^^ 

Leofiejeju-       To   like    purposc    Leo   saith:    Totius   ecclesiw   una   est 

meullT^i^r.  ovatio,  et  %ma    confessio :  "  The    whole    church   hath   one 

[i.  .^si-i        prayer,  and  one  confession." 

That  ve  allege  out  of  Dionysius  is  vain  and  childish,  as 
is  the  rest  of  your  talk,  and  quite  contrary  to  the  author's 
mind,  and  therefore  not  worthy  to  be  answered.    For  Dio- 
nysius saith  not  as  you  have  imagined,  M.  Harding,  that 
the  priest  should  talk  alone  in  his  mystical  unknown  tongue, 
as    a  jangling  cymbal  without  sense :  but  rather  telleth 
you,  that  by  his  order   the  priest  and  the   whole  people 
Dionys.  cap.  should  siug  together.  These  be  his  words :  Percipiens  ipse, 
Mera  irau-  et  alUs  tradcns  divinam  communionem,  postremo  desinit  in 
'^KKK'nalaT  g^o,ti<^'>^um   actionem,   una   cum   tota   ecclesice  multitudine : 
hpod  ttat?-   *'  The  priest  both  receiving  himself  the  holy  commu?iion, 
and  also  delivering  the  same  unto  others,  last  of  all  endeth 
with    thanksgiving,  together  with  all  the  whole  multitude 
and  company  of  the  church.'^ 

Thus  out  of  one  place  ye  have  alleged  two  manifest  tes- 
timonies against  yourself:  the  one  to  condemn  your  pri- 
vate mass :  the  other  to  condemn  your  mystical  prayers  in 
unknown  tongue. 

Ye  say :  "  We  wish  the  people  would  learn  the  mystical 
Latin  tongue  :  and  gladly  do  we  teach  their  children  the 
same."  Ye  say,  "  the  mystical  Latin  tongue."  O  vain 
man,  and  more  vain  than  vanity  itself!  Why  seek  you  so 
fondly  to  deceive  God's  people?  Who  ever  taught  you 
these  kinds  of  mysteries  ?  What  scripture  ?  what  council  ? 
what  doctor  ?  what  father  ?  How  know  you,  that  the  Latin 
tongue,  that  every  child  may  so  commonly  and  so  easily 
understand,  should  be  so  mystical  ?  And  wherefore  are  all 
other  tongues,  the  Greek,  the  Hebrew,  the  Chaldee,  the 
Arabic,  the  Italian,  the  French,  the  Spanish,  the  Irish, 
less  mystical  than  the   Latin?  What  have  these  tongues 


pwfiaTos. 


Church  of  England.  65 

offended?  What  hath  that  tongue  deserved?  The  tongue 

is  nothing  else  but  a  tongue.    It  is  the  matter  and  meaning 

of  the  words  that  is  mystical.     St.  Augustine  saith :  Audi-  Aug.  con- 

mus  hcBC  verba f  Beata  vita :  et  rem  ipsam  omnes  nos  appe-  cap.'ao.  [i.**' 

tere  fatemur :   non  enim  sono  delectamur.     Nam  hoc  cum 

Latine  audit  Gracus,  non  delectatur :  quia  ignorat  quod 

dictum  est: sicut  etiam  Latinus,  si  Greece  hoc  audierit: 

quoniam  res  ipsa  nee  Grceca  nee  Latina  est: "We 

hear  these  words,  Blessed  life,  or  the  life  to  come.  And 
the  thing  itself  we  all  confess  we  desire  to  have.  For  we 
have  no  pleasure  in  the  sound  of  the  words.  For  when 
a  Grecian  heareth  these  words  spoken  in  Latin,  he  hath 
no  pleasure  in  them,  because  he  understandeth  not  what  is 
spoken.  Neither  hath  the  Latin  any  pleasure,  if  he  hear 
the  same  spoken  in  Greek.  For  the  thing  itself  is  neither 
Greek  nor  Latin.''  It  were  a  great  mystery  to  reach  the 
bottom  of  your  mysteries.  St.  Paul  calleth  you,  not  the 
hiders,  or  couchers,  but  the  dispensers  and  stewards  ofi  cor.w.i. 
God's  mysteries.  Your  mystical  policy  is  to  lead  God's 
people  through  mist  and  darkness.  Ye  wish  the  people 
would  learn  the  Latin  tongue,  which  you  call  mystical. 
No  doubt,  a  worthy  and  a  learned  wish.  Ye  might  as 
good  cheap,  and  as  well  have  wished,  that  all  the  whole 
people,  of  all  countries,  would  learn  to  speak  Greek  and 
Hebrew.  But  your  meaning  is,  that  until  all  the  ploughmen, 
and  artificers,  and  labourers  of  the  world  be  able  to  under- 
stand and  to  speak  your  mystical  Latin  tongue,  they  may 
not  in  any  wise  be  allowed  to  understand  any  parcel  of 
their  prayers. 

Lactantius,  speaking  of  the  subtle  practices  and  policies 
of  the  heathens,  saith  thus :  Hinc  flda  silentia  instituta  Lactam,  ub. 
sunt  ab  hominibus  callidis :  ut  nesciret  populus  quid  coleret:  '  ^^^'  "*^ 
*'  Therefore  trusty  silence  and  secresy  was  appointed  by 
subtle  and  false  factors,  that  the  people"  (still  being  blind) 
**  should  never  know  what  they  worshipped." 

This  is  not  the  mystery  of  the  kingdom  of  heaven:  it  is  Matt.  xui.  1 1. 
rather   the   mystery  of  iniquity :  the  same   mystery  that " 
St.  John   mentioneth   in  his   Revelations :  In  fronte  ejus  Rev.  xvii.  g. 
nomen   scriptum   est,  mystcrium :  Babylon  Magna^  mater 

JEWEL,  VOL.  VI.  F 


58i.] 


I  Corxiv.  n. 


66  The  Defence  of  the  Apology  of  the         part  v. 

ahominationum   et  fornicationum   terrce :    "  A  name   was 

written  in  her  forehead,  a  mystery :  Great  Babylon,  the 

mother  of  the  abominations  and  of  the  fornications  of  the 

earth."     Of  these  holy  mysteries,  your  Latin  tongue,  as  ye 

have  used  it,  may  well  and  justly  be  called  mystical. 

Hier.  in  Ep.       St.  Hicrom  saith  of  your  fathers  in  old  time  :   —    De 

cap. ?.  [iv.    domo  Dei scenam  fecere populorum :  "Of  the  house  of  God 

they  have  made  a  stage-play  of  the  people  ^o."    And  speak- 

Hieron.  ad    m^  of  the  Valcntiniau  heretics,  he  saith :    Barbaro  sim- 

Theodoram.         *^  7  •        tt-  7 

[iv,  pt.3.  plices  quosque  terrent  sono,  ut  quod  non  mteUigunt,  plus 
mirentur :  "  With  a  barbarous  unknown  sound  of  words 
they  fear  the  simple,  that  whatsoever  they  understand  not 
they  may  the  more  esteem  and  have  in  reverence." 

But  the  Latin  tongue  (ye  say)  is  not  barbarous:  and 
therein,  as  your  wont  is,  ye  have  noted  a  wonderful  great 
lie  in  our  Apology.  Yet  unto  St.  Paul  that  tongue  seem- 
eth  barbarous  that  is  unknown  unto  the  hearer,  be  it  Latin, 
be  it  Greek.  Thus  he  saith:  Nisi  sciero  mm  vocis,  era 
illi  qui  loquitur  barbarus :  et  ille  qui  loquitur,  mihi  bar- 
barus :  "  Unless  I  understand  the  power  or  meaning  of 
the  words,  I  shall  be  barbarous  to  him  that  speaketh : 
and  he  that  speaketh"  (in  what  tongue  soever  he  speak) 
shall  be  barbarous  unto  me."     Hereof  I  had  occasion  to 

Art.  3.  div.  3.  say  somewhat  in  my  former  Reply.     St.  Augustine  saith : 

[supra  vol.  ii.   -,.,,.  •  7  . 

?;.]  Mallet  quisque  cum  cane   suo  versan,  quam  cum  nomine 

deuld^'!"^^  ignotcB  linguce:   "  Any  man  would  rather  dwell  with  his 

£r97.'  [torn!  dog,  than  with  a  man  of  an  unknown  tongue." 

1.  p-  463  ]  r^^  conclude  :  ye  say,  "  When  England  cometh  to  have 

a  service  of  their  own,  and  a  tongue    of  their   own  in 

churches,  then  have  they  lost  their  part  with  the  catholic 

church."     Here,  M.  Harding,  a  little  more  reason  would 

have  given  some  credit  to  your  words.     For  as  touching 

the  public  service  of  the  church,  I  beseech  you,  even  in 

your  own  time  of  barbarous  blindness,  what  service  had 

the  church  of  England  but  peculiar  and  special  to  her- 

60  [S.  Hieron,  in  Ephes.  "  Sic  "  et  non  introducatur  in  eos,  qui 

"  cantat   servus  Domini ut  **  de  domo  Dei  scenam  fecere  po- 

'*  spiritus  malus  . . .  ejiciatur  ab  his  "  pulorum."] 
**  qui  aimiliter  ab  eo  posaidentur, 


Church  of  England.  67 

self?  Touching  the  variety  of  tongues,  St.  Augustine  saith : 
Astitit  regina  a  dextris  tuis  in  vestitu  deauratOy  circundata  August,  ad. 
varietate.  Ubi  significatur  linguarum  varietas  in  omnibus  cap.'4."[^u  *' 
gentihus :  quarum  tamen  una  est  intus  et  simplex  fides  :^^ 
*"  The  queen  stood  at  thy  right  hand,  apparelled  in  cloth 
of  gold,  adorned  with  variety.'  Hereby  is  signified  the 
diversity  of  tongues  in  all  nations :  the  faith  whereof,  that 
lieth  within,  is  one  and  simple."  Likewise  again  he  saith: 
Vestitus  regince  hujus  quis  est  f  Et  pretiosus  et  varius  est :  Aug.  in  Ps. 
sacramenta  doctrince  in  Unguis  omnibus  variis.  Alia  lingua  '  "^  ^^ 
Aphricana  [al.  Afra']  :  alia  Sgra :  alia  Grcpca :  alia  He- 
brwa:  alia  ilia,  et  ilia.  Faciunt  istce  linguce  varietatem 
vestis  regince  hujus.  Quomodo  autem  omnis  varietas  vestis 
in  unitate  concordat,  sic  et  omnes  linguce  ad  unam  fidem. 
In  veste  varietas  sit,  scissura  non  sit :  ecce  varietatem  intel- 
leximus  de  diversitate  linguarum  ?  et  vestem  intelleximus 
propter  unitatem :  "  What  is  this  queen's  apparel  ?  It  is 
precious,  and  full  of  variety :  the  mysteries  of  doctrine  in 
all  sundry  tongues.  There  is  one  tongue  of  Africa :  an- 
other of  Syria :  another  Greek :  another  Hebrew :  another 
this,  another  that.  These  tongues  make  up  the  variety 
of  the  queen's  apparel.  But  as  all  the  variety  of  colours 
in  the  apparel  agreeth  in  unity,  even  so  all  tongues  agree 
in  one  faith.  Let  there  be  variety  in  the  apparel:  but 
rent  or  cut  there  may  not  be.  Behold,  by  the  variety  we 
understand  the  diversity  of  tongues :  and  by  the  apparel 
we  understand  the  unity  (of  the  church)."  Again  he  saith: 
Distant  inter  se  linguce :  sed  linguarum  distantice  non  sunt  Aug.  in  jo- 

m  T'11  n  IT         han.tract.  6. 

schismata:  "  iongues  are  divided  one  from  another:  butciij.pt.a.aa'] 

the  division  of  tongues  is  no  schism  or  division  in  religion." 

Therefore,  M.  Harding,  why  send  ye  us  over  this  wanton 

talk  ?  why  tell  you  us,  that  "  when  England  hath  a  tongue 

of  her  own  in  the  churches,  then  hath  she  lost  her  part 

with  the  catholic  church."     Behold,  St.  Augustine  saith : 

"  The  division  of  tongues  is  no  division  in  religion." 


F  2 


68  2 he  Defence  of  the  Apology  of  the  part  v. 

The  Apology,   Chap.  3.  Divis.  10. 
conc.cArth.       The  oW  council   at  Carthaere  commanded,  that  [Voi.  iv.  p. 

3.[cap.47.iii.  °  6i.] 

89']  nothing  should  be  read  in  Christ's  congregation  but 

the  canonical  scriptures  ^^ :  these  men  read  such 
things  in  their  churches  as  themselves  know  for  a 
truth  to  be  stark  lies  and  fond  fables. 

M.  HARDING. 

A  man  were  better,  I  assure  thee,  good  reader,  to  make  two 
new  books  than  to  correct  one  so  full  of  lies  and  falsified  places 
a  Untruth,  as  this  Apologv  is.  a  This  old  council  of  Carthage  is  newly  falsi- 
comidi^be^^''  fied  by  our  new  clergy.  The  words  of  the  council  are  these  : 
falsified,  it  Placuit,  ut  prcetev  scripturas  canonicas  nihil  in  ecclesia  legatur  sub  Conc.  c&nh. 
uveivehun-  noTuine  diviuarum  scvipturarum :  "  It  hath  seemed  good  unto  us,  |i"J;*8g/[]' 
^'■^'^.y^*"  that  besides  the  canonical  scriptures,  nothing  be  read  in  the 
council  of  church  under  the  name  of  the  holy  scriptures,"  They,  leaving 
^'^'"''  out  these  four  words,  suh  nomine  divinarum  scripturaruniy  "  under 

the  name  of  divine  scriptures,"  would  bear  men  in  hand  the 
council  willed  nothing  to  be  read  in  the  church  besides  the  holy 
scriptures.  Are  not  these  trusty  men,  to  whom  ye  may  commit 
the  charge  of  your  souls  for  your  faith  and  salvation  ? 

It  foUoweth  in  the  same  decree  :   Liceat  etiam  legi  passiones  [ibid,  et  iv. 
martyrum,  cum  anniversarii  dies  celehrantur :  "Let  it  be  lawful'*'*'"'^ 
also  for  the  martyrdoms  of  martyrs  to  be  read  when  their  yearly 
feasts  are  kept,"     And  yet  dare  they  not  only  to  say,  nothing 
must  be  read  besides  the  scriptures,  but  also  to  allege  that  very 
place  for  that  special  lie,  which  saith  the  contrary.     Look  in  the 
book  thyself,  good  reader,  and  see  how  falsely  they  handle  so 
b  Untruth,    holy  matters.      ^  Another  lie  is,  when  they  say  we  read  those 
fe^ssed  by  the  things  in  the  church  which  ourselves  know  to  be  stark  lies  and 
best  of  M,     fond  fables.     When  they  cannot  themselves  show  that  we  have 
own  side"      any  such,  it  is  a  vain  lying  rhetoric  to  say  we  doubt  not  of  it,  or 
know  it  ourselves  for  a  truth,  I  wonder  not  if  they  blush  not  in 
belying  us,  who  have  belied  so  many  scriptures,  councils,  and 
fathers. 

THE    BISHOP    OV    SALISBURY. 

It  standeth  well  with  your  truth,  M.  Harding,  so  often 
to  charge  us  with  lies  and  falsehood.  I  trust  it  will  appear, 
ye  had  no  great  cause  to  keep  so  great  revel  upon  so  poor 

'^j  [Concil.  Carth.  3,  cap,  47.  "  legatur  sub  nomine  divinarum 
"  Item  placuit,  ut  praeter  scriptu-  "  scripturarum.  Sunt  autem  ca- 
"  ras  canonicas,  nihil  in  ecclesia     "  nonicae  scripturae,"  &c.] 


Church  of  England.  69 

a  conquest.     Indeed  these  words  be  not  expressly  found 

in  the  third  council  of  Carthage :  yet  are  they  found  in 

the  council  of  HippOf  which  is  the  abridgment  of  the  third 

council  of  Carthage,  as  it  appeareth  by  the  title  of  the 

same:   Concilii  Hipponensis  abhremationes factce  in  concilioiCTahb.iom. 

Carthaginensi  tertio. 

The  words  of  the  council  of  Hippo,  and  for  so  much 

also  of  the  third  council  of  Carthage,  be  these :  Scripturce  conc.  Hipp. 
,    .    ,        ;;  ^  ^    ,.  cap.38.  [iii. 

canoniccB  in  eccLesia  legendce  quce  sunt :  et  prceter  quas  aha  896.] 

[al.  aliai\  non  legantur :  "  The  scriptures  canonical,  which 
are  to  be  read  in  the  church :  and  besides  which  nothing 
may  be  read."  Here  have  you,  M.  Harding,  the  plain 
words  of  the  council  of  Hippo,  abridged  out  of  the  third 
council  of  Carthage^  That  nothing  may  he  read  in  the 
church,  hut  only  the  canonical  scriptures.  Judge  you  there- 
fore, how  just  cause  ye  had  so  unadvisedly,  for  I  dare  not 
say  so  unlearnedly,  to  charge  the  Apology  with  lies  and 
falsehood. 

Here  may  we  add  the  like  decree  of  the  council  holden  conc.  Laod. 
at  Laodicea :  Sahhatis  evangelia  cum  aliis  scripturis  legenda  567,'  a.] 
esse  censemus :    "  We  agree,  that  the  gospel,  with  other 
scriptures,  be  read  upon  the  sabbath  day."     If  these  words 
seem  not  sufficient,  it  followeth  further  in  the  same  coun- 
cil :  Non  oportet  libros,  qui  sunt  extra  canonem,  legere,  nisi  conc.  Laod, 
solos  canonicos  Veteris  et  Novi  Testamenti:  *'  We  may  nots74.c.]' 
read  any  books  that  be  without  the  canon,  hut  only  the 
canonical  hooks  of  the  Old  and  New  Testament  62." 

To  like  effect  Chrysostom  saith :  "  Ideo  Christus  mensas  chrysost.  in 

•'.  .        ,  .  ,  Matt.  hom. 

nummulariorum  evertit :  siqniflcans  quod  in  templo  Dei  non  38-  [Op.  imp. 

....  .  ...  .   vi.  app.i4o.J 

dehent  esse  nummi,  nisi  spirituales,  id  est,  qui  Dei  imagi- 
nem  hahent:  "  Therefore  Christ  overthrew  the  exchangers' 
banks,  meaning  thereby  that  there  may  be  no  coin  in  the 
church,  but  only  spiritual,  that  is  to  say,  that  beareth  the 
imajye  of  God."     Asrain  he  saith  :  Lectorum  oiRcium  erat,  chrysost.  in 

O  ^  C>  ^       ^  UJ  'Act.  hom.  19. 

in  ecclesia   sacra  legere  ex   scriptis,  ml  prophetarum,  "eel  \y^-  ^^o.] 
apostolorum :    "  It  was   the  reader's  office  to  pronounce 

62  [Concil.  Laod.  cap.  50.   "Ort     ^i^Xia,  dWa  fxova  to.  KavoviKo.  ttjs 
ov  Sfi  idicoTiKovs  yJAaX^ovs  Xe-yecr^at     kuivtjs  koi  naXaias  8iadr}KT]s.j 
iv    rfi    iKKKrja-ia,    ovde    a/cai/di/ttrra 


70  The  Defence  of  the  Apology  of  the         part  v. 

holy  things  unto  the  people,  out  of  either  the  apostles  or 
prophets  ^-." 
Ems,  in  Hie-      Erasmus  saith :  Apparet  non  nisi  apostolicas  liter  as  olim 

K.n.  de  Eccl.  ,       .  ,.  .  jf  . 

str\p.EtTcm.  legi  solitas  m    templiSy  aut  certe   virorum   apostohcce   au- 

ed  Krasm.  i.  thontatis :    "  it  appcareth,  that  m  old  time   nothing  was 

used  to  be   read  in  the  churches  but  only  the   apostles* 

writings :  or  at  least  the  writings  of  such  others  as  were 

of  apostolical  authority."     Likewise  saith  abbas  Ansigisus, 

reporting  the  ecclesiastical  decrees  of  the    French  kings 

Ansi^isvs,     Lewis  and  Charles :    In  templis  tantum  canonici  lihri,  id 

impress,  i'a-  cst,  sttcrcB  UteTCB  Icqantur :    "  Let  there  be  read  in  the 

ris.  anii.isjo.  ^  •      i     i        i  i  •  i 

churches  only  the  canonical  books,  that  is  to  say,  the 
holy  scriptures  6\"  Hereby  may  you  see,  M.  Harding,  if 
there  were  any  want  before,  thus  many  ways  it  may  be 
supplied. 

"  Another  lie,"  (ye  say)  "  is  this,  when  they  say,  we 

read  those  things  in  the  church  which  ourselves  know  to 

be  stark  lies  and  fond  fables."     For  trial  hereof  we  shall 

not  need  to  travel  far.     Your  own  hoohs  and  legends  are 

proof  sufficient. 

AnnoTat'"in        Erasmus  thcrcof  saith  thus  :  Hodie  quorumlibet  somnia, 

"ides"  Scrip  *^^  muliercularum  deliramenta  leguntur  inter  divinas  scri- 

id.'Erasm,''i.i^^^^^*  •*  "  Nowadays  every  fool's  dreams,  yea  very  women''s 

^'"♦•^  doting  fancies  are  read  with  the  holy  scriptures." 

Pciyd.  verg.        Likcwisc    saitli    Polydore  Viroil :     Multorum   diwrum 

ill  Orat.  Do-        .  _  ^     ■^  ° 

E'l'iir'"'  *■'"  ^'^'^^  recitanty  tametsi  parum  ad  fidem  scriptas :    "  They 

cupat]         i-ead  many  saints'  lives,  although  not  written  according  to 

the  truth."      Ludovicus  Vives,   writing  of  your  Legenda 

Aurea,  which  was  the  mother  of  all  your  devout  ecclesi- 

[Lu<i.  viv.    astical  stories  or  fables,  saith  thus :  Nescio  cur  aurea  did 

art,  lib.'a.  '  dcbcat,  ciwi  scripta  sit  ab  homine  ferrei  oris,  et  plumbei 

etapud     '  cordis,  ct  jdcnissima  sit  impudentissimis  mendaciis :    "  I 

[/cir.  Lud  ]    see  no  cause  whv  it  should  be  called  the  Golden  Legend, 

Proverb.  Sa-  sceing  it  was   wiittcu   by  a  man  of  an  iron  lace,  and  a 

leaden  heart,  a7id  is  freight  full  of  most  shameless  lies.^* 

If  ye  knew  not  these   things,  M.  Harding,  your  friends 

62  [This  passage  does  not  occur  tracts  from  liis  Capitula  Caroli 
totidem  verbis  in  the  homily.  It  Magni  et  Ludov,  Pii,  in  the  pth 
is  rather  a  note  of  bishop  Jewel's.]  book  of  the  Catal.  Test.  Veritatis 

63  [Ansegisus ;   see  several  ex-  per  Flacium.] 


Dist.  3.   Cum 


Church  of  England.  71 

will  think  ye  know  nothing.  Such  truths  ye  read,  and 
publish  devoutly  and  solemnly  in  your  churches.  Yet 
may  we  neither  say,  nor  think,  ye  mock  the  people. 

The  Apology,  Chap.  4.  Dims.  1. 

[voi.lv.  p.  But  if  there  be  any  that  think  these  above  re- 
hearsed authorities  be  but  weak  and  slender,  because 
they  were  decreed  by  emperors  and  certain  petit 
bishops,  and  not  by  so  full  and  perfect  councils,  tak- 
ing pleasure  rather  in  the  authority  and  name  of  the 
pope :  let  such  a  one  know,  that  pope  Julius  doth 
evidently  forbid,  that  a  priest  in  ministering  the  com-  [De  cons^^ 
munion  should  dip  the  bread  in  the  cup.  These  """^-^ 
men,  contrary  to  pope  Julius'*  decree,  divide  the  bread, 
and  dip  it  in  the  loine. 

M.  HARDING. 

Ye  may  be  sure  many  men  think  this  your  homely  stuff  not 
only  weak  and  slender,  but  also  corrupt,  venomous,  and  loath- 
some. But  now  by  like  ye  will  amend  your  fault.  But  how .-' 
Surely  by  going  from  very  evil  to  as  bad  or  worse,  if  ye  can  do 
worse,  than  hitherto  ye  have  done.  "  Julius  the  pope"  (say  ye) 
"  doth  evidently  forbid,  that  a  priest  in  ministering  the  commu- 
nion should  dip  the  bread  in  the  cup."  Now  verily  your  former 
fault  of  lying  is  well  amended.  For  where  before  ye  left  out, 
cast  in,  or  changed  some  of  those  words,  which  ye  pretend  to 
allege,  now  ye  make  every  whit  new  of  your  own.  Where  hath 
Julius  these  words  }  I  speak  not  of  your  false  alleging  of  places 
in  your  book's  margin.  I  forgive  you  the  putting  of  cum  enim 
nemo,  instead  of  cum  omne.  These  be  small  and  slipper  faults, 
which  if  they  were  alone  might  be  winked  at  in  such  slipper 
merchants  as  ye  are  ^'*.     But  let  us  hear  what  pope  Julius  saith  : 

Alios  quoque    audivimus  intinctam   eucharistiam   populis  pro 

complemento  communionis  porrigere :  "  We  have  heard  also  of 
others,  who  give  to  the  people  the  eucharist  dipped  or  steeped, 
for  making  up  of  the  communion."  It  is  to  be  understanded, 
that  whereas  Christ  gave  the  blessed  sacrament  of  the  altar  to 

^"^  [Bishop  Jewel  has  here  omit-  long  commentary  by  Harding,) 
ted  two  other  passages  from  the  which  are  nothing  to  the  pur- 
decree  of  Julius,  (quoted  with  a     pose.] 


72  The  Defence  of  the  Apology  of  the  party. 

his  apostles,  he  gave  it  under  both  kinds.  And  when  the  priests 
in  some  countries,  either  for  lack  of  wine  at  all  times  ready, 
either  for  some  private  fancy,  used  to  dip  or  steep  the  sacred 
body  of  our  Lord  under  form  of  bread  in  the  consecrated  blood, 
and  so  to  give  it  to  the  people ;  pope  Julius  findeth  fault  there- 
with, for  that  neither  Christ  ordained  so,  nor  the  apostles  left 
such  order  to  the  church.  So  that  Julius  meaneth  nothing  else, 
but  to  reprove  and  reform  that  use  of  dipping  or  steeping  the 
one  kind  in  the  other  in  the  administration  of  the  communion 
unto  the  people.  Read  the  place  who  listeth,  he  shall  find  the 
same  sense  more  largely  uttered  a  little  after. 

But  what  sense  make  these  defenders  a  God's  name  ?    They 

say  Julius  forbiddeth  the  priests,  ne  dum  peragit  mysteria^  panem 

immergat  in  calicem :  that  in  ministering  the  communion  (so  the 

lady  turneth)  he  should  dip  the  bread  in  the  cup.     There  is  no 

such  word  in  the  whole  decree.      Julius  nameth    eucharistiam, 

a  A  fond  va-  they.  Call  it  bread.      Julius  hath   ^intinctam  porrigere   populis, 

he  forbid'^the  that  no  priest  b  give  the  sacrament  dipped  to  the  people  :  they, 

the^sacra'^'^  leaving  out,  giving  it  to  the  people,  say,  he  forbad  the  priest  to 

ment,  andto  dip  it.     They  Icavc  out  also  the  chief  cause  of  the  whole,  which 

fhen  hVfor-  ^S'  P^^  complemerito  communionis,  "  for  making  up  of  the  commu- 

biddeth  the    nion."       For   he  forbiddeth   to   give  unto   the  people  only  the 

the^sacra-'^  consccrated  host  dipped  in  the  chalice,  as  though  it  were  the 

ment.  wholc  commuuion,  no  less  than  if  the  blood  were  given  apart. 

ticaittgiirti-'  "  These  men"  (say  they)  "  contrary  to  the  decree  of  pope  Julius, 

cations  be      divide  the  bread  and  dip  it  in  the  wine."     We  in  the  mass  break 

myHtical  fol-  .  ^  ..„. 

lies.  Read  the  host  m  three  parts,  not  without  signification  of  a  mystery ; 
two  we  receive  apart,  the  third  we  put  into  the  chalice  and 
receive  it  together  with  the  blood.  What  have  ye  to  say  against 
this? 6^ 

THE  BISHOP  OF  SALISBURY. 

[Supra  vol.  i.       Every  part  hereof  is  largely  answered  in  my  former 

^■'*'^-'        Eeply  to  M.Harding.     True  it  is,  the  fault  that  Julius 

here   findeth   in    dipping  and  minisferi?ig  the  sacrament, 

agreeth  not  fully  with  the  present  disorders  of  the  church 

of  Kome.     Yet  notwithstanding,  in  condemning  the  one, 

^  [Harding  adds,  "  Neither  is  our  priests  in  that  sense  take  it, 

this  that  Julius  reprehendeth.   He  nor  to  that  end  use  it,    but   for 

forbiddeth  to  give  unto  the  people  signification  only  of  a  special  mys- 

the  blessed  sacrament  dipped.  We  tery,   and   that   not   of  a  private 

neither  do  it,  nor  ever  have  done  fancy  or  ambition ;  but  by  public 

it.     Julius  would  not  the  dipping  authority.    And  therefore  that  de- 

to  stand  for  the  supplying  of  both  cree  of  Julius  pertaineth   not  to 

kinds  apart,  and  for  the  making  the  reproofs  of  any  thing  that  now 

up  the   sacrament.      Neither   do  is  done  in  the  church."] 


the  answer. 


Church  of  England.  73 

he  must  needs  condemn  the  other.  Ye  say,  we  leave  out 
these  words :  Intinctam  porrigunt  eucharistiam  populis : 
"  They  dip  the  sacrament,  and  deliver  the  same  unto  the 
people."  And  again  these  words :  Pro  complemento  com- 
munionis :  "  For  the  accomplishment  of  the  communion." 
The  more  matter  we  have  left  out,  the  more  have  we 
concealed  your  faults :  and  so  much  the  more  are  you 
beholden  to  us.  For  what  meant  you,  M.  Harding,  to 
mention  any  of  all  these  words?  Do  you  deliver  the 
sacrament  unto  the  people?  do  you  make  it  a  perfect  com- 
munion ?  What  needed  you  to  burden  yourself  with  mo 
abuses,  and  so  much  to  bewray  your  folly  ? 

Julius  saith  :  "  They  dipped  the  sacrament  into  the  cup, 
and  delivered  it  unto  the  people."  You  dip  the  sacrament 
as  they  did :  but  unto  the  people  ye  give  nothing.  Julius 
saith,  "  They  meant  by  dipping  to  make  it  a  full  and  a 
perfect  communion.''''  Contrariwise  you  defraud  the  people 
of  the  holy  cup^  and  deliver  them  only  the  half  communion. 
And  therefore  ye  are  much  more  blameworthy,  than  ever 
were  they  whom  Julius  reproved.  For  they  offended  only 
of  simplicity,  and  you  of  wilfulness  :  they  only  in  one  thing, 
you  in  three  things  together  in  one  place. 

But  touching  the  matter  itself,  the  fault  that  we  find 
with  you,  and  the  fault  that  Julius  found  with  others  your 
predecessors,  is  all  one.  You  dip  the  bread  into  the  cup, 
and  so  did  they.  They  brake  Christ's  institution,  and  so 
do  you.  And  therefore  Julius  said  unto  them  :  Hoc  quam 
sit  apostolicce  et  evangelicw  doctrince  contrarium,  et  consue- 
tudini  ecclesiasticce  adversum,  non  difficile  ah  ipso  fonte 
veritatis  probatur,  a  quo  ordinata  ipsa  sacramentorum  my- 
steria  processerunt :  "  How  far  contrary  this  is  to  the  apo- 
stolical and  evangelical  doctrine,  and  to  the  custom  of  the 
church,  it  is  easy  to  prove  by  the  fountain  of  the  truth, 
by  whom  the  mysteries  of  the  sacraments  were  ordained, 
and  from  whom  they  first  proceeded." 

Ye  think  the  matter  well  discharged,  for  that  ye  deliver 
not  the  sacrament  so  dipped  unto  the  people,  but  minister 
it  only  unto  yourself.     Here  by  the  way,  it  were  a  matter 


74  The  Defence  of  the  Apology  of  the  part  v. 

of  skill,  to  understand  by  what  authority,  either  of  scrip- 
ture,  or  of  council,  or  of  doctor^  it  may  appear,  that  it  is 
lawful  for  the  priest  so  to  use  and  receive  the  sacrament, 
and  unlawful  for  the  people.  If  the  people  may  not  as 
safely  and  as  lawfully  so  receive  the  sacrament,  as  may 
the  priest,  wherefore  then  are  these  words  written  in  your 
mass  books,  even  in  the  canon  and  secrets  of  your  mass  ? 
rcanon.iu  Hcec  sacTosaucta  co7nmixtio  corporis  et  sanguinis  Domini 
risb!]*'  *  nostri  Jesu  Christi  fiat  mihi^  et  omnibus  sumentibus,  salus 
afiimce  [al.  metitis]  et  corporis  :  "  This  holy  mingling  of  the 
body  and  blood  of  our  Lord  Jesus  Christ  be  unto  me,  and 
unto  all  that  receive  it,  the  health  of  soul  and  body." 
Verily  these  words,  omnibus  sumentihis^  cannot  by  any  shift 
possibly  be  expounded  of  one  only  priest,  but  must  needs 
be  extended  unto  the  people. 

Ye  would  fain  tell  us  of  certain  special  mysteries^  that  ye 
have  found  out  in  the  breaking  of  the  sacrament,  if  ye  wist 
what  they  were.      But  ye  are  in  case,  as  sometime  was 
Dan.  ii.  3.     Nabuchodouozor,  ye  are  not  able  well  to  tell  us  your  own 
senten.iib.4. dream.      Sometime  ye  say,  The  bread  is  broken:    some- 
b.'c!d.']    *  time  ye  say,  T/ie  accidents  remain  alone  by  miracle,  and 
they  are  broken:  sometime  ye  say,  Christ's  immortal  and 
impassible   body  itself  is  broken :   sometime  ye   say.  Our 
eyes  be  deceived,  and  nothing  is  broken. 
Durand.  lib.       Again  (yc  Say)  the  first  piece  signifieth  the  church  tra- 
il. No.  20.]  vailing  in  the  world  :  the  second  signifieth  the  blessed  saints 
in  heaven  :  the  third  signifieth  the  souls  in  purgatory.     But 
pope  Scrgius,  the  father  of  these  phantasies,  convcyeth  his 
DeCons.      mystcrics  another  way.     For  the  first  portion   (saith  he) 
form.  '        signifieth  Christ's  body  after  his  resurrection  :  the  second, 
Chrisfs  body  walking  on  earth :  the  third,  Chrisfs  body  iti 
the  grave.     These,  M.  Harding,  be  your  holy  significations 
and   special  mystcrics.      With  such  follies  and  mystical 
vanities  ye  mock  the  world.     In  old  times  the  bread  was 
not  broken  to  busy  men's  heads  with  sigfiifications,  but 
Artie. n^ div. only  to  bc  dclivcrcd  to  the  people:  as  in  my  former  Reply 
ill.  p  119.J     J  have  declared  more  at  large.    St.  Augustine  saith  :  Panis 
Lii'.^gT      benedicitur  et  sanctificatur^  et  ad  disfribuendum  comminui- 


Church  of  England,  75 

tur :  "  The  bread  is  blessed  and  sanctified,  and  broken  in 
pieces,  to  the  end  it  may  be  delivered." 

The  Apology,  Chap.  4.  Divis.  2. 
Pope  Clement  saith,  it  is  not  lawful  for  a  bishop  ct  ciem.  ad 

*  ^    Jacob,  ep.  i. 

to  deal  with  both  swords:  "  For  if  thou  wilt  have^'"^^'-'-^'-^ 

[Bernard,  de 

^oM,"  saith  he,  ^^ thou  shall  deceive  both  thi/self  and^°^^''^'^- 
those  that  obey  thee''  Nowadays  the  pope  chal- 
lengeth  to  himself  both  swords,  and  useth  both. 
Wherefore  it  ought  to  seem  less  marvel,  if  that  have 
followed  which  Clement  saith,  that  is,  that  he  hath 
deceived  both  himself  and  those  which  have  given  ear 
unto  him. 

M.  HARDING. 

If  these  fellows  had  not  sworn  to  belie  all  the  world  for  main- 
tenance of  their  new  gospel,  they  would,  at  this  time  at  least, 
have  made  a  true  report  of  St.  Clement's  words.     St.  Clement  ^yj^drare 
speaketh  not  of  two  swords.     The  place  truly  alleged  hath  thus  :  P^^'tiy  cie- 

n.  T    j-j  •      /'        '  :  .    J    •  7      •    •  .  ment's,  part- 

is iSt  mundiaiious  curis  jueris  occupatus,  et  teipsuni  aecipies,  et  eos  ly  st.  Ber- 

qu'i  te  audiunt :   "  If  thou  be  occupied  in  worldly  cares,  thou  shalt  "^'''^'^• 

both  deceive  thyself  and  those  that  listen  to  thee."     The  author  childish^"  As 

of  this  Apology,  having  spite   at  the  church,  which  is   Christ's  though » bi- 

fold,  and  at  the  pope,  the  head  shepherd,  envying  at  his  author-  have  the 

ity,  forgeth  a  lie  upon  St.  Clement,  making  him  to  say.  Si  utriin-  g^^^^d' and 

que  habere  vis  :   "  If  thou  wilt  have  both  swords,  thou  shalt  both  execute  a 

deceive  thyself  and  those  that  obey  thee."     ^Whereas  Clement  gcTw^uhout" 

speaketh  no  word  of  the  two  swords,  but  of  worldly  cares,  where-  ^"^y^'^^^v 

with  what  bishop  soever  is  entangled,  shall  (as  he  saith)  deceive  c  what  cares 

both  himself  and  others  that  hearken  to  him.     For  which  cause  have  they 

these   defenders   being  coupled  with  yoke-fellows  in  pretenced  concubines  ? 

wedlock,  which  state  wrappeth  a  man  in  worldly  cares,  because  f'  Eleven  of 

.  *  the  twelve 

such  a  one  "  ^  careth  for  the  things  of  the  world,  how  to  please  apostles,  and 
his  wife,  and  is  divided,"  as  St.  Paul  saith  :  it  must  needs  follow,  {^fi"Jr^al7(j 
that  having  taken   the  office  of  superintendants,  and  charge  of  bishops.were 
souls  upon  them,  ^they  have  deceived  themselves,  and  daily  do  ™ t'^dece'ived 
deceive  so  manv  as  hear  them,  and  follow  their  false  doctrine.       ""*  the 


people. 


THE  BISHOP  OF  SALISBURY. 

O  what  a  pleasant  grace  M.  Harding  bath  to  talk  of 
lies !  A  man  would  think  it  were  some  good  part  of  his 
study.     In  this  place  two   sundry  authorities,  the  one  of 


76  The  Defence  of  the  Apology  of  the  part  v. 

Clemens,  the  other  of  St.  Bernard,  I  know  not  by  what 
error,  were  joined  in  one,  and  both  alleged  and  set  forth 
under  the  name  only  of  Clemens.  I  grant,  there  was  herein 
an  oversight :  but  lie  or  falsehood  there  was  none,  as  it 
shall  appear. 

The  words  of  Clemens  are  as  you  report  them.     The 

words  of  St.  Bernard,  written  unto    pope   Eugenius,  are 

Bern.de Con- these:  Plauum  est,  apostolis  interdici  dominatum.     I  erqo 

Bid.  lib.  3.  [ii.  7  7  .  7 

435]  ^w,  et  tioi  usurpare  aude,  aut  dommans  apostolatum :   aut 

apostolus  dominatum.  Plane  ah  alterutro  prohiberis.  Si 
utrunque  similiter  habere  veliSf  perdes  utrunque :  *'  It  is 
plain,  that  unto  the  apostles  of  Christ  lordship  or  temporal 
princehood  is  forbidden.  Go  thou  thy  way  therefore," 
(thus  he  saith  to  the  pope)  "  and  dare  thou  to  usurp, 
either  the  apostleship,  being  a  lord :  or  a  lordship,  being 
an  apostle.  From  one  of  them  undoubtedly  thou  art  for- 
bidden.    If  thou  wilt  indifferently  have  both^  thou  wilt  lose 

bothr 

Hieron,  in         Of  such  St.  Hierom  writeth  thus  :    Militantes   Christo, 

Sophon.  cap.  ..  1       -i  7  •  •  /t» 

1.  [iii.  1647.]  obligant  se  negotiis  scecularibus,  et  eandem  imaginem  offe- 

runt  Deo  et  Ccesari :  "  Being  the  soldiers  of  Christ,  they 

bind  themselves  to  worldly  affairs,  and  offer  up  one  image 

to  God  and  Caesar."     In  the  Canons  of  the  Apostles  it  is 

Canon.  A-     Written  thus :    Non  oportet  episcopum  aut  presbyterum,  se 

[ap.Bruns.  ' pubUcis  admhiistrationibus  immittere:  sed  vacare  et  com- 

modum  se prabere  usibus  ecclesiasticis.     Nemo  enim  potest 

duobus  dominis  servire :    "  A  bishop  or  a  priest  may  not 

entangle  himself  with  worldly  offices,  but  be  at  rest,  and 

shew  himself  meet  for  the  use  of  the  church.     For  no  man 

Matt.  vi.  34.  can  serve  two  masters  ^6."     Yet  the  pope  this  day  claimeth 

Extrav.  Com.  the  Hght  oi  both  stvords,  not  only  of  the  spiritual,  but  also 

obed.  unkm  of  the  temporal.     And  pope  Bonifacius  VIII.,  in  the  crreat 

Sanctam.  [p.  i     •  i  >     ^  r     ^ 

189.]  jubilee,  and  ni  the  open  sight  of  the  world,  when  he  had 

uTape^g^'-    one  day  shewed  himself  in  his  pontifcalibus ,  apparelled  in 

"8.  [p.  343-    procession  as  a  bishop  of  bishops,  the  next  day  he  put  upon 

him  the  emperor  s  robes  of  majesty^  and  had  the  imperial 


'^^  [Canon  AjjOSt.  80.   FXno^fv,     pop    KuBUvai    tavrov    ds    Srj^oaias 
OTi  ov  xpfj   firia-KOTTou  fj  irpea^vTi-     8ioiKrja-(is  k.  t.  X.] 


Church  of  England.  77 

crown  upon  his  head,  and  the  sword  naked  and  glittering 
borne  before  him. 

As  for  pope  Clemens,  his  canon  is  easily  shifted  by  a 
pretty  promso.     For  thus  saith  your  Gloss  touching  the 
same  :  Cessante  caussa^  cessat  effectus  :  verhi  causa^  prohi-  Extra  de  Ju. 
betur.   ne  presbyteri  qerant  tvtelas  fsuppl.   aliorum^.   /^ac  Etsi chri.* 
causa,  ut  melius  vacent  dimnis  omciis.     Iicec  causa  nnahs  sa.  [lib.  ii.ut. 

7  /r>  24.c.26,Glo8. 

est.  Unde,  cessante  hac  caussa,  cessat  effectus.  C/wc?e,  sa  penult.] 
si  non  vacent  dimnis  qfficiis^  poterunt  gerere  tutelas :  "  The 
cause  ending,  the  effect  endeth  too.  For  example,  the 
law  commandeth,  that  a  priest  shall  not  be  charged  with 
the  wardship  of  a  child  in  his  nonage.  The  cause  hereof 
is  this,  that  he  may  the  better  apply  his  divine  service. 
This  is  the  final  cause.  This  cause  removed,  the  effect 
giveth  place.  Therefore  if  the  priest  follow  not  his  divine 
service,  then  he  may  have  the  wardship  of  a  child."  Even 
so,  if  the  pope  do  not  the  office  of  a  bishop^  then  may  he  be 
a  temporal  prince.  But  by  these  means  it  cometh  to  pass, 
even  as  Clemens  saith.  He  deceiveth  both  himself  and  also 
them  that  hear  him. 

Touching  this  vain  objection  of  the  charqe  and  cares  o/'Partv.cap.j. 

,       ,  "^  "^  div.  7.  [supra 

marriage^    it  is  fully  answered   before,  in  a  place   i^ore ^^'^^'-^p-^M 
convenient.  ?^p-  ^-  ^\?' 

[supra  vol.iv. 
P-  591.] 

The  Apology,  Chap.  4.  Divis.  3. 

Pope  Leo  saith,  "  Upon  one  day  it  is  lawful  to  say  [Leou.  Ep. 
but  one  mass  in  one  church  ^'^."  These  men  say  daily 
in  one  church  commonly  ten  masses,  twenty,  thirty, 
yea  oftentimes  mo.  So  that  the  poor  gazer  on  can 
scant  tell,  which  way  he  were  best  to  turn  himself. 
Pope  Gelasius  saith,  "  It  is  a  wicked  deed  and  sub-  [De  cons. 

.,  .  .  -  Dist.  2.Com. 

ject  to  sacrilege  in  any  man  to  divide  the  commu- pe'^""^.] 
nion,  and  when  he  hath  received  one  kind,  to  ab- 
stain from  the  other."    These  men,  contrary  to  God's 

67  [This  is  rather  implied  than  indubitanter  iteretur,"  proves  that 

said  by  Leo.  The  exception  which  the  rule  was  generally  to  have  one 

he  makes,  "  if  the  multitude  is  communion  upon  one  day.] 
great,"  that  the  "  sacrificii  oblatio 


78  The  Defence  of  the  Apology  of  the  part  v. 

word,  and  contrary  to  pope  Gelasius,  command,  that 
one  kind  only  of  the  JioIt/  communion  be  given  to 
the  people :  and  by  so  doing,  they  make  their  priests 
guilty  of  sacrilege. 

M.  HARDING. 

a  A  solemn  »  There  is  no  small  number  of  men  which  are  moved  to  suspect 
^"gfneJJ'g^^  that  this  Apology  was  devised  by  some  catholic  man,  intending 
be  wise  men  to  mock  this  new  clcrgy  of  England,  and  to  put  them  quite  out 
think.  of  estimation  and  credit.     ^  And  to  that  very  end  this  innumer- 

b  Here  M.  able  company  of  lies  to  them  seemeth  of  purpose  to  be  set  out. 
fessethf that  for  no  man  having  his  five  wits  would  think  good,  for  main- 
f  u'^^^s'^'^  tenance  of  his  own  part,  to  affirm  so  many  things,  the  contrary 
set  forth  lies,  whereof,  to  his  great  discredit  and  shame,  by  search  is  easily 
c  Untruth  found,  c  Leo  saith  clean  contrary  to  that  is  here  in  his  name 
Read  the" an-  avouchcd,  that  whensoever  a  new  multitude  filleth  the  church. 


«wer. 


SO  as  all  cannot  be  present  at  the  sacrifice  at   once,  that  the  ^n  ^pist.  ad 
oblation   of  the   sacrifice    be  without   casting    any  doubt    done  Aiexandri- 
again num.  [1.437-] 

THE    BISHOP    OF    SALISBURY. 

I  beseech  thee,  gentle  reader,  for  shortness  sake,  and  for 
thy  better  satisfaction  herein,  to  consider  my  answer  made 
Art.  13.  div.4.  hereunto  in  my  former  Reply  to  M.  Harding.  Verily 
"«. p.  199]  Leo  speaketh  not  one  word  either  oi  private  mass,  01  of 
sole  receiving,  or  of  any  other  Uke  superstitious  and  peevish 
vanity :  but  only  of  the  general  communion  of  the  whole 
church.  His  counsel  therefore  unto  Dioscorus  is,  that  if, 
upon  occasion  of  resort,  the  multitude  of  communicants 
were  so  great,  that  they  could  not  have  convenient  room 
in  the  church  to  receive  all  together  at  one  communion, 
then  the  priest,  after  he  had  ministered  unto  the  first  com- 
pany, and  had  willed  them  to  depart  forth,  and  give  place 
to  others,  and  saw  the  church  replenished  again  with  a 
new  company  of  aftercomers,  should  without  fear  or 
remorse  of  conscience  begin  the  whole  communion  again, 
and  so  minister  unto  them,  as  he  had  done  unto  the  former. 
More  than  this  out  of  Leo's  words  cannot  be  gathered. 
Here,  M.  Harding,  have  you  found  a  good  warrant  for  the 
holy  communion,  and  a  plain  condemnation  of  your  private 
mass. 


Church  of  England.  79 

The  Apology,  Chap.  5.  Divis.  1. 

But  if  they  will  say,  that  all  these  things  are  worn 
now  out  of  use  and  nigh  dead,  and  pertain  nothing 
to  these  present  times ;  yet  to  the  end  all  folk  may 
understand  what  faith  is  to  be  given  to  these  men, 
and  upon  what  hope  they  call  together  their  general 
councils,  let  us  see  in  few  words,  what  good  heed 
they  take  to  the  self-same  thing,  which  they  them- 
selves, these  very  last  years,  (and  the  remembrance 
thereof  is  yet  new  and  fresh,)  in  their  own  general 
council,  that  they  had  by  order  called,  have  decreed 
and  commanded  to  be  devoutly  kept.  In  the  last 
council  at  Trident,  scant  fourteen  years  past,  it  was  [conciL  Tri. 

•^  ^  dent.  sess. 

ordained    by  the  common   consent   of  all  decrees,  ?^- '^^  ^^- 

^  O  '  form.  cap. 

That  one  man  should  not  have  two  benefices  at  owe''-' 

titne.     What  is  become  now  of  that  ordinance  ?    Is 

the  same  too  so  soon  worn  out  of  mind,  and  clean 

consumed  ?    For  these  men,  ye  see,  give  to  one  man, 

not    two  benefices  only,  but    sundry  abbeys   many 

times,  sometimes  also  two  bishoprics,  sometime  three, 

sometime  four,  and  that  not  only  to  an  unlearned 

man,  but  oftentimes  also  even  to  a  man  of  war. 

In  the  said  council  a  decree  was  made,  that  all  [concii.  Tri- 
dent, sess. 

bishops  should  preach  the  gospel.  These  men  ^^4- de  Re. 
neither  preach,  nor  once  go  up  into  the  pulpit, 
neither  think  they  it  any  part  of  their  office.  What 
great  pomp  and  crake  then  is  this,  they  make  of 
antiquity  ?  Why  brag  they  so  of  the  names  of  the 
ancient  fathers,  and  of  the  new  and  old  councils? 
why  will  they  seem  to  trust  to  their  authority, 
whom,  when  they  list,  they  despise  at  their  pleasure  ? 


80  The  Defence  of  the  Apology  of  the  part  v. 

THE  BISHOP  OF  SALISBURY. 

Hereto  M.  Harding  answereth  thus :  "  With  what  face 
find  they  fault  ?  Ye  believe  none  of  the  councils  :  sir  John 
Hooper,  a  martyr  of  their  own  canonization :  your  lying 
book :  your  vile  stuff:  your  new  upstart  church :  your 
heresies :  your  incredible  lies :  your  malicious  lies :  your 
slanderous  lies,"  &c.  He  is  very  hardhearted,  that  will  not 
be  moved  with  so  valiant  proofs. 

The  Apology,  Chap.  5.  Dims.  2. 
But  I  have  a  special  fancy  to  commune  a  word  orcvoi.iv.  p. 
two,  rather  with  the  pope's  good  holiness,  and  to  say 
these  things  unto  his  own  face. 

M,   HARDING. 

Here  pricketh  forth  this   hasty  defender  as  pert  as   a  pear- 
monger^'',  and  fain  would  he  talk  with  the  pope  himself,  forsooth, 
face  to  face.     But  sir,  I  pray  you,  be  not  too  hasty  in  taking 
your  journey  to  Rome.    Tell  us,  before  ye  go,  may  not  a  meaner 
Modesty  and  man  serve  instead  of  the  pope,  for  your  masship  to  talk  withal  ? 

fo7&l^toi: This  fellow  hath  a  special  fancy,  and  will  needs  to  the  pope 

masship.  himself,  and  talk  with  him  of  his  high  matters,  presently  to  his 
own  face.  I  pray  you,  sir,  may  not  a  poor  man  hear  your  tale 
beforehand }  By  often  telling  of  it,  you  shall  have  it  in  better 
readiness  when  you  come  there. 

The  Apology,  Chap.  6.  Divis.  1. 
Tell  us,  I  pray  you,  good  holy  father,  seeing  ye  do  [voi.  iv.  p. 
crake  so  much  of  all  antiquity,  and  boast  yourself 
that  all  men  are  bound  to  you  alone,  which  of  all 
the  fathers  hath  at  any  time  called  you  by  the  name 
of  the  highest  prelate,  the  universal  bishop,  or  the 
head  of  the  universal  church. 

M.  HARDING. 

What  the  pope  himself  will  say  unto  you,  when  you  come 
before  him,  I  know  not.  Because  you  make  no  haste  (I  suppose) 
as  yet  to  go  unto  his  person,  may  it  please  you  in  the  mean  time 
to  be  answered  by  another  man,  thus  now,  till  then }     Touching 

67  ['lliis  proverbial  simile  should  pearmonger's  mare.*'  Ray's  Eng- 
properly  run  thus  :  "  As  pert  as  a    lish  Proverbs,  p.  281.] 


Church  of  England.  81 

Prsefationein  the  first  part  of  your  first  question,  aread  St.  Hierom  ad  Dama- a  And  there 
Evangeiistaa.^^^^  and  odvevsus  Ludfcrianos ,  where  he  calleth  the  pope  ^smw- not];, ,'[*""'* 
mum  sacerdotem.     And  if  ye  require  a  word  of  greater  sound,  bThi»  name 
Epist.  163.     read  St.  Augustine,  where  he  saith.  In  Romana  ecclesia  semper  lo'^yery  ill-" 
[ii.  9«-]         viguit  apostolica  cathedra  principal  us  :   "In  the  Roman  church  "hop;  «"<i 
the   princedom  of  the   apostolic  chair  hath   always  flourished."  fondly  ap- 
For  the  second  part,  look  in  the  (^council  of  Chalcedon.     For  the  p;;°p[^^^^^/« 
third,  read  Victor  in  his  second  book  De  Persecntione  Vandalorum.  i..  And  there 
And  for  a  full  resolution  of  this  whole  matter,  read  mine  Answer  '**  ""thing. 
•    to  M.  Jewel's  challenge  in  the  fourth  article.     There  shall  you 
find  your  demand  fully  answered — 

— beside  two  and  thirty  great  untruths  in  the  same  one 
article. 

THE  BISHOP  OF  SALISBURY. 

Here  it  liketh  you,  M.  Harding,  for  the  time,  although 
unworthy,  to  supply  the  pope's  person.  Howbeit,  as 
doubting  either  the  sufficiency  of  your  commission,  or  the 
discretion  of  your  answer,  ye  say,  '*  Thus  now,  till  then." 

Where  we  demand  of  you,  which  of  all  the  ancient  fa- 
thers and  doctors  ever  called  the  pope  summum  sacerdotem, 
"  the  highest  priest :"  ye  answer  us,  St.  Hierom  so  called 
him  in  the  book  Contra  Luciferianos.     For  his  words  be 
plain  :  summus  sacerdos,  *'  the  highest  priest."     But  what 
if  it  be  found  that  these  words  belong  no  more  to  the  pope 
than  to  any  other  particular  bishop  ?  Will  ye  then  confess, 
that  either  ye  were  far  overseen,  or  else  that  ye  sought 
undue  means,  under   the  name   of  St.  Hierom,  to  mock 
your  reader  ?   You  say,  St.  Hierom  by  these  words,  sum- 
mus  sacerdos,  meant  only  the  pope.     But  M.  Harding  M.Harding 
saith,   St.  Hierom   by  the    same    words    meant   any  one  Hieron.  con. 
bishop,  whatsoever  he  were,  and  not  only  the  pope.     If  you  nTs.  S>m."iv' 
be  M.  Harding,  and  if  these  things  be  true,  then  are  you^  *^' ^*^^^" 
of  late  foully  fallen  out  with  yourself. 

For  trial  hereof,  call  to  your  remembrance,  M.  Harding^  m.  Harding 

1  ,  ,  i  .         ,   .     directly  con- 

your  own  words,  uttered,  not  elsewhere,  but  even  m  this  trary  to  him- 
self. 
selfsame  book.    The  words  of  St.  Hierom  be  these  :  "  The 

safety  of  the  church  hangeth  upon  the  dignity  of  the 
highest  priest.''^  Hereupon  M.  Harding  saith  :  "  This  peer- 
less authority  St.  Hierom  in  that  place  doth  attribute  to 
the  bishop  of  every  diocese ^s." 

'^^  [Supra,  vol.  V.  p.  487,  compared  with  p.  493 ;  and  with  vol.  ii. 
p.  192.] 

JEWEL,  VOL.  VI.  G 


82  The  Defence  of  the  Apology  of  the  part  v. 

And  thus,  by  M.  Harding's  own  exposition,  not  only 

the  pope,  but  also  the  bishop  of  any  other  diocese,  is  called 

by  St.  Hierom  the  highest  priest.     Thus  one  M.  Hai-ding 

saith, "  St.  Hierom  by  these  words  meant  only  the  pope :" 

another   M.  Harding   saith,   *'  St.  Hierom   by   the    same 

words  meant  any  one  bishop,  and  not  only  the  pope."    It 

were  a  deed  of  charity  to  resolve  your  reader,  whether  of 

these  two  contrary  M.  Hardings  he  may  believe.    Verily, 

here  ye  allege  St.  Hierom  for  the  pope,  whereas,  by  M. 

Harding's  confession,  St.  Hierom  spake   nothing,  no  not 

one  word,  of  the  pope.     Such  is  the  weight  and  credit  of 

your  authorities. 

But  for  thy  better  satisfaction,  good  Christian  reader,  it 

is  well  known  to  any  mean  student  in  divinity,  that  not 

only  the  bishop  of  Rome,  but  also  every  other  bishop  within 

his  own  diocese  was  commonly  called  the  highest  priest,  for 

that,  within  his  own  diocese,  of  all  other  priests  he  was  the 

Tertuiiian.    Mghcst.      TcrtuUian    saith :    Dandi  baptismum  jus  habet 

lv.I^^^p!lfo.] summus  sacerdos,  qui  est  episcopus :  "The  highest  priest, 

that  is,  the  bishop,  hath  authority  to  minister  baptism." 

Aug.  in        St.  Augustine  saith :   Quid  est  episcopus,  nisi  primus  pres- 

Str^que"e-  bytcr,  hoc  cst,  summus  sacerdos  ?"  "  What  is  a  bishop  but 

iS!"[iii!  App.  the  first  priest,  that  is  to  say,  the  highest  priest ^^?'* 

Ambros.  lib.      St.  Ambrosc,  writing  not  unto  the  pope,  but  unto  Felix 

["^763.]^'     the  bishop  of  Coinum  in  France,  S2i\i\i  thus:   Susce- 

pisti  gubernacula  summi  sacerdotii ;  "  Thou  hast  taken 

the  government  of  the  highest  priesthood." 

De^i^'^'ui^"        Again  he  saith,  speaking  likewise  of  any  one  bishop : 

Ira*"'"'Vii'      yidisti  summum  sacerdotem  interrogantem  et  consecrantem: 

337]  «  Thou  sawest  the  highest  priest  examining  the  people,  that 

was  to  be  baptized,  and  consecrating  the  water." 

I  leave  out  sundry  other  like  authorities  of  Origen,  of 

Lactantius,  of  Athanasius,  of  Leo,  of  Victor,  of  Meltiades, 

Evagrius  lib.  and  of  others.  Evagrius  calleth  Euphemius,  and  Gregorius 

[ed?]S^t^''    the  bishop  of  Antioch,  summos  sacerdotes,  "  the  highest 

vT&Ik,  lib.  priests."     Ruffinus  calleth  Athanasius  the  bishop  of  Alex- 

cap!"28^ ''*■"'  andria   pontificem    maximum,   "  the    greatest    or    highest 

bishop."     By  these,  I  trust,  it  may  appear,  that  the  title 

69  [These  Quaestiones    are  not     shewing  the  opinion  of  a  writer 
genuine,  but  they  are  of  value  as     subsequent  to  St.  Augustine.] 


Church  of  England.  83 

or  dignity  of  the  highest  priesthood  was  general  and  com- 
mon to  all  bishops^  and  not  only  closed  up  and  mortised 
only  in  the  pope. 

Besides  all  this,  ye  bring  us  a  word,  ye  say,  of  greater 
sound :  In  Romana  ecclesia  semper  viguit  apostoliccB  cathe-  Aug.  eput . 
dree  principatus :  "In  the  Roman  church  the  princehood 
of  the  apostolic  chair  hath  always  flourished."  Indeed, 
princehood  and  apostolic  be  jolly  large  words,  and  carry 
great  sound,  almost  as  great  as  the  bell  of  Frideswise  \l. 
Frideswide]  70 ;  unto  the  sound  of  which  bell  ye  wished 
once,  in  your  sermon  in  Oxford,  that  your  voice  had  been 
comparable,  that  you  might,  as  you  said  then,  "  ring  out 
in  the  dull  ears  of  these  papists."  These  were  your  words  : 
ye  may  not  forget  them. 

But  fain  would  ye  have  the  bishop  of  Rome  should  be 
a  prince,  to  make  up  the  sound.     Notwithstanding  in  the 
council  of  Africa  it  was  decreed  thus  :  primce  sedis  episco- Dist.  gg. 
pus  non   appelletur  princeps   sacerdotum :    "  Let  not  the  " 
bishop  oi\he  first  see  be  called  the  prince  of  priests. ^^ 

But  what  if  the  sound  of  these  words  weigh  no  heavier 
than  the  former?  or  what  if  this  word  princehood  be  no 
more  peculiar  to  the  pope,  than  is  the  other  of  highest 
priesthood  ?  Paulinus  writing  unto  Alypius,  not  the  great 
bishop  of  Rome,  but  the  poor  bishop,  as  I  remember,  of 
Tagasta,  saith  thus :  Deus  in  civibus  civitatis  suce  princi-  inter  Episto- 
palem  te  cum  principibus  populi  sui,  sede  apostolica  coZ/o-epist.  35.  [u. 
cavit :  "  God  hath  placed  thee  amongst  the  citizens  of 
his  city,  in  the  apostolic  see,  being  a  principal  or  a  chief 
with"  (other  bishops,  that  is  to  say,  with)  "  the  princes  of 
his  people^'*  Here  have  you  found  the  princehood  of  the 
see  apostolic,  not  only  in  Rome,  but  also  in  the  poor  city 
of  Taqasta.     Likewise  St.  Ohrysostom  saith :  Ad  orandum  chrysost. 

•^  *'  •  T-»       1  '^^  orando 

nos  assidue  provocat  {Paulus)  apostolorum  princeps :  "  Paul  ^?"'"'^"''^-^'- 
the  prince  of  the  apostles  calleth  upon  us  to  be  always  Lat.  v.  594-] 
praying  71."     So  saith  St.  Gregory :  Paulus obtinuit  to- 1  Reg.  c  10. 

70  [Elsewhere,  where  this  story  \a>v  ^yeficov.    The  Bened.  consider  ["jj^ ^ "' 

is  reported,  this  bell  is  called  the  the     genuineness    of    this    work 

great  beU  of  Oseney,  whence  it  was  doubtful.     Bp.  Jewel  quotes  from 

removed  to  St.  Frideswide.]  the  Latin  ed.J 

7J  [Chrysost 6  tcov  ottooto- 

G  2 


84  The  Defence  of  the  Apology  of  the         part  v. 

tins  ecclesice  prindpatum :  "  Paul  obtained  the  princehood 
Leo,  ep.63.  of  the  whole  church  7 1."  So  saithLeo:  Juvenalis  episco- 
pus,  ad  obtinendum  Palestince  provincicB  prindpatum,  &c.: 
"  Bishop  Juvenal,  that  he  might  obtain  the  princehood  of 
the  province  of  Palestine,"  &c. 
Amphiiochi-  Briefly,  your  own  singular  doctor  Amphilochius  writeth 
thus,  not  of  the  pope,  but  of  St.  Basil  the  bishop  of 
Ca^sarea :  Additus  est  principibus  sacerdotum  magnus  ipse 
princeps  sacerdotum :  "  Basil,  being  dead,  was  laid  with 
other  bishops  the  princes  of  priests,  being  himself  the 
great  prince  of  priests'! '^.'^  It  was  great  folly,  therefore, 
M.  Harding,  these  titles  thus  lying  in  common,  to  encroach 
the  same  only  to  the  pope.  Notwithstanding,  ye  say, 
"  Thus  now,  till  then."  Verily,  when  the  pope  himself 
shall  begin  to  consider  and  to  weigh  your  pleading,  then 
will  he  say  he  had  a  very  unskilful  proctor. 
Artie.  4.  Di.      For  answer  to  the  rest,  I  remit  you  to  my  first  Reply. 

pra  vol.  11. 
287.]  et  32, 

[Ibid,  p.310.]  The  Apology,  Chap.  6.  Divis,  2. 

Which  of  the  ancient  fathers  or  doctors  ever  said,  t^°>- '^-  p- 

'  02.] 

that  both  the  swords  are  committed  unto  you  ? 


M.  HARDING. 

a  Untruth.         Let  S.  Bernard,  writing  to  a  pope,  answer  for  the  pope.    aHe  Bern.deCon- 
Forhisau.    ig   ^  Sufficient  witness.      Where   yourself  do   allege   him   much '*''*^'"*  "''"♦• 

thonty  18  not  .  ■,  ^         ^  •  ^  r  ^    ■ 

sufficient,  as  agamst  the  pope,  you  cannot  by  the  law  justly  refuse  him,  speak- 

pean""^'      ing  for  the  pope.     The  spiritual  sword  you  deny  not,  I  trow. 

Of  the  temporal  sword,  belonging  also  to  the  pope,  thus  saith 

St.  Bernard  to  Eugenius :   "He  that  denieth  this  sword  to  be 

thine,  seemeth  to  me  not  to  consider  sufficiently  the  word  of  our 

b  Put  up  thy  Lord,  saying  thus  (to  Peter  thy  predeceB8or),  *^Put  up  thy  sword 

thL"pope^hath  into  the   scabbard.'     The  very  same  then  is  also  thine,  to  be 

both  HwordH.  drawn  forth  perhaps   at  thy  beck,  though  not  with  thy  hand. 

gunient.^"'  Elsc,  if  thc  Same  belonged  in  no  wise  unto  thee,  whereas  the 

apostle  said,  '  Behold,  thtre  be  two  swords  here,'  our  Lord  would 

not  have  answered,  '  It  is  enough,'  but.  It  is  too  much.     So  both 

be  the  church's,  the  s|)iritual  sword,  and  the  material.     But  this 

is  to  be  exercised  for  the  church,  and  that  of  the  church:  that 

71  [The  genuineness  of  this  work     apxitpfvcnv,  6  apxiepfve'   toIs  kt}- 
has  been  disputed.]  p^^iv,  v  H-^ydM  rov  \6yov  ^povrr].'] 

72  [Amphiloch.  irpoafTtOi^   toi? 


Church  of  England.  85 

by  the  hand  of  the  priest,  this  of  the  soldier,  but  verily  at  the 
beck  of  the  priest,  and  commandment  of  the  emperor."  Thus, 
touching  the  pope's  both  swords,  you  are  fully  answered  by 
St.  Bernard. 

THE  BISHOP  OF  SALISBURY. 

The  pope  hath  power  to  claim  authority  without  shame,  nist. 23.  om. 
Amongst  others  his  unadvised  and  vain  words,  thus  he 
saith :  Christus  beato  Petro,  mtm  ceternce  clavigero^  terreni 
simul  et  ccelestis  imperii  jura  commisit:  "  Christ  hath  com- 
mitted unto  Peter,  the  key-bearer  of  everlasting  life,  the 
right  both  of  the  worldly,  and  also  of  the  heavenly  empire  ^ 
that  is  to  say,  the  pope  is  emperor  both  of  heaven  and  of 
earth.     And  therefore  pope  Bonifacius  VIII.,  as  it  is  said 
before,  in  the  sight  of  the  world,  ware  the  crown  imperial Faraiipom. 
on  his  head,  and  commanded  the  naked  sword  to  be  borne  sis.  [p.  343. 
before  him,  and  proclamation  to  be  made  :  ^ccCy  duo  gladii  caViou. " 
hie:  "Behold,  here   are  the  two  swords."     I  mean  the 
same  pope  Bonifacius  of  whom  it  is  written,  "  He  entered  [Anseim. 

.  .  Ryd.  in  Cat. 

as  a  fox:   he  reigned  as   a  wolf:    he  died  as  a  dog^a.^'ann. foi.8i.] 
Hereof  it  is  written  in  concilio  Vangionum:   Utrunque,  e^Aventinus. 
imperium,  et  pjontificatum,  sicuti  Decii  et  falsorum  deorum  ^'  ^  °' 
cultores  factitare  consuevernnt^  usurpat :  "  The  pope  wrong- 
fully usurpeth  both  together,  as  well  the  worldly  empire 
as  the  bishopric,  as  Decius  and  the  worshippers  of  false 
gods  were  wont  to  do."" 

Yet  St.  Bernard  saith,  "  The  pope  hath  both  swords :" 
but  St.  Bernard's  authority  in  this  case  is  but  simple.    He 
lived  eleven  hundred  years  after  Christ's  ascension,  in  the 
time  of  king  Henry  the  First,  the  king  of  England,  in  the 
midst  of  the  pope's  rout  and  tyranny.     Howbeit,  touching 
his  judgment  and  credit  herein,  let  us  rather  hear  one  of 
youi*  own  doctors.     Hervaeus  therefore  saith  thus :   JBer-  Johan.  de 
nardus  ponit,  quod  papa  habet  gladium  materialem  in  nutu.  Potestkt.  Re- 
Sed  istud,  cum  hoc,  quod  non  est  magnce  authoritatis,  magis  [p.'iai.] 
est  contra  eos,  quam  pro  eis  :  "  Bernard  saith  that  the  pope 
hath  the  material  or  temporal  sword  at  his  commandment. 

73  [Supra  vol.  v.  p,  409.    This  is  reported  in  the  Paraleip.  Ursper- 
gensis,  as  well  as  by  Ryd.] 


86  The  Defence  of  the  Apology  of  the         part  v. 

But  this  saying  of  Bernard's,  besides  that  it  is  of  small 

force,  maketh  also  more  against  them  than  with  them." 

johan.de  Pa- Again  he  saith:    TJnum  istorum  qladiorum  Petrus  non  teti- 

risiis,  c.  19.  "  '^  _ 

[p.  135]       gity  scilicet,  scecularem,  qui  suus  non  erat :  "  Ihe  one  oi 
these  two  swords  Peter  never  touched :  I  mean  the  worldly 
or  temporal  sword.     For  that  sword  was  none  of  his." 
Likewise  ye  may  find  it  written  in  your  own  decrees 

Dist.  10. Qno- under  the  name  of  St. Cyprian:  Christus  actihus  propriis, 

nium  idem.  ,...,  7..         .,^.  .  .•  y 

[I.  Quoniam  et  digmtattous  distmctis,  ojpcia  potestatis  utriusque  aiscre- 
vit :  "  Christ"  (hath  not  committed  both  these  swords  to  one 
man's  hand,  but)  "  by  several  duties  and  sundry  dignities 
hath  severed  the  offices  of  either  power."  Whereupon 
your  own  Gloss  saith  thus :  Ergo  est  argumentum,  quod 
papa  non  habet  utrunque  gladium :  "  This  therefore  is  a 
proof  that  the  pope  hath  not  both  the  swords.'''' 

The  Apology,  Chap.  6.  Dims.  3. 
Which  of  the  ancient  fathers  ever  said,  that  you^^^^^-^^-v- 
have  authority  and  right  to  call  councils  f 

M.  HARDING. 

Who  hath  authority  to  command  the  parts  of  the  body,  but 
a  Untruth,  the  head  ?  » And  that  the  pope  is  head,  where  it  is  amply  declared, 
manifest.  vc  heard  even  now.  Where  you  ask,  which  ever  said  that  the 
never"et^^^  popc  hath  authority  to  call  councils  ?  if  you  know  not  so  much, 
proved.  ^wc  tell  you  that  Socrates,  the  writer  of  the  Ecclesiastical  His- Histor.  Tri- 
f  ^s*"^"* t  8  ^^''y*  saith  so,  not  speaking  in  his  own  person,  but  reporting  an c"^;  \i'.\^.-\ 
saith  not  so.  old  rulc  of  the  church  in  these  words  :  S>ed  neque  Julius  interfuit 
maxima  RomcE  prasul,  neque  in  locum  suuni  aliquem  destinavit,  cum 
utique  regnla  ecclesiastica  Jubeat,  non  oportere  prater  sententiam 
cUntnith:  Romaui  pontificis  ^concilia  celebrari :  "But  neither  Julius  the 
faL"e  tranSa- bishop  of  great  Romc  was  present"  (at  the  council  of  Antiochia), 
tion.   Read   «.  neither  sent  he  any  man  in  his  place,  whereas  the  ecclesiastical 

the  answer.  i     i        ,  •  ,  ,  ■,    .  ,       ., 

ruie  commandeth,  that  without  the  advice  and  will  of  the  pope 

of  Rome,  no  councils  be  kept."    And  as  Socrates  witnesseth  of 

the  calling  of  councils,  so  doth  Sozomenus  witness  of  the  things 

done  in  them  :    Cum  sacerdotali  lege  constitutum  sit,  pro  irritis  Lib.  3,  c.  10 

haheri  debere,  qua  prater  sententiam  episcopi  Romani  gervntur : 

"  Whereas"  (saith  he)  "  it  hath  been  ordained  by  a  law  of  bishops, 

that  what  things  be  done"  (in  any  council)  "  besides  the  advice 

and  will  of  the  bishop  of  Rome,  they  ought  to  be  taken  for  none, 

and  void."     If  you  will  see  more  for  this  authority  of  calling 


Church  of  England.  87 

councils,  read  Rescriptum  Julii  Papa  contra  Orientales :  Epist. 
Athanasii  et  jEgt/ptiorum  Pontificum  ad  Felicem  Papam  ^^.  This 
matter  is  also  fully  answered. 

THE  BISHOP  OF  SALISBURY. 

Here  hath  M.  Harding  brought  in  a  show   of  great 
authorities  without  sense.      For  answer  whereof  it  may 
please  thee,  gentle  reader,  to  consider  the  fourth  article  of  Artie.  4.  oiv. 
my  former  Reply.     Notwithstanding,  amongst  all   these  vol. u.p^ 260.] 
words  of  pope  Julius,  Socrates,  Cassiodorus,  and  forged 
Athanasius,  there  is  not  one  word  of  power  and  authority 
to  call  councils.     Only  thus  much  they  say  :  "  No  decree  m^  SeTv  ko- 
may  pass  in  council  without  the  agreement  and  consent  ofK^J^^^^^^^^^ 
the  bishop  of  Rome:"  for  that  he  was  one   of  the  four  [Socrat.  3. 

^  ,  ,  c.  17.  torn.  11. 

principal  patriarchs,  and  ought  to  have  his  voice  there  as  96.] 
well  as  others.  It  is  a  principle  ruled  in  law :   Quod  omnes  ^eguiajmia. 
tangit^  ah  omnibus  debet  approbari :  "  That  toucheth  all 
must  be  allowed  by  all." 

But  lest  you  should  think  this  was  the  pope'^s  only  pre- 
rogative, and  belonged  to  none  other  besides  him,  the  same 
Socrates  writeth  the  very  like  words  as  well  of  the  bishop 
of  Constantinople  as  of  the  pope.     Thus  he  saith :  Et  hoc  socr.  iib.  7. 
fecerunt,  contemnentes  legem,  qua  cavetur,  ne  quis  eligatur v- 377] 
prcBter  sententiam  episcopi  Constantinopolitani :  "  Thus  did  res  rod  v6- 
they,  not  regarding  the  decree,  whereby  order  was  taken  ^""^^*^^'': 
that  no  bishop  should  be  chosen  without  the  consent  ofyvdofjivvrov 
the  bishop  of  Constantinople."     Yet  may  not  M.  Harding  ^^^^1^x1- 
conclude  hereof,  that  therefore  the  bishop  of  Constantinople  vovir6\€os 
had  authority  to  call  councils.  ^ilyUfZoai. 

jEneas  Sylvius,  that  afterward  himself  was  pope,  named 
Pius  the  Second,  writeth  thus :  His  authoritatibus  mirum 
in  modum  putant  se  armatos,  qui  negant  concilia  fieri  posse 
sine  consensu  pap(E.  Quorum  sententia,  si,  ut  ipsi  volunt, 
inviolata  persistat,  ruinam  secum  ecclesice  trahit :  "  They 
that  say  no  council  may  be  kept  without  the  consent  of 
the  pope,  think  themselves  marvellously  fenced  by  these 
authorities.  But  if  their  saying  hold  and  take  place  as 
they  would  have  it,  it  will  draw  with  it  the  decay  and  ruin 
of  the  church." 

73  [These  are  all  spurious.     Bened.  ed.  torn.  ii.  App.] 


88  The  Defence  of  the  Apology  of  the         party. 

The  four  first  great  councils,  of  Nice,  of  Ephesus,  of 
Chalcedon,  of  Constantinople,  and  the  rest,  as  it  shall  after- 
ward more  largely  appear,  were  always  called  by  the 
emperors,  and  not  by  the  pope.  As  for  the  pope,  he  had 
not  yet  the  whole  world  at  his  commandment,  nor  any  such 
universal  authority  to  call  councils;  but  rather  was  com- 
manded himself,  as  other  bishops  were,  by  the  emperor^s 
authority,  to  come  to  councils^  as  it  shall  appear. 

Therefore  where  you  would  conclude  thus, "  The  pope 
was  head  of  the  church  ;  ergo,  he  had  authority  to  call 
councils  :"  we  may  rather,  and  much  better,  turn  your 
tale  backward,  and  say  thus :  Tlie  pope  had  no  authority  to 
call  councils  ;  ergo,  he  was  not  head  of  the  church. 

The  Apology,  Chap.  6.  Divis.  4. 

Which  of  the  ancient  fathers  or  doctors  ever  said,  [voi.  iv.  p. 

63.] 
the  whole  world  is  but  your  diocese  f 

M.   HARDING. 

He  that   said   to   Peter,  "Feed  my  lambs,"  and,  "Feed  myjohan.x»i. 
a  God  know- sheep :"  awhich  lambs  and  sheep  all  Christian  men  be  thorough 

eti.,  here  is  a  ^|  world. 
slieepish  rea-  ^  »Tw»iv*. 
8QII. 

THE    BISHOP    OF    SALISBURY. 

The  canonists,  that  is  to  say,  the  pope's  pages  of  honour, 
A^pdiatlon.  ^^ve  not  doubted  to  infeoff  their  master  with  the  posses- 
[{n,^2''[S"\s.  sion  of  all  the  world.  One  saith  thus  :  "^Dominus  papa  est 
G'Si/csi  [suppl.ywc?e.c]  ordinarius  omnium  hominum :  "  Our  lord  the 
b'ExJr.  [/.  In  pope  IS  thc  Ordinary  or  bishop  of  all  men."  Another  saith  : 
ReglfaH^iIm"  ^Papa  totius  mwidi  ohtinet  principatum  :  "  The  pope  hath 
Gio8*8"'[iib.'3. the  princchood  of  all  the  world."  Another  saith:  ^Papa 
cExtra\/.  ^st  cpiscopus  totius  orbis :  "  The  pope  is  the  bishop  of  the 
Pan'sFeil-  wholc  world."  Auothcr  saith  :  '^Papa,  etiam  cessante  ne- 
mutlix^l' gligentia  prwlatorum^  potest  co7iferre  heneficia  totius  orbis: 

dixtr. de''  ^w^a  ipse  est  ordinarius  totius  mundi :  "  Though  there 

Prsebemite.et  be  no  dcfault  or  negligence  in  any  bishop,  yet  may  thc 
va'Jantis"""  popc  bcstow  thc  bcncficcs  of  all  the  world :  for  that  he  is 
tatem.  Abb.'the  bishop  of  all  the  world."  Therefore  when  the  chief 
\omA\Lvi. I.  deacon  investcth  or  enrobcth  thc  pone  at  his  consecration 

fol.<?.col.3.]  '    *  ' 


Church  of  England.  89 

he  saith  unto  him,  Ego  investio  te  de  papatu.,  ut  pr rests  urbi  cervmonMb. 
et  orhi:  "  I  do  invest  thee  with  the  popedom,  that  thou 
mayest  rule  both  the  city  and  the  world 7-1." 

Of  this  infinite  ambition  and  inordinate  tyranny  many 
good  men  have  often  complained.     Franciscus  Zabarella,  Pran.  zaba- 
beinsr  himself  a  cardinal  of  Rome,  saith  thus :  Ex  hoc  in-  Trkctt.  foi.  ' 

^    .  7  .  .  .,  .      .         343.C0I.1.A.] 

jiniti  sequuti  sunt  errores :  quia  papa  occupamt  omnia  jura 
inferiorum  ecclesiarum :  et  nisi  Deus  succurrat  statui  eccle- 
siarum,  universa  ecclesia  periclitatur :  "  Hereof  have  en- 
sued infinite  errors :  for  that  the  pope  hath  invaded  the 
right  of  all  inferior  churches.  And  unless  God  help 
the  state  of  the  churches,  the  universal  church  is  in 
jeopardy," 

The  learned  lady  Anna,  daughter  unto    the    emperor  Anna  in  his. 

A  1        •  -IT  -1  ^  1  '        r^  ^      to"**  Grseca: 

Alexius  and  Irene,  m  her  story  that  she  wrote  m  (jrreek,  [p.  31.  c] 
among  many  other  things  to  like  purpose,  writeth  thus :  ^„j  ^.q^q 
Papa   est  dominus    totius    mundi.    quemadmodum   Latini'^^f  °^f^i- 
quidem  putant,  et  prcedicant :  est  enim  etiam  hcec  pars  quce- 
dam  illorum  insolenticB :  "  The  pope  is  the  lord  of  all  the 
world,  as  the  Latins  think  and  speak  of  him :  for  this  is 
one  piece  of  their  ambition." 

This  hath  been  the  late  wanton   claim   of  the  pope^s 
canonists.     Otherwise   the    ancient   learned   fathers    have 
evermore  bounded  and  limited  the  pope  within  his  own 
particular  jurisdiction.     Kuffinus  saith,  the  fathers  in  the 
council  of  Nice  appointed  the  pope  to  oversee  the  churches 
of  his  own  suburbs ;    Ut  Romanus  episcopus  suhurhicarum  nistor.  ecci. 
ecclesiarum  sollicitudinem  gerat.     Athanasius  saith:  Romax.ilkp.'e!  ' 
est  metropolis  Romance  ditionis :    "  Rome  is  the  mother  fofjfari^m  w- 
church"  (not  of  all  the  universal  world,   but)    "of  the {^367.5"*''* 
Roman"  (particular)  "jurisdiction  7^."    The  bishops  in  the 
council  of  Rome  write  thus  to  the  bishops  of  Illyricum : 
Par  est,  omnes  qui  sunt  in  orhe  Romano  magistros  conve- soiom.wh. 6. 
nire :  "  It  is  convenient,  that  all  the  bishops  that  be  within  udvrasTois 
the  jurisdiction  of  Rome  should  accord  together."    Flavia-  ^^  p^m""*" 
nus,  the  archbishop  of  Constantinople,  writeth  thus  to  Leo  (TKd\ovs  ^ 

dfio(f>poyf7y. 

74   [See   supra  vol.  iv.  p.  429.         75  [Athanas ovB'  on  firjTpo- 

According  to  the  Cereraoniary  of    iroXis  t)  'Pafxr)  ttjs  Panavias  eariv, 
1572  (Col.  Agripp.)  this   custom     evXa^rjdrjaav.'] 
was  become  obsolete.  Fol.  16.  b.] 


90  The  Defence  of  the  Apology  of  the         part  v. 

Inter  Epi-     the  bishop  of  Rome :  Dignetur  sanctitas  vestra  indicare 

EpiS.  9.^""*  impietatem  Eutychetis  omnibus    episcopis   sub  beatitudine 

torn. 1. 501.  ^^^^^^  degentibus:  "Let  your  holiness  vouchsafe  to  make 

known  the  wickedness  of  Eutyches  to  all  the  bishops  that 

live  under  you  7^."     To  all  the  bishops,  he  saith,  "  that 

live  under  you.'*    Not  unto  all  bishops  through  the  world. 

St.  Hierom,  speaking  of  the  usage  and  order  of  the  church 

Hieronymus  of  Rome,  saith  thus :   Quid  mihi  profers  unius  urbis  con- 

ad  Evagrium,  _ 

[iv.pt, 3. 803.]  suetudmem  ?  **  What  allegest  thou  me  the  custom  of  one 

city  ?"  So  much  he  abridgeth  the  pope's  jurisdiction,  that  he 

extendeth  it  not  unto  the  lists  and  ends  of  all  the  world, 

but  restraineth  it  only  to  the  limits  of  one  city.     Likewise 

Hieron.  ad-   again,  spcaking  of  the  bishop  of  Home,  he  saith  thus :  N^on 

lantium.  [iv.  solum  unius  urbis,  sed  etiam  totius  orbis  errant  episcopi: 

'  '     '     "  Then  not  only  the  bishop  of  one  town,"  (which  was  the 

bishop  of  Rome,)  "  but  also  the  bishops  of  all  the  world  are 

deceived.'' 

Thus  therefore  writeth  Gennadius,  together  with  the 
Gennadius  councH  of  Constantinople,  unto  the  bishop  of  Rome :  Curet 
metropoiita-  sanctitas  tua  universas  tuas  custodias,  tibique  subjectos  epi- 
pap'am  Ro-  scopos :  "  Let  your  holiness  see  unto"  (not  all  the  whole 
Epis't.  orth.  world,  but)  "  all  vour  own  charge,  and  such  bishops  as  be 

Theol.  Lat.  ,  .  ^  ;,  ^    '  ^ 

p.  46.]         subject  unto  you. 

By  these  few  we  see  the  bishop  of  Rome's  power  was 
not  universal,  or  infinite,  over  all  the  churches  and  king- 
doms of  the  world,  but  certain,  and  limited  within  his  own 
particular  jurisdiction . 

As  for  the  reasons  ye  use  for  proof  hereof,  I  marvel  ye 
would  ever  trouble  the  world  with  so  childish  follies. 
Christ  said  unto  Peter,  Feed  my  sheep :  ergo,  say  you, 
"  The  whole  world  is  the  pope's  diocese."  A  good  sheep 
would  have  made  a  better  argument. 

^6  [Flavianus  Leoni ....  oio-re  nal  crc/3ftai/  rtXava-i  ^eo^tXtorarotr  eni- 
Trjv  (TT)v  oa-ioTTjTa  yvovaav  to.  Kar  (tkoitois  8t]\t)p  noirja-ai  Trjv  airov 
avTov,  Tiaai  rois  imb  ttjv  a-r^v  6fo-     dvaat^eiav.^ 


Church  of  England.  9I 


The  Apology,  Chap.  6.  Divis.  5. 

[Vol.  iv.  p.        Which  of  the  holy  ancient  fathers  ever  said,  that 
all  bishops  have  received  of  your  fulness  f 


M.    HARDING. 

Besides  others,  so  hath  ^St.  Bernard  said  in  his  book,  De  con-  a  a  simple 
sideratione  ad  Eugenium :  where  he  saith,  that  he  is  called  in  pie-  ^^^^'^^^i- 
nitudinem  potestatis,  "  into  the  fulness  of  power." 


THE  BISHOP  OP  SALISBURY. 

There  is  no  folly  so  vain,  but  by  some  shift  may  be 

maintained.     In   your   Gloss,  M.  Harding,   it  is  written 

thus:  ^Omnes  suhjecti  sunt  motioni  papcB,  et  sunt  in  t7^o, aciemen.iib. 

quasi  membra  de  memhro :  "  All  men  are  subject  unto  the  de  Hseret." 

pope's  will,  and  are  in  him  as  members  of  a  member."  U.  ad  no- 

Another   saith;    ^Ecclesia   non  habet  potestatem   aliquam G^os9.\\\t. 

jurisdictionis ,  nisi  a  Petro :  "The  church  hath  no  power ^ Petr. de Pa. 

(,....  .  i"d.  de  po- 

of jurisdiction,  but  only  from  Peter ^  And  again  :  ^A  Petro  ^^^-  p^p- 

post    Christum,  spiritualis    gratia   et  potestas   derivatur :  ij^^^-  ^e  pote- 

"  Next  after  Christ,  spiritual  grace  and  power  is  derived  Apostoi. 

from  Peter."  And  therefore  another  of  your  doctors  saith : 

Omnes  episcopi  descendunt  a  papa,  quasi  membra  a  capite :  Durand. 

et  de  ejus  plenitudine  omnes  accipiunt: "All  bishops i. s.^i;.^''' 

are  derived  from  the  pope,  as  members  from  the  head :  et  ordHlLus. 

and  all  they  receive  of  his  fulness :"  that  is  to  say,  power 

of  his  power,  and  grace  of  his  grace.     All  these  vanities 

M.  Harding  thinketh  may  be  well  borne  out  by  two  bare 

words  of  St.  Bernard. 

But  St.  Augustine,  many  hundred  years  before  Bernard 

was  born,  wrote  thus:  Nos  quidem  accipere  possumus  ^oc Aug. de th- 

donum  pro  modulo  nostro :  fundere  autem  illud  super  alios  cap.  26.  [vHi. 

7ion  possumus.     Sed  ut  hoc  fiat,  Deum  super  eos,  a  quo  hoc 

efficitur,  invocamus :  "  Indeed  we  may  receive  the  gift  of 

God  according  to  our  portion :  but  to  pour  the  same  upon 

others  we  are  not  able.     Notwithstanding,  in  their  behalf 

we  call  upon  God,  that  is  the  worker  hereof,  that  he  will 

do  it." 


92  The  Defence  of  the  Apology  of  the         part  v. 

The  Apology,  Chap.  6.  Dims.  6. 

Which  of  all  the  ancient  doctors  ever  said,  "  that  [voi.  iv.  p. 

63.] 

all  power  is  given  to  you^  as  well  in  heaven,  as  in 
earth  f " 

M.   HARDING. 

a  Untruth,  ^  All    they  which   speak   of  the   ministerial  power,  whereby, 

andvaiir*  Under  Christ,  the  militant  church  by  him  is  governed.     But  if 

For  no  an-  you  mean  absolutely,  as  your  words  seem  to  sound,  so  no  dis- 

orTa\her'°'^  crcct  catliolic  man  ever  said,  or  thought. 

ever  uttered 

80  fond 

words.  THE    BISHOP    OF    SALISBURY. 

Here,  by  a   pretty  distinction  of  power  absolute,  and 

power  not  absolute,  Christ  and  his  mcar  are  set  together  to 

part  tenures.     Howbeit,  what  manner  oi  power  it  is  that 

the  pope  claimeth,  his  own  proctors  and  counsellors  can 

Extr.  de       tcll  US  bost.     Cardinal  Hostiensis  saith :  Excepto  peccato., 

EpiSop""'  papa  potest  quicquid  Deus  ipse  potest :  "  Sin  only  excepted, 

HosS.       the  pope  hath  power  to  do  whatsoever  God  himself  can 

[torn.  I.  fol.     1     --  „ 
84.  col.  I.       ao''. 

Addition.  Ik^  M.Hardinff.     "This  is  false  and  slan- Addition. 

M.Harding,  rr^i   •       •  -r 

fol.  67.  a.      derous.     This  is  a  most  manifest,  and  out  of  all  question, 

fol.  67.  b.  .  .  ... 

foul  corruption.  Certainly  Hostiensis  saith  not  so.  But 
having  reckoned  certain  things  wherein  the  pope  hath 
authority  under  God,  as  Christ's  high  officer,  he  con- 
cludeth  with  these  words :  Breviter,  excepto  peccato,  quasi 
omnia  de  jure  potest,  ut  Deus :  *  Briefly,  excepted  sin,  he 
hath  power,  as  a  man  would  say,  in  all  things  of  right,  as 
God."*  Thus  saith  Hostiensis,  and  not  as  M.  Jewel  belieth 
him,  &c.  It  is  said  by  the  learned  canonists,  that  the  con- 
sistory of  God,  and  of  the  pope,  is  one  consistory,  as  a 
bishop's  and  his  chancellor's  consistory  is  one  and  the  same 
consistory.  Now  let  us  consider  the  impudency  of  this  false 
minister.  First  he  avoucheth  his  shameless  lie  boldly,  as 
though  where  truth  faileth,  for  show  of  truth,  the  matter 
might  he  stouted  out.     The  words,  saith  he,  be  most  mani- 

77  [The  exact  words  in  Hosti-  de  jure  potest  ut  Deus :"  in  Ab- 
ensis  himself  are  these ;  "  et  bre-  has  Pan.  they  stand  as  bishop  Jewel 
viter  excepto  peccato  quasi  omnia    reports  them  in  the  next  page.] 


Church  of  England.  93 

fest,  and  out  of  all  question  :  Excepto  peccato,  papa  potest 
quicquid  Deus  ipse  potest :  that  is  to  say,  '  The  pope  can 
do  as  much  as  God  himself  can  do,  sin  excepted.'  But 
what  if  these  words  be  not  most  manifest  ?  Is  it  not  then  a 
most  manifest  impudency  so  to  affirm  of  them  ?  Is  not  this 
minister  a  minister  of  lies  1  &c.  First  he  hath  nipt  away  this 
word,  breviter,  then  this  word,  quasi,  which  mitigateth  and 
qualifieth  the  saying :  then  again  those  other  words  of 
necessary  importance,  omnia,  de  jure^  and  ut.  Next  he 
corrupted  the  sentence  by  putting  to  these  words  of  his 
own,  quicquid^  and  ipse,  &c.  Who  ever  saw  one  little 
poor  sentence  so  nipt,  so  hackt,  so  hewed  and  mangled,  so 
turned,  and  cast  in  a  new  mould  ?"  The  Answer.  It  fareth 
with  you,  M.  Harding,  as  it  did  sometime  with  a  good 
honest  plain  man,  that  told  his  friend  upon  a  reckoning 
that  he  would  not  be  answered  with  five  pounds,  but 
would  have  fifteen  good  nobles,  every  penny:  and  that 
he  would  not  be  so  mocked.  For  although  there  be  some 
alteration  in  these  words,  yet  in  sense  and  meaning  there 
is  as  great  odds  as  is  between  fifteen  nobles,  and  five 
pound.  You  say ;  "  I  have  nipt,  and  hackt,  and  hewn 
these  words,  and  have  left  out  this  word  hreviterP  Now 
verily,  M.  Harding,  any  wise  man  may  think,  this  is  a 
very  simple  quarrel  for  a  man  of  your  learning.  For  if  I 
had  nipt  off  this  word  hreviter,  as  indeed  I  have  not,  yet 
what  would  that  make  to  the  hacking  and  hewing  of  the 
sense  ?  But  you  say,  I  have  left  out  other  words  besides, 
as  omnia^  de  jure,  and  ut^  words,  as  you  tell  us,  of  neces- 
sary importance.  I  beseech  you,  M.  Harding,  if  you  have 
any  such  fancy  to  these  words,  put  them  all  in  again,  and 
much  good  may  they  do  you.  So  shall  your  sentence  be 
this :  Papa  potest  omnia  dejure,  ut  Deus  potest :  "  The  pope 
may  do  all  things  of  right,  as  being  God :  or,  as  God  can 
do."  Methinketh  hereby  the  matter  is  but  coarsely  mended. 
It  seems  worse  than  it  was  before.  For  thus  must  you 
say :  Tlie  pope  of  right  may  do  all  things  as  God  may 
do.  So  much  have  vou  erained  by  adding  of  these 
necessary  and  special  words,  de  jure,  and  ut.  N  otwith- oecretai. 
standing,  in  abbas  Panormitanus,  out  of  whom  I  alleged  luin.K 

^O  ^^^133.  CO. 


94  The  Defence  of  the  Apology  of  the         part  v. 

these  words  of  Hostiensis,  ye  shall  find  neither  breviter^ 
nor  de,  nor  jure^  nor  ut  neither.  So  necessary  is  their 
importance.  Thus  have  you  three  of  your  greatest  canons 
easily  discharged  with  little  ado :  unless  you  will  likewise 
say,  that  Abbas  Panormitanus  is  also  a  false  minister^  and 
impudently  hclieth  Hostiensis.  Wherein  certainly,  M.  Hard- 
ing, you  have  a  special  grace  to  speak  at  pleasure. 

Of  the  other  side  you  say:  I  have  added  vehement 
words  of  mine  own,  to  enforce  the  matter.  For  whereas 
Hostiensis  saith  only,  Deus,  "  God ;"  I  have  imagined  him 
to  say,  Detis  ipse,  "  God  himself."  And  I  pray  you 
M.  Harding,  what  difference  find  you  between  God,  and 
God  himself?  Is  God  himself  one,  and  God  another?  I 
thank  God,  I  know  none  other  God,  but  God  himself 
This  then,  I  trow,  must  be  your  meaning :  The  pope  can 
do  all  things  (not  that  God  himself  can  do,  for  that  you  say 
were  blasphemy,  but)  that  God  can  do. 

Again  (you  say)  I  have  left  out  this  word  omnia.  But 
you  might  easily  have  seen,  that  in  stead  thereof  I  placed 
quicquid.  And  I  would  think,  that  quicquid  were  as  much 
as  omnia  quce :  unless  you  can  shew  us  some  pretty  new 
Lovauian  grammar  to  the  contrary. 

Once  again  you  say :  I  have  left  out  this  word  quasi, 
which  word  (you  say)  mitigateth  and  qualifieth  the  saying. 
Then,  I  trow,  this  saying  is  such  as  hath  need  of  some 
mitigation.  Howbeit  indeed  this  is  but  a  quasi  quarrel, 
M.  Harding.  If  your  pope  may  not  be  God  himself, 
yet  at  least  ye  would  have  him  to  be  a  quasi  God.  It 
shameth  me  thus  to  encumber  the  world  with  such  vani- 
ties. But  your  importunity,  M.  Harding,  enforceth  me 
further  than  I  would. 

The  very  words  in  Abbas  Panormitanus,  reported  out  of 
Extr.de       Hostiensis"",  are  these:  Papa  et  Christus  faciunt  unum 

translatione  ... 

preeiat.  c      consistovium  .*  ita  quod,  excepto  peccato,  jiotest  papa  quasi 
tini"?Voi     ^'^^^^  facere  quce  potest  Deus :    "  The  pope  and    Christ 

84.  col.  T. 

No.  II.  et 

".]  78  [The  reference  in  the  margin  i™»    parte    primi    Decretal,    de 

should  be  not  to  Abbas  Panorm.,  Electione,   cap.  Licet  de  vitanda, 

but   to  Hostiensis   himself.     The  torn.  i.  part.  i.  fol.  123.  col.  4.  f.] 
true  reference  to  Abbas  is,  "  Super 


Church  of  England.  95 

make  one  consistory,  or  one  judgment-seat:  so  that,  sin 
excepted,  the  pope  in  a  manner  may  do  all  things  that  God 
may  do."  These  be  the  words,  M.  Harding.  Let  some 
lawyer  turn  your  books.  You  shall  find  them  so.  And 
here  once  again  I  tell  you,  you  have  neither  hremter,  nor 
de,  nor  Jure,  nor  uf,  nor  any  other  just  cause  why  ye 
should  fare  so  terribly  with  poor  ministers. 

Whereas  Hostiensis  saith,  "  The  pope  and  Christ  make 
one  consistory  f  *'  This"  (you  say)  "  is  well  said  by  the 
learned  canonists :  as  a  bishop's  and  his  chancellor's  con- 
sistory is  one  and  the  same  consistory."     Your  meaning 
herein,  I  trow,  is  this ;  That   God  is  the  bishop,  and  the  m.  Harding, 
pope  his  chancellor :  and  as  there  lieth  no  appeal  from  the  67.  b.   " 
chancellor  to  the  bishop,  so  there  lieth  no  appeal  from  thesexto.iib.  i. 
pope  to  God,  for  that  the  pope  and  God  have  one  only  cow-tudine,  Non 
sistory :  and  the  law  saith ;  Ab  una   ad  seipsum  non  est  [«*•  i-  c-  »•] 
appellatio. 

But  why  shew  you  yourself  so  squeamish,  and  so  danger- 
ous in  these  words,  "  The  pope  may  do  whatsoever  God  may 
do  V  You  may  remember,  that  your  canonists  have  moved 
questions.  Whether  the  pope  be  God,  or  no.  You  may 
remember,  that  the  pope  hath  suffered  himself  to  be  called 
God.  For  thus  one  said  unto  him  presently  before  his 
face  in  the  council  of  Lateran  without  rebuke :   Tit  es  alter  CConc.  La- 

•^  ,  teran,  Har. 

Deus  in  terris :  "Thou  art  another  God  in  the  earth  79.  duin.ix.  165.3 
You  may  remember,  that  the  pope  suffereth  his  canonists 
thus  to  publish  and  to  blaze  his  Godhead  to  the  world  in 
printed  books :  Dominus  Deus  noster  papa :  "  Our  Lord  Extrav.  Jo- 

^  ••     -*  ban.  22.  Cmn 

God  the  pope  80."     Thus,  and  even  with  these  selfsame '"t^''^''^, 

^    *  .  '  ^  gloss,  [col. 

express  words,  hath  it  been  printed  often,  and  in  sundry  ^^?;te^^at 

Paris,  anno 
I J13.  and  at 

79  [This  almost  incredible  im-  terris."  With  such  a  passage  as 
piety  was  pronounced  by  Chris-  this  before  them,  it  is  hardly 
topher  MarceUus  in  the  fourth  worth  the  papists'  while  to  dispute 
session  of  the  Lateran  council,  the  genuineness  of  the  phrase 
A.  D.  1512.  He  is  addressing  "  Dominum  Deum  nostrum  pa- 
Julius  in  the  name  of  the  church,  pam."] 

"  Cura  denique  ut  salutem  quam  ^  [Supra  vol.  ii.  p.  195.  note  35. 

dedi^i  nobis,  et  vitam  et  spiritum  In  further  illustration  of  this  blas- 

non  amittamus.    Tu  enim  pastor,  phemy,  see  also  infra  chapter  6. 

tu    medicus,    tu    gubernator,  tu  div.  12.  (fol.  ed.  p.  481.)] 
cultor,  tu  denique  alter  Deus  in 


96  The  Defence  of  the  Apology  of  the  part  v. 

Lions,  anno  places.     Yet  huve  I  not  heard  of  any  pope  that  ever  found 

ue  poen.      faidt  With  the  printing.     You  may  remember,  that  whereas 

^loS^* ""'"  ^**  ^"giistine    saith,    Quis    audeat    dicere   Deo  ?    "  Who 

dareth  to  say  thus  to  God  ?  your  canonists  have  made  up 

and  bettered  the  matter  in  this  sort:   Quis  audeat  dicere 

Deo  vel  papce  ?    "  Who  dareth  to  say  thus  to  God,  or  to 

the  pope  .^"  Thus  they  say,  as  if  there  were  some  equality 

between  the  pope  and  God.     You  may  remember,   it  is 

ceremonia.   written  iu  the  Ceremoniary  of  the  church  of  Rome  :  Mode- 

rum,  lib.  I.  ,,  .  f  t-    •       • 

cap.  2.  [(oi.   ratio  imperil  Romani  pertinet  ad  papain,  Dei  vices  gerentem 
in  terris,  tanquam  ad  eum,  per  quern  reges  regnant :  "  The 
government  of  the  Roman  empire  belongeth  to  the  pope, 
being  God's  vicar  in  earth,  as  unto  him  by  whom  kings 
rule,  and  wear  their  crowns."     And  what  is  he,  M.  Hard- 
ing, by  whom  kings  be  kings,  and  have  their  authority, 
but    only  God?  You   may  remember    these   words   were 
spoken  in  a  council  holden  in  Home,  in  the  pope's  own 
palace  of  Lateran,  even  in  the  presence  and  hearing  of 
Cone.  La-     the  popc :  In  papa  est  omnis  potestas  supra  omnes  pote- 
Leo.io. in    siates,  tam  codi,  quam  terrce :  "In  the  pope  is   all  man- 
stepiian.Pa-  jjer  of  powcr  abovo  all   powers,  as  well  of  heaven,  as  of 

[Hardiiin.     earth" I  beseech  you,  good  M.  Harding,  what  power 

may  this  be,  but  only  the  power  of  God  himself? 
Fran.  Zaba-       You  may  remember,  Franciscus  Zabarella  saith :  Papa 
tag.  Tractt.  facit  quicquid  libet,  etiam  illicita,  et  est  [al.  szc]  jilus  quam 
243.Si.b']  Deus  :  "  The  pope  doth  whatsoever  he  listeth,  yea  although 
it  be  unlawful,  and  is  more  than  God  ^o."     Thus  you  see, 
M.  Harding,  your  pope  is  a  God  of  the  earth:  your  pope 
is  Lord  and  God:  your  pope  is  he,   by  whom  kings  are 
kings:  your  pope  hath  power  above  all  powers,  either  in 
heaven,  or  in  earth:  your  pope  is  more  than  God.     Give 
these   words  what  sense   or  incense  may  like   you  best : 
embalm  them  with  your  most  favourable  and  sweetest  con- 
structions, ye  shall  never  be  able  to  make  them  savoury : 
when  all  your  doctrine  is  sifted,  the  bottom  thereof  is  this : 
Sin  only  excepted,  the  pope  in  a  mamier  may  do  all  things 

^  [Supra  vol.  v.  p.  392.  note     mous   flattery,  only  to  condemn 
•^ :    and  vol.  iv.  p.  257.  note  '6.     it.] 
Zabarella  mentions  this  blasphe- 


Church  of  England.  97 

that  God  may  do.  Therefore,  M.  Harding,  call  not  the 
ministers  of  God's  truth,  the  ministers  of  lies.  He  hath  of 
long  time  ministered  lies  unto  the  world,  that,  being  a 
wretched  sinful  man,  hath  stalled  himself  in  the  place  of 
God.  And  you,  forcing  all  your  wits  and  learning  to 
uphold  and  sooth  him  in  his  blasphemy,  must  needs  be  a 
minister  of  open  lies.  "=^^ 

Stephanus,  the  bishop  of  Patraca,  in  your  late  council  at 
Lateran  in  Rome,  saith  thus :  In  papa  est  omnis  potestas  in  conc.  La- 

teran.  sub 

supra  omnes  potestates.  tarn  ccelt,  quam  terrce :  "  All  power  Leone  10. 

.       •  ,  1  111  11^1  Session.  10. 

IS  in  the  pope  above  all  the  powers,  as  well  01  heaven,  as  [Harduin. 
of  earth." 

And  to  make  the  matter  plain,  your  own  Bernard  him- citatur  in 

•  .  .  ^"d.  Cone. 

self  saith :   Tihi  data  est  omms  potestas  :  m  qua,  qui  totum  Lateran. 
dicit,  nihil  excludit:  "  All  manner   of  power  is  given  to 
thee  :  he  that  saith  all,  excepteth  nothing." 

And   Abbot   Panormitane    saith :    Plenitude    potestatis  Extra  de 

^^    .  J  .  .   Constitution. 

superat  omnem  legem  posittvam  ^' ;  et  sujficit  quod  mpapa  sit  cap.  t. 
pro  ratione  voluntas :  "  The  fulness  of  power  passeth  all  posi- 
tive law :  and  it  is  sufficient  in  the  pope,  that  Will  stand 
in  stead  of  Reason." 

This  is  that  power  that  M.  Harding  here  hath  so  closely 
conveyed  in  under  the  cloud  of  his  distinction. 

But  Baldus,  that  by  experience  saw  the  practice  hereof,  BaWw*. 
saith  thus :  Hcec  plenitude  potestatis   est  plenitudo  tempe- 
statis :  "  This  fulness  of  power  is  a  fulness  of  tempest  '^'-." 

Another  of  your  doctors  saith  :  Bernardus  nullam  pote-  Johan.  de 

...  1    ••      '    j:      •      •    P'lr'si's,  cap. 

statem  ponit  m  papa  quam  non  ponit  m  prmatis  injeriori-  is.  [/.  cap. 
bus :  licet  in  papa  pojiat  summam :  "  Bernard  alloweth 
no  power  unto  the  pope,  but  he  alloweth  the  same  to  other 
inferior  bishops.  Notwithstanding,  he  alloweth  the  greatest 
power  unto  the  pope.''''  St.  Bernard  himself  saith  to  like 
purpose :  8ig  factitando,  prohatis  vos  habere  plenitudinem  Bemar.  de 

.  ,     .         .    .         ^  .  ri>i  1     •  ,  Considera- 

potestatis :  sed  justmce  jorte  non  tta :  '*  inus   tlomg  ana  tion.  lib.  3. 
dealing,  ye  shew  yourself  to  have  the  fulness   of  power :  ii.  432.] 
but  perhaps  not  likewise  the  fulness  of  justice." 

^1   [There  is   some  mistake   in  to :  in  Glossa.] 
this  reference ;  the  latter  part  of        «2  [Baldus ;  the  editor  has  not 

the   quotation   will   be   found    in  had  access  to  the  works  of  Bal- 

Extra  de  Transl.  Episcopi :  Quan-  dus.] 

JEWT"  -  H 


98  The  Defence  of  the  Apology  of  the         part  v. 

The  Apology,  Chap,  6.  Divis.  7. 

Which    of    the   ancient    fathers   ever   said,   that  [Voi.  iv.  p. 

63.] 

neither  king,  nor  prince,  nor  the  whole  clergy,  nor 
all  the  people  together,  are  able  to  be  judges  over 
you? 

M.  HARDING. 

a  Worthy  a  What  sheep  shall  be  iuds-es   over  their  shepherd?  For,  as 

rc&sons  J       c:^  .ft 

the  fathers  of  the  most  ancient  council  of  Sinuessa  said  in  the 
b  This  Mar-  cause  of  ^  Marcellinus  the  pope,  Nemo  unquam  judicavit  pontifi- 
being"pope,  ^^^  •*  "  No  man  ever  judged  the  pope,  nor  any  prelate  his  high 
bad  com-  priest."  Quofiiam  prima  sedes  non  judicabitur  a  quoquam  : 
idoia^ryTn     "  Bccausc  the  first  see  shall  not  be  judged  of  anybody." 

making  sa- 
crifice unto 
devils. 

THE  BISHOP  OF  SALISBURY. 

In  these  tvro  points  standeth  the  pope^s  guard  of  trust, 
and  the  keep  and  castle  of  all  his  power.  First,  the  church 
of  Rome,  whatsoever  way  she  take,  can  never  err :  next, 
the  pope,  whatsoever  he  do,  may  never  be  called  to  any 
reckoning.  These  two  points  being  granted,  the  rest  is 
johan.  de      surc.     One  of  your  doctors  saith  thus  :    Omne  factum  sanc- 

Parisiis,  de         .      .      .  .      /  .  ^  . 

Potest.  Reg.  tissimi  patvis  interpvetari  deoemus  m  oonum.    Et  siquidem 

[p.  142.]  fuerit  furtum,  vel  aliud  ex  se  malum,  interpretari  debemus, 
quod  divino  instinctu  fiat :  "  We  must  expound  every  act 
of  the  holy  father  for  the  best.  And  if  it  be  theft,  or  any 
other  thing  that  of  itself  is  evil,"  (as  advoutery,  or  fornica- 
tion,) *'  we  must  think  it  is  done  by  the  secret  inspiration 

SI*"? a*'  '*°'  ^^  God."    Another  saith  :  Si  papa innumerahiles  popu- 

los  catervatim  secum  ducat  [supip^.  primo]?nancipio  (/ehennct, 
cum  ipso  plagis  multis  in  ceternum  xiapidaturos,  hujus  culpas 
arguere  prcBSumat  [al.  prfcsumit]  rnortalium  nullus :  "  If 
the  pope  draw  iniinite  companies  of  people  by  heaps  toge- 
ther with  himself  into  hell,  to  be  punished  with  him  with 
many  stripes  foi  ever,  yet  let  no  mortal  man  presume  to 
reprove  his  faults." 

9.  Quaat.  3.  Another  saith :  Papa  solutus  est  omni  lege  humana : 
"  The  pope  is  exempted  from  all  law  of  man  "•^."     Another 

83  [There  is  no  such  sentence  in  (>aus.  9,  Qu.  3  :  Cuncta.] 


church  of  England.  ^ 

saith  :  Sacrilegii  instar  esset^  disputare  de  facto  papce oigt.  40. 

Facta  papce  excusantur,  ut  homicidia  Samsonis  :  td  furta  itTGioMa. 
Hebrceorum  :  ut  adulterium  Jacob :  *  *  It  is  a  sin  as  great  as 
sacrilege,  or  church-robbing,  to  reason  of  any  the  pope's 
doings.     For  his  acts  are  excused,  as  Samson''s  murders : 
as  the  Jews'  robberies :  and  as  the  advouteries  of  Jacob.'* 
Another  saith:  Nee  totus  cleruSy  nee  totus  mundus  potest Petr. de va. 
papam  judicare,  aut  deponere:  "Neither  all  the  clergy, Potest. Pap. 
nor  all  the  whole  world,  may  either  judge,  or  depose  the 
pope"    And  again  :  Papa  in  nullo  casu,  quamdiu  est  papa^  idem  eod. 
propter  quodcunque  crimen  potest  deponi,  nee  a  condlio,  nee  °*^°" 
a  tota  ecclesia,  nee  a  toto  mundo  i  "  The  pope,  while  he  is 
pope^  cannot  in  any  case,  for  any  offence  by  him  com- 
mitted, be  deposed,  neither  by  the  general  council,  nor  by 
all  the  church,  nor  by  the  whole  world." 

And  all  this  they  are  well  able  to  prove  by  good  sub-  in  Epist. 
stantial  authority  of  the  scriptures.     For  thus  they  reason  :  Pap*^* 
"  The  scholar  is  not  above  his  master :  the  servant  is  not  753^ 
above  his  lord."     And  again :   The  axe  boasteth  not  itself  ^^^[^^^p^^ 
against  the  carpenter  that  heweth  with  it:  ergo.  No  man l^^^^f^' ^^' 
mag  accuse  the  pope.  ?nfedor'"" 

Therefore  another  of  your  doctors  saith:  Judicare  </e Johan.de 

.  7 .         .      , .  Parisiis,  cap. 

jactis  papce,  hoc  aliqui  dicunt  esse,  tang  ere  montem^  et  20.  [cap.  23. 
ponere  os  in  ccelum :  "  To  judge  of  the  pope's  deeds,  this 
some  men  say  is  to  touch  the  holy  mount,"  (wherein  God 
gave  the  law,  and  shewed  himself  to  Moses,)  "  and  to  set 
the  face  against  the  heavens."  And  the  pope  himself 
saith :  "  The  accusing  of  him  is  the  sin  against  the  Holy  concii.  tom. 
Ghost,  which   shall   never   be   forariven,   neither   in    this  tione  sixu. 

•         1  1  -.  „  [ed.  Cmbb. 

world,  nor  in  the  world  to  come.  p.  607.] 

Thus  may  the  pope  depose  kings  and  princes,  and 
trouble  the  whole  state  of  the  world,  and  do  what  he  list, 
without  conti'olment.  Yet  may  no  man  dare  say  unto  him, 
Sir,  whg  do  ge  so  ?  Therefore  the  accusers  of  pope  Sym- 
machus  said  in  the  presence  of  king  Theodoricus :  Succes-  Ennodius. 
sores  Petri  una  cum  sedis  privilegits  peccandi  quoque  licen- 
tiam  accepisse :  "  The  pope  niaketh  his  boast,  that  together 
with  the  power  of  teaching,  he  hath  received  free  liberty 
to  do  ill." 

H  2 


Cone.  torn.  i. 
In  Marcel- 
lino.  [Crabb, 
1S4.  189.] 


Gal.ii.  n. 

Cyprian,  [ad 
Quintum, 
p.  127.] 


Niceph.  lib. 
17.  cap.  26. 
[ii.  774.] 

Sozom.  lib. 
3.  cap.  10.  • 
[al.  1 1,  ii. 
107.] 

Felinus  in 

Repertorio. 

Dignitas. 


Concil.  torn. 
3.  Epist. 
Leodien. 
contra  Paa- 
chalem  Pap. 
[Crabb.  ii. 
814.] 
rf/fvS-flS. 


100  The  Defence  of  the  Apology  of  the         part  v. 

Pope  Marcellinus,  whose  name  ye  have  alleged  out  of 
the  council  of  Sinuessa,  for  defence  hereof,  was  an  apostata, 
and  had  forsaken  Christ,  and  being  pope  in  Kome,  had 
made  sacrifice  unto  devils.  All  this  notwithstanding,  ye 
say.  No  mortal  man  might  accuse  him.  Thus  hath  the 
pope  a  special  prerogative  and  premunire  to  forsake  Christ, 
and  to  commit  open  idolatry,  and  to  give  honour  and  sacri- 
fice unto  devils,  without  controlment. 

Yet  St.  Paul  accused  St.  Peter,  even  unto  his  face,  in 

the  presence  of  many.    And  St.  Cyprian  saith :  Petrus 

se  non  vindicavit,  seu  aliquid  insolenter  assumpsit,  ut  dice- 
ret,  se  primatum  tenere,  et  obtemperari  sibi  a  novellis,  et 
posteris  oportere :  "  Peter"  (being  thus  checked  openly  by 
St.  Paul)  "  neither  revenged  himself,  nor  took  any  thing 
proudly  upon  him,  as  to  say,  that  he  had  the  primacy,  or 
that  others,  that  were  but  novices  and  aftercomers,"  (as 
Paul  was,)  "  ought  to  be  obedient  unto  him  ^4."  Mena, 
the  bishop  of  Constantinople,  judged  and  excommunicated 
pope  Vigilius.  The  bishops  of  the  east  church  judged 
and  excommunicated  and  deposed  pope  Julius.  One  of 
your  doctors  saith :  Si  papa  committat  crimen  depositione 
dignum,  debet  puniri,  acsi  esset  unus  rusticus :  "  If  the 
pope  commit  an  ofifence  wherefore  he  should  justly  be 
deposed,  he  ought  to  be  punished,  as  if  he  were  a  clown 
of  the  country."  Your  neighbours  of  Leodium,  in  their 
epistle  against  pope  Paschalis,  write  thus :  Remoto  Ro- 
mance ambitionis  typho,  cur  de  gr ambus,  et  manifestis,  non 
reprehendantur ,  et  corrigantur  Bomani  episcopi  ?  Qui  repre- 
hendi  et  corrigi  non  vult,  pseudo  est,  sive  episcopus,  sive  cle- 
ricus :  "  Setting  apart  the  pride  of  Romish  ambition,  the 
crimes  being  great  and  manifest,  why  may  not  the  bishops  of 
Rome  both  be  reproved,  and  also  corrected?  He  that  flieth 
rebuke  and  corre(  tion  is  a  false  man,  whether  he  be  priest 
or  bishop." 


^  [S.  Cypr.  ad  Quint.   "  Nam  disceptaret,  vindicavit  sibi  aliquid 

nee  Petrus  quern  primum  Domi-  insolenter,  aut  arroganter  assurap- 

nus  elegit,  et  super  quem  aedificavit  sit,  ut  diceret  se  primatum  tenere, 

ecclesiam  suam,  cum  secum  Pau-  et  obtemperari  a  novellis  et  poste- 

lus  de  circumcisione  postmodum  ris  sibi  potius  oportere."] 


Church  of  England.  101 

The  Apology,  Chap.  6.  Dims,  8. 

^oi.  iv.  p.  Which  of  the  ancient  fathers  ever  said,  that  Mngs 
and  emperors,  by  Christ's  will  and  commandment^ 
receive  their  authority  at  your  hands  f 

M.   HARDING. 

What  is  to  be  answered  hereto  a  you  may  gather  of  that  is  adhere  may 
alleged  before  out  of  St.  Bernard,  speaking  of  both  swords.  thingtoprove 

nothing. 
THE    BISHOP    OF    SALISBURY. 

It  is  evident  by  the  record  and  general  consent  of  all  Niceph.  ub. 

,  .  .7-  cap.  46. 

ancient  writers,  that  the  pope  hath  neither  possession,  nor  t^d.  1560.] 
foot  of  lands,  nor  house  to  dwell  in,  nor  the   name   ofBonif.iii. 
universal  bishop,  nor  charter,  nor  liberty,  nor  jurisdiction,  sabei.  in 
but  that  he  hath  received,  either  of  the  French  kings,  ornerS.Si 
of  the  emperors.     Yet  would  he  now  bear  the  world  in 
hand,  that  the  emperor  hath  nothing,  neither  lands,  nor 
honour,  nor  power,  nor  right,  nor  sword,  nor  jurisdiction, 
but  only  from  him.      If  any  man  doubt   hereof,  besides 
other  testimonies  of  antiquity,  let  him  read  that  most  vain 
and  childish  donation  that  the  pope  himself  hath  forged 
under  the  name  of  the  emperor  Constantino.     St.  Ambrose 
saith:    Si  nan  vis  esse  ohnoxius  Ccesari,  noli  habere,  o'W(^  Ambr.  in  lu. 

...  .  .  cam,  lib.  9. 

sunt  mundi.     Sz  habes  divitias,  ohnoxius  es   Ccesari:  "  If  cap.  20.  [i. 
thou  wilt  not  be  subject  to  the  prince,  then  possess  not 
the  things  that  be  of  the  world.      If  thou  have  worldly 
riches,  then  art  thou  subject  unto  the  prince."     Likewise 
St.  Augustine :    Dices,  [al.  Noli  dicere]  Quid  mihi,  et  regi  ?  Aug.  in  Jo- 
Quid  tibi  ergo,  et  possessioni?  per  jura  regum  possessiones'^^\'P^'2-34i-^ 
possidentur :  "  Thou  wilt  say,"  (as  the  pope  saith,)  "  What  Jp'^t.  Leo- 
have  I  to  do  with  the  prince  ?   What  then  hast  thou  to  do  Paschaiem. 

^   ^  Concil.  torn. 

with  lands  ?  For  possessions  are  holden"  (not  by  the  pope's  |-^  ccrabb. 
right,  but)  "  by  the  right  of  kings  and  princes." 

Charles  the  French  kinff,  nephew  to  Charles  the  Great,  ciiatur  ab 

.    1    .°  %.  .       "  ,.      .  Illyrico  inter 

wrote  thus  unto  pope  Adrian  :  Imperatores  jus  distmguen-  testes  veri. 
dorum  negotiorum  episcopis  Sanctis  juxta  divalia  constituta  lno.  107.] 


102  The  Defence  of  the  Apology  of  the  part  v. 

permiserunt :    non   autem   episcoporum    mllici    extiterunt: 
"  Emperors,  by  their  commisisions  under  their  great  seals, 
have  granted  unto  bishops  authority  to  hear  causes,  but 
they    themselves    were    never    stewards    or    bailiffs    unto 
joh.de Paris,  bishops."     Ouc  of  your  own  late  doctors  saith  :    ^^  Papa 
Regia,  cap.    httbet  gladium  (civilem)  ex  commissione  et  permissione  prin- 
cipis :  "  The  pope  hath  the  temporal  sword  or  civil  juris- 
diction, by  the  commission  and  sufferance  of  the  prince." 
Therefore  it  seemeth  great  folly  to  say,  The  prince  hath 
his  sword  or  jurisdiction   only  by  the   commission  of  the 
pope. 
Extra  [/.Ex-      Your  owu  harharous  Gloss  saith:  Imperator  in  tempo- 

trav.  Comm.]  _  ... 

deMajorit.    raUbus  habct  potcstatcm  a  solo  Deo Et  imperium  fuit^ 

namsan.      antcquam   ttpostolatus   esset:    "  The  emperor  in  temporal 

g^o*8-^[ad<ii.  things  hath  his  authority"  (not  from  the  pope,  but)  "  from 

God  only.     And  the  empire  was,  before  the  apostles  \vere." 

Dist.96.  Cum  Again  :  Imperator  non  habet  gladium  a  papa, sed  impe- 

Gioss.         rium  est  a  solo  Deo :  "  The  emperor  hath  not  his  sword  of 

23  quaest.  4.  ^  ^    -* 

Quiesitum.    the  popc  I   but  the   empire  is  only  from  God."     Again : 
Bist.^d.cum  Ex  sola  electione  principum^  dico,  verum  esse  imperator  em, 

ud  verum.  In  t  1  1 

Giossa.        antequam  confirmetur  a  papa :  "  I  say,  that  the  emperor  is 
Legimus:  in  a  vcry  right  and  perfect  emperor,  by  the  only  election  of 

the  princes,  yea  before  he  be  confirmed  by  the  pope." 
ceremon.iib.      What  shall  wc  need  mo  witnesses?    Your  very  Oere- 

I.  sect.  5,  _  •' 

cap  7.  [foi.   moniary  of  Home  saith  thus  :  Hoc  affirmamus,  ante  Caro- 

lum  Magnum,  nemi?iem  imperii  Romani  coronam  ex  manu 

Romani  pontifcis  Rom(B  suscepisse :  "  Thus  we  say,  that 

before   the   emperor   Charles   the   Great  (that  is,  for  the 

space  of  eight  hundred  years  after  Christ)  no  man  ever 

received  the  crown  of  the  Roman  empire  at  Rome  by  the 

hands  of  the  bishop  of  Rome."     St.  Bernard  hereof  thus 

Bernardiis     write th  unto  the  pope:    Esto,  ut  alia  quacunque  rations 

rat.  lib.  a.     Jioc   tibi  vcndiccs :    non  tamen  apostolico  jure :    nee  illud 

419.0.']        [leg.  enim'\  tibi  dare,  quod  non  habuit^  Petrus  potuit:  "  Be 

it  that  ye  claim  this  right  by  some  other  means :  yet  by 

the  apostle§'  right  ye  cannot  claim  it :  neither  could  Peter 

give  you  that  right  that  he  himself  never  had." 

The  emperor  Ludovicus  the  Fourth  saith  thus:    Mea 


Church  of  England.  103 

potestas  non  pendet  a  papa,  sed  a  Deo  immediate.      £^  Paraiipom. 
vanum  est,  quod  dici  solet,  papam  non  habere  superiorem  :  '^u'lov.  i  v. 


perg. 
lov.  I 
3SS-J 


"  My  power  hangeth  not  of  the  pope,  but  immediately  of 
God  alone.  And  it  is  but  a  peevish  vain  tale  that  they 
say,  the  pope  hath  no  superior."     Johannes  Major  saith : 

Bonifacius  Octavus multum  appar enter  definimt,  ywc»o?J«h.^  Major. 

Romanus  pontifex  est  supra  reges  i?i  temporalibus :  5^^^^  ^'f{oi^°*  ^"* 
tamen  oculatissimi  theologi   dicunt  esse  falsum :    "  Pope  ^°^-  '-^ 
Bonifacius  the  Eighth  hath  concluded  with  great  show  of 
reason,  that,  even  in  temporal  causes,  the  pope  is  above 
kings.     But  I  may  tell  you,  the  wisest  divines  say,  it  is 
but  a  false  tale."     Johannes  de  Parisiis  saith:  In  tempo- J oh.de Paris. 

de  potest. 

ralibus,  potestas   scecularis  major   est  potestate  spirituali,^^^^^^^^^- 
nee,  quoad  ista,  est  ei  subjecta  in  aliquot  "  In  temporal Cp- "3-] 
causes  the  temporal    power  is  greater  than   the  spiritual 
power,  and  touching  the  same,  is  not  subject  to  it  in  any 
point."      Again  he  saith:    Si  imperator  habet  potestatemJoh.AQV&ns. 
suam  immediate  a  papa,  ergo,  imperator  est  minister  papw :  "o.'] 
**  If  the  emperor  receive  his  power  immediately  from  the 
pope,  then  is  the  emperor  the  pope's  servant." 

All  these  authorities  notwithstanding,  the  pope  himself 
saith  of  himself:  "  The  emperor  hath  no  right  nor  au- 
thority, but  only  of  me."  And  touching  the  last  objection 
of  Parisiensis,  that  the  emperor  should  be  the  pope's  ser- 
vant, he  thinketh  it  may  be  well  admitted  without  any 
great  inconvenience.  For  thus  saith  one  of  his  privy 
council :  Iste  Romanus  imperator,  est  procurator  et  defen-  i^ist.  96-  si 

^  _  '  ,  *^ ,         Imperator.  in 

sor  Romance  ecclesicB :  "  This  Roman  emperor  is"  (nothing  «ioss. 
else,  but)  "  the  proctor  and  steward   of  the   church   of 
Borne.'*'      Cardinal   Hostiensis   saith:    [suppl.   Hostiensis 
dicit  quod]   imperator  est  feudatarius  Romance  ecclesice :  Lupoi<ius  de 
**  The  emperor  is  a  vassal  or  a  freedman  of  the  church  of  et  imp.  in 
Rome."      And  pope  Innocentius  saith :    Imperator  tenet  ^xtradeforo 
imperium  a  papa.      TJnde  tenetur  prcestare  papce  juramen-  ^j^^^^^^""  '^' 
tum  homagii,  scilicet,  quod  vasallus  prcestare  solet  domino 
sua  :  "  The  emperor  holdeth  his  empire  of  the  pope.    And 
therefore  he  is  bound  to  swear  homage  and  fealty  to  the 
pope,  as  the  vassal  is  bound  to  his  lord."    I  think  the  pope 


104  The  Defence  of  the  Apology  of  the         part  v. 

will  desire  to  have  no  more.     The  emperor  is  brought  to 
be  his  man. 
joh.deParis.      Likewise  saith  Johannes  de  Parisiis  :  Dicunt^  quod  solus 

de  potest.  ,  •  /• 

Regia  et  Pa-  papa  est  verus  dominus  temporahum :  ita  id  possit  aujerre 
[cap. 6. p.  ab  alio,  quod  alias  suum  est:  et  tenet  factum  ejus,  licet 
peccet.  Sed  prcelati  cceteri,  et  principes,  non  sunt  domini, 
sed  tutor cs,  procuratores,  et  dispensatores :  "  They  say, 
that  only  the  pope  is  the  right  lord  of  temporal  posses- 
sions: so  that  he  may  put  any  man  from  his  own.  And 
although  he  offend  in  so  doing,  yet  his  doing  taketh  place. 
As  for  other  bishops  and  princes,  they  be  not  lords,  but 
overseers,  bailiffs,  and  stewards." 
Arentinus,         Therefore  pope  Adrian  namely  thus  advanced  himself 

lib.  6.  p.  6j6.  .  ^ 

[p.  390.]  above  the  emperor  ±reaericus  1.:  Imperator  per  nos  imr- 
perat :  unde  hahet  imperium,  nisi  a  nobis  ?  Ecce  in  pote- 
state  nostra  est,  ut  demus  illud,  cui  volumus:  propterea 
constituti  sumus  a  Deo  super  gentes,  et  regna :  ut  destrua- 
mus,  et  evellamus,  et  cedificemus,  et  plantemus  :  "  By  mean 
of  us  the  emperor  is  emperor:  for,  whence  hath  he  his 
empire  but  of  us  ?  Behold,  it  is  in  our  hand  to  bestow  the 
empire  upon  whom  we  list.  And  to  that  end  are  we 
placed  by  God  over  nations  and  kingdoms  :  that  we  should 
destroy,  and  pluck  up,  and  build,  and  plant."  Such  proud 
vaunts  the  pope  maketh  of  himself,  without  either  shame 
of  the  world,  or  fear  of  God. 

The  Apology,  Chap.  6.  Dims.  9. 

Which  of  the  ancient  learned  fathers,  with  so  pre-[Voi.iv.p. 

63. J 

else  and  mathematical  limitation,  ever  surveyed  and 
determined  you  to  he  seventy  and  seven  times  greater 
than  the  7nightiest  kings  f 

M.  HARDING. 

A  pleasant         Some  merry  fellow  or  other,  which  thought  he  might  be  bold 

rafdivhiuj.    *°  Speak  mathematically,  so  he  kept  himself  within  compass,  and 

without  just  reprehension.     For  whereas  the  spiritual  power  so 

far  passeth  the  temporal,  as  the  soul  doth  excel  the  body,  and 


Church  of  England.  105 

Clemens.      the  hcavens  surmount  the  earth,  as  St.  Clement  saith,  and  Gre-aBythiHrea- 
Hb"2.^ap.*34.  gory  Nazianzene  :   a  you  should  not  so  greatly  be  offended  with  srmpU^J^or 
^d"**"'  N     ^^  seventy  and  seven  times  greater  dignity ;  and  we  need  not  \^^*^^  P"^** 
[i  323.]       *  condemn  him  as  an  heretic,  which  would  be  pleasant  in  his  alle-  and  seven 
SbeSitffi.gorism,  especially  Johannes  Andrese  in  the  same  place  referring  ;t,K;*f^[ 
the  matter  to  the  astronomers.  peror. 

THE    BISHOP    OF    SALISBURY. 

"  Some  merry  fellow,  I  warrant  you,"  ye  say.  And 
thus,  now  in  mirth,  now  in  sadness,  ye  have  of  long  time 
mocked  the  world,  and  forced  kings  and  emperors  to  be 
your  slaves.  As  for  your  new  doctors,  Jack  0/  Andrew,  Johem.  And. 
and  sir  Clement,  as  you  evermore  call  him,  ^^e  apostles*  ciemena. 
fellow^  we  weigh  them  none  otherwise  than  they  be 
worthy.  But,  touching  Gregory  Nazianzene,  it  is  true 
that  he  saith,  "  The  truth  and  might  of  God's  word  infi- 
nitely passeth  all  worldly  power."  But  what  maketh  all 
this  for  the  pope,  that  walloweth  only  in  his  temporalities 
and  worldly  cares,  and  as  well  in  preaching  God's  word 
and  ministering  the  sacraments,  as  also  in  other  spiritual 
exercises,  is  as  far  inferior  to  any  mean  priest,  as  the  earth 
is  inferior  to  the  heavens  ? 

Howbeit,  that  it  may  appear  what  pretty  mirth  ye  have 
made  herewith,  one  of  your  own  fellows  saith  thus :  Eccle-  Joh.  de  Paris. 
siastici  dehent judicare per  contemptibiles ,  id  est ^ per  laicos^T^i.{^'  ^' 
secundum  tenor em^  et  debitum  terreni  juris  :  "  The  eccle- 
siastical officers  or  bishops  ought  to  judge  by  them  that  be 
vile  and  contemptible,  that  is  to  say,  by  the  lay  magis- 
trates, according  to  the  tenor  and  order  of  the  temporal 
law.^^  Here  in  your  mirth  and  pleasance,  in  comparison  of 
yourselves,  ye  call  princes  and  temporal  magistrates  mle 
and  contemptible,  and  so  would  ye  have  them  regarded 
among  the  people. 

Again  ye  say:  Patet,  regnum,  sive  regimen  regale  wow Joh.de Paris. 
esse  acceptum  a  Deo.  Sed  ipsum  solum  permisit  indigna- 12.  p.  12^.] 
tus.  Et  magis  esset  acceptum  Deo,  quod  per  solum  papam 
mundus  in  omnibus  regeretur :  "  It  is  plain,  that  the  state 
of  kingdom  or  kingly  government  came  not  from  God,  for 
God  only  sufiered  it  in  his  anger.  And  it  were  more 
acceptable  unto  God  that   the  whole  world  were   in  all 


106 


The  Defence  of  the  Apology  of  the 


PART  V. 


things  governed  by  the  pope  alone."  It  were  good,  ye 
should  tell  us  whether  ye  speak  this  only  in  mirth  and 
game,  or  else  in  earnest  and  good  sadness. 

Verily,  when  ye  so  proudly  compare  the  pope  to  the 
sun,  and  the  emperor  to  the  moon,  your  meaning  is,  that 
as  the  moon  hath  no  light  but  only  from  the  sun,  so  the 
emperor  hath  no  authority  but  only  that  he  receiveth  from 
the  pope.     Notwithstanding,  in  this  comparison,  Isidorus, 
your  own  doctor,  saith,  ye  are  foully  overseen.     For  thus 
Isidorus  in    he  writeth :   Per  solem  mtelligitur  regnwm,  et  per  lunam 
nesim,  apud  intelligitur  sacerdotium :  "  By  the  sun  is  meant  kingly  dig- 
cap'.  4.  ic&p.' nit^,  and  by  the  moon  is  meant  priesthood."     Now  there- 
fore Jack  Andrew,  your  merryman,  by  this  reckoning  may 
cast   your  accounts   backward,  and   say,   Tlie  emperor  is 
seventy  and  seven  times  greater  than  the  pope. 

The  Apology,  Chap.  6.  Dims.  10. 

Which  of  the  ancient  fathers  ever  said,  that  morervoi.iv.p. 

63.] 
ample  authority  is  given  to  you  than  to  the   resi- 
due of  the  patriarchs  f 


a  A  whole 
heap  of  un- 
truths and 
forgeries 
huddled  to- 
gether. 

b  Untruths, 
without  any 
word  or  show 
of  truth. 
c  Untruth. 
For  Sylvester 
was  dead 
long  before 
these  mat- 
ters are  ima- 
gined to  be 
done. 


M.  HARDING. 

The  fathers  of  the  Nicene  council,  by  witness  of  a  Julius  the 
First,  who  then  lived,  and  those  of  the  council  of  Sardica,  »  Atha- 
nasius,  and  the  bishops  of  Egypt,  Thebaida,  and  Lybia,  and  the 
fathers  of  certain  other  councils. 

Above  all  other  most  specially  the  first  Christian  emperor 
b  Constantine  the  Great.  Who  being  fully  instructed  of  the 
most  godly  and  learned  bishops  of  his  time,  ^  what  authority  the 
successor  of  Peter  had  by  ^  commission  of  our  Saviour  Christ, 
thought  good  by  his  ^imperial  commandment  and  decree,  to 
confirm,  ratify,  and  for  his  own  person  to  yield  unto  c  blessed 
Sylvester  ^^,  then  pope,  and  to  his  successors,  bishops  of  Rome, 


^  [Bishop  Jewel's  marginal  note 
(c)  respecting  pope  Sylvester's 
death  is  incorrect.  He  has  fallen 
into  the  same  error,  supra  vol.  v. 
p.  426,  (where  see  the  note  39,) 
and  ictfra  p.  586,  fol.  edit.  1609. 
Sylvester  died  A.  D.  335,  having 
sat  29  years.  The  origin  of  the 
mistake  was  a  passage  in  Sozo- 


menus,  (quoted  p.  586,  fol.  edit.) 
lib.  I.  cap.  16  [17.]  torn.  ii.  p.  34, 
(Reading's  edit.),  where  it  is  ex- 
pressly stated  that  pope  Julius 
sent  Vito  and  Vincentius  to  sup- 
ply his  room  at  the  council  of 
Nice;  whereas  the  council  took 
place  in  Sylvester's  time,  and  ele- 
ven years  before  Julius's  acces*- 


Church  of  England,  1 07 

the  same  authority  and  superiority,  not  only  over  bishops  and 
patriarchs,  but  also  power  and  honour,  higher  and  greater  than 
that  of  kings  or  emperors.     The  words  of  ^  his  solemn  decree  <i  This  so- 
in  that  behalf  made,  are  these,  which  as  they  are  found  in  sundry  is  nottog^^ 
other  Greek  writers,  so  most  plainly  in  eMatthseus  Hieromo- ^'«,^ ''"* » 

,,,,,,  1  »>  »  „  "^    ,  V       ^  ^  /  ^    solemn  folly. 

[Matt.  Hier.    nachus  :     GecTTrtfo/xej/    crvfiiraa-i   tois    craTpaTrais    Kai   tjj    (rvyK\T]Tcp   Trjs    ^      . 

r)^aiv  ^aaiXeias  top  *Pd/i»/s  enicTKOTrop,  Km  diddoxov  tov  Kopvcf)aiov  rcov  hath  the  pope 
»  /^  \  /  TT '  \    /  ~     o       N    '       ■»/  '>         '       none  other 

aTToo-ToAcov,  Kai  Kvpiov  fxov  HeTpov,  TrAfioua  ttjs  paaLAeias  ^X^i-v  e^ovcriav  record  to 

Kara  naaav  ttiv  oiKOvaevnv,  Koi  irapa  rravTOov  ttoXXo)  TrXtov  fj  tov  Bacri-  prove  his 

-/i*/o/iN/  T  -  '/  -     charter  by, 

Aea  TipaaUai  Kai  (npea-Oai,  K€(paAr]v  re  eivai  tcov  Tfcro-apcop  narpiapxiKCdv  but  only  one 

6p6v(ou,  Kpiuecrdai   re   nap'  \_7Tp6s]   avrov   Kai   ■^r](p[^€aBai   to.   ttj   op^o- P"^""' ^""" 

86^a  a-vp^alvovra  TrtcTTft.       Which    in    our     mother    tongue   is  this  Grecian,  that 

much  to  say:   "  We  give  in   decree  and  commandment  to  allRomer"^ 
lords,  and  to  the  senate  of  our  empire,  that  the  bishop  of  Rome, 
and  the  successor  of  St.  Peter,  chief  of  the  apostles,  have  au- 
thority and  power  in  all  the  world  more  than  that  of  the  empire 
is,   and  that  he  be  honoured  and  worshipped  more  than  the 
emperor,  and  that  he  be  head  of  the  four  patriarchal  seats,  and 
that  things  appertaining  to  the  right  faith  be  of  him  judged  and 
determined."     Justinian  the  emperor  hkewise  made  an  express  f  pirst,  and 
[In  Anth.  de  decree,  that  the  most  holy  pope  of  the  elder  Rome  (for  these  be  priDC'pai  Jn 
colKQ^'tom.  his  very  words)  be  taken  according  to  the  determinations  of  the  confess :' bxit 
"f-^  holy  councils,  to  be  the  f  first  and  principal  of  all  bishops.     Tt  J^^^^^"  of  j^n 

were  not  hard  to  allege  much  more  for  proof  hereof,  of  good  other  patri. 
and  sufficient  authority,  but  in  a  matter  not  doubtful  this  may  would  be^ 

suffice.  proved. 

THE    BISHOP    OF    SALISBURY. 

This  is  a  folly  of  all  follies.  Yet  is  there  no  folly  so 
great,  but  by  words  and  countenance  it  may  be  maintained. 
It  shameth  me  to  bestow  words  herein :  and  so  much  the 
more,  for  that  you  say  the  case  is  so  clear  and  out  of  doubt. 
I  assure  you,  M.  Harding,  of  all  other  your  innumerable 
Lovanian  vanities,  concerning  the  practice  of  the  church, 
and  story  of  time,  this  one  vanity  is  the  vainest. 

But  lest  any  man  by  simplicity  or  ignorance  should  be 
deceived,  not  understanding  the  mysteries  of  this  donation 
or  charter^  by  the  judgment  of  your  own  doctors,  the 
meaning  thereof  is  this:    Volunt  aliqui  quod.,  ratione  ^wms  Joh.de  Paris.. 

de  Potestate 

doni,  papa  est  imperator,  et  dotninus  mundi :  et  quod  potest  R^fna,  cap. 

.  .  7  .  .  .  r^  ^^-  [P-I4®-] 

reges  tnstttuere,  et  destituere,  sicut  imperator :  "  Some 
think,  that,  by  force  and  virtue  of  this  donation  ^  the  pope 

sion.  See  Reading's  note  in  loc,  tradicts  himself.  See  also  Beve- 
who  proves  not  only  that  Sozo-  ridge  Annot.  in  Canon,  p.  209, 
menus  is  wrong,  but  that  he  con-     quoted  by  Reading.] 


110  The  Defence  of  the  Apology  of  the         part  v. 

diadem  were  made  of  silk  or  of  gold.     He  telleth  a  tale  of 

the  patriarch  of  Constantinople^  that  he  should  be  bonere 

and  buxum^^  to  the  hishop  of  Rome;  and  yet  at  that  thne, 

when,  as  he  imagineth,  the  grant  was  made,  the  city  of 

Constantinople  was  not  builded,  nor  any  such  name  as  yet 

known  in  the  world.     Now  consider  also,  what  a  special 

grace  this  clerk  hath  in  the  Latin  tongue.     These  be  his 

flowers :  Signa  et  hanna :  decernere  disponenda :  concedere 

permane7ida:    licentiam   dare:    equos   equitare,  &c.     And 

.  clericare,  in  his  language,  is  good  Latin  to  make  priests. 

This  is  such  Latin,  as,  I  will  not  say  Constantine  himself, 

but  Constantine' s  cook  would  never  have  spoken. 

concii.  torn.       And  yct  is  the  marginal  gloss  hereupon  as  good  and  as 

[ed.'crabb.]  Substantial  as  the  text.     For  whereas  the  text  saith :   Con- 

Phryginm.    tradimus   hcato    Sylvestro phrygium   nostrum ^   id   est^ 

mitram:  "We  deliver  unto  blessed  Sylvester  our  phrygium, 
that  is  to  say,  our  mitre^^  there  shall  you  find  this  pretty 
note  in  the  margin :  Nota  quod  Phrygium  factum  est  ex 
pennis  pavonum :  "  Mark  well,  that  this  phrygium,  or  mitre, 
was  made  of  a  peacock's  tail."  No  doubt  a  worthy  gift 
for  an  emperor,  and  a  meet  mitre  for  a  pope.  All  these 
things,  M.  Harding,  you  know  to  be  true :  and  yet  have  you 
a  pen  and  a  mouth  to  defend  them.  But,  as  I  said  before, 
it  shameth  me  in  so  childish  a  fable  to  stand  so  long. 

As  for  your  Greek  doctor  Hieromonachus ,  he  shall  be 
stalled  together  with  your  Clemens^  Leonfius,  Amphilo- 
chius,  and  other  like  your  worthy  and  weighty  doctors. 
For  shame,  what  should  ye  bring  us  this  one  silly  poor 
Greek  witness,  whose  name  ye  never  heard  before,  to 
testify  of  grants  and  conveyances  made  in  Rome?  Can 
your  pope  find  out  neither  council,  nor  doctor,  nor  father, 
nor  any  other  writer  of  likely  record,  to  help  him  in  so 
great  a  case,  but  only  one  poor  rascal  Grecian,  that  knew 
no  more  of  the  matter  than  you  yourselves  ?  It  bewrayeth 
the  neediness  of  your  cause.     He  that  durst  so  lewdly  to 

88  ["Complaisant  and  obedient."  to  have  and  to  holde  from   this 

In  the  marriage  service  according  time  fonvarde  for  better  for  wore, 

to   the    Salisbury  Manual,  A.  D.  for  richer,  for  poorer,  in  sicknesse 

1490,  the   woman   addresses   the  and  hele,  to  be  bonere  and  buxum 

man  in  these  words  :  "  I  N.  take  &c."  Cited  by  Todd  in  Johnson's 

thee  N.  to  my  wedded  housbande,  dictionary.] 


Church  of  England.  Ill 

falsify  such  a  grants  thereby  to  intrude  himself  into  the 
possession  of  the  empire,  would  not  blush  to  falsify  some 
beggarly  witness  to  avouch  the  same. 

Now  where  ye  would  seem  to  say.  The  other  four  pa- 
triarchs stood  evermore  at  the  commandment  of  the  bishop 
of  Rome :  not  only  the  said  three  patriarchs,  which  never 
neither  yielded  nor  knew  any  such  obedience,  but  also  the 
general  practice  of  the  world,  will  soon  reprove  you. 

Nilus,  a  Greek  writer,  saith  :    Ut  liquidius  appareat.,  pa-'^^^^^'^- 
pam  non  imperare  aliis  omnibus  episcopis,  legatur  sextus  ^^^^^'^^^^-^ 
canon  Synodi  Nicence,  quo  diserte  prcecipitur  [1.  ut  videas  ««*  «s  ovk^ 
decretum  esse"],  ut  aliis  ecclesiis  Alexandrinus ,  aliis  Homa- p'^^  rrjs  a\- 
nus,  aliis  Antiochenus  preesit :  ut  non  liceat  alteri,  alterius  ^"7^f°?  ^'^i" 
provinciam  invadere:  "That  it  may  well  and  plamly  b.i^- aworpiois 
pear,  that  the  pope  hath  no  power  or  government  over  all  ^'^*'^''^"'''-' 
other  bishops,  read  the  sixth  canon  of  the  Nicene  council. 
There  it  is  expressly  commanded,  that  the  bishop  of  Alex- 
andria shall  have  the  rule  over  certain  churches,  and  the 
bishop  of  Rome  over  certain,  and  the  bishop  of  Antioch 
likewise  over  certain ;  and  that  it  shall  not  be  lawful  for 
any  one  of  them  to  invade  the  jurisdiction  of  another." 

The  emperor  Justinian  ^^  saith  :  Ecclesia  urbis  Constan-  cod.  de  sa- 

^  .  ,  crosan.  Eccl, 

tinopolitance   Romce    vetens    prceroqativa    Icetatur :    "  The  omni  inno- 

■^  _  .  .  vatione. 

church  of  the   city  of  Constantinople   enjoyeth  now  the  t*"^-  '^:  "^• 
prerogative   of  Rome  the  elder.'"'     Nicephorus  saith  :  Ro-  Nicephorus 
mano  et  Constantinopolitano  episcopo  ex  cequo  paria  sunt  et\n'.2^.-\ 
dignitatis  prcemia  et  honorum  Jura :  "  The  title  of  dignity 
and  right  of  honor  given  to  the  bishop  of  Rome,  and  the 
bishop  of  Constantinople,  are  one  and  equal^."*^     So  like- 
wise it  was  determined  by  decree  in  the  council  of  Con- 
stantinople :  Definimus  sedi  Constantinopolitance  paria  jura,  concii.  con- 
et  primlegia  cum  sede  veteris  Romce :  "  We  decree,  that  the  c^j-  960.] 
see  of  Constantinople  shall  have  rights  and  privileges  equal  ^iroxa^uv 
with  the  see  of  old  RomeSi."     Now  consider  well  this  t^^'"'"''^""" 

eiV]    TTpfff- 

89  [This  constitution  was  pro-  original  printed  supra  vol.  iv.  p. 
perly   decreed   by  Honorius   and     407.  note  ^.] 

Theodosius.]  91  [This  was  the  Concii.  Quini- 

90  [Bishop  Jewel  appears  here  Sextum,  which  was  not  accepted 
to  have  mistaken  the  literal  mean-  by  Rome :  supra  iv.  407.  note  ^9.] 
ing  of  his  author's  words  :  see  the 


110  The  Defence  of  the  Apology  of  the         part  v. 

diadem  were  made  of  silk  or  of  gold.     He  telleth  a  tale  of 

the  patriarch  of  Constantinople^  that  he  should  be  bonere 

and  buxum^s  to  the  bishop  of  Rome;  and  yet  at  that  thne, 

when,  as  he  imagineth,  the  grant  was  made,  the  city  of 

Constantinople  was  not  builded,  nor  any  such  name  as  yet 

known  in  the  world.     Now  consider  also,  what  a  special 

grace  this  clerk  hath  in  the  Latin  tongue.     These  be  his 

flowers :  Signa  et  hanna :  decernere  disponenda :  concedere 

permanenda :    licentiam  dare:    equos   equitare,  &c.     And 

.  clericare^  in  his  language,  is  good  Latin  to  make  priests. 

This  is  such  Latin,  as,  I  will  not  say  Constantine  himself, 

but  Constantine" s  cook  would  never  have  spoken. 

concii.  torn.       Aud  yct  is  the  marginal  gloss  hereupon  as  good  and  as 

[eZ'crabb.]  Substantial  as  the  text.     For  whereas  the  text  saith :   Con- 

Phryginm.    tradimus   hcato   Syhestro phrygium   nostrum,   id   est^ 

mitram :  "  We  deliver  unto  blessed  Sylvester  our  phrygium, 
that  is  to  say,  our  mitre,""  there  shall  you  find  this  pretty 
note  in  the  margin :  Nota  quod  Phrygium  factum  est  ex 
pennis  paxonum :  "  Mark  well,  that  this  phrygium,  or  mitre, 
was  made  of  a  peacock's  tail."  No  doubt  a  worthy  gift 
for  an  emperor,  and  a  meet  mitre  for  a  pope.  All  these 
things,  M.  Harding,  you  know  to  be  true :  and  yet  have  you 
a  pen  and  a  mouth  to  defend  them.  But,  as  I  said  before, 
it  shameth  me  in  so  childish  a  fable  to  stand  so  long. 

As  for  your  Greek  doctor  Hieromonachus ,  he  shall  be 
stalled  together  with  your  Clemens^  Leontius,  Amphilo- 
chius,  and  other  like  your  worthy  and  weighty  doctors. 
For  shame,  what  should  ye  bring  us  this  one  silly  poor 
Greek  witness,  whose  name  ye  never  heard  before,  to 
testify  of  grants  and  conveyances  made  in  Rome?  Can 
your  pope  find  out  neither  council,  nor  doctor,  nor  father, 
nor  any  other  writer  of  likely  record,  to  help  him  in  so 
great  a  case,  but  only  one  poor  rascal  Grecian,  that  knew 
no  more  of  the  matter  than  you  yourselves  ?  It  bewrayeth 
the  neediness  of  your  cause.     He  that  durst  so  lewdly  to 

88  ["Complaisant  and  obedient."  to  have  and  to  holde  from   this 

In  the  marriage  service  according  time  forwarde  for  better  for  wors, 

to  the   Salisbury  Manual,  A.  D.  for  richer,  for  poorer,  in  sicknesse 

1490,  the   woman   addresses   the  and  hele,  to  be  bonere  and  buxum 

man  in  these  words  :  "  I  N.  take  &c."  Cited  by  Todd  in  Johnson's 

thee  N,  to  my  wedded  housbande,  dictionary.] 


Church  of  England.  Ill 

falsify  such  a  grants  thereby  to  intrude  himself  into  the 
possession  of  the  empire,  would  not  blush  to  falsify  some 
beggarly  witness  to  avouch  the  same. 

Now  where  ye  would  seem  to  say,  The  other  four  pa- 
triarchs stood  evermore  at  the  commandment  of  the  bishop 
of  Rome :  not  only  the  said  three  patriarchs,  which  never 
neither  yielded  nor  knew  any  such  obedience,  but  also  the 
general  practice  of  the  world,  will  soon  reprove  you. 

Nilus,  a  Greek  writer,  saith:    Ut  liquidius  appareat^  pa-'^^^^^'^^- 
pam  non  imperare  aliis  omnibus  episcopis,  legatur  sextus  ^^^^^'f^^^-^ 
canon  Synodi  Nicence,  quo  diserte  prcecipitur  [1.  ut  videas  ««» ^^  ovk^ 
decretum  esse],  ut  aliis  ecclesiis  Alexandrinus ,  aliis  Roma- p^  ^ris  a\. 
nus,  aliis  Antiochenus  prcesit :  ut  non  liceat  alteri,  alterius  ^"J^f"?  ^'^i" 
provinciam  invadere :  "  That  it  may  well  and  plainly  ap-  aworpiots 
pear,  that  the  pope  hath  no  power  or  government  over  all  ^'^''^^^"''•J 
other  bishops,  read  the  sixth  canon  of  the  Nicene  council. 
There  it  is  expressly  commanded,  that  the  bishop  of  Alex- 
andria shall  have  the  rule  over  certain  churches,  and  the 
bishop  of  Rome  over  certain,  and  the  bishop  of  Antioch 
likewise  over  certain ;  and  that  it  shall  not  be  lawful  for 
any  one  of  them  to  invade  the  jurisdiction  of  another." 

The  emperor  Justinian  ^^  saith :  Ecclesia  urbis  Constan-  cod.  de  sa- 

^  ,  ,  crosan.  Eccl. 

tinopolitance   Romce    veteris    prceroqatina    Icetatur :    "  The  omni  inno- 

•^  X  t/  vatione. 

church  of  the   city  of  Constantinople   enjoyeth  now  the  p"^^^-  '^j  ^^• 
prerogative   of  Rome  the  elder. ''"'     Nicephorus  saith  :  Ro-  Nicepborus 
mano  et  Constantinopolitano  episcopo  ex  cequo  paria  sunt  et  \n'.  24^.]* 
dignitatis  prcemia  et  honorum  Jura :  "  The  title  of  dignity 
and  right  of  honor  given  to  the  bishop  of  Rome,  and  the 
bishop  of  Constantinople,  are  one  and  equals."     So  like- 
wise it  was  determined  by  decree  in  the  council  of  Con- 
stantinople :  Definimus  sedi  Constantinopolitance  paria  jura,  concii.  cort- 
ex privilegia  cum  sede  veteris  Romce :  "  We  decree,  that  the  [x'.  960.] 
see  of  Constantinople  shall  have  rights  and  privileges  equal  hiroXa^Qlv 
with  the  see  of  old  Rome^i."     Now  consider  well  t\i{s  ^^\^'^°^"'^- 

€ip\  TTpecr- 

89  [This  constitution  was  pro-  original  printed  supra  vol.  iv.  p. 
perly   decreed   by   Honorius   and     407.  note  ^.] 

Theodosius.]  9i  [This  was  the  Concii.  Quini- 

90  [Bishop  Jewel  appears  here  Sextum,  which  was  not  accepted 
to  have  mistaken  the  literal  mean-  by  Rome :  supra  iv.  407.  note  ^^.] 
ing  of  his  author's  words  :  see  the 


112  The  Defence  of  the  Apology  of  the         part  v. 

matter,  M.  Harding.  If  the  patriarch  of  Constantinople 
were  the  pope*s  equal,  how  was  he  his  subject?  If  he  were 
his  subject,  how  was  he  his  equal  ?  Ye  shall  hardly  force 
these  things  to  frame  together.  Therefore,  as  it  is  said 
before,  Gennadius,  together  with  the  council  of  Constan- 
Gennadius    Unople,  wroto  thus  unto  the  bishop  of  Rome :  Curet  sanctitas 

ad  omnes  ■*       '  ... 

S^os^^ef  a?^'  ^^^  universas  tuas  custodias,  tibique  subjectos  episcopos : 
Papam  Rom.  n  j^qi  your  hoUncss  scc  unto  all  your  own  cures,  and  to 

the  bishops  that  be  subject  unto  you." 
nlEum^^^^'      S^-  Cyprian,  Cyrillus,   Athanasius,   and  others,  writing 
Athanasins    either  of  or  unto  the  bishop  of  Home,  call  him,  not  their 

ad  Episc.  -T      y  ?  ? 

Aphrican.     lord  and  master,  unto  whom  of  duty  they  ought  obedience, 

but  their  brother^  and  their  fellow-servant.     Yea,  the  pope 

himself  in  some   cases  hath  rather  offered  his  obedience 

unto  other  bishops.     For  thus  writeth  pope  Liberius  unto 

Epistoi.  Li-   Athanasius  the  bishop  of  Alexandria :   Quceso  ut  huic  con- 

Athanasium.  fessioui  subscribtts,  ut  eqo  securior  ejficiar,  et  tua  mandata 

[InterAthany  ^  if  -^ 

ow'^^(>i>^.]  inhcesitanter  obeam :  "  I  beseech  thee  to  subscribe  to  this 
confession,  that  I  may  be  out  of  doubt,  and  may  do  your 
commandments  without  grudging'^-.''''  Yet  now  the  bishop 
of  Rome,  to  maintain  his  title  by  a  writ  of  right,  forasmuch 
as  the  four  principal  patriarchs  of  the  world  have  forsaken 
him,  appointeth  out  four  of  his  ordinary  chaplains,  and 
giveth  them  the  names  of  four  patriarchs :  the  first  for 
Constantinople;  the  second  for  Alexandria;  the  third  for 
Antioch;  the  fourth  for  Ilierusalem.  And  thus,  having 
these  four  at  commandment,  in  his  pleasant  fancy,  he 
ruleth  and  governeth  the  whole  world.  In  such  a  solemn 
bravery  the  great  cham  of  Tartary  at  this  day,  after  he 
hath  dined  himself,  soundeth  out  a  trumpet,  and  giveth  all 
the  kings  and  emperors  of  the  world  leave  to  go  to  dinner : 
and  in  this  imagination  and  jollity,  he  continueth  his  claim 
to  the  possession  of  all  the  world,  even  by  as  good  right 
and  title  as  doth  the  7?o/>e.  And  whensoever  the  pope 
himself,  in  his  own  person,  openly  and  solemnly  saith  his 
mass,  he  commandcth  the  gospel  and  epistle  to  be  read  in 

92  [This  epistle  is  a  gross  for-  forged,  such  expressions  were  not 
gery ;  but  it  serves  to  shew,  that  considered  beneath  the  pope's  dig- 
at  the  late   period  when   it   was     nity.] 


Vhurch  of  England.  113 

Greek.     Whereupon  his   own  master  of  ceremonies  saith 
thus:   Hanc  consuetudinem  liinc  ortam  puto,  ut  appar eat ceremon. 
Homanam   ecclesiam    in    se    continere   utramque   gentem :  [foi.  336.3 ' 
"  Hereof  I  think  this  custom  first  proceeded,  that  hereby 
it  may  appear,  that  the  church  of  Rome  containeih  in  it 
both  nations,  as  well  Greeks  as  Latins.'*^ 

All  this  notwithstandinsr,  Antoninus  saith:  Hoc  Gr^ce Anton. in 

j~^  ^       ^     1'  '  Summapt,3. 

non  credunt:  "  For  all  this,  the  Greeks  believe  it  not^a."     ut.  22.  cap. 6. 
The  objections  oi  Justinian^  and  of  the  council  of  Sar- An.  ^.  d\\\h. 
dica,  are  answered  in  my  former  Keply  to  M.  Harding.       p'.  174.]"* 

Art.  4.  Divis. 
7.  Cii.171.] 

The  Apology,  Ghap.  6.  Divis.  11. 

voLiv.  p.        Which  of  the  ancient  holy  fathers  ever  called  you 
Lord  and  God  f 

U.   HARDING. 

^t  Const.  A-      None  that  wise  is,  so   speaketh  absolutely  :    nevertheless,  in 
■°p*"|^l,'^-"some  certain  sense,  a  St.  Clement  calleth  every  bishop  T(?rre«Mm  a  a  vain  for- 
quendam  Deum,  "  a  certain  earthly  God,"  as  it  is  written,  "  ^  I  have  ^^^' 
said,  Ye  are  gods,"  &c.  wordrare 

spoken  of 
princes  and 
magistrates. 
THE    BISHOP    OF    SALISBURY. 

So  that  ye  make  not  the  pope  an  absolute  God,  ye  think,  Hieron.  in 
ye  may  otherwise  call  him  God  safely  and  without  preju-3[^.  cap.ii. 
dice.     A  proper  shift  to  maintain  a  vain  man  in  the  pos- 
session of  his  Godhead.     In  such  a  pleasant  imagination 
Antiochus,  sometime  the  king  of  Syria,  entitled  himself 'avtioxos  <J 
by  the  name  of  God.     So  the  emperor  Domitian  used  to 
assign  his  proclamations,  Dominus  Deus  vester  Domitianus,  suetonius  in 
"  Your  Lord  God  Domitian."     So  the  emperor  Caligula  ic.T^.f  ^' 
called  himself,  Deum  optimum  maximum,  et  Jovem  Latia--  suetonius  [in 
lem,  "the  best  and  most  mighty  God,  and  the  great  God  ^'^'*^' 
Jupiter  of  Italy. ^^     So   Sapores,  the  great  king  of  Persia, 
called  himself  Fratrem  solis  et  lunce,  "  the  brother  of  the  Pompon.La?- 

tus.  [fol.  10.] 

93  [Antoninus :  "  Dicere  autem  "  Spiritum  Sanctum  a  Filio  non 

*'  pontificem    Romanum   vel    Ro-  "  procedere,  ut  dicit  Thomas  in 

**  manae  ecclesiee  non  habere  uni-  "  dicto    tractatu    contra    errores 

"  versalis  ecclesiae  primatum   est  "  Grsecorum."] 
"  error    similis    errori  dicentium 

JEWEL,  VOL,   VI.  I, 


114  TTie  Defence  of  the  Apology  of  the         party. 

Athenseus,  suii  and  the  moon."  So  the  peevish  physician  Menecrates 
called  himself  Jupiter :  so  Nicostratus  ^^  called  himself 
Hercules :  so  Nicagoras  made  himself  a  pair  of  wings,  and 
would  needs  be  called  the  god  Mercurius  ^^ ;  so  Manichseus 

chrys.  de     tj^g  hcrctic  callcd  himself  the  Holy  Ghost^^:  so  the  Romans 

Spiritu  Sane-  "^  _ 

All  2i  ^eon  ^^  ^^^  timcs  crccted  up  an  image  in  the  honour  of  Simon 

ub  r"?"J"'  Magus  the  sorcerer,  with  this  inscription  or  posy :  Simoni 

[viii.  263.]     sancto  Deo, "  In  the  honour  of  Simon  the  holy  God^T  .'^    By 

c.  13.  [1/62.]  this  your  so  handsome  distinction,  M.  Harding,  of  God 

absolute,  and  God  not  absolute,  I  see  not  but  every  of  these 

might  well  and  safely  have  maintained  his  title  without 

blame. 

Certainly  in   this   arrogant  vanity,  scarcely  any  of  all 
these  was  ever  comparable  to  the  pope.     Pope   Nicolas 
Dist.  96.  sa-  saith :  Constat  summum  po7itificem,  a  pio  principe  Constan- 
'  tino,  Deum  appellatum :  "  It  is  well  known,  that  the  pope, 
of  the  godly  prince  Constantino,  was  called  God."     Like- 
wise the  pope  was  well  content  to  suffer  one  of  his  parasites 
christoph.    to  say  uuto  him  in  the  late  council  of  Lateran :  Tu  es  alter 
Condi.  Late-  Deus  in  terris :  "  Thou  art  another  God  in  earth"^^."    Like- 
[Hardujn  ii,  wise  Cardillus  the  Spaniard,  in  defence  of  the  pope's  late 
caTdmna  iiro  chapter  at  Trident,  oftentimes  calleth  the  pope  Terrenum 
concii.  Tnd.  ^^^^^  „  ^^  earthly  god^^;"  by  the  same   style   and  right 
Judith  i.      whereby  Holophernes  sometime  said,  Nabuchodonosor  est 
.vers. 3.  ^^^^  terrcB,^^  Nabuchodonosor  is  the  god  of  the  earth." 

Upon  the  pope's  own  Clementines  ye  shall  find  the  mat- 
ter thus  taken  up  and  qualified  with  great  indifferency  and 

^  [Nicostratus  :  the  story  is  in  loc.  shews,  that  this  was  a  mis- 
told  by  DiodorusSiculus,  as  quoted  take  of  St.  Justin's,  from  whom 
by  Hoffmann  in  Lexico.]  Eusebius  borrowed  the  story.  The 

3^  [Nicagoras  :  the  Editor  has  inscription  was  Samnitic,  Semoni 

not  discovered  the  authority  for  Sango  Deo  Fidio  (a  god  of  the 

til  is  statement.]  Sabines).  Valesius  adds  that  a  sta- 

^   [S.  August,    contra    Faust,  tue  bearing   this  inscription  has 

"  . .  . .  hunc  Paracletum  dicentes  been  found.] 

"  es.^e  Manichaeum."     The  work  '-^^  [Christoph.  Marcellus,  supra 

here  attributed  to  St.  (^hrysostom  vol.  vi.  p.  95,  note  79.] 

is  not  considered  genuine  by  the  ^^  [Cardillus.     In  the  Epistle 

Bened.  edd.,   but   ot   great  anti-  to  cardinal  Borromeo   occur  the 

quity.l  words,  "  In  Pontificem  Max.,  aut 

5*7  [Euseb.  lib.  2.  c.  13.  2lfio>vi  "  potius  in  terrestrem  atque  mor- 

d(<f  a-dyKTa.    Valesius  in  his  note  "  talem  Deum."] 


Church  of  England.  115 

modesty,  and  thus  specially  noted  in  the  margin:  a  Papa  a  The  pope  la 
nee  Deus  est,  nee  homo.     And  to  leave  other  his  like  bias-  nor  man. 
phemous  and  fond  styles,  in  another  like  gloss  ye  shall  proamio :  in 
find   it   written    thus :    Credere  Dominum  Deum  nostrum  our  Lord 

God  the 

papam  non  potuisse  statuere,  prout  statuit,  hcereticum  cense-  pope. 
retur :  "To  believe  that  our  Lord  God  the  pope  might  not  22.  cum°n- 
decree,  as  he  decreed,  it  were  a  matter  of  heresy  1."    Here  sa.  impress." 
have  we  found  by  express  and  plain  words,  even  in  the  isss-  Paris.' 
pope's  own  authentical  and  allowed  book,  Our  Lord  God 
the  pope. 

These  things  might  seem  uncr edible,  had  not  St.  Paul 
foretold  us,  that  the  man  of  sin  should  sit  in  the  temple  of  2  Thess.  a.  4. 
God,  and  shew  himself  as  if  he  were  God.     St.  Gregory, 

writing  of  Antichrist,  saith  thus  : Cum  sit  damnatus  oregor.  in 

homo,  et  nequaquam  [Ben.  leg.  nequam]  spiritus,  Deum  5e iii>. '25.  c* 20! 
esse  mentitur :  "  Whereas  he  is  a  damned  man,  and  not  a 
spirit,  by  lying  he  feigneth  himself  to  be  God."    Anselmus 
saith:  Simulahit  se  religiosum,  ut  sub  specie  decipiat piefa- ^^^^^^^^^ ^^ 
tis :  imo,  se  Deum  esse  dicet:  et  se  adorari  faciet :  «/^we["- 342-0] 
regna  codorum  promittet :  "  Antichrist  shall  feign  himself 
to  be  holy,  that  he  may  deceive  men  under  the  colour  of 
holiness :   yea,  and  he  shall  call  himself  God,  and   shall 
cause  himself  to  be  worshipped,  and  shall  promise   the 
kingdom  of  heaven."     Now  tell  us,  M.  Harding,  who  ever 
did,  or  attempted  to  do  these  things,  but  only  ihe pope? 

Eusebius  saith :  Hoc  est  argumentum,  eos  odisse  Deum,  Euseb.  de 
quod  velint  seipsos  appellari  Deos :  "This  is  a  token  that  lib.  7.  [c.  17.' 
they  hate  God,  for  that  they  will  have  themselves  called  A^iylxaXoL 
by  the  name  of  God.''  -"^  7^  ^'?- 

Likewise  saith  the  ancient  father  Irenseus ;  Antichristus  e4\civ  (T(pas 
existens  apostata,  et  latro,  quasi  deus  vult  adorari :  et  cum  ^^Jayopei-^^ 
sit  servus,  regem  se  vult  prwconiari :  "  Antichrist  being  a  e<r0or. 
renegade,  and  a  thief,  yet  will  be  worshipped  as  a  god :  iib!''".Tap. 
and  being  but  a  slave,  yet  he  will  be  proclaimed  and  pub-^^"*^*^'^ 
lished  as  a  king."     Therefore  although  the  pope  be  not, 
as  you   say,  an  absolute  God,  or  an  absolute  Christ,  yet 


^  ["  Dominum  Deum  nostrum     note  ^^,  as  well  as  vol.  iii.  p.  440, 
**  Papam ;"  see  supra  vol.  vi.  p.  95,     note  ^ ;  and  vol.  ii.  p.  195,  note  ^^.] 

I  \2 


cuse. 


116  The  Defence  of  the  Apology  of  the         part  v. 

without  any  great  inconvenience,  I  trow,  he  may  well  be 
an  absolute  antichrist. 

The  Apology,  Chap.  6.  Divis.  12. 
Which  of  the  ancient  holy  fathers  ever  said,  thatcvoi.  iv.  p. 
you  are  not  a  mere  natural  man,  but  a  certain  sub- 
stance made  and  grown  together  of  God  and  man  f 

M.  HARDING. 

A  faint  ex-  Can  you  bring  him  before  his  face  that  shall  say  so  unto  him  ? 
I  warrant  you  (master  defender)  he  shall  either  be  reproved  for 
his  flattering,  or  proved  to  understand  no  more  by  it  than  a 
a  A  certain  acertain  divine  power  above  the  natural  state  of  men,  ^ox  warned 
in  the  pope,  that  he  be  more  circumspect  in  his  glossing,  when  heretics  are 
b  A  sore  pu-  ready  to  slander  the  whole  church  because  of  one  private  man's 

nishment  for     n;     .• 

open  bias-     attection. 

phemy. 

THE    BISHOP  OP    SALISBURY. 

He  that  may  call  himself  hord  and  God,  may  easily 
claim  himself  to  be  more  than  a  man.  In  the  pope's  own 
In  sext.  de  Dccretals  it  is  noted  thus  in  the  margin :  Papa  non  est 
Eiectl^Fim-^* Aomo ;  "The  pope  is  not  a  man 2."  Your  Gloss  upon  the 
in'oTiossa.  pope's  owu  Clementines  allegeth  these  words  out  of  one 
c.  17.' col!"  of  your  allowed  poets  ^i  Papa  stupor  mundi:  "The  pope 
Clement,  in  IS  the  woudcr  of  the  world."    And  again  : 

prooetnio.  ■«▼  -i-\ 

InGlossa.  A'^EC  IJeUS  ES,  NEC  HOMO:    QUASI  NEUTER  E8   INTER 

[col.  4.  lit.  v.] 

UTRUNQUE : 

"  Thou  art  neither  God  nor  man :  in  a  manner  thou  art 
neither  of  both,  but  rather  a  mean  between  both." 

By  the  authority  of  this  doctor  it  appeareth,  that  the 
pope  is  neither  God  nor  man.  A?igel,  I  trow,  he  is  not. 
What  other  creature  ye  may  make  of  him,  I  leave  to  you 
further  to  consider.  But  bri?ig  him  forth  (ye  sav)  that 
thus  hath  spoken :  bring  him  before  the  pope's  face.,  that 
he  may  be  punished.  For  he  shall  be  warned,  as  he  is, 
to  he  more  cir en  inspect  in  his  glossing.     So  ci'uelly,  M. 

2  ["  Papa  non  est  homo,  sed  Dei  di :"  et  circa  finem — "qui  maxima 

vicarius."!  "  rerum,  Nee  Deus  es  nee  homo," 

^  ["  Inde  dixit  ille  Angelicus  in  &c.] 
poetria  nova,  "  Papa  stupor  mun- 


Church  of  England.  117 

Harding,  ye  punish,  and  torment,  and  crucify  them  that 
enfeoff  a  poor  miserable  sinful  creature  with  the  glorious 
name  of  God  immortal. 


The  Apology,  Chap.  6.  Divis.  13. 
yoi.  iv.  p.        Which  of  the  ancient  fathers  ever  said,  that  you 


are  the  only  headsprifig  of  all  laws 


M.  HARDING. 

Whosoever  saith  it,  speaketh  not  without  evident  reason,  con- 
sidering that  of  the  principal  of  every  government  all  laws 
belonging  to  the  same  be  deducted  and  derived. 

THE  BISHOP  OF  SALISBURY. 

Here  have  ye  brought  us  a  full  simple  reason,  as  God 
knoweth.  But  to  have  brought  us  some  authority  of 
doctor  or  council^  it  had  been  better.  We  have  no  doubt 
of  your  pretty  reasons.  We  demanded  only,  which  of  the 
ancient  fathers  ever  said  so  ? 

The  Apology,  Chap.  6.  Divis.  14. 

Which  of  the  ancient  fathers  ever  said,  that  you 
have  power  over  purgatory  f 

M.  HARDING. 

aO  that  ye  would  first  believe  a  purgatory,  and  then  should  ?  No  doubt, 
ye  understand,  what  dispensation  of  loosing  and  binding  is  com-  thy  maurr!"^" 
mitted  to  the  vicar  of  Christ.     For,  as  Esay  saith,  "  Except  ye 
believe,  ye  shall  not  understand :"  and  the  consequent  doctrine 
must  needs  be  obscure,  as  long  as  the  principal  ground  thereof 
is  wickedly  denied.  Wisely. 

THE  BISHOP  OP  SALISBURY. 

Of  your  purgatory  phantasies  we  have  sufficiently  said 
before.  Where  ye  wish  we  would  believe  there  is  a  pur- 
gatory, verily  we  believe  constantly  whatsoever  God  hath 
willed  us  to  believe.  St.  Paul  saith,  "  Faith  cometh  by  Rom.  x.  .7. 
hearing :  hearing  cometh  by  the  icord  of  God ;"  and 
thereby  only  is  faith  directed.     As   for  your  follies   and 


118  The  Defence  of  the  Apology  of  the         part  v. 

mockeries,  they  are   subject  to  fancy ^  and  not  to  faith. 
Aug.deTem- St.  Augustine  saith !    Nemo  de  Christo  credat^  nisi  quod 
i4s'Feria3,  dc  sc  cvcdi  voluit  Christus  :  "  Let  no  man  believe  of  Christ, 
995-]  "  *  ^"  but  that  that  Christ  hath  commanded  him  to  believe  of 
t  Aug. in     Christ."     Again  he  saith:  Constat  fidem  stultam  non  pro- 
bu8  veteris   desse^  scd  potlus  obesse :  *'  It  is  certain  that  foolish  faith 
[iii.App.'s6,]doth    no   good,   but   rather    hurteth."      Notwithstanding, 
though  all  your  lists  and  gainful  territories  oi  purgatory 
were  fully  granted,  yet  should  it  be  very  hard  for  you  to 
prove,  either  by  scripture  or  by  doctor,  that  the  pope  bear- 
eth  any  greater  authority  or  sway  there,  to  command  in  or 
out  at  his  pleasure,  than  any  other  simple  priest.     Albeit, 
one  of  your  allowed  doctors  saith :  Purgatorium  est  pecu- 
Angeius  Pa-  Hum  papcB  :  "  Purgatory  is  the  peculiar  possession  of  the 
pope ;"  I  trow,  as  being  a  college  only  of  his  own  found- 
ation. 

The  Apology,  Chap.  6.  Divis.  15. 

Which  of  the  ancient  fathers  ever  said,  that  you  [Voi.  iv.  p. 

63.] 

are  able  to  command  the  angels  of  God  as  ye  list 
yourself? 

M.  HARDING. 

a  Untruth,         Nor  old  father,  a  nor  new  doctor.    And  whatsoever  he  be  that 

Test,  as 
appear. 


Si^aDue^r  ^^^^^  ^^  ^^^^  7°"'  believe  him  not :    he  speaketh  not  catholicly ; 


and  you  must  make  no  scruple  in  such  matters. 


THE  BISHOP  OF  SALISBURY. 


Here  at  last,  M.  Harding,  for  shame  ye  are  fain  to  yield. 
No  doctor  (ye  say)  ever  thus  said,  neither  old  nor  new. 
Howbeit,  hereto  ye  have  laid  a  very  good  exception,  with 
a  special  saving :  *'  If  any  man  have  so  said  (say  ye),  what- 
soever he  were,  he  spake  ?iot  catholicly."  And  yet  again  ye 
tell  us  further,  howsoever  it  be,  "  we  should  never  be  scru- 
pulous in  such  matters." 

But  what  if  the  pope  himself,  the  father  of  all  fathers, 
and  doctor  of  all  doctors,  both  new  and  old,  have  not 
blushed  to  say  the  same  ?  May  we  say  as  you  say,  The 
pope  himself  was  not  catholic  ?  or  if  we  so  say,  will  you 
believe  it  ? 


Church  of  England,  119 

Indeed  king  Xerxes,  the  great  king  of  Persia,  when  he  Heroiiotm. 
had  brought  over  his  huge  army  into  Grecia,  sent  out  his 
letters  of  defiance  unto  the  great  mount  Athos,  that  is  in 
Macedonia,  and  commanded  him  to  stand  still,  and  not  to 
stir  a  foot,  nor  to  work  any  displeasure,  either  to  himself 
or  to  his  army,  upon  pain  of  his  high  indignation.  Even 
by  like  authority,  and  with  as  good  discretion,  the  pope 
hath  used  to  send  out  his  precepts  and  princely  summons, 
and  to  command  angels,  archangels,  and  all  the  powers  of 
heaven,  to  come,  to  go,  to  fetch,  to  carry,  and  to  be  ready 
to  do  his  will.  Therefore  is  he  the  better  content  to  hear 
his  friends  tell   him  thus :    Tihi  data  est  omnis  potestas  in  conc.  La- 

\  teran.  sub 

supra  omnes  potestates.  tarn  cceli,  quam  terrce.     Qui  totum  i^^one  lo. 

■'■  ,  '  .  ,  sess.  lo. 

dicit,  nihil  excludit :  "  To  thee  is  given  all  manner  of  power,  [Harduin  ix. 
above  all  powers,  as  well  of  heaven  as  of  earth.     He  that 
saith  all,  excepteth  nothing." 

Felinus  your  doctor  saith  thus :    Nedum  circa  ccelestia.  Extra  de 

.     ^  ,.  ...  y-»7     •      •  Constitut. 

terrestria,  et  infer nalia  papa  gent  mcariatum  Chnsti,  sed  statuta  ca- 
etiam  super  angelos,  honos,   et  malos:    "The   pope   hath[foi.9-coi.2.] 
Christ's  lieutenantship,  not  only   over  things   in  heaven, 
over  things  in  earth,  and  over  things  in  hell,  but  also  over 
the  angels,  both  good  and  had.'''' 

Innocentius  the  pope  himself  saith :    Vicario  Creatoris  Feiin.  eodem 
omnis  creatura  suhjecta  est :  **  Unto  the  Creator's  lieutenant 
every  creature  is  subject."     Your  own  doctor  Antoninus, 
the  archbishop  of  Florence,  saith:  Potestas  papcB  major  ^5^  Anton,  in 
omni  alia  potestate  creata,  aliquo  modo   extendens  se  ad  m.  22.  c&^. I. 
coelestia,  terrestria,  et  infernalia :  ut  de  ea  verifcari  possit 
quod  dictum  est.  Omnia  suhjecisti  sub  pedibus  ejus  :  "  The 
pope's  power  is  greater  than  any  other  power  that  God  ever 
made:    and  after  a  sort  stretcheth  itself  unto  things  in 
heaven,  things  in  earth,  and  things  in  hell :  so  that  of  that 
power  the  words  may  be  verified,  that  are  written  by  the 
prophet  David, '  Thou  hast  made  all  things  subject  to  his  va^nE  sd- 
feet.' "      Camotensis  *   saith  :    Papa   angelis  prcecipit,    et  [cair."Tde 

Jure  Cano- 
pico.] 

4  [For  an  account  of  Camoten-  Canonico),   to   shew,   that  he   is 

sis,  see  supra  vol.  ii.  p.  217.  note  46.  using  the  words  of  Camotensis — 

There  is  nothing,  however,  in  the  "...  quorum  (scil.  pontif.  Roman.) 

92d  chapter  of  Agrippa  (de  Jure  "  eousque  excrevit  arrogantia,  ut 


120  The  Defence  of  the  Apology  of  the  part  v. 

potestatem  hahet  in  mortuos :  "  The  pope  commandeth  the 

angels"  (of  God),  "  and  hath  power  over  the  dead."    Gre- 

Gregor.        gorius  Halmburgensis    saith :     Ut   terminis   utar   suorurn 

Haimburgen.  °  t       i      i  -  ^f^ 

in  Appeiiat.  adulatorum.  papa  anqelis  liaoet  imperare:    "  io  use  the 

Sjgismundi  ^   ,    .       n  r.M  1         1  1 

due.  Austriw.  words  of  his  flatterers,  1  he  pope  hath  power  to  commana 
veseius.  the  atigels.'"  Therefore  if  any  man  happen  to  die  upon 
viSt.sci-  the  way,  as  he  passeth  in  pilgrimage  towards  Rome,  pope 
Jure  canoni.  Clement  VI.  comuiandeth  the  angels  of  God  to  be  at  hand, 
and  to  carry  his  soul  immediately  into  heaven  ^. 

Hereto,  and  to  all  other  the  like,  M.  Harding  saith, 
"  These  popes,  these  doctors^  these  fathers^  these  pages, 
these  parasites,  in  these  points  were  not  catholic" 

Notwithstanding  he  saith  further,  "  If  the  pope  for  his 
fancy  take  somewhat  upon  him,  and  sometimes  be  a  little 
over-bold  with  God^s  angels,  to  command  them  and  coun- 
termand them  at  his  pleasure,  in  such  cases  we  ought  not 
to  be  over  scrupulous." 

The  Apology,  Chap.  6.  Diets.  i6. 

Which  of  the  ancient  fathers  ever  said,  that  you  [voi.  iv.  p. 
are  the  lord  of  lords,  and  king  of  ki?igs  ? 

M.  HARDING. 

He  useth  the  clean  contrary  title,  calling  himself,  Servum  ser- 
vorum  Dei,  "  The  servant  of  the  servants  of  God."  Yet  if  he, 
for  the  largeness  of  his  jurisdiction,  have  a  number  of  lords  and 
kings  within  his  fold,  although  he  himself  doth  not  boast  of  it, 
right      yet  in  a  right  good  sense  that  title  may  be  given  to  him. 


I 

good  sense 


THE  BISHOP  OF  SAIvISBURY. 

Notwithstanding  the  pope  call  himself  the  king  of  kings, 
and  the  lord  of  lords  :  notwithstanding  he  say.  The  emperor 

*•  angelis  ccelorum  praeciperent,  et  "  vatur,  praecipit  angelis  de  coelo, 

"  ex  inferno  sublata  praeda  rapinam  "  quod  animam  peregrinantis  Ro- 

"  facere  prsesumerent,  et  in  mor-  "  mam  pro   indulgentiis  et  dece- 

*'  tuorum  manes    manum   mitte-  "  dentis,  a  purgatorio  absolutam  ad 

"  rent,"  &c.]  "  gaudia  perpetua   introducant  ?'* 

5  [Agrippa,   de  Jure  canonico,  This  bull  of  Clement  VI.  (Bulla 

"  Nonne  Clemens  Pai)a  in  bulla,  anni  Jubilsei,  A.  D.  1350,)  is  print- 

"  quae  hodie  adhuc  Viennae,   Li-  ed  ad  calc.  Examinis  Bullae  Papa- 

"  monis  [Limovis]  Pictavii  in  pri-  lis,   auctore    Hoornl>eck,    from  a 

*'  vilegiorum  scrimis  plumbata  ser-  MS.  in  the  Utrecht  library.] 


Church  of  England.  121 

is  so  far  inferior  unto  him   as  the  moon  is  inferior  unto  kx^,  de  Ma- 
the  sun :  notwithstanding  he  say,  The  emperor  is  but  his  obedientia. 
bailiff^,  his  steward,  and  his  man :  notwithstanding  he  say,  402.] 
he  hath  power  to  set  up  and  to  put  down  kings  and  empe-qt^^'sn'mpe- 
rors  at  his  pleasure:  yet  saith  M.  Harding,  "  All  this  may /TvenUnusTn 
be  spoken  in  right  good  sense  :  for  the  pope  useth  a  clean  390"'*"'^"  ''' 
contrary  title,  and   calleth  himself  Servum  servorum  Dei, 
*  The  servant  of  God's  servants.' "      Thus  he  thinketh  it 
sufficient   to    weigh   matters    only  by    title,   and    not   by 
truth. 

Howbeit,  all  this  is  but  playing  under  a  vizard.  The 
devil  seldom  sheweth  his  horns  ;  but  rather  changeth  2  cor.  xi.  14. 
himself  into  an  angel  of  light.  Touching  this  title,  as  the 
pope  calleth  himself  a  servant,  even  so  doth  the  emperor 
likewise  abase  himself  to  the  name  of  a  servant.  If  ye 
doubt  hereof,  read  your  own  Gloss  upon  your  Decretals. 
The  words  there  be  these  :  Etiam  imperator  seipsum  Extr.  in  i)e- 
appellat  servum.     Likewise  a^ain  the   same   Gloss  saith :  in  p'rooem. 

1;  11  •  In  Gloasa. 

t^apa  se  servum  appellat.,  et   imperator   vocat  se   servum  Extravag. 
ultimum  ecclesice :    "  The  pope  calleth  himself  a  servant,  p^sebend!  et 
and  the  emperor  calleth  himself  the  vilest  servant  of  the  ExS^biiis. 

1  -I     ,,  In  Glossa. 

church.  [col.  31.  b.] 

All  this  is  nothing  else  but  a  politic  kind  of  dissimula- 
tion and  hypocrisy.  For  if  these  be  servants  indeed,  I 
pray  you  then,  who  be  the  lords  ? 

Hervaeus^,  one  of  your  own  doctors,  hereof  saith  thus:  joh.de Paris. 
Dicere  quod  talia  dicunt  summi  pontifices  ex  humilitate,'T^.'i^\.ll^i' 


6  [The  real  author  is  "  Johan-  beth   library ;    and  it  is   remark- 

nes  Parisiensis."     This  is  one  of  able,    that,    in    accordance    with 

the   instances    in    which    bishop  Jewel's  reference  in  the  margin, 

Jewel    confounded    the  work   of  the  passage  cited  is  found  in  the 

Johannes  Parisiensis,  **  De  Pote-  13th   chapter,   whereas   in    other 

state  Regia  et  Papali,"  with  one  editions  it  is  in  the   14th.      The 

by  Hervseus,  "  De  Potestate  Pa-  Lambeth  copy  of  Hervseus  is  not 

pae  ;"  an  error  upon  which  Hard-  divided  by  chapters.     Supra  vol. 

ing  animadverts  strongly  in  his  iv.  119.     The  references  to  Her- 

Detection,  fol.  413,  b.     The  mis-  veeus,  which  in  earlier  parts  of  this 

take  evidently  originated  in  the  fact  work  were  not  verified  in  conse- 

that  in  the  edition  consulted  by  quence  of  the  difficulty  of  finding 

the  bishop  the  two  works  were  a  copy,  wiU  be  noticed  (as  in  all 

printed  together  in  one  volume,  similar  cases)  in  the  list  of  au- 

A  copy  of  that  edition  is  in  Lam-  thors  subjoined  to  the  preface.] 


122  The  Defence  of  the  Apology  of  the  part  v. 

est  omnino  perniciosum.     Et  hoc  est  ponere  os  in  ccelum, 

Philosophus  dicit  hoc  esse  peccatum  ironioi,  quod  opponitur 

virtuti.      Et  addit,  tales  humiles  non  esse    virtiiosos,  sed 

Aug.  de  ver-  timidos,  ct,  hlauditoTes.      Et  Auqustinus  ait.  Cum  humili- 

bis  Apostoli.  .... 

tatis  causa  menttns,  si  non  eras  peccator  antequam  menti- 
reris,  mentiendo  peccator  ejfficeris :  "  To  say  that  the  popes 
speak  these  words  of  humility^  it  were  very  hurtful.  And 
this  is  to  set  the  face  against  the  heavens.  Aristotle  saith, 
This  is  the  sin  of  dissimulation  or  hypocrisy^  which  is  con- 
trary unto  virtue.  And  saith  further,  that  such  humble 
men  are  not  mrtuous,  but  fearful  and  flattering.  And  St. 
Augustine  saith.  Whensoever  thou  speakest  untruth  under 
the  colour  of  humility,  if  thou  were  not  a  sinner  before, 
yet  by  telling  untruth  thou  art  made  a  sinner." 

Good  reader,  pull  off  this  painted  vizard:  and  under 

this  vain  title  of  servant  of  servants  thou  shalt  find  a  lord 

of  lords :  and  such  a  lord,  so  lord-like,  and  so  princely,  as 

seldom  thou  shalt  find  among  the  heathens.     For  proof 

hereof  thus  the  pope  himself  saith :  ''  Neither  emperor  nor 

kPplpS''^'*"  ^^V^^  may  judge  the  pope."     And  his  reason  is  this :  Non 

iilv^issl"''  ^^^  servus  supra  dominum :    "  For  the"  {emperor  being  a) 

Inter  Deere-  "  scrvant  is  uot  abovc"  (the  pope,  that  is)  '•'  his  lord." 

ta  Adnani  \  i     i      ■>  /  ^ 

jPap«-  ..  Thus  ye  see,  he  that  so  humbly  calleth  himself  the  ser- 

613]  vant  of  servants,  if  ye  touch  him,  or  anger  [ed.  1570,  leg. 

1.  [Crabb.  p.  arger]  him,  will  suddenly  change  himself  into  the  king  of 

gsitihae  sixtu  kings ,  and  lord  of  lords.     For  in  these  words  he  plainly 

and  expressly  calleth  the  emperor  the  sei^vant,  and  himself 

the  lord.     And  whatsoever  be  said  to  the  contrary,  verily 

the  pope's  exposition  must  needs  be  more  authentical  than 

M.Harding's. 

He  maketh  the  emperor  to  hold  his  stirrup :  he  maketh 
the  emperor  to  lead  his  bridle :  he  maketh  the  emperor  to 
kiss  his  foot :  he  maketh  the  emperor  to  lie  down  grovel- 
ling, and  setteth  his  foot  on  his  neck :  and  yet  still  calleth 
himself  the  servant  of  servants.     Few  good  servants  will 
K»?at""n  be  so  homely  with  their  masters.     Dr.  Bonner  saith  thus : 
Gardinerfue "  Notwithstanding   the   pope    be   a  very  ravening  wolf, 
enua.    ^     drcssed  in  sheep's  clothing,  yet  he  calleth  himself  the  ser- 
vant of  servants." 


Church  of  England.  123 

The  Apology,  Chap.  7.  Divis.  1 . 

We  can  also  go  further  with  you  in  like  sort. 
What  one  amongst  the  whole  number  of  the  old 
bishops  and  fathers  ever  taught  you,  either  to  say 
private  mass,  whiles  the  people  stared  on,  or  to  lift 
up  the  sacrament  over  your  head,  in  which  points 
consisteth  now  all  your  religion  ?  or  else  to  mangle 
Christ's  sacraments,  and  to  bereave  the  people  of  the 
one  part  thereof,  contrary  to  Christ's  institution,  and 
plain  express  words  ?  But  that  we  may  once  come 
to  an  end,  what  one  is  there  of  all  the  fathers  which 
hath  taught  you  to  distribute  Christ's  blood,  and  the 
holy  martyrs'  merits,  and  to  sell  openly  your  par- 
dons, and  all  the  rooms  and  lodgings  of  purgatory, 
as  a  gainful  kind  of  merchandise. 

M.  HARDING. 

Your  objections  of  private  mass,  of  lifting  up  the  blessed 
sacrament,  of  ministering  the  communion  under  one  kind,  be  as 
common  with  you  as  lice  be  with  beggars,  and  hes  with  here- 
tics. For  indeed  your  questions  be  but  beggarly  and  heretical. 
Touching  the  same,  I  have  said  a  so  much  in  my  answer  to » Note  that 
M.  Jewel,  your  nearest  friend,  his  challenge,  as  here  to  rehearse  in  his^said^* 
it  asrain  it  is  needless.     You  may  seek  it  there.     The  doctrine  ^^J^^  articles 

/•  1  X    •     1  -1  1  TT  •  of  answer  to 

of  pardons  I  judge  verily  you  understand  not.      Here    is  no  m.  Jewel, 

opportunity  to  discuss  it.     The  full  treatise  of  the  same  requiring  llsh'^d  three- 

a  long  process,  may  well  to  another  time  be  deferred.     Of  pur-  score  and 

gatory  I  have  said  some  deal  here  before.     These  be  the  matters,  un'tr^ifs. 

wherein  you  and  your  ignorant  fellow  ministers  gladly  show  your 

vile  railing  and  scoffing  eloquence.     Yet  concerning  the  doctrine 

of  pardons,  ^  lest  I  seem  to  say  nothing,  this  much  I  have  thought  b  And  aii  the 

J  .  1  JO  o       same  is  less 

good  to  say  here.  thannothing. 

In  the  sacrament,  as  well  of  baptism  as  of  penance,  all  the 

bands  of  sin  are  loosed,  and  the  whole  everlasting  pain  due  to 

sin  is  forgiven.     At  baptism,  no  temporal  pain  is  enjoined  to  us, 

because  Christ  most  freely  bestoweth  the  benefit  of  his  death 

upon  us  at  that  our  first  entry  into  the  church,     c  But  if  after- «  a  doctrine 
J  1         1  •  •  •  ^1  1       •      y->i    •     full  of  sun- 

ward we  abuse  his  mercy,  returning  again  to  filthy  sin,  Christ  dry  biasphe- 

would    our   second,    third,    and   all    other    reconciliations   from  '"'^^• 

thenceforth,   to   be   with  due  satisfaction,  not  of  his    dreadful 


124  The  Defence  of  the  Apology  of  the  part  v. 

anger,  (which  only  his  blood,  and  the  sacrament  of  penance,  by 
due  contrition  and  confession  in  deed  or  in  vow  received,  is  able 
to  remove,)  but  with  satisfaction  of  such  temporal  pain  as  his 
merciful  justice  required  both  of  all  others  from  the  beginning, 
d  King  David  and   '^  namely   of   king  David:    to   whom    confessing  his  fault,  ^  ^'"^  *''• 
proof1)f°par-  Nathan  said,  "  Our  Lord  hath  put  away  thy  sin,  thou  shalt  not  '^" 
dous.  die."     Behold  the  forgiveness  of  the  mortal  sin,  and  of  the  ever- 

lasting pain  due  to  the  same.  But  yet  so  is  it  forgiven,  that 
withal  it  is  transferred  into  a  temporal  satisfaction.  What  was 
that  ?  It  followeth  in  the  story,  that,  because  David  through  his 
advoutery  and  murder  had  caused  the  enemies  of  God  to  blas- 
pheme his  holy  name,  the  child  born  of  the  wife  of  Urias  should 
surely  die.  And  so  it  came  to  pass.  If  the  death  of  a  son  be 
so  grievous  a  punishment  to  a  good  father,  that  king  David  was 
content  to  pray,  to  fast,  to  lie  on  the  ground,  afflicting  himself 
seven  days,  only  to  try  whether  he  might,  as  it  were  by  exchange, 
buy  out  this  death  of  his  son,  and  yet  so  could  not  obtain  his 
desire :  we  may  be  most  certain,  that  the  very  best  friends  of 
God,  sinning  after  baptism,  (or  circumcision,  which  in  the  old 
law  stood  in  place  thereof,)  must  by  ordinary  course  satisfy  with 
some  temporal  affliction  that  just  judgment  of  our  merciful  Maker 
and  Redeemer,  if  further  grace  be  not  found  by  some  other 
way.  This  satisfaction  hath  been  therefore  justly  called  the  third 
and  last  part  of  penance :  which  if  it  be  not  fulfilled  in  this  life, 
undoubtedly  it  shall  be  straitly  exacted  in  the  world  to  come  in 
the  fire  of  purgatory.  For  that  sins  may  be  in  another  world 
e  Untruth  forgivcn  to  thosc  who  die  not  in  the  deadly  bonds  of  them,  e  our 
upon^'christ.  Saviour  hath  given  us  to  understand,  saying.  That  the  sin  against  Matt.xii.32. 
See  the  an-  the  Holy  Ghost  shall  not  be  forgiven,  neither  in  this  world,  nor 
in  the  world  to  come :  whereof  it  appeareth,  that  some  other 
sins  may  be  forgiven  in  the  world  to  come. 

Well,  this  satisfaction  may  notwithstanding  be  fulfilled  more 
than  one  way.  For  a  man  being  once  by  the  sacrament  of 
penance  justly  reconciled  to  the  mystical  body  of  Christ,  which 
is  his  church,  wherein  (as  the  prophet  saith)  a  faithful  man  is  Psai.  txix, 
made  partaker  of  all  that  fear  God  and  keep  his  commandments : 
we  have  in  that  band  of  peace  such  an  unity  of  spirit  communi- 
cated to  us  all,  that  the  defect  of  one  may  be  in  spiritual  causes 
fAfoiiypasa.f  supplied  out  of  the  plenty  of  all  others  his  fellow  members, 

ing  all  other  *  "^j.  ,  i  •  i  t-. 

follies.  according  as  the  apostle  saith,  g"Bear  ye  one  another  s  bur- Gai.  vi.  2. 

wUel^^y*'"  ^^^^•"      ^^^  because  the  head  (which  is  Christ)  is  the  chief 

plied  to'^prove  member  of  all,  and  far  more  than  all  the  rest,  such  influence  is 

pardons.       from  him  derived  throughout  his  mystical  body,  that  even  his 

death  may  as  well  inwardly  by  charity,  as  outwardly  by  another 

way  also,  be  applied  to  us  for  the  pardoning  of  that  temporal 

satisfaction,  which  after  the  sacrament  of  penance  is  left  unfor- 

given.     And  that  is  by  such  iiuthority  as  Christ  gave  to  Peter, 

saying,  "  To  thee  I  will  give  the  keys  of  the  kingdom  of  heaven;  Matt,  xvi.ip. 


Church  of  England.  125 

and  whatsoever  thou  bindest  in  earth,  it  shall  be  bound  also  in 
heaven  ;  and  whatsoever  thou  ^  loosest  in  earth,  it  shall  be  loosed  ^  o  fond 
also  in  heaven."     Lo,  whatsoever  Peter  looseth  in  earth,  it  shall  ^tth,  what- 
be  loosed  in  the  sight  of  God.     If  therefore  the  pope,  who  sue-  Joos^sWn"" 
ceedeth  Peter,  do  by  just  cause  loose,  not  only  the  mortal  sin  by  earth,  and 
the  sacrament  of  penance,  but  also  the  band  of  temporal  pain,  gatVr"y.^"'' 
which  remainetli  yet  due  to  the  sin ;  it  is  undoubted,  that  such 
pain  is  loosed  in  the  sight  of  God.     The  cause  of  loosing  must 
be  not  only  the  will  of  the  pope,   (who  is  put  in  authority  to 
build,  and  not  to  destroy  ;  to  dispense,  and  not  to  lavish,)  but  a 
reasonable  change  or  recompence  substituted  in  that  behalf,  such 
as  appertaineth  to  the  honour  of  God,  or  to  the  profit  of  souls  : 
as  maintaining  war,  and  fighting  against  infidels  for  the  defence 
of  Christendom,  recovery  of  the  sepulchre  of  Christ,  succouring 
widows,  orphans,  or  other  poor  persons,  the  building  or  main- 
taining of  holy  places,  the  visiting  of  prisons  and  martyrs'  tombs, 
or  any  like  devout  and  charitable  deeds  :  which  whiles  the  faith- 
ful Christian  doth  obediently  perform,  (although  otherwise  the 
thing  enjoined  be  not  great,)  he  may  obtain  remission  also  of 
that  temporal  satisfaction  which  was  left  in  penance  unremitted. 

I  Cor.  V.  This  kind  of  pardon  St.  Paul  gave  to  that  notorious  sinner,  who 
at  Corinth  had  his  father's  wife,  and  was  for  that  fault  separated 
from  the  church  of  God,  to  be  afflicted  temporally  in  his  flesh. 
But  when  the  Corinthians  had  informed  St.  Paul  of  his  earnest 
and  true  repentance,  and  had  shewed  their  own  favour  and  good 

aCor. ii.  wills  toward  him,  the  apostle  answereth,  "Whom  ye  forgive 
aught,  I  also  (forgive).  For  I  also  in  that  I  have  forgiven,  if 
I  have  forgiven  aught,  for  your  sakes  in  the  person  of  Christ  I 
have  forgiven  it."  Well,  we  are  assured  the  apostle  speaketh 
of  forgiving  such  afiiictions  as  the  party  was  in,  by  reason  he 
was  delivered  out  of  the  defence  of  holy  church,  to  that  state. 

In  I  Cor.  V.    where  the  devil,  as  St.  Chrysostom  upon  that  place  noteth,  pro 

hom.  15.  solutione  peccatorum,  "  for  payment  of  his  sins,"  might  vex  him  : 
and  wherein  such  persons,  being  put  to  their  penance,  used  to 
remain  for  a  certain  space  of  months  or  years,  until  their  penance 
were  done  and  expired.  Now  the  reconciling  of  the  man,  not 
yet  having  done  due  satisfaction,  before  his  ordinary  time,  is  a 
pardon  :  which  the  apostle  saith  he  doth  give  in  the  person  of 
Christ,  as  having  authority  of  him  to  do  it :  and  for  the  Corin- 
thians' sakes,  as  who  were  able  by  their  holy  prayers  and  com- 
mon sorrow  (whereof  the  apostle  speaketh)  to  make  recompence 
for  that  which  lacked  on  the  behalf  of  his  own  satisfaction.  If 
this  much  do  not  satisfy  any  man  desiring  to  be  fully  resolved  And  thus  m. 
herein,  let  him  resort  to  the  Latin  works  of  that  holy  and  learned  awakerfout 

bishop  of  Rochester.  of  his  dream. 


126  The  Defence  of  the  Apology  of  the  part  v. 

THE    BISHOP    OP    SALISBURY. 

These  objections,  ye  say,  in  your  pleasant  homely  com- 
parison, "  are  as  common  with  us,  as  lice  with  beggars." 
And  yet  to  my  remembrance,  neither  your  private  mass^ 
nor  your  half  communion^  was  ever  touched  in  this  whole 
Apology  more  than  once  before  this  place  :  the  lifting  up, 
or  shewing  of  the  sacrament,  not  once  at  all.  Ye  should 
have  weighed  your  advantages  better,  M.Harding,  before 
ye  thus  bestowed  your  loathsome  quarrels. 

But  thought  you  indeed,  M.  Harding,  (I  will  not  say  as 
you  say,  that  with  so  lousy  and  beggarly^  but,)  that  with  so 
poor  and  simple  stuff  ye  should  be  able  to  mock  the  world  ? 
Many  fond  tales  both  you  and  your  fellows  have  sent  us 
over :  but  a  fonder  tale  than  this  tale  is,  of  your  pardons 
and  purgatories,  ye  have  sent  us  none.  I  must  say  to  you 
as  St.  Augustine  sometime  said  to  Julianus,  the  Pelagian 
Aug.  contr.   hcrctic  .*    Necessitate  compellitur  talihus  pannis  indui  tarn 

JulKin.  lib.  S.  .  ,  .  ^^  :,        ,        . 

tip.  I.  [X.  magna  etiam  vestra  swperhia :  "  Your  pride,  be  it  never  so 
great,  even  for  very  poor  need  and  beggary,  is  fain  to  cover 
itself  with  such  sorry  clouts." 

I  beseech  you,  consider  how  advisedly  and  reverently 
2  Sam.  xii.  ye  use  God's  holy  word.  Thus  you  say :  "  Nathan  sai^  unto 
'^'  David,   Our  Lord  hath  put  away  thy  sin:  thou  shalt  not 

Matt.xii.32.  t?^e.•"    Christ  saith;  "The    sin    against  the   Holy   Ghost 
shall  not  be  forgiven,  neither  in  this   world,  nor  in  the 
Mark  iii.  29.  world  to  comc :"  or  as  St.  Mark  saith ;  '•  He  that  sinneth 
against  the  Hofy  Ghost,  hath  no  remission  for  ever ;  but 
Gal.  vi.  2.      shall  be  guilty  of  everlasting  sin  ;"  St.  Paul  saith ;  "  Bear 
Matt.xvi.19.ye   one   another's  burden:"   Christ  saith  to   Peter;  "To 
thee  will  I  give  the  keys  of  the  kingdom  of  heaven,"  &c. : 
St.  Paul  said  of  him  that  had  lived  in  shameful  incest  with 
I  Cor.  V.  s.    his   father's  wife ;    "  Let  such  a   one    be   given   over   to 
Satan."     These  be  your  scriptures,  M.  Harding,  full  pro- 
perly applied,  and  to  good  purpose :  hereof  ye  full  dis- 
creetly and  learnedly  conclude  thus :  Ergo,  The  pope  hath 
a  warrant  sufficient  to  grant  his  pardons,  and  that  as  well 
to  the  dead,  as  to  the  quick. 

O,  M.  Harding,  God  is  not  to  be  mocked :  fear  his  judg- 


Church  of  England.  127 

ments:  abuse  not  his  name  or  word  in  vain.  Full  well 
you  know,  that  neither  David,  nor  Nathan,  nor  Christ,  nor 
Paul,  were  pardon-mongers.  What  should  I  further  say- 
to  him,  that  with  so  great  a  countenance,  and  so  much  ado, 
can  say  nothing  ?  Let  St.  Augustine  briefly  answer  all  these 
vanities.  Thus  he  saith:  Hoc  quid  est  aliud,  nisi  diligen-  ^^^s-^^^'^y^*- 
ter  pro  humana  suspicione  contetidere,  et  scripturas  sanctas24'  [vii.347-3 
negligenter  attendere  ?  "  What  thing  else  is  this,  but  stoutly 
to  strive  for  man's  fancy,  and  negligently  to  consider  God^s 
holy  wordV* 

The  prophet  David,  upon   whom    ye  would    seem   to 
ground   these  follies,   answereth   you   thus  ?  Narraverunt 
mihi  iniqui  fabulationes  :  sed  non  ut  lex  tua,  Domine :  "  The  ps.  cxix.  si. 
wicked  have  told  me  many  foolish  tales  :  but,  O  Lord,  their 
tales  are  nothing  to  thy  law."     St.  Augustine,  if  he  were 
now  alive,  would  say  of  you,  as  he  said  of  other  your  pre- 
decessors :  O  vanitas^  vendens  vanitatem  vanitatem  audituris  Aug.  \n  lib, 
vanis  et  creditnris  7 ;  "0  vanity,  selling  vanity  to  them  that  hom.  36.  [v. 
will  hear  vanity :  and  vain  are  they  that  will  believe  it." 

Leo  saith:  In   hanc  insipientiam   cadunt,  qui   cum   ad^^^^^^^' 

,  ■*         ,  ^  "^     -*  vianum, 

cognoscendam  veritatem  aliquo  impediuntur  obscuro,  non  ad^p^^^-^°- 1»' 
propheticas  voces,  non  ad  apostolicas  literas,  nee  ad  evange- 
licas  auihoritates,  sed  ad  semetipsos  recurrunt :  "  Into  this 
folly  they  fall,  that,  when  they  be  hindered  by  some  dark- 
ness from  the  knowledge  of  the  truth,  go  not  to  the  voices 
of  the  prophets,  nor  to  the  writings  of  the  apostles,  nor  to 
the  authorities  of  the  gospels  :  but  only  have  recourse  unto 
themselves." 

Now  somewhat  to  say  particularly  of  the  matter,  touch- 
ing your  pardons,  your  own  doctor,  Sylvester  Prierias, 
master   of  the   pope's  palace,  writeth   thus :  Indulqentice  syivest. 

.  ..  ,.  -  ^  Prier.  contra 

authoritate  scripturce  non  mnotuere  nobis ;  sed  authoritate  Luther. 

'  [Dial.  Fiiod. 

ecclesice Romance, Romanorumque ponttficum^ quce major  est : 3] 
"  Pardons  are  not  known  unto  us  by  the  authority  of  the 
scriptures ;  but  by  the  authority  of  the  church  of  Rome, 
and  of  the  popes,  which  is  greater  than  the  authority  of 
the  scriptures." 

7  [The  Bened.  edd.  read  it  "  tatem  vanitati.  Audituri  sunt 
thus  :  "  O  vanitas  vendens  vani-     "  vani  et  credituri."] 


128  The  Defence  of  the  Apology  of  the        pakt  V. 

Therefore,   M.  Harding,  by  this  doctor's  judgment,  it 

was  great  folly  to  allege  so  many  scriptures  for  proof  of 

your  pardons.     For  here  ye  are  taught  in  good  sadness, 

that  your  pardons  can  never  be  proved  by  any  scriptures. 

It  had  been  much  better  for  you  to  have  alleged  only  the 

pope's  authority.    For  that,  as  your  Sylvester  teacheth  you, 

far  passeth  all  the  authority  of  the  scriptures. 

ftoffeiisis  Roffensis  saith  :  Ego  respo?i(leo,  Non  satis  certo  constare, 

the  nun        a  quo  primum  indulg  entice  tradi  coeperint.     Apud  priscos 

lydor.  (le  In-  'cel  nulla.  vcl  ccrtc  guam  rarissima  fiebat  mentio  de  purqa- 

ventor.  lib.  ^  i       /•  t  7 

8.  tap.  I.      torio.     Quamdiu  autem  nulla  esset  (1.  fuerat]  cura  de  pur- 
gatorio,  nemo  qumsimt  inaulgentias.     JSam  ex  tlto  pendet 
omnis   indulg entiarum   cestimatio.     Si   tollas  purgatorium^ 
quorsum  iudulgentiis  opus  erit  ?  Coeperunt  indulgenticD.  post- 
quam  ad  purgatorii  cruciatus  aliquandiu  trepidatum  est: 
"  Thus  I  answer :  It  cannot  well  appear  from  whom  par- 
do7is  first  began.     Among  the  old  doctors  and  fathers  of 
the  church  there  was  either  no  talk  at  all,  or  very  little 
talk  of  purgatory.    But  as  long  as  purgatory  was  not  cared 
for,  there  was  no  man  that  sought  for  pardots.     For  the 
whole  price  of  pardons  hangeth  of  purgatoty.     Take  away 
purgatory,  and  what  shall  we  need  of  pardons  f  Pardons 
began,  when  folk  were  a  little  frayed  with  the  pains  of 
pur^gatory.'" 
Johan.Ma-        Johanucs  Major  saith:  De  indulgentiis  pauca  did  pos- 
s^ent^iJist.    sunt  per  certitudinem,  quia  scriptura  de  illis  expresse  non 
^i('o\.T^^^'^' loquitur.     Nam  quod  dicitur  Petro,  Tibi  dabo  claves^  ^c. 
^*^'^'  certum  est,  quod  oportet  intelligere  illam  authoritatem  cum 

sale.  Fatuce  ergo  et  superstitiosce  sunt  qucedam  indulgentice 
viginti  millium  annorum :  "  Of  pardons  little  may  be  said 
of  certainty:  for  the  scripture  expressly  saith  nothing 
of  them.  Touching  that  Christ  saith  unto  Peter,  *  Unto 
thee  will  I  give  the  keys,'  &c.  we  must  understand  this 
authority  with  a  corn  of  salt,"  (otherwise  it  may  be  unsa- 
voury.) "  Therefore  certain  of  the  pope^s  pardons,  that  pro- 
mise twenty  thousand  years,  are  foolish  and  superstitious.^'' 
Your  school  doctors  themselves  were  wont  sometime  to 
Veseius.  [ap.  sav '-  Invcntio  i7idulq entiarum  est  pia  fraus.  et  dolus  non 

Flac.  niyr.  ^  i  ^    •  i 

in  catai.       malus,  quo  populus  ojficioso  errore  trahatur  ad  pietatem  : 

rilat.] 


Chilrch  of  England . 

"  The  devising  of  pardons  is  a  godly  guile,  and  a  hurtless 
deceit;  to  the  intent  that  by  a  devout  kind  of  error  the 
people  may  be  drawn  to  godliness  ^Z* 

Here,  M*  Harding^  you  see  the  antiquity,  authority,  and 
best  countenance  of  your  pardons :  that  they  flowed  first 
out  of  the  sinks  of  your  purgatory,  as  one  vanity  floweth 
out  of  another :  you  see^  that  your  pardons  sometimes  may 
be  superstitious,  and  full  of  folly  :  you  see,  that  the  sale  of 
your  pardons  is  a  godly  guile,  and  a  devout  kind  of  error, 
to  lead  the  people.  This  is  the  fairest  colour  ye  can  devise 
to  lay  upon  it*  But  miserable  is  that  people,  that  thus 
must  be  led  by  guile  and  error. 

Alphonsus  de  Castro  saith :  Nulla  res  est  quam  minus  Aiphons.  d^ 

.  ,  .  ■*.  Castro,  lib.  8. 

aperte  sacrce  literce  prodiderint:  et  de  qua  minus  vetusti^^^^^^^^^' 
scriptores  dixerint.     Non  est  mentio  ulla  de  indulgentiis :  ^i^-^ 
"  There  is  nothing,  that  the  scriptures  have  less  opened,  or 
whereof  the  old  learned  fathers  have  less  written,  than  of 
pardons.     Of  pardons^"*   (in    the    scriptures    and    doctors) 
**  there  is  no  mention.'* 

Of  the  shameless  merchandize   and  sales  hereof  many 
godly  men   have    complained,  ye   have  turned  godliness  i  tim.  vi.  i. 
into  gain  :  and,  as  St.  Peter  saith,  "  Through  covetousness,  a  Pet.  h.  3. 
by  feigned  speech,  ye  have  made  marts  and  markets  of  the 
people."     One  of  your  own  friends  saith  thus  :  In  multis  opus  Tri. 

.  .       .  .,  .  .  part,  con- 

brevihus  Qeg.  Hahent  brevia  in  guiousl  continentur  ^o^mc^w^Ju^ctumcum 

....  .         i  Cone.  Late« 

gentice,  ut  honi  viri  mirentur,  unquam  de  conscientia  papw^  ^^-  "*»  3. 
vel  alicujus  honi  viri  potuisse  ilia  procedere:  "  In  many  of  f^^^''-  "• 
their  books  there  are  contained  so  many  days  and  years  of 
pardon^  that  good  men  mar  Vel,  that  they  could  ever  come 

8  [There  is  some  confusion  be^  doxy :  his  belief  respecting  the 
tween  Veselm  (Lux  Mundi)  and  Procession  of  the  Holy  Ghost 
Joannes  de  Wesalia,  a  preacher  at  agreed  with  that  of  the  Greeks. 
Worms.  They  are  both  cited  by  His  opinion  about  indulgences,  as 
Flacius  lUyricus  inter  Testes  Ve-  stated  in  the  text,  corresponds 
ritatis.  Both  seem  to  have  been  with  the  account  of  lUyricus.  His 
premature  Reformers :  Wesalia  was  contemporary  Veselus  appears  to 
condemned  by  the  influence  of  have  held  nearly  similar  senti- 
the  Thomists,  at  Heidelberg,  A.  D.  ments;  indeed  their  opinions  are 
1479.  Amongst  the  propositions  so  much  alike,  that  it  is  diflScult 
selected  from  his  works,  as  printed  to  believe,  that  it  is  not  the  same 
in  Paral.  Urspergensis,  p.  419,  are  person  under  two  slightly  differ- 
some  of  very  questionable  ortho-  ing  names.] 

JEW^EL,  VOL.  VI.  K 


130  The  Defence  of  the  Apology  of  the  party. 

out  by  the  consent  either  of  the  pope,  or  of  any  other  good 

man." 
Aug.  in  Xo  conclude,  we  will  say  with  St.  Augustine :  Fratres, 

han.Tratt.  I.  j^g5^;;j  Christum  Justuiu  hobemus  advocatum  apud  Patrem. 

[in.  pt.  3.  ^  .... 

S3 1]  Ipse  est  projiitiatio  pro  peccatis  nostris.     Hoc  qui  tenuity 

hceresim  non  fecit:  hoc  qui  tmiuit,  schisma  non fecit.  TJnde 
enim  facta  sunt  schismata  ?  Cum  dicunt  homines^  Nos  justi 

sumus  : nos  sanctificamus  immundos:   nos  justificamus 

impios :  nos  petimus  :  nos  impetramus  :  "  My  brethren,  we 
have  Jesus  Christ  the  Kighteous  our  advocate  with  the 
Father.  He  is  the  propitiation  or  pardon  for  our  sins. 
He  that  held  this,  never  made  heresy :  he  that  held  this, 
never  made  schism.  For  whereof  do  schisms  come? 
Hereof  they  come,  when  men  say,"  (as  now  the  pope 
saith,)  "  We  are  righteous :  we  do  make  holy  the  unholy : 
we  do  justify  the  wicked :  we  do  pray :  we  do  obtain 
pardon  for  others  by  our  prayer." 

The  Apology,  Chap.  8.  Divis.  1. 

These  men  are  wont  to  speak  much  of  a  certain  [Voi.  t*.  p. 

^  63.] 

secret  doctrine  of  theirs,  and  of  their  manifold  and 
sundry  readings.  Let  them  therefore  bring  forth 
somewhat  now,  if  they  can,  that  it  may  appear,  they 
have  at  least  read,  or  do  know  somewhat.  They 
have  often  stoutly  noised  in  all  corners  where  they 
went,  that  all  the  parts  of  their  religion  be  very  old, 
and  have  been  approved,  not  only  of  the  multitude, 
but  also  by  the  consent  and  continual  observation  of 
all  nations  and  times.  Let  them  therefore  once  in 
their  life  shew  this  their  antiquity :  let  them  make 
appear  to  the  eye,  that  the  things,  whereof  they 
make  such  ado,  have  taken  so  long  and  large 
increase :  let  them  declare,  that  all  Christian  nations 
have  agreed  by  consent  to  this  their  religion. 

Nay,  nay,  they  turn  their  backs,  as  we  have  said 
already,  and  flee  from  their  own  decrees,  and  have 


Church  of  England,  131 

cut  oiF  and  abolished  again  within  a  short  space  the 
same  things,  which  but  a  few  years  before  them- 
selves had  established,  for  evermore,  forsooth,  to 
continue.  How  should  one  then  trust  them  in  the 
fathers,  in  the  old  councils,  and  in  the  words  spoken 
by  God  ?  They  have  not,  good  Lord,  they  have  not 
(I  say)  those  things  which  they  boast  they  have : 
they  have  not  that  antiquity,  they  have  not  that 
universality,  they  have  not  that  consent,  neither  of 
all  places,  nor  of  all  times.  And  though  they  have 
a  desire  rather  to  dissemble,  yet  they  themselves  are 
not  ignorant  hereof:  yea  and  sometime  also  they  let 
not  to  confess  it  openly.  And  for  this  cause  they 
say,  that  the  ordinances  of  the  old  councils  and 
fathers  be  such,  as  may  now  and  then  be  altered, 
and  that  sundry  and  divers  decrees  serve  for  sundry 
and  divers  times  of  the  church.  Thus  lurk  they 
under  the  name  of  the  church,  and  beguile  silly 
creatures  with  their  vain  glossing.  It  is  to  be  mar- 
velled, that  either  men  be  so  blind,  that  they  cannot 
see  this,  or  if  they  see  it,  that  they  can  be  so  patient, 
so  lightly  and  so  quietly  to  bear  it. 

M.  HARDING. 

Here  is  much  ado,  and  as  some  say,  great  boast  and  small 
roast :  many  words,  little  matter.     The  sense  of  these  words  (if 
I  be  not  deceived)  resembleth  Mr.  Jewel's  challenging  spirit,  as 
like  as  an  ewe  resembleth  a  sheep.     What  we  can  bring  forth, 
we  say  not.     »  Neither  think  we  it  necessary  at  your  request,  to  "^^j^ j^  ^°°^ 
shew  what  we  have  read,  and  what  we  know.     Boasting  and  him  that 
bragging  shews,  we  leave  to  you :  that  you  require,  hath  been  fo^^shrwJVo  ^ 
sufficiently  declared  otherwheres.     All  things  are  not  to  be  said  i»"W  his 
at  all  times.     Yet  two  of  your  loud  lies,  beside  other  that  you  ^^^^*' 
make  here,  I  will  be  so  bold  as  to  discover.     The  decrees  of  the 
late  Tridentine  council,  (for  that  is  it  you  mean,)  although  they 
be  not  yet  in  all  places  most  exactly  observed,  yet  be  they  not 
repealed,  cut  off,  and  abolished  again,  as  you  say 

b  And  what  a  foul  he  is  that  othePi  where  you  say,  that  our-  [^greof!lon- 
selves  acknowledge  and  confess  openly,  that  the  faith  and  doc-  sider  only 
trine  which   we  hold   is  not   ancient   and   universal,   for  times,  j^^j^^^jj*" 

K   2 


132  The  Defence  of  the  Apology  of  the         part  v. 

Aiphonsu?  places,  and  consent  of  all  ?  What  else  mean  we,  when  we  chal- 
aiieged  in  '  lenge  unto  US  and  claim  the  catholic  faith  ?  But  this  is  your 
Division."  accustomed  slender  rhetoric,  when  proofs  and  arguments  of  truth 
fail  you,  to  use  the  figure  of  impudent  lying,  and  say,  that  we 
ourselves  confess  it  to  be  true,  which  you  impute  unto  us.  What- 
soever you  say  in  this  place,  we  may  of  right  return  it  ever  to 
you.  So  we  do,  and  so  take  you  it,  &c.  And  for  ought  that  I 
can  see  yet,  as  your  synagogue  had  of  late  the  beginning,  so  it  is 
like  shortly  to  make  an  ending. 

THE    BISHOP    OF    SALISBURY. 

Of  all  these  words,  and  others  mo,  so  vain  as  many, 
there  is  not  one  word  worth  the  answering.  What  affiance 
M.  Harding  and  his  friends  have  in  their  antiquity^  it  may 
appear  by  the  last  Division. 


The  Apology,  Chap.  9.  Dims.  1. 

But,  whereas  they  have  commanded,  that  those  po»- »▼•  p. 
decrees  should  be  void,  as  things  now  waxen  too 
old,  and  that  have  lost  their  grace,  perhaps  they  have 
provided,  in  their  stead,  certain  other  better  things, 
and  more  profitable  for  the  people.  For  it  is  a 
common  saying  with  them,  that,  If  Christ  himself, 
or  the  apostles,  were  alive  again,  they  could  neither 
better,  nor  more  godly  govern  God^s  church,  than  it  is 
at  this  present  governed  by  them.  They  have  put 
somewhat  in  their  stead  indeed :  but  it  is  chaff 
Jerem.^  iustcad  of  whcat,  as  Jeremy  saith,  and  such  things 
UA.12.  as,  according  to  Esay  the  prophets  words,  "God 
never  required  at  their  hands'^  "  They  have  stopped 
up"  (saith  he)  "  all  the  veins  of  the  clear  springing 
water,  and  have  digged  up  for  the  people  deceivable  and 
puddlelike  pits,  full  of  mire  and  filth,  which  neither 
have,  nor  are  able  to  hold  pure  water.''  They  have 
plucked  away  from  the  people  the  holy  communion, 
the  word  of  God,  from  whence  all  comfort  should  be 
taken,  the  true  worshipping  of  God  also,  and  the 


Church  of  England  133 

right  use  of  sacraments  and  prayer :  and  have  given 
us  of  their  own,  to  play  withal  in  the  mean  while, 
salt,  water,  oil,  booses,  spittle,  palms,  bulls,  jubilees, 
pardons,  crosses,  censings,  and  an  endless  rabble  of 
ceremonies,  and  (as  a  man  might  term  them  with 
Plautus)  pretty  games  to  make  sport  withal.  0^^?^ '''*'*' 

[Plaut.'Ca- 
sin.  iv.  I.  2.] 
M.  HARBING. 

Rail  and  revel  whiles  ye  will,  the  church  is  governed  by 

»word  and  by  "discipline.     If  Christ  himself  or  his  apostles  were  a  But  the 
alive  again,  the  word,  that  is  to  say,  ^  the  doctrine  of  our  belief,  neuhei^of 
now  preached  and    received   in    the    catholic    church,    bneither  them  both, 
should  be  altered,  ^nor  could  be  bettered.    ^For  it  is  the  same  he  J^iVhoJir'*^' 
taught  himself.     And  that  we  doubt  not  of  it,  according  to  his  either  mea- 
promise,  he  hath  sent  the  Holy  Ghost,  to  inform  the  church  ofgardof 
Mai.  Hi.  6.     all  truth.     Remember  you  not  who  said,  I  am  God,  c  and  am  not  J^^Q^ofj  , 
Psai.cxix.sg,  changed ,''  Again,  that  the  word  of  God  remaineth  for  ever  ? the  change 

This  being  true,  it  is  evident,  that  we  have  the  sound  and '^|f  JJ* "I'n 
weighty  wheat  which  no  persecution  of  tyrants,  no  blasts  of  here-  God. 
tics,  no  contagion  of  evil  manners,  for  these  fifteen  hundred  years 
could  either  blow  from  the  floor  of  our  Lord's  barn,  the  church, 
or  corrupt.  We  have,  according  to  the  apostle's  counsel,  kept 
that  hath  been  committed  unto  us.  We  have  enjoyed  the  foun- 
tain of  the  water  of  life 

Ye  charge  us  sore,  that  we  have  plucked  away  from  the  people 
the  holy  communion,  the  word  of  God,  the  true  worshipping  of 
God,  the  right  use  of  sacraments,  and  prayer.    Whosoever  taketh 
these  five  away,  wherein  chiefly  standeth  our  salvation,  the  same 
^is  Antichrist.    Were  not  that  ye  have  already  done  so  much  for  d  The  gospel 
us,  as  the  world  may  take  you  for  impudent  liars,  we  would  not  mo^uth"^  For 
quietly  bear  so  grievous  a  matter.     But  now,  that  ye  have  tried  thingsThe^* 
yourselves  so  false  of  your  word,  we  little  esteem  it :  your  railing  pope  hath 

IS  no  slander 9.     Lastly,  concerning  prayer,  what  hath  been^^ay*"  ^" 

ordained  by  our  holy  forefathers  e  of  all  ages,  directed  with  the  e  Untruth, 
Spirit  of  God,  for  the  maintenance  and  increase  of  it  to  God's  brrbarous 
honour,  all  that  in  few  years  by  the  instinct  of  Satan,  to  promote  un^n"^™ 

J  J  ^-^i^  prayers,  in 

his  kingdom,  ye  have  utterly  abolished,  and  by  wicked  violence  the  time  of 
brought  the  people  from  f devotion  to  a  careless  idleness,  from  fg^^g^'f"* 
speaking  to  God  with  hearts  and  lips,  to  ^a  spiritual  dumbness,  thers,  were 
from  prayers  ^to  chapters,  from  holy  thinking  to  ^ unprofitable  "untrulhs 
hearkening.  joined  with 

Ye  cannot  abide  salt,  water,  oil,  palm,  the  cross,  incense,  &c. ;  phemy.*^* 
no  marvel.     No  more  cannot  the  devil  who  possesseth  you,  and 

9   [Here   Harding  pretends  to     to  the  first  four  of  the  five  things 
contrast  the  Roman  practice  with     specified.] 
that  of  the  protestants  in  respect 


Depos 
I  Tim, 


134  The  Defence  of  the  Apology  of  the  part  v. 

rideth  you,  and  after  his  own  will  driveth  you  from  truth,  from 
Christian  religion,  and  from  all  godliness.  Were  it  so  that  your 
spirit  could  away  with  those  things,  then  were  it  not  agreeing 
with  his  spirit.  Until  ye  give  place  to  the  Spirit  of  God,  who 
may  drive  out  of  you  the  spirit  of  Satan,  we  look  to  hear  no 
better  tidings  of  you 

THE  BISHOP  OF  SALISBURY. 

Ye  were  somewhat   angry,  M.  Harding,  when  ye  thus 
bestirred  yourself.     It  pitieth  me  in  your  behalf.     "  Christ 
and  his    apostles"  (ye  say)   "  never   ruled  the  church  in 
better  order  than  it  is  now  ruled  by  the  pope  and  his  car- 
dinals."    Even  so  might  they  have  said,  that  had  turned 
Matt.xxi.  13. "  the  house  of  God  into  a  cave  of  thieves."     One  of  your 
lAtomus  de  friends  ^o  saith :  Apostolorum  temporibus  rudis  adhuc  erat 
Specie  [re-    ecclesia  .*  "  lu  tlic  time  of  the  apostles,  the  church  as  yet 
Epist.'fiu-    was  rude  and  barbarous,  and  out  of  order."     And,  being 
afterward  reproved  for   his  blasphemous    speech,  he  an- 
swered lewdly  in  his  pleasance  : 

Rudis,  indigestaque  moles. 
Jacob.  An.        Others  of  you  say :  Christus  in  cwlo  prcesidet :  papa  in 

drece  adver-  ,  *'      .  i      i        •         i  i 

sus  Hosium.  terns   residet :  "  Christ   ruleth   in   heaven :    the   pope   in 

Dist.  rg.  Sic  carth."     Auothcr  saith :   Omnes  sanctiones  sedis  apostoliccB 

SIC  accipiendce  sunt,  tanquam  ipstus  dimna  voce  Petri  fir^ 

matce :  "  All  the  laws  of  the  apostolic  see  of  Rome  must  so 

be  taken,  as  if  they  were  confirmed  by  the  divine  voice  of 

Andreas  Bar-  Petcr  himsclf."     Auothcr  saith :  Sicut  ostium  reqitur  car- 

batius  Sicu-        ...  .  . 

iu8  ftd  Bes-    dine,  ita  ecclesia  Romana  reqitur  consilio  cardinalium :  "As 

sanonem.  ,  *' 

[apud]  pq.    the  door  is  ruled  by  the  hook,  so  is  the  church  of  Rome 

lydor.  Vergil.  •' 

de  invento-   rulcd  by  the  counsel  of  cardinals.''' 

rib.  lib,  4.  "^ 

tap.  9.  Therefore  the  pope  himself  saith  thus  unto  them :    Vos 

Ceremon.  .    .  7  • 

"a  *  ^6^^*"*"  ^'  ^*^^*  senator  es  urms,et  regum  similes,  veri  mu?idi  car  dines  [al, 
94-  b-]         cardinales],  super  quos  militantis  ostium  ecclesiw  volvendum, 

'<*  [This  was  Barthol.  Latomus ;  Latomo    authore,'*   sub   tit.   "  de 

the   first  assertion   occurs  in   his  dispensatione   Eucharistise" — but 

answer    to    Bucer's     letters,     in  the  editor  sees  no  traces  there  of 

"Scripta    Adversaria    Latomi    et  his  using  the  words  "rudis  indi- 

Buceri"   (Argentor.   1544   Bodl.)  gestaque  moles."     We  have  here 

p.  12.     Bucer's    reproof  follows,  the  germ  of  the  principle  of  de- 

p.  37.     The  expression   is  vindi-  velopment,   to  which   Romanists, 

cated  in  the  "  Refutatio  calumnio-  finding    antiquity   against    them, 

garum  insectationum   M.  Buceri,  are  so  often  driven.] 


Church  of  England.  135 

et  regendum  est :  "  Ye  shall  be  the  senators  of  my  city,  and 
like  unto  kings,  the  very  hooks  and  stays  of  the  world, 
upon  whom  the  very  door  of  the  church  militant  must  be 
turned  and  ruled."  Such  are  they,  whom  St.  Hierom 
imagineth  thus  to  say:  Non  est  mr  in  domo.  Non  est meron.m 
Christus  corporaliter  in  ecclesia.  Surgens  enim  a  mortuis,  [v.  IS.] 
ascendit  in  ccelwm :  nobisque  ministerium  gubernandcB  eccle- 
sicBf  suam  videlicet  domum,  reliquit :  "  My  husband  is  not 
at  home."  (That  is  to  say)  "  Christ  is  not  now  corporally  in 
the  church.  For,  being  risen  from  the  dead,  he  is  ascended 
into  heaven :  and  hath  left  unto  us  the  government  of  his 
church,  that  is,  the  whole  ordering  of  his  house  ^i." 

True  it  is,  as  you  say,  "  God  is  one,  and  is  not  changed:  Maiach.iii.6. 

,      ,     .  11  ,         /.  ,,  T.  1  1  •  .         P8al.CXix.89. 

and  his  word  endureth  tor  ever.  ±)ut  the  change  is  in 
you,  M.  Harding,  and  not  in  God.  God's  word  is  the 
word  of  life:  your  word  is  the  word  of  vanity.  God  ^^eMatth.xv.ij. 
Father  hath  not  planted  it ;  therefore  it  shall  be  plucked 
up  by  the  roots.  God  saith  by  the  prophet  Malachy : 
"  The  lips  of  the  priest  shall  keep  knowledge,  and  the 
people  shall  require  the  law  at  his  mouth :  for  he  is  the 
angel  of  the  Lord  of  hosts."  Vos  autem  recessistis  de  via,  Maiaeh. «.  7. 
&c.  "  But  you  are  gone  hack  from  the  way :  you  have 
offended  many  a  one  in  the  law  :  you  have  broken  the  cove- 
nant of  Levi,  saith  the  Lord  of  hosts.  And  therefore  have 
I  made  you  to  be  despised.''^ 

Ye  have  changed  the  most  part  of  the  apostles'*  doctrine : 
and  of  all  that  ever  they  ordained,  ye  have  in  a  manner 
left  nothing  standing.  St.  Bernard  saith  of  your  own 
church  of  Rome :  A  planta  pedis  usque  ad  verticem  capitis,  Bern.incon. 
non  est  sanitas  ulla  :  "  From  the  sole  of  the  foot  unto  the  Pauii,  serm. 
crown  of  the  head,  there  is  not  one  whole  place."  And 
yet  ye  bear  us  strongly  in  hand,  that  Christ  and  his 
apostles  never  ruled  the  church  in  better  order,  than  it  is 
now  ruled  by  the  pope  and  his  cardinals. 

All  the  rest  of  your  empty  talk  is  answered  sufficiently 
before :  yet  one  pang  of  your  eloquence  I  may  not  in  any 
wise  leave  untouched.     Thus  ye  say :    "  By  the  instinct 

*i  [Hieron.  in  Proverb.     This  work  is  not  genuine.] 


1 36  The  Defence  of  the  Apology  of  the         part  v, 

of  Satan  ye  have  brought  the  people  from  devotion  to  care^ 
less  idleness ;  from  speaking  to  God  with  hearts  and  lips 
to  a  spiritual  dumbness :  from  prayers  to  chapters :  from 
holy  thinking  to  unprofitable  hearkening."  If  I  were  not 
well  acquainted  with  your  speech,  M.  Harding,  I  could 
not  think  ye  would  so  unadvisedly  bestow  your  words.  I 
doubt  not  but  even  hereby  it  shall  soon  appear,  whether  of 
ns  hath  wilfully  broken  the  apostles^  orders,  and  refused 
the  godly  examples  of  the  holy  primitive  church  of  God, 
Ye  tell  us,  that  the  reading  of  the  scriptures  unto  the 
people,  in  the  church  of  God,  is  a  spiritual  dumbness,  and 
a  thing  unprofitable,  as  only  devised  of  ourselves,  and  that, 
as  you  say,  "  by  the  instinct  of  Satan,"  and  never  before 
either  known  or  used  by  any  catholic  learned  father. 

So  little  regard  you,  what  you  say.  Any  man  that  hath 
been  conversant  in  the  ancient  fathers,  may  easily  reprove 
your  folly. 

Grig,  in  Jo.       Origen  saith : Judaicarum  historiarum  libri tra- 

[ii!'43°io  ^    diti  sunt  ah  apostolis,  legendi  in  ecclesiis :  "  The  books  of" 
(the  Old  Testament,  which  are  called)  "  the  stories  of  the 
Jews  were   delivered  by  the  apostles  to  be  read  i?i  the 
Dionysius     churchcs."     Diouysius  saith :  Deinde  ordine  habetur  sacro^ 
c."  [p.  133O  rum  librorum  lectio :  '  ■  Afterwai-d  follow  in  order  the  lessons 
sST/aTcT-Of  the   holy  books."     Justinus   Martyr   saith:    Die  solis 
yvwcris.       omnes,  qui  in  oppidis  vel  in  agris  morantur^  unum  in  locum 
tyT  Apologia  convcniunt :  commentariaque  apostolorum,  vel  prophetarum 
^'^^'  ^'      scripta  leguntur.     Deinde  is,  qui  prceest,  admonet  omnes,  et 
hortatur,  ut  ea,  qucK  lecta  simt,  bona  imitentur.     Deinde 
surgimus  omnes  et  comprecamur :  "  Upon  the  Sunday,  the 
Christian  people  that  dwell  in  town  or  country  meet  toge- 
ther in  one  place.     There  the  epistles  of  the  apostles,  or  the 
prophets^  writifigs  are  pro7iowiced  unto  us.     Afterward,  he 
that  is  the  chief  or  minister,  warneth  and  exhorteth  all  the 
rest,  that  they  will  follow  those  good  things  that  they  have 
heard  readen.  That  done,  we  rise  up  all,  and  pray  together." 

Cyprian. lib.  St.  Cyprian  saith:    Lector  personal  verba   sublimia ; 

[p.  46. j*  "    evangelium  Christi  legit ;  a  fratribus  conspicitur ,- 


cum  gaudio  fraternitatis  audit ar :  "The  reader  soundeth 
out  the   high  and  heavenly  words :    he   readeth  out  the 


Church  of  England.  137 

gospel  of  Christ :  he  is  seen  of  the  brethren :  he  is  heard 
with  joy  of  (all)  the  brotherhood  i'^," 

The  fathers  in  the  council  of  Constantinojde  say  thus : 
Tempore  diptychorum  cucurrit  omnis  multitudo  cum  magno  conc.  con- 
silentio  circumcirca  altar  e,et  audiebant:  "At  the  time  of  Act.  i.cviu.* 
reading"  (of  the  chapter)  ^'  all  the  multitude  of  the  people  '° 
with  great  silence  drew  round  about  the  altar  or  commu- 
jiion-table,  and  gave  ear." 

In  the  council  of  Laodicea  it  is  written  thus  :  In  sahbatis  condi.  Lao. 

...  .  .       die,  can.  i6. 

0vangelia  cum  ahis  senptuns  legi  convenit :   "  TJ pon  the  [ii.  567.  a.i 
sabbath  day  it  is  convenient  that  the  gospels  and  other 
scriptures  be  read"  (in  the  church  unto  the  people).     Leo 
saith  :  Solennitati  sdcratissimce  leotionis  subjungatur  exhor-  Leo,  de  Re- 

1  T  /»     1  sunrectione 

tatio  sacerdotis :  "  After  the  solemn  reading  01  the  most  Domipi, 
holy  lesson,  let  there  follow  the  sermon  or  exhortation  of  307.] 
the  priest." 

St.  Chrysostom  saith :  Stat  minister^  et  communis  minister,  chrys.  in 

et  alta  voce  clamat Post  illam  vocem  lector  incipit  pro- 19.  [ix.  159.] 

phetiam   JSsaice :    "  The   minister    and   common   minister 
standeth  up,  and  crieth  out  with  loud  voice  "  (saying,  keep 
silence  and  give  ear).    "  After  that,  the  reader  beginneth 
the  prophecy  of  Esay."     St.  Ambrose  saith :  Non  possum  Ambros.  itb. 
ego  a  me  facer  e  quicquam :  sicut  audio,  etjudico.     Audistis  [koront.  ii'. 
[al.  audistt]  ledum :  ego  non  accuse  vos :  Moses  vos  accusat:  '°^'' 
audistis  [al.  audisti]  lectum  :   (Christ  saith)  "  I  cannot  do  John  v.  30. 
any  thing  of  myself:  as  I  hear,  so  I  judge.    Ye  have  heard 
it  readen :  I  accuse  you  not,  it  is  Moses  that  accuseth  you. 
Ye  have  heard  it  readen.''^ 

St.  Augustine  saith:    Audistis,  cum  evangelium  legere- Aug. \n Psai. 
tur :   modo,  cum  legeretur,  si  intenti  fuistis  lectioni,  an-  Aug.  in  so. 

Homi).  horn. 
49- 

J2  [St.  Cyprian.   This  quotation  "  martyrium  prolocuta  sunt  evan- 

is  made  up  of  extracts.     St.  Cy-  "  gelium  Christi  legere,  unde  mar- 

prian    is    resting   the    claims    of  "  tyres   fiunt,  ad   pulpitum   post 

Aurelius  to  be  appointed  reader  "  catastrum    venire,    illic    fuisse 

upon  his  behaviour  as  a  confessor.  "  conspicuura  gentilium  multitu- 

"  Nihil  magis  congruit  voci,  quae  "  dini,   hie   a  fratribus   conspici, 

"  Dominum  gloriosa  prsedicatione  "  illic  auditum  esse  cum  miraculo 

"  confessa  est,  quam  celebrandis  "  circumstantis   populi,   hie  cum 

"  divinis    lectionibus     personare,  "  gaudio  fraternitatis  audiri."] 
^-  post  verba  sublimia  quae  Christi 


138              The  Defence  of  the  Apology  of  the  part  v. 

Aug.deTein.^^5^/513; Audivimus  in  lectione^  quce  lecta  est,  fratres 

pore,  8erm.3.  '    -»  '  *' 

\y-^w-i3'\  dilectissimi :  "Ye  heard,  when  the  gospel  was  read:  ye 
heard  erewhile,  when  it  was  read^  if  ye  gave  ear  to  the 
reading  :  dearly  beloved,  we  have  heard  in  the  lesson^  that 
hath  heen  read." 

Hereby,  I  think,  it  may  appear,  that  the  reading  of 
lessons  and  chapters  is  no  new  device  in  the  church  of 
God. 

And  yet  will  you  tell  us,  M.  Harding,  that  all  this  is 
only  a  spiritual  dumbness,  and  an  unprofitable  hearkening, 
brought  i?i  by  the  instinct  of  Satan,  to  promote  his  kingdom  9 
or  if  you  dare  so  to  tell  us,  must  we  believe  you  ? 

F^^rbffi  Verily  Isidorus  saith :  Lectio  est  non  parva  audientium 

Jib.  I.  c.  10.  cedificatio.  TJnde  oportet,  ut  quando  psallitur,  psallatur  ah 
omnibus  :  quando  oratur,  oretur  ah  omnibus :  quando  lectio 
legitur,  facto  silentio,  ceque  audiatur  a  cunctis :  "  The  lesson''^ 
(in  the  church) "  bring eth  great  profit  to  the  hearers.  There- 
fore, when  singing  is,  let  all  sing  together :  when  prayer 
is,  let  all,  pray  together :  and  when  the  lesson  or  chapter  is 
read,  let  silence  be  made,  and  let  all  hear  together.*'     Ter- 

Ti  ituuian.  in  tulHan  saith ;   Coimus  ad  literarum  divinarum  commemora- 

Apologttico.      ^  .  .7  . 

[c  39.  p.  31.]  tionem  : fidem  Sanctis  vocibus  pascimus  :  span  erigimus : 

fiduciam  figimus :  "  We  come  together  to  the  reading  of 
the  holy  scriptures :  we  feed  our  faith  with  those  heavenly 
voices :  we  raise   up  our  affiance :  we  fasten  our  hope." 

Tertuiiian.    Again  hc  saith :    JJbi  f omenta  fidei  de  scripturarum  lec- 

\\b.2.ii>.i'io.tione  [al.  inter jectione'\?  "Where  is  the  feeding  of  faith, 
that  Cometh  by  the  open  pronouncing  and  reading  of  the 
scriptures  ?" 

orig.in  Levi-      Origcu  saith :  Nonfuisset  necessarium,  legi  hcec  in  eccle- 

ticum,  horn.       .  ,    .  t/*         '  t  ?•         •/ 

J.  [ii.  314.]    sta,  nisi  ex  his  cedificatio  aliqua  audientibus  prceberetur : 

"  It  had  not  been  necessary  to  have  these  things  read  in 

the  church,  unless  thereof  might  grow  some  profit  to  the 

hearers." 

Leo  de  Pas-       Lco  saith  I  Sacvam  Dominicce  passionis  historiam  evan- 

serm.  19.  '   oelica,  ut  morts  est,  narratione  decursam,  ita  otmiium  vestrum 

[i.  299.]  ^ 

13  [There  is   some  mistake  in     tine's  sermons  abound  with  simi- 
these  references,  but  St,  Augus-    lar  passages.] 


Church  of  England.  189 

arhitror  inhcesisse  pectoribus,  ut  unicuique  audientium,  ipsa 
lectio  qucedam  facta  sit  visio  :  "  I  think  that  the  holy  story 
of  our  Lord's  passion,  which  we,  as  the  manner  is,  have 
read  unto  you,  is  so  fastened  unto  all  your  hearts,  that  the 
very  hearing  itself  unto  every  of  the  hearers  is  a  kind  of 
seeinsr."  Chrysostom  saith.  The  manner  was,  that  before  chrys.  in 
every  such  lesson  or  chapter,  the  minister  should  say  unto  19-  [ix.iS9] 
the  people  with  a  loud  voice,  Attendamus, "  Let  us  mark." 

St.  Augustine  saith  :  Epistolce  apostoliccB,  non  tantum  illis  August,  con. 
scriptce  sunt,  qui  tempore  illo,  quo  scribebantur,  audiebant,  mam,  iib.  i. 
sed  etiam  nobis.  Non  enim  ob  aliud  in  ecclesia  recitantur : 
"  The  apostles'  epistles  were  not  written  only  to  them  that 
heard  them  at  the  same  time  when  they  were  written,  but 
also  to  us.  For  to  none  other  purpose  are  they  read  openly 
in  the  church." 

This  therefore  is  no  spiritual  dumbness ,  M.  Harding : 
this  is  no  unprofitable  hearkening :  this  is  no  instinct  or 
work  of  Satan.  St.  Augustine  saith :  Vide  formicam  Dei:  f^^^nstAa 
surgit  quotidie:  cur r  it  ad  ecclesiam  Dei :  or  at:  audit  /ec- [iv.  657.'] 
tionem:  hymnum  cantat:  ruminat,  quod  audit:  apud  se 
cogitat :  recondit  intiis  grana  electa  de  area :  "  Behold  God's 
emote  [emmet] :  she  riseth  daily :  she  runneth  to  the  church 
of  God :  she  prayeth :  she  heareth  the  lesson  or  chapter :  she 
singeth  the  psalm :  she  cheweth  or  remembereth  that  she 
hath  heard :  she  museth  upon  it  within  herself:  and  within 
she  layeth  up  the  corns  chosen  from  the  floor." 

Now  may  you  bethink  yourself,  M.  Harding.  How  can 
you  so  vainly  say,  that  the  reading  of  the  holy  scriptures  or 
chapters  is  a  new  device  in  the  church  of  God  ?  You  see 
all  the  ancient  learned  fathers  with  one  consent  bear  wit- 
ness against  you.  What  shall  we  think  is  the  work  [ed. 
1570,  word'^  of  God,  if  the  hearing  of  God's  word  be  the 
work  of  Satan  ?  What  will  you  call  spiritual  speaking  in 
the  church,  if  the  publishing  of  God's  holy  will  be 
spiritual  dumbness  ?  Acknowledge  your  error.  Give  glory 
to  God.    What  wise  man  will  believe  you  further  ? 

But  here  may  you  call  to  mind  the  spiritual  speeches 
and  heavenly  sounds  of  your  churches.     There  may  you 


140  The  Defence  of  the  Apology  of  the         part  v. 

hear,  Ave  mater  Anna j plena  melle  canna :  Die  nobis  Maria, 
quid  mdisti  in  via  ?  And  at  the  hallowing  of  your  Agnos 
Dei,  in  cometh  a  post  in  haste  and  sweating,  and  telleth 
Durand.  lib.  the  pope,  Domine,  Domine,  Domine :  isti  su?it  agni  novelli^ 
sanct.  [cap.  gui  annuntiaveruut  Alleluia.  Modo  venerunt  adfontes^^  &c. 
Here  is  pretty  gear  to  comfort  the  conscience,  as  good  as 
a  song  of  Mobin  Hood.  Better  were  it  for  you  to  sit  dumb 
in  the  church  of  God,  than  thus  to  speak. 

Your  churches,  your  churches,  M.  Harding,  are  full, 

not  only  of  spiritual,  but  also  of  corporal  and  horrible 

dumbness.     Of  all  that  is  said  or  done  there,  be  it  never  so 

fond,  the  poor  godly  people  knoweth  nothing,     St.  Augus- 

AuK.  de  Gen.  tine  saith :  Si  intellectum  mentis  removeas,  nemo  cedidcatur 

ad  Liter,  lib.  .  •' 

i3^c.8.  [iii.  audiendo  quod  non  intelligit:  "If  ye  remove  the  under- 
standing of  the  mind,  no  man  is  edified  or  taketh  profit  by 
hearing  that  he  cannot  understand."     Chrysostom  saith: 
chrys.in      Perdtderunt  audiendi  labor  em,  et  tempus.     Nam  qui  non 
n\'  intelligit  quod  audit,  perdit  quod  audit :  "  They  have  lost 

both  their  labour  in  hearing,  and  also  the  time.  For  he 
that  understandeth  not  that  he  heareth,  loseth  the  thing 
that  he  heareth  i*."  Therefore  the  pope  himself,  in  his 
In  Pontifical.  Pontifical,  give th  this  special  charge  unto  the  reader:  Stude 
Lect.]  *  lectiones  sacras  distincte,  et  aperte  prof  err  e  ad  intelligentiam 
et  cedificationem  fidelium :  "  Endeavour  thyself  to  pro- 
nounce the  holy  lessons "  (or  chapters)  "  distinctly  and 
plainly"  (not  to  a  spiritual  dumbness,  but)  "  to  the  under- 
standing and  profit  of  the  faithful  i^." 

Touching  the  prayers  that  the   simple  people  maketh 
Watth.  XV.  8.  in  a  tongue  unknown,  Christ  saith :    "  This  people   ha- 
noureth  me   with   their   lips :    but   their   hearts   are   far 
from  me," 

The  Apology,  Chap.  9.  Divis.  2. 

In  these  things  have  they  set  all  their  religion,  [Voi.  iv.  p, 
teaching  the  people,  that  by  the  same  God  may  be 

14  [There  is  some  mistake   in         i-"'  ["  Studete  verba  Dei,  scilicet 
the  reference,  since  there  are  only     "  Lectiones"  &c.] 
91  homilies  in  Matth.] 


Church  of  England.  141 

duly  pacified,  spirits  be  driven  away,  and  men's  con- 
sciences well  quieted. 

M.  HARDING. 

What  shall  I  say  to  all  this,  but  that  ye  lie  ?  I  would  say,  as 
the  manner  is.  Saying  your  worships :  but  that  your  often  and 
unshamefast  lying  hath  quite  taken  away  from  you  all  opinion  of 
honesty.  All  Christ's  religion  which  we  profess  consisteth  not  in 
these  things,  a  neither  by  these  be  men's  consciences  quieted.  By 
certain  of  these  evil  and  impure  spirits  be  driven  away  indeed. 
Which  here  by  sundry  ancient  records  and  testimonies  I  would 
declare  to  be  most  true,  were  it  not  well  enough  known  by  daily 

experience But  as  for  you,  whereas  neither  bread,  nor  water, 

nor  cross  driveth  you  away,  it  seemeth  ye  are  worse  to  be  conjured  por'hCTeby 
than  the  devil  himself.     Many  of  your  sect  catholic  princes  have  y^  Pfofess  ta 

11  -ii-  •  r  quiet  men's 

found  SO  stubborn,  as  they  could  never  yet  rid  their  countries  of  consciences, 
them  but  by  conjuration  of  fire.  ^^"^  *^*  ''"^ 


Bwer. 


THE  BISHOP  OF  SALlSBUltY. 

Ye  say,  ye  never  sought  to  quiet  men^s  consciences  hy  oil, 
water,  'palms,  &c.     And  therefore  ye  stand  tip  a  tip-toe, 
and  in  your  familiar  manner  cry  out,  Ye  lie.     For  short 
trial  hereof,  one  example   may  suffice   instead  of  many. 
Augustine  Steuchus,  one  of  your  special  and  worthy  doc- 
tors, saith  thus:   Aquas  sale  et  orationibus  sanctijicamus, 
ut  ad  earum  asp&rsum  nostra  deleantur  [aboleantur]  deli- 
cta :  "  We  hallow  water  with  salt  and  prayers,  that  by  the  au»^  st^j-^ 
sprinkling  thereof  our  sins  may  be  forgiven."     Bead  your  J^°^a^"J^f' 
own  Pontifical,  and  ye  shall  find  in  the  hallowing  of  your  sins  forgiven 
water,  your  ashes,  your  palms,  your  candles,  &c.  this  clause  ter. 
evermore  in  the  end :    Ut  sint  nobis  ad  salutem  animce  et 
corporis:    "  That  they  may  be  to  us  to  the  salvation  of  in  Pontifical, 
body  and  soul  ^6." 

Whereas  in  the  end  ye  vaunt  yourself  of  your  cruelty, 
and  so  pleasantly  make  sport  with  the  blood  of  your 
brethren,  take  it  not  for  ill,  if  I  answer  you  with  the  words 
of  Solomon  :    Viscera  impiorum  crudelia :   "  The  bowels  ^o^-  »"•  »•»• 

16    [In   the    Pontificale    Rom.     "  (vel    refectionem)    corporis    et 
1520,   there  are   benedictions  of    "  animae."] 
salt,  water,  and  oil  *'  ad  salutem 


142  The  Defence  of  the  Apology  of  the         part  v. 

of  the  wicked  be  always  cruel."  Therein,  M.  Harding, 
standeth  your  greatest  puissance.  If  ye  were  no  better 
armed  with^re  and  sword  than  ye  be  with  scriptures  and 
doctors,  no  wise  man  would  greatly  fear  your  force. 

We  may  say  of  you,  as  cardinal  Cusanus  saith  of  the 
Nicoi  cusa-  Turk:   Omnium,  quce  in  Alchorano  continentur.  ultima  reso- 

mis,  Cnbra-  ■*  ' 

tjonis.  iib.3 .  ly^tiQ  est  qladius :    "  The  last  resolution  and  trial  of  all 

cap.  3-  [p-  .  "^ 

916.]  things  that  are  contained  in  the  Alcoran,  is  the  sword." 

As  for  us,  we  may  answer  you  now,  as  St.  Cyprian  some- 

c^-prian.  lib.  time  auswercd  the  heathens  ^^:    Nobis  ignominia  non  est, 

[p.X!]'  *    pati  a  fratrihus,   quod  passus  est  Christus :    neque  tobis 

[leg.  mis']  gloria  est,  facere  quod  fecit  Judas  :  "  It  is  no 

shame  for  us,  to  suffer  of  our  brethren  the  same  violence 

that  Christ  suffered :  neither  is  it  any  praise  for  you,  to  do 

the  same  thing  that  Judas  did." 

TertuiMan.in       Tcrtullian  saith  unto  your  fathers:    Crudelitas  vestra, 

[subfi^n.^pr'  gloria  nostra  est:  semen  est  sanguis  Christianorum :  "Your 

^°'  cruelty  is  our  glory :  the  blood  of  Christians  is  the  seed 

of  the  gospel."     I  pray  God,  all  that  innocent  blood  that 

hath  been  shed  in  this  cause  be  not  required  at  your  hands 

Rom.  ii.  t,.    «  in  the  day  of  wrath,  and  at  the  declaration  of  the  just 

judgment  of  God." 

The  Apology,  Chap.  10.  Dims,  1. 
For  these,  lo,  be  the  orient  colours  and  precious  [voi.  i?.  p. 
savours  of  Christian  religion  :  these  things  doth  God 
look  upon,  and  accepteth  them  thankfully:  these 
must  come  in  place  to  be  honoured,  and  must  put 
quite  away  the  institutions  of  Christ,  and  of  his 
apostles.  And  like  as  in  times  past,  when  wicked 
king  Jeroboam  had  taken  from  the  people  the  right 
serving  of  God,  and  had  brought  them  to  worship 
the  golden  calves,  lest  perchance  they  might  after- 
ward change  their  mind,  and  slip  away,  getting 
them  again  to  Jerusalem  to  the  temple  of  God,  there 

16  [Rather  "  the  heretics  and  schismatics — false  brethren ;"  for  this 
is  St.  Cyprian's  meaning.] 


Church  of  England.  148 

he  exhorted  them  with  a  long  tale  to  be  steadfast, 
saying  thus  unto  them :  "  0  Israel,  these  calves  be 
thy  gods.  In  this  sort  commanded  your  God,  you 
should  worship  him.  For  it  should  be  wearisome 
and  troublous  for  you  to  take  upon  you  a  journey 
so  far  off,  and  yearly  to  go  up  to  Jerusalem,  there 
to  serve  and  honour  your  God :"  even  after  the 
very  same  sort,  when  these  men  had  once  made 
the  law  of  God  of  none  effect  through  their  own 
traditions,  fearing  that  the  people  should  after- 
ward open  their  eyes,  and  fall  another  way,  and 
should  some  whence  else  seek  a  surer  mean  of 
their  salvation :  Jesu,  how  often  have  they  cried 
out,  this  is  the  same  worshipping  that  pleaseth 
God,  and  which  he  straitly  requireth  of  us,  and 
wherewith  he  will  be  turned  from  his  wrath :  that 
by  these  things  is  conserved  the  unity  of  the  church : 
that  by  these  all  sins  be  cleansed,  and  consciences 
quieted :  and  that,  whoso  departeth  from  these,  hath 
left  unto  himself  no  hope  of  everlasting  salvation. 
For  it  were  wearisome  and  troublous  (say  they)  for 
the  people  to  resort  to  Christ,  to  the  apostles,  and 
to  the  ancient  fathers,  and  to  observe  continually 
what  their  will  and  commandment  should  be.  This, 
ye  may  see,  is  to  withdraw  the  people  of  God  from 
the  weak  elements  of  the  world,  from  the  leaven  of  the 
Scribes  and  Pharisees,  and  from  the  traditions  of 
men.  It  were  reason,  no  doubt,  that  Christ's  com- 
mandments and  the  apostles'  were  removed,  that 
these  their  bests  and  devices  might  come  in  place. 
O  just  cause,  I  promise  you,  why  that  ancient  and 
so  long  allowed  doctrine  should  be  now  abolished, 
and  a  new  form  of  religion  be  brought  into  the 
church  of  God. 


144  The  Defence  of  the  Apology  of  the  part  v. 

M.  HARDING. 

It  should  have  become  Scoggin  '^,  Patch  ^^,  Jolle,  Harry  Pat- 
tenson  ^^,  or  Will  Sommer  ^",  to  have  told  this  tale  much  better 
than  your  superintendentships.  And  if  ye  would  needs  have 
played  the  part  yourselves,  it  had  been  more  convenient  to  have . 
done  it  on  the  stage,  under  a  Vice's  coat,  than  in  a  book  set 
abroad  to  the  world  in  defehce  of  all  your  new  English  church, 
ye  shall  never  make  any  reasonable  man  believe  your  scoffing 

tale We    esteem    little  your    railing  comparison,   with  your 

spiteful  words,  and  so  much  devilish  villainy 

The  Apology,  CJiap.  lo.  Divis.  2!. 

And  yet,  whatsoever  it  be,  these  men  cry  still,  [voi.  fv.  *. 
that  nothing  oiight  to  be  changed :  that  men's 
minds  are  well  satisfied  herewithal :  that  the  church 
of  Rome,  the  church  which  cannot  err,  hath  decreed 
these  things.  For  Sylvester  Prierias  saith,  that  the 
Romish  church  is  the  squire'^^  and  rule  of  tmth,  and 
that  the  holy  scripture  hath  received  from  thence 
tsyivester  authoHty  and  credit.  The  "  doctrine,^''  saith  he,  "  of 
ftin^d  "i^^^^'  *^^  Roman  church  is  the  infallible  rule  of  faith,  from 
the  which  the  holy  scripture  taketh  her  force.  And 
indidgences  and  pardons'"  (saith  he)  "  are  not  made 
known  to  us  by  the  authority  of  the  scriptures,  but 
they  are  made  known  to  us  by  the  authority  of  the 

17  [Scoggin,  the  author  of  a  haps    from    the     Italian    Pazzo. 
book  of  jests,  probably  then  just  (Abridged  from  Donee's  Illustra- 
published,  as  it  is  entered  in  the  tions  of  Shakspear,  vol.  i.  257.)] 
Stationers'  Register  byThos.  Col-         19  [Henry  Patenson,  Morio,  &c. 
well  in  1565.]  was  fool  to  sirThos.  More  :  who, 

18  [Patch :  two  of  cardinal  Wol-  after  his  resignation  of  the  great 
sey's  fools  bore  this  name,  their  seal,  gave  him  to  the  lord  mayor, 
real  names  being  Sexton  and  Wil-  Hence  perhaps  the  origin  of  the 
liams.  In  Heylin's  History  of  saying,  "  My  lord  mayor's  fool." 
the  Reformation  mention  is  made  See  Granger's  Biograph.  History 
of  another  fool  called  Patch,  be-  of  England,  vol.  i.  p.  78. 1 
longing  to  Elizabeth ;  and  a  simi-  20  |^See  an  account  of  Will  Som- 
lar  name  is  found  for  a  fool  in  mers  m  Granger,  vol.  i.  p.  85.] 
Henry  VII's  household  accounts.  21  [Squire  :  the  old  way  of  writ- 
The  name  is  probably  derived  ing  square :  Apol.  Lat.  "  norma."] 
from  the  motley  dress;    or  per- 


Church  of  England.  145 

Roman  church,  and  of  the  bishops  of  Rome,  which  is 
greater  than  the  scriptures'''  Pighius  also  letteth 
not  to  say,  that  without  the  license  of  the  Roman 
church,  we  ought  not  to  believe  the  very  plain  scrip- 
tures. Much  like  as  if  any  of  those  that  cannot 
speak  pure  and  clean  Latin,  and  yet  can  babble  out 
quickly  and  readily  a  little  some  such  law  Latin  as 
serveth  the  court,  would  needs  hold,  that  all  others 
ought  also  to  speak  after  the  same  way  that  Mam- 
metrectus^^  and  Catholicon^*'^  spake  many  years  ago, 
and  which  themselves  do  yet  use  in  pleading  in 
court :  for  so  may  it  be  understood  sufficiently  what 
is  said,  and  men's  desires  may  be  satisfied :  and  that 
it  is  a  fondness,  now  in  the  latter  end,  to  trouble 
the  world  with  a  new  kind  of  speaking ;  and  to  call 
again  the  old  fineness  and  eloquence  that  Cicero  and 
Caesar  used  in  their  days  in  the  Latin  tongue.  So 
much  are  these  men  beholden  to  the  folly  and  dark- 
ness of  the  former  times.  "  Many  things,^'  as  one  c.  puniui. 
writeth,  "  are  had  in  estimation  oftentimes,  because 
they  ham  been  once  dedicate  to  the  temples  of  the 
heathen  gods''  Even  so  we  see  at  this  day  many 
things  allowed  and  highly  set  by  of  these  men,  not 
because  they  judge  them  so  much  worth,  but  only 
because  they  have  been  received  into  a  custom,  and 
after  a  sort  dedicate  to  the  temple  of  God. 

M.  HARDING. 

Ye  have  never  done  with  the  church  of  Rome.     1  cannot 

blame  you.     For  so  long  as  that  standeth,  without  ye  repent  and 

turn,  aye  shall  never  be  taken  but  for  such  as  ye  be,  schismatics  ^  ^o  was 

and  heretics.     But  alas,  poor  souls,  what!  think  ye  to  overthrow  of  the  PharU 

sees. 

22  [Mammotrepton,  or  Mamme-  23  [Catholicon,  sive  Januensis, 

tractum,  a  work  by  Marchesinus,  a  Latin  vocabulary,  compiled  by 

designed   to   teach   the    ignorant  Johannes  Januensis  de  Balbis,  fl. 

monks  the  pronunciation  and  the  A.  D.   1280:    printed    by  Faust, 

meaning  of  the  Latin  words  in  the  A.  D.  1460.] 
Bible.  There  is  a  copy  in  the  Bodl.] 

JEWEL,  VOL.  VI.  L 


146  The  Defence  of  the  Apology  of  the         part  v. 

b  The  found-  that  church  builded  upon  the  rock  ^  Peter,  against  which  hitherto 
church  of*^   neither  tyrants  nor  heretics,  far  passing  you  in  learning  and  ho- 
God  18  not     nesty  of  common  hfe,  could  ever  prevail  ?  Trow  ye  to  extinguish 
Christ.  "       that  faith  of  the  Roman  church,  c  which  is  the  same  that  was  the 
c  Untruth,     faith  of  Peter,  for  which  Christ  prayed  that  it  should  never  fail  ?  Luc.  xxii.  33, 
itTs^c^o^nYrary  Yc  labour  in  vain.    Well  may  Satan  win  you  :  the  church  which 
i'fm/"'*^^    our  Lord  prayed  for,  by  you  shall  he  never  win.     Give   over 
therefore  your  vain   and  wicked   attempts.      Trust  not  in   the 
patches  that  falsely  ye  allege  out  of  canonists'  glosses,  school- 
men, rhyming  poets,  heretics,  and  whosoever,  be  they  never  so 
bad.     Some  ignorant  persons  may  ye  deceive,  whose  sins  deserve 
the  same. 

What   Sylvester  Prierias   saith,  I   mind  not  here  to   discuss, 
d  It  is  easily  d  Neither  where  he  saith  that  you  allege,  have  you  thought  good 
book  Contra  to  tell  US,  lest  by  perusing  the  place  we  should  take  you  in  a  he, 
Lutherutn.    j^g  ^g  have  almost  in  all  your  other  allegations.    The  like  sin- 
cerity you  use  in  alleging  Pighius.     We  bind  ourselves  neither 
to  the  words  of  Sylvester  nor  of  Pighius.     If  they  err,  what  is 
that  to  us  ?    Let  them  bear  their  own  burden.     If  they  tell  truth, 
we  believe  them  for  truth's  sake  :  if  otherwise,  we  leave  that  part 

for  you  to  carp If  Sylvester  Prierias  said  that  for  points  of 

belief  the  doctrine  of  the  Roman  church  is  a  squire  to  try  their 

e A commen- truth  by;    the   Same,  ^being  well  understanded,   is  right  true. 

th7text!^^    Likewise,  if  Pighius  say  that  tlie  Roman  church  sheweth  unto  us 

which  be  the  approved  and  undoubted  scriptures,  and  which  be 

not ;  this  is  so  true,  as  yourself  (I  suppose)  will  yield  thereunto. 

As  for  that  the  scripture  received  from  the   church  of  Rome 

f  A  proper     authority,  credit,  and  force,  ^if  in  your  meaning  you  exclude  God, 

gloss.  ^^^  |g  your  lie,  not  Sylvester's  sentence.     If  relation  be  made 

g  Vanity  of    to  US,  that  wc  ought  not  give  credit  unto  it,  Sunless  it  had  been 

the  scrip/"'^  shewed  to  be  holy  scripture  by  the  Roman  church,  which  is  the 

tures  were     truc  church  of  Christ,  in  this  sense,  be  it  Sylvester,  or  who  else 

Kno\vn  and  .....  .  ,  ^  ^      a       o       \  a.- 

believed  be-  soever  saith  it,  it  IS  a  true  saymg,  and  agreeable  to  St.  Augustme, 
wasanv"^^      who  Said,  Effo  evaugelio  non  crederem,  nisi  me  catholicce  ecclesia ContraEpisi 
church  in      commoveret  authoritas  :   "\  would  not  believe  the  gospel,  except  fJlUj'^JJJ"^ 
'""^"  the  authority  of  the  catholic  church  moved  me."     And  for  that 

ye  allege  out  of  him  touching  indulgences,  truth  it  is,  the  full 
and  whole  knowledge  of  them  is  not  plainly  opened  unto  us  by 
express  and  evident  words  of  scripture,  no  more  than  the  mystery 
of  the  blessed  Trinity,  baptizing  of  infants,  and  many  other 
truths ;  but  rather  by  the  doctrine  of  the  Roman  church. 

Where  you  tell  us  of  Pighius,  that  he  letteth  not  to  say,  that 
without  the  licence  of  the  Romish  church  (for  in  that  word  you 
please  yourself  well)  we  ought  not  to  believe  the  very  plain  scrip- 
fa  it  is  no      tures;  ^we  will  proclaim  you  a  liar,  until  you  shew  us  where  he 
To^nd  ft""  spake  so  far  beside  reason  and  learning.     The  holy  church  doth 
Read  the  an-  jjot  will  US  to  Stay  from  belief  of  the  scriptures  until  we  have 
licence :  but  by  all  ways  and  means  inviteth  and  stirreth  us  to 
beheve  the  truth  in  the  scriptures  uttered 


church  of  Mngland.  147 


1*HB    BISHOP    OP    SALISBURY. 

The  greatest  weight  hereof  hangeth  upon  two  of  your 
i^octoYS,  Sylvester  Frierias,  and  Albertus  Pighius:  whose 
credit  notwithstanding  ye  would  fain  otherwise  save  up- 
right, yet  here,  as  it  seemeth,  ye  are  content  for  shame  to 
give  them  over.  "  We  bind  ourselves"  (ye  say)  "  neither 
to  the  words  of  Sylvester  nor  of  Pighius.  If  they  err, 
what  is  that  to  us?"  This  short  and  blunt  answer,  not- 
withstanding it  seem  to  like  well  you,  yet  perhaps  Prierias 
and  Pighius  it  would  not  like.  I  see  no  great  cause  to  the 
contrary,  but  either  of  them  might  as  well  renounce  your 
authority,  and  say  of  you,  We  are  not  hound  neither  to 
M.  Harding's  words^  nor  to  his  fellows.  For  that  ye  doubt 
the  truth  of  our  allegations,  read  Sylvester  Prierias,  master 
of  the  pope's  palace,  in  his  book  intituled,  "  Contra  prse- 
sumptuosas  Martini  Lutheri  Conclusiones,  de  potestate 
Papae."    His  words  there,  amongst  others,  be  these :   Qui-  syivest. 

*^  .  .  Prier-  contra 

cunque  non  innititur  doctrince  Romance  ecclesice.  ac  Romam  Luther,  [oia- 

.        .  .    .  ...  .  log.  Fund.  3.] 

pontiflcis,  tanquam  regulce  Dei  infallibili,  a  qua  etiam  sacra 
scriptura  rohur  trahit  et  authoritatem,  h(Breticus  est :  "  Who- 
soever leaneth  not  to  the  doctrine  of  the  Roman  church, 
and  of  the  bishop  of  Kome,  as  unto  the  infallible  rule  of 
God,  of  which  doctrine  the  holy  scripture  taketh  force  and 
authority,  he  is  an  heretic." 

Here,  M.  Harding,  this  doctor  teacheth  you,  that  the 
authority  and  credit  of  the  scriptures  hangeth  of  the  allow- 
ance of  the  pope,  as  without  which  the  scriptures  of  God 
should  be  no  scriptures. 

Again  he  saith :  Authoritas  Romance  ecclesice,  Romani- 
que  pontificis  major  est,  &c. :  "  The  authority  of  the  Roman 
church,  and  of  the  bishop  of  Rome,  is  greater"  (than  the 
authority  of  God's  word).  If  this  suffice  you  not,  M.  Hard- 
ing, I  know  not  what  thing  may  suffice  you. 

As  for  that  is  here  alleged  of  Pighius,  it  is  the  very 
sound  and  sense  of  the  greatest  part  of  his  common  place, 
De  Ecclesia.   Of  whose  judgment  herein  M.  Calvin  writeth  AWert.  pigh. 
thus :  Pighius  ait,  Nullius  scripturce  authoritate,  quantum-  munib.  d« 

L  2 


148  The  Defence  of  the  Apology  of  the  part  v. 

Ubet  clarcp,  nostro  quidem  judicio,  et  emdentis^  adversus 
claram  consonantemque  orthodoxorum  patrum  sententiam,  et 
adversus  communem  ecclesice  definitionem^  aliquid  credere 
cuiquam  licere :  "  Pighius  saith,  that  no  man  may  lawfully 
believe  any  thing  by  the  authority  of  any  scripture,  be  the 
same  in  our  judgment  never  so  plain  and  evident,  against 
the  clear  and  agreeable  judgment  of  the  catholic  fathers, 
and  against  the  common  determination  of  the  church." 
By  which  he  meaneth  only  the  church  of  Rome.  There- 
fore, M.  Harding,  it  may  please  you  now  a  little  to  spare 
your  voice,  and  to  stay  your  proclamation. 

But  forasmuch  as  ye  seem  so  little  to  esteem  these  two 
doctors,  Prierias  and  Pighius,  being  otherwise,  not  long 
sithence,  the  chief  leaders  and  captains  of  all  your  bands, 
ye  may  therefore  join  others  to  them,  to  better  their  credit, 
and  to  increase  the  company.  And  forasmuch  as  we  speak 
of  the  church  of  Rome ^  let  us  hear  the  judgment  of  a  car- 
dinal of  the  church  of  Rome ^  notwithstanding  otherwise 
alleged  before. 
Nicoi.  cusa-  Cardinal  Cusanus  therefore  hereof  saith  thus  :  Hcec  est 
h8eino8,ep.2.  ommwm,  &C.23  "  This  is  the  judgment  of  all  them  that 
think  rightly,  that  found  the  authority  and  understanding 

of  the  scriptures  in  the  allowance  of  the  church: and 

not  contrariwise,  lay  the  foundation  of  the  church  in  the 

authority  of  the  scriptures There  be  no  commandments 

of  Christ,  but  such  only  as  so  be  taken  and  holden  by  the 

church Therefore  the  scriptures  follow  the  church:  hut 

contrariwise,  the  church  followeth  not  the  scriptures^  Like- 
johaii.  Maria  wise  saith  Johanucs  Maria  Verractus :  Humiliter  confltemur, 
tus  est  ann.  eccUsicB  authoritatcm  esse  supra  [I.  super]  evangelium  [1.  evan- 

1544.  torn.  I.  gelia] :  "  We  do  humbly  confess,  that  the  authority  of 

the  church  is  above  the  authority  of  the  gospel'^^ .""^   Likewise 

^  [See  the  Latin,  supra,  vol.  v.  p.  305.I 
534.     The  last  sentence  is  from        24  [Verractus  (Verratus).  "  Cur 

the  7th  epistle  ad  Bohem.  (p.  858).  "  evangelium  Lucae  discipuli  est 

"  Sequuntur  ergo  scripturae  eccle-  "  receptum,  et  evangelium  Bartho- 

"  siam  (quse  prior  est,  et  propter  "  lomeei  apostoli  est  rejectum  ?  nisi 

"  quam  scriptura),  et  non  e  con-  "  humiliter  confiteatur,  &c."   See 

"  verso :"    quoted    supra,  vol.  iv.  Flacii  norma  Concil.  p.  420.] 


Church  of  England.  14f9 

Albertus  Pishius  saith ;  Apostoli  qucedam  scripserunt :  non  Albert,  pjgh. 

•77  /•  7   •  7-    •       •  7  •        Hierar.  lib.  I. 

ut  scripta  tlla prceessent  Jiaet,et  religioni  nostras;  sea pottus^f^'^p-  a- 
ut  suhessent. Scripturce   sunt  muti  judices :    scripturwf^^^ert.p\gh. 

,  rTAi  7        1  .  ill  Controver- 

sunt  veluti  cereus  nasus :  "  Ihe  apostles  have  written  cer-sUsdeEcciea. 
tain  things :   not  that  their  said  writings  should  rule  our 
faith  or  religion;  but  rather  that  they  should  be  under, 
and  be   ruled   by  our  faith.     The   scriptures   are   dumb 
judges :  the  scriptures  are  like  a  nose  of  waxP 

By  these  and  other  like  unreverent  and  godless  speeches, 
they  seek  to  lead  the  poor  simple  deceived  people  from  the 
holy  scriptures  and  noice  of  God^  to  the  authority  of  their 
church :  by  which  church  they  understand  only  the  pope 
and  his  cardinals  of  the  church  of  Rome. 

But  ye  say :  "  These  be  the  priests  of  the  house  of  Levi :  Deut.xvii.g. 
the  pope  is  the  judge  for  the  time,  in  the  place  that  our 
Lord  hath  chosen."    Some  others  of  you  say  :  Papa  est  tota  Hervseus  de 

7      .  •  7-  rr^i  -1  1       •  1       Potest.  Pap. 

ecclesia  mrtuahter :  "  ihe  pope  is  by  power  and  virtue  the  cap.  23.  [His 

whole  church '25."  Whatsoever  these  shall  happen  to  say,  we 

may  not  swerve  from  their  judgment,  neither  to  the  right  hand 

nor  to  the  left  hand.   Whereupon  the  Hebrew  Gloss  noteth 

thus :  8i  dixerint  tibi.  quod  dextra  sit  sinistra,  aut  quod  Nicoi.  Lyra 

•  A  1  1  1    '"  Deuter. 

Sinistra  sit  dextra,  talis  sententia  tenenda  est :  "  Although  cap.  17.  p. 
they  tell  thee,  that  thy  right  hand  is  thy  left  hand,  or  that 
thy  left  hand  is  thy  right  hand,  yet  such  a  sentence  must 
be  holden  as  good." 

St.  Augustine,  ye  say,  holdeth  hard  of  your  side.  He 
saith:    Non  crederem  evanqelio,  nisi  me  ecclesice  catholiccB Angust. con- 

7        •  Til  IT  1  7   traEpist. 

authoritas  commoveret:  "I  would  not  believe  the  gospel, Fnndam. 

cap.  5,  [viii. 

except  the  authority  of  the  catholic  church  moved  me/'i540 
These  few  poor  words  have  been  tossed  of  your  part,  and 
wrung,  and  pressed  to  the  uttermost,  to  yield  out  that  was 
never  in  them.  For  hereby  ye  would  fain  prove,  that  the 
authority  of  the  church,  whereby  ye  evermore  understand 
your  church  of  Home  and  none  other,  is  above  the  authority 

2-5  [The  passage  is  in  Herveeus,  Jewel  has  more  than  once  con- 
but  the  edition  which  the  Editor  founded  Herveeus  with  Johannes 
has  consulted  at  Lambeth  is  not  Paris.,  misled  probably  by  their 
divided    into    chapters.  _   Bishop  being  printed  in  the  same  volume.] 


150  The  Defence  of  the  Apology  of  the  part  v. 

of  God's  word :  that  is  to  say,  that  the  creature  is  above 
the  Creator  that  made  heaven  and  earth. 

But  what  if  St.  Augustine,  as  he  saith,  "  /  believe  the 
gospel  because  of  the  church"  have  likewise  said,  ^^  I  believe 
the  church  because  of  the  gospel  .^"  Then,  I  trow,  ye  must 
turn  your  tale,  and  say,  The  gospel  is  above  the  church. 

Aug.  In  Vs.  His  words  be  plain :  Bx  ore  veritatis  ecclesiam  agnosco 
participem  veritatis  :  *'  By  the  mouth  of"  (God,  that  is) 
"  the  truth,  I  know  the  church  that  is  partaker  of  the  truth.'" 

Aug. de Unit, ^grain  ho  saith:  Nolo  humanis  documentis.  sed  divinis  ora- 

Ecc'les.  cap.        " 

3.  [cap.  3.     culis  ecclesiam  sanctam  demonstrari ;  ecclesiam  quce- 

ix.  341. 338.]  ^  7  .     x^,T     .      .  .  •  .  . 

rere  debemus  m  verbis  Christi,  qui  est  Veritas,  et  optime  novit 

Aug.  contra  corpus  suum .*    ccclesiam  sine  ulla  ambiguitate  sancta 

ub'T°^''^"     scriptura   demonstrat ;    in   scripturis   Sanctis  ecclesia 

[ix.  407.]      manifeste  cognoscitur .*  ecclesiam,  sicut  ipsum  caput,  in 

Unit.  Eccies.  scripturis  Sanctis  canonicis  debemus  agnoscere :  "  I  would 

.^69."]   ■     ■  the  church  should  be  shewed,  not  by  the  decrees  of  men, 

U)co![ib!37^.]  but  by  the  heavenly  oracles,  or  words  of  God:  we  must 

seek  the  church  in  the  words  of  Christ,  which  is  the  truth, 

and  best  knoweth  his  own  body :  the  holy  scripture  shew- 

eth  us  the  church  without  doubting :  in  the  holy  scriptures 

the  church  is  plainly  known :  we  must  know  the  church 

by  the  holy  canonical  scriptures,  as  we  know"  (Christ,  that 

is)  "the  head." 

chrys.in  Likcwisc  saith  Chrysostom  :  Nullo  modo  coqnoscitur 

Malth.  hom.  .  ,      .  .    .  .  . 

49.  [Op.  im-  quce  sit  vera  ecclesia,  nisi  tantummodo  per  scripturas :  "  It 

pert.  vi.  App.  7  1   •    i     •        1  t 

204.]  is  not  any  ways  known,  which  is  the  true  church  of  Christ, 

but  only  by  the  scriptures. '^ 

And  thus  forasmuch  as  we  know  both  Christ  by  the 
church,  and  the  church  by  Christ,  the  one  giving  evidence 
to  the  other,  by  this  reckoning,  M.  Harding,  and  by  your 
shifting  of  turns,  we  must  sometimes  place  Christ  above 
the  church,  and  sometimes  the  church  above  Christ. 

Howbeit,  St.  Augustine's  mind  was  not  to  commence  an 
action  between  Christ  and  his  church,  in  comparison  of 
their  dignities,  or  for  trial  and  keeping  of  their  bounds,  or 
to  teach  us,  that  the  truth  of  God  taketh  authority  of  the 
church :  but  only  to  shew  us  that  the  church  is  a  witness 


Church  of  England.  161 

to  GoiVs  truth.  And  certainly  it  hath  great  weight  of  per- 
suasion to  move  the  conscience  of  any  man,  to  see  so  many 
kingdoms  and  countries  to  join  together  in  the  profession 
and  obedience  of  one  truth.  And  I  doubt  not,  but  even 
this  day  many  thousands  are  the  sooner  led  to  humble 
themselves  unto  the  gospel  of  Christ,  for  that  they  see  the 
whole  world,  that  is  to  say,  the  whole  church  of  God^  is 
contented  so  willingly  and  so  humbly  to  embrace  the  same. 
David,  to  testify  the  truth  and  certainty  of  the  gospel,  saith 
thus :  *'  The  sound  of  the  apostles  went  out  into  all  the  Psai.  xix.  4. 

.  Rom.  X.  8. 

earth,  and  the  words  of  them  into  the  ends  of  all  the  ps.  ixxvii.  10. 
world.     This  is  the  turning  of  the  right  hand  of  God." 

Therefore  St.  Augustine  saith  unto  Faustus  the  heretic : 
Cur  non  potius  evangelic(£  authoritati,  tarn  fundatcB,  tarn  Aug.  cont. 
stahilitce,  tanta  gloria  diffamatce,  atque  ah  apostolorum  tern-  cap.  19.  iviii. 
poribus,  usque  ad  nostra  tempora,  per  successiones  certis- 
simas  commendatce,  te  non  subdis  ?  "  Why  doest  thou  not 
rather  submit  thyself  unto  the  authority  of  the  gospel, 
being  so  grounded,  so  stablished,  preached  and  published 
with  so  great  glory,  commended  and  delivered  unto  us  by 
most  certain  successions  from  the  time  of  the  apostles  until 
our  time  V 

Likewise  in  this  same  place  by  you  alleged  St.  Augus- 
tine saith :  Eqo  non  crederem  evanqelio,  nisi  me  catholiccB  August,  con- 
ecclesice  commoveret  authoritas.     Qmbus  ergo  obtemperavt  Fundam. 
dicentibus,  Credite  evangelio,  cur  eis  non  obtemperem  dicen- 154.] 
tibus.  Noli  credere  Manichceo  ?  "  I  would  not  believe  the 
gospel,  unless  the  authority  of  the  catholic  church  moved 
me.     Seeing  therefore  I  have  obeyed  them  saying  to  me, 
Believe  the  gospel,  why  should  I  not  also  obey  them  saying 
unto  me.  Believe  not  Manichee  V 

Thus  the  consent  of  the  church  beareth  witness  to  the 
gospel ;  without  which  witness,  notwithstanding,  the  gospel 
nevertheless  were  the  gospel  still.     Therefore  Chrysostom 

saith;  Si  dixerint in  ipsis  veris  ecclesiis Christum chrys. in 

apparuisse,  nolite  eis  credere  dicentibus  ista  de  me :  quia  Homii.  49. 

7.  ,.,..  ..7  T/>i  1  in  Oper. 

non  est  digna  dimnitatis  mece  notitia  hcec  :  "If  they  shall  imper.  [vi. 
tell  you  that  Christ  hath  appeared,  yea  even  in  the  very 


152  The  Defence  of  the  Apology  of  the         part  v. 

true  churches,  yet  believe  them  not  saying  thus  of  me :  for 
this  is  no  meet  knowledge  for  my  Godhead."" 

To  conclude,  M.  Harding,  we  will  say  to  you,  as 
St.  Augustine  sometime  said  to  the  Donatian  heretics, 
advancing  their  only  church  in  Africa,  even  as  you  now 
Aug.  de  uni-  advaucc  only  your  church  of  Rome :  JVos  post  vocem  Pasto- 
cap.  II.  [ix.  rts  nostri,  per  or  a  p^'ophetarum,  per  os  propnum,  per  ora 
evangelistarum  nobis  apertissime  declaratam,  voces  vestras 
non  a^mittimus,  non  credimus,  non  accipimus  :  "  After  the 
voice  of  our  Shepherd,  uttered  most  plainly  unto  us  by  the 
mouths  of  the  prophets,  by  his  own  mouth,  and  by  the 
mouths  of  the  evangelists,  if  ye  bring  us  your  own  voices, 
we  allow  them  not,  we  believe  them  not,  we  receive  them 
not," 

The  Apology,  C/iap.  ii.  Divis.  i. 
Our  church,  say  they,  cannot  err.  They  speak  [voi.  iv.  p. 
that  (I  think),  as  the  Lacedaemonians  long  sithence 
used  to  say,  that  it  was  not  possible  to  find  any 
adulterer  in  all  their  commonwealth  :  whereas  indeed 
they  were  rather  all  adulterers,  and  had  no  certainty 
in  their  marriages,  but  had  their  wives  in  common 
amongst  them  all :  or,  as  the  canonists  at  this  day, 
for  their  bellies'  sake,  use  to  say  of  the  pope,  that 
summaAn.  forsouiuch  as  he  is  lord  of  all  benefices,  though  he 

gel.  in  die-  ,   .    1  .  . 

ti'^gfudu^.  ®^^^  ^^^  money  bishoprics,  monasteries,  priesthood, 
niarNo.T]  spiritual  promotions  2^,  and  part  with  nothing  freely, 
Theodoricus  yct  bccause  he  counteth  all  his  own,  he  cannot  commit 

de  Schis- 

'^^^^' 2^^- ^-  simony,  though  he  would  never  so  fain.  But  how 
strongly  and  agreeably  to  reason  these  things  be 
spoken,  we  are  not  as  yet  able  to  perceive,  except 
perchance  these  men   have   plucked  off  the  wings 

piutarchus,  from  thc  truthy  as   the  Romans'^'^  in  old  time  did 

26  [There  is  no  word  in  the  27  [This  anecdote  is  generally 
Latin  which  corresponds  to  the  related  of  the  Athenians.  Vid. 
words  "  spiritual  promotions."]         Pausan.  lib.  iii.  p.  245.  ed.  Lips, 


Church  of  England.  153 

proine^s  and  pinion  their  goddess  Victoria,  after  they 
had  once  gotten  her  home,  to  the  end  that  with  the 
same  wings  she  should  never  be  able  to  flee  away 
from  them  again. 

M.  HARDING. 

Toward  the  end  of  your  Apology,  sir  defender,  whosoever  you 
be  that  pieced  it  together,  you  do  but  trifle.     Of  hke  your  stuff 
is  spent.    For  here  little  say  you,  that  you  have  not  said  already. 
Wherefore  I  crave  pardon  of  the  reader,  if,  according  to  the 
slenderness    of   matters    objected,    my    ^confutation    seem    also  a  This  is 
slender.     Sir,  you  do  now  but  patch  pieces  together,  which  you  ^eaiing!^For 
have  gathered  out  of  your  note  books,  into  the  same  infarced,  indeed  this 
some  out  of  the  canonists,  some  out  of  the  schoolmen,  and  them  very  slender, 
not  of  the  greatest  estimation,  most  of  all  out  of  humanity  books, 
wherein  you  be  prettily  seen.    And  that  seemeth  to  be  your  chief 
profession.     As  for  divinity,  there  appeareth  no  great  knowledge 

in  you What  ye  rehearse  of  the  Lacedaemonians,   it  per- 

taineth  to  your  own  companies  no  less  than  to  them,  I  mean 

only  your  apostates,  monks  and  friars,  priests  and  nuns 

You  find  great  fault  in  the  canonists  that  be  at  this  day,  and 
name  in  your  margin,  Summa  Angelica,  the  author  whereof  died 
many  years  past.     If  he,  Theodoricus,  whatsoever  he  was,  or  any 
other  canonist  offend  you,  as  for  his  belly's  sake  speaking  of  the 
pope,  that  should  set  your  teeth  on  edge ;  what  pertaineth  that 
to  us,  who  defend  the  catholic  faith,  not  the  sayings  of  every 
canonist  ?  You  were  best,  seeing  you  make  so  much  ado  with 
them,  to   article   their  errors,   and   either  write  a  railing  book 
against  them,  which  ye  ^can  easily  do,  or  send  one  of  your  best  b  with  m. 
learned  superintendents  to  Bononia,  there  in  open  school  with  ^tfj^'^^'^ 
disputations  to  confute  them.     And  so  doubtless  ye  shall  either  strucuons. 
convert  them,  which  were  a  worthy  act;  or  prove  yourselves 
fools,  which  were  great  pity. 

But  to  answer  your  objection,  we  say  first,  that  you  allege 

Summa  Angelica  falsely.     Nothing  is  found  sounding  to  that  ye 

burden  the  pope  withal,  in  the  place  by  you  quoted,  in  diet.  papa. 

In  diet.  Si-    Next,  whereas  it  is  written  in  Summa  Angelica,  In  curia  Romana 

^l\^{^^' ^' titulus  de  simonia  non  habet  locum;  you,  sir  defender,  either  not 

Ver,  utrum    knowing  what  followed,  or  of  malice  abusing  the  place,  have 

Ifoil^T^'    reported  the  same  as  if  it  were  precisely  said  without  any  dis- 

«oi.4.]  tinction.  Whereas  indeed  the  selfsame  sum  useth  this  distinction, 

saying,  Verum  est  in  iis  qua  sunt  simoniaca  de  Jure  positive  solum  : 

sed  non  in  iis  qucc  sunt  simoniaca  de  jure  divino :  whereby  he 

1696.     The  editor  has  not  found         28   r«  Proine,"  i.  q.  "  prune  :" 
any  authority  in  Plutarch  for  hi-    obsol.J 
shop  Jewel's  statement.] 


154  The  Defence  of  the  Apology  of  the         part  v. 

raeaneth,  that  the  pope  is  not  under  the  rules  of  simony  con- 

c  A  worthy    ccrning  csuch  laws  and  pains  as  himself  or  his  predecessors  have 

Hereby  the"    Hiade  in  that  behalf.  For  they  have  made  many  things  belonging 

i'op^5"*y      thereto,  as  you  may  well  know  yourself,  who  are  so  prettily  seen 

rics  and  be-  in  the  canon  law,  as  it  may  appear  by  the  often  and  cunning 

out  simony!   allegations  which  you  bring  out  of  the  Glosses.     But  concerning 

d  This  kind    ^that  simony  which  properly  is  so  called,  the  pope  is  no  less 

standeth^      subjcct  thereto  by  the  true  judgment  of  Summa  Angelica,  ^which 

only  in  sell-  you  liavc  shamefully  belied,  than  any  other  man. 

and^sacra!"^^      You  jest  at  God's  blcsscd  truth  always  remaining  in  his  holy 

ments,  &c.     church,  and  profanely  resemble  it  to  a  bird  proined  and  pinioned, 

Shameless',     ^^^^  ^^  ^7  "^t  away.    As  though  the  church  kept  truth  with  such 

as  shau  ap-    poHcy  as  the  old  Romans  are  fained  to  have  kept  their  goddess 

pear.  Victory.     Well  sir,  we  tell  you  in  sadness,  we  are  assured  of  the 

truth,  that  it  is  in  the  church,  and  that  it  shall  never  depart  from 

thence.     And  if  ye  call  this,  cutting  away  of  her  wings,  that  it 

never  fly  from  the  church,  we  grant  they  be  cut  in  such  sort  as 

she  shall  keep  the  church  for  ever,  as  her  own  nest.     And  will 

you  know  who  telleth  us  this  ?  Even  God  himself,  saying  in  his 

prophet  Esay  to  Christ  of  his  church  :   "  \  will  make  this  cove-  isai.  lix.  ai 

nant  with  them,  saith  our  Lord :  My  spirit  which  is  in  thee,  and 

f  Full  dis-     my  words  which  I  have  put  in  thy  mouth,  ^ shall  not  depart  from 

weu  applied,  ^hy  mouth,  and  from  the  mouth  of  thy  seed,  and  from  the  mouth 

as  if  these     of  thy  secd's  sccd,  saith  our  Lord,  from  this  time  forth  for  ever- 

words  had                    •',,  ' 

been  meant     morC 

and^hirsuc-       Against  this  truth,  whatsoever  ye  bring  in  reproof  of  popes' 
cessors.        lives,   whom   notwithstanding  most  impudently  ye  belie,   what 
undiscreet  sayings  or  flatteries  soever  ye  burden  the  canonists 
with,  all  turneth  to  nothing.     The  truth  remaineth  unshaken  :  * 

your  spirit  of  lying,  scofling,  and  malice,  thereby  is  decyphered. 

THE  BISHOP  OP  SALISBURY. 

Here  ye  say,  "  Sir  defender  is  prettily  seen  in  humanity  : 
for  that"  (ye  say)  "  seemeth  to  be  his  chief  profession." 
Verily,  M.  Harding,  we  are  well  pleased  to  take  such,  and 
so  much  learning  as  you  may  spare  us.  "We  contend  only 
for  truth,  and  not  for  learning.  Whatsoever  our  learning 
be,  if  it  may  please  God  to  use  it  to  his  glory,  it  shall  be 
suflScient,  be  it  never  so  little.  Howbeit,  had  you  not  had 
some  good  liking  in  your  own  learning,  ye  would  not  upon 
so  simple  occasions  have  upbraided  others. 

Touching  that  sundry  of  your  doctors  have  said,  the 
pope  cannot  commit  simony,  first  it  shall  be  necessary  in 
that  behalf  to  consider  the  estate  and  practice  of  the  church 
of  Rome.    St.  Bernard,  writing  unto  pope  Eugenius,  saith : 


Church  of  England.  155 

[suppl.  An  non]  limina  apostolorum  amhitio  jam  plus  terit,  Bemardua, 
quam  devotio.     [suppl.  An  non]vocibus  amhitionis  ijes^rwrn  ration"' ub.' 

toto   die  resultat  palatium: ambitio  in  ecclesia  per  ^^J'a?!]""' 

regnare  molitur :  "  The  apostles'  entries  or  gates  in  Rome 
are  now  more  worn  with  ambition,  than  with  devotion.  All 
the  day  long  your  palace  ringeth  with  the  sound  of  ambi- 
tion. By  thy  means  ambition  seeketh  to  reign  in  the 
church  of  God. ^^     Again  he  saith  :  Sacri  gradus  dati  5ww^  Bernard,  in 

.     J  ,  .  .  Conversioue 

tn  occastonem  turpis  lucri :  et  qua'stum  cestimant  pietatem :  Paun,  ser. 

,,  rr.1        1      1        1  1       •         •       1  .  mon.  i.[iii. 

"  ine  holy  degrees,  or  ecclesiastical  rooms,  are  given  over  656.] 
to  occasion  of  filthy  gain :  and  the  same  gain  they  count 
holiness."     Ludovicus   Vivos    saith:    Homes   cum   omnia DeCiyit.vei, 
prope  vendantur  et  emantur,  nihil  tamen  agas  sine  lege,  ac2a.'vive8.  [u. 
formula,  atque  etiam  sanctissimi  juris :  "At  Rome,  not- 
withstanding all  things  be  bought  and  sold,  yet  may  ye  do 
nothing  there  without  form  and  order,  and  that  of  most  ? 

holy  religion." 

Your  own  Gloss  saith :  Roma  est  caput  avaritice.     Ideo  in  sexto,  de 

-r»  •         1         1  1        /•  Electio.  et 

omnia  ibi  venduntur'^^ :  "Rome  is  the  head  of  covetous- Eiecti  potest. 

Fundameiita. 

ness.     iherefore  all  things  there  are  bought  and  sold."  ['"  m^rg.  ed. 

Lugd.  1572.] 

Whereas    also    Johannes   Andrese,   your    great   canonist,'^li^^°^^^- 
noteth  this  verse,  alluding  (to)  the  name  of  Rome  :  iann^  A^idr' 

Roma  manus  rodit  :  quos  rodere  non  valet,  obit.       inetum,  foi. 

.  31-    col.  3.] 

Durandus  saith:  "  Simony  so  reigneth  in  the  church Durandus, 

/»-r>  1  I'll'  '      ts         m       t       ^^  modo  ce- 

01  Rome,  as    though   indeed   it  were   no   sm.        lo  beiebrandicon- 

ell.  lib.  30. 

short,  these  two  verses  were  commonly  spread  of  pope  ii-  Kubr.  30. 
Alexander :  4] 

Venbit  Alexander  Claves,  Altaria,  Christum.  muscui.  in 

Johan. cap. 

-        Vendere  jure  potest:  emerat  ipse  prius  :  6.  [p.  346.] 

"  Pope  Alexander  maketh  sale  of  his  keys,  of  his  altars, 

and  of  Christ  himself. 
Well  may  he  sell  these  things :  for  he  himself  paid  well 

for  them." 
Notwithstanding,  ye  doubt  not  but  all  this  by  a  pretty 
sorry  distinction  may  soon  be  excused.     For  thus  ye  say : 

28  [These  words  are  found  in  but  they  are  omitted  in  the  Paris 
the  margin  of  the  edition  of  Paris,  edition  of  161 2,  after  the  papal 
1561,  and  that  of  Lugd.  1572 :     revision.'] 


156  The  Defence  of  the  Apology  of  the         part  v. 

summa  An-    VeTum  est  in  Us  qucB  sunt  simoniaca  de  jure  positivo  solum  : 

gel.  In  Simo-  ...  .  .  ... 

nia.  [cap-s-  sed  non  in  Us  quce  sunt  simoniaca  de  jure  divino.  "  Where- 
371.  col.  4.]  by"  (ye  say)  "  the  author  meaneth,  that  the  pope  is  not 
under  the  rules  of  simony,  concerning  such  laws  and  pains 
as  he  himself  or  his  predecessors  have  made  and  provided 
in  that  behalf."  And  therefore,  as  your  modest  manner 
is,  ye  say,  we  have  falsely  alleged  and  shamefully  belied 
summa  angelica.  But  why  do  you  not  better  open  the 
several  parts  of  your  distinction,  M.  Harding  ?  why  do  ye 
not  better  teach  us  to  understand,  what  is  simony  by  law 
positive,  and  what  is  simony  by  the  law  of  God  ?  and  why 
do  ye  not  declare  each  part  by  plain  examples?  Seeing 
you  thus  to  steal  away  in  the  dark,  we  have  some  cause  to 
doubt  your  dealing. 

Howbeit,  to  make  the  matter  plain,  your   own  Gloss 

Extr.  de  offi-  saith  thus :  Simoniaca  de  sui  natura  sunt,  qucB  Novo  aut 

de*ie"gat."^Ex    Vctcri  Tcstamcnto  prohibita  sunt:    ut,  emere  vel  vendere 

G^os^sa.  [cJi.  sacramenta.     Simoniaca  de  jure  positivo  sunt,  quce  solum 

^'  '  '         sunt  spiritualia  ex  constitutione  ecclesice:    (ut  sunt  tituli 

beneflciorum  ecclesiasticorum  ^^J  &c. :   "  These  things  are 

simoniacal  of  their  own  nature,  that  are  forbidden  in  the 

Old  and  New  Testament:    as  to  buy  or  sell  sacraments. 

These  things  are  simoniacal  by  law  positive,  which  are 

spiritual  only  by  the  ordinance  of  the  church.     Such  are 

the  titles  of  all  ecclesiastical  benefices  and  dignities :  as  be 

bishoprics,  deaneries,  abbeys,  archdeaconries,^^  &c.     Thus, 

M.Harding,  \i  your  pope  sell  sacraments^  which  will  yield 

him  but  little  money,  he  may  be  charged  with  simony. 

But  if  he  sell  bishoprics,  deaneries,  abbeys,  archdeaconries, 

prebends,  parsonages,  never  so  many,  yet  by  the  shift  of 

your  pretty  distinction,  no  man  may  charge  him.     For  all 

these  things  are  spiritual  only  by  the  pope's  own  positive 

law,  that  is  to  say,  by  the  ordinance  of  the  church.     And 

think  you  not  so  good  a  distinction  was  well  worth  the 

Aureumspe. fi^^^i^g  out?   Ouc  of  your  owu  compauy,  spcakiug  hcrcof, 

caJ)"T.'p.^*'' saith   thus:     O  Petre,   quantam   animarum   multitudinem 

I39-] 

2»  [ITie  words  in  parenthesis  are  not  in  that  Gloss.] 


Church  of  England.  157 

catervatim  transmisit  et  transmittit  ad  infemum  hcec  super- 
stitialis  et  damnanda  distinctio  ?  [suppl.  Quce']  Multis  est  oc- 
casioy  et  viam  aperit  ad  ruinam  damnationis  ceternce :  "  O 
Peter,  Peter,  how  many  souls  hath  this  superstitious  and 
damnable  distinction  sent  by  heaps,  and  yet  doth  daily 
send  into  hell  ?  It  is  an  occasion  unto  many,  and  openeth 
the  way  unto  the  fall  of  everlasting  damnation." 

To  make  the  matter  plain,  Baldus  saith :  Simonia  nonff.  de  offic. 
cadit  m  papain   rectpientem :    "   i  hough   the  pope   take  Bar6rtWM«, 
money,  yet  no  shnony  can  touch  him."     In  like  sort  saith 
his  fellow  Bartolus:    Papa  non  dicitur  facer e  simoniam,  «■  Eod.Titu. 

^      .  ^  .  '  lo.  Ead.  L, 

con/erendo  henejicia  et  dignitates,  accepta  pecunia :  "  The  sartou  [p. 
pope  is  not  said  to  commit  simony,  although  he  take  money 
for  the  benefices  and  dignities  of  the  church." 

Theodoricus  saith :    Papa  non  potest  committere  simo-  Theodor.  de 
niam.      Sic  tenent  juristce.      Quia  sitnonia  excusatur  oer  ter  urban,  et 
authoritatem  ejus :  '^  Lhe pope  CBXixiot  coramit  simony.     Sof'.iib. 2.] 
hold    the   canonists.       For    simony   by   his    authority    is 
excused  ^o." 

Felinus  saith :  Ista  Glossa  videtur  dicere,  quod  papa  non  Feiin.  de  or- 

.     .        7  .  77      •         fic.Judici8 

committit  simomam  %n  reciptendo  pecumam  pro  coloattone  de\ega.ti,  ex 

7  ^    .  7 .  ......  parte  N.  [fol. 

oeneficiorum :  ex  quo  non  Ugatur  proprus  constttuttomous.^9u^9^-^ 

Tamen  moderni  tenent  indistincte.,  quod  papa  non  in- 

volvatur  crimine  si?noniai :  et  ita  ego  teneo :  et  sic  est  ser- 
vanda communis  opinio Ergo  papa  potest  dictam  prohi- 

bitionem  simonice,  Jirmatam  in  universali  ecclesia,  limitare 

respectu  apostolicce  sedis Et  si  dicer es^  Requiritur  in 

talihus  apparens  causa,  dico  hie  esse  causam  apparentem. 
Nam  cessante  tali  redditu,  qui  maximus  est.,  attenta  hodi- 
erna   tyrannide,   Sedes    apostolica   contemner etur :    "  This 
Gloss  seemeth  to  say,  that  the  pope  committeth  not  simony., 
receiving  money  for  the   bestowing  of  benefices :    foras- 
much as  the  pope  is  not  bound  to  his  own  constitutions,  a  just  and  a 
Yet  nowadays  the  lawyers  hold,  without  any  such  distinc-  cause  where- 
tion,  [of  law  positive  and  law  of  God,)  that  the  pope  can-  may  sen  w- 
not  in  any  wise  come  within  the  danger  of  simony :  and  so  deaneries, 

30  [Theodoricus  reports  this  substantially  as  the  opinion  of  many 
jurists,  not  as  his  own.] 


158  The  Defence  of  the  Apology  of  the         f  art  V. 

I  myself  do  hold :  and  so  the  common  opinion  must  be 
holden.  Therefore,  notwithstanding  the  law  that  forbid- 
deth  simony  take  place  in  the  whole  universal  church,  yet 
in  respect  of  the  apostolic  see  of  Rome,  it  may  be  restrained. 
But  thou  wilt  say,  In  such  cases  there  ought  to  be  some 
apparent  cause :  I  tell  thee,  that  there  is  a  cause  apparent. 
For  this  revenue,  (of  simony,)  which  is  very  great,  being 
once  cut  off,  considering  the  tyranny  that  now  is,  the 
apostolic  see  would  be  despised."  By  this  authority  it 
appeareth,  the  pope  is  not  able  to  maintain  his  estate 
and  countenance,  nor  to  save  all  things  upright  without 
simo7iy. 
Extr.  de  Si-  Pauormitaue  saith  :  Etsi  papa  accipiat  pecuniam  pro 
fio.  i'foL  is.  collatione  alicums  prcdaturce,  aut  henefcii,  tamen  dominus 

Ab.  [Panor.  .     ''         ^  .     .  .  *: 

torn.  in.  i>^.  2.  car dtnahs  ait,  Non  committitur  semomc? :  "  JN  otwithstand- 
I.]  ing  the  pope  take  money  for  the  bestowing  of  a  bishopric, 

or  of  a  benefice,  yet  my  lord  cardinal  saith,  There  is  com- 
mitted  no   simony. ^^      Archidiaconus    Florentinus    saith  : 
Archidiac.  in  Papa  rccipiendo  pecuniam,  non  prasumitur   animo   ven^ 
resi.  ver.  Et  dcndz  recipcrc ;  sed  ut  ilia  pecunia  ad  usum  suum  conver-- 

quia  tanta  .  . 

^**1,- ptatur  tatur :  cum  papa  sit  dominus  rerum  temporalium,  per  illud 
df^deie  lit    ^*^^^^  Petri,  Daho  tihi  omnia  regna  mundi :  "  The  pope 
ftoi^rz^^'  J^^ceiving  money  (for  bishoprics  or  benefices)  is  not  thought 
to  take  it  by  way  of  sale ;  but  only  to  turn  the  same  money 
to  his  own  use.     For  the  pope  is  lord  of  all  worldly  goods^ 
as  it  appeareth  by  the  words  of  Peter,"  (which  words  not- 
withstanding Peter  never  spake,  for  they  were  spoken  by 
Satan,)  "  Unto  thee  will  I  give  all  the  kingdoms  of  the 
world." 
[ibid.]  Again,  Felinus  saith:  Quod  datur  papce,  datur  sacrario 

Petri :  nee  est  proprium  papce  :  sed  prodest  danti,  tanquam 
facienti  opus  piissimum :  "  Whatsoever  is  given  to  the 
pope,"  (for  bishopric  or  benefice  by  way  of  simony,)  "  it  is 
given  to  St.  Peter^s  treasury.  Neither  is  it  the  pope's  own 
several  goods.  But  it  is  available  to  the  giver,  as  unto 
one  that  doth  a  most  godly  deed."  Such  a  special  grace 
hath  the  pojje.  Of  most  devilish  vice  he  is  able  to  make 
most  godly  virtue.  And  for  the  better  furtherance  of  the 
matter,  St.  Peter  must  be  made  accessory  to  the  simony. 


I 


Church  of  England.  159 

Hostiensis  saith  :  Papa  potest  vendere  titulum  ecclesias-  sxtr.  de  su 
ticuniy  ut  episcopatum,  ahhatiam^  &c. :  **  The  pope  may  sell  Hmhm^' '' 
any  ecclesiastical   title  or  dignity,  as  a  bishopric,  or  an 
abbey,  without  danger  oi  simony  ^^" 

But  what  speak  we  of  the  pope  ?  Your  cardinals  them- 
selves, by  your  favourable  constructions  and  godly  orders, 
are  likewise  privileged  to  commit  simony  safely,  and  freely, 
and  without  blame.     Panormitane  saith  :    Gardinalis  pro  Extr.  de  si- 

.  ,  .  mon.    Etsi 

palafreno  a  nohili  mro  recejdo,  non  prcesumitur  committere  (lusestiones. 
^imoniam :  "  A  cardinal,  for  receiving  a  palfrey  of  a  noble-  tom.  iu.  pt.  a. 
man,"  (for  a  henefice  or  a  bishopric,)  "  is  not  thought  to  2] 
commit  simony" 

Thus  whereas  Christ  drave  buyers  and  sellers  out  of  the 
church,  you  by  your  proper  distinctions  have  received  in 
buyers  and  sellers,  and  thrust  out  Christ.  St.  Hierom 
saith :  Per  nummularios  significantur  beneficii  ecclesiastici  meronymva. 
venditores^  qui  domum  Dei  faciunt  speluncam  latronum : 
"  By  the  exchangers  are  signified  the  sellers  of  ecclesi- 
astical benefices,  which  make  the  house  of  God  a  den  of 
thieves."     In  your  own  Decrees  it  is  written  thus  :   Tole- 1  Qusest.  i. 

,  ,    .  Ko9  qui. 

rabilior   est  Macedonii hceresis,   qui  asserit  Spiritum 

Sanctum  esse  servum  Patris  et  Filii.  Nam  isti  faciunt 
Spiritum  Sanctum  servum  suum :  "  The  heresy  of  Mace- 
donius,  that  said  the  Holy  Ghost  is  servant  and  slave  to 
the  Father  and  to  the  Son,  is  more  tolerable  than  is  the 
heresy  of  these  Simonists.  For  these  men  make  the  Holy 
Ghost  their  own  servant  ^2." 

Yet  ye  say  ye  are  well  assured,  that  the  truth  is  in  the 
church  of  Pome,  and  shall  never  depart  from  thence,  not- 
withstanding any  disorder  or  fault  whatsoever  there  com- 
mitted. And  for  proof  thereof  ye  allege,  as  ye  say,  theis.i'x.  21, 
words  of  God  himself  in  the  prophet  Esay.  Albeit,  in  that 
whole  prophet  there  is  not  one  word  expressly  mentioned 
of  the  church  of  Pome.  Such  a  phantasy,  as  it  appeareth, 
was  sometimes  in  the  heretics  called  the  Manichees.  For 
thus  they  said :  A  prmcipibus  gentis  tenebrarum lumen,  tura  Boni, 

cap.^4 

31  [There  is  no  such  passage  in        ^2  [This  passage  is   not  cited 
Hostiensis  super  5*°  Decretal,  de    ^vith  verbal  accuracy.] 
Simonia,  cap.  i.] 


160  The  Defence  of  the  Apology  of  the         part  v. 

ne  ah  lis  aufugeret,  tenehatur :  "  The  princes  of  the  nation 
of  darkness  held  fast  the  light,  lest  it  should  flee  from 
them."  For  even  so  doth  the  pope  and  his  cardinals  hold 
the  truth,  as  the  princes  or  powers  of  darkness  held  the 
light.  And  what  are  the  popes  and  their  cardinals^  but 
only  the  powers  and  princes  of  darkness  ?  It  was  hard 
dealing  for  you  to  bind  Christ  in  recognizance  not  to 
depart  from  the  pope.  Ye  should  rather  have  bound  the 
pope  not  to  depart  from  Christ. 
Hieronym.in      St.  Hierom  saith  I  Prophetce  Hierusalem  non  hahent  in 

Michse.  cap.  -^       _  _  . 

3.  [iii.  1520.]  ore  prophetiam :  et  in  domino  requiescunt,  et  dtcunt^  Non 
venient  super  nos  mala.  Quorum  causa  speculatorium  Dei 
hostili  aratro  dividitur :  et  locus^  quondam  pads,  ruinis 
plenus  fit :  et  templum  Domini  in  vepres  spinasque  conver- 
titur.,  et  est  habitaculum  hestiarum :  "  The  prophets  of 
Jerusalem  have  never  a  word  of  prophecy  in  their 
mouths.  Yet  they  rest  themselves  upon  the  Lord,  and 
say,  There  shall  no  evil  come  upon  us.  For  their  sakes 
the  watch  tower  of  the  Lord  is  turned  up  with  the  enemy's 
plough :  the  place  of  peace  is  full  of  ruin :  the  temple  of 
the  Lord  is  turned  into  briars  and  thorns,  and  is  become  a 
stable  of  wild  beasts." 

The  Apology,  Chap.  11.  Dims.  2. 

But  what  if  Jeremy  tell  them,  as  is  afore  re- [voi.  w.  p. 
hearsed,  that  these  be  lies  ?  What  if  the  same  pro- 
phet say  in  another  place,  that  the  self-same  men, 
who  ought  to  be  keepers  of  the  vineyard,  have 
brought  to  nought  and  destroyed  the  Lord's  vine- 
yards How,  if  Christ  say,  that  the  same  persons, 
who  chiefly  ought  to  have  a  care  over  the  temple, 
have  made  the  Lord^s  temple  a  den  of  thieves  f 

M.  HARDING. 

Here  come  you  in  with  your  what  ifs,  which  commonly  you 

use  when  other  rhetoric  faileth  you.      We  tell  you  plainly  with- 

a  Leaniediy  out  any  ifs,  that  aJeremy  meant  of  you  and  such  as  you  be,  and 

proved.         callcth  your  whole    newfangled   doctrine,  Verba  mendacii,  "  the 


Church  of  England.  161 

words  of  lying,"  earnestly   giving  warning,  that   men   give  no 

credit  to  them.     His  other  rebuke  pertaineth  also  to  you 

When  were  ever  such  thieves  in  the  church  of  God  as  ye  are  ? 

The  Apology,  Chap.  12.  Dims.  i. 
If  it  be  so,  that  the  church  of  Rome  cannot  err, 
it  must  needs  follow  that  the  good  luck  thereof  is 
far  greater  than  all  these  men's  policy.  For  such  is 
their  life,  their  doctrine,  and  their  diligence,  that 
for  all  them  the  church  may  not  only  err,  but  also 
utterly  be  spoiled  and  perish.  No  doubt,  if  that 
church  may  err,  which  hath  departed  from  God's 
words,  from  Christ's  commandments^  from  the  apo- 
stles' ordinances,  from  the  'primitive  church's  ewam- 
pies,  from  the  old  fathers'  and  councils'  orders,  and 
from  their  own  decrees,  and  which  will  be  bound 
within  the  compass  of  none,  neither  old  or  new, 
nor  their  own,  nor  of  others,  nor  man's  law,  nor 
God's  law ;  then  it  is  out  of  all  question,  that  the 
Momish  church  hath  not  only  had  power  to  err,  but 
also  that  it  hath  shamefully  and  most  wickedly 
erred  in  very  deed. 

M.   HARD1N(>. 

A  man  would  have  thought  you  would  have  brought  some 
substantial  argument,  whereby  to  prove  that  the  church  erreth. 
Neither  make  you  excuse  in  that  you  speak  of  the  Roman  church. 
In    this    account   we   make    no   difference  between   the   Roman  The  church 
church  and  the  church.     But  all  your  proofs  depend  upon  your  "^^^^^^jj* 
ifs,  which  being  denied,  you  have  no  more  to  say.     "  No  doubt"  catholic 
(say  you),  **  if  that  church  may  err,  which  hath  departed  from  ^^"'*^^' 
God's  word,  from   Christ's   commandments,  &c. — then   it  hath 
erred  in  very  deed."     But  sir,  what  if  a  man  deny  your  supposal, 
and  stay  you  in  your  first  if }  What  have  you  to  prove  it }    All 
that  you  have  said  hitherto,  we  know,  and  of  little  force  it  is. 
But  "  no  doubt,"  say  you,  "  if  that  church  may  err,  which  hath 
departed  from  God's  word,"  &c.      Yea,  forsooth,  if  all  ifs  were 
true,  then  if  heaven  fell  we  should  catch  larks :  and  if  a  bridge 
Were  made  between  Dover  and  Calais,  we  might  go  to  Boulogne 
a-foot,  as  William  Somer  once  told  king  Henry,  if  it  be  true  that 
I  have  heard  say. 

JEWEL,  VOL.  VI.  M 


162  The  Defence  of  the  Apology  of  the         part  v. 

THE    BISHOP    OF    SALISBURY. 

Here  is  nothing  else,  but  only  the  canonization  of  poor 
William  Somer.  While  your  books,  M.  Harding,  shall 
live,  all  his  sage  saws  shall  never  die. 

The  Apology,  Chap.  12.  Divis.  2. 

But  say  they,  ^'  ye  have  been  of  our  fellowship,  dutiyo].iy.p. 
now  ye  are  become  forsakers  of  your  profession,  and 
have  departed  from  tis."  It  is  true :  we  have  de- 
parted from  them,  and  for  so  doing,  we  both  give 
thanks  to  Almighty  God,  and  greatly  rejoice  on  our 
own  behalf.  But  yet  for  all  this,  from  the  primitive 
church,  from  the  apostles,  and  from  Christ,  we  have 
not  departed.  True  it  is,  we  were  brought  up  with 
these  men  in  darkness,  and  in  the  lack  of  the  know- 
ledge of  God,  as  Moses  was  brought  up  in  the 
Tertuuian.  in  learning  and  in  the  bosom  of  the  Eot-yptians.    "  We 

Apologetico.  °  °''  ^ 

ic.i^.Y>.ii.^have  been  of  your  company^'  saith  Tertullian,  "/ 
confess  it,  and  no  marvel  at  all :  for,''  saith  he,  "  men 
be  made,  and  not  born  Christians.'' 

M.  HARDING. 

By  this  whole      We  Say  (as  ye  report)  that  ye  have  been  once  of  our  fel- 

ChriTrand  lowship,  but  HOW  ye  are  become  apostates  and  forsakers  of  your 
his  apostles  profession,  and  have  wickedly  departed  from  us.  By  the  name 
demned!°"  of  US,  wc  mean  not  some  one  particular  company,  but  Christ's 
catholic  church.  We  say  of  you,  as  St.  John  said  of  the  like, 
whom  he  calleth  Antichrists  :  Ex  nobis  exierunt,  sed  non  erant  ex  i  John  11. 19 
nobis.  Nam  si  fuissent  ex  nobis,  permansissent  utique  nobiscum : 
♦'  They  are  departed  from  out  of  us,  but  they  were  not  of  us. 
For  if  they  had  been  of  us,  they  had  doubtless  remained  still 
with  us." 

But  what  is  your  answer  hereunto  ?  It  is  desperate,  foolish, 
and  lying.  First,  ye  confess  the  thing,  and  not  only  that,  but 
also  thank  God  for  it,  and  greatly  rejoice  in  it.  And  therein  ye 
follow  the  worst  sort  of  sinners,  of  whom  Solomon  saith  :  Ltetan-  Prov.  ».  14. 
tur  cum  male  fecerint,  et  exultant  in  rebus pessimis :  "They  be  glad 
when  they  have  done  evil,  and  rejoice  in  the  worst  things  that 

33  ["  De  vestris  fuimus.     Fiunt  non  nascuntur  Christiani."] 


Grsecis. 


Church  of  England.  163 

are."  Ye  have  divided  the  church  of  God,  ye  have  rent  our 
Lord's  net,  ye  have  cut  his  whole-woven  coat,  which  the  wicked 
soldiers  that  crucified  him  could  not  find  in  their  hearts  to  do. 
Dionysius  Alexandrinus  writing  to  Novatus  the  great  heretic, 
who  did  as  ye  have  done,  saith  thus  unto  him,  as  Eusebius 
reciteth,  whereby  ye  may  esteem  the  greatness  of  your  crime  : 
Eccies.  Hist.  "  Thou  shouldest  have  suffered  whatsoever  it  were,  that  the 
[/^cfirtom  church  of  God  might  not  be  divided.  And  martyrdom  suffered 
1.31*8.]  in  for  that  the  .church  should  not  be  divided,  is  no  less  glorious, 
than  that  which  is  suffered  for  not  doing  idolatry.  Yea,  in  mine 
opinion  it  is  greater :  for  there  one  is  martyred  for  his  own  only 
soul,  and  here  for  the  whole  church."  Thus  it  followeth,  that 
by  your  apostacy,  and  by  you  dividing  of  God's  church,  ye  have 
done  more  wickedly,  ^than  if  ye  committed  idolatry.  a  a  goodex- 

"  But  yet  for  all  this"  (say  they)  "from  the  primitive  church, atry. 
from  the  apostles,  and  from  Christ,  we  have  not  departed."  What 
can  be  said  more  foolishly.?  Why,  sirs,  ^  is  not  the  primitive  b  Yes  veriiy : 
church  and  this  of  our  time  one  church  ?  Doth  it  not  hold  toge-  ^housTof^Gud 
ther  by  continual  succession  till  the  world's  end }  What,  hath  a«<^  the  cave 
Christ  mo  churches  than  one  ?  Is  the  primitive  church  quite  were'aiTone 
done,  and  now  must  there  begin  a  new  ?   Is  not  Christ,  his  apo-  *^'"p^^-  . 

,       '         ,      ,,  ...  °         ,  .  ,  }        Matt.  XXI.  13. 

sties,  and  all  true  believers,  m  what  time  or  place  soever  they 
live,  his  one  mystical  body,  whereof  he  is  the  head,  all  other  the 
members .''  As  Christ  is  one,  the  Holy  Ghost  one,  one  faith,  one 
baptism,  one  vocation,  one  God :  so  is  the  church  one,  which 
began  at  the  first  man,  and  shall  endure  to  the  last :  whereof 
the  living  part  on  earth,  before  the  coming  of  Christ  into  flesh, 
was  sometime  brought  to  small  number  :  after  his  coming,  and 
after  that  the  apostles  had  preached  and  spread  the  gospel  abroad, 
the  number  neither  was  ever,  nor  shall  be  other  than  great 
(though  sometime  accounted  small  in  respect  of  the  unbelievers) 
until  the  coming  again  of  the  Son  of  man,  at  what  time  he  shall 
.  scantly  find  faith,  specially  that  which  worketh  by  charity  in  the 
earth.     Against  which  time  busily  ye  make  preparation. 

For  some  part  of  excuse  of  your  forsaking  the  church,  ye  say, 
ye  were  brought  up  with  us  in  darkness,  and  in  the  lack   of 
knowledge  of  God,  as  Moses  was  among  the  Egyptians  :  for  that 
ye  bring  out  of  TertuUian,  helpeth  you  nothing  at  all.     I  pray 
you,  sirs,  what  darkness  mean  ye  ?    Speak  ye  of  sin  ?  We  excuse 
not  ourselves.     But  when  took  ye   out  the  beam  of  your  own 
eyes,  that  ye  espy  the  mote  of  our  eye  ?    It  were  well  ye  proved 
yourselves  honest  men,  before  ye  required  us  to  be  angels.     If 
ye  mean  the  darkness  of  ignorance,  as  peradventure  ye  do,  and 
the  lack  of  knowledge  of  God :  now  that  ye  are  departed  from 
us,  and  have  set  chair  against  chair  (I  see  not  cause  why  to  say.  Here  m. 
altar  against  altar),  what  more   and  better  knowledge   of  God  gth'^ouUiis^ 
have  ye  than  we  have,  and  ever  have  had .?    Do  we  not  know  the  f^^^?,^^ 
articles  of  our  belief?  Tell  us,  which  do  we  lack?  "This  is  hfe 

M  2 


164  The  Defence  of  the  Apology  of  the         part  v. 

everlasting"  (saith  our  Saviour  in  the  gospel),  "  to  know  thee 
God  alone,  and  whom  thou  hast  sent  Jesus  Christ."  So  far  as 
(Jod  lighteneth  our  understanding  with  the  supernatural  light  of  Johnxvii. 
his  grace,  this  much  we  know.  For  which  Peter  the  son  of  Jona 
was  accounted  hlessed  of  Christ,  the  same  we  sinful  papists.  Matt.  xvi.  i6. 
through  God's  grace,  also  know  and  confess.  The  command- 
ments of  God  we  know  :  what  is  good,  what  is  evil :  which  be 
sins,  which  be  virtues,  what  is  to  be  followed,  what  is  to  be 
shunned :  so  far  as  is  behoveful,  we  be  not  ignorant. 

What  is  the  darkness  then,  for  which  ye  would  needs  begone 
from  us  ?  And  what  is  that  worthy  knowledge  ye  have  won  by 
your  departure  ?  Tell  us,  that  we  may  buy  the  books,  and  go  to 
school  with  you.  Truly,  without  ye  have  some  hidden  and  secret 
knowledge,  which  ye  have  not  uttered  to  the  world  hitherto,  as 
we  believe  ye  have  not,  being  such  boasters  as  ye  are ;  we  see 
little  cause  ye  should  twit  us  of  ignorance,  and  brag  of  your  own 
knowledge.  This  we  see  full  well,  they  that  run  away  from  us 
to  your  side,  be  they  monks  or  friars,  tinkers  or  tapsters,  cobblers 
or  bodgers,  white  or  black,  by  and  by  in  your  synagogues  they 
be  great  rabbins.  And  ye  the  superintendents  admit  them  to  be 
your  ministers  and  preachers  of  the  word,  and  tell  them  they  can 
do  well,  and  they  believe  no  less  themselves.  But  the  people 
take  them  for  such  as  they  knew  them  before  they  took  such 
degree,  and  many  times  for  their  good  behaviour,  they  forget 
their  holy  ministry,  and  christen  them  by  their  common  name 
which  was  not  given  them  at  the  font.  Yet  all  this  proveth  not 
either  our  ignorance  or  your  marvellous  and  rare  knowledge. 
Neither  shall  ye  ever  be  able  to  prove  to  any  man  of  learning 
and  judgment,  that  in  any  liberal  sciences  or  right  knowledge  of 
the  scriptures,  ye  are  comparable  to  the  learned  men  of  the 
catholic  church.  Though  about  fifty  years  past  and  upward,  for 
a  space  the  studies  of  eloquence  and  of  tongues  were  intermitted, 
yet  then,  and  before  those  times,  was  there  no  small  number  of 
men,  who  had  profound  knowledge  of  all  good  arts,  and  specially 
of  the  holy  letters.  I  report  me  to  Thomas  Walden,  who  very 
learnedly  confuted  the  heresies  of  your  great-grandfather  John 
Wickliffe  ;  to  Alcuinus  in  the  great  Charles'  time  ;  to  Beda  before 
that ;  all  three  Englishmen  :  to  Anselm  and  Lanfranc,  bishops 
of  England,  though  strangers  born  ;  to  St.  Thomas  of  Aquine, 
St.  Bernard,  Rupertus,  nnd  hundreds  mo,  which  here  is  no  place 
to  reckon.  Were  not  they,  by  confession  of  all,  great  clerks  ? 
do  not  the  best  learned  of  our  time,  in  obscure  matters,  fetch 
learneZand  light  of  them  }  To  s  iv  the  truth,  in  comparison  of  their  clear 
condisL.  ^^&^^'  y°"^  ill-savouring  snuffs  may  scantly  seem  to  yield  a  dark 
But  woe  be  smokc.  Many  talk  of  your  painted  sheath,  who.  were  they 
iaiufi^ii/''**  learned  indeed,  would  soon  perceive  neither  that  to  be  very  fresh 
^rSTarkness  ^"^  ^^^  '  ^^^  ^^  ^^^  ^^^"^  sword,  what  rusty  and  beggarly  metal 
light:  i8a.  V.  it  is,  the  wiser  part  of  the  world  seeth.     ^  Therefore  ye  shall  do 


Church  of  England.  1 65 

well,  sirs,  to  speiik  no  more  of  the  darkness  and  ignorance  of 
the  catholic  church,  and  to  boast  less  of  your  great  cunning  and 
knowledge. 

THE  BISHOP  OF  SALISBURY. 

Your  head  was  very  idle,  M.  Harding,  when  it  could  so 
easily  yield  us  such  idle  talk.  If  ye  think  it  in  no  case 
to  be  lawful  to  depart  from  them,  whatsoever  they  be,  that 
bear  the  shew  and  countenance  of  the  church,  then  must 
ye  needs  condemn  the  apostles  and  prophets,  and  most 
specially  Christ  himself.  But  let  us  consider,  from  what 
company  we  are  departed:  so  may  the  causes  of  our 
departure  the  better  appear.  For  the  pope  himself  saith 
not  nay,  but  upon  just  considerations,  any  church  may 
leave  the  church  of  Rome.  His  own  words  be  these:  iVw^/e'Dist.ia.  nou 
agere  licet,  sine  discretione  justiticR,  contra  dtsciplmam  Rubr. 
MomancB  ecclesice :  "Without  discretion  of  justice,  it  is 
lawful  for  no  man  to  do  any  thing  contrary  to  the  order  of 
the  church  of  E-ome."  By  this,  the  pope''s  own  decree, 
with  discretion  of  justice,  it  is  lawful  to  do  contrary  to  the 
orders  of  the  church  of  Rome. 

But  for  a  short  and  general  view  of  that  whole  church 
in  this  behalf,  St.  Bernard  saith  thus :  Parum  est  nostris  Bernard,  in 

pastorihus,  quod  non  servant  nos,  nisi  et  perdant NonmensC[s\. 

par  emit  suis,  qui  non  par  cunt  sibi,  perimentes  par  iter,  et 
pereuntes :  "  It  is  not  sufficient  for  our  bishops  that  they 
save  us  not,  unless  they  also  do  destroy  us :  sparing  not 
themselves,  they  spare  not  their  people.  They  do  both 
perish  themselves,  and  kill  others."     A^ain  he  saith  :  N:m  in  eadem 

-,.  »  77  J.      Synod. 

custodiunt  hoc  tempore  sponsam,  sea  perdunt:  non  custo- 
diunt  gregem  Domini,  sed  mactant  et  decor  ant :  "  They 
keep  not  this  day  the  spouse  of  God,  that  is,  his  church, 
but  they  destroy  her :  they  keep  not  the  flock,  but  they 
kill  and  devour."  He  that  writeth  Paralipomena  TJrsper- 
gensis,  in  the  story  of  the  council  of  Constance,  saith  thus : 
Spiritum  extinguehant :  prophetias  aspernahantur :  Chri- Parauiwm. 
stum  in  membris  suis  persequebantur :  eratque  plane  perse-  396.  [ann. 
cutrix  ecclesia :  "  They  oppressed  the  Spirit  of  God : 
they  defied  the   voices  of  the  prophets:  they  persecuted 


166  The  Defence  of  the  Apology  of  the         party. 

Christ  in  his  members.    And  indeed  the  church  was  given 
to  work  persecution." 
^neas.  Syi.       jEucas  Sjlvius,  that  afterward  was  pope  Pius  II.,  saith : 
casparrem    RefriquU  chaHtas,   et  fides   omnis   interiit :    "  Charity  is 
[p.  S39-  C.J    waxen  cold,  and  all  faith  is  dead." 

Paraiipom.        In  the  life  of  pope  Clemens  V.  it  is  written  thus :  Hie 
Clem.  V.'     fmt  puhlicus  fornicator.    Ah  eo  tempore  defecit  omnis  disci- 
sqq]        '  plina  et  religio   in  cardinalibus,  et  tres  radices  vitiorum, 
superbia,  avaritia,  luxuria,  validissime  donvinantur :  "  This 
pope  was  an  open  whoremaster.     From  that  time  forward, 
all  kind  of  discipline  and  religion  decayed  in  the  cardinals: 
and  three  roots  of  vices,  pride,  avarice,  and  lechery,  mightily- 
bare  the  sway." 
In  Cone.  Antonius  Marinarius,  at  your  late  chapter  at  Trident 

Trid.  Anto-  .  p       i  7  7  •  •  ' 

niusMari-     saith   thus   of  the    church   of  Home:  St   evanqelica   fides 

iiarius.  [p.  _  ^  •'  ... 

40.  col.  2.]  nostras  mtce  regula  esset,  re  ipsa  Christiani  essemus.  Nunc 
titulo  et  ceremoniis  'cocamur  Christiani  :  "  If  the  faith  of 
the  gospel  were  a  rule  unto  our  life,  then  should  we  be 
Christians  in  very  deed.  As  now  by  titles  and  ceremonies 
we  bear  only  the  name  of  Christians."     To  like  purpose 

Nicoi.  cusa-  saith  Nicolaus  Cusanus,  a  cardinal  of  Rome  :  Si  recte  respi- 

mis  Excitat.       .  ,  ,.    .      ^1     .      .  .       ^  . 

iib.9.[p.6si.]<;^mws,  omms  religio  Christiana,  paucis  demptis,  degeneramt 
in  apparentiam :  "  If  we  mark  it  well,  all  our  Christian 
religion,  a  few  excepted,  is  grown  out  of  kind  unto  a 
show," 

At  the  said  chapter,  the  bishop  of  Bitonto  said  thus,  as  I 

Cone .  Tri-     havc  rcportcd  before  :   Qiiibus  turpitudinum  monstris^  qua 

cleiit.  episc.  77        •  /•      7       •  • 

Bitont.        sordium  collume,  quapestenon  sunt  foedati,  non  corrupti  in 

979]  ecclesia  sancta,  et  populus,  et  sacerdos  ?  A  sanctuario  Dei 

incipite :  si  ullus  jam  pudor,  si  ulla  pudicitia,  si  ulla 
super  est  bene  vivendi  vel  spes,  vel  ratio :  "  With  what 
monsters  of  filthiness,  with  what  villany,  with  what  pesti- 
lence be  they  not  corrupted  and  defiled  in  the  holy 
church''  (of  Rome,)  "  as  well  the  priest  as  the  people ? 
Begin  even  with  the  sanctuary  of  God,  if  there  be  any 
shame,  if  there  be  any  regard  of  honesty,  if  there  be  any 

Sr«;.S'    hope,  or  way  to  live  well." 

cUmTertiii!       Auothcr  saith :   O  nos  miser os,  qui  Christia?ii  dicimur ! 


Church  of  England.  167 

Gentes  agimus  sub  nomine  Christi:  "Miserable  are  we 
that  are  called  Christians.  We  live  as  heathens  under  the 
name  of  C%W5^."  Another  saith :  O  lugenda  Moma,  quce  Anm\phus, 
nostris  majoribus  clara  patrum  lumina  protulisti:  nostris  dnsmcon. 
temporibuSy  monstrosas  tenebras,  futuro  sceculo  famosas, 
offudisti !  "  O  miserable  Rome,  which  in  the  time  of  our 
elders  hast  brought  forth  the  lights  of  worthy  fathers,  but 
in  our  days  hast  brought  forth  monstrous  darkness,  shame- 
ful and  slanderous  to  the  time  to  come^^!"     Petrarcha  Petrar.  in 

ni-r»  T7/»  7  77  Rythmis  Ita- 

calleth  Kome  a  school  oj  error,  and  a  temple  of  heresy'^'".      nds:  [3  Part. 

Brigitta,  whose  words  and  prophecies  ye  have  in  reve-schoiad' 
rence,  saith  in  her  Revelations :  Christus  sumet  benedictio-  Tempio  d* 

^Heresia. 

nem  a   clero  Romano^  et  dabit  earn   alteri  genti  facienti  Hermannus 
voluntatem  Domini :  "Christ  shall  take  his  blessing  from  145.] 
the  clergy  of  Rome  :  and  shall  give  the  same  unto  a  people 
that  shall  do  his  will." 

By  these  few,  we  may  conceive  the  whole  state  of  the 
church  of  Rome,  which  only  church,  above  all  others, 
M.  Harding  telleth  us,  is  so  founded  in  the  truth,  that  it 
never  can  have  power  to  be  deceived. 

We  have  departed  therefore  from  shepherds  that  spoiled 
the  flock:  from  bishops  that  destroyed  the  church:  that 
oppressed  the  Spirit  of  God :  that  defied  the  voice  of  the 
prophets:  that  persecuted  Christ  in  his  members:  that  both 
perished  themselves,  and  killed  others :  that  wallowed  in 
monsters  of  filthiness :  that  lived  as  heathens,  under  the 
name  of  Christ:  that  were  void  of  charity:  void  of  faith: 
void  of  discipline:  void  of  religion:  that  were  Christians 
only  in  titles  and  ceremonies :  from  whom  Christ  had  with- 
drawn his  blessing:  to  be  short,  we  have  departed  from 
the  temple  of  heresy,  and  from  the  school  of  error. 

This,  M.  Harding,  is  the  beauty  and  face  of  your  Roman 
clergy:  this  is  that  blessed  company  that  we  have  for- 
saken. 

Yet,  say  you,  "  It  had  been  better  to  have  died  than  to 

34  [This  is  cited  probably  from  1608,)    where    this    passage    oc- 

Flacii  Test.  Veritatis,  by  whom  an  curs.] 

account  of  this  speech  of  Arnul-         ^  [This  passage  is  quoted  by 

phus,  Episc.    AureHan.   is   given  Flac.  Test.  Verit.  Ub.  18.  p.  1769 

in    p.   1560,    (of   the    edition    of  ed.  1608.] 


168  The  Defence  of  the  Apology  of  the         part  v. 

have  broken  the  unity  of  such  a  church.".  For  your  friends 
S^obedient  ^^^^  5^^"'  ^^^  without  tho  obodtcnce  of  ike  bishop  of  Rome, 
unamsanc-  there  IS  tio  hope  of  salvation.     Notwithstandino^  your  own 

tarn.  Subesse  r        J  ^i  j  ^ 

Po^iTifid'  est  ^^^^<^^->  whom  ye  commonly  call  the  apostles*  fellow,  saith 

fa^t^Sus    ^^^® "  '^chisma  ejfficit,  non  qui  ah  impiis  secessionem  facit, 

[p.  193.]       sQ^,  qui  d  pils :  "  He  maketh  no  schism  or  division  in  the 

Apostoiicar.  chuYch,  that  dcparteth  from  the  wicked :  but  he  that  de- 

6.  cap.  4.      parteth  from  the  godly."  And  therefore  he  addeth  further : 

[ii)id.]  Laid.,   cum    lis  qui  contraria    sententicB  Dei  dogmata  de- 

fendunt.,  nolite  societatem  habere,  neque  participes  illorum 

impietatis  fieri.     Ait  enim    Dominus,  Recedite   de   medio 

horum  hominum,  ne  cum  eis  pereatis :  '*  Ye  laymen,  have 

ye  no  fellowship  with  them,  nor  be  you  partakers  of  their 

wickedness,  that  defend  doctrines  contrary  to  the  doctrine 

of  God.     For  our  Lord  saith,  Depart  from   the  midst  of 

this  people,  lest  ye  perish  together  with  them." 

iEneasSyi-        Popc   PiusII.  saith :  Rcsisteudum  est  quibuscanque  in 

RecTonet    faciem,  sive  Paulus  sive  Petrus  sit,  qui  ad  veritatem  non 

tern  Colo. '    ambidat  evangelii :  "  We  must  withstand  any  man   unto 

p.iraiipom.    thc  facc,  bc  it  Peter,  be  it  Paul,  if  he  walk  not  after  the 

pi'^^r"^   truth  of  the  gospel  -^6." 

Aug.  de  St.  Augustine  saith :  Ne  catholicis  quidem  episcopis  con- 

cap,  '^o.  ux. '  sentiendum  est,  sicubi  forte  falluntur,  et  contra  canonicas 
scripturas  aliquid  sentiant :  "  We  may  not  agree,  no,  not 
with  the  catholic  bishops,  if  they  happen  to  be  deceived, 
and  think  any  thing  contrary  to  the  canonical  scriptures." 
Nicoi.  Gil-         Therefore  cardinal  Cusanus''  advice  by  the  counsel  of 

Ban.de  Con-    t>i      ^  i  i  n  i        •  t/. 

cordant. lib.  t^t.  hrcgory ,  whom  he  aliegeth,  is,  "If  vices  have  grown 

[p. 757]       in  the  church,  through  overmuch  obedience  towards  the 

prelates,  that  we  favour  them  not,  but  withstand  them :" 

lit  si  qug,  vitia   ex   nimia  obedientia   exorta   sint non 

foveantur  sed  eis  resistatiir :  in  which  words  it  is  to  be 
noted,  that  the  people  may  yield  too  much  obedience  and 
reverence  towards  their  prelates. 
K'homii.  ^^-  Chrysostom  saith  :  Ex  ipsis  veris  ecclesiis  frequenter 
^y^'.^vl'i^?:  ^^^^^^  seductores.  Propterea  nee  ipsis  omnino  credendum  est, 
nisi  ea  dica?it,  vel  faciant,  qua',  convenientia  sint  scripturis : 

^   [This    oratio   of  y^>neas    is     Urspergens.Chronicon  etParaleip. 
found   in   Conradi  de  Lichtenaw     Basil.  1569.  p.  412.] 


Church  of  England.  169 

"  Even  out  of*  the  very  true  churches  oftentimes  there 
come  deceivers.  Therefore  we  may  not  in  any  wise 
believe,  no,  not  them"  (notwithstanding  they  be  the  true 
churches  of  God),  '*  unless  they  speak  or  do  such  things 
as  be  agreeable  to  the  scriptures." 

Anselmus,  a   late  writer,  expounding  these  words    of Anseimuu  in 

...  .  aThess.  ii. 

St.  Paul,  Tunc  revelabitur  ille  iniquus,  saith  thus :  Roma-  ai.  34a.  b.j 
nus  pontifex^  qui  tenet  nunc  ecclesias,  teneat  illas,  donee  de 
medio  fiat :  id  est,  donee  ab  ipsa  JHomana  ecclesia,  quce  est 
medium  et  cor  ecclesiarum,  fiat  iniquitas,  ob  quam  ab  ea 
multce  discedant  ecclesice :  "  Let  the  bishop  of  Rome  that 
now  holdeth  the  churches,  hold  them  still,  until  it  be 
taken  away  from  the  midst :  that  is  to  say,  until  wicked- 
ness be  wrought  of  the  church  of  Rome,  that  is  the 
midst  and  heart  of  churches :  for  which  wickedness  many 
churches  shall  depart  from  her.^^ 

St.  Ambrose  saith :  Nullus  pudor  est,  ad  meliora  transire :  Ambr.in 
"  It  is  no  shame  to  go  to  the  better."     St.  Augustine  saith  (Theodos. 
unto  Faustus  the  heretic :  Ille  me  quondam  de  gremio  tuo  [tom.V,V. 
error  excusserat.     Expertus  fugi,  quod  experiri  non  debui :  A^ugust.  con. 
"That  error  shook  me  once  out  of  thy  bosom.     Being  15* cap^s"^' 
taught  by  proof,  I  have  fled  that  thing  that  I  should  not  '^"""  '"'^ 
have  proved.^' 

Ambrosius  Ansbertus,  one  of  your  own  doctors,  saith : 
Per  Hieremiam  prophetam   dicitur,  Exite  de  medio  ejus  Ambr.  Am- 
populus  mens,  et  salvet  unusquisque  animam  suam  ab  irac&\.\\\i.2°' 
furoris  Domini.     Nequaquam  enim  in  hac  vita  de  medio  ^^.i 
civitatis  reprobce,  id  est,  de  medio  malorum,  quos  Babylon 
ilia  significat,  electorum  aliquis  valet  exire,  nisi  detestando, 
quod  ab  ipsis  agitur,  et  agendo,  quod  ab  ipsis  detestatur : 
"The    prophet   Jeremy    saith,  O   my   people,    go    forth 
from  the  midst  of  them,  and  save  every  man  his  own  soul 
from  the  rage  of  our  Lord's  fury.     For  none  of  the  elect 
of  God  can  in  this  life  go  forth  from  the  midst  of  that 
wicked  city,  that  is   to  say,  from  the  midst  of  the  evil, 
which  that  Babylon  signifieth,  but  by  defying  that  they 
do:  and   by   doing   that   they   defy."     And   whereas    ye 
would  so  fain  dazzle  our  eyes,  and  cover  your  deformities  iIJIl^' 
with  the  name  of  the  church,  St.  Cyprian  saith :  Non  est  pax,  ,86.™"  ^'  ^' 


170  The  Defence  of  the  Apology  of  the          part  v. 

sed  helium :  nee  ecclesice  jungitur,  qui  ah  e^angelio  separa- 

tur :  "  It  is  no  peace,  but  war :  neither  is  he  joined  to  the 

churchy  that  is  divided  from  the  gospel^ 

chrys.  ad  St.  Chrysostom  saith :  Mihi  cimtas  noti  hahens  pios  cives, 

Antiochen.    oMni  vUla  vUioT  est,  et  quacunque  spelunca  iqnohilior :  "  A 

hom.  17.  [ii.       .  T         T       1  ,,         .    .  .  .,  , 

176.]  City  that  hath  not  godly  citizens  is  unto  me  viler  than  any 

village,  and  more  loathsome  than  any  cave."  And  this  he 
saith  of  the  cifg  of  Antioch,  which,  by  express  words,  he 
more  esteemeth  than  the  citg  of  Home. 

We  grant,  we  have  departed  from  you,  upon  such 
occasion,  and  in  such  sort,  as  Moses  sometime  departed 
from  out  of  Egypt :  or,  as  St.  Augustine  departed  from  the 
Manichees.     Howbeit,   in    very   deed,   you    have    rather 

Chrys.  in      departed  from  out  of  us.     Chrysostom  saith :  Sic  de  ista 

Mat.  homil.  .  ,  .  ,,.... 

A^.iieg. hom.  j^ova  Hierusalem,  id  est.  de  ecclesia,  qui  spmtuales  Chri- 

46.  Op.  imp.         ^        ^  ^  ,  ^  -^  * 

vi.  app.  19s.]  stiani  fuerunt,  relicta  corporali  ecclesia^  quam  perfidi  occu- 
paverant  violentia,  exierunt  ah  illis.  Magis  autem  illi 
exierunt  a  nobis^  sicut  Johannes  exponit.  Non  enim  ille  de 
ecclesia  exire  videtur.,  qui  corporaliter  exit,  sed  qui  spiri- 
tualiter  veritatis  ecclesiasticce  fundamenta  reliquit.  Nos 
enim  ah  illis  exivhyius  corpore:  illi  a  nobis  animo.  Nos 
{enim)  ah  illis  exivimus  loco  :  illi  a  nobis  fide.  Nos  apud 
illos  reliquimus  fundamenta  parietum :  illi  apud  nos  reli- 
querunt  fundamenta  scripturarum.  Nos  ah  illis  egressi 
sumus   secundum  aspectum  hominum:  illi   autem  a  nobis 

[lb.  p.  197]  secundum  judicium  Dei Relicta  est  autem  deserta,  ex  quo 

de  ilia  corporali  ecclesia  spiritualis  exivit :  id  est,  de  populo 
suo,  qui  videbatur  Christianus^  et  non  erat^  poptdus  iste 
exivit  qui  non  videbatur,  et  erat.  Magis  autem,  secundum 
quod  dixi7nus,  illi  a  nobis  exierunt,  quam  nos  ah  illis: 
"Even  so,  touching  this  New  Jerusalem,  which  is  the 
church,  they  that  were  spiritual  Christian  men,  leaving 
the  bodily  church,  which  the  wicked  by  violence  had 
invaded,  departed  out  from  them :  or,  as  St.  John  ex- 
poundeth  it,  they  rather  departed  out  from  us.  For  he 
seemeth  not  indeed  to  depart  from  the  church,  that  bodily 
departeth:  but  he,  that  spiritually  leaveth  the  foundations 
of  the  ecclesiastical  truth.  We  have  departed  from  them 
in  body:  they  have  departed  from  us  in  mind.     AYe  from 


Church  of  England.  171 

them,  by  place :  they  from  us,  by  faith.  We  have  left 
with  them  the  foundations  of  the  walls:  they  have  left 
with  us  the  foundations  of  the  scriptures.  We  are  de- 
parted forth  from  them,  in  the  sight  of  man:  they  are 
departed  from  us,  in  the  judgment  of  God.  But  now, 
after  that  the  spiritual  church  is  gone  forth,  the  bodily 
church  is  left  forsaken :  that  is  to  say,  from  that  people, 
that  seemed  to  be  a  Christian  people,  and  was  not,  this 
people  is  gone  forth,  that  seemed  not  outwardly,  but  was 
so  indeed.  Notwithstanding,  as  we  have  said  before,  they 
have  rather  departed  from  us,  than  we  from  them." 

Ye  say,  your  church  of  Rome,  that  now  is,  and  the  pri- 
mitive churchy  is  all  one  church.  Even  so  the  moon,  both 
in  the  full  and  in  the  wane,  is  all  one  moon.  Even  so 
Jerusalem,  as  well  under  David,  as  under  Manasses,  was 
all  one  city.  The  holy  place.,  whether  the  majesty  of  God., 
or  the  abomination  of  desolation  stand  in  it,  is  all  one  place. 
The  primitive  church,  say  you,  and  the  church  of  Rome 
that  now  is,  is  all  one  church.  Therefore  we  say,  the 
church  of  Rome  that  now  is,  in  truth  and  religion,  ought 
to  agree  with  the  primitive  church. 

Whether  the  church  may  be  brought  to  a  few  in  number,  [Suprav. 
or  no,  we  had  occasion  somewhat  to   say  before.      The 

ancient   father    Irenseus    saith : Quemadmodum  ibi  inir^n.wh.^. 

plurimis  eorum,  qui  peccaverunt,  non  bene  sensit  Deus :  sic  265.'] 
et  hie  multi  sunt  vocati :  pauci  vero  electi :    "As  in  the 
Old  Testament,  in  many  of  them  that  offended,  God  was         * 
not  pleased:   even  so  now  in  the  New  Testament,  many 
are  called,  and  few  are  chosen."    In  consideration  whereof, 
St.  Hierom  crieth  out  in  an  agony  within  himself:  Tanta  ^'^er.  in  Esa. 
erit  sanctorum  paucitas :  "So  small  shall  be  the  number  of  ["i.  210.] 
holy  men."     One  of  your  own  doctors  saith,  as  it  is  alleged  [Supra  v. 
once  before :  Licet  in  hoc  bello  dcemonum  cadant  religiosi  Fortaiitium 

principes,  etmitites,  et  prcelati  ecclesiastici,  et  subditi, [fol'cccixi.'] 

semper  tamen  manent  aliqui,  in  quibus  servatur  Veritas  fidei, 
et  justificatio  bonce  conscientice.  Et  si  non  nisi  duo  viri 
fideles  remanerent  in  mundo,  tamen  in  illis  salvaretur  eccle- 
sia,  qu(B  est  unitas  fidelium :  "  Notwithstanding  in  this 
war  of  devils,  both  the  godly  princes,  and  soldiers,  and 


1 72  The  Defence  of  the  Apology  of  the         part  v. 

ecclesiastical  prelates,  and  subjects  be  overthrown,  yet 
evermore  there  remain  some,  in  whom  the  truth  of  faith 
and  the  righteousness  of  good  conscience  is  preserved. 
And  notwithstanding  there  were  hut  two  faithful  men 
remaining  in  the  world,  yet  even  in  them,  the  church  of 
God^  which  is  the  unity  of  the  faithful,  should  be  saved." 

But,  for  that  we  say,  we  were  brought  up  among  you  in 
darkness  and  ignorance:  ye  enter  out  of  season  into  a 
needless  discourse  of  comparison  of  learning.  "  In  the 
liberal  sciences,""  (ye  say,)  "  we  are  not  comparable  to  the 
learned  men  of  your  side."  It  was  not  our  meaning, 
M.  Harding,  to  call  the  bright  beams  of  your  liberal 
learning  into  question.  It  appeareth,  ye  would  fain  have 
it  blazed  and  magnified  to  the  uttermost,  and  no  way  to  be 
disgraced.  We  meant  only  the  knowledge  of  God,  and 
the  open  profession  of  his  holy  word :  in  comparison  of 
which  knowledge,  all  other  knowledge  whatsoever  is  mere 
darkness. 

Howbeit,  touching  any  kind  of  the  liberal  and  learned 

sciences,  there  was  no  great  cause,  why  ye  should  either  so 

highly  rouse  yourself  in  your  own  opinion,  or  so  greatly 

disdain  others.     Ye  may  remember,  that  your  provincial 

j)e  Sum.  Tri- constitutions   begin    with   these   words,   Ignorantia  sacer- 

nitat.  Lynde-    ,    , 

wode.  dotum. 

It  were  no  great  mastery  to  charge  the  chief  doctors  of 

your  side  with  some  want  of  learning.     Ludovicus  Vives 

Ludov.  Vives  saith !    Ut  quidouc  his  superioribus  saculis  minus  tritum 

deCausis  ,        7  .,  . 

corrupt.       futt  studcnttum  mambus,  tta  purius  ad  nos  pervemt :  "  For 

Artium,  lib.   ^  -it 

5-  [Opp-  i-  the  space  of  certain  hundred  years  past,  the  less  any 
book  came  into"  (your  learned)  "  students'  hands,  the 
purer  and  better  it  came  to  us.'"  Meaning  thereby,  that 
every  thing  was  the  worse  for  your  learned  handling.  Of 
Thomas,  Scotus,  Hugo,  and  others,  of  whom  ye  seem  to 
catharinus  makc  SO  great  account,  your  own  friend  Catharinus  saith : 
TOtSm  a"  Scholastici  multa  inerudite  comminiscuntur :  "  These  school 

Solo. 


Erasm.  in  doctovs  imagine  many  matters  unlearnedly."  Erasmus  saith : 
Hieron^ad  Portcnta  qucB  nunc  passim  legimus  in  commentariis  recen- 
\_H\eTon!"'  tium  interpretmu,  tarn  impudentia,  et  insulsa  sunt^  ut  vide- 
rasm.'^iii.  79]  antur  suibus  ea  scripsisse,  ?ion  hominihus :    "  The   mon- 


Church  of  England.  173 

strous  follies  that  we  commonly  read  in  the  commentaries 
of  the  late  interpreters,"  (whereby  he  meaneth  the  very 
crop  and  the  worthiest  of  all  your  scholastical  learned  doc- 
tors,) "  are  so  far  without  shame  and  so  peevish,  as  if  they 
had  been  written  for  swine,  and  not  for  menP      One  of 
your  doctors  saith :    Apostolus,  dicitur  ah  apos,  quod  es^Erasm.ad 
argumentum,  vel  prceeminentia,  et  stolon,  quod  est  missio :  let.  [August. 
quasi  prceeminenter  missus.     Another  saith:    ^^ocmanV, »'»i528.tom. 
dicuntur  nuntii  domini  papce.      Nam  crisis  dicitur  secre-  Extr.  de  e- 
tum :  {et  apos  dicitur  nuntius)  37.     Another  saith  :   Cathe-  potest  signif! 
dra  est  nomen  Grcecum  et  componitur  a  cathos,  quod  ^«^  Manipui!  Cu. 
fides,  et  edra,  quod  est  sponda.     Another  saith :   Eleemo-  [fJi.^ie,"  a.] 
syna,  dicitur  ah  eleis,  quod  est,  misereri,  et  mois  quod  est 
aqua.     Peter  Crab,  in  his  late  scholies  upon  the  councils, 
saith  thus:  Mulieres  (rvveLcr&KTovs,  id  est,  cohabitantes  50c- inter  Deer. 

Felicis  pap. 

culos :  and  so  by  his  high  learning,  like  a  clerk,  he  turneth  p^^ncii.  tom, 
women  into  sacks.     Likewise  again  he  saith :    Phrygium  [Crabb.  i. 
factum  est  ex  pennis  pavonum.     Of  your  liberal  learned  in  Doaat. 

,  .  ,  ^  .        .        „.  Constantini. 

clergy  one  saith  thus :  JSec  verba  canonis  inteiLigunt,  nee  crabb.  i. 

quce  sint  verba  consecrationis  sciunt :   "  They  understand  Herm.  Rid. 

not  the  words  of  their  canon  :  neither  know  they  which  be 

the  words  of  consecration."     And  therefore  he  that  forged 

the  rule  of  monks,  under  the  name  of  St.  Hierom,  chargeth  Hieron.  in 

.       *^  .  1     T      •         1  -,  Reg.  Monac. 

them  m  any  wise  to  pronounce  every  word  distinctly  and  Ne  ad  risum 

1  ^      '        r      ^•    ^  iii       provocentur 

wanly,  lest  bv  their  foolish  utterance  they  should  make  Angeiici  spi. 
the  angels  to  tall  a  laughing.  33-  tom.  v. 

These  few  may  serve  you  for  a  taste.  Hereby,  M.  Hard- 
ing, it  may  appear,  your  clergy  have  [ed.  1570,  hath]  no  great 
cause  to  make  such  triumph  of  their  learning.  Howbeit,  we 
upbraid  you  not  herewith :  nor  was  this  the  cause  of  our 
departure.  Ye  hold  both  faith,  and  learning,  and  church, 
and  religion,  by  inheritance.  Christ  hath  once  prayed  for 
Peter :  therefore  your  faith  and  learning  can  never  fail. 
Yet  notwithstanding  your  late  books,  freight  with  so  many 
uncivil  and  vain  speeches,  (for  of  your  often  mitruths  I 
will  say  nothing,)  savour  more  of  choler  and  stomach  than 


^7  [The  words  between  brackets  are  not  there.] 


174  The  Defence  of  the  Apology  of  the         party. 

pi^ove^b  "lib  ^^  learning.  St.  Hierom  saith  :  Doctrina  viri  per  patien- 
3.  cap.  19.  [y-tiam  noscitur.  Quia  tanto  quisque  minus  ostenditur  doctuSj 
quanto  convincitur  minus  patiens :  "A  man's  learni^ig  is 
known  by  his  patience.  For  the  less  patient  a  man  shew- 
eth  himself  to  be,  the  less  he  sheweth  to  be  his  learning ^^ .''^ 
Therefore,  M.  Harding,  your  impatient  demeanour  and 
unkindly  heats  may  call  your  learning  into  question. 

Would  God  ye  would  humble  your  knowledge.,  and  make 
it  obedient  to  the  knowledge  of  God.    Otherwise,  that  Peter 
said  unto  Simon  Magus,  of  his  money,  may  likewise  be 
Acts  viii.  20.  said  unto  you,  of  your  knowledge  :   Thy  knowledge  be  with 
I  Cor.  u.  3.    thee  to  thy  destruction.     Our  learning  is  the  cross  of  Christ  : 
of  other  learning  we  make  no  vaunts.     God  is  called  the 
1E8dr.iv.40.  God  of  truth,  and  not  of  learning.     St.  Paul  saith  :  "  All 
iCor.xiii.8.  kind  of  learning  shall  be  abolished  and  consumed  to  no- 
Matt,  xin.u.  thing."      God  make  us  all  "learned  to  the  kingdom  of 
heaven^ 

The  Apology,  Chap.  13.  Divis.  1. 

But  wherefore,  I  pray  you,  have  they  themselves,  [voi.iv.  p. 
the  citizens  and  dwellers  of  Rome,  removed  and 
come  down  from  those  seven  hills,  whereupon  Rome 
sometime  stood,  to  dwell  rather  in  the  plain,  called 
the  field  of  Mars?  They  will  say,  peradventure, 
because  the  conduits  of  water,  wherewithout  men 
cannot  commodiously  live,  have  now  failed,  and  are 
dried  up  in  those  hills.  Well  then,  let  them  give 
us  like  leave  in  seeking  the  water  of  eternal  life^ 
that  they  give  themselves  in  seeking  the  water  of 
the  well.  For  that  water  verily  failed  amongst  them. 
jer.xiv.3.  «  Thc  eUevs  of  the  Jews,'"  saith  Jeremy,  ''  .sent  their 
little  ones  to  the  waterings:  and  they,  finding  no 
water,  being  171  miserable  case,  and  utterly  lost  for 
thirst,  brought  home  again  their  vessels  empty.'''    "  The 

38  [This  Commentary  on  the  Proverbs  is  not  genuine.] 


Church  of  England.  175 

needy  and  poor  folk,''  saitli  Esay,  "  sought  about  for  isa.  xu.  i?. 
water,  but  nowhere  found  they  any :  their  tongue  was 
even  withered  for  thirst''  Even  so  these  men  have 
broken  in  pieces  all  the  pipes  and  conduits :  they 
have  stopped  up  all  the  springs,  and  choked  up  the 
fountain  of  living  water  with  dirt  and  mire.  And 
as  Caligula,  many  years  past,  locked  up  fast  all  the 
garners  and  storehouses  of  corn  in  Rome,  and  there- 
by brought  a  general  dearth  and  famine  amongst 
the  people ;  even  so  these  men,  by  damming  up  all 
the  fountains  of  God's  word,  have  brought  the  people 
into  a  pitiful  thirst.  They  have  brought  into  the 
world,  as  saith  the  prophet  Amos,  a  hunger,  and  a ^mosyiw.u. 
thirst:  not  the  hunger  of  bread,  nor  the  thirst  of 
water,  but  of  hearing  the  word  of  God.  With  great 
distress  went  they  scattering  about,  seeking  some 
spark  of  heavenly  light  to  refresh  their  consciences 
withal :  but  that  light  was  already  thoroughly 
quenched  out,  so  that  they  could  find  none.  This 
was  a  rueful  state:  this  was  a  lamentable  form  of 
God's  church.  It  was  a  misery  to  live  therein,  with- 
out the  gospel,  without  light,  and  without  all 
comfort. 

M.  HARDING. 

Well  and  wittily  reasoned,  forsooth No,  no.  sirs,  if  it  were 

that  wholesome  water  of  eternal  life  which  ye  thirst  after,  a  ye  a  Untruth, 
would  never  have  departed  from  the  high  hill,  the  catholic  church,  not  departed 
and  come  down  into  the  valleys,  where  ye  find  the  dirty  puddles  ^^"{|*jj^® 
of  fleshly  pleasures,  where   the   devil  behemoth,  as  Job  saith,  church. 

dormit   in  locis  hnmentibus,  *' s\ee])eth  in  moist  places." All 

were  not  starved  for  hunger  and  thirst  of  that  water  of  God's 
word.  Therefore  ye  speak  both  slanderously,  and  ignorantly  for 
divines,  where  ye  say,  that  we  had  broken  in  pieces  all  the  pipes 
and  conduits,  that  we  had  stopped  up  all  the  springs,  and  choked 
and  dammed  up  all  the  fountains  of  living  water  with  dirt  and 
mire 

Yet  unawares,  or  ignorantly,  they  call  that  faithless  and  pagan 
state  a  lamentable  form  of  God's  church,  whereas  they  should 


176  The  Defence  of  the  Apology  of  the         part  v. 

have  accounted  it  no  church  at  all.  For  where  is  no  word  of 
God,  no  light,  no  gospel  at  all,  how  can  there  be  any  church  ? 
Without  these,  any  multitude  is  no  more  a  church,  than  without 
Christ  a  man  is  a  Christian,  than  a  dead  man  is  a  man.  And 
thus  with  malicious  slandering,  not  with  learned  reasons,  with 
their  own  affirmations,  not  with  apt  allegations,  have  they  gone 
about  to  prove  that  these  many  hundred  years  the  church  hath 
erred.  But  thanks  be  to  God,  all  this  wind  shaketh  no  corn. 
When  all  these  hasty  blasts  be  blown  over,  the  church  of  God 
shall  stand  still  unmoved,  upon  the  rock  Christ  builded  it  on, 
and  appear  glorious  in  her  stedfastness  and  truth,  maugre  the 
gainsaving  of  all  heretics,  and  shall  appear  to  them  terrible,  as  Cantic.  vl.  4. 
a  strong  army  set  in  battle  array. 

THK    BISHOP    OF    SALISBURY. 

Here,  M.  Harding,  ye  begin  out  of  season  to  play  with 
your  allegories^  and  mystical  phantasies.  Your  catholic 
church  of  Rome,  you  say,  is  the  mount:  worldly  pleasure 
is  the  vale.  By  which  comparison  we  must  believe,  that 
the  pope  and  his  cardinals,  sitting  on  high  upon  the  mount, 
pass  their  time  there  only  in  fasting,  and  prayer,  and  in 
all  manner  poverty,  and  penury,  and  straitness  of  life,  and 
have  utterly  abandoned  all  worldly  pleasures.  Notwith- 
paraiip. ur-  Standing  some  have  said:  In  Cardinalihus  superbia,  ava- 
ment.'s.  [ad"  ritia,  luxuritt  validissime  dominantur :  "  In  the  cardinals 
of  Home,  pride,  avarice,  and  lechery  are  in  their  greatest 
courage."  Howbeit,  touching  as  well  this,  as  other  your 
like  follies  concerning  the  church,  I  will  not  say,  ye  keep 
your  wont :  but  I  must  needs  say,  ye  do  but  trifle. 

The  Apology,  Chap.  13.  Divis.  2. 

Wherefore,  though  our  departing  were  a  trouble  rvoi.  w.  p. 
to  them,  yet  ought  they  to  consider  withal,  how  just 
cause  we  bad  of  our  departure. 

M,   HARDING. 

Indeed,  our  charity  is  such,  as  we  confess  it  to  be  a  grief  unto 
us  to  see  you  play  the  part  of  rebellious  children,  to  use  pre* 
sumption  for  submission,  contempt  for  obedience,  spite  for  love. 
Yet  sith  that  ye  are  desperate  and  incorrigible,  as  by  your  de- 
parting from  us  the  church  felt  some  anguish  and  trouble,  so 


ann 

p.  34S-] 


303- 


church  of  England*  177 

how  that  ye  are  gone,  it  is  relieved,  as  the  body  is  eased,  when 

after  a  purgation  it  hath   avoided  evil  humours Now  say 

your  best. 

THE  BISHOP  OF  SALISBURY. 

We  are  not  gone  from  the  church  of  God,  M.  Harding  i 
we  are  gone  only  from  you  that  have  so  unreverently 
abused  the  church.  "  But  ye  feel  good  ease"  (ye  say)  "  and 
are  well  relieved  by  our  departure,  as"  (to  use  your  homely 
comparisons)  "  a  sick  body  is  relieved  by  a  purgation." 
God  of  his  mercy  grant,  that  ye  may  likewise  be  purged 
of  all  the  rest  of  our  brethren  in  other  countries.  So  shall 
ye  feel  more  ease,  and  be  better  relieved. 

St.  Hierom  saith  :   Hehrcei  dicunt,  [1.  autumant]  quod  ea  Hieron.  ad 
node  qua  egressus  est  Israel  {ex  j^Egypto)^  omnia  in  ^gypto  42  Mansion^ 
templa  destructa  sunt,  sice  terrce  motu^  sive  ictu  fulminum.  «'°"^  ^- 1"- 
Spiritualiter  autem  dicimus  [1.  discimus],  quod  egredientibus 
nobis  ex  ^gypto,  errorum  idola  corruant,  et  omnis  perver- 
sarum  doctrinarum  cultura  quatiatur :    "  The   rabbins   or 
Hebrew  doctors  say,  that  the  same  night  that  Israel  dc'- 
parted  out  of  Egypt,  all  the  idolatrous  temples  in  Egypt 
were   destroyed,    either    by  earthquake   or    by   lightning. 
But  hereof  we  learn  in  a  spiritual  sense,  that  when  we 
depart  out  oi  Egypf^  (that  is  to  say,  from  the  company  of 
idolaters)  "  the  idols  of  error  fall  to  the  ground,  and  all 
the  honour  of  false  doctrine  is  shaken  down."    Such  relief, 
M.  Harding,  we  trust  ye  shall  find  by  our  departure. 

Beda  expounding  these  words  of  the  Apocalypse,  "  Come  BedainApoc. 
forth  from  her^  my  people,  and  be  not  partakers  of  her 
sins,**  saith  thus :  Inducit  discessionem^  quce  est  ruina  Baby- 
lonis :  cum  enim  Lot  discesserit  a  Sodomis,  Sodomce  funditus 
tollentur :  "  St.  John  speaketh  of  the  departure,  which  is 
the  ruin  and  fall  of  Babylon.  For  when  Lot  shall  depart 
out  of  Sodom,  then  shall  Sodom  utterly  be  overthrown." 

Again  he  saith  ;  Post  hcec  audici  vocem.  Alleluia :  laus,  BedainApoc. 

.  .  .    .    lib. 3.  c.  19. 

et  gloria,  et  virtus  Deo  nostro.  Hcec  nunc  ex  parte  dicit 
ecclesia.  Tunc  autem  perfecte  dicet,  cum  discessio  facta 
fuerit:  "  After  this  I  heard  a  voice,  '  Alleluia  :  praise,  and 
glory,  and  power,  be  to  our  God.'     This  song  the  church 

JEWEL,  VOL.  VI.  N 


178  The  Defence  of  the  Apology  of  the         part  v. 

in  part  singeth  already :  but  then  shall  she  in  deed  and 
perfectly  sing  it,  when  departure  shall  be  made"  (from 
Antichrist,  or  Babylon). 

The  Apology,  Chap.  14.  Dims.  1. 

For  if  they  say,  It  is  in  no  wise  lawful  for  one  to  fj"^'^-  p- 
leave  the  fellowship  wherein  he  hath  been  brought 
up,  they  may  as  well  in  our  names,  and  upon  our 
heads,  likewise  condemn  the  prophets,  the  apostles^ 
and  Christ  himself.  For  why  complain  they  not 
also  of  this,  that  Lot  went  quite  his  way  out  of 
Sodom,  Abraham  out  of  Chaldea,  the  Israelites  out 
of  Egypt,  Christ  from  the  Jews,  and  Paul  from  the 
Pharisees  f  For  except  it  be  possible  there  may  be 
a  lawful  cause  of  departing,  we  see  no  reason,  why 
Lot,  Abraham,  the  Israelites,  Christ,  and  Paul,  may 
not  be  accused  of  sects  and  seditions  as  well  as 
others. 

M.  HAKUING. 

Yet  bring  ye  nothing  to  the  purpose.  Your  proofs  be  so  weak, 
and  hang  so  evil  together,  that  we  may  well  tell  you  (which 
Irenseus  objected  to  heretics),  that  ye  make  a  rope  of  sand.  We 
say  not,  it  is  in  no  wise  lawful  for  one  to  leave  the  fellowship 

a  Thus  much  wherein  he  hath  been  brought  up:  but  contrariwise,  ^if  the  fel- 

Bufficfent!  '*  lowship  be  naught  and  wicked,  every  one  is  bound  to  eschew  it. 

"Depart  from  Babylon,  my  people,  and  be  not  ye  partakers  of Apoc.xviii.4. 

b  A  pufidt  n    her  sins,"  saith  the  heavenly  voice  to  St.  John.     l>  Therefore  the 

cont  usion.    gjjamples  ye  bring  help  nothing  your  cause. 

Lot  went  out  of  Sodom,  Abraham  of  Chaldea,  the  Israelites 
of  Egypt,  Paul  from  the  Pharisees,  by  God's  special  warning. 
Where  ye  say,  Christ  went  from  the  Jews,  unless  ye  refer  it  to 
his  s'tcpping  aside  from  them  for  a  while,  ye  should  rather  have 
said,  the  Jews  went  from  Christ.  But  whereto  pertaineth  this  ? 
Though  ye  were  so  inalicious  as  to  compare  the  catholic  church 
to  Sodom,  to  Chaldea,  to  Egypt,  to  the  Jews  and  Pharisees ;  yet, 

c  A  Tain  folly.  I  wccu,  yc  are  not  so  proud  as  ^to  compare  yourselves  to  Lot, 

manm^aTfoi-  ^'^  Abraham,  to  God's  peculiar  people,  to  Paul,  to  Christ  himself. 

l^Thout'^te   "^^^^^  departings  we  allow,  and  God  required  them  :   yours  we 

sumptuous    blame,  and  God  detesteth. 

comparison. 


Church  of  England i  179 

THE  BISHOP  Of  SALISBURY. 

We  compare  not  ourselves,  M.  Harding,  neither  with 
Lot,  nor  with  Abraham,  nor  with  Paul ;  least  of  all  with 
Christ  himself.  But  we  humbly  submit  ourselves,  both  in 
life  and  in  doctrine,  to  be  guided  by  their  examples.  And 
thus,  I  trust,  we  may  lawfully  do  without  just  note  of 
presumption.  St.  Chrysostom  saith  :  Data  est  tibi  potestas  chrys,  in 
divinitus  imitandi  Christum,  ut  possis  illi  similis  fieri.  Noli  79-  [vh.  756.] 
expavescere  hoc  audiens,  Timendum  enim  tibi  potius  est, 
si  similis  illi  fieri  negligas  ■:  "  Thou  hast  power  given  thee 
from  God  to  follow  Christ,  that  thou  mayest  be  like  Unto 
him.  Be  thou  not  afraid  to  hear  this  thing.  Thou  hast 
more  cause  to  fear,  if  thou  refuse  to  be  like  unto  him." 

Likewise  saith  the  ancient  father  Origen:.. Si  quern  em- origen.  w 

tari  volumus,  propositus  est  nobis  Christus  ad  imitandum  :  hom.  7.  (uu 
"  If  we  desire  to  follow  any  man,  Christ  is  set  before  us, 
that  we  should  follow  himi" 

But  if  it  be  so  proud  a  part,  as  you  say,  in  religion  and 
life  to  follow  Christ,  what  is  he  then  that  claimeth  to  him- 
self Chrisfs  authority,  and  calleth  himself  even  by  the 
name  of  Christ  ?  Ye  know  who  is  well  contented  to  hear 
himself  thus  saluted:  "  Touching  primacy,  thou  art  ^5^^;  Bernard. de 
touching  government,  thou  art  Noah:  touching  the  pa- Hb. 2. [cap's. 
triarchship,  thou  art  Abraham :  touching  order,  thou  art 
Melchisedec :  touching  dignity,  thou  art  Aaron :  touching 
authority,  thou  art  Moses :  touching  judgment,  thou  art 
Samuel:  touching  power,  ^/^oe^  art  Peter :  touching  anoint- 
ing, thou  art  Christ.'"'  These  words,  I  trow,  M.  Harding, 
may  somewhat  seem  to  savour  of  pride.  Your  pope  is 
well  contented  to  take  the  name,  not  only  of  Peter^  but 
also  of  Christ. 


The  Apology,  Chap.  14.  Divis.  2. 

[Vol.  iv.  p.       And  if  these  men   will  needs   condemn    us  for 

68.3 

heretics,  because  we  do  not  all  things  at  their  com- 
mandment, whom  (in  God's  name)  or  what  kind  of 

N  2 


180  The  Defence  of  the  Apology  of  the         part  v. 

men  ought  they  themselves  to  be  taken  for,  which 
despise  the  commandment  of  Christ,  and  of  the 
apostles  f 

M.  HARDING. 

Our  frailty  concerning  life  we  accuse  and  lament,  and  commend 

ourselves  to  God's  infinite  mercy.    Touching  belief  and  necessary 

doctrine  of  faith,  rail  ye  at  us  never  so  much,  we  neither  despise 

a  Untruths,   the  ^Commandments  of  Christ,  nor  the  ^traditions  of  the  apo- 

notorious  , 

and  manifest  StlCS 

unto  the 
world. 

The  Apology,  Chap.  14.  J)ims.  3. 
If  we  be  schismatics  because  we  have  left  them,  fv-oi.  iv.  p. 
by  what  name  then  shall  they  be  called  themselves, 
which  have  forsaken  the  Greeks,  from  whom  they 
first  received  their  faith,  forsaken  the  primitive 
church,  forsaken  Christ  himself,  and  the  apostles, 
even  as  if  children  should  forsake  their  parents  ? 

M.  HARDING. 

Whosoever  depart  from  the  catholic  church,  they  be  schis- 

a  Here  M.     matics  :  yc  have  departed  from  the  catholic  church  of  a  these  nine 

^eWeth  us    hundred  years  :  ergo,  ye  be  schismatics.     The  first  proposition 

1^^  d'^'^d  ^'''d  y^  ^^^  ^^^  deny;  the  second  yourselves  confess:  the  conclusion 

threescore     then  must  uccds  be  true.     If  we  say  the  same,  blame  us  not. 

J%To''lly%\e  Neither  say  we  that  only,  but  also  that  ye  are  heretics.  Whereby 

whole  time    the  mcasurc  of  your  iniquity  is  increased.     The  same  crime  ye 

Btieslnd"     would  imputc  uuto  us,  if  ye  wist  how.     If  ye  have  no  more  to 

^fthe'^^hur'^h  ^^y^  ^°  °"^  charge,  but  that  we  have  forsaken  the  Greeks,  ye  shall 

■  not  be  oflfended  with  the  world,  if  it  give  us  the  title,  name,  and 

estimation  of  catholics,  as  heretofore.  For  (remember  yourselves) 

we  have  not  forsaken  the  Greeks,  but  the  Greeks  in  some  points 

have  forsaken  us.     By  the  name  of  us,  always  I  understand  the 

catholic  church,  even   the  holy  Roman  church,  whose  faith  we 

profess,  and  with  whom  we  communicate. 

b  Read  the         •' And  how  standeth  it  with  your  learning,  that  we  received  the 

faith  first  from  the  Greeks  }  For  where  ye  say,  we  have  forsaken 

the  primitive  church,  yea  Christ  himself,   and  the  apostles,  ye 

have  told  us  this  so  often,  that  now  we  take  them  to  be  but 

words  of  course,  and  a  common  blast  of  your  railing  spirit.     The 

c  Untruth,     Roman  church  received  the  faith  from  Jerusalem,  cand  not  from 

appear  *°""  Greece,  as  the  rest  of  the  world  did,  according  to  the  prophecy, 


answer. 


Church  of  England.  181 

Is.  11. 3.        De  Sion  exibit  lex,  &c.     As  for  the  land  of  Britain,  our  native 
country,  if   the  faith   were  first  brought  hither   by  Joseph  of 
Arimathea,  and  his  fellows,  as  by  old  tradition  we  are  told,  d  then  d  Certainly 
was  the  church  here  first  planted  by  faithful  Jews,  and  not  by  .^ot'our  fTith 

Greeks ^^.   This  being  true,  we  marvel  what  ye  mean  to  charge  J^^j^^^'j^'^/''* 

us  with  forsaking  the  Greeks,  specially  where  ye  say,  we  first  Rome, 
received  the  faith  from  them.     Which  is  no  truer  than  that  we 
received  our  English  language  from  them. 

THE  BISHOP  OP  SALISBURY. 

It  were  no  shame  for  you,  M.  Harding,  to  confess  that 
the   church   of  Rome   first  received   her  faith   from  the 
churches  of  Grcecia.     Neither  are  they  so  utterly  void  of 
learning,  that  have  said  the  same.     Rather  I  marvel  what 
learning  can  lead  you  so  unlearnedly  to  say  the  contrary. 
St.  Augustine  saith:   Terra  GrcBCorum,  unde  ubique  desti- Aug.  epist. 
nata  est  fides :  "  The  land  of  Grcecia,  from  whence  the  faith  44  ] 
into  all  places  was  sent  abroad ^o."     Again  he  saith:  Radix 
Orientalium  ecclesiarum,  unde  evangelium  in  Africam  venit:  Aug.  epist. 
"  The  root  of  the  East  churches,  from  whence  the  gospel 
came  into  .4A*^^-"     St.  Chrysostom  saith  unto  the  people 
of  Antioch :   Christianorum  nomen  velut  ex  quodam  fonte  chrysostom, 

,  .  .         .     .  J  •  7         '  r,^^  ^"^^  Popul. 

mnc  mcipiens,  omnem  mundum  mundavit :  "The  name  of ^ntiochen. 
Christians  beginning  first  from  this  city  of  Antioch,  as 
from  a  spring,  hath  flowed  over  the  whole  world."    The 
bishops  of  the  East  wrote  thus  unto  Julius  the  bishop  o/^^ub  ""' 
Rome :  Ad  ecclesiam  Romanam  ab    Oriente  prcedicatores  ''^p-  '^; 
dogmatis  advenerunt:  "The  preachers  of  Christian  doc- .^ap- 7.  [«'•  s. 
trine  came  from  the  East,  to  the  church  of  Rome.^"*     Like-  et  kol  U 
wise  St.  Basil  saith  :  "  The  gospel  of  the  kingdom  springing  ^^^^sl^^o-av 
w^  first  in  the  church  ofGrtBcia,  was  from  thence  published  avr^  ot  toO 

abroad  into  all  the  world ^i."     Eusebius  saith: Lucis ^^ral. 

virtus  et  sacrce  religionis  lex,  beneficio  Dei,  quasi  e  smw^asji.  in 
Orientis  profecta,  cunctum  simul  orbem  sacro  jubare  illu-^v^^^-v^r 

r     J  ^  J  ^    Italiam  et 

stravit ;  "  The  power  of  the  hght,  and  the  law  of  holy  G'juiam. 

religion,  by  God's  benefit  springing  out,  as  it  were,  from  Euseb.  de 

Orat.  V.  [i. 

39  [Here  occurs  an  allusion  to  X6v   ea-nv  flKaaat,    on   cVctS?)   to  ^^^'^ 

king  Lucius,  and  to  Theodorus.]  evayyeXtov  tj)?  ^aa-iXeias  otto  Ta>v 

'^  [The  Bened.  regard  this  let-  fifierepoyv  ronav  ap^dfievou  et?  rra- 

ter  as  spurious.]  a-av    e^^Xde     rr]v    oUovfietnjv,     Sta 

41   [S.  Basil.  Tdxa  8c  t  koi  fiaX-  tovto  k.  t.  X.] 


182  The  Defence  of  the  Apology  of  the  part  v. 

the  bosom  of  the  East,  hath  shined  over  the  whole  world 

together  with  a  blessed  beam"."  The  emperor  Justinian ^2 

Cod.  de  sa-   saith  \   ConstantinopoUs  religionis  et  fidei  mater  perpetua : 

Ecciesiis,      "  Constantinople  is  the   everlasting    mother   of  faith  and 

[lib.  I. tit. 2]  *  .  .  .  ° 

•L.jubemus.  reliffion."     And  likewise  acrain :  Sacrosancta  Constantino- 

J.Scientes.  f  .    .  ...  7     •      • 

Cod.  in  eod.  politancB  cwitatis  ecclesia,  mater  pietatis  nostrce^  et  Christta- 
tlt."  3.\ex  i6.]  norum  orthodoxce  religionis  omnium :  "  The  most  holy 
mus.*^  church  of  the  city  of  Constantinople,  the  mother  of  our 

holiness,  and  the  mother  of  all  Christians  of  the  catholic 

faith  4^^" 

In  like  sort  the  church  of  Constantinople^  even  until  this 
Epiat.  Ecci.  (Jay,  entituleth  itself:  *H   Kcoi^o-rarrti^oi^TroAews  iKKh-ncria,  r\ 

Constant  no-         ''  1         »      1 

desVra^n  '^^''"^P  navTixiv  tG>v  opOobo^wv,  KOL  bibdaKaKos '•  "  Tho  church 
of  Constantinople,  the  mother  and  mistress  of  all  that  be 
catholic 'i^."  To  be  short,  if  ye  will  not  believe  any  of 
these,  yet  at  least  ye  may  believe  your  own  fellows.  The 
bishop  of  Bitonto^  in  your  late  chapter  at  Trident,  uttered 
these  words,  as  it  may  well  appear,  with  lusty  courage : 
^""^fc^bi.  ^^^  igitur  Gra;cia  mater  nostra^  cui  id  totwn  debet  quod 
iii.982.]  ora-^^j^^  Latina  ecclesia:  "O  therefore  our  vcioihex  GrcBcia, 

tio  Lpiscopi  ' 

Bitontini.  unto  whom  the  Latin  church,  or  the  church  of  Rome,  is 
beholden  for  all  that  ever  she  hath." 

These  things,  M.  Harding,  being  true,  we  marvel  what 
should  move  you  to  deny,  that  ye  first  received  the  faith 
from  the  church  of  Grcecia.     Touching  the  matter  itself, 

In  Opere      it  is  Written   thus  in  your   own   councils :  Si  Grceci   per 

Tripart.  lib.  ,  ^  ■* 

2.  cap.  I.      quandam  scissuram   dividuntur   a    Latinis,   ita   Latini   a 

lleg.  cap.  10  J  -*  _ 

in  2.  torn.      Grwcis.     Et  ideo  videtur,  quod  si  Grceci  debent  did  schis- 

Concill.  _    ^  ^  '   -» 

[Crabb.  p.  matici  propter  hujusmodi  divisionem,  eadem  ratione  et  La- 
tini :  prceterea  Grceci  magis  servant  antiquas  consuetudines 
apostolorum,  et  discipulorum  Christi,  in  barbis.  Sec:  "If 
the  Greeks  by  a  certain  division  be  sundered  from  the 
Latifis,  even  so  be  the  Latins  sundered  from  the  Greeks. 
And  therefore  it  seemeth,  if  the  Greeks  in  respect  of  this 

41  [This  passage  is  an  extract  meant  to  say,  that  Rome  had  de- 

from  Constantine's  letter  to  Alex-  rived   the  faith   from   Constanti- 

ander  and  Arius.]  nople.1 

•*2  [Properly  the  em])erors  Leo  -^^    [This   epistle,    dated    1451, 

and  Anthemius.]  will  be  found  in  LeMoyne's  "  Varia 

4-''  [Yet  surely  Justinian  never  Sacra,"  torn.  ii.  p.  294.] 


Church  of  England.  183 

division  ought  to  be  called  schismatics^  that  then  the 
Latins  also  ought  so  to  be  called  in  like  case.  Further- 
more, the  Greeks  do  more  duly  keep  the  old  customs  of 
the  apostles,  and  of  Christ's  disciples,  touching  beards,  &c., 
than  do  the  Latins.'*^ 

The  Apology,  Chap.  15.  Divis.  1. 
[Vol.  iv.  p.  For  though  those  Greeks,  who  this  day  profess 
religion,  and  the  name  of  Christ,  have  many  things 
corrupted  amongst  them,  yet  hold  they  still  a  great 
number  of  those  things  which  they  received  from 
the  apostles.  They  have  neither  private  masses,  nor 
mangled  sacraments,  nor  purgatories,  nor  pardons. 
And  as  for  the  titles  of  high  bishops,  and  those 
glorious  names,  they  esteem  them  so,  as  whosoever 
he  were  that  would  take  upon  him  the  same,  and 
would  be  called  either  universal  bishop,  or  the  head 
of  the  universal  church,  they  make  no  doubt  to  call 
such  a  one  both  a  passing  proud  man,  and  a  man 
that  worketh  despite  against  all  the  other  bishops 
his  brethren,  and  a  plain  heretic. 

M.   HARDING. 

As  ye  have  oftentimes  belied  us,  ^so  now  ye  belie  the  poor  a  Untruth, 
Greeks.     So  little  are  ye  able  to  say  somewhat,  and  therein  to  pfainiy'ap. 
say  truth.     For  they  have  mass  commonly  without  company  to  p^*""- 
communicate  with  the  priest,  which  ye  call   private  mass.     So 
^is  it  all  Greece  over,  so  is  it  in  Asia,  in  Syria,  in  Assyria,  in  b  Untmth, 
Armenia,  and  wheresoever  the  religion  of  Christ  is  professed  :   as  mai^^ilst^ 
among  the  Greeks  in  Venice  I  myself  and  divers  of  our  country- 
men have  seen  it  commonly  practised.     Likewise  pray  they  all 
for  the  dead,  and  think  them  to  be   relieved  by  the   prayers, 
oblations,  alms,  and  deeds  of  charity  done  for  them  by  the  living. 
Which  mind  and  opinion  implieth  that  faith  c  which  the  church  E,U"f^^"^Ji- 

^  ^  For  the  Gre- 

holdeth  of  purgatory.  clans  never 

But  though  (say  ye)  those  Greeks  have  many  things  corrupted,  [hest^fanta- 
yet  hold  they  still  a  great  number  of  those  things  which  they  sie«  "f  pur. 
received  of  the  apostles.     And  wilt  thou  know,  reader,  what  they  ^^  '"^" 
be  ?   Forsooth  they  have   neither  private  masses,   nor  mangled 
sacraments,  nor  purgatories,  nor  pardons.      Is  not  the  wit  of  this 
defender  to  be   commended,   that  maketh  a  man   to  hold  that 


184  Tlie  Defence  of  the  Apology  of  the         part  v. 

which  he  hath  not?  Those  (ireek?  hold  still,  saith  he.  What 
hold  they  ?  Marry  thev  have  not  this  and  that.  This  is  a  new 
kind  of  holding,  for  a  man  to  hold  that  he  hath  not.  If  they 
hold  still,  then  have  they  still.  But  they  have  not,  saith  he. 
Then  how  hold  they  ?  A  man  may  by  the  rules  of  this  new  logic 
o  so  merrily  thus  reason  :  The  Turks,  Saracens,  Jews,  infidels,  idolaters,  yea 
piayJth  with  the  sheep  of  Cotswold  also,  if  ye  will,  have  neither  private 
his  fancy,  massos,  nor  communion  under  one  kind,  nor  purgatories,  nor 
pardons  :  ergo,  they  hold  a  number  of  things  which  they  received 
from  the  apostles.  The  antecedent  is  true.  Whosoever  denieth 
the  consequent,  must  count  this  defender's  logic  very  simple. 
What  if  one  should  make  this  argument ;  Tliis  defender  hath 
neither  good  logic,  nor  very  fine  rhetoric,  nor  profound  philo- 
sophy, nor  the  right  knowledge  of  divinity  :  ergo,  he  holdeth 
many  heresies  ?  Though  both  the  antecedent  and  consequent  be 
true,  yet  is  the  argument  naught.  For  by  like  reason  one  might 
conclude  an  honest  unlearned  catholic  man  to  be  an  heretic, 
which  were  false  and  injurious.  Such  is  the  logic,  such  are  the 
topics  of  this  new  negative,  and  ablative  divinity,  for  so  may  we 
worthily  call  it.  Negative,  in  respect  of  their  blasphemous 
tongues,  denying  sundry  weighty  points  of  our  faith  :  ablative,  in 
respect  of  their  wicked  hands,  casting  away,  throwing  down,  and 
taking  away  many  good  things,  pertaining  to  the  maintenance  of 
Christian  religion,  and  God's  honour.  Put  them  from  their 
negatives,  and  from  their  ablatives,  then  in  what  case  shall  they 
stand  .'' 


THE    BISHOP    OF    SALISBURY. 

I  am  ashamed  the  world  should  be  cumbered  with  so 
childish  follies.  "  This  defender's  wit"  (ye  say)  "  is  to  be 
commended.  He  maketh  a  man  to  hold  that  he  never 
had.  And  what  hold  they?"  (say  you).  "Marry  they 
have  not  this  and  that.  This  is  a  new  kind  of  holdinsr, 
for  a  man  to  hold  that  he  hath  not.  If  they  hold  still, 
then  have  they  still.  But  they  have  not :  then  how  hold 
they  ?"  Now  surely,  M.  Harding,  I  trow,  we  shall  have 
and  hold  a  merry  man.  So  pretty  sport  ye  can  make  your- 
self with  having  and  holding.  It  were  great  pity  ye  should 
ever  be  otherwise  occupied.  Hannibal  of  Carthage,  when 
he  had  heard  Phorinio  the  orator  talk  pleasantly  a  long 
while  together,  being  afterward  demanded  what  he  thought 
Cicero  de      of  his  eloqucncc,  made  answer  in  his  homely  sort :  Multos 

Oratore  2.  •  7-  /   t*  i  •  • 

[cap.  i8.)      se  vidisse  deliros  senes  :  sed  qui  magis  quam  Phormio  deli- 
raret,  vidisse  neminem. 


Church  of  England.  185 

But  somewhat  to  yield  unto  your  pleasance,  why  may 
not  a  man  hold  that  he  never  had,  as  well  as  lose  that  he 
never  had  ?  In  the  learned  Glosses  upon  your  Decrees  ye 
may  find  this   note   amonerst  others :  Nota,    quod  aliquis  uist.  17. 

7     7      •  T»r      1  n      1  •       Concilia:  In 

dicitur  perdere  quod  nunquam  hahmt :  "  Mark  well  this  :  oiossa. 
A  man  may  be  said  to  lose  that  he  never  Aac?."  And  yet 
ye  say  commonly  in  the  schools :  Privatio  semper  prcesup- 
ponit  habitum :  "  The  losing  of  a  thing  always  presupposeth 
the  having  of  the  same."  Or  to  answer  you  in  plainer 
wise,  why  may  not  a  man  as  well  hold  nothing,  as  you 
may  talk  so  much,  and  yet  say  nothing  ?  Galen  said 
sometime  to  one  that  spake  then  in  such  substantial 
manner  as  you  speak  now :  Accipe  nihil,  et  tene  Jideliter :  oaienus. 
"Take  nothing,  and  keep  it  safely,  and  hold  it  fasf^*."         p- 909.] 

But  to  leave  your  follies  and  silly  toys,  M.  Harding, 
with  your  Turks,  and  Saracens,  and  sheep  of  Cotswold ; 
we  say  not.  The  Greeks  hold  still  that  they  never  had: 
but  we  say,  They  hold  still  that  they  ever  had.  Your 
private  masses  and  your  demi-communions  they  hold  not : 
for  they  had  them  never.  The  holy  and  whole  commwiion 
in  both  kinds  they  hold  still :  and  sithence  the  apostles^ 
time  they  have  had  them  ever. 

"  They  pray  also  for  the  dead :  and  therein"  (ye  say) 
"  is  implied  your  faith  of  purgatory."  I  will  not  here 
touch  the  simplicity  of  your  rhetoric,  or  logic,  M.  Harding : 
but  only  wish  you  to  have  better  regard  to  your  divinity. 
For  ought  that  I  can  see,  prayer  for  the  dead,  and  your 
phantasy  of  purgatory,  were  never  so  straitly  coupled 
together,  but  that  they  might  well  and  easily  go  asunder. 
The  Grecians,  as  they  pray  for  the  dead,  so  do  they  pray 
for  the  apostles,  for  the  patriarchs,  for  the  prophets,  and 
for  the  blessed  Virgin,  our  Lady :  as  you  may  soon  per- 
ceive by  St.  BasiFs  and  by  St.  Chrysostom's  liturgy.  Yet  Liturgia  Ba- 
I  think  ye  would  not  have  your  reader  believe,  as  an  p.  4/:  ed.  or. 
article  of  your  faith,  that  the  apostles  of  Christ,  the  pa- utnrg.chry. 

triarchs,   the  prophets,  and   the   blessed    Virgin,  Chrisfsl°%-^ed.GT'. 

p.  98.] 

44  ["  Nihil  cape,  serva  bene :"  (attributed  by  Janus  Cornarus  to 
Galen)  in  Epitome  adagiorum.] 


186  The  Defence  of  the  Apology  of  the  part  v. 

Mother^  are  still  m  purgatory  ^^ .  Whatsoever  other  opinion 

the  Grecians  have  of  the  dead,  certain  it  is,  they  could 

never  yet  be  brought  to  believe  your  purgatory. 

[Eoff.contr.      Roffcnsis,  ouc  of  your  greatest  doctors,  as  I  have  said 

apud]  Poly-  before  ''^,  saith  thus :  Purgatorium  Greeds  usque  ad  hunc 

vent.  lib.  8.    diem  non  est  creditum :  "  The  Grecians  until  this  day  be- 

4S6.]  lieve  not  purgatory."      Thus,   M.  Harding,  I  know  not 

whether  by  your  logic  or  by  your  divinity,  (for  both  are 

marvellous,)  ye  would  fain  force  your  poor  Greeks  to  hold 

that  thing  that  they  never  had. 

Another  proper  pastime  ye  make  yourself  with  your 
negatives  and  ablatives.  And  wherefore,  it  were  hard  to 
tell,  saving  that,  I  see,  ye  were  well  disposed,  and  well  it 
became  you  to  be  merry.  ^^7  The  ancient  learned  fathers, 
having  to  deal  with  impudent  heretics,  that  in  defence  of 
their  errors  avouched  the  judgment  of  all  the  old  bishops 
and  doctors  that  had  been  before  them,  and  the  general 
consent  of  the  primitive  and  whole  universal  church,  and 
that  with  as  good  regard  of  truth,  and  as  faithfully,  as  you 
do  now,  the  better  to  discover  the  shameless  boldness  and 
nakedness  of  their  doctrine,  were  oftentimes  likewise  forced 
to  use  the  negative,  and  so  to  drive  the  same  heretics,  as 
we  do  you,  to  prove  their  affirmatives :  which  thing  to  do 
it  was  never  possible.  The  ancient  father  Irengeus  thus 
iren. lib.  i.  Stayed  himself,  as  we  do,  by  the  negative:  Hoc  neque pro- 
^^^'^'^^^'^^'^ phetcB  prcedicaverunt,  neque  Dominus  docuit,  neque  apostoli 
tradiderunt :  "  This  thing  neither  did  the  prophets  pub- 
lish, nor  our  Lord  teach,  nor  the  apostles  deliver."  By  a 
chrys.  de  In-  like  ncqativc  Chrysostom  saith :  Hanc  arhorem  non  Paulus 

compr.  Dei  •',  ''  ,  , 

tiaiuTa,\um.plantavit,  non  Apollo  ngavit,  non  Deus  auxit :  "  This  tree" 
(of  error)  "  neither  Paul  planted,  nor  Apollos  watered,  nor 

45  [See  vol.  V.  p.  20 1,  (with  the  assiffns  the  proper  limits  of  the 

note  ^,)  where  the  same  line  of  validity  which  belongs  to  this  kind 

argument  is  pursued.]  of  argument  "  ab  authoritate  ne- 

4^'  [Vol.  V.  p.  214.]  "  gative."       His    opponent    had 

47  [This  passage  ("  The  ancient  quoted  bishop  Jewel  against  him, 

learned  fathers  ....  they  are    not  without  observing  the  real  nature 

of  God,")  is  quoted  at  length  by  of  the  argument.    See  note  21,  vol. 

Hooker    (E.   P.   lib.  ii.  c.  6.  4.  i.  p.  289  supra :  alsoi.  p.  51.] 
Keble's  edit.  p.  317.)-  vvhere  he 


Church  of  England.  187 

God  increased."     In  like  sort  Leo  saith :   Quid  opus  est  Leo,  Epist. 
in  cor  admittere  quod  lex  non  docuit,  quod  prophetia  non ['•  454] 
ceci7iit,  quod  evangelii  Veritas  non  prcedicavit,  quod  aposto- 
lica  doctrina  non  tradidit  ?  "  What  needeth  it  to  believe 
that  thing,  that  neither  the  law  hath  taught,  nor  the  pro- 
phets have  spoken,  nor  the  gospel  hath  preached,  nor  the 

apostles  have  delivered?"    And  again:   Quomodo nova  Leo,  Epist. 

inducuntur,  quce  minquam  nostri  sensere  majores  f  "  How  tom.T^v'os.] 
are  these  new  devices  brought  in,  that  our  fathers  never 
knew  48?" 

St.  Augustine  having  reckoned  up  a  great  number  of 
the  bishops  of  Rome,  by  a  general  negative,  saith  thus  :  In  ^ug-  Epist, 
hoc  ordine  successionis  nullus  Donatista  episcopus  inveni- 
tur :  "  In  all  this  order  of  succession  of  bishops,  there  is 
not  one  bishop  found  that  was  a  Donatist."  St.  Gregory, 
being  himself  a  bishop  of  Home,  and  writing  against  the 
title    of  universal   bishop,    saith    thus:    Nemo   decessorum ^^^sorAib.4. 

■^  .  epist.  76.  lal. 

meorum  hoc  tarn  prophano  vocdbulo  uti  cons  en  sit : — nullus  36.  tom.  a. 

.  .  .        .  77i.]et8o. 

JRomanorum  pontificum  hoc  singularitatis  nomen  assumpsit :  t«'-  32-  "• 
"  None  of  all  my  predecessors  ever  consented  to  use  this 
ungodly  title :  no  bishop  of  Rome  ever  took  upon  him  this 
name  of  singularity,"  By  such  negatives,  M.  Harding, 
we  reprove  the  vanity  and  novelty  of  your  religion.  We 
tell  you,  none  of  the  ancient  catholic  learned  fathers,  either 
Greek  or  Latin,  ever  used  either  your  private  mass,  or 
your  half  communion,  or  your  barbarous  unknown  prayers. 
Paul  never  planted  them :  Apollos  never  watered  them : 
God  never  increased  them.  They  are  of  yourselves  :  they 
are  not  of  God. 

These  and  other  like  negatives  the  holy  fathers  in  old 
times  might  safely  use  without  controlment :  for  that  there 
was  no  doctor  of  Louvain  as  yet  up  start  to  carp  and  quar- 
rel at  their  divinity.  Leave  this  childish  and  unsavoury 
sporting  and  trifling  with  your  negatives,  M.  Harding.  It 
were   a  great   deal   more   seemly  for   a  man  of  learning 

48  [Leo  Epist.  97,  c,  5,  As  Mr,  cap.  6.   ed.   Bened.  torn.  ii.  col. 

Keble  observes,  this   passage  is  715,    "  Quomodo   igitur    Nicaeni 

quoted   by  St.  Leo   from  S,  Am-  "  Concilii  nomen    obtenditur,  et 

bros.    de    Incarnatione    Domini,  "  nova,"  &c.] 


188  The  Defence  of  the  Apology  of  the         party. 

and   gravity,  and  more   to  your  purpose,   to   prove  your 
affirmatives. 

"  They  have  private  mass"  (ye  say)  "  in  all  Graecia, 
Asia,  Syria,  Assyria,  Armenia,  and  wheresoever  the  reli- 
gion of  Christ  is  professed."  All  this  we  must  needs 
believe  upon  your  word :  for  other  proof  ye  offer  to  make 
none.  Notwithstanding,  if  they  have  such  private  masses 
in  all  those  countries,  tell  us,  I  beseech  you,  who  were 
the  authors  and  makers  of  these  masses  ?  Ye  will  say, 
St.  James,  St.  Chrysostom,  or  St.  Basil.  For  of  these 
names  and  masses  ye  have  told  us  many  a  tale.  Yet  if 
ye  consider  the  matter  well,  ye  shall  find  that  these  self- 
same masses  were  our  communions,  and  nothing  like  to 
your  inasses :  and  that  the  holy  sacraments  at  the  same, 
contrary  to  your  new  devices,  were  delivered  generally  in 
both  kinds  to  all  the  people. 
LiturgiaJac.  St.  Jamcs  in  his  mass  saith  thus  :  Diaconi  tollunt  discos 
37,]  et  calices,  ad  impertiendum  populo :    "  The  deacons  take 

up  the  dishes  and  the  cups,  to  minister  the  sacrament  unto 
the  people." 
Liturgia  St.  Chrysostom  in  his  mass,  saith  thus :  Post  mysteria 

73.]^^         feruntur  ad  locum^  ubi  populus  debet  communicare :  "  After- 
ward the  holy  mysteries  or  sacraments  be  brought  unto  the 
place,  where  the  people  must  receive  together." 
Liturg.  Basil.      St.  Basil  iu  his  mass  saith  thus  :  Nos  omnes  de  uno  pane 
uh^  e^  de  uno  calice  participantes ,  8fc.     Cantores  cantant  com- 

munionem :  et  sic  communicant  omnes :  "  All  we  receiving 
of  one  bread  and  one  cup,  «&;c.  The  quire  singeth  the 
communion:  and  so  they  communicate  all  together." 
Therefore,  M.  Harding,  ye  must  needs  confess,  either 
that  the  Grecians  this  day  use  none  of  these  masses^  or 
that  their  masses  are  not  your  masses^  but  our  communions: 
which  both  are  contrary  to  yourself. 
Gcorg.  cas.  In  the  Armenians'  liturgy  it  is  written  thus :  Qui  non 
turg.^[p"s^i  sunt  digni  communicare  hanc  oblationem  Dei,  exeant  foras 
ante  fores  ecclesice,  et  ibi  orent:  "  They  that  are  not  worthy 
to  receive  this  oblation  of  God,  let  them  go  forth  before 
the  church  door ;  and  there  let  them  pray." 

Of  the  Grecians'  order  in  this  behalf  your   great  and 


Church  of  England.  1 89 

special  doctor  cardinal  Bessarion,  being  himself  a  Greek 
born,  saith  thus :  Hoc  ipse  ordo  rerum  poscebat :  prtmum,  Bessarion, 
consecrare :    deinde,  fr anger e :  postea,    distribuere :    quod  Euchar.  [p. 
nos  in  prcesenti  facimus :    "This  the  very  order  of  thecircaA.D. 
things  required :  first,  that  we  should  consecrate  or  bless  *^^°" 
the  bread :  next,  that  we  should  break  it :  last  of  all,  that 
we  should  divide  it,  (or  deliver  it  to  the  people.)      Which 
thing  we^'  (Grecians)  "  do  at  this  present  day."     Thus  you 
see,   M.  Harding,  that  the  Grecians  this  day  consecrate, 
break,  and  divide  the  sacrament  unto  the  people,  as  we  do. 
They  receive  it  not   privately  to  themselves    alone,  the 
people    standing    by,   and   gazing    on   them,   as   you  do. 
Therefore  it  is  untrue,  that  you  say,  "  They  have  this  day 
your  private  mass." 

Touching  the  Grecians  that  live  now  in  Venice,  what 
order  they  use  there,  I  cannot  tell.  Notwithstanding,  as 
I  have  heard  say,  private  mass  they  have  not.  But  if  they 
have,  living  under  the  pope's  Jurisdiction,  it  is  no  marvel. 
Certain  it  is,  that  Venice  is  no  part  of  Graecia. 

Matthias  Illyricus,  being  himself  born  in  Dalmatia,  not 
far  from  the  confines  or  borders  of  Grsecia,  and  therefore, 
as  it  may  be  thought,  the  better   acquainted  with  their 
orders,  saith  thus  :  Ecclesia   Grceca,  eique  conjunctce,  Asi- 1^  Testibus*^* 
atica,  Macedonica,  Mcesica,    Valachica,  Ruthenica^  -^^*"  J%?1v  ed. 
chovitica,   et  Africana,  id  est,   totus    mundus,   xiel    certe^^''^-^ 
ejus  [suppl.  longe']  maxima  pars,  nunquam  primatum  papce 
communi    consensu    concesserunt :    nunquam  purgatorium 

probaverunt:  nunquam  privatas  missas: nunquam  com- 

munionem  sub  una  specie :  "  The  church  of  Grsecia,  and 
the  churches  of  Asia,  Macedonia,  Mysia,  Valachia,  Russia, 
Moschovia,  and  Africa,  joined  thereunto,  that  is  to  say,  in 
a  manner  the  whole  world,  or  at  least  the  greatest  part 
thereof,  never  granted  the  pope  his  supremacy  :  never 
allowed  either  purgatory,  or  private  masses,  or  the  commu- 
nion under  one  kind." 

In  the  proem  or  entry  of  the  council  of  Ferraria  it  is 
written  thus :  Proxima  Dominica  quindecim  Greed  sacer-  conc.  Fen-ar. 
dotes,  domt  imperatoris,Jussu  ejus,missam  solenmter  cele- 1^^^^- 4i3' 
brarunt.      Ubi  etiam  marchio  cum  suis  civibus  adfuit,  et 


190  The  Defence  of  the  Apology  of  the  part  v. 

panem  benedictum,  per  patriarchce  dextram,  more  Grceco- 
rum^  accepif^  atque  libavit :  **'  The  next  Sunday,  fifteen 
Greek  priests,  within  the  emperor's  palace,  by  his  com- 
mandment, said  a  solemn  mass,  {or  co?nmunion,)  whereas 
the  marquis  was  present  with  his  citizens,  and,  as  the 
manner  of  the  Grecians  is,  received  and  tasted  the  bread 
consecrate,  at  the  hand  of  the  patriarch."  Here  it  is  to 
be  noted  by  the  way,  that  these  fifteen  priests  said  not 
fifteen  several  masses,  as  the  manner  is  in  the  church  of 
Rome,  but  all  together  one  only  mass :  and  that  the  same 
one  mass  was  no  private  ministration,  but  a  communion. 
Petrus  urh.  Whercof  Pctrus  Urbevetanus  saith  thus :    Tu  mad  instar 

in  Vita  iJeus-  ,    i     ,  •  7       •  •    •     /• 

deditPapa.  GrcBcorum  non  cantaoatur  m  una  ecclesia,  msi  jorsan  una 
missa :  "  Then  there  was  sung  in  one  church,  no  more, 
saving  perchance  one  only  mass,  as  the  manner  of  the 
Grecians  is." 
Dtirand.  in  Likcwisc  saith  Duraudus  :  Offerebant  magnum  panem  et 
lib.  i!'*" '  omnibus  sufficientem :  quod  adhuc  Greed  servare  dicuntur : 
"  They  ofifered  up  one  great  loaf  that  might  suffice  all  the 
church :  which  order,  they  say,  the  Grecians  keep  until 
this  day." 

By  these  few,  I  trust,  M.  Harding,  it  may  soon  appear, 
whether  of  us  have  belied  your  poor  Grecians. 

The  Apology,  Chap.  15.  Divis.  2. 

Now  then,  since  it  is  manifest,  and  out   of  all  tv^i.  «v.  p. 
'  '  69.] 

peradventiire,  that  these  men  are  fallen  from  the 
Greeks,  of  whom  they  received  the  gospel,  of  whom 
they  received  the  faith,  the  true  religion  and  their 
church  itself;  what  is  the  matter,  why  they  will  not 
now  be  called  home  again  to  the  same  men,  as  it 
were,  to  their  originals  and  first  founders  ?  And  why 
be  they  afraid  to  take  a  pattern  of  the  apostles'  and 
old  fathers'  times,  as  though  they  all  had  been  void 
of  understanding?  Do  these  men,  ween  ye,  see 
more,  or  set  more  by  the  church  of  God,  than  they 
did,  who  first  delivered  us  these  things  ? 


Church  of  England.  I91 


M.  HARDING. 

Soft  and  fair,  sir  Defender,  you  have  not  yet  proved  that  you 
say  is  manifest  and  out  of  all  peradventure.  Remember  you  not 
the   old  homely  verse  of  your  sophistry :   Neque  negativis  recte 

concludere  si  vis? Speak  to  the  purpose,  or  else  I  would  you 

would  make  an  end  of  your  filly  follies.  For  indeed  you  trifle, 
and  say  nothing  worth  to  be  answered.  And  here  little  cause 
do  you  minister  unto  me  to  utter  substantial  stuff.  Which  I 
desire  the  discreet  reader  to  consider,  for  mine  excuse,  that  with 
a  trifler  I  do  also  but  trifle 

THE    BISHOP    OP    SALISBURY. 

Here,  M.  Harding,  by  your  own  confession,  ye  do  but 
trifle  with  yowx  filly  follies :  for  that,  I  trow,  your  substan- 
tial and  better  stuff  was  not  yet  ready. 

The  Apology,  Chap.  1^.  Divis.  3. 

Indeed,  we  have  renounced  that  church,  wherein 
we  could  neither  have  the  word  of  God  sincerely 
taught,  nor  the  sacraments  rightly  administered,  nor 
the  name  of  God  duly  called  upon :  which  church 
also  themselves  confess  to  be  faulty  in  many  points : 
and  wherein  was  nothing,  able  to  stay  any  wise  man, 
or  one  that  hath  consideration  of  his  own  safety. 

M.  HARDING. 

And  why  have  ye  renounced  this  church,  but  for  that  ye 

might  not  be  sufiered  to  set  forth  to  the  loss  of  Christian  souls 
the  detestable  heresies  of  Wicklifi'e,  Luther,  Zuinglius,  Calvin^ 
and  other  your  false  masters,  which  ye  call  your  sincere  word  of 

God'*^  after  your  schismatical  and  heretical  manner: That  ye 

say,  there  was  nothing  in  the  catholic  church  able  to  stay  any 
wise  man,  or  any  that  hath  consideration  of  his  safety,  it  is  one 
of  your  impudent  lies. 

There  were  both  wise  men  in  the  church,  and  great  multitudes 
of  such  as  had  good  regard  of  their  souls'  health,  always  before 
the  devil  had  such  a  hand  upon  Luther  and  the  rest  of  your  new 
apostles  and  apostates. 

49  [Harding  adds,  "  for  that  ye  gate  five  sacraments  and  adminis- 
might  not  at  your  pleasure  abro- 


192  The  Defence  of  the  Apology  of  the         part  v. 

The  Apology,  Chap.  ig.  Divis.  4. 

To  conclude,  we  have  forsaken  the  church  as  it^^f-''"'^- 
is  now,  not  as  it  was  in  okl  times  past,  and  have  so 
gone  from  it,  as  Daniel  went  out  of  the  lions'  den, 
and  the  three  children  out  of  the  furnace :  and  to 
say  the  truth,  we  have  been  cast  out  by  these  men, 
(being  cursed  of  them,  as  they  use  to  say,  with  book, 
bell,  and  candle^^,)  rather  than  have  gone  away  from 
them  of  ourselves. 

M.   HARDING?. 

The  church  that  now  is,  and  the  church  that  was  in  old  time, 

is  one  church,  as  a  man  in  his  old  age  is  the  same  man  he  was 

a  Untruth,     in  his  youth.    aFrom  the  which  church  no  faults  or  imperfections 

felf  sidu!": """  can  excuse  you  for  your  departing Neither  have  ye  gone 

"  Come  forth  from  it  as  Daniel  was  delivered  out  of  the  lions'  den,  nor  as  the 

mi*d^t^Sf       three  children  out  of  the  furnace  :  hut  ye  have  departed  wilfully 

them  o  my  from   the   house  of  God,  where,  touching  faith,  all   be   of  one 

Apoc.xviii. 4.  accord,  unto  the  synagogue  of  Antichrist,  unto  Babylon  of  sects, 

where  is  no  order,  but  confusion,  unto  the  kingdom  of  Satan, 

and  there  ye  remain  as  it  were  in  a  den  of  lions,  where  that 

roaring  lion,  with  his  fellows,  lieth  in  wait  seeking  whom  he  may 

devour.     Ye  have  stepped  from  the  place  of  spiritual  refrigery 

into  the   fryingpan  of  schisms  and  heresies,  and  from  thence, 

after  that  ye  have  now  boiled  and  fried  in  malice  and  rancour 

against  the  church,  except  ye  repent,  ye  are  like  to  leap  into  the 

A  hot  kind  of  furnace  of  hell,  that  for  ever  shall  torment  you,  and  never  con- 

ivmity.        sQujg  you.     Complain  not  of  your  casting  out   of  the   church. 

To  be    excommunicate   ye   have   deserved.      And   that  kind   of 

punishment  is,  by  a  merciful  discipline,  extended  upon  you,  partly 

for  your  amendment,  partly  to  conserve  the  rest  of  the  body 

whole  from  your  pestiferous  contagion 

THE  BISHOP  OF  SALISBURY. 

Now  ye  begin  to  keep  hot  schools,  M.  Harding.  Your 
fryingpans  and  furnaces^  with  other  your  like  kitchen 
implements  oi  frying  and  boiling,  are  hot  and  dangerous 
to  deal  withal. 

The  causes  of  our  departure  from  you  are  answered 
before. 

^  [Apol.  Lat.  ". .  diris  et  devotionibus  ejecti  sumus."] 


Church  of  England.  193 

"  The  church"  (ye  say)  "  that  now  is,  and  the  church 
that  was  in  old  times,  is  one  church."  Even  so,  as  I 
shewed  you  before,  the  moon  being  full,  and  the  same 
moon  eclipsed,  is  one  moon :  even  so,  a  man  well  advised, 
and  the  same  man  stark  mad,  is  one  man :  even  so,  the 
house  of  God  and  a  cave  of  thieves  is  one  house.  Matt.  xxi.  13. 

Ye  have  excommunicate  us  and  put  us  from  you.     So 
did  certain  of  your  predecessors  and  fathers  excommunicate  Job.  ix.  22. 
Christ  and  his   apostles.      So   did  Diotrephes,  that  first 
claimed  your  papal  primacy,  excommunicate  the  faithful  3  Job.  9.  ^^ 
of  Christ,  that  were  the  first  planters  of  the  gospel.     So  it  primatum 
is  written  in  the  Apocalypse,  that  Antichrist  shall  excommu-  Apoc.  xiii.  7. 
nicate  all  them  that  will  not  adore  the  image  of  the  beast. 

But  the  pope  himself  saith:  Excommunicatus  non  potest  24.  qu.j.AU: 

.  ^^        -  .  .  ,  .  ,  -■^-       -    [in  Glossa.] 

excommumcare :  "  He  that  is  excommunicate  himseli,  hath 
no  right  or  power  to   excommunicate  others."     And  in 
your  own  law  it  is  written  thus  :   Qui  illicite  alium  excom-  24.  qu.  3. 
municat,  seipsum,  non  ilium,  condemnat :  "He  that  unlaw-  mus:  Rubr. 
fully  excommunicateth  another,  condemneth  not  him,  but 
himself." 

St.  Augustine  saith :  Quid  ohest  homini^  si  eum  de  ilia  Aug.  ad  cie. 
tabula  delere  velit  humana  ignorantia,  quern  de  libro  viven-  nen.  [ii.  184.'] 

.,   7  .     .  .  .      „         ■\-tr^  •  ^       Citatur  1 1. 

tium  non  aelet  iniqua  conscientia?  "  What  is  a  man  thequ.3.  Quid 
worse,  if  the  ignorance  of  a  man  strike  him  out  of  the  book 
of  the  church,  if  ill  conscience  strike  him  not  out  of  the 
book  of  life  ?"   In  this  case,  St.  Augustine  saith,  it  cometh 
sometimes  to  pass,  ut  plurimce  sint  foris  oves,  et  plurimi  Ang.  in  joh. 

,.,,,,  ,  ,  .1  ,       Tract.  45.  [iii. 

stnt  intus  Cupt,"tha,t  there  be  many  sheep  without  the  pt.  2.  p.  600.] 
church,  and  many  wolves  within  the  church." 

The  Apology,  Chap.  15.  JDivis.  5. 

And  we  are  come  to  that  church,  wherein  they 
themselves  cannot  deny  (if  they  will  say  truly,  and 
as  they  think  in  their  own  conscience)  but  all  things 
be  governed  purely  and  reverently,  and  as  much  as 
we  possibly  could,  very  near  to  the  order  used  in 
old  times. 

JEWEL,  VOL.  VI.  O 


194  The  Defence  of  the  Apology  of  the  party. 


M.   HARDING. 


Ye  are  come  unto  the  malignant  church,  to  the  congre- 
gation of  reprobates,  whither  as  into  a  sink  in  manner  all  the 
heresies  that  Satan  ever  raised  up  from  the  beginning  be 
avoided 


The  Apology,  Chap.  16.  Dims.  1. 

Let  them  compare  our  churches  and  theirs  toge-  [Voi.  iv.  p. 
ther,  and  they  shall  see,  that  themselves  have  most 
shamefully  gone  from  the  apostles,  and  we  most 
justly  have  gone  from  them.  For  we,  following  the 
example  of  Christ,  of  the  apostles.,  and  the  holy 
fathers,  give  the  people  the  holy  communion,  whole 
and  perfect :  but  these  men,  contrary  to  all  the 
fathers,  to  all  the  apostles,  and  contrary  to  Christ 
himself,  do  sever  the  sacraments,  and  pluck  away 
the  one  part  from  the  people,  and  that  with  most 
notorious  sacrilege,  as  Gelasius  termeth  it. 

We  have  brought  again  the  Lord's  supper  U7ito 
Christ's  i7istitution,  and  have  made  it  a  communion 
in  very  deed,  common  and  indifferent  to  a  great 
number,  according  to  the  name.  For  of  that  it  is 
called  a  communion.  But  these  men  have  changed 
all  things,  contrary  to  Christ's  institution,  and  have 
made  a  private  mass  of  the  holy  communion.  And 
so  it  Cometh  to  pass,  that  we  give  the  Lord's  supper 
unto  the  people,  and  they  give  them  a  vain  pageant 
to  gaze  upon. 

We  affirm  together  with  the  ancient  fathers,  that 
the  body  of  Christ  is  not  eaten  but  of  the  good  and 
faithful,  and  of  those  that  are  endued  with  the 
Spirit  of  Christ.  Their  doctrine  is,  that  Christ's 
very  body  effectually,  and,  as  they  speak,  really  and 
substantially,  may  not  only  be  eaten  of  the  wicked 


Church  of  England.  195 

and  unfaithful  men,  but  also  (which   is  monstrous 
and  horrible  to  be  spoken)  of  mice  and  dogs^^. 

We  use  to  pray  in  our  churches  after  that  fashion, 
as,  according  to  Paul's  lesson,  the  people  may  know 
what  we  pray,  and  may  answer  Amen,  with  a  general  icor.xiv.i 6. 
consent.  These  men,  like  sounding  metal,  yell  out 
in  the  churches  unknown  and  strange  words  without 
understanding,  without  knowledge,  and  without  de- 
votion :  yea,  and  do  it  of  purpose,  because  the  people 
should  understand  nothing  at  all. 

M.  HARDING. 

aAs  comparison  cannot  duly  be  made  l>etween  light  and  dark-  a  Untnith. 
ness,  between  truth  and  lying,  between  Christ  and  Belial :    so  „o"^betfer  " 
neither  between  the  catholic  church  and  starting  holes  of  heretics,  fompaiison 

11  1  •  mi  1  1      than  between 

You  say  much  and  prove  nothing Ihe  most  ye  have  to  crake  contraries: 

of,  which  ye  have  never  done  withal,  is  your  ministering  of  both  f^""^''"g*" 
kinds  unto  the  people,  your  new-found  holy-day,  the  English  ■■>««  magis 

.11.  1  .,     clucescunt. 

communion,  your  service  m  the  vulgar  tongue,  and  your  vile 
objection  of  mice  and  dogs.     This  is  the  store-box  of  M.  Jewel's 
high  divinity,  which  he  maketh  no  great  store  of,  but  shaketh  it 
abroad  every  where.     To  every  point  I  have  said  so  much,  as  is 
b  enough  to   stay  the   hearts  of  those  that  fear  God,  in  mine  b  Enough  no 
Answer  to  M.  Jewel's  Challenge.    To  the  matter  of  both  kinds,  su^Sen"'^ 
and  the  objection  made  out  of  Gelasius,  in  the  second  article  :  to  For  in  the 
that  of  private  mass,  in  the  first  article  :   to  all  that  is  said  for  articieT.^M.  ^ 
the  church  service  in  the  vulgar  tongue,  in  the  third  article  :  to  "'ydinghath 

...  -.  11  -1  1-1  'ittered  four- 

the   objection   of  mice,  dogs,   and  worms,   in  the  twenty-third  score  and 
article.     The  same  here  to  rehearse  again,  I  think  it  needless.       grelt^un- 

But  where  ye  affirm  the  body  of  Christ  not  to  be  eaten  but  truths. 
of  the  good  and  faithful  only,  if  ye  mean  the  sacramental  eating, 
so  as  it  is  eaten  under  the  sacrament,  in  the  visible  form  of  bread 
and  wine,  and  not  of  the  c  spiritual  eating  only,  that  is  false.    In  c  Unfruitful 
that  ye  say  the  fathers  be  on  your  side,  meaning  the  c  sacra- ^^^J^JJ^g '*'^' 
mental  eating,  ye  belie  them.     And  so  likewise  reporting  our  Read  the  an- 
doctrine  to  be,  that  wicked  and  unfaithful  men  may  eat  the  body 
of  <-' Christ  effectually,  ye  behe  us.    We  teach  that  the  evil  may 
eat  the  body  of  Christ  really,  that  is,  indeed,  but  not  effectually,  d  This  book 
They  only  eat  effectually,  who  eating  it  worthily  obtain  the  effect  bies  and  va- 
of  Christ's  body;  which  is  the  unity  of  the  mystical  body  of "hSore not 
Gregor.  Dial.  Christ,  and  increase  of  grace.  <iThere  is  verily  (saith  St.  Greg-ory  ^^)  thought  to 

lib.  4.  ^  ^  ^  ^      -^      ^  be  St.  Gre- 

gory's. 

^1  [Supra,  Replie,  Art.  23.  vol.  iii.     genuineness   of  these  Dialogues: 
P'455-]  Protestants    dispute  it.     See   the 

S2  [The  Bened.  edd.  and  Romish     grounds    for    either    opinion    in 
writers   in  general   maintain   the     Cave.] 

o  2 


196  The  Defence  of  the  Apology  of  the  part  v. 

in  sinners,  and  in  them  which  receive  unworthily,  the  true  flesh 

of  Christ  and  liis  true  blood,  sed  essentia,  nan  salubri  efficientia, 

but  in  substance,  not  in  wholesome  effect ^^ 

That  evil  men  receive  the  true  body  of  Christ  sacramentally, 

no  less  than  good,  where  I  might  allege  in  manner  all  the  old 
est. Angus,  fathers,  e St.  Augustine  only  may  suffice,  who  affirmeth  the  same, 
re!uy\o'the  ^pcaking  thus  of  Judas  :   Tolerat  ipse  Domimis  Judam,  diabolum,  Auf;.ep.  162. 
contrary,      fureiu,  ct  veiiditorem  suum  sinit  accipere  inter  innocentes  discipulos,  '^"' ^^-^ 
swer.  quod  norunt  fideles,  pretium  nostrum:  "Our  Lord  himself  doth 

tolerate  Judas,  and  siifFereth  a  devil,  a  thief,  and  him  that  sold 
f  "Our         him,  to  receive  amongst  his  innocent  disciples  ^our  price  which 

meane'th  the  the  faithful  do  know  ^■^" But  what  need  any  man  to  require  the 

sacrumnit  "/testimonies  of  fathers,  sith  Paul  teacheth  us  so  to  believe  }  "  Who-  '  Cor.  xi.  27 

soever"  (saith  he)  "  eateth  this  bread  and  drinketh  of  the  cup  of 

our  Lord  unworthily,  he  shall  be  guilty  of  the  body  and  blood 

of  our  Lord." 

THE  BISHOP  OF  SALISBURY. 

There  is  no  better  comparison  to  be  made,  M.  Harding, 
than  between  light  and  darkness,  truth  and  falsehood, 
Christ  and  Belial:  for  one  of  these  contraries  doth  ever- 

John  iii.2o.  more  bewray  the  other.  And  therefore  Christ  saith :  "  He 
that  doth  ill  hateth  the  light,  and  cometh  not  to  it,  lest  his 
evil  doings  should  be  espied."  And  this  is  it,  M.  Harding, 
that  you  so  carefully  keep  the  people  from  the  light  of 
God's  iDord,  lest  by  comparison  thereof,  they  should  begin 

piin.iib.i8.  to  loathe  your  darkness.  Pliny  saith:  Tritico  reperto,  con- 
tinuo  damnatum  est  hordeum,  et  quadrupedum  refectihtis 
traditiim :  "  As  soon  as  tvheat  was  once  found,"  (by  com- 
parison thereof) "  straightway  barley  was  refused,  and  given 
to  cattle  to  feed  upon'''." 

cypr.adcor-      St.  Cvpriau  saith :  Hcec  est,  f rater,  vera  dementia,  non 

neliiini.lib.  1.  ,  "  ,  t        n    n 

ft^.i.\s>.^^:\cogitare  quod  mendacia  non  dm  fallant:  noctem  tarn  diu 
esse,  donee  [1.  quamdiu]  illucescat  dies :  "  This  is  very  mere 
madness,  my  brother,  not  to  consider  that  lies  cannot  long 
deceive  the  world :"  (remember)  "  it  is  night  no  longer  but 
until  the  day  spring."  And  therefore  Chrysostom  saith,  as  it 

•''-    ["  If  your   lady   the   inter-  matters."] 

preter  hath  put  in  a  spoonful  of  ''-^  [Harding  here  refers  to  Ste- 

lying  of  her  own  tempering  into  phen  Gardiner.] 

your  hotch-pot revoke  the  er-  -''-i  [Plin.  "  Panem  ex  hordeo,  an- 

ror,  and  beware  hereafter  how  ye  "  titjuis   usitatum   vita   damnavit, 

admit  women,  though  ye  love  them  "  quadrupedumque  tradidit  refec- 

never  so  much,  to  be  meddling  "  tibus."] 
and    tampering  with  your  clergy 


Church  of  England,  197 

is  alleged  before  :  Hceretici  claudunt  Januas  veritatis ;  chrys.  in 

"  Heretics  shut  up  the  gates  of  the  truth.    For  they  know homii.44.Vn 
right  tvell,  if  the  truth  may  appear,  their  falsehood  will  soon  i^ll^.^i^}^.^^' 
he  espied y  and  the  churches  shall  be  none  of  their s.^^    Ter- 
tuUian  saith :    Ipsa  doctrina  hcereticorum  cum  apostolica  Tertuman.de 

.  .  .  •    7  •      Praescrip- 

comparata,  ex  dtversitate  et  contrarietate  sua  pronuntiabit,  tion.  [c.  33. 
neque  apostoli  alicujus  authoris  esse,  neque  apostolici  viri: 
"  The  very  doctrine  of  heretics  compared  together  with 
the  apostles'  doctrine,  even  by  the  diversity  and  contra- 
riety that  is  in  it,  beareth  witness  of  itself,  that  it  never 
came,  neither  from  any  apostle  of  Christ,  nor  from  any 
apostolic  man." 

When  the  emperor  Adrianus  had  yielded  to  grant  the 
Christiafis  one  church  within  the  city  of  Home,  certain  of 
his  privy  council  advised  him  in  any  wise  not  so  to  do  : 
"  For  that,"  they  said,  "  if  the  Christians  might  have  but  ^ehus  Lam. 
one  church  within  the  city,  the  whole  people  would  all  Aiex.  s'ev.] 
become  Christians  :  and  by  comparison  thereof,  their  idols'" 
churches  should  be  forsaken."     Restore  you  the  holy  com- 
munion, M.  Harding,  and  ye  shall  see  your  masses  and 
mockeries  soon  fall  to  ground,  as  did  the  idol  Dagon  at  the  i  sam.  v.  3. 
presence  of  the  ark  of  God.     St.  Hierom  saith :  Menda-  Hier.  ad  ai- 
cium  Antichristi,  Christi  Veritas  demrahit :  "  The  truth  o/*"- Dv/aio]] 
Christ  shall  devour  and  consume  the  lying  of  Antichrist  ^ 

Touching  the  shaking  out  of  store-boxes,  ye  had  no  great 
cause  to  complain.  For  there  is  not  one  of  all  these  mat- 
ters, one  only  of  private  mass  excepted,  that  hitherto 
throughout  this  Apology,  hath,  to  my  remembrance,  been 
touched  or  mentioned  more  than  once.  But  it  is  a  small  mat- 
ter, M.  Harding,  that  may  suffice  you  to  make  a  quarrel. 

That  mice  and  dogs  may  eat  the  very  natural  body  of 
Christ,  and  that  really,  substantially,  and  indeed:  it  is 
your  doctrine,  it  is  not  ours.  For  we  utterly  abhor  it,  and 
defy  it,  as  most  detestable  and  loathsome  villainy. 

I  marvel  not  to  hear  you  say,  that  loicked  creatures  and 
faithless  infidels  may  eat  ChrisVs  body,  seeing  yc  doubt 
not  to  avouch  the  same  of  brute  beasts  and  dumb  cattle. 
Yet  St.  Augustine  saith :  Hoc  est  manducare  illam  escam,  Angr  in  Jou. 
et  ilium  potum  bihere,  in  Christo  manere,  et  ilium  manentem  \\\\.  p't.  2. 

p.  Soi-J 


198  The  Defence  of  the  Apology  of  the  part  v. 

in  se  habere :  "  This  is  the  eating  of  that  meat,  and  the 
drinking  of  that  drink,  for  a  man  to  dwell  in  Christ,  and 
to  have  Christ  dwelling  within  him."    Even  so  saith  Christ 

johan.  vi.s6.  himself :  "  He  that  eateth  my  flesh  aiid  drinketh  my  hlood^"* 
(is  neither  wicked  creature^  nor  faithless  infidel^  nor  dog, 
nor  mouse^  but)  "  dwelleth  in  me,  and  I  in  him." 

Aug.  ep.  162.  But  St.  Augustine  Bdii\  Judas  accepit  pretium  nostrum^ 
"  Judas  received  our  price,"  which,  by  your  exposition, 
can  be  none  other  but  the  body  of  Christ.  O,  M.  Harding, 
ye  should  not  thus  have  mocked  the  world  with  this  au- 
thority of  St.  Augustine.  You  yourself  know,  ye  deal 
not  plainly  :  you  yourself  know,  that  St.  Augustine  by 
these  words  (our  price)  meant  only  the  sacrament  of  our 

chrys.  ad     pHcc.     So   Chrysostom   saith :    Baptisma  Christi,  sanguis 

i6.  [xu.  159.]  [l.passio]  Christi  est:  "  The  baptism  of  Christ  is  the  blood 
of  Christ-'^.'''  Not  for  that  it  is  so  indeed,  but  for  that  it 
is  a  sacrament  of  the  blood  of  Christ.     Even  so  it  is  noted 

De  Cons,      in  your  own  Decrees :  Ipsa  immolatio  carnis  Christi,  quce 

dist.  2.    Hoc  "^  ^  7      .      .  .  • 

est.  sacei^dotis  manibus  fit,  vocatur  Christi  passto,  mors,  cruc%- 

fixio :  non  rci  veritate,  sed  significante  mysterio :  "  The 
oblation  of  the  flesh  of  Christ,  that  is  wrought  with  the 
priest's  hands,  is  called  the  passion,  the  death,  and  the 
crucifying  of  Christ :  not  in  truth  of  matter,  but  in  a  mys- 
tery signifying."  This  exposition  ye  may  not  well  refuse  : 
it  is  St.  Augustine's-'^, it  is  your  own.  Hereof  we  have 
spoken  otherwheres  more  at  large.  But  to  put  the  matter 
out  of  doubt,  that  it  may  appear  in  what  sense  Judas 
rcceiccd  the  price  of  Christ's  death,  St.  Augustine  himself 

Aug.  in  PHai.  thereof  saith  thus  :  Christus  adhibuit  Judam  ad  convimum^ 
171  quo  corj)oris  et  sanguinis  sui  figuram  discipulis  sms  com- 
mendacit  ct  tradidit :  "  Christ  received  Judas  unto  his 
banquet,  Avhereat  he  gave  to  his  disciples  the  figure  of  his 
body  and  blood." 

The  book  that  ye  allege  in  the  name  of  St.  Gregory  is 
vain  and  childish,  as  you  know,  and  full  of  fables,  and  not 
St.  Gregory's. 

•''•^  [This  is  not  accurately  cited,     and    j).  362  :    where   the   original 
even  according  to  the  version  of     Greek  is  i)rinted.] 
Mutianus.   See  supra,  vol.  iii.  p.  8.         •>■*  [Supra,  vol.  iii.  333.  note  36.] 


Church  of  England.  199 

But  St.  Paul  saith :  "  Whosoever  eateth  of  this  bread,  i  cor.  xi  27. 
and  drinketh  of  the  cup  of  our  Lord  unworthily,  he  shall 
be  guilty  of  the  body  and  blood  of  our  Lord."     And  what 
will  you  conclude  hereof,  M.  Harding  ?    Even  so  St.  Au- 
gustine writeth  of  the  water  of  baptism :  Baptismus  valet^  Aug.  contra 
aliis  ad  regnum :  aliis  ad  judicium  :  "  Baptism  is  available  iib!*i!"c"  2^.' 
to  some  unto  the  kingdom  of  God:    to  some  unto  judg-  *^"*°^'^ 
ment."     Again  he  saith :  Baptismum  multi  hahent,  non  ad^v.%.  contra 

Cresconinm, 

loitam  (Bternam,  sea  ad  pcenam  ceternam,  non  bene  utentes  lib.  2.  c.  13. 
tanto  bono :  "  Some  have  baptism,  not  to  life  everlasting, 
but  to  pain  everlasting,  not  well  using  so  good  a  thing." 

Likewise   saith    Tertullian  :    Si  qui  pondus   intelligantTertuu.de 
baptismi,  magis  timebunt  consecutionem,  quam  dilationem:  ic.is. p. 232.} 
"  They  that  understand  the  weight  of  baptism,  will  fear 
more  the  getting  of  it  than  the  delaying." 

Yet  ye  press  the  matter  further :  St.  Paul  saith, 
"  Whoso  eateth  unworthily  of  this  bread,  is  guilty  of  the 
body  and  blood  of  Christ:"  ergo^  (say  you)  "  Christ's  body 
and  blood  must  needs  be  really  present."  Here,  M.  Hard- 
ing, it  were  a  worthy  matter  to  see  by  what  engines  ye 
would  prove  these  hasty  conclusions,  or  how  ye  would 
force  this  guilt  and  this  presence  to  go  together.  For  think 
you,  that  no  man  can  be  guilty  of  the  body  and  blood  of 
Christ,  but  he  that  hath  Christ's  body  and  blood  really  pre- 
sent in  his  hand?  Verily,  St.  Augustine  saith:  Reus  m^, Aug.de Tem- 
non  parti  pretii.,  sed  sang^unis  Chris fi,  qui  violate  et  com-lo^^iai.7^i 
maculat  animam,  Christi  sanguine,  et  passione  mundatam :  ii^':\'  ^^^' 
"  He  is  guilty  of  no  small  price,  but  even  of  the  blood  of 
Christ,  that"  (by  fornication  or  advoutery)  "  defileth  his 
own  soul,  that  was  made  clean  by  the  passion  and  blood  of 
Christ^'^ .''^  Yet  hath  he  not  therefore  Chrisfs  blood  really 
present. 

Athanasius  saith:    Ador antes    Dominum^  neque   ita,  e^^Athanas. de 
dignum  est  eo,  viventes,  non  sentiunt  se  reos  fieri  DominiccecTuce^no-^ 
mortis:  "Worshipping  our  Lord,  and  not  living  so  as  is ^9!]* 
meet  for  our  Lord,  they  feel  not,  that  thereby  they  are 

^^  [By  the  Ben.  ed.  this  sermon     Bibl.  Patr.  it  is  published  under 
is  placed  in  the  Appendix,  as  not     the  name  of  Eusebius.] 
genuine ;    he    adds,   that   in   the 


200  The  Defence  of  the  Apology  of  the  part  v. 

made  guilty  of  our  Lord's  death  ^6."     So  saith  God  by  the 
Eiek.xniii.  prophet  Ezekiel,  "I  will  require  the  hlood  of  the  people  at 
thy  hand." 

Christ  saith :    "  God  shall  require  of  you  the  blood  of 
Lake  xi.  so.  the  prophets,  that  hath  been  shed  from  the  beginning  of 
the  world." 

This  guilt,  M.  Harding,  may  well  stand  without  any 
real  presence  of  the  blood,  either  of  Christ,  or  of  the  pro- 
phets. Ye  may  well  be  guilty  of  ChrisVs  and  the  prophets'* 
blood,  notwithstanding  ye  have  neither  the  one  nor  the 
other  really  present  in  your  hand. 

This  therefore  is  St.  Paul's  meaning,  that  the  wicked 
resorting  unworthily  to  the  holy  mysteries^  and  having  no 
regard  what  is  meant  thereby,  despise  the  death  and  cross 
of  Christ,  and  therefore  are  guilty  of  the  Lords  body  and 
blood,  that  are  represented  in  the  sacrament. 

Chrysostom  saith,  as  he  is  alleged  in  the  second  council 
Cunc.  Nicen.  of  Nicc :  Is  qui  imaginem  imperatoris  violat,  in  pi'ototypum 
1066: in  ^     dignitatis  infustus  est:    "He  that  defileth  the  emperor'' s 

marg.j  o  ^  r 

image,  is  injurious  to  the  majesty  of  the  emperor"'s  person, 

that  is  pourtrayed  in  the  image." 

cypr. :/.  Ar-       St.  Cvpriau  saith :  (Linpiis)  in  morte  Christi  nullus  su- 

lutione  pe.    pcrest  qu^stus  1  scd  justissirae  eos  beneficia  neglecta  [leg. 

cxix.:'         contempjtd\  condemnant :  "  The  wicked  have  no  gain  by  the 

death  of  Christ,  but  the  benefits  that  they  have  despised 

do  most  justly  condemn  them." 

To  come  near  to  the  purpose,  St.  Augustine  saith: 
Aog,  adBo.  Haberdforis  sacrarnentum  corporis  Christi :  sed  rem  ipsam 
[ii.663.]''  ' non  tenerd  intus^  cujus  est  illud  sacrarnentum.  Et  idea  sibi 
judicium  mandwjant  et  bibunt :  "  Outwardly  they  have  the 
sacrament  of  Christ's  body :  but  the  thing  itself"  Twhich 
is  Christ's  body  represented  by  the  sacramentj  "  inwardly 
in  their  hearts  they  have  not."  And  therefore  they  eat 
and  drink  their  own  judgment.  Here  St.  Augustine  saith, 
they  are  guilty^  not  because  they  receive,  but  because  they 
receixe  not  the  body  of  Christ.  Mark  well  these  words, 
M.  Harding :  they  are  effectual.     The  wicked  by  St.  Au- 

•^  [Thi«  work  i«  placed  by  the  Bened.  edd.  in  their  second  volume 
"  inter  Ehibia."] 


Church  of  England.  201 

gustine's  judgment  are  ffuUfy,  not  because  they  recetze,  bvt 
because  they  receive  not  the  body  of  Christ^ 

Asrain  he  saith:  Qui  non  manet  in  Christo,  et  in  qmo^v%.\nj<^ 
non  tnanei  ChristuSf  procul  dubio  non  manducat  spiriiiuUi-vii.  p.  sot  i 
ter  camem  efus,  nee  bibit  ejus  sanyuinem :.  fiorf  camaHter  et 
tisibiliter  premat  dentibus  sacramentmn  corporis  et  san^i- 
nis  Christi:  sed  map's  tantts  rei  sacramemtmn  ad  judidmn 
s^  manducat  et  bibit:  "  Whoso  abideth  not  in  Christ,  nor 
Christ  in  him,  out  of  doubt  he  eateth  not  spiritually  his 
flesh,  nor  drinketh  his  blood:  notwithstanding  carnally" 
(that  is  to  say  with  his  bodily  mouth)  "  and  Tisibly  he  do 
press  with  his  teeth  the  sacrament  of  the  body  and  btood  of 
Christ :  «  and  rather  eateth  and  drinketh"  (not  Christ's 
very  body  and  blood,  but)  "  the  sacrament  of  so  great  a 
thing  unto  his  judgment."  These  words,  M.  Harding,  be 
so  plain,  that  I  cannot  imagine  what  ye  should  more  desire. 
They  are  yuilty  of  the  blood  of  Christ,  for  that  they  despise 
the  price  wherewith  they  were  saved,  not  for  that  they 
receive  it  really  into  their  mouths. 

So  St.  Augustine  saith  again:  Bens  erit  €^ermB  mortis, A^.a^-r^m. 
quia  vilem  in  se  habttit  sanymnem  redemptoris:  "Thead-i».[T.«pi». 
vouterer  is  guilty  of  everlasting  death,  because  he  despised 
in  himself  the  blood  of  our  Saviour  ^'." 

The  distinction  that  you  imagine  between  real  receiciny 
in  the  wicked,  and  effectual  receiciny  in  the  godly,  as  it 
is  only  of  yourself,  without  the  authority  of  any  doctor, 
Greek  or  Latin,  so  is  it  nothing  else  but  a  very  effectual 
and  realfoHy,     For  the  very  body  of  Christ,  if  it  be  not 
effectually  received,  is  not  received.     Christ  himself  saith : 
**  He  that  eateth  me  shall  lice  by  iii«."     St.  Ambrose  saith : 
JBSc  pcam  e^  remissio  peccatorum^.    Qui  acdpity  non  mori^  Amhn^Ae 
tur  morte  peccatoris :    "  This  bread  is  the  remission  of  tnarefc.  cap. 
sins.    He  that  receiveth  it,  shall  not  die  the  death  of  ato«.U5i5a 
sinner  ***.'* 

St  Augustine  saith :    Qui  non  sumit  hmte  eseam,  nonAx^  <>  J.A. 


*!"  [RespediDg  this  senDon,  see    **  acripiU  inm  morietur  peccatoris 
k  note  ^.]  "*  mofte,  quia  puns  hie  remissio 

S.  Ambros.  ** qui  autem    **  peccstonim  est."] 


•^j?rs 


202  The  Defence  of  the  Apology  of  the         part  v. 

hahet  viiam :  et  qui  earn  sumit,  hahet  vitam,  et  hanc  utique 
ceternam :  "  He  that  receiveth  not  this  meat,  hath  no  life  : 
and  he  that  receiveth  the  same,  hath  life,  and  that  ever- 
lasting." 

k)co'IibidT       Likewise  again  he  saith:    Hujus  rei  sacramentum 

in  mensa  Dominica  prceparatur,  et  de  mensa  Dominica 
sumitur :  quibusdam  ad  mtam,  quibusdam  ad  exitium :  res 
vero  ipsa,  ciijus  est  sacramentum,  omni  homini  ad  vitam, 
nulli  ad  exitium,  quicunque  ejus  particeps  fuerit:  "  The 
sacrament  hereof  is  prepared  upon  the  Lord's  tahle^  and 
from  the  Lord's  table  is  received:  to  some  unto  life,  to 
some  unto  destruction.  But  the  thing  itself,"  (that  is,  the 
body  of  Christ,)  "  whereof  it  is  a  sacrament,  is  received  of 
all  men  to  life,  and  of  7io  man  to  destruction,  whosoever 
shall  be  partaker  of  it!"  You  may  not  negligently  pass 
over  these  words,  M.  Harding.  St.  Augustine  saith  plainly  : 
"  The  thing  itself  that  is  represented  by  the  sacrament," 
(that  is  to  say,  the  very  body  of  Christ)  "  is  received  of  all 
men  to  life,  and  of  no  man  to  destruction,  whosoever  shall 
be  partaker  of  it."  Hereof  you  must  needs  conclude 
against  yourself,  that  the  wicked  receive  not  the  body  of 
Christ:' 

The  Apology,  Chap.  16.  Divis.  2. 

But,  not   to   tarry  about   rehearsing  all   points,  [Voi,  iv.  p. 
wherein  we  and  they  differ,  for  they  have  well  nigh 
no  end,   we   turn    the  scriptures    into    all  tongues: 
they  scant   suffer  them   to   be  had   abroad   in   any 
tongue  ^'\ 

a  This  is  no-  M.HARDING, 

tiling  but 

openmocic.         ......We  « gladly  suffer  them  to   be  had   in  every  place  of 

b  Untruth,     Christendom  in  the  learned  tongues,  Hebrew,  Greek,  and  Latin, 

l^cWId"*   For  ^"^^    ®*'     ^^^^°    ^^    "^"^^    VULGAR     UNLEARNED    PEOPLE.)         Neither 

there  was  werc  they  altogether  forbidden  to  be  had  in  some  vulgar  tongues 
order  TaSi  before  the  saucy  malapertness  of  heretics  forced  the  governors  of 
by  the  go.     the  church,  for  safeguard  of  the  people,  ^  to  take  other  order. 

vernors  of  ^  i        i 

tlie  church. 


59 


[See  this  subject  discussed  supra  vol.  iii  262.  (RepUe,  Art.  15.)] 


Church  of  England.  203 


THE    BISHOP    OP    SALISBURY. 

Ye  can  vouchsafe  to  allow  us  the  scriptures  in  the  three 

learned  tongues ,  Greek,  Hebrew,  and  Latin :  that  is  to  say, 

in  such  sort  as  the  simple  people  may  in  no  wise  touch 

them.      But   where   did    God   ever   sanctify  these   three 

tongues,  and  call  them  learned  ?    or  where  were  they  ever 

so  specially  canonized  and  allowed,  above  all  other  tongues, 

to  the  custody  of  the  scriptures  ? 

St.  Ausrustine  saith  :    Scriptura  canonica  tot  linquarum  Aug.  Epist. 
,.      .  ,.  .  ,  ,       .     .  ,    .  48.  [ii.246.] 

Uteris,  et  ordme,  et  successione  celeoratioms  ecclesiastic ck 

custoditur :  "  The  canonical  scripture  is  kept  in  the  letters 
of  so  many  tongues,  and  by  the  order  and  succession  of 
ecclesiastical  publishing."  Again  he  saith:  Scriptura  di- AMgAenoa. 
vina  ah  una  lingua  prof ecta,  per  varias  interpretum  linguas,cap.$'ilu'.^' 
longe  lateque  diffusa^  innotuit  gentibus  ad  salutem :  "  The 
holy  scriptures^  passing  from  one  tongue,  and  being  pub- 
lished abroad,  far  and  wide,"  (not  only  by  three  learned 
tongues,  but  also)  "  by  sundry  tongues  of  interpreters,  have 
come  to  the  knowledge  of  nations   and  people,  to  their 

salvation."      Again  he  saith  : Habemus  Dei  benefl-  Aug.  in  Psai. 

cium^  qui  scripturas  suas   in   multis   Unguis   esse   voluit  :^^'  '^'*^°°' 
*'  We  have  the  benefit  of  God,  that  would  have  his  scrip- 
tures to  be"  (not  only  in  three^  but)  *'  in  many  tongues." 
St.  Chrysostom  saith:  Syri,  JEgyptii.,  Indi,  Per  see,  JEthi- ohryB.mSoh. 
opes,  et  innumerce  alice  gentes^  dogmata  ab  hoc  introducta,  10.] 
in  suam  transferentes  linguam  homines  barbari,  philoso- 
phari  didicerunt:  *' The  Syrians,  the  Egyptians,  the  In- 
dians,  the   Persians^  the   Ethiopians,   and   other   nations 
innumerable,  translating  into  their  own  tongues  the  doctrine 
that  they  had  received  of  St.  John,  being  barbarous  people, 
endeavoured  themselves  to  learn  wisdom."      St.  Hierom 
saith:  Scriptura  sancta  populis  omnibus  legitur,  ut  omnes  meronAnPs. 
intelligant:    "The  holy  scripture  is  read  to  all  nations,  2^350'.]'''^ ' 
that  all  may  understand  it.""     It  were  hard  to  say,  that  all 
the  nations  of  the  world  read  or  heard  the   scriptures  in 
Greek,  Hebrew,  or  Latin,  to  the  intent  they  might  the 
better  understand  it.     If  these  authorities  seem  not  plain 


204  The  Defence  of  the  Apology  of  the  part  v. 

Theod.  de  and  sufficient,  Theodoretus  saith  further :  Hehraici  libri, 
Gr^c^affect.  nofi  TTiodo  ill  GrcecuM  idioma  conversi  sunt,  sed  in  JRo- 
Gailf.p^a'ig.jWflwa^w  quoque  linguaniy  uEgyptiam,  Persicam,  Indicant^ 
Armenicam,  et  Scythicam^  atque  adeo  Sauromaticam :  se- 
melque  ut  dicam,  in  linguas  omnes,  quibus  ad  hanc  diem 
nationes  utuntur :  "  The  Hebrew  books  of  the  scriptures 
are  translated,  not  only  into  the  Greek  or  Latin  tongue, 
but  also  into  the  tongues  of  Egypt,  Persia,  I?idia,  Arme- 
nia, Scythia,  and  Sarmatia :  and,  to  be  short,  into  all  the 
tongues  that  until  this  day  are  used  in  the  world."  This,  I 
trow,  is  somewhat  more  than  Greek,  Hebrew,  and  Latin. 

The  Apology,  Chap.  16.  Ditis.  3. 

We  allure  the  people  to  read  and  to  bear  God's ^o.]'"''-^* 
word ;  they  drive  the  people  from  it. 

M.  HARDING. 

Ye  allure  the  people  busily  to  hear  and  read  the  scriptures  for 
evil  purpose.  And  thereby  ye  have  filled  their  hearts,  whom  ye 
have  deceived  with  pride,  so  as  they  think  themselves  able  to 
judge  of  the  highest  questions  that  be  in  divinity.  We  keep 
the  people,  so  far  as  we  can  for  you,  from  heresies^  and  require 
a  A  mockery,  them  rather  to  be  hearers  than  judges,  and  to  learn  necessary 
hear'noTone  knowledge  of  God's  word  a  at  wholesome  and  godly  sermons. 

sermon  in 
twenty  years. 

THE    BISHOP    OF    SALISBURY. 

We  teach  not  the  people  to  presume  of  knowledge,  as 
you  teach  them  to  presume  of  ignorance :  but  only  we 
exhort  them,  for  the  better  satisfaction  of  their  consciences, 
to  read  the  scriptures,  and  therein  to  learn  the  good  will 
of  God.  And  notwithstanding  ye  may  not  allow  them  to 
be  judges,  that  is  to  say,  to  discern  between  the  light  of 
God  and  your  darkness,  yet  ye  might  suffer  them  to  pick 
out  some  small  crumbs,  that  fall  from  the  Lord's  table. 

Apoi. socrat. Howbeit,  Socratcs  saith:  *'  The  simple  unlearned  people, 
in  cases  of  truth,  judgeth  oftentimes  more  uprightly  than 

Walt  xi.  25.  the  deepest  philosophers."  Likewise  Christ  saith :  "  I 
thank  thee,  O  Father,  for  that  thou  hast  hid  these  things 


Church  of  England.  205 

from  the  wise  and  politic,  and  hast  opened  the  same  to 
little  babes." 

But  ye  will  say,  "  The  scriptures  are  hard,  and  above 
the  reach  of  the  people."  Even  so  said  the  Pelagian 
heretic  Julianus.  And  therefore  St.  Augustine  thus  re- 
proveth  him  for  the  same:  Exaggeras  quam  sit  drfficilis^^^%. comr. 
paucisque  conveniens  eruditis,  sanctarum  cognitio  liter  arum :  cop.  i.  [x.' 
"  Ye  enlarge  and  lay  out  with  many  words,  how  hard  a 
matter  the  knowledge  of  the  scripture  is,  and  meet  only 
for  a  few  learned  men."     St.  Chrysostom  saith:  Scripturce  o^n^-'^^ 

.         ,  .        Matth.  hom. 

et  servo,  et  rusttco,  et  vtduce,  et  puero,  et  illi  qui  valde  im-  »•  [vj.  n.c] 
prudens  esse  videatur,faciles  sunt  ad  intelligendum :  "  The 
scriptures  are  easy  to  the  slave,  to  the  husbandman^  to  the 
widow,  to  the  child,  and  to  him  that  may  seem  to  be  very 
simple  of  understanding 6o/»  St.  Auofustine  saith:  ilfo^w5 Aug. Epist.3. 
ipse  aicendi  quo  sacra  scfi'iptura  contexitur,  i^c.  quasi  amicus 
familiaris,  sine  fuco  ad  cor  loquitur  indoctorum,  atque 
doctorum :  "  The  phrase  or  manner  of  speech  wherein  the 
scriptures  are  written,  &c.  speaketh  without  colour,  as  a 
familiar  friend,  unto  the  heart,  as  well  of  the  unlearned,  as  of 
the  learned."    St.  Cyrill  saith :  Scriptures,  ut  omnibus  essent  cyru.  contrsL 

.  .,.  /.        .7.       .  Julian,  lib.  7. 

notWf  parvis  et  magnis  utiliter  famuiari  sermone  commen-  [vi..  232.] 
datce  sunt,  ita  ut  nullius  captum  transcendant :  "  The  scrip- 
tures, that  they  might  be  easy  to  all  men,  as  well  small  as 
great,  are  profitably  set  abroad  in  familiar  speech,  so  that 
they  overreach  no  man's  capacity^i."  St.  Augustine  saith: 
Sunt  quidam  homines,  qui  cum  audierint,  quod  debent  esse  Aug.  in  Psai, 

humiles, nihil  volunt  discere :  putantes,  quod  si  aliquidtom.iy.i4(>s.2 

didicerint,  superbi  erunt,  8fc.  Hos  reprehendit  scriptura ; 

^  [S.  Chrysost.  airep  Ka\  yqirovco,  Iva  iracriv  evavvoTTTa  tJ  to.  Xeyo/xeva, 

Koi  olKeTJ]  Koi  yvvaiKL  XVP'?'  '^"■'^  Traifii  Iva  Koi  6  x^iporexvrjs,  Koi  olKerrjs, 

avTW,   Koi   Tcp   (Tcfiodpa   dvor)Tcp   So-  koi  rj  XVP^  yjvf),  Koi  6  Tra.vT<ov  av- 

KovvTi  elvai,  Trapra   evavvoirra  koi  dpaTrcov  dfiadecrraTOs  K^pbdvrj  re  koi 

padia  Karafxadflv'    TOiavra  yap  to.  oi(^ekr}6fj  Ttapa  Trjs  aKpoda-ecos.^ 

TTjs  dXrjdeias.    There  is  a  passage  ^^  [St.  Cyrill  said  this   of  the 

very  nearly   resembling    this    in    writings  of  Moses Kal  avrd  be 

serm.  3.  de  Lazaro  (torn.  i.  739),  rd  Mcoo-ecoy,  Xva  koI  virdpxrj  yvapip-a 

in  which  St.  Chrysostom  argues  p.iKpois   Ka\    peydXois,   peTeTroiTjdi] 

at  great  length  for  the  inestimable  xPW'^P-^^  ^'^  ''o  '"^^  yXaTrqs  ev- 

value    of   reading   the    scriptures  rpi/3es  Kal  8v(r€(f)iKTov  ixov(rr]s  irav 

privately  as  well  as  publicly  :  . .  . .  rekas  ouSeV.] 


206  The  Defence  of  the  Apology  of  the         party. 

"  Some  men,  when  they  hear  say  they  must  be  lowly,  will 
learn  nothing ;  thinking  that  if  they  learn  any  thing  they 
shall  be  proud.    But  these  are  reproved  by  the  scriptures.'* 
Aug.  in  Sen-  Likcwisc  again   St.  Augustine  saith :    Ipsa  ignorantia  in 
ex^August!  '^  illis  qui  intelligere  noluerunt^  sine  duhitatione  peccatum  est : 
[Sent.Vg-    in  eis  autewt  qui  non  potuerunt^  est  poena  peccati.    Ergo  in 
ex  epist.  194.  utHsquc  uoii  est  excusatio  :  sed  justa  damnatio :  "  Ignorance 
in  them  that  would  not  understand,  without  doubt  is  sin : 
but  in  them  that  could  not  understand,  it  is  the  punish- 
ment of  sin.     Therefore  neither  of  them  both  hath  good 
excuse :  but  either  of  them  hath  just  damnation." 

The  Apology,  Chap.  16.  Dims.  4. 

We  desire  to  have  our  cause  known  to  all  the  t^oi.  iv.  p. 

70.] 

world :  they  flee  to  come  to  any  trial. 

M.  HARDING. 

a  A  worthy        Then  why  came  ye  not  to  the  ^chief  and  most  lawful  consis- 

fony  M  °'^     tory  of  the  world,  the  late  general  council  at  Trent  ? What 

shops,  such  trial  should  we  come  unto  ?    Our  doctrine  hath  had  too  high  a 
Tnthe^inTe    tcacher,  to  be  tried  by  men  now.     It  hath  been  approved  too 
Thfrd''"*  ^*^^  ^^"&'  *^  ^^  P^*  ^^  daying^^  in  these  days,  at  the  latter  end  of 
the  world. 

THE  BISHOP  OF  SALISBURY. 

That  we  made  not  our  appearance  at  your  late  chapter 
at  Trident,  ye  have  already  made  our  excuse.  The  jour- 
ney was  too  long  to  be  taken  in  vain.  Ye  say,  "  your 
doctrine,  be  it  right,  be  it  wrong,  may  not  now  be  tried, 
nor  put  in  daying."  So  said  sometimes  the  old  Donatian 
Aug.  epist.  heretics  unto  St.  Augustine  :  Disputare  nolumus  ;  et  bapti- 
zare  [1.  rehaptizare']  volumus :  "Dispute  we  will  not:  but" 
(continue  in  our  error,  and)  "  baptize  we  will." 

The  Apology,  Chap.  16.  Dims.  5. 

We  lean  unto  knowledge  :  they  unto  ignorance,  tj^"^-  '^-  p- 
We  trust  unto  light :  they  unto  darkness. 

62  [Daying  =  arbitration.] 


Church  of  England.  ^7 


M.  HARDING. 


Ye  lean  to  the  favour  of  secular  princes,  whom  by  flattery  and 

heresy  ye  may  deceive Crake  not  of  your  great  knowledge, 

nor  of  your  light.  "  Woe  [/.  O]  be  to  them,"  crieth  our  Lord 
in  Esay,  "  that  say  good  is  evil,  and  evil  is  good ;  that  put  light 
for  darkness,  and  darkness  for  light.".  .  . .  Your  demeanour  is  so 
evil,  vour  doctrine  so  false,  your  tongue  so  railing,  that  we  take 
your  word  for  no  slander. 

THE  BISHOP  OF  SALISBURY. 

We  flatter  our  princes,  M.  Harding,  as  Nathan  flattered 
king  David ;  as  John  Baptist  flattered  Herod ;  as  St.  Am- 
brose flattered  Theodosius ;  and  as  salt  flattereth  the  green 
sore.     Indeed,  we  despise   not  the   minister  of  God,  as 
sundry  of  your  fellows  have  used  to  do :    of  whom   one 
doubteth  not  to  say,  "  The  pope  is  the  head,  and  kings  and  Dorman.  foi. 
emperors  are  the  feet^^T     Another  saith,  "  The  priest  is  Stanislaus 
so  far  above  the  king,  as  a  man  is  above  a  beast. ^^     Such  S"chim»ra. 
words  of  contempt  and  villainy  we  have  not  used.     They  ^^°^'  ^'■■' 
agree  well  with  you,  and  with  your  religion.     We  yield 
to  the  king  that  is  due  to  the  king :  we  yield  to  God  that 
is  due  to  God.     We  say  to   the  prince,  as  St.  Ambrose 
sometime  said  to  the  emperor  Valentinian :   Noli  te  gra-  Ambros.  nb. 
vare,  imperator,  ut  putes  te  in  ea  quce  divina  sunt  imperiale  [«.  ss?.] 
aliquod  jus  habere :  "  Trouble  not  yourself,  my  lord,  to 
think,  that  you  have  any  princely  power  over  those  things 
that  pertain  to  God." 

But  if  they  be   flatterers,  that  humbly  advertise  and 
direct  their  liege  princes  by  the  word  of  God,  what  are 
they  then,  that  say  as  you  say:   Totus  mundus  non  potest Petr. de va- 
accusare  papam  :  nemo  potest  dicer e  papce,  Domine,  cur  ita  tLtat.^p^p. 
facts :  sacrilegii  instar  esset,  disputare  de  facto  papce :  Do-  Dist.40.  Non 
m,inus  Deus  noster  papa :  papa  potest  quasi  omnia  facer e  E^trav^joh  * 
qu(B  potest  Deus  ?  "  The  whole  world  may  not  accuse  the  H^  ?n  giSs. 
pope:  no  man  may  say  to  the  pope^  Sir,  why  do  ye  thus?'^'^°^-.''*°f-^ 
it  were  a  sin  as  bad  as  sacrilege,  to  dispute  of  any  the  fansiation. 
pope's  doings  :  our  Lord  God  the  pope :  the  pope  may  do  ^^^°^'  ^^, 

I.  No.1'2.] 

^^  [Dorman's  expression  is  "  some  others  in  place  of  feet  to  go."] 


208  The  Defence  of  the  Apology  of  the         part  v. 

in  a  manner  whatsoever  God  may  do."  These,  these, 
M.  Harding,  and  a  thousand  other  your  like  speeches, 
may  seem  somewhat  to  smell  of  flattery. 

The  Apology,  Chap.  1 6.  Divis.  6.  and  y. 

We  reverence,  as  it  becometh  us,  the  writings  ofcvo^'^-  p. 
the  apostles  and  prophets :  and  they  burnt  them^. 

Finally,  we  in  God's  cause  desire  to  stand  to 
God's  only  judgment :  they  will  stand  only  to 
their  own. 

M.  HARDING. 

Whatsoever  ye  pretend,  the  cause  ye  have  taken  in  hand  to 
defend,  is  not  God's  cause,  neither  is  this  stir  which  ye  make  in 
the  world,  for  Christ's  sake.  Luther  himself,  when  at  a  dispu- 
tation with  doctor  Eckius,  inflamed  with  anger,  and  passing  the 
bounds  of  modesty,  was  admonished  of  certain,  forasmuch  as  it 
was  God's  cause  that  was  treated,  to  handle  the  matter  more 
soberly,  and  with  the  spirit  of  softness,  he  brake  out  into  these 
Untruth,  words  :  Non  propter  Deum  hac  res  coepta  est,  nee  propter  Deum  Hosius  con- 
IplnZllyiiJnietur:  "This  matter  is  not  begun  for  God's  sake,  neither  for S^/fi^; ,. 
fui  comip-    God's  sake  shall  it  be  ended."    Therefore  speak  no  more  to  us 


lion 


of  God's  cause.     There  be  other  causes  that  move  you  to  do  as 
ye  do 


THE    BISHOP  OP   SALISBURY. 

"  Luther "  (ye  say)  "  in  disputation  was  inflamed  with 
anger,  and  passed  the  bounds  of  modesty."  No  doubt, 
M.  Harding,  if  he  had  had  some  part  of  your  sobriety  and 
modesty,  he  might  have  done  a  great  deal  better.  Touch- 
ing the  matter,  being  zealously  moved  with  the  iniquity 
and  wicked  wilfulness  of  his  adversaries,  he  uttered  these 
words,  not  of  himself,  but  of  Eckius,  that  disputed  against 
Jacob.  An.  him  I  "  Eckius  and  his  fellows  never  began  this  matter  for 
Ho8ium,p.  God^s  sake,  nor  for  God^s  sake  will  they  end  it.^*  For  he 
saw  they  had  begun,  and  were  bent  to  end  it  against  God, 
as  being  inflamed  with  ambition  and  malice,  and  procured 
and  hired  by  the  pope.     These  words  Luther  spake  of 

64  [Apol.  Lat.  "  comburunt."     Harding  says  they  only  burnt  the 
translations.] 


Church  of  England.  209 

Eckius,  his  adversary,  and  not  of  himself.  Even  so,  M. 
Harding,  may  we  also  truly  say,  you  and  your  fellows 
have  not  begun  these  your  contentious  vanities  for  God*s 
sake :  nor  for  God''s  sake  will  you  end  them. 

The  Apology,  Chap.  16.  Divis.  8. 

Wherefore,  if  they  will  weigh  all  these  things 
with  a  quiet  mind,  and  fully  bent  to  hear  and  to 
learn,  they  will  not  only  allow  this  determination  of 
ours,  who  have  forsaken  errors,  and  followed  Christ 
and  his  apostles,  but  themselves  also  will  forsake 
their  own  selves,  and  join  of  their  own  accord  to 
our  side,  to  go  with  us^. 

66  [Harding  concludes  the  fifth  part  with  abusive  scolding,  which 
bp.  Jewel  omits.] 


Here  endeth  the  Fifth  Part. 


JEWEL,  VOL.  VI. 


THE  SIXTH  PART 


The  Apology,  Chap.  i.  Divis.  i, 

BUT  peradventure  they  will  say  it  was  treason  tocvoi.iv.p. 
attempt  these  matters  without  a  sacred  general 
council:  for  that  therein  consisteth  the  whole  force 
of  the  church :  there  Christ  hath  promised  he  will 
ever  be  a  present  assistant.  Yet  they  themselves, 
without  tarrying  for  any  general  council,  have  broken 
the  commandments  of  God,  and  the  decrees  of  the 
apostles :  and,  as  we  said  a  little  above,  they  have 
spoiled  and  disannulled  almost  all,  not  only  the 
ordinances,  but  even  the  doctrine  of  the  primitive 
church.  And  where  they  say,  "  It  is  not  lawful  to 
make  a  change  without  a  council^  what  was  he  that 
gave  us  these  laws,  or  from  whence  had  they  this 
injunction  f 

M.  HARDING. 

If  general  councils  continue  in  that  estimation  and  authority 
they  have  ever  had,  their  private  conspiracies  and  false  convey- 
ances in  corners  be  like  to  be  dashed  ....  Now  pricketh  forth 
their  secretary,  who  thinketh  himself  a  fresh  soldier  in  rhetoric, 
and  giveth  the  onset  upon  us  with  a  blind  "  peradventure."  But, 
sir,  whatsoever  you  imagine  us  to  say,  touching  a  general  council, 
we  are  not  so  simple,  as  to  grant  (which  your  "peradventure" 
seemeth  to  surmise  of  us)  that  your  heretical  and  most  ungodly 
matters,  which  you  speak  of,  might  without  blame  be  attempted 
by  licence. of  any  council  ....  Such  wicked  changes  in  religion  as 
ye  have  made,  neither  is  it  lawful  to  make  with  a  council,  nor 
without  a  council. 


The  Defence  of  the  Apology^  8fc. ,  211 

The  Apology,  Chap.  i.  Divis.  2 

Indeed  king  Agesilaus  did  but  fondly  in  this 
belialf,  who  when  he  had  a  determinate  answer 
made  him  of  the  opinion  and  will  of  mighty  Jupiter, 
would  afterward  bring  the  whole  matter  before 
Apollo,  to  know  whether  he  would  allow  thereof,  as 
his  father  Jupiter  had  done,  or  no.  But  yet  should 
we  do  much  more  fondly,  when  we  hear  God  himself 
plainly  speak  to  us  in  his  most  holy  scriptures,  and 
may  understand  by  them  his  will  and  meaning,  if  we 
would  afterward  (as  though  this  were  of  none  effect) 
bring  our  whole  cause  to  be  tried  by  a  council; 
which  were  nothing  else,  but  to  ask  whether  men 
would  allow  as  God  did,  and  whether  men  would 
confirm  God's  commandment  by  their  authority. 

M.  HARDING. 

....  Forasmuch  as  the  scriptures,  wherein  God  speaketh  unto 
us,  be  in  sundry  places  not  most  open  and  plain   to  » human  a  Vain  foiiy, 
senses,  and  many  by  mistaking  them  be  deceived,  were  it  not  have  hrnnan 
well  done  of  you,  for  the  more  surety  and  better  understanding  "•"  "^^"'■^i 
of  that  ye  go  about,  I  mean  in  matters  concerning  religion,  to  with  the 
follow  the  judgment  of  the  catholic  church  represented  in  general  q"|j  °^ 
councils  }   Yea,  we  say  boldly,  that  surer  it  is  in  points  of  faith 
to  lean  to  the  ^exposition  of  the  fathers  agreeing  together,  andb  T^^eexpo- 
to  follow  the  tradition  of  the  church,  than  to  trust  to  yourselves,  fathers  very 
or  to  the  letter  of  the  scriptures,  scanned  only  by  your  own  wits,  jog^ther'-^'^^*' 
For  the  church  is  promised  to  be  led  into  all  truth  by  the  Holy  yet  are  they 
Ghost.     Ye   cannot  say  any  such  promise  hath  been  made   to  pa'j.t  contrary 
your  particular  company.     Therefore  it  were  not  fondly  done^  as  ^^^•^^'^^^"''cii 
ye  say,  but  wisely,  say  we,  if  ye  tried  and  examined  your  doc- 
trine, which  ye  pretend  to  be  according  unto  the  scriptures,  by 
the  «rule  of  ecclesiastical  tradition,  which  is  the  chief  rule  to  try  ^  The  tradu 

,  .         ,  •'  tions  now 

every  doctrme  by ...  .  used  in  the 

Roman 
church  are 
commonly 
THE    BISHOP    OP    SALISBURY.  contrary  to 

the  traditions 

We  never  despised  the  judgment  of  the  learned  and  cfe!fuerrned 
holy  fathers,  but  rather  take  them,  and  embrace  them,  as  Therefore 
the  witnesses  of  God''s  truth.     And  therein  we  find  you  deceUflTi.'* 

p  2 


212  Tlie  Defence  of  the  Apology  of  the        part  vi. 

the  more  blameworthy,  M.  Harding,  for  that,  having  with- 
out   cause    renounced   the   judgment    and   orders    of  the 
primitive  churchy  and  ancient  fathers,  as  to  the  wise  and 
learned  it  may  soon  appear,  yet  nevertheless  ye  evermore 
make  vaunt  of  your  antiquity^  and  fray  the  world  with  a 
vizard  of  the  church,   and   a  show  of  old  fathers :  as   if 
a  poor  summoncr,  that  had  lost  his  commission,  would  serve 
citations  by  the  virtue  of  his  empty  box.     And  thus  have 
ye  set  all  your  vain  phantasies  in  place  of  God^s  churchy  and 
Part.  <.  cap.  your  church  in  place  of  God;  as  by  the  words  and  witness 
[Supra  vol.'    of  your  own  fellows  I  have  before  shewed  more  at  large. 
Nicoi.cusan.  For  cxamplc,  cardinal  Cusanus  saith  :  Nulla  sunt  Christi 
epist.  2.  [p.  prcecepta,  nisi  quce  per  ecclesiam  pro  taiious  accepta  sunt  : 
■''^'  "  The  commandments   of  Christ  are    no   commandments, 

unless  they  be  so  allowed  by  the  church." 

Thus  ye  leave  Jupiter,  and  run  to  Apollo ;  or  rather,  ye 

forsake  God,  and  seek  to  man :  and  as  it  is  written  in  the 

jerem.ii.  13.  prophct  Jercmv,  "Ye  leave   the  fountain  of  the  water  of 

life,  and  rip  up  broken  and  filthy  cisterns,  that  can  hold  no 

Tertiii.in      watcr."     TertulUau  thus  upbraidcth  the  heathens:  Apud 

[J!Vp^6o°' V05   de   humano  arhitratu  Dicinitas  pensitatur :  "Among 

you   the    right  of  God   is  weighed   by  the  judgment  of 

men." 

ciemena  But  Clcmens  Alcxaudriuus  saith  :   Quoniam  ipsmn  Ver- 

orTti'on.'^iid"  ^^*w^  ad  nos  venit  de  ccelo,  non  est  nobis  amplius  eundum  ad 

^^entes.  [1.     ^^^^^^^^^^^  doctrhiam :  "  Torsomuch    as    the    Word  itself'' 

(that  is,  Christ)  "  is  come  to  us  from  heaven,  we  may  not 

now  any  more  seek  unto  the  doctrine  of  man."     Likewise 

chrys.  in      St.  Cluysostom  saith  :  Fuisset  extreme  absurditatis,  eum,  qui 

G&\^'i.\v.^.\.edottiis  fuerat  a  Deo,  postea  cum  hominihus  communicare : 

"  It  had  been  great  folly  for  St.  Paul,  having  received  his 

doctrine  from  God  himself,  afterward  to  confer  thereof  with 

men,"  that  is  to  say,  with  Peter,  or  James,  or  with  any 

others. 


The  Apology,  Cluvp.  i.  Divis.  3. 

Why,  I  beseecli  you?  exce])t  a  council  will  andivoi. iv,p. 
command,  shall  not  truth  be  truth,  or  God  be  God? 


[X.  67s.] 


Church  of  England.  213 

If  Christ  had  meant  to  do  so  from  the  beginning,  as 
that  he  would  preach  or  teach  nothing  without  the 
bishops'  consent,  but  refer  all  his  doctrine  over  to 
Annas  and  Caiaphas,  where  should  now  have  been 
the  Christian  faith  f  Or,  who  at  any  time  should  have 
heard  the  gospel  taught  ?  Peter,  verily,  whom  the  j)0]pe 
hath  oftener  in  his  mouth,  and  more  reverently  useth 
to  speak  of,  than  he  doth  of  Jesus  Christ,  did  boldly 
stand  against  the  holy  council^  saying,  "It  is  better 
to  obey  God,  than  men."  And  after  that  Paul  had 
once  entirely  embraced  t\\Q  gospel,  and  had  received 
it,  7iot  from  men,  nor  by  man,  hut  by  the  only  will  of  iG-a\.  1 12.1 
God,  he  did  not  take  advice  therein  of  flesh  and  blood, 
nor  brought  his  case  before  his  kinsmen  and  bre- 
thren, but  went  forthwith  into  Arabia,  to  preach 
God's  divine  mysteries  by  God's  only  authority. 

M. HARDING 

If  you  occupy  a  flute  no   better,  by  my  rede  you  shall  g-ive 
over  your  piping  and  flouting.     Truth  is  truth,  and  God  is  God, 
whether  any  council  will  or  nill.    Marry,  as  for  the  truth,  and  for 
God,  every  council  lawfully  assembled  hath  will,  so  against  the 
truth,  and  against  God,  it  hath  no  nill  ....  When  ye  prove  unto 
us,  that  ye  are  specially  called,  as  Paul  was,  and  have  a  special 
commission  ^to  preach  against  the  doctrine  of  the  church,  as  he  a  We  preach 
had  against  the  wicked  Jews,  then  a-God's  name  take  no  advice  foujes  and " 
of  anv  man,  but  forthwith  preach,  and  crv  out  so  loud  as  ye  list,  so  phantasies, 
that  ye  go  mto  Arabia,  as  Paul  did,  or  where  else  soever  ye  will.  aRainstthe 
For  every  good  man  would  be  loth  England  should  be  troubled  fi"e  c'^hurch 
with  you. 

The  Apology,  Chap.  2.  Dims.  1. 
Yet  truly  we  do  not  despise  councils^  assemblies, 
and  conferences  of  bishops,  and  learned  men  :  neither 
have  we  done  that  we  have  done  altogether  without 
bishops,  or  without  a  council.  The  matter  hath  been 
treated  in  open  parliament,  with  long  consultation, 
and  before  a  notable  synod  and  convocation. 


214  The  Defence  of  the  Apology  of  the         part  v 


M.  HARDING. 

Either  your  tong-ue  agreeth  not  with  your  heart,  or  else  I  will 
prove  the  contrary  by  your  own  arguments,  which  in  the  next 
paragraph  before  this  ye  have  huddled  up  For  whereas  your 
matters  are  (as  ye  ordinarily  say)  evident  by  plain  scripture,  and 
the  word  of  God  is  readen  of  every  man,  (without  distinction 
and  hmitation,)  therefore  ye  do  first  of  all  play  as  fond  a  part,  as 
king  Agesilaus  did,  who  receiving  an  answer  of  mighty  Jupiter, 
would  afterward  bring  the  matter  before  Apollo  :  yea,  further- 
more, ye  do  much  more  fondly  than  he,  if  when  ye  may  hear 
God  himself  speak  plainly  to  you  in  the  most  holy  scriptures,  ye 
would  bring-  the  whole  cause  to  be  tried  by  a  council. 

How  say  ye  then  now,  are  not  these  your  own  proper  reasons, 

&c.  your  foresaid  worshipful  reasons,  &c.  ?    If  ye  mean  (as  by 

reason  ye  must)  the  parliaments  of  these  later  days,  the  first  of 

all  did  make  most  for  you  :  and  yet  how  open  was  it  for  you  ? 

Had  ye  any  place  at  all  in  it  ?    were  ye  admitted  within   the 

doors  ?   or  had  ye  any  thing  to  do  in  that  assembly  ?    Consider 

then,  with  what  consultation  your  purposes  were  concluded.     Did 

a  Untruth,     they  tarry  many  months  about  it?  had  they  bishops?  a  had  they 

they'had'di?'^  divines,  and  the   most  learned,   to   reason  to  and  fro   with    all 

vines,  and  a   liberty  ?   was  the  authority  of  the  universal  church  of  Christ,  and 

putation  was  the  doctrinc  of  the  ancient  fathers  considered  ?    Ye  say  in  Latin, 

Westrnhf- '^'^  P/cwis  comitUs,  that  is,   "in  the  full  and  whole  assembly,"   as 

ster.inthe     though  uoue  at  all  had  there  resisted,  but  every  man  had  yielded 

thrstates°of  to  your  matters.     What  say  ye  then  of  the  spiritual  lords,  a  great 

^l*V*^mI!?V  1  P^^^  ^^  ^^^  parliament,  and  without  all  doubt  the  part  which  must 


lows  fled       be  chiefly  and  only  regarded,  when  the  question  is  of  rehgion  ? 

from  It.  j^^^  many  of  them  gave  you  their  voice  to  your  gospel  ?  yea, 
which  of  them  all  did  not  resist  it  ?  One  alone  ^''j  I  must  confess, 
was  afterward  made  to  break  unity,  of  whom  a  right  good  and 
catholic  bishop  said  to  a  nobleman,  "  We  had  but  one  fool  among- 
us,  and  him  ye  have  gotten  unto  you."  But  as  of  the  spiritual 
lords  ye  had  none  at  all,  (except  that  one,  little  worthy  of  the 
name  of  a  bishop  and  lord,  whose  leaniing  was  small,  and  honour 
thereby  much  stained,)  so  of  the  temporal,  ye  had  not  all  :  and 
so  had  ye  also  in  the  lower  house  very  many,  and  well  learned, 

that  spake  against  you 

But  let  us  consider  the  notable  convocation  in  which  your 
matter  hath  been  treated.  If  ye  mean  the  clergy  coming  to- 
gether at  that  first  parliament  time,  of  which  we  speak,  it  was 
of  catholics,  not  of  sacramentaries^^;  and  it  put  up  a  bill  against 

^"    [This   alludes   to  Anthony  Bio-rofios,  pp.   56,  57,   (ed.    Hag. 

Kitchen,  bishop  of  LlandafF,  one  i659,)\vhere  this  passage  is  quoted, 

of  those  named  in  the  commission  See  also  Burnet's  Reform,  ii.  792.] 

for  archbishop  Parker's  consecra-  '"^   [See    Burnet's    Reform,    iii. 

tion.  See  Abp.  Bramhall  'Pn^rftala  pt.  1.  526.] 


Church  of  England.  215 

your  proceedings ;  so  far  it  was  off  from  confirming  them.  If 
ye  mean  any  since  that  time,  in  which  your  superintendentships 
met  together,  for  what  cause  was  it  a  notable  synod,  and  a 
notable  convocation  ? 

Ye  be  desperate  in  your  lying,  and  crake  of  a  full  parliament, 
and  a  notable  synod,  not  regarding  by  what  means  ye  promote 
your  cause  to  the  multitude,  and  save  yourselves  from  reproach 
of  extreme  folly.  For  otherwise  ye  which  can  so  ampHfy  the 
small  and  obscure  meetings  of  a  few  Calvinists  of  one  little 
island,  what  would  ye  not  say  of  the  last  general  council,  to 
which  more  nations  were  assembled  together  than  are  shires  in 
England ;  more  years  were  bestowed  in  consultation,  than  weeks 
in  your  full  parliament ;  ^  more  bishops  defined  and  subscribed,  b  a  notable 
than  were  ministers  of  all  sorts  in  your  notable  synod,  by  many  pan^'^^i^'ere 
parts  ? '■^^^^  o"'y 

Lastly,  if  they  will  needs  have  their  matters  seem  to  depend  bishops,  and 
of  their  parliament,  let  us  not  be  blamed,  if  we  call  it  parliament  J'he  lami  °^ 
religion,  parliament  gospel,  parliament  faith.  were  no  w- 

THE   BISHOP  OF  SALISBURY. 

We  will  not  discuss  the  right  and  interest  oi  the  parlia- 
ments of  England.  As  much  as  concerneth  God^s  ever- 
lasting truth,  we  hold  not  by  parliament.,  hut  hy  God. 
Parliaments  are  uncertain,  and  often  contrary,  as  we 
have  seen :  but  God^s  truth  is  one,  and  certain,  and  never 
changeth.  The  things,  that  were  so  suddenly  and  so  vio- 
lently shaken  down  in  the  late  time  of  queen  Mary.,  are 
now  of  God's  great  mercy,  by  our  most  nolle  and  gracious 
lady  queen  Elizabeth,  advisedly  and  soberly  reared  up 
again,  that  they  may  the  more  firmly  continue,  and  stand 
the  better.  Whatsoever  want  ye  imagine  was  in  that  par- 
liament^  forasmuch  as  we  were  no  part  thereof,  I  trust  we 
may  the  more  easily  be  excused.  Howbeit,  so  scornfully 
disdaining  the  whole  state  of  so  nolle  a  realm,  ye  shall 
hardly  win  the  opinion  either  of  sobriety  or  of  great  wis- 
dom. The  parliament  was  summoned  by  royal  authority, 
and  was  continued  and  concluded  in  order,  as  heretofore 
it  hath  been  used. 

But  your  bishops  (ye  say)  withstood  us:  and  your 
brethren  in  the  convocation  promoted  a  bill  against  our 
doctrine.  I  know,  M.  Harding,  they  subscribed  then 
against  us  with  the  very  same  hands  with  which,  not  long 


216  The  Defence  of  the  Apology  of  the        part  vi. 

before,  they  had  openly  protested  and  solemnly  sworn 
against  the  pope :  and  with  which  they  have  sithence  re- 
ceived and  embraced  our  whole  religion^  to  the  utter  con- 
demnation of  all  your  follies.  These  were  they,  that  pro- 
moted bills  against  us,  and  withstood  our  doctrine. 

Only  one  fool  (ye  say)  ye  had  amongst  all  your  bi- 
shops, and  he  was  soon  gotten  to  come  to  us.  Happy 
were  they,  M.  Harding,  that  had  but  one  fool  in  so  great  a 
company.  If  some  of  your  Louvanian  clergy  had  then  been 
bishops,  I  think  they  might  have  been  somewhat  better 
stored.  Notwithstanding,  it  was  not  well  done  of  your 
part,  so  uncivilly  to  call  your  brother,  fool.  All  the  rest 
of  your  brethren,  very  few  excepted,  have  done  the  like. 
Yet  fools,  I  trow,  ye  will  not  call  them,  lest  happily  your 
own  wits  be  called  in  question. 

Where  ye  would  seem  to  say,  that  the  parliament  holden 
in  the  first  year  of  the  queen's  majesty^ s  reign  was  no  par- 
liament, for  that  your  bishops  refused  wilfully  to  agree 
unto  the  godly  laws  there  concluded,  ye  seem  therein  to 
bewray  in  yourself  some  want  of  skill.  The  wise  and 
learned  could  soon  have  told  you,  that  in  the  parliaments 
of  England  matters  have  evermore  used  to  pass,  not  of 
necessity  by  the  special  consent  of  the  archbishops  and 
bishops,  as  if  without  them  no  statute  might  lawfully  be 
enacted;  but  only  by  the  more  part  of  the  voices,  yea, 
although  all  the  archbishops  and  bishops  were  never  so 
earnestly  bent  against  it.  And  statutes  so  passing  in  par- 
liament, only  by  the  voices  of  the  lords  temporal,  witliout 
the  consent  and  agreement  of  the  lords  spiritual,  have 
nevertheless  always  been  confirmed  and  ratified  by  the 
real  [iors.  Hoyal)  assent  of  the  prince,  and  have  been  enacted 
and  published  under  the  names  of  the  lords  spiritual  and 
temporal. 

Read  the  statutes  of  king  Edward  the  First.  There 
shall  ye  find,  that  in  a  parliament  solemnly  holden  by  him 
at  St.  Edmund's  Bury,  the  archbishops  and  bishops  were 
quite  shut  forth.  And  yet  the  2)(ii^li(^nient  held  on,  and 
good  and  wholesome  laws  were  there  enacted,  the  depart- 
ing, or  absence,  or  malice  of  the  lords  spiritual  notwith- 


Church  of  England.  217 

standing.    In  the  records  thereof  it  is  written  thus  :  Hahito  a.  d.  1296. 
rex  cum  suis  haronihus  parlamento,  et  clero  excluso,  statu- 
tum  est,  &c. :  "  The  king  keeping  the  parliament  with  his 
barons,  the  clergy"  (that  is  to  say,  the  archbishops  and 
bishops)  "  being  shut  forth,  it  was  enacted  ^^"  &c. 

Likewise :    In  Provisione  de  Martona,  in  the  time  of  Anno  1273. 
kins:  Henry   the  Third,  whereas   matter  was   moved   ofinProvisi. 
bastardy,  touching  the  legitimation  of  bastards  born  before  cap.  9. 
marriage,  the  statute  passed  wholly  with  the  lords  tempo- 
ral, whether  the  lords  spiritual  woidd  or  no  :  yea,  and  that 
contrary  to  the  express  decrees  and  canons  of  the  church  qfExtr.  Quifim 

J  ir  ./  ./   auntlegitimi. 

Rome :  the  like  hereof,  as  I  am  informed,  may  be  found 
Rich.  II.  ann.  11.  cap.  3.  Howbeit,  in  these  cases,  I  must 
confess,  I  walk  somewhat  without  my  compass.  Touch- 
ing the  judgment  hereof,  I  refer  myself  wholly  unto  the 
learned. 

Further,  whereas  ye  call  the  doctrine  of  Christ,  that 
now  by  God's  great  mercy,  and  to  your  great  grief,  is 
universally  and  freely  preached,  a  parliament  religion,  and 
a  parliament  gospel,  (for  such  sobriety  becometh  you  well, 
and  may  stand  you  instead  when  learning  faileth,)  ye 
might  have  remembered,  that  Christ  himself  at  the  be- 
ginning was  universally  received  and  honoured  through 
this  realm  by  assent  oi parliament :  and  further,  that  with- 
out parliament  your  pope  himself  was  never  received,  no, 
not  in  the  late  time  of  queen  Mary.  Yea,  and  even  then 
his  holiness  was  clogged  with  parliament  conditions,  that 
whatsoever  had  been  determined  in  parliament,  and  was 
not  repealed,  were  it  never  so  contrary  to  his  will  and 
canons,  should  remain  still  inviolable,  and  stand  in  force. 
Otherwise  his  holiness  had  gone  home  again.  Such,  M. 
Harding,  is  the  authority  of  a  parliament.  Verily,  i£  par- 
liaments  of  realms  be  no  parliaments,  then  will  your  pope 

6B  [In  sir  F.  Palgrave's  "  Par-  tween  the  king  and  the  clergy  at 
liamentary  writs"  (Chronol.  ab-  St.  Edmund's  Bury  in  1296;  but 
stract,  p.  26.),  in  the  Parlia-  this  statute  does  not  occur  in  the 
mentary  History,  vol.  i.,  as  well  Statutes  at  large,  or  in  the  Col- 
as in  other  histories,  there  is  a  lection  of  Statutes  printed  by  order 
short   account   of  a   dispute   be-  of  parhament  in  1810.] 


218  The  Defence  of  the  Apology  of  the        part  vi. 

be  no  pope.  Therefore,  as  you  now  call  the  truth  of  God 
that  we  profess,  a  parliament  religion^  and  a  parliament 
gospel,  even  so  with  like  sobriety  and  gravity  of  speech 
ye  might  have  said,  Our  fiithers  in  old  times  had  2i  parlia- 
ment Christ:  and  your  late  fathers  and  brethren  had  of 
late,  in  the  time  of  queen  Mary,  a  parliament  faith,  a  par- 
liament mass,  and  2i  parliament  pope. 

Neither  is  it  so  strange  a  matter  to  see  ecclesiastical 
causes  debated  in  parliament.  Read  the  laws  of  king  Inas, 
king  Alfred,  king  Edward,  king  Ethelstan,  king  Ed- 
mund, king  Edgar,  king  Canute  ^^ ;  and  ye  shall  find  that 
our  godly  forefathers,  the  princes  and  peers  of  this  realm, 
never  vouchsafed  to  in  treat  of  matters  of  peace  or  war,  or 
otherwise  touching  the  common  state,  before  all  contro- 
versies of  religion,  and  causes  ecclesiastical^  had  been  con- 
cluded. King  Canute,  in  his  parliament  holden  at  Win- 
chester upon  Christmas  day,  after  sundry  laws  and  orders 
made,  touching  the  faith,  the  keeping  oi  holy  days,  public 
prayers,  learning  of  the  Lord's  prayer,  receiving  of  the 
communion  thrice  in  the  year,  the  manner  and  form  of 
baptism,  fasting.,  and  other  like  matters  oi  religion^  in  the 
Lepes  canu.  end  thcrcof  saith  thus  :  Jam  sequitur  institutio  lequm  S(£cu- 

ti.  [Wilkiiis,  ,  ^  •^ 

V- 133-1        larium:  "  Now  followeth  an  order  for  temporal  laws.^"* 

Thus  we  see,  that  the  godly  catholic  princes  in  old  times 
thought  it  their  duty,  before  all  other  affairs  of  the  com- 
mon weal,  first  to  determine  matters  of  religion,  and  that 
even  by  the  parliameiits  of  this  realm. 

In  a  parliament  holden  by  king  William  the  Conqueror, 
it  is  wrtten  thus :  Hex,  quia  vicarius  summi  regis  est,  ad 
hoc  constituitur,  ut  regnum  et  populum  Domini,  et  supra 
omnia  sanctam  ecclesiam  regat  et  defendat.,  &c. :  "  The 
king,  forasmuch  as  he  is  the  vicar  of  the  highest  King,  is 
therefore  appointed  to  this  purpose,  that  he  should  rule 
and  defend  the  kingdom  and  people  of  the  Lord,  and 
above  all  things  the  holy  church,^'  &c.  Hereby  it  appeareth, 


69  [See  Leges  Anglo-Saxon.  Ecd.  et  Civil.,  auctore  David  Wilkins, 
Lond.  1721.] 


Church  of  England.  219 

that  kings  and  princes  are  specially  and  of  purpose  ap- 
pointed by  God,  not  only  to  defend,  but  also  to  govern 
and  rule  the  holy  church. 

Howbeit,  if  any  imperfection  shall  appear  in  the  former 
parliaments,  we  give  God  thanks  for  the  same  that  is :  and 
trust,  that  for  his  own  name's  sake  he  will  confirm  that  he 
hath  begun.  The  hearts  of  princes  and  determinations  of 
parliaments  are  in  his  hand.  If  any  thing  want,  the  arm 
of  the  Lord  is  not  shortened :  he  is  able  to  supply  the 
same. 

Ye  magnify  much  your  late  chapter  of  Trident,  which  concu.  Tri- 

1?  r  •        1  11     T  7  -7         •  1    fien,  siibCa- 

you  would  so  fain  have  to  be  called  a  general  council,  with  roio  Quinto. 
'  so  many  nations,  so  many  bishops,  and  so  many  years  of 
cofisultation.      Yet,  notwithstanding,  of  all  these  so  many, 
a7id  so  many  nations,  and  countries,  if  it  may  please  you 
to  sit  down,  and  to  take  the  account,  ye  shall  find  there 
were  only  poor  forty  bishops  ''^,  and  certain  of  the  same 
(as  Richard  Pates,  the  bishop  of  Worcester  '''i,  and  blind 
sir  Robert  ^"2,  the  archbishop  of  Armagh)  that  only  had  the  Robert,  cse- 
bare  titles  o^  bishoprics,  and  indeed  were  no  bishops  at  all.  coiIc.  Tri- 
Two  others  of  your  said  so  many  and  so  notable  learned  v&niiu. 
and  holy  bishops,  being  at  your  said  worthy  council,  were 
even   there  killed  in  advoutery :    the  one   stricken  down 
with  a  club ;  the  other  taken  in  the  manner  by  the  hus- 

7<)  [At  the  first  opening  of  the  72  [The  name  of  this  person  (a 

council  there  were  only  twenty-  native   of  Scotland)   was   Robert 

two  bishops  present.     In  the  5th  Waucop,   according  to   his   sub- 

sess.  there  were  forty-nine.]  scription  in  the  council  of  Trent 

71   [Richard  Pates,  after  filling  (where  he  sat  from  1545  to  1547); 

high  offices  in  the  king's  service  but  he  is  known  also  under  the 

abroad,  was  made  bishop  of  Wor-  name  of  Venantius.    He  had  been 

cester  by  the  pope  at  Rome,  and  nominated  by  pope  Paul  III.  for 

was    thereupon    attainted,    1542:  the  archbishopric  of  Armagh;  but 

his   attainder    being    reversed  in  the  appointment  never  took  eflfect, 

the  first  year  of  queen  Mary,  he  Dowdall  having  been  consecrated 

occupied  his  see;  he  was  deprived  archbishop  in  Dec.  1543.     Wau- 

under  Elizabeth,  and  went  abroad,  cop  introduced  the  order  of  Je- 

He  sat  in  the  council  of  Trent  (un-  suits  into   Ireland.      See   bishop 

invited,  as   Humphrey  in  his  life  Mant's     History     of    the     Irish 

of  Jewel  says),  both  before  and  Church,  vol.  i.  p.  181.    See  also 

after  Mary's  reign.     Jewel  is  pro-  Burnet's   Reform,   vol.  iii.  pt.  2, 

bably  speaking  of  the  part  which  533.  ed.  1829,  where  it  is  stated 

he   took   in   the   earlier  sessions,  that  Waucop  was  not  blind,  but 

when  he  was  only  a  titular  bishop,  only  shortsighted.] 
See  Wood's  Athenae  Oxon.  ii.  794.] 


The  Defence  of  the  Apology  of  the        part  vi. 

band,  and  hanged  by  the  neck,  out  of  a  great  Lucane  ^^ 
window    into   the    street.      For    these    and   other    causes, 
Henry  the  French  king,  openly  by  his  ambassador,  pro- 
tested against  the  same  council  in  the  presence  of  all  your 
Matth.  Fiac.  SO  many,  and  so  many  bishops  there^  and  said :  "  It  was  not 
Protesi.        a  council  general^  hut  a  private  convent  or  assembly  of  a  few 
cii.  Trident.  067  tain  pcoplc  summoncd  together  for  gain^s  sake.'''' 
Job.  sieidan.      Now  whcreas  it  hath  pleased  you,  as  well  here,  as  else- 
22.]  An.  I ^<s I.  where,  to  sport  yourseli  with  super mtendeiits  and  super- 

Conventiis        ,  77-  "  -y  c        -x  •  -i 

quorundam  mtendentships,  and  to  reiresh  your  wits  with  so  vain  a 
litatis  gratia  faucv  of  your  owu,  if  ye  had  been  so  deeply  travelled  in 

institutus.         ,  ,  ,  ,  ,  •        r         1  -1 

the  doctors,  new  or  old,  as  ye  bear  us  m  hand,  ye  might 

easily  have   known,   that   a  superintendent  is    an   ancient 

name,  and  signifieth  none  other  but  a  bishop.     St.  Augus- 

Atig.  Ac  ci-    tine  saith :    Vocabulum  episcopatus  inde  ductum  est,  quod 

T9  "cap'.'l'g.    HIg,  qui  praficitur,  eis,  quibtis  prceflcitur,  superintendit 

Cvm.563]  ;E/rgo,  €in(TK07T€iu,  Latine  dicer e  possumus  superintendere. 
August,  in  Again  he  saith  :  Quod  Greece  dicitur  episcopus,  hoc  Latine, 
[iv!'i"J"29.]'''  superintentor ,  inter pretatur.  Chrysostom  saith  :  Episcopus 
ad  Tim.ii'om.  [^1-  episcopatus]  cx  CO  dicitur ^  quod  omnes  inspiciat.  St. 
l°'.nt\^^^  Hierom  saith:  iino-KOTTovvT^Sj  id  est,  superi7ite?ide?ites.  An- 
EirVium  selmus  saith :  Episcopus  {Latine)  superhitendens  dicitur. 
'■''^8<?]^  Beda  likewise  saith :  Episcopus  Latine  superintendens  dici- 
ii"^Ln''c^a''  ^^^'-  P^trus  de  Palude  saith:  Episcopus  dicitur  superin- 
B  '^i'  ^^Pet  "*  ^^^^^^^  •*  ^^  Petrus  fuit  superintendens  toti  mundo :  "  Peter 
2.  [sub  fin.]   .^^g  ^]^Q  superintendent  of  the  whole  world."     Your  own 

Petr.  de  Pa-  -*^  _ 

*ude  de  po-  Thomas  of  Aquine  saith :  Episcopi  dicuntur  ex  eo^  quod 
Apostoi.       superintendwit.     Therefore  M.  Harding,  if  modesty  move 

{CO 

Thom.  2.  2 

q 

6 


Thom '2'!  y^^  "^^'  y*^^  ^^  least,  for  your  gravity's  sake,  leave  playing 
qu.  184.  Art.  ^vith  thcse  vain  and  childish  follies.  The  bishops  of 
England  have  this  day,  not  only  the  same  name,  but  also 
the  same  room,  and  authority,  and  jurisdiction,  that  other 
bishops  have  ever  had  before. 

73["LMcane  window;"  this  is  pro-  quire  confirmation;  although  the 
bably  a  corruption  from  the  French  many  respectable  names  subscrib- 
word  Lucarne,  "  a  window  in  the  ed  to  the  Protestatio  adv.  con- 
roof."  lUyricus  simply  speaks  of  ventum  Trident,  shew  that  it  was 
fenestra,  but  the  circumstances  of  generally  believed  at  the  time, 
this  disgraceful  story  imply,  that  The  Editor  is  not  aware,  whether 
the  window  was  accessible  from  the  papists  ever  contradicted  it.] 
the  roof.     The  story  seems  to  re- 


Church  of  England.  221 

The  Apology,  Chap.  3.  Divis.  1. 
But  touching  this  council,  which  is  now  sum- 
moned ''■*  by  pope  Pius,  wherein  men  so  lightly  are 
condenmed,  being  neither  called,  nor  heard,  nor 
seen,  it  is  easy  to  guess  what  we  may  look  for,  or 
hope  of  it. 

M.  HARDING. 

The  general  council  of  Trent  is  now  at  length  by  God's  special 
favour  concluded  and  ended  ''^.     What  have  ye  to   say  to  it  ? 
Forbear  your  accustomed  lying,  what  have  ye  to  say  to  it  ?  For 
a  matters  of  faith,  what  is  not  sound  and  true?  For  » manners, 
what  sore  lacketh  due  salve  ?  For  a  discipline,  what  disorder  hatha  Untruths, 
not  wholesome  restraints  and  punishments  ?  What  defects  be  not  ^th'ouT 
providently  considered,   how  to  be   supplied  ?  W^hat  abuses  be  ^^am^/ie  ^°^ 
not  required  to  be  taken  away,  as  far  as  man's  wit  could  devise,  your  ste'ws, 
and  the  weakness  of  the  present  age  can  bear  ?  t  "g^ansT'^' 

and  fornica- 
THE  BISHOP  OF  SALISBURY.  tions,  and 

•       n   ■l^  concubines 

All  this  matter  is  fully  answered  by  what,  and  by  what,  ^^re  never 

•'  ..  '  J  touched. 

What  matter  of  faith?  What  manners?  What  disorder? 
What  defects?  What  abuses?  But  all  these  whats  not- 
withstanding, what  if  your  pope,  your  cardinals,  and  your 
clergy,  with  the  whole  disorder  of  your  Roman  church, 
with  so  many  priests  keeping  concubines,  with  so  many 
nonresidents,  with  so  many  dumb  bishops,  and  with  so  many 
thousands  of  common  harlots,  be  in  case  now,  even  as  they 
were  before  ?  Will  ye  tell  us  nevertheless,  that  all  your  sores 
he  sufficiently  salved  ?  or  must  we  believe  that  your  keeping 
of  concubines,  your  open  stews,  and  fornications,  8fc.  be  no 
sores  ?  Verily,  St.  Bernard  saith,  as  it  is  alleged  before : 
Intestina  et  insanabilis  est  plaqa  ecclesice :  "  The  wound  oi^*"^^- '" 

■*       •'  Cantica, 

the  church  bleedeth  inwardly,  and  is  past  cure."     And  ?^''?"-. 33- 

•^  '  ^  [sub  hn.] 

again :  A  planta  pedis,  usque  ad  verticem  capitis  non  est  in "j,*^^^'^^j^" 

ea  sanitas :  "  There  is  no  whole  part  in  the  church  from  Jt^'^^'"-  ^3- 

^  [1.24.  p.  87,] 

the   sole  of  the  foot  to   the  top  of  the  head."     Baptista  Bern,  in 

_  _  Convers. 

Mantuanus  saitn :  Pauii. 

W71  Serm.  i. 
JjiiGROTATQUE  FIDES  JAM  PROXIMA  MORTI  :  [i.  962.] 

'*  The  faith  (of  the  Roman  church)  is  sick,  and  MMtfra- 

almost  dead."  ad^LeonVm 

|Apol.  Lat.  "  simulatur."]  Septemb.  25.)  was  closed  Dec,  4,     '      '      ' 

The  Bull  of  renewal  is  dated,     1563.    Harduin,  torn.  x.  pp.  no, 
1560.    The  last   session   (opened     167.] 


74  n 

75    ^r 


222  The  Defence  of  the  Apology  of  the        part  vi. 

In  your  old  Latin  translation  of  the  Bible^  there  be 
sundry  errors,  so  open  and  so  gross,  that  a  very  babe  may 
soon  espy  them  :  as  it  may  more  plainly  appear  by  Bu- 
dseus,  Erasmus,  Valla,  Faber,  Lindanus,  and  others.  Yet 
Cone.  Tri-  that  notwithstanding,  your  council  saith  precisely  thus  :  Ne 
[Harduin.  quis  vetevem  vulgatam  editionem  rejicere  quovis  p^cetextu 
audeat^  vel  prcBsumat :  "  Let  no  man  dare  or  presume  by 
any  manner  of  colour  to  refuse  the  old  common  translation 
of  the  Bible ;"  as  if  your  councils  were  purposely  sum- 
moned to  maintain  errors.  If  ye  will  so  wilfully  deceive 
us  in  sensible  matters,  how  may  we  then  trust  you  in 
matters  of  faith  ^ 


The  Apology,  Chap.  3.  Dims. 


Naiianzen. 
ad  Proco 


In  times  past,  when  Nazianzene  saw  in  his  days  [voi.  iv.  p. 
pium.  [ii.  j^Q^  yj^Qjj  jj^  g^^(»j^  assemblies  were  so  blind  and  wilful, 
that  they  were  carried  with  affections,  and  laboured 
more  to  get  the  victory,  than  the  truth,  he  pro- 
nounced openly,  that  he  never  had  seen  any  good 
end  of  any  council.  What  would  he  say  now,  if  he 
were  alive  at  this  day,  and  understood  the  heaving 
and  shoving''^  of  these  men?  For  at  that  time, 
though  the  matter  were  laboured  on  all  sides,  yet 
the  controversies  were  well  heard,  and  open  errors 
were  put  clean  away  by  the  general  voice  of  all 
parts.  But  these  men  will  neither  have  the  case  to 
be  freely  disputed,  nor  yet,  how  many  errors  soever 
there  be,  suffer  they  any  to  be  changed.  For  it  is  a 
common  custom  of  theirs,  often  and  shamelessly  to 
boast,  that  their  church  cannot  err^  that  in  it  there  is 
no  fault,  and  that  they  must  give  place  to  us  in 
nothing.  Or  if  there  be  any  fault,  yet  must  it  be 
tried  by  their''''  bishops  and  abbots  only,  because  they 

76  [Apol.  Lat.  "conatus."]  Latin  to  correspond  to  the  word 

77  [There    is   nothing    in    the     "their."] 


Church  of  England.  223 

be  the  directors  and  rulers  of  matters :  for  that  they 
be  the  church  of  God.  Aristotle  saith,  that  a  "  city 
cannot  consist  of  bastards :"  now  whether  the  church 
of  God  may  consist  of  these  men,  let  themselves 
consider.  For,  doubtless,  neither  be  their  abbots, 
abbots  indeed,  nor  their  bishops^  such  natural  right 
bishops  as  they  ought  to  be''^. 


M.  HARDING. 

Gregory  Naziahzene,  in  his  Epistle  to  Procopius,  saith  thus  : 
"  I  refuse  to  come  to  whatsoever  council  of  bishops,  because  I 
could  never  yet  to  this  day  see  the  end  of  any  council  endued 
with  any  profit,  and  after  which,  things  amiss  were  not  rather 
made  more  grievous  than  healed."     Nazianzene  in  that  Epistle 
spake  of  ^provincial  councils,  specially  those  that  were  holden  in  »  Untruth. 
his  troublesome  times,  where  most  commonly  heretics,  through  eth  of  all 
favour  of  their  deceived  princes,  bare  the  sway.  Which,  in  matters  '^'^""!L°L 
of  faith,  could  hardly  then  obtam  any  credit  among  the  catholics,  weu  general 
unless  they  had  been  confirmed  by  the  authority  of  the  bishop  of  His  words"*' 
Rome,  of  which  sort  at  that  age  were  few.    Those  other,  Nazian-  ^^-  Prprsus 
zene  had  experience  of,  of  these  he  had  not.     Albeit  indeed,  the/wg-ere 
utility  of  the  Nicene  council  in  his  time,  that  is  to  say,  within  so  ^o^y^jj. 
few  years  after  the  same  was  holden,  was   not  yet  thoroughly  tum  epi. 
espied  and  fully  known  abroad.     Neither  would  he,  if  he  were  ''*^°^°'^"*'- 
alive  at  this  day,  reprove  the  holy  general  council  of  Trent,  as  ye 
do.     For  why  should  he  ?....^  And  how  shameless  be  ye,  to  ^  This  is  a 
require  us  to  yield  and  give  place  unto  you  ?  Who  made  you  divinity"" " 
judges   over  us }  Who   gave  you  commission  ?  Where  is  your 
warrant  ? .  .  , . 

What  need  ye  to  shew  your  mahce  so  much  at  bishops  and 
abbots  ?  Which  of  them  hurteth  you }  Have  ye  not  in  prison  or 
in  custody  cat  your  appointment,  all  the  bishops  of  England,  one  c  Untnuh. 
apostata,  yet  living,  excepted,  which    after  sundry   flights    and  ^"J^com^- 
changing  of  coats,  is  fled  from  the  tents  of  the  church  to  your  mit'efi  only 
scattered  troops }  The  abbots,  have  ye  not  driven  them  away  ?  poiniment  of 
Be  ye  yet  afraid  of  their  shadows  ?  As  by  Aristotle  a  city  cannot  t^*^  prince, 
consist  of  bastards,  no  more  can  the  church  of  England  consist 
of  such  bastard  bishops  as  ye  be  :   what  number  of  abbots  ye  have 
left  in   cloisters,  such  number  of  true   bishops  have  ye  left  in 
churches.     One   must  I  still  except,    who  is  a  true  bishop   by 
consecration  (as  I  understand),  though  a  false  man  by  apostasy, 
and  going  from  his  faith,  and  from  his  rehgion. 

78  [Apol.  Lat.  "  Certe  nee  legitiini  sunt  abbates,  nee  genuini  epi- 
scopi."] 


224 


The  Defence  of  the  Apology  of  the         part  vi. 


Greg.  Na- 
zian.  ad 
Procopiiim. 

tii.  110.] 

cJti  /xrjSe- 
fiias  (Tvv- 
6^ov  Tf\0S 
fldov  XP^' 
crrhv^  fjir]8e 
KVCTLV  Ka- 
Kwv  jUaA- 
Kov  i<Txv- 
Kvlav,  fl 

'irpO<Tdi]KT}V. 


Sozomenus. 


a  [Sojom. 
lib.  4.  torn, 
ii.  136.] 


Hier.  adver- 
sus  Lucife- 
rianos.  [iv. 
pt.  2.  300.] 


Titus  Livlus 
Major  pars 
vincit  me- 
liorem. 


Oratio  Sy- 
nod. Legati 
Regis  Fran- 
ciifi.  Anno 
1562.  [p.  4.] 


THE   BISHOP  OF  SALISBURY. 

Touching  the  unlucky  success  of  councils,  the  ancient 
father  Nazianzene  saith  thus :  Equidem^  ut  vere^  quod  res 
est^  scribam,  prorsus  decrevi  fugere  omnem  conventum  epi- 
scoporum.  Nullius  enim  concilii  honum  exitiim  unquam  vidi. 
Concilia  enim  non  minuunt  mala,  sed  augent  potius :  "  To 
say  the  truth,  I  am  utterly  determined  never  to  come  to 
any  council  of  bishops.  For  I  never  yet  saw  good  end  of 
any  council.  For  councils  abate  not  ill  things,  but  rather 
increase  them."  These  words,  thus  uttered,  whether  they 
be  universally  true  or  otherwise,  I  will  not  reason.  It 
may  seem  hereby,  this  learned  father,  for  his  time,  by 
experience  found  them  true.  And  for  ought  that  may 
appear  to  the  contrary,  notwithstanding  any  thing  con- 
tained in  your  Gloss,  he  seemeth  to  utter  the  same,  as  well 
of  general  councils  as  of  provincial. 

Certainly  after  the  gvecit  general  council  of  Nice,  the  Arian 
heretics  waxed  mo  and  more  mighty  than  ever  they  had  been 
before.  The  emperors  Constantius  and  Valens,  with  their 
wives  and  courts,  became  Arians.  Constantinus  the  Great 
himself  was  also  doubted  to  be  an  Arian.  Liberius,  the 
bishop  of  Rome,  and  Hosius,a  that  famous  learned  bishop 
of  Spain,  gave  their  hands  unto  the  Arians.  Ten  several 
sundry  provincial  councils  gave  their  voices  with  the 
Arians.  St.  Hierom  saith :  Ingemuit  totus  orbis,  et  Aria- 
num  se  esse  miratus  est:  "  The  whole  world  began  to 
groan,  and  marvelled  that  it  had  taken  part  with  the 
Arians."  Therefore  Nazianzene  saith,  he  never  saw  council, 
nor  provincial,  nor  general,  that  ended  well.  For  that,  as 
one  saith:  "  The  greater  side  oftentimes  overweigheth  the 
better."  Even  so  said  the  French  king^s  ambassador,  in 
the  behalf  of  his  prince,  in  your  late  chapter  at  Trident  : 
Nostra,  patrumque  nostrorum  et  avorum  memoria,  synodos 
indictas  fuisse,  episcopos  convenisse,  maximos  in  Germania 
atque  Italia  conventus  peractos  esse  scimus.  Vix  tamen 
ullus,  aut  perexiguus  inde  fructus  Christianitati  constitit : 
"  We  know,  that  both  in  our  grandfathers'  and  fathers' 
days,  and  in  our  own  time,  councils  have  been  summoned. 


Church  of  England.  ^^5 

bishops  have  met  together,  great  and  solemn  assemblies  have 
been  kept,  as  well  in  Germany  as  in  Italy,  yet  scarcely  any 
good  at  all^  or  very  little  good  came  thereof  to  the  state  of 
Christendom "'  ^." 

Concerning  abbots  and  monasteries,  we  have  said  before. 
We  have  as  many  abbots  in  England   this  day,  as  either 
Christ  ever  had,  or  his  apostles.     Notwithstanding  one  of 
your  learned  fellows  of  Louvain,  for  the  good  will  he  bear-  Copus  f.  284. 
eth  to  that  religion,  telleth  us,  that  the  apostles  were  monks, 
and  Christ  himself  was  the  abbot.     The  abbots  and  monks 
that  were  in  old  times,  were  men  given  to  study  and  learn- Aug.  ep.  81. 
ing.   And  out  of  monasteries  learned  men  were  then  taken, 
as  out  of  schools  and  universities,  to  the  rule  and  govern-  Aug.  ep.  76. 
ment  of  the  church  ^0.     But  your  abbots  now  are  as  much  '"''*' 
like  those  abbots,  as  your  church  is  like  the  primitive  church 
of  Christ. 

Erasmus   saith;    Hand  scio,  an  nunc  magis   expediret^r&sm.in 

.  Scholiis  in 

ecclesice  Christiance.  si  pauciora  essent  monasterta^^ , epistoiamad 

'  Rusticum 

essetque  omnium  idem  cultus,  ecedemque  preces,  eademque  Monachum. 
vitce  ratio :  "  I  know  not  whether  it  were  better  for  the  f^-  Ei-asm. 

>•  S3-] 

church  of  Christ,  that  there  were  fewer  monasteries,  and 
that  all  men  had  one  service  of  God,  one  kind  of  prayer, 
and  one  order  of  life.^' 

The  Apology,  Chap.  3.  Divis.  3. 

But  grant,  they  be  the  church :  let  them  be  heard 
speak  in  councils :    let  them  alone  have  authority 

"^^  ["  In  Oratione  habita  a  Gui-  "  men  nisi  probatiores  et  raeliores 

"  done  Fabro  oratore  Caroli  Gallia-  "  in  clerum  assumere  soleamus." 

"rum  regis"  Brixiae  1562:    in  a  And  again,  "cum  aliquando  etiam 

collection  of  the  speeches  at  Trent  "  bonus  monachus  vix  bonum  cle- 

in  the  Bodl.  Theol.  4to.  A.  28.]  "  ricum  faciat,  si  adsit  ei  sufficiens 

80   [S.  Augustin.  ep.  76.      The  "  continentia,  et  tamen  desit  in- 

epistle   speaks   of  deserters  from  "  structio  necessaria,  aut  persons? 

the    monasteries    being    admitted  "  regularis   integritas."     So    that 

into  holy  orders,  to  the  manifest  the  evils  of  monastic  life  had  even 

injury   and    deterioration    of    the  then  begun  to  work.] 

clergy,  whereas  the  custom  was  to  ^^  [Erasmus  Schol.  in  Hieron. 

use  great  caution  in  the  choice  of  After  "  monasteria"  occur  the  fol- 

the  persons  who  were  ordained  out  lowing  words,  "  quorum  magnam 

of  the  monasteries,  "cum  ex  his  qui  "  partem  ad  mores  parum  rehgio- 

"inmonasteriis  permanent,  non  ta-  "  sos  prolapsam  videmus."] 

JEWEL,  VOL.  VI.  Q. 


226  The  Defence  of  the  Apology  of  the         part  vi. 

to  give  consent :  yet  in  old  time,  when  the  church 
of  God  (if  ye  will  compare  it  with  their  church)  was 
very  well  governed,  both  elders  and  deacons^  as  saith 
[cypr.  ad  Cyprian,  and  certain  also  of  the  common  people,  were 
Diac. p.ii]  called  thereunto,  and  made  acquainted  with  eccle- 
siastical matters^^. 

M.  HARDING. 

Ah,  sirs,  would  ye  have  the  common  people  come  to  the  general 
council  ?  Whom  mean  you,  I  pray  you  ?  Tinkers  and  tapsters, 
fiddlers  and  pipers,  such  as  your  ministers  be  ?  Alas,  poor  souls, 
what  should  they  do  there  ?  For  there  is  no  tinking  nor  tipling, 
no  fiddling  nor  piping.  There  may  they  shut  up  both  budgets 
and  mouths.  For  neither  can  they  speak  in  such  an  audience 
to  be  understanded,  nor  can  they  understand  what  is  spoken. 
Look  in  your  books  better,  and  you  shall  find  Cyprian  to  make 
little  for  your  purpose. 

Had  your  matter  been  good,  it  might  have  been   defended 

without  lies.      Being  as  it  is,  altogether  beside  truth  and  reason, 

for  some  colour  of  maintenance  of  the  same,  ye  pass  all  measure 

in  lying.     Where  saith  St.  Cyprian  that  certain  of  the  common 

people  were  called  to  ecclesiastical  councils  .-•  Yea,  specially,  where 

ast.  Cy.       saith  he  ^that  the  common  people  were  made  judges  of  eccle- 

b"i)"aijr:"M!  siastical    matters  ?    for  so   hath  your  Latin,  which   not  without 

Ml  sine  con-  guile  your  lady  interpreter  commonly  turneth,  "were  made  ac- 

sensu  plfOtS,  .  ,  •   ,  -i       •  ■       ^  ^>>      t<- 

^c.  lib.  3.       quamted  with  ecclesiastical   matters  r      Ir  you  had   meant  true 
epist,  10.       dealing,  defender,  you  would  have  quoted  the  place  :   but  you 
b  Your  guess  knew  thereby  your  falsehood  should  have  been  espied.     ^The 
you!'^if  is     place  which  you  mean,  doubtless,  is  in  the  second  tome  of  St.  Cy- 
not  there,      prian's  works,  where  we  find  the   sentences   of  the  bishops   of 
Afric,  De  hareticis  baptizandis :  which  proveth  your  strange  say- 
ing, by  you  fathered  upon  that  holy  martyr,  nothing  at  alh    The 
words    be   these :     Cum    in    unum   Carthagine    convenissent,   &c.  :  [Cypr.  p. 
"  When  many  bishops  in  the  first  day  of  September  were  assem-  ^^^'^ 
bled  together  at  Carthage,  out  of  the  province  of  Afric,  Numidia, 
Mauritania,  with  their  priests  and  deacons,  the  most  part  of  the 
people  also  being  present,"  &c. 

Now  what  can  you  gather  out  of  them  for  your  purpose  more, 
but  that  a  great  number  of  the  people  were  present  only  in  the 
church  or  other  place,  where  the  bishops  were  assembled .''    That 
certain  of  the  comiDon  people  were  called  to  this  council,  there 
is  no  such  word  mentioned,  not  by  Cyprian,  nor  by  any  else, 
c  Untruths,   cNeither  were  the  priests  themselves  (which  this  youthful  gentle- 
vouched,       woman  interpreteth  elders)  and  deacons  ccalled  thither,  but  they 
Read  the  an- attended  upou  the  bishops,  as  in  such  case  it  hath  been  accus- 
tomed :   for  sentence   none  might  give   in  a  council,  but  i'  only 

8J  [Apol.  Lat.  "  ad  ecclesiasticarum  causarum  cognitionem."] 


Church  of  England.  227 

bishops.    Then  how  much  less  were  the  common  people  called  to 

that  council,  specially  to  sit  as  j  udges  in  ecclesiastical  matters  ? 

Marry,  that  you  would  so  have  it,  I  think  well.  For  such  con- 
fusion might  best  serve  you  to  procure  the  overthrow  of  good 
order,  in  which  the  church  is  governed,  which  if  it  be  maintained 
duly,  your  disordered  and  rebellious  state  will  soon  be  con- 
founded  

THE  BISHOP  OF  SALISBURY. 

Your  tinkers  and  tapsters^  M.  Harding,  are  ashamed  in 
your  behalf  to  see  your  folly.  A  poor  silly  jester,  to  win 
his  dinner,  would  be  loth  to  scoff  so  coldly.  Certain  of 
our  clergy  want  the  knowledge  of  rhetoric,  logic,  philosophy , 
the  Hebrew,  the  Greek,  and  the  Latin  tongues.  Therefore 
ye  call  them  tinkei'S  and  tapsters.  Such  is  the  sobriety 
and  modesty  of  your  talk.  Of  what  school  or  tongue  then 
are  your  priests,  M.  Harding,  that  for  the  more  part  can 
neither  speak  Latin,  nor  read  English,  nor  understand  the 
articles  of  their  faith,  nor  any  portion  of  the  scriptures  : 
clouds  without  rain :  lanterns  without  light :  salt  without 
savour  :  bli?zd  guides :  dumb  dogs  :  that,  as  one  saith,  seem 
to  have  their  souls  given  them  instead  of  salt,  to  keep  them 
from  stinking  ?  Of  what  art  or  occupation  was  he,  that  bap- 
tized a  child  in  Latin,  in  this  sort :  In  nomine  Patria,  et  De  cons. 
Filia,  et  Spirita  Sancta?  What  a  skilful  clerk  was  your  tuieruAt. 
pope  Julius  II.,  that  assigning  a  warrant,  instead  oi  fiat, 
yvvotefatur  f  Your  own  doctor  Alphonsus  de  Castro  saith :  JuHus  pap.  2. 
Constat  plures  papas  adeo  illiteratos  esse,  ut  qrammaticam  Aiphons.  lib. 

.  T      •  •  1  1        I- cap. 4. 

pemtus  ignorent:  "It  is  most  certain,  that  many  popes  be 
so  unlearned,  that  they  be  utterly  ignorant  of  their  gram- 
mar ^2."  And  being  utterly  ignorant  of  their  grammar 
rules,  I  beseech  you,  for  what  other  profound  science  of 
logic  or  philosophy  can  ye  praise  them  ?  Another  of  your 
doctors  saith :  Papa  propter  defectum  literaturce  7ion  potest  Feiinus  de 
deponi :  "  The  pope  may  not  be  deposed  for  lack  of  learn-  si  quando, 
ing."    That  is  to  say,  the  pope,  though  he  be  never  so 4] 

82  [Alphonsus.  These  words  lated  in  the  editions  subsequent  to 
will  be  found  in  the  edition  of  these,  will  be  found  entire,  supra, 
1534  (in  All  Souls'  library),  and  vol.  iv.  472,  where,  see  the  note  ^, 
in  the  ed.  of  1539.  Brit.  Mus. ;  and  note  ^^  p.  473.  See  also  voL 
the  passage,  which  has  been  muti-     ii.  p.  21 1,  note  ^2.] 

a  2 


228  The  Defence  of  the  Apologij  of  the        partvi. 

ignorant,  or  void  of  knowledge,  yet  is  as  good  a  poye  as 
the  best. 
Aureum  spe-      Another  of  your  doctors   saith :    Venalitate  curice  Ro- 

culum.     In  _*^,  .  ,,,.. 

Antiiogia.  [et  7^^;;^^ tnanitev  prcenciuntur  lenones.  coqui.  stabularii 

ap.  W'alch.  t  i      m  r     i 

monim.  me  A.  equorwn,  ct  fmeri  2  "  Through  the  bribery  of  the  court  of 
p.  loo.  pi.  I.  Home  J  bawds  ^  cooks  ^  hostlers,  and  children,  be   placed  in 

offices  to  govern  the  church."     Shall  we  therefore  say,  as 

you  say,  that  all  your  priests  heflddl&t^s  and  pipers,  tinkers 

and  tapsters  ? 

Some  certain  of  our  clergy  be  ignorant  in  the  tongues, 
2Cor. xi. 6.  as  yours  be:  but  not  ignorant  in  knowledge,  as  yours  be. 

The  worst  of  them  seeth  and  lamenteth  your  wilful  igno- 
Aug.  contra  raucc.     St.  Ausustiue  saith :   Multo  minus  malum  est,  in- 

Academ.  lib.  -      i       -i  t  i  •        • 

3C.7.  [i.      doctum   esse,   quam   mdocilem :    "Less   hurt  is    it   to    be 
381.]  -^ 

unlearned,  than  to  be  wilful,  and  unapt  to  learn."    Irenasus 

iren.iib.2.  saith :  Melius  est  et  utilius^  idiotas  et  parum  scientes  exis- 
tere,  et  per  charitatem  proximos  [al.  proximurn\  Deo  fieri^'^, 
quam  putare  se  multum  scire,  et  multa  expertos  i?i  suum 
Deum  hlasphemos  inveniri:  "  Better  is  it  a  great  deal,  for 
men  to  be  ignorant  and  to  know  but  little,  and  by  love 
to  draw  near  to  God,  than  to  think  themselves  to  know 
much,  and  have  great  experience,  and  yet  to  be  found 
blasphemers  against  God." 

Ambros.  de        St.  Ambrosc   saith  :   JS^on  in  dialectica  complacuit  Deo, 

Fide  lib.  I.  *  ^  ' 

c.i.[:\\.Aii.^sahum  facere  popidum  suum.  Hegnum  enim  Dei  in  sim- 
plicitate  fldei  est,  non  in  contentione  sermonis  :  "  It  pleased 
not  God  by  logic  to  save  his  people.  For  the  kingdom  of 
God  standeth  not  in  contention  of  talk,  but  in  simplicity  of 

Ambros.  de   faith."     Likcwisc  he  saith  :    Verba  philosophorum  excludit 

Incarnation  e      ,  ^  -*  -* 

T^om\n\  eg.  simplex  'VcHtas  piscatorum:  "The  simple  plain  faith  of 
fishers  confoundclh  the  words  of  the  learned  philosophers." 

oriK'nCant. The  ancicut  father  Origen  saith: Sapientes  hujus  sce- 

93]  culi,  videntes  absque  arte  grammatica,  et  peritia  philosophica 

consurgere  muros  ecangelii,  vclut  cum  irrisione  quadam 
dicunt,  perfacile  hoc  posse  destrui  calliditate  sermonum,  per 
astutas  fallacias,  et  argumenta  dialectica  :  "  The  wise  men 
of  this  world,  seeing  the  walls  of  the  gospel  to  rise  up 


[Irenacus  . . .  ttXt/o-ioi/  yti/tV^ot  tqv  GfoG  .  .  .] 


Church  of  England. 

without  grammar^  and  profound  knowledge  in  philosophy^ 
say  scornfully  amongst  themselves,  that  all  this  by  subtilty 
of  speech,  and  crafty  shifts,  and  logical  arguments^  may  full 
easily  be  shaken  down." 

It  appeareth  by  the  councils   of  Carthage  and  Hippo  cow.  o&t. 

•r.       .  1  •  ^i     '  U-1J  J         X^\  ^-^    „thag.3.  can. 

Keqius,  that  in  old  times  children  under  fourteen  years  ot  ig.  [jm.  883.] 

,       .  ,  ,  ,  .         ,  7  7  1  EtConcil. 

asre^*  were  admitted  to  be  readers  in  the  church,  and  not-Hippon.  [iu. 

.  ,  895.    C.  20.] 

withstanding  either  their  age  or  want  of  learning,  the 
people  was  well  contented  with  silence  and  reverence  to 
eive  ear  unto  them.     St.  Chrysostom  saith :  In  humanis  chrysost.  in 

^  o  -n  •      Genes,  horn. 

negotiis,  quando  rex  dtademate  coronatus,  &c. :  "  Even  m  44.  [iv.  447-] 
worldly  affairs,  when  the  king  sendeth  forth  his  proclama- 
tions, the  courier  [ed.  1574  currer],  or  pursuivant,  is  often- 
times a  man  of  small  account,  and  sometime  so  base,  that  he 
never  knew  his  own  father  or  grandfather.  But  they  that 
receive  the  proclamation  have  no  regard  unto  him  that 
brought  it :  notwithstanding,  in  respect  of  the  king's  letters 
that  he  brought,  they  yield  him  honour,  and  with  silence 
and  reverence  give  attendance  to  the  proclamation." 

These  simple  unlearned  ones,  whom  you  so  disdainfully 
despise,  shall  rise  up  in  the  day  of  our  Lord,  and  condemn 
you  with  all  your  knowledge.  God  is  able  to  make  the 
poor  ass  to  speak,  to  control  blind  Balaam's  wilful  pur-  Num.  xxii. 

poses .    St.  Hierom  saith :  Pauliis, qui  soloecisrnos  facit  Hieron.  in 

in  loquendo,  Christi  crucem  portat,  et  quasi  triumphans^zzih 
omnes  capit :  totum  orbem  subegit,  ab  oceano  usque  ad  mare 
rubrum :  "  Paul,  that   is   not  able  to  utter  his  mind  in 
congrue  speech,  beareth  the  cross  of  Christ,  and  taketh  all 
men  prisoners,  as  if  it  were  in  triumph :  from  the  ocean 
unto  the  Red  sea,  he  subdued  the  whole  world  ^^."    Like- 
wise St.  Ambrose  saith:  Nbn  qucero,  qtiid  loquantur philo- AmhTu».  ad 
sophi:  requiro  quid  faciant.    Soli  in  suis  gymnasiis  reman- deFide.wb.i. 
serunt.      Vide,  quam  fides  argumentis  prcBponderet.     Illi  13-  tom'.  ii. 
quotidie  a  suis  consortibus  deseruntur,  qui  copiose  dispu- 
tant: isti  quotidie  crescunt,  qui  simpliciter  credunt.     Non 
creditur philosophis  :  creditur piscatoribus .*  "I  demand 

^  [Concil.  Carth.  3.  "  Lectores  "  perfectse  nimirum,  ad  ann.  21."] 
"  cum  ad  annos  pubertatis  vene-  ^^  [The  Breviarium  in  Psalmos 
**  rint  &c."  Harduin  adds  this  note,     is  not  genuine.] 


230  The  Defence  of  the  Ajyology  of  the        part  vi. 

not,  what  these  great  learned  philosophers  say,  but  what 
they  do.  They  are  forsaken  and  left  alone  in  their  schools. 
Behold  how  much  more  weight  there  is  in  faith,  than  in 
arguments.  They,  with  their  profound  reasons,  are  daily 
forsaken  of  their  fellows  :  these,  with  their  simple  faith^  go 
forward,  and  increase  daily.  Men  believe  not  the  learned 
philosophers  :  they  believe  unlearned  fishers." 

"  Priests,"  ye   say,  "  this   youthful  gentlewoman  inter- 

preteth  elders."     O,  M.  Harding,  little  needeth  that  godly, 

learned,  and  virtuous  lady  to  fear  your  so  unmanly  and 

childish  toys.     If  ye  had  been  either  so  sagely  studied  as 

ye  pretend,  and  your  friends  have  thought,  ye  might  soon 

have  learned  that  presbyter^  a  priest^  is  nothing  else  but 

senior,  that  is,  an  elder,  and  that  a  priest  and  an  elder  are 

I  Tim.  V.  I.   both  one  thing.      And  therefore  whereas  St.  Paul  saith  : 

ff^vrepov.    Adversus  presbyterum  accusationem  ne  admiseris  :  St.  Cy- 

cyprian.  ad   prian,  translating  the  same,  saith  thus :  Adversus  majorem 

[Testim  ]  lib.  natu  accusationem  ne  receperis.     Your  own  doctor  Thomas 

3.  cap.  76.  p.  _  ^  ^ 

325]  Aquina  saith  :  Preshyteri  iti  Grceco  dicuntur,  quasi  seniores. 

cund.'secun- Your  owu  Gratiau  saith:  Presbyter  Greece,  Latine  senior 

dse,  quDBSt.       .  n       xt-  -it 

184.  artic.  6,  intcrpretatur.  bt.  Hierom  saith :  Idem  est  presbyter  qui 
rosV^''  ^'  episcopus.  These  two  words,  Trpetr/Svrepos,  'np€(T^vTaTos, 
Titum"ca^p.i.^^'^  cxpouudcd  iu  Latiu,  Natu  major,  natu  maximus.  So 
[iv.413.]     "Plutarchus«6  saith:  UpecrByrepa  bivbpa,  "  Old  trees.''     So 

Plutarch,  in  ^  111  r     ' 

pubiicoia.     Nazianzene  saith :  Upea^vTiKm  ^aKTr]p€vovT€s :  "  Going  by 
uaptismo     a  Staff  as  old  men  use  to  do."     Therefore,  M.  Harding,  it 
had  been  more  for  your  gravity  to  have  spared  these  your 
youthful  follies. 

Ye  say,  "  The  priests  and  deacons  waited  only  upon  the 
bishops,  but  sentence  in  council  they  might  give  none." 
This  tale  were  true,  M .  Harding,  if  every  your  word  were 
a  gospel.  But  St.  Luke  would  have  told  you  far  other- 
wise. For  speaking  of  the  first  Christian  council,  holden 
Act. XV, 6.  in  the  apostles'  time,  he  saith  thus:  Convenerunt  apostoli 
et  seniores,  ut  dispicerent  de  hoc  negotio :  "  The  apostles 
and   elders   met    together,    to    take    order   touching    this 

86  [There  is  some  mistake  here  :  Plutarch's  life  of  Pubiicoia.  It  oc- 
at  least  the  Editor  has  been  un-  curs  however  in  Theophrast.  His- 
aJjle  to  find  such  an  expression  in     toria  Plant,  lib.  i.  cap.  15.] 


Church  of  Emjland.  2^1 

matter."  And  again  in  the  conclusion  :  Placuit  apostolis  et 
senioribus^  cum  tola  ecclesia:  *'  It  seemed  good  to  the 
apostles  and  elders^  together  with  the  whole  church." 
Here  you  see  the  apostles  and  elders  give  their  voices 
together.      Nicephorus  saith  :    Athanasius  inter  diaco7ios  tucevh.  [\b. 

Alexaiidrice  primarius, non  minima  pars  Nicence  s2/-[i.  562.] 

nodA :  "  Athanasius  being"  (not  a  bishop^  but)  "  one  of  the 

chief  deacons  of  Alexandria,  was  not  the  least  part  of  the 

council  of  Nice  ^T  .''^     Tertullian  saith:    Prcesident  probati'^^^^^^'^^ 

quique  seniores,  honorem  tstum  non  pretio,  sea  testtmomop-3^1 

adepti:  *'  The  judges  in   such  ecclesiastical  assemblies  be 

the  best  allowed  elders,  having  obtained  that  honour  not 

for  money,  but  by  the  witness  of  their  brethren."     And  in 

the  second  council  of  Nice,  Petrus  Protopresbyter  and  Pe-  conc.  Nicen. 

trus  Presbyter,  not  being  bishops,   but  only  priests   sent  6.  [xm.  133.] 

thither  by  Adrianus  the  bishop  of  Kome,  gave  their  assents, 

and  subscribed  their  names  before  all  the  bishops  ^s. 

Touching  St.  Cyprian,  ye  say,  as  your  gravity  and 
modesty  best  leadeth  you,  "  We  lie  without  colour,  and 
pass  measure  in  lying."  And  here,  as  men  do  that  go 
by  guess,  and  answer  long  before  they  know,  ye  find  out 
a  place  in  St.  Cyprian  that  we  thought  not  of:  and  upon 
affiance  thereof,  ye  blow  up  your  trump,  and  call  us  liars. 
Howbeit,  wise  men  think  him  a  hasty  judge,  that  pro- 
nounceth  before  he  know  the  cause.  St.  Cyprian  saith : 
A  primordio  episcopatus  mei  statui,  nihil  sine  consiliocy^rvAnAih. 

.  77.  .  .  .3'  epist.  10. 

vest7'o,  et  sine  consensu  plebis,  mea  privatim  sententia,  ge-  [ad  presb.  et 
rere :  "  From  my  first  entering  into  the  bishopric,  I  have 
determined  to  do  nothing  by  mine  own  authority,  without 
your  advice,"  (being  the  priests  and  deacons,)  "  and  with- 
out the  consent  of  the  people."  For  doing  the  contrary 
hereof,  the  ancient  father  Origen  rebuketh  bishops  of  pride 
and  stateliness.      Thus  he  saith:    Quis  hodie  eorum,  qui OT\g.\nExod. 

'    *        horn    II.  [ii. 

87  [Nicephorus  :  Tlpos  ovs  yev'  ^^  [This  of  course  they  did  as 

vaicas  avTe^epero  ^ KOavacnos'    tov  delegates    from    the    pope,  whose 

Xopov  fxev  Tav  diaKovoyv  iv  'AXe^av-  precedency  was  then  established. 

dpeia   fjyovpevos pepos    ovk  Still  it  shews,  that  Harding  is  mis- 

(\dxia-Tov  Trjs  iv  rfj  (rvvoba  (SovX^s  taken  in  his  assertion  that  priests 

^j/.]  do  not  give  sentence  in  council.] 


232  The  Defence  of  the  Apology  of  the        tart  vi. 

populis  prcesunt^ consilium  dignatur  inferioris  saltern 

sacerdotis  accipere  >*  Ne  dixerim  laid  eel  gentilis  :  "  What 
one  nowadays  of  all  the  bishops,  that  have  the  oversight  of 
the  people,  vouchsafeth  to  take  the  counsel  of  any  inferior 
priest?  I  will  not  say,  of  a  layman,  or  of  an  heathen.^'* 
Such,  M.  Harding,  are  your  cardinals  and  bishops  of  Rome. 
They  disdain  the  company  and  counsel  of  their  inferiors. 
St.  Ambrose,  touching  a  case  of  faith  against  the  Arians, 
Ambro.  lib.    saitli  thus :     Veniant  si  qui  sunt,  ad  ecclesiam.     Audiant 

<.  epist.  32.  ... 

tvaieniir.  ii.  cum  populo  I  71071  ut  quisquam  judcx  resideat :  sed  ut  unus- 

quisque  de  suo  affectu  habeat  exame7i ;  "If  there  be 

any  of  them,  let  them  come  to  the  church :  let  them  give 
ear  and  hearken  with  the  people  :  not  that  any  man  there 
shall  sit  as  judge :  but  that  every  man  may  have  the  exami' 
nation  of  his  own  mind.'*^  St.  Ambrose  alloweth  no  one 
man  to  sit  as  pope,  and  to  overrule  all  the  rest,  whatsoever 
he  say. 

To  conclude :    your    own  pope   Nicolas,  writing  unto 

Epist.  Nicoi.  Michael,  the  Greek  emperor,  saith  thus :    Ubinam  leqistis, 

pap.  ad  Imp.    .  '  '  '  .         , 

Mithaeiem.  impcratorcs,  antcccssores  vestros,  sy7iodahbus  conventionihus 
75s.coi.  I.]  interfuisse?  Nisi  forte  i7i  quihusdam,  ubi  [al.  in  quibus] 
de  fide  tractatum  est :  quw  universalis  est,  quce  omnium 
communis  est :  qu(B  7ion  solum  ad  clericos,  verumetiam  ad 
laicos,  et  ad  omnes  omnino  pertinet  Christianos :  "  Where 
did  your  majesty  ever  read,  that  your  2^^^decessors,  being 
emperors,  were  ever  present  at  the  assemblies  of  councils? 
Unless  it  were,  when  question  was  moved  concerning  the 
faith.  For  faith  is  universal  and  common  to  all  men,  and 
belongeth  not  only  to  the  priests,  but  also  to  the  laymen, 
and  generally  to  all  Christians."  But  hereof  we  shall  have 
occasion  to  speak  more  hereafter. 

The  Apology,  C/iap.  3.  Divis.  4. 

But,  I  put  case,  these  abbots-  and  bishops  have  no  [Voi.  iv.  p. 
knowledge :  what  if  they  understand  nothing,  wliat  ^^' 
religion  is,  nor  how  we  ought  to  think  of  God  ?    I 
put  case,   the  pronouncing  and  ministering  of  the 
law  be  decayed  in  priests,  and  good  counsel  fail  in 


Church  of  England.  233 

the  elders,  and,  as  the  prophet  Micah  saith,  "  The  m'cu.  m.  6. 
night  be  unto  them  instead  of  a  vision,  and  darkness 
instead  of  prophesying :  or,  as  Esaias  saith,  *'  What  if^""""-  '^'-  ">• 
all  the  watchmen  of  the  city  he  become  blind  f "  "  What  Matt.  v.  13. 

•^  ^  .     [F>iike  xiv. 

if  the  salt  have  lost  his  proper  strength  and  savouri- ^'^-^ 
ness ;"  and,  as  Christ  saith,  "  be  good  for  no  use,  scant 
worth  the  casting  on  the  dunghill^'^  f' 

M.  HARDING. 

The  world  knoweth  so  well  (yea,  heaven  also)  the  great 

worthiness  of  those  fathers  in  every  respect,  that  I  should  do 
them  wrong  here  to  praise  them,  for  that  by  your  fond  surmises 
you  seek  their  dispraise. 

THE    BISHOP    OP    SALISBURY. 

Heaven  and  earth  knoweth,  M.  Harding,  that  two  of 
your  reverend  worthy  fathers,  notwithstanding  their  virtues.  Matt.  Fiac. 

,,,,.  ,.  T  IT'-      lUyricus,  in 

and  all  their  great  worthiness,   were  taken  and  slam  in  protestations 

.,  ^p,.         contra  Con- 

ad  voutery,  even  there  present  at  your  council  ^o.      1  here- cu.  Trident. 


fore  ye  do  yourself  some  wrong,  in  respect  of  your  credit, 
so  wastefuUy  to  bestow  your  praises. 

The  Apology,  Chap.  4.  Dims.  1. 

Well,  yet  then,  they  will  bring  all  matters  before 
the  pope,  who  cannot  err.  To  this  I  say,  first,  it  is 
a  madness  to  think  that  the  Holy  Ghost  taketh  his 
flight  from  a  general  council,  to  run  to  Rome,  to  the 
end  if  he  doubt,  or  stick  in  any  matter,  and  cannot 
expound  it  of  himself,  he  may  take  counsel  of  some 
other  spirit,  I  wot  not  what,  that  is  better  learned 
than  himself  ^1.     For  if  this  be  true,  what  needed 


89  [The  passages  in  St.  Mat-  abject  dependence  of  a  pretended 

thew  and  St.  Luke  are  taken  to-  free  council  upon  Rome,  so  good  a 

gether.]  man  as  bp.  Jewel  should  have  been 

^  [Supra  vol.  vi.  p.  220,  note.]  led  to  use  expressions  so  offen- 

91  [It  is  a  subject  for  deep  regret,  sive  and  unjustifiable.     He  meant 

that  from  a  just  indignation  at  the  doubtless,  that  the  pretended  in- 


P.  79- 


23  i  The  Defence  of  the  Aj)ology  of  the        part  vi. 

so  many  bishops,  with  so  great  charges,  and  so  far 
journeys,  to  have  assembled  their  convocation  at  this 
present  at  Trident  ?  It  had  been  more  wisdom  and 
better,  at  least  it  had  been  a  much  nearer  and  hand- 
somer way,  to  have  brought  all  things  rather  before 
the  pope,  and  to  have  come  straight  forth,  and  have 
asked  counsel  at  his  divine  breast.  Secondly,  it  is 
also  an  unlawful  dealing,  to  toss  our  matter  from  so 
many  bishops  and  abbots,  and  to  bring  it  at  last  to 
the  trial  of  one  only  man,  specially  of  him,  who  him- 
self is  appeached  by  us  of  heinous  and  foul  enormi- 
ties, and  hath  not  yet  put  in  his  answer :  who  hath 
also  aforehand  condemned  us  without  judgment  by 
order  pronounced,  and  ere  ever  we  were  called  to  be 
judged. 

M.  HARDING. 

We  may  less  wonder  at  your  jesting  in  other  things,  sith  now 
we  see  you  scoff  and  jest  in  things  touching  God  himself.  Sir, 
a  We  honour  set  you  SO  light  by  the  Holy  Ghost,  ^as  thus  unreverently  to 
Holy SS'  talk  of  his  flight  and  running  to  Rome,  of  his  doubting  and 
as  very  God :  sticking,  of  his  unablcness  to  declare  doubtful  cases,  of  asking 
shamefully  counscl  of  another  spirit  ?  Who  ever  uttered  such  vile  talk  of 
abuse  the      ^j^g  Holv  Ghost,  but  somc  vilc  caitiff,  quite  void  of  his  erace  ? 

name  of  God.  -'  '    .  i  i       i        i  •         •  ? 

Cannot  you  conceive,  that  reasonably  the  determinations  of  coun- 
cils be  referred  to  the  pope,  Ciirist's  vicar  in  earth,  unless  ye 
utter  such  unreverent  and  profane  scoffs  ?  It  had  become  a 
wicked  Celsus,  a  Porphyrins,  a  Julian,  thus  to  talk,  rather  than 
any  Christian  hickscorner.  You  should  at  least  have  looked  on 
your  square  cap,  and  your  white  rochet,  if  you  have  any :    if 

fallibility   of   such  a   council    at  been  the  fashion  of  the  day.  Thus 

Trent  clashed  with  the  pretended  Sleidan,  in  the  latter  part  of  the 

infallibility  of  the  pope  at  Rome  ;  22d  book  of  his  History,  tells  us, 

and  that    therefore  their    preten-  "  Ridiculo   proverbio    dici    solet, 

sions  to  the  presence  and  assist-  "  Spiritum  Sanctum    Roma  sub- 

ance  of  the  Holy  Ghost  were  neu-  "  inde  Tridentum    venire    inclu- 

tralized    bv    their    referring     all  "  sum  mantica,    propterea   nimi- 

doubts  to  tne  decision  of  the  pope.  "  rum,   quod   crebro   pontifex   et 

Still  this  is  no  excuse  for  such  a  "  celeribus  equis,  quid  fieri  velit. 


dangerous    mode    of    expression.     '*  per  literas  atque  mandata  suis 
Unscrupulous  and  shocking  plea- 
santry of  this  kind  seems  to  have 


Church  of  England.  235 

nothing  else,  they  would  have  told  you,  that  such  profane  light- 
ness became  not  your  person 

Concerning  the  point  itself  you  touch,  ^  although  the  pope 
have  that  privilege  which  Christ  b  prayed  to  his  Father  for  to  be  b  Untruths, 
given  unto   Peter,   as  being   Peter's   successor,  that   his  ^  faith  gei^t'AvUh'. 
fail  not,  and  that  he  confirm  his  brethren,  and  therefore  be  an  ""t  8»iame. 
^  assured  judge   in   matters  of  faith,  yet    this    notwithstanding, 
councils  be  not  assembled  together  in  vain.     For  the  fathers  of 
the  council  do  ^  help  the  faith  and  doctrine  of  the  highest  pastor,  c  a  sage  kind 
Wherefore,  in  the  first  council  at  Jerusalem,  when  as  a  great  ponhen  dJth 
question  rose,  and  Peter  had  said  his  judgment,   not  propped  not  the  pope 
with  any  testimony  of  the  holy  scriptures ;  James  approved  it,  brrthVen,  but 
adding  thereto  the  testimony  of  the  prophets.     For  God's  provi-  gr^^^Ji'f,'^?.^' 
dence  so  tendereth  the  church,  that  the  chief  ^  members,  though  brethren, 
they  depend  of  the  ''  head,  yet  defend  and  help  the  head 

Wherefore  Beda  admonisheth  discreetly,  that  Paul  conferred 
the  gospel,  which  he  had  preached  amongst  the  Gentiles,  with 
the  other  apostles,  seeking  warily  to  be  resolved,  whether  he 
preached  rightly  of  the  ceasing  of  the  observances  of  the  law. 
Not  that  he  doubted  ought  thereof  himself,  (saith  he,)  but  that 
the  minds  of  them  that  were  in  doubt  might  be  confirmed  by  the 
authority  of  that  apostolic  council. 

To  that  you  allege,  secondly,  as  a  great  inconvenience,  we  tell 
you,  that  forasmuch  as  the  pope  is   at   every  general   council, 
lawfully  assembled,  either  in  person,  as  sundry  popes  have  been, 
or  by  his  legates;   ^neither  is  it  an  unlawful  dealing,  nor  such  d Wisely, 
tossing  as  you  term  it,  matters  maturely  debated  in  the  council,  chos^that 
to  be  referred  to  the  pope,  head  of  the  council,  not  so  much  for  a'«  present  at 
new  trial,  as  for  final  confirmation.     The  fathers  of  the  Nicene  for  better  ad- 
council  besought  St.  Sylvester^  that  what  they  had  ordained,  he  co1fnsei'*^^f^ 
would  confirm  and  ratify.     And  Leo,  what  things  the  council  of  the  pope. 
Chalcedon  had  decreed  touching  matters  of  faith,  saith  that  he 
approveth  them.     And  the  council  itself,  speaking  to  Leo,  saith 
thus  :  Decretis  tuis  nostrum  honor  a  judicium  :  "  With  thy  decrees 
honour  our  judgment."     Likewise  the  fathers  of  other  councils 
required  their  constitutions  to  be  strengthened  by  confirmation  of 
the  pope's  authority 

And,  sir,  find  you  fault  with  the  pope,  because  he  hath  not  yet 
put  in   his  answer  ?  I   pray   you,   e  who   accused   him  }  Where,  ^  '^^e  whole 
when,  and  whereof?  In  what  lawful  court.?  Before  what  lawful ^Teth him. 
judge  ?  O  you  say,  he  hath  not  yet  put  in  his  answer.    Be  it  that 
Hick,  Hob,  and  Hans,  of  your  sects  have  impudently  accused  him. 
How  would  ye  have  him  bring  in  his  answer  ?  To  what  seat  of 
judgment,  to  what  consistory  can  ye  cite  him,  that  is  by  Christ 
appointed  ^to  be  the  supreme  judge  of  all  his  church,  the  shep- f  Afouiun- 
herd  of  all  his  flock  ?  It  is  not  for  him,  you  know,  to  bring  in  jT^J^j  ^^^^^ 
his  answer  in  Westminster-hall,  nor  in  Star-chamber.     Will  ye  gave  the 
have  him   appear  before  your  high  commissioners   in  the   long  ^u^',^  ^ "^ 
chapel  at  Paul's,  or  in  M.  Grindal's  chamber  thereby^  where  ye  mission. 


The  Defence  of  the  Apology  of  the        part  vi. 

have  said  and  done  your  pleasure,  and  deprived  many  honest 
men  of  their  benefices  ?  Or  will  ye  rather  have  him  come  to 
Geneva,  to  Zurich,  to  Frankfort,  to  Strasburg-,  to  Wittenburg,  or 
to  some  other  corner,  where  ye  have  your  congregations,  there 
to  be  judged  by  Jack  and  Gill  ?  I  pity  you,  poor  souls,  that  ye 
talk  thus  so  far  out  of  square,  and  would  the  pope  to  bring  in  his 
answer,  ye  know  not  where,  having-  neither  just  court,  or  con- 
sistory to  call  him  unto,  nor  lawful  judge,  nor  law  to  pass  upon 
him.  For  through  your  schisms  and  heresies,  as  ye  have  made 
yourselves  churchless,  Christless,  and  Godless ;  so  also  courtless, 
judgeless,  and  lawless.  I  cannot  compare  you  better  than  to  the 
rebels  of  Norfolk  under  captain  Kete^^  amongst  whom  mount 
Surry  w^as  their  London,  and  an  oak,  or  an  elm,  commonly  called 
the  tree  of  reformation,  was  their  Westminster-hall.  Such  prince, 
such  dominion,  such  judge,  such  consistory. 

Ye  complain,  the  pope  hath  condemned  you  without  judgment 
by  order  pronounced,  and  before  ye  were  ever  called  to  be 
judged.  This  is  as  true  as  that  the  murderer,  or  thief,  answereth 
the  judge  at  the  bar,  saying,  "Not  guilty,  my  lord."  Ye  have  been 
sundry  times  called  to  lawful  consistories,  to  synods,  to  councils. 
Always  either  ye  made  not  your  appearance,  or  by  right  of  safe 
conduct  conveyed  yourselves  away,  without  any  show  of  obedi- 
ence :  or,  upon  promise  of  amendment,  you  were  dismissed.  How 
many  legates  and  nuncios  have  sundry  popes  sent  into  Germany, 
and  other  provinces,  to  convent  you,  to  hear  you,  to  move  you  to 
a  better  mind,  and  call  you  home,  and  with  all  merciful  means  to 
gather  you  again  into  the  lap  of  the  church  ?  He  may  say,  to  your 
condemnation,  that  was  said  of  the  Jews  :  "  What  is  that  1  ought 
g  Open  bias-  to  have  douc  to  g  my  vineyard,  which  I  have  not  done  }  But  all 
cSh  is\*ire  was  in  vain,  such  hath  been  your  stubbornness." 

pope's  vine- 

y"'*"  THE    BISHOP    OF    SALISBURY. 

"We  jest  not  at  God^s  holy  Spirit^  M.  Harding.  We 
know  it  is  the  same  Spirit  of  wisdom,  that  hath  renewed 
the  face  of  the  world,  and  discovered  the  multitude  of  your 
follies.  But  well  may  we  jest  at  your  unhandsome  and 
open  legerdemain,  that  so  vainly  seek  to  blind  us  with  a 
painted  shadow  of  the  Spirit  of  God.  Ye  pretend  long 
prayers,  much  fasting,  great  conference  of  doctors  and 
scriptures,  and  the  undoubted  presence  and  assistance  of 
God^s  holy  Spirit  in  all  your  doings,  and  yet  openly  strive 
against  the  manifest  word  and  Spii'it  of  God,  and  follow 
only  your  own  spirit,  which  we  may  truly  call  the  spirit  of 

5*1  [In  Strype  Eccl.  Mem.  H.  i.  Mount  Surrey  seems  to  be  a  cor- 
271,  as  well  as  by  Burnet,  Reform,  ruption  for  Moushold  hill,  above 
vol.  ii.   243,    he    is    called    Ket.     Norwich.] 


Church  of  England.  237 

'canity.     The  spirit  that  you  mean,  is  nothing  else  but  the 

spirit  of  Rome,  which  you  say  is  the  spirit  of  truth,  and 

cannot  err.     In  one  of  your  late  councils,  holden  in  Rome, 

as  ye  were  singing  and  roaring  out,  Veni  Creator  Spiritus,  Nicoiaus  de 

a  poor  old  owl,  amazed  with  the  noise,  leapt  out  of  the  [/.  cieman- 

hole  where  she  sate,  and  pitched  down  in  the  midst,  and  super  mater.' 

sate  amongst  you.     Thus  it  pleased  God  to  discover  your  nerai.  foi. 

hypocrisy,  and  your  folly,  that  the  world  might  know  in 

what  spirit  ye  were  assembled  ^^. 

Elias,  the  prophet  of  God,  jested  thus  at  the  priests  of 

Baal:    "Cry  out  aloud:    it  is  your  God.     Either  he  is  t  Kings  xvui. 

.    .     '  .    .  .  .37- 

occupied  in  some  talk,  or  he  is  in  his  inn,  or  he  is  travelling 

upon  the  way,  or  else  perhaps  he  is  asleep  ^3."  Yet  neither 
was  Elias  an  hickscorner,  nor  jested  he  at  God's  holy  Spirit, 
nor  did  he  any  thing  that  was  unseemly  for  his  person. 

Addition.  1^^  If  this  jesting  so  much  offend  your 
tender  ears,  M.  Harding,  beware  ye  oifend  not  your 
dearest  friends,  that  have  more  liberally  used  the  like 
jesting.  For  Nicoiaus  Cusanus,  being  himself  a  cardinal 
of  the  church  of  Kome,  thus  jesteth  at  pope  Eugenius,  his 

lord  and  master : Quomodo  potest  papa  Eugenius  dicere,  Nic.  cusan. 

hoc  verum  esse,  si  ipse  velit,  et  non  aliter?  Acsi  inspiratio  nh.  2.  c&p. ' 
ipsius  Sancti  Spiritus  foret  in  potestate  Romani  pontificis, 
ut  tunc  inspiret,  quando  ipse  velit :  "  How  can  pope  Euge- 
nius say,  this  is  true,  if  it  please  him  to  have  it  so,  and 
none  otherwise?  As  though  the  inspiration  of  the  Holy 
Ghost  were  wholly  at  the  pope"'s  commandment,  to  breathe 
only  when  he  will  have  him.""     Terasius,  the  patriarch  of 

92    [The   pope,   of  whom  this  faith  with  the  council.     It  seems 

story   is    related    as    having   oc-  hardly    fair    to   identify   Harding 

curred  four  years  before  Cleman-  with  a  man,  whose  claims  to  the 

gis  wrote,  was  Balthasar  Cossa,  popedom,  he  would  probably  have 

John  XXIV.  [al.  XXIII.,]  who  is  been  wilhng  to  acknowledge  to  be 

described  by  Clemangis  as  "  per-  at  least  doubtful.] 
"  fidissimus    ille,    nuper   e    Petri         9^  [This  is  not  a  parallel  case. 

"  sede  (quam  turpissime  foedabat)  The  irony  of  the  prophet  is  mani- 

"  ejectus."     It  should  be  added,  festly  directed  against  a  false  God. 

however,  that  he  was  one  of  the  Jewel's  irony  is  directed  against 

three  popes,  who  were  chosen  by  those  who  falsely  laid  claim  to  the 

different  parties  on  the  death  of  divine  presence,  but  it  leads  him 

Alexander  V.,  and  that  he  was  de-  to  forget  the  reverence  which  is 

posed   at  Constance  in  the   12th  due  to  the  Third  Person  of  the 

Session,  1415,  after  having  broken  blessed  Trinity.] 


238  The  Defence  of  the  Apology  of  the        part  vi. 

Constantinople,  writeth  thus  to  Adrianus,  the  bishop  of 
Eol"^i/"  Rome  :  Tolerabilior  est  hcrresis  Macedo7iii,  qui  asserit  Spi- 
ritum  Sanctum  esse  servum  Pair  is  et  Filii.  Nam  isti  faciunt 
Spirituni  Sanctum  sercum  suum  ^^  :  "  The  heresy  of  Mace- 
do7iius,  that  held  that  the  Holy  Ghost  is  a  slave  to  the 
Father  and  to  the  Son,  is  more  tolerable  than  the  heresy 
of  simojiists.  For  they  make  the  Holy  Ghost  their  own 
slave."  I  will  say  nothing  of  Laurentius  Valla,  canon  of 
the  church  of  Fvome,  for  that  he,  so  many  years  ago,  so 
sharply  found  fault  with  sundry  errors  in  the  church,  and 
therefore  was  thought  over  partial  in  his  speeches.  Not- 
Laur.  Valla,  withstanding  his  words  be  these :  Papa  etiam  rem  eccle" 

de  Donation.      .... 

Conptantini.  siasticaiu,  ct  Spivitum  Sanctum  qucestui  habet,  quod  Simon 
ille  magus  detestatur :  "  The  pope  maketh  merchandise  of 
church  goods,  and  raiseth  gain  of  the  Holy  Ghost,  and 
setteth  him  to  sale."  This  jesting  is  broad  and  bitter, 
M.  Harding,  and  yet  nothing  prejudicial  to  the  Spirit  of 

God.  ^O) 

As  for  your  couticils,  whether  they  be  all  and  evermore 

summoned   by  the  Spirit  of  God  or  no,   it  may  well  be 

doubted.     The  University  of  Paris  thus  protested,  by  way 

of  appeal,  against  pope  Leo  X.  and  his  council  of  Pome  : 

Appeiiatio     Dominus  Leo  papa  Decimiis^  in  quodam  coetu  in  cimtate 

Unlvers.  Pa-  /      '  ,  -* 

ris.  Anno      Romana^  7iescimus  qualiter,  non  tamen  in  Spiritu  Domini 

1517.  [fol.  ■>  2  7  JT  , 

XXXV. b.]       congregate:  "  Our  lord  pope  Leo  X.,  in  a  certain  council 

gathered  in  the  city  of  Rome ^  by  what  mean  we  know  not, 

hut  surely  not  by  the  Spirit  of  God^     And  touching  your 

late  chapter,  or  conventicle,  which   ye  call  the   council  of 

Trent,   the    French    king^s    ambassador,   being    there    in 

orat.  syno-    prcscncc,  Said  thus  :  Minus  legitima,  minusve  libera  fuisse 

Fabr.]      '    dicuntur  ilia  concilia.      Qui  aderant,  ad  voluntatem  alterius 

fp. 4]  semper   loquebantur :    "  The    saying    is,    that   these    were 

neither  lawful,  nor  free  councils.     The  bishops,  that  were 

there,  spake"  (not  always  of  the  Spirit  of  God,  but)  "  ever- 

9-1  ['ITirasius  Hadriano :  "  Tole-  "  ram   et   servum    Dei    Patris   et 

"  rabilior    est    Macedonii   et   eo-  "  Filii    Spiritum    Sanctum    deli- 

"  mm  qui  circa  ipsum  sunt  Spi-  "  rando    fatentur ;    isti    vero   (sc. 

"  ritus  Sancti  impugnatorum,  im-  "  Siinoniaci)     Spiritum    Sanctum 

"  pia  hsereeis.     llli  enim  creatu-  "  efficiunt  suum  servum."] 


Church  of  England.  239 

more  to  please  some  other :"  by  which  other  he  meant  the 
pope. 

Christ  saith  unto  Peter,  "I  have  prayed  for  thee  :"luc.  xxiLja. 
"And  Paul  went  up  to  Jerusalem  to  visit  Peter:"  ergo.,G&\.\\.i. 
(ye  say,)  "  The  pope  hath  authority  to  confirm  councils." 
O,  M.  Harding,  your  logic  of  Louvain  is  marvellous  hasty. 
Ye  force  your  conclusions  to  run  in  post.  For  what  maketh 
either  Chrisfs  prayer  for  Peter,  or  Paul's  journey  from 
Arabia  to  Jerusalem,  for  the  confirmation  of  your  councils  ? 
Verily  here  is  no  manner  mention  neither  of  confirmation., 
nor  of  council,  nor  of  pope.  You  might  as  handsomely 
have  concluded  thus :  "  Peter  took  his  boat,  and  went  a 
fishing:  ergo.  The  pope  hath  full  authority  to  confirm 
councils."     And  whether  ye  will  make  this  same  to  serve  ^ 

you  for  an  argument,  or  no,  it  were  hard  to  tell. 

Whereas  Christ  prayed  namely  for  Peter,  St.  Augustine 
saith,  as  he  hath  been  alleged  before:  Nunquid  pro  Pe^ro Aug.de Quae. 
rogabat,  pro  Jacobo  et  Johanne  non  rogabat  ?  "  Did  Christ  Quaest.  75. 
pray  only  for  Peter,  and  did  he  not  pray  for  James  and 
John  95." 

Asrain   he  saith :  Hac   nocte   postulavit  Satanas  vexare  Aug.  de  ver. 

•  •    •  7  .    T^  7  •     r-r.  -.    ''^^  ^om.  in 

'DOS,  sicut  triticum  :  sed  ego  rogavi  Fatrem  pro  vobis  [Bened.  Evangel,  se- 
leg.  te'],  ne  deficiat  fiedes  vestra  [Bened.  leg.  tual:  *' This  serm.  36. 
niffht  hath  Satan   desired   to  thresh   you,   as  if  ye  were  ^d.  Frob. 

^  -n      1  torn.  X.  col. 

wheat.     But  I  have  prayed  to  my  Father"  (not  only  for "5] 
Peter,  but)  '*  for  you,  that  your  faith  may  not  fail  9^." 

Touching  that  Paul  went  up  to  Jerusalem  of  courtesy  tocaiat.  n.  i. 
see  Peter,  he  sought  not  thereby  the  certainty  of  his  own 
doctrine,  as  a  man  that  otherwise  stood  in  doubt  whether 
he  had  so  long,  for  the  space  of  fourteen  years,  preached 
truth,  or  falsehood;  but  rather  found  fault  with  Peter's 
dissimulation  in  doctrine,  and  reproved  him  openly,  even 
unto  the   face.     St.  Hierom   saith:  P  err  exit  Hierusalem^mer.m 

non  tarn  ut  disceret  [al.  disciturus'\  aliquid  ah  apostolis,  G^iat.  cap.  i. 

quam  cum  eis  evangelium,  quod  docuerat,  collaturus  :  "  Paul  23s.] 

«5    [These  Quaestiones  are  not     Bp.  Jewel  here  exactly  follows  the 
St.  Augustine's.]  Frob.  Erasm.  edition.  Supra  vol.  v. 

^  [S.  August,  de  verb.  Domini.     452,  note  4i ;  also  p.  462.] 


240  Tl.e  Defence  of  the  Apology  of  the        part  vi. 

went  up  to  Jerusalem,  not  so  much  to  learn  any  thing  of 
the  apostles,  as  to  confer  with  them  touching  the  gospel 
that  he  had  preached." 
ci.rysostom.      St.  Chrvsostom  saith  further  :    Paulus  nihil  opus  hahebat 

ad  Galat.  .,    •  »  77  •77- 

cap.  I.  [X.     Petro,  nee  tlhus  egebat  voce,  sea  honor e  par  erat  illi :  nihil 
enim  hie  dicam  amplius  :  "  Paul  had  no  need  of  Peter,  nor 
had  any  cause  to  crave  his  voice,  but  in  honour  and  wor- 
thiness was  his  equal :  as  for  more,  1  will  not  say." 
In  the  former      Conccming  the  Confirmation  oi  councils^  we  have  spoken 
4.^i)ivis.  26.'  other  where  more  at  large.      Councils  were  confirmed,  not 
ii.  203.]        only  by  the  bishop  of  Rome,  but  also  by  other  bishops  and 
patriarchs:  and  not  only  by  other  bishops,  but  also  by 
concii.  chai-  Mngs  aud  emperors.     The  emperor  Martianus  saith  :  Sacra 

cerfon.  Actio.  ,  '•>•!••  7  7  /• 

3.  [vii.  4S0  nostrm  serenitatis  edicto  venerandam  synodum  conjirmamus : 
"  By  the  holy  edict  of  our  majesty  we  confirm  this  reve- 
rend council.'^     Likewise  the  bishops  in  the  council  of  Con- 

coiKii.  Con-  sta7itinople   besought  the   emperor  Theodosius :  lioqamus 

stanlhiopol.  .  ^,  .  . 

i.[iii-S57.J  clementiam  tuam,  ut  per  liter  as  tuce  pietatis  ratum  esse 
jubeas^  conflrmesque  concilii  decretum :  "  We  beseech  your 
favour,  that  by  your  majestifs  letters  ye  will  ratify  and 
confirm  the  decree  of  the  council.^'' 

Touching  the  council  of  the  apostles  at  Jerusalem,  your 

joan.de  Pa.  owu  doctor  saith :  Postquam  Petrus  dixisset.  Jacobus^  au- 
thoritatepontificali,protulit  definitivam  sententiam :  "  When 
Peter  had  said  his  mind,  James,  by  his  episcopal  authority, 
pronounced  the  definitive  sentence  ^7 :"  that  is  to  say,  gave 
his  confirmation  to  the  whole.  By  which  saying  it  may 
appear,  that  James  was  in  authority  above  Peter.  For  he 
that  pronounceth  definitive  sentence,  in  all  assemblies  is 
ever  the  greatest. 

To  conclude,  councils  have  been  allowed,  and  holden  for 
good,  whether  the  bishop  of  B,ome  would  or  no.    Liberatus 

Liberal. cap.  saith,  whcu  AuatoHus,  by  consent  of  the  council  of  Chalce- 
don,  had  obtained  the  primacy  ^^,  and  the  bishop  of  Roane's 
legates  stood  against  it,  their  gainsaying  of  the  judges  and 
bishops  there  was  not  received.     And  notwithstanding  the 

97    [There  is  some  mistake  in         ^^  [Supra  vol.  iv.    p.  260,  and 
the  marginal  reference.]  the  note  i''.] 


church  of  England.  ^41 

apostolic  see  of  Rome  even  hitherto  stand  against  it,  yet 
the  decree  of  the  council^  by  the  authority  and  maintenance  Quodam- 
of  the  emperor^  after  a  sort^  standeth  still  in  force.  quoqiie  mo- 

Much  pleasant  sport  ye  make  us,  M.  Harding,  with  put- 
ting in  the  pope's  answer.  "  Be  it"  (say  you)  "  that  Hick, 
Hob,  and  Hans  have  accused  the  pope.  Would  ye  have 
him  appear  in  this  court,  or  in  that,  to  be  judged  by  Jack 
and  Gill  ?"  The  whole  world,  M.  Harding,  hath  of  long 
time  charged  the  pope  with  ambition,  bribery,  simony, 
superstition^  idolatry^  and  open  corruption  of  the  ordinances 
and  will  of  God.  If  he  disdain  the  judgment  of  so  many, 
and  call  the  whole  world  Hick  and  Hob,  let  him  not  marvel, 
if  the  whole  world  disdain  him.  If  he  may  be  both  judge 
and  party,  and  may  make  answer  only  before  himself,  I 
doubt  not,  but  he  shall  have  a  good  favourable  hearing. 

I  beseech  thee,  good  Christian  reader,  for  shortness  sake, 
consider  that  I  have  written  before,  touching  the  accusing  Part.  i.  c.  6. 
and  judging  of  the  pope.     There  shalt  thou  see,  as  Enno-  [supr.  voi.vi. 
dius   saith,  "  That  the  pope,  together  with  the   power  of  Ennodins, 
teaching,  hath  received  free  liberty  to  do  ill^  without  con-  *"  ^^^^'^ 
trolment."     Therefore  he  saith  :  Neque  ab  Augusto,  neque  9-  qvisest.  3. 
ub  omni  clero,  neque  a  regibus,  neque  a  populo,  judex  Judi- 
cabitur :    "The  pope,  that  is   the  judge,  shall  be  judged 
neither  by  the  emperor,  nor  by  the  whole  clergy^  nor  by 
kings,  nor  by  the  people!'^     Such  a  prerogative,  saith  Atha- 
nasius,  was  sometime  claimed  by  the  Arian  heretics:  (7wmAthanas. 

.  ..  ,       .     ^    .        1  '     T  -.  contra  Arian. 

ipsi  sint  rei,  ac  judicio  obnoxii,  velutt  Laiaphas^  jud%candiox&y\.\ai. 
mutius  invadunt:  "Whereas  they  themselves  be  guilty, Episcop. 

.  jEgypti  et 

and  in  danger  of  judgment,  they  play  the  part  of  Caiaphas,  L'b.  tom.  i. 
and  take  upon  them  to  be  judges  themselves."     In  like 
manner  Chrysostom  saith  :  Figura  ibi  duntaxat  judicii  erat^  chrys.  in 
re  autem  ipsa  erat  latronum  impetus:  "There  was  only  as^.  [vii.soo.i 
face  of  judgment :  but  in  deed  it  was  a  brunt  or  violence 
of  thieves." 

Ye  say  further,  the  pope  may  say,  to  our  condemnation, 
that  God  saith  unto  the  Jews:  "What  is  it,  that  I  ought  isa.  v.  4. 
to  have  done  to  my  vineyard,  but  I  have  done  it?"    And 
thus  ye  give  the  pope  power  to  challenge  the  church  of  God  sueton.  in 
to  be  his  own.     Even  so  Nero,  that  wicked  tyrant,  when  ^^^J""^'  ^''^ 

JEW^EL,  VOL.  VI.  R 


Hervse.  de 
Potestate 


242  The  Defence  of  the  Apology  of  the        part  vi. 

he  had  wasted  and  consumed  the  city  of  Rome,  and  burnt 
it  with  fire,  he  called  the  same,  nevertheless,  by  his  own 
name,  Neronopolis,  "  Nero's  town."  One  of  your  doctors 
saith  :  Hujus  communitatis  [suppl.  ut  talis]  non  est  dominus, 
Papse,  in       nisi  Chvistus,  vel  papa :  "  There  is  no  lord  of  this  common 

Prologo.  J  f   r 

State"  (that  is  to  say,  of  the  church)  "  but  either  Christ,  or 
the  pope ;"  as  if  Christ  and  the  pope  were  joint  pur- 
chasers. 

I  Pet.  V.  4.  But  indeed  Christ  only  is  the  prince  of  pastors :  and  the 
church  is  his  only  spouse,  and  not  the  pope's.     St.  Augus- 

Aug.de ver-  tine  saith  unto  Christ:   Tu  Petro  non  dixisti,  Pasce  oves 

bis  Domini, 

in  EvangeUo  fuas,  scd,  Pttscc  ovcs  mcas :  "  Thou  saidst  not  unto  Peter, 

secundum  '  '  ' 

86™"%""'    ^^^d  ^^y  sheep,  but,  Feed  mine."     Peter  belongeth  unto 

[V.  675.]       the  church  :  but  the  church  belongeth  not  unto  Peter. 

isa.  V.  1.  The  church  is  not  the  pope's  vine :  it  is  the  vine  of  the 

Lord  of  Sabaoth.  Therefore,  M.Harding,  advise  yourself 
better.  Your  words  are  guilty  of  great  blasphemy.  It 
shall  be  sufficient  for  the  pope,  if  he  may  be  only  a  branch 
in  this  vine:  if  he  be  not  withered:  if  he  be  not  cut  off, 
and  thrown  into  the  fire, 

Aug.  in  Jo-        St.  Augustine  saith :   Qui  hoc  animo  pascunt  oves  Christi. 

han.Tractat.  ^    .  7      .      .  ■ 

123.  [iii.pt.  3.  M^  suas  veknt  esse,  non  Christi,  se  convincuntur  amare,  non 
p.  817.]  .  .  .  ... 

Christum :  vel  gloriandi,  vel  domhiandi,  vel  acquirendi  cupi- 

ditate :  "  They  that  feed  the  sheep  of  Christ,  to  that  end 

that  they  would  have  them  to  be  their  sheep,  and  not 

Christ's,  are  found  to  love  themselves,  and  not  Christ,  for 

desire  either  of  glory,  or  of  government,  or  of  gain." 

The  Apology,  Chap.  4.  Divis.  2. 
How  say  ye,  do  we  devise  these  tales  ?  Is  not  this  [voi.  iv.  p. 
the  very  course  of  the  councils  in  these  days  ?  Are 
not  all  things  removed  from  the  whole  holy  council, 
and  brought  before  the  pope  alone :  that,  as  though 
nothing  had  been  done  to  purpose  by  tlie  judgments 
and  consents  of  such  a  number,  he  alone  may  add, 
alter,  diminish,  disannul,  allow,  remit,  and  qualify 
whatsoever  he  list  ?  Whose  words  be  these  then  ? 
And  why  have  the  bishops  and  abbots,  in  the  late 


Church  of  England,  243 

council  at  Trident,  concluded  thus  in  the  end :  "  saving 
always  the  authority  of  the  see  apostolic  in  all  things  f " 
Or  why  doth  pope  Paschal  write  so  proudly  of  him- 
self? ^^ As  thouqh'^  saith  he,  ''there  were  ami  flre/^errt/ Extra, oe 

.  ,  ^-^  Election,  et 

council  able  to  prescribe  a  law  to  the  church  of  Rome :  f^'/^^*'  ^°^^j 
whereas  all  councils  both  have  been  made,  and  have  ^Hf'  ^'"'^' 
received  their  force  and  strength,  by  the  authority  of 
the  church  of  Rome:  and  in  ordinances  made  by 
councils,  is  ever  plainly  excepted  the  axithority  of  the 
Roman  bishop,""  If  they  will  have  these  things 
allowed  for  good,  why  be  councils  called?  But  if 
they  command  them  to  be  void,  why  are  they  left 
in  their  books,  as  things  allowable? 

Mi  HARDING. 

Sir,  what  need  yoii  bestow  so  much  talk  in  vain  ?    Is  it  not 
reason  the  » members  acknowledge  the  head?    Would  you  the  ^  Who  made 
members  to  work  their  actions  without  the  head  ?    Is  pope  Pas-  fui  of  Christ 
chalis  to  be   called  proud  for  preferring  the   church   of  Rome  JJ^jP^S? 
before  a  council  ?    Have  not  councils  ever  been  thought  to  lack 
their  full  authority,  ^  which  were  not  called  and  confirmed  by  the  b  Untruth, 

T  .   ,  J.  T>  i  plain  and 

bishop  of  Rome  r  .  .  .  .  manifest. 

For  the  pope 
had  no  au- 
THE    BISHOP    OP    SALISBURY.  thority  to 

call  councils: 

The  modesty  atid  sobriety  of  pope  Paschal's  claim  shall  *^  ^*  «^»" 

J  ^  r    ir  appear. 

better  appear  in  the  next  division.  Verily  the  church  of 
Rome  these  many  years  may  seem  to  have  been  nothing 
else  but  a  mother  of  falsehood,  and  a  school  of  pride. 
Pope   Nicolas  saith:    De  sedis  apostoUcw  judicio  wem^mNicol.Pap. i. 

7-.     7.  x-i/'i/'  -1  ^1       ad  Imp.  Mi- 

licet  mdicare :  "  It  is  lawful  for  no  man  to  ludsre  of  the  chaeiem. 

•  *       1       ^  1  T  •  -I  [Crabb.  tom. 

pope's  judgments     And  of  late  years  pope  Leo  said,  Papa'^^-m^'\ 
hahet  authoritatem  super  omnia  concilia,  "  The  pope  hath  subLeone^o. 
authority  over  all  councils.''''    That  all  lawful  councils  have  sess.' i7.' 
evermore  been  summoned  and  confirmed  by  the  pope,  it  is  1828.] 
a  manifest  and  gross  untruth,  as  hereafter  it  shall  be  opened 
more  at  large. 

Where  ye  say,  "  It  is  reason  the  members  should  ac- 
knowledge their  head ;"  that  is  the  pope :  for  shame,  M. 
Harding,  and  for  your  credit's  sake,  once  leave  these  vani- 

R  2 


244  The  Defence  of  the  Apology  of  the         part  vi. 

ties.  If  the  pope  be  any  part  of  God's  church,  he  is  a 
member,  and  not  the  head :  and  the  faithful  of  the  church 
of  God  are  Christ's  members,  and  not  the  pojie's.  Indeed 
pope  Athanasius  97  saith  thus  of  himself :  Mihi  cura  erit, 
evangelii  fdem  circa  meos  populos  custodire,  partesque  cor- 
poris mei  per  spatia  diversa  terrarum,  quantum  possum^ 
Uteris  convenire :  "  I  will  be  careful  to  keep  the  faith  of 
the  gospel  amongst  my  people,  and  by  letters  to  deal  with 
the  parts  of  my  body  lying  over  the  sundry  coasts  of  the 
world."  Thus  he  imagineth  in  his  dream,  that  all  the 
princes  and  states  of  the  world  be  nothing  else  but  the 
parts  and  members  of  his  body. 

The  Apology,  Chap.  5.  Dims.  1. 
But  be  it  so  :    let  the  bishop  of  Ro7nc  alone  be  [voi.  iv.  p. 
above  all  councils,  that  is  to  say,  let  some  one  part 
be  greater  than  the  whole  :   let  him  be  of  greater 
power,  let  liim  be  of  more  wisdom  than  all  his;  and, 
fdEv7riIim  ^^  spite  of  Hierom's  head,  let  the  authority  of  one  city 
[iv.pt.  2. ,,.  ^^  greater  than  the  authority  of  the  whole  world. 

M.   HARDING. 

It  is  a  common  manner  of  this  defender,  what  he  must  needs 

grant,  to  make  a  shew  in  words,  as  though  it  were  free  gift. 

So,  many  times  beggars  will  seem  gentlemen,  and  payers  of  debt 

will  seem  givers.      "  Let  the  bishop  of  Rome"  (saith  he)  "  alone 

Otherwise"     be  above  all  councils."     ^Sir,  he  is  so,  no  thank  to  you.     Yet 

Phew  us  by    speak  vou  like  a  liberal  gentleman,  "That  is  to  sav,  let  some  one 

what  autiio-      ^  •  i  i      i    >,      -vt  • 

rity  he  is  so.  part  be  greater  than  the  whole  No,  sir,  maugre  your  scoffing 
bFiiii  wisely,  head,  part  shall  not  be  greater  than  the  whole,  but  part  shall  be 
pope  were  greater  than  part :  ^in  a  right  sense,  is  not  the  head  greater  than 
anVthe"^"'  *^^  body,  the  bisliop  than  his  clergy,  the  ^ master  of  a  house 
whoiechurch  more  than  his  family  ?  Neither  is  the  council  the  whole  pardy, 
BODyl^or  except  your  merry  wit  can  devise  us  a  whole  body  without  a 
we're^the^"^^  head.  "  Let  him  be  of  greater  power,"  say  you.  And  so  he  is. 
MASTEa.and"  Let  him  be  of  more  wisdom  than  all  his."  We  say  not  so.  It 
hk^'pAMrLY.  "^^y  b^'  t^^^  ^'^  council  hath  more  learning,  cmore  knowledge, 
cThetoun-  and  morc  wisdom  than  his  only  person.  Albeit,  when  we  speak 
wisdom  Tnd^  °^  ^^^^  wisdom  of  the  see  apostolic,  which  is  sure,  infallible,  and 
learning  than  cannot  err,  wc  mean  not  only  the  pope's  singular  person,  but  the 
thepoje'is^^nl^^^d  pastor  and  bishop,  as  he  doth  those  things  which  pertain  to 

wisdom  and 

a^bove't^ie  ^7  [This  is  an  error  of  the  press,     the   EtHtor  is   unable  to  correct; 

council.         (overlooked  by  bp.  Jewel,)  which     there  never  was  a  pope Athanasius.] 


Church  of  England.  245 

that  chair,  that  is  to  say,  inasmuch  as  he  proceedeth  not  upon 
his  own  private  judgment,  ^but  by  the  instinct  of  the  Holy  Ghost,  d  o  fond  foi. 
promised  by  Christ  to  his  vicar.     Where  you  say,  "  And  in  spite  uVy  sUnpre 
of  Hierom's  head,  let  the  authority  of  one  city  be  greater  than  [o^'^l^'^^'^J'^g 
the  authority  of  the  whole  world;"  we  tell  you,  that  this  you  led  by  the 
speak  more   spitefully  than  learnedly.     For  St.  Hierom   in  his  "„' nSer**' 
epistle  to  Evagrius  speaketh  ^only  of  a  particular  matter,  blaming  err. 
the  custom  of  Rome,  where  contrary  to  the  custom  of  the  whole  vahrlnd**' 
world,  deacons   in   certain  cases  were   preferred  before  priests,  childish.  For 

,  -  ,  1  1     r  *^  St.  Hierom 

whereof  we  have  spoken  before.  speaketh 

plainly  of 
authority ; 

THE   BISHOP  OF  SALISBURY,  ^'  aulhoritas 

quserittir, 

**  Sir  defender"  (ye  say)  "  speaketh  like  a  liberal  gentle-  bis  urbe. 
man."    Again  ye  say, "  No  sir,  maugre  your  scoffing  head." 
These  and  other  like  vs^ords,  M.  Harding,  are  fitting  and 
seemly  for  your  person,  and  may  well  become  your  merry 
wit. 

Where  we  say,  Let  the  bishop  of  Rome  be  of  greater 
power  than  any  general  council;  ye  answer  us  readily, 
"  And  so  he  is."  Where  we  say.  Let  him  be  of  more 
wisdom  than  all  other  bishops;  ye  answer  again,  "  We  say 
not  so.'"'  As  if  ye  would  allow  the  pope  authority  and 
power  without  wisdom.  Yet  wise  men  have  said,  that 
power  without  wisdom  is  the  kingdom  of  folly. 

"  The  pope""  (you  say),  "  maugre  your  scoffing  head, 
shall  be  greater  than  the  church ;  and  yet  shall  not  the 
part  be  greater  than  the  whole.""  Awake  a  little,  M.  Hard- 
ing, and  expound  us  your  dream.  The  whole  we  speak  of, 
is  the  whole  church  of  Christ.  And,  I  trow,  by  your 
learning,  the  pope  is  a  part  or  member  of  the  same.  Other- 
wise ye  must  tell  us,  that  the  pope  is  no  part  of  the  church 
of  Christ :  which  thing,  all  circumstances  considered,  were 
not  hard  to  be  granted. 

"  But  the  pope"  (say  you)  "  being  but  a  part,  is  greater 
than  the  whole  church."  Ergo,  say  I,  it  must  needs  follow, 
that  the  part  is  greater  than  the  whole.  Neither  was  it 
my  scoffing  head,  as  it  pleaseth  you  to  say,  that  framed  this 
reason.  Your  own  doctor  Gerson,  the  director  of  the 
council  of  Constance,  saw  it,  and  uttered  it  above  a  hun-  jo.  Gerson. 
dred  and  fifty  years  ago.  Yet  was  he  not  therefore  thought  Ecde'siast!  " 
to  be    a  scoffer.     These  be  his   words:    Queer  ere  utrumli^i  21.  a'.} 


246  The  Defence  of  the  Apology  of  the        vart  vi. 

papalis  authoritas  sit  major  quam  ecclesia,  redit  in  idem, 

acsi  qucereretur,  utrum  totum  sit  majus  sua  parte :  "  To 

demand,  whether  the  authority  of  the  pope  be  greater  than 

the  authority  of  the  church,  is  as  much  as  if  a  man  would 

demand,  whether  the  whole   be  greater  than  the   part." 

You  see,  M.  Harding,  these  be  Gerson's  words,  and  not 

mine.    Therefore  ye  might  With  more  sobriety  have  spared 

your  scoffing  at  scoffing  heads, 

9^qu8e8t  3.        Some  of  your  friends  have  said.  Si  totus  mundus  senten- 

Giossa.        tiaret  in  aliquo  negotio  contra  papam,  videtur  quod  standum 

esset  sententice  papce :  ^*  If  the  whole  world   should  give 

sentence   in  any  matter  against  the  pope,  it  seemeth  we 

ought  rather  to  stand  to  the  pope's  judgment,  than  to  the 

Ecdes  nfeV  judgment  of  all  the  world."     Albertus  Pighius  saith  :   Cer- 

lib.  6.  c.  13.    ii^^g  ^^i  judicimn  papcB^  quam  judicium  generalis  concilii^ 

aut  totius  orbis  terrarum :  "  The  judgment  of  the  pope  is 

more  certain,  than  is  the  judgment  of  a  general  council^  or 

pSat!'  ^'  ^^^^  ^^  ^1^  t^^  ^'\vo\g  world  y^"     Another  saith  : Papa 

^rKmS     i^irtualiter  est  tota  ecclesia .-  "  The  pope  by  power  is  the 

uiT'Dlrpo     whole  universal  church."     Another  saith :  Potestas  solius 

^^jf^^^^^^'^'papce  excedit  potestatem  residuce  ecclesice:    *' The  pope's 

only  power  exceedeth  the  power  of  all  the  church  beside." 

S^"?ti'^^other  saith:  Papa  non  potest  subjicere  se  concilio  gene- 

'jTnn.7ndr.  ^^^^  ■  "  '^^'^^  P^P^  caunot  submit  himself  to  a  general  coun- 

ciV-^'K^^     Upon  these  worthy  foundations  ye  have  built  up 

the  pope'^s  infitiite  and  universal  power :  and  therefore  ye 

say,  *'  Sir  defender  would  seem  to  grant  you  of  free  gift, 

that  he  must  needs  grant  perforce,  whether  he  will  or  no." 

All  this  notwithstanding,  M.  Harding,  others  of  your 

more  indifferent  doctors  would  have  told  you  another  tale. 

Bernard,  ci-  St.  Bernard  saith :   Qu<b  major  superbia  esse  potest,  quam 

Mirand.  In  ut  unus  hoMo  toti  congrcgationi  judicium  suum  prceferat, 

Vapa  'sit  su-  tanquam  solus  habeat  Spiritum  sanctum  ?  "  What  greater 

pride  can  there  be,  than  that  one  man  should  esteem  his 

own  judgment  more  than  the  judgment  of  all  the  church, 

as  if  he  only  had  the  spirit  of  God  ?"    Whereunto  Picus 

'^^  [I'he  exact  words  have  not     conclusion  in  view.] 
been  found  in    Pighius,   but  the         •*'>  [Joan.  Andr.     There  is  some 
whole  of  his  argument   has   this     mistake  in  this  reference.] 


Church  of  England.  247 

Mirandula  addeth  these  words  :  Imo  simplici  potius  rustico^  PtcusMiran. 
et  tnjanti^  et  amculce^  magis  quam  pontijid  maximo^  etioco. 
mille  episcopisj  credendum  est,  si  isti  contra  evangelium,  illi 
pro  evangelio  faciant :  "  Nay,  we  ought  to  believe  a  simple 
plain  husbandman,  or  a  child,  or  an  old  woman,  rather 
than  the  pope  and  a  thousand  bishops,  if  the  pope  and  the 
bishops  speak  against  the  gospel,  and  the  others  speak  with 
the  ^05/7^/1." 

The  bishops  in  the  council  of  Ferraria  say  thus :  Qua-  concii.  Fer. 
cunque  facuUate  Romana  ecclesia  prcedita  sit,  universali  U-  sess.  9. 
tamen  ecclesice,  quam  generalis  synodus  prce  sefert,  inferior 
est :  "  With  whatsoever  power  the  church  of  Rome  be 
endued,  yet  is  it  inferior  to  the  universal  church,  that  is 
represented  by  the  general  council.''''  But  perhaps  ye  will 
say,  this  was  a  council  of  rebels  and  schismatics,  for  that 
the  bishops  assembled  there  were  not  so  appliable  unto 
the  pope. 

The  bishops  in  the  council  of  Basil  say  thus :  Etsi  papa  conc.  Basil. 

\     .  .    ^  ,      .   *^  .  Inter  Epist. 

sit  caput  mtmsteriale  ecclesice,  non  tamen  est  maior  tota  synodaies. 

7  ,.  .  .„  -  .       .  In  appendice 

ecclesia.  Ahoqui,  errante  pontifice,  quod  scepe  contmgit,  et  conc.  Basii. 
contingere  potest,  tota  erraret  ecclesia :  "  Although  the  pope  Generaii. 
be  the  ministerial  head  of  the  church,  yet  is  he  not  greater 
thun  all  the  church.  Otherwise  whensoever  the  pope  erreth, 
which  thing  happeneth  oftentimes,  and  may  well  happen, 
the  whole  church  should  likewise  err."  Again  they  say : 
Nonnulli  os  suum  ponentes  in  coelum,  potestatem  Romani  in  eadem  ap. 

_    .  '^  -^     ,.  .,.  pendice:  Et 

pontificis  supra  potestatem  sacrorum  generalium  conciliorum,  pnmo.  [ib. 
contra  juris  divini  et  humani  veritatem,  a  Sanctis  patribus 
alias  declaratam,  exaltare  nituntur :  "  Many  men,  setting 
their  face  against  the  heaven,  go  about  to  exalt  the  power 
of  the  bishop  of  Rome  above  the  power  of  holy  general 
councils,  contrary  to  the  truth  of  the  law,  both  of  God  and 
man,  declared  unto  us  by  the  holy  fathers." 

Again  they  say :  Ecclesia  Romana  non  est  universa,  sed  in  eadem  ap- 

«=*  J         •>  ...  J      .  .    pendice;    eo- 

est  de  universitate  corporis  mystici,  id  est,  ecclesicE :  et  sic  dem  cap.  [ib. 
est  membrum  dicti  corporis  mystici,  ut  patet  per  beatum 
Gregorium.     Igitur  ex  quo  est  membrum  dicti  corporis,  non 

1  [The  Editor  has  been  unable  to  find  the  work  here  referred  to.] 


248  The  Defence  of  the  Apology  of  the        part  vi. 

est,  nee  esse  potest  caput  illius.  Cum  differentia  sit  inter 
caput  et  membra:  "The  church  of  Rome  is  not  universal  j 
but  a  part  of  the  universal  mystical  body  of  Christ,  which 
is  the  church :  and  so  is  it  a  member  of  Christ's  said  body 
mystical,  as  it  appeareth  by  St.  Gregory,  Therefore,  for- 
asmuch  as  it  is  a  member  of  the  said  body,  it  is  not,  neither 
can  it  be  the  head  of  the  same  body.  For  there  is  a 
difference  between  the  head  and  the  body." 
[lb.  pp.  513.  Likewise  again  they  say;  Allegant,  papam  impune  posse 
tollere  constitutionem  concilii  generalis,  contra  prohibitionem 
ipsius  coficilii  generalis :  supponentes  papam  esse  pastorem 
The  pope  is  Universalis  ecclesice.  Sed  ipsorum  suppositum  est  falsum : 
"he  universal  <?^  consequcuter  ipsorum  assertio  super  eo  fundata  est  falsa; 
"  They  say,  the  pope  may  safely  abolish  the  decree  of  a 
general  council,  notwithstanding  the  same  general  council 
have  decreed  the  contrary :  supposing  that  the  pope  is  the 
bishop  of  the  universal  church.  But  their  supposal  is 
false  :  and  so,  consequently,  false  is  their  doctrine,  that  they 
have  built  thereupon." 

But,  lest  you  should  say  that  all  these  bishops  and  fathers 
in  the  councils  of  Ferraria  and  Basil  were  inflamed  with 
schismatical  spirits,  or  possessed  with  devils,  Nicolaus 
Cusanus,  being  himself  a  cardinal,  and  a  child  of  the 
church  of  Kome,  hath  by  express  words  avouched  the 
Nicoi.cusan.  samc.  Thus  he  saith  :  Quia  sedentes  in  ipsa  sede  ab  homi- 
lib.  2.  c.  17.'  7iibus  assumuntur,  deviabiles,  et  peccahiles^  et  nunc  maxime^ 
mundo  adfinem  tendente,  et  malitia  excrescente^  sua  jjotestate 
ad  adificationem  data,  ad  destructionem  abutuntur ;    quis 

dubitare  potest,  sance  inentis, universale  concilium  tarn 

in  abusum,  quam  (in)  abutentem,  potestatem   habere,  8fc, 

Universaliter  did  potest,  universale  concilium esse  omni 

respectu  tarn  supra  papam,  quam  {supra)  sedem  apostolicam: 
"  Forasmuch  as  the  popes  sitting  in  the  apostolic  see  of 
Rojne  be  chosen  of  men,  and  be  such  as  may  err,  and  sin, 
and  now  specially,  the  world  drawing  towards  an  end,  and 
wickedness  increasing,  abuse  their  power  to  the  destruction 
of  the  church,  that  was  given  them  for  the  rearing  up,  and 
furnishing  of  the  church  ;  what  man,  having  his  right  wits, 
can  doubt  but  a  general  council  hath  authority,  as  well 


[p-  736.] 


Church  of  England.  249 

over  the  abuse,  as  also  over  the  pope  that  hath  made  the 
abuse  ?  Universally  it  may  te  said,  that  the  universal 
council  is  in  every  respect  as  well  above  the  pope,  as  also  ■ 
above  his  apostolic  see.^*  Here  is  specially  to  be  noted, 
that  cardinal  Cusanus  saith,  "  The  pope,  sitting  in  his 
apostolic  see,  abuseth  his  universal  power,  and  that  to  the 
destruction  of  the  church." 

Therefore,  M.  Harding,  this  part  of  your  book,  among 
the  rest,  would  more  advisedly  have  been  considered. 
D.  Cole  himself,  notwithstanding  otherwise  well  inclined 
unto  your  faction,  yet  in  this  point  is  well  content  to  give 
you  over.    Thus  he  saith  of  himself :  *'  I  hold  herein  rather  "•  coie. 

*'    .  ,     ,  [supra  vol.  1. 

With  Gerson,  that  the  council  is  above  the  pope.''''  "  The  pope''  p-  ^°9-^ 
(ye  say)  "  in  one  respect,  as  he  is  a  man,  in  his  own  sin- 
gular person  may  happen  to  err :  but  in  another  respect, 
as  he  is  head  pastor,  and  chief  bishop,  and  is  placed  in 
Peter's  chair,  he  cannot  err." 

And  thus,  as  the  heathens  in  old  times  imagined  their 
Centaurus  to  be  half  a  man,  and  half  a  horse ;  or  their  Janus 
to  have  two  faces,  the  one  behind,  and  the  other  before ; 
even  so  have  you  imagined  two  popes  in  one  body,  the  one 
going  backward,  the  other  forward :  the  one  bearing  light, 
the  other  darkness :   the  one  deceived,  the  other  not  de- 
ceived :  the  one  speaking  truth,  the  other  falsehood :  and 
yet  both  these  popes  incorporate  together  in  one  person. 
Give  us  leave  therefore,  M.  Harding,  to  say  now,  as  the 
whole  university  of  Paris  said,  not  long  sithence,   unto 
pope  Leo :  A  domino  nostro  papa,  jam  non  bene  consulto,  Appeiiatio 
appellamus :  "  We  appeal  from  our  lord  the  pope,  being  as  "».  a  Leone 
now  not  well  advised."     We  appeal  from  the  poj)e  that  [foi-  xixvi.]' 
hath  erred  so  shamefully,  unto  tha.t  pope  that  cannot  err. 

Certainly  St.  Hierom  saith :  Non  est  facile  stare  in  loco  H^er.  ad  He- 

i-»       7  •     /  7  -r*    .    •      •  x^T     .  liodorum,  de 

Pauli,  tenere  gradum  Petri,  lam  cum  Christo  reqnantium :  'aude  vita 

.  ,  ,         .      -  "^  solitarise.  [iv. 

ne  jorte  vemat  angelus^  qui  scindat  velvm  templi  tui,  ^m*p*a-P"] 
candelabrum  tuum  de  loco  moveat:  '*  It  is  no  easy  matter 
to  stand  in  Peter  or  PauPs  place  now  reigning  with  Christ : 
lest  the   angel  come,  and  rent   asunder  the   veil  of  thy 
temple,  and  remove  thy  candlestick  from  his  place." 

The  place  of  St.  Hierom  to  Evagrius  is  answered  before,  ^ms.  j.  [vol. 

°  Iv.  p.379.] 


250  The  Defence  of  the  Aj>ology  of  the       part  vi. 

The  Apology,  Chap.  5.  Dims.  2. 

How  then,  if  the  pope  have  seen  none  of  these  [^oi- iv.  p. 
things,  and  have  never  read  either  the  scriptures,  or 
the  old  fathers,  or  yet  his  own  councils?  How  if 
he  favour  the  Arians,  as  once  pope  Liberius  did?  or 
have  a  wicked  and  a  detestable  opinion  of  the  life 
to  come,  and  of  the  immortality  of  the  soul,  as 
pope  John  had  but  few  years  sithence?  or,  to  in- 
crease his  own  dignity,  do  now  corrupt  other  councils, 
as  pope  Zosimus  corrupted  the  council  holden  at 
Nice  in  times  past;  and  do  say,  that  those  things 
were  devised  and  appointed  by  the  holy  fathers, 
which  never  once  came  into  their  thought ;  and,  to 
have  the  full  sway  of  authority,  do  wrest  the  scrip- 
tures, which  thing,  as  Camotensis  saith,  is  an  usual 
custom  with  the  popes  f  How  if  he  have  renounced 
the  faith  of  Christ,  and  become  an  apostata,  as 
Lyranus  saith,  many  popes  have  been  ?  Yet  for  all 
this,  shall  the  Holy  Ghost,  with  turning  of  a  hand, 
knock  at  his  breast,  and  even  whether  he  will  or  no, 
yea,  and  wholly  against  his  will,  kindle  him  a  light, 
so  as  he  may  not  err?  Shall  he  straightway  be  the 
headspring  of  all  right,  and  shall  all  the  treasures  of 
wisdom  and  understanding  be  found  in  him,  as  it 
were  laid  up  in  store  ^?  Or,  if  these  things  be  not  in 
him,  can  he  give  a  right  and  apt  judgment  of  so 
weighty  matters?  Or,  if  he  be  not  able  to  judge, 
would  he  have,  that  those  matters  should  be  brought 
before  him  alone  ? 

aWhat  then  > 

Should  he  M.   HARDING. 

therefore  be 

above  gene-       To  vour  how  ifs  and  what  ifs,  I  could  soon  make  an  answer 

rol  councils?  .         .     ■'  *       i       •       i  -i.    i  ,  •.,     , 

Sadly  and     by  the  Contrary.     »  And,  sir,  how  if  the  pope  have  seen  all  these 

Hugely,  and 
much  to  the 
purpose. 

'  [Apol.  Lat.  "  tanquam  in  scrinio."] 


Church  of  England.  251 

things,  the  scriptures,  fathers,  and  councils  ?  What  have  you 
then  to  say  ?  Is  not  your  tale  then  at  an  end  ?  Were  your  mat- 
ter good,  and  yourself  wise,  you  would  not  so  commonly  use  that 
weak  kind  of  reasoning.  But  to  a  number  of  your  how  ifs  and 
what  ifs,  for  the  reader's  sake,  to  put  away  all  scruple,  I  give  you 
this  answer. 

Wisd.  ix.  I.  God's  wisdom  (as  the  scripture  saith)  disposeth  all  things 
sweetly,  and  in  one  instant  foreseeth  the  end,  and  means  that  be 
necessary  to  the  end.  If  he  promise  any  man  life  everlasting, 
withal  he  giveth  him   grace  also  to  do  good  deeds,  whereby  to 

Bom.  viii.  30.  obtain  the  same.  "Whom  he  hath  glorified,"  (saith  St.  Paul,) 
"  them  he  hath  justified  and  called."      So  whereas  he  hath  by 

Matt.  xvi.  18.  force  of  his  prayer  made  to  the  Father  promised  to  Peter,  and 

for  the  safety  of  the  church  ^  to  every  Peter's  successor,  that  his  ^  Untruth, 

Xiukexxii.33.  faith  shall  not  fail,  and  therefore  hath  willed  him  to  confirm  his  childish.  For 
brethren,  that  is,  to  remove  all  doubts  and  errors  from  them  :  *^]'''^*  PJ^tl" 

...  ...  ,  ed  no  more 

we  are  assured  he  will  give  him  such  wit,  diligence,  learning,  for  Peter 
and  understanding,  as  this  firmness  and  infallibility  of  faith,  and  othersTnor 
confirming  of  brethren   requireth.       Shall  we   stand  in   doubt,  ^"^^  V^^^^^ 

1111  1     •        1  •  11-1  mention  of 

whether  that  happeneth  m  thmgs  supernatural,  which  we  see  to  Peter's  suc- 
be  in  things  natural,  that  who  giveth  the  end,  he  giveth  also  ^ort*hy'and 
things  that  pertain  to  the  attaining  of  the  end .''    If  God  would  grave  rea. 
promise  us  abundance  of  corn  for  the  next  year  to  come,  what  ^°"^ ' 
were  more  foolish  than  to  doubt,  and  say  like  to  this  defender, 
■'  how  if,"  and  "  what  if"  men  will  not  till  the  ground,  nor  sow  any 
seed  ?    Doubtless  if  they  sow,  they  shall  reap ;  if  they  sow  not, 
neither  shall  they  reap.     But  what  ?   We  may  gather  of  the  pro- 
mise of  God,  that  we  shall  have  not  only  fair  and  seasonable 
weather,  whereby  the  fruits  of  the  earth  may  prove  plentiful,  but 
also  that  the  husbandmen  shall  employ  their  endeavour,  pains, 
and  labour.     For  the  abundance  of  corn  so  promised  shall  not 
be  given  but  to  such  as  till,  sow,  and  travail.     Even  so  whereas 
Christ  hath  promised  to  the  c  successors  of  Peter  firmness  of  faith,  c  Untruth. 
to  the  apostles  and  their  successors  the  Spirit  of  truth,  and  like- never  entered 
wise  to  councils  erathered  in  his  name,  we  must  persuade  our-  '"*°  ^"'^^^i"- 

1  •  1     n  CI  •       venant  with 

selves,  that  nothing  shall  want,  necessary  for  the  controversies  Peter's  sue, 
touching  faith,  to  be  decided.  *'^^^''"- 

That  you  say  of  Liberius  the  pope,  is  stark  false.     ^  He  never  d  Untruth, 
favoured  the  Arians.     The  most  ye  can  find  against  him  is,  that  proved  by 
he  was  compelled  by  the  great  persecution  of  Constantius  the  ^*-  Hierom, 
emperor,  to  subscribe  to  the  Arians.      Neither  is  that  by  the 
6ozom.  lib.  4.  ancient  writers  of  the  ecclesiastical  stories  constantly  afiftrmed, 
1*0.]'^'  '■"     t)ut  of  the  chief  of  them  not  spoken  of,  where  most  occasion  was 
Lib.  de  Viris  to  signify  it,  if  it  had  so  been  :  of  some  denied,  of  some  men- 
Jn  Chronicis.  tioned  not  as  true,  but  as  a  false  rumour  bruited  abroad  of  him.         ^^ 

By  which  rumour  it  seemeth  e  St.  Hierom  was  deceived,  remain-  rom's  autho- 
ing  in  the  east,  far  from  the  places  where  the  truth  might  more^g^^j^^'Jf^'^ 
certainlv  be  known.     But  were  it  true,  that  he  subscribed,  as  writing  rash. 

'  ly  he  knew 

not  what. 


252  TTie  Defence  of  the  Apology  of  the       part  vi. 

dSeth°^^  Peter  denied  Christ,  yet  being  done  ^for  lack  of  charity,  and 
Christ,  for  not  by  error  in  faith,  well  might  that  fact  be  slanderous  to  the 
rUy,  biu'^^not  church,  but  it  was  not  a  decree  made  in  favour  of  the  Arians, 
{•"uh"^^  °^     neither  to  confirm  that  heresy. 

That  you  report  of  Pope  John  the  Twenty-second  is  likewise 

most  false.      The  worst  that  Marsihus  of  Padua  and  William 

Ockam,  heretics,  wrote  of  him,  to  flatter  the  emperor  Ludovicus 

g  Untruth,     of  Bavaria,  is,  that  he  had  taught  openlv,  S  (which  also  is  refer- 

manifest.  See        ,  ,  .  ,      .  ,  "  xi'i  i         r    i       ■ 

theuuswer.    red  to  the  time  berore  he  was  pope,)  that  the  souls  or  the  just  see 

not  God  until  the  day  of  judgment.     That  he  had  a  wicked  and 

a  detestable  opinion  of  the  immortality  of  the  soul,  there  was 

no  such  his  opinion,  but  it  is  your  false  slander,  by  which  your 

wicked  and  detestable  malice  imagined  to  deface  the  church,  and 

specially  the  authority  of  the  holy  see  apostolic.     No  story  of 

any  estimation  mentioneth,  that  he  was  of  that  first  opinion  after 

he  came  to  be  pope,  much  less  that  he  gave  any  definitive  sen- 

^  ntra^^^^to    ^cnce  of  such  matter.     But  contrariwise,  ^  when  as  he  prepared 

thatM.Hard-  himself  to  go  to  the  definition  of  that  question  concerning  the 

mechateiyb'e- seeing  of  God,  which  just  souls  have  before  the  day  of  judgment, 

f^";^-  J"""  ^^  as  Benedictus  the  Eleventh  in  sua  extravaqante  saith,  he  was  pre- 

heldthiser-  ^    j  i        ,      ^,  i  •    r^         ^  j      -^  ^ 

ror  in  the      vcntcd  by  death,  so  as  he  might  not  do  it. 

v^edom"''         You  belie  Zosimus :   i  he  corrupted  not  the  council  of  Nice  : 

i  Untruth,     but  signified  to  the  bishops  of  Africa,  assembled  in  council  at 

"'^roved  hy  Carthage,  the  truth  concerning  the  canons  of  the  Nicene  coun- 

the  council    cil.     The  samc  may  be  proved  by  Julius  the  First,  by  the  Epistle 

of  Africa.      ^^  ^  Athanasius  and  other  bishops  of  Egypt,  Thebais,  and  Libya, 

very  vain  and  written  to  Marcus  the  pope,  of  the  original  of  the  72  canons  of 

Keries^*^  ^^^   ^^^  Niccne  council  that  remained  in  safe  custody  in  the  church 

of  Rome,  subscribed  with  the  hands  of  the  fathers,  that  at  the 

same  council  were  present.     And  what  credit  was  to  be  given  to 

the  contrary  information  of  only  twenty  canons  that  was  returned 

1  Untruth,     from  the  bishops  of  Constantinople  and  Alexandria,  ^  when  here- 

without  any      •,,.  iii  iiiii  i 

savour  of  wit  tics  before  had  burned  the  books,  where  the  whole  number  was 
WhTshoTid  contained,  and  left  but  those  twenty,  that  all  books  now  com- 
M.  Harding   monly  havc  ? 

ish  fabiesT        If  we  should  allege  Camotensis  and  Lyra,  you  would  call  them 
the  black  guard,  and  set  little  by  them.      First  shew  us,  where 
they  have  that  you  allege  out  of  them.     M.  Jewel  allegeth  that 
of  Camotensis  in  another  place.     But  where  it  is,  he  keepeth  it 
it  to  himself,  and  of  himself  it  is  likely  it  proceeded.     For  his 
dealing  is  such,  as  any  false  practice  in  respect  of  him  may  seem 
credible.     Albeit,  what  worshipful  doctor  ye  mean  by  Camoten- 
m  If  ye  know  sis,  ^1  know  not.      Pcradvcnture  ye  mean  Camotensis,  other- 
may  you  be'at  wise  called  Ivo.     I  have  cause  to  guess,  that  so  it  should  be. 
i'^Trlnc"'    '^"^  y^^  ^""^  books  of  Sundry  prints  both  English  and  Latin  so 
have.     If  there  be  any  such,  as  I  suppose  there  is  not,  he  is  very 
obscure,  nor  worth  the  naming. 


Church  of  England.  253 

THE  BISHOP  OF  SALISBURY. 

Here  ye  say,  "  And,  sir,  how  if  the  pope  have  seen  all 
these  things,  the  scriptures,  the  fathers,  the  councils  ? 
What  have  you  then  to  say  ?  Is  not  your  tale  then  at  an 
end?"  No,  verily,  M.Harding,  I  would  further  desire 
God  to  give  him  grace  to  use  them  well,  and  to  his  glory. 
Notwithstanding,  your  own  doctors  will  soon  put  all  these 
your  whats  and  what  ifs  out  of  question.  For  concerning 
the  pope's  great  and  high  learning,  Alphonsus  de  Castro 
saith,  as  he  hath  been  alleged  before :  Constat,  plures  Aiphons. 
papas  adeo  illtteratos  juisse,  ut grammaticam  penitus  ignora-^^^-^^^-i- cap. 
rent :  "  It  is  certainly  known,  that  sundij popes  have  been 
so  unskilful  in  learning,  that  they  never  understood  their 
grammar  ^.  And  this  he  speaketh,  not  of  one  pope  only, 
but  of  sundry.  "  But"  (you  say)  "  Christ  hath  prayed  for 
Peter,  and  made  sure  promise  that  his  faith  should  never 
fail."  Therefore  the  pope  is  wise  :  the  pope  is  learned  :  the 
pope  is  catholic  :  the  pope  cannot  err.  All  this,  and  a  great 
deal  more,  the  pope  may  claim  only  by  virtue  of  Chrisfs 
prayer.  Now  therefore  if  the  pope  should  err  or  be  in 
heresy^  he  might  sue  Christ  in  an  action  of  covenant,  and 
require  him  to  perform  his  promise.  So  saith  the  prophet 
Michas  :  Sacer dotes  in  mercede  docehant,  et  prophetce  in  Mic.  m.  n. 
pecunia  dimnabant :  et  super  Dominum  requiescebant,  di-  "  ^' 
centes,  Nonne  est  Dominus  in  medio  nostrum  ?  "  The  j)riests 
taught  the  people  for  hire,  and  the  prophets  prophesied 
for  money:  and  yet  they  rested  themselves  upon  God's 
promise,  saying,  And  is  not  the  Lord  in  the  midst  amongst 
us  ?"  So  the  Valentinian  heretics  said  sometime  of  them- 
selves :   Nos  salutem  de  privileqio  status  possidemus.. . :  Tertuii.  ad- 

vers   Valen-' 

"  We  have  our  safety  by  the  privilege  of  our  state."     We  "nian.  [cap. 
cannot  miscarry :  we  cannot  err :  but  the  prophet  saith : 
"  Every  man  is  a  liar :"  "  Accursed  be  he  that  trusteth  inPsai.cxvi.n. 
man."     Your  own  doctor  Alphonsus  saith:   Omnis  homoiV,'''J'^'^' 

.  [Alphonsus, 

errare  potest  in  fide,  etiamM  papa  sit :  ^'  Every  man  may  p-  ^°-^ 
err  iu  faith:  yea,  although  he  be  the  pope." 

2  [Concerning  the  editions  of  Alphonsus,  see  supra  vol.  iv.  p.  472, 
and  note  34.] 


254  The  Defence  of  the  Apology  of  the        part  vi. 

Howbeit,  that  your  unlearned  reader  may  the  better 

consider  how  safely  he  may  give  credit  to  your  bare  word, 

whether  the  2Jope  may  he  deceived  in  faith  or  no,  it  may 

easily  appear  by  these  few  examples.      Whoso  listeth  to 

concii.tom.  scck  may  find  mo.     Pope  Marcellinus  offered  up  incense, 

184.]      '     and  made  sacrifice   unto    devils.      Tertullian   saith :    Epi^ 

trrprax-'^""  scopum  Homanum   agnoscentem  Jam  prophetias  Montani, 

eam^^Ccap.  i.  p^-^^^^  MaximillcB,  &c.  I     "  The    bishop  of  Rome,  well 

liking  now  the  prophesies'''  (or  heresies)  "  of  Montanus, 

Prisca,  and  jMaximilla,"  &c.     Upon  which  words  Beatus 

Beat.  Rhe-    Khcnanus  noteth  thus  :  (Episcopus  Romanus)  Montanizat: 


nan. [ed 


3  »» 


1520- 378]     "  The  bishop  of  Rome  favoureth  the  heresy  of  Montanus 
Hier.inPrse-  Popc  Libcrius  wtts  an  Arian  heretic^,  as  hereafter  it  shall 

fat.  de  Viris  '^  .  -,    r  t  - 

iiiustr.  [iv.    better  appear.  Pope  Honorius  was  condemned  for  an  heretic 

pt.  2.  p.  124.] .  . 

Cone.  Nicen.  in  two  general  councils.   In  the  council  of  Constaiitinople,  the 

-■^'^j'^.b.]  words  of  his  condemnation  be  alleged  thus:  Anathemati- 


[xiii 
Com 
slant.  6.  act 


Cone,  Con-    zari  curavimus  Honorium,  qui  fuerat  papa  antiques  Romce: 


13.  [XI.  5S6.]  q^^^  ^^  omfiibus  mentem  Sergii  sequutus  est,  et  impia 
dogmata  confirmavit:  "  "We  have  caused  Honorius,  the 
late  pope  of  old  Rome,  to  be  accursed  :  for  that  in  all 
things  he  followed  the  mind  of  Sergius  the  heretic,  and  con- 
firmed his  wicked  doctrines."     Alphonsus  de  Castro  saith  : 

AiphoiiB.  lib.  Anastasium  papam  favisse  Nestorianis,  qui  historias  lege- 

aoj  rit,  non  duhitat :    "Whosoever  hath  read  the   stories  or 

course  of  time,  cannot  doubt  but  pope  Anastasius  favoured 

In  Legenda   the  Ncstorian  heretics, ^^     In  the  very  leqend  of  Hilarius 

Hilarii.  [in       ,      ,  ,  .  . 

Legend.  Aur.  it  is  mentioned,  that  ipope  Leo  was  an  Arian  heretic.     In  a 

Hist.  16.]  ■'-    ^         ^ 

synod  holden  at  Rome  against  pope  Hildebrand,  it  is  writ- 
synod.  Ro-   ten  thus :    Incendio  tradidimus   decreta   eorum  hceretica : 

man.  in  Fas- 
ciculo  rerum 
sciendarum. 
ImpressoCo- 

Ion.  1553.  3    [In  the  editio   pnnceps   of  became  a  Montanist.     The  pas- 

L^**'- *""•  ^-^  Tertullian's   works,    Basil.   1520,  sage     from     Tertullian      himself 

the  word  "  Montanizat"  alone  is  proves,    however,    that  the    pope 

printed  in  the  margin,  as  the  com-  had  been  favourably  disposed  to- 

mentaryof  Beatus  Rhenanus;  but  wards  the  Montanists.] 
it  seems  clear,  that  he  meant  it  to         4  [^g.  Hieron.  in  libr.  de  Eccl. 

apply  not  to  the  pope  of  Rome,  Scriptor.  in  vita  Fortunatiani . . . 

but    to  Tertullian    himself,   who  "  . .  . .  in  hoc  habetur  detestabilis, 

blames  Praxeas  for  preventing  the  "  quod  Liberium  pro  fide  ad  exi- 

pope  from  acting  U})on  his  favour-  "  lium  pergentem  primus  sollici- 

able   view   of   the    prophecies   of  "  tavit,  ac  fregit,  et  ad  subscrip- 

Montanus,  &c.,  and  who  himself  "  tionem  haereseos  compulit.] 


Church  of  England.  ^^^ 

"  We  have  burnt  their  heretical  decrees.^  •  Pojpe  Sylvester 

II.  was  made  pope  by  necromancy,  and  in  recompencejoanncBStei- 

thereof,   promised  himself  both  body  and  soul  unto  the  [foi.Tuv?b.] 

devil. 

Hulderichus ,  the  bishop  of  Augusta  in   Germany,  ex-Epist.Huide- 
presseth  the  restraint  of  priests'"  marriage  by  these  words  :  JaumPapam. 
Periculosum   hujus   hceresis  decretum :    "  The   dangerous  ursperg.  p. 
decree  of  this  heresy." 

Notwithstanding,  I   have  seen  the  same   epistle  unto 
P.  Nicolas,  together  with  another  epistle  to  like  purpose, 
written  in  old  vellum,  of  very  ancient  record,  under  the 
name  of  Volusianus,  the  bishop  of  Carthage  ^.     But,  what 
need  we  to  touch  all  the  particulars  ?    The  doctors  of  the  Erasm.  in 
great  school  of  Sorbona  in  Paris,  have  determined  in  their  Epist.'ad 
articles,  that  St.  Peter  himself  erred  in  the  faith.      The  in  faciem  * 
council  of  Basil  condemneth  pope  Eugenius  by  these  words :  600.] 
Eugenium  contemptorem  sacrorum  canonum:   pads,  et  t'e- conc.  Basil. 
ritatis    ecclesice   Dei  perturbatorem  notorium:    universalis  i^xix.pliso.^ 
ecclesice  scandalizatorem :    simoniacum :  perjurum :    incor- 
rigibilem :  schismaticum :  a  fide  devium  :  pertinacein  hcere- 
ticum,  &c. :  "  We  condemn  and  depose  pope  Eugenius,  a 
despiser  of  the  holy  canons,  a  disturber  of  the  peace  and 
unity  of  the  church  of  God :  a  notorious  offender  of  the 
whole  universal   church :  a  simonist :   a  forsworn  man :  a ,   ^ 

.  .  In  Cone. 

man  uncorrigible :    a  schismatic:    a  man  fallen  from  ^Ae constan. in 

.  */  »/  Appendice, 

faith,   and    a   wilful   heretic."      Of  pope  John^s  heresy  ^,  ^^^\^.-^  ^' 
touching  the  immortality  of  the  soul,  we  shall  speak  more  J^''^"-  p- 
hereafter.      St.  Hierom  saith :    Qui  scripturam   iutelligit^^^'^^^^^ 
aliter,  quam  sensus  Spiritus  Sancti  flagitat,  quo  scripta  ^5^,  ff  xxnn 
licet  ah  ecclesia  non  recesserit,  tamen  hcereticus  cippellari^^'^^.^^l^^^-_ 
potest:    "Whosoever  otherwise  understandeth  the  scrip-^^^^^^ 
tures,  than    the   sense  of  the  Holy  Ghost  requireth,  by  ^"^'p^'^J;?,; 
whom  they  were  written,"  (as  it  is  most  certain  the  /^o/^efdlnsuii. 
in  infinite  places  both  hath  done  and  doth,)  '«  although  he 


malium  bru- 
torum. 


^  [Supra  vol.  iv.  p.  616,  note  below,    that   bishop    Jewel   con- 

^•1  founded  him   with   John  XXII. 

0  [This  was  John  XXIII.  (Bal-  (Ossa),  who  was  also  accused  of 

thasar  de  Cossa.)     It  will  be  seen  heresy  a  century  before.] 


256 


The  Defence  of  the  Apology  of  the        part  vi. 


24.  Qneest.  3 
Hteresis. 


Cone.  Basil, 
inter  epist. 
Synodales. 
[xxix.  246.  c, 
349.  e.] 


Visellus. 


24.  Q.I,  A 
recta.  In 
Glossa. 


Joh.  de  Pa- 
risiis,  de 
potestat. 
Reg.  et  Pap. 
c;ip.  18.  [cap, 
23.  p.  142.] 
Gerson.  an 
liceat  appel- 
lor e  a  Pap. 
[1.436.  b.] 
Hoatien.  de 
concessione 
prsebendse. 
Proposuit. 


be  not  departed  from  the  church,  yet  he  may  well  be  called 
an  heretic." 

Now,  if  idolaters,  Montanists,  Arians,  Monothelites,  Nes- 
torians,  deniers  of  the  immortality^  si?nonists,  sorcerers^ 
maintaiiie^'s  of  flthiness,  and  other  obstinate  and  wilful 
heretics,  may  err,  then,  whatsoever  M.  Harding  and  his 
fellows  shall  say  to  the  contrary,  it  is  easily  seen,  that  the 
pope  may  err. 

Verily,  the  council  of  Basil  saith  thus  :  Multi  ex  summis 
pontificibus  in  hcsreses  et  err  ores  lap  si  esse  dicuntur,  et 
leguntur :  certuni  est.,  papam  errare  posse :  concilium  scepe 
condemnavit  atque  deposuit  papam,  tam  ratione  fidei,  quam 
morum :  "  It  is  reported  and  read,  that  many  popes  have 
fallen  into  errors  and  heresies :  it  is  certain.,  that  the  pope 
may  err :  the  council  hath  oftentimes  condemned  and 
removed  the  pope^  in  respect  as  well  of  his  heresy  in  faith^ 
as  of  his  lewdness  in  life."  Visellus 7  saith:  ISummorum 
pontificum  quidam  pestilenter  erraverunt :  "  Certain  of  the 
bishops  of  Home  have  been  in  pestile?it  heresies.^*  Your 
own  Gloss  saith :  Certum  est,  quod  papa  errare  potest :  "It 
is  certain  that  the  pope  may  err."  Another  of  your  doc- 
tors saith :  Interdum  possit  aliquis  esse,  qui  esset  a  sede 
removendus  :  ut  si  esset  foemina,  vel  hoireticus  :  sicutfuerunt 
cdiqui :  et  ob  [al.  ab'\  hoc  non  numerantur  in  catalogo  papa^ 
rum:  "The  pope  may  sometimes  be  such  a  one,  as  may 
seem  worthy  to  be  removed :  as,  if  he  were  a  woman,  or  an 
heretic.  And  certain  such  there  have  been  :  and  therefore 
they  be  not  reckoned  in  the  calendar  of  the  popes.''* 
Another  saith  :  Aliqui  papcB  inventi  sunt fagitiosi  et  hcere- 
tici :  "  Some  popes  have  been  found  wicked  men,  and 
heretics."  Another  saith:  Et  papa,  et  episcopi  sunt  devia^ 
biles  a  fide :  *'  Both  popes  and  bishops  may  wander  from 
the  faith."  Another  saith :  Papa  mandans  aliquid  fieri, 
quod  sonet  in  hcEresim,  turbat  statum  ecclesice,  et  non  est  ei 
parendum :  "  The  pope  commanding  any  thing  to  be  done, 
that  soundeth  of  heresy,  troubleth  the  state  of  the  church. 


7  [Visellus.    This  may  possibly     name  Visellus  is  not  found  in  any 
be  a  false  print  for  Veselus .-  the     of  the  usual  authorities.] 


Church  of  England.  257 

and  we  may  not  obey  him."     Another  saith :  Paj)a  potest  Extm.de 
esse  hcereticus,  et  de  hceresi  judicari :  "  The  pope  may  be  si^fficasli. 
an  heretic,  and  of  heresy  may  be  judged."  nor^^tom. 

All  these  were  the  popes*  undoubted  friends.     But  now  li^coi/ili 
let  us  hear  the  pope  himself.     Pope  Pius  II.,  otherwise 
called  jEneas  Sylvius,  saith  thus  :   Quid  si  criminosus  papa  mmm  syiv. 
contraria  Jidei  pr^edicet,   h€ereticisque  dogmatibtcs  emiw^^BaSLllb.  i. 
suhditos  ?  "  What  if  a  notorious  wicked  pope  teach  things  ^^'  ^^'  '^'^ 
contrary  to  the  faith,  and  with  heretical  doctrine  pervert  his 
subjects  ?"  He  cduld  never  have  moved  this  question,  if  he 
had  thought  it  a  matter  impossible,  that  ever  the  pope 
should  be  an  heretic. 

I  would  not  stand  so  long  in  so  clear  a  case,  were  it  not, 
that  M.  Harding,  all  this  notwithstanding,  telleth  us  so 
sadly,  and  biddeth  us  believe  it  upon  his  warrant,  that  the 
pope  undoubtedly  can  never  err.  Stanislaus  Hosius,  the 
greatest  stickler  of  that  side,  blusheth  not  to  say  thus: 
Numerentur  omnes,  &c. :  "  Reckon  all  the  popes  that  ever  Hosius  in 
were  from  Peter,  until  this  Julius,  that  now  is ;  there  never  Petri/o^eT. 
sate  in  this  chair  any  ^riaw,  any  Donatist,  smy  Pelagian,  l^^u^' ^^°^' 

or  any  other,  that  professed  any  manner  heresy."  Yet, 

nevertheless,  your  own  doctor,  Alphonsus,  saith  :  Nbn  credo  Aiphons. 
aliquem  esse  adeo  impudentem  papce  assentatorem,  ut  ei  tri-  'rl%A\h!u' 
huere  hoc  velit,  ut  nee  errare,  nee  in  interpretatione  sacrarum  ^5^4  J  ^^^' 
liter  arum  hallucinari  possit ;  "  I  believe,  there  is  no  so 
shameless  a  flatterer  of  the  pope,  that  will  grant  him  this 
prerogative,  that  he  can  never  err,  nor  be  deceived  in  the 
expounding  of  the  scriptures  ^.     Here,  M.  Harding,  your 
own   principal   doctor,  Alphonsus,   calleth  all  them   that 
maintain  your  doctrine,  and  say  as  you  say,  the  shameless 
flatterers  of  the  pope.     Certainly,  I  think,  it  may  safely  be 
said :  If  a  man  will  take  the  view  of  all  Christendom,  he 
shall  not  find  so  many  heretics  in  any  one  see  whatsoever, 
as  may  be  found  in  the  see  of  Rome.     And  for  that  cause, 
perhaps,  Franciscus  Petrarcha  calleth  Kome,  Asylum  hcere-  p^anc.  Petr. 

epist.  to. 

8  [The   editions   of  Alphonsus  pra  vol.  iv.  p.  472.  note  ''S  and 

de  Castro  subsequent  to  that  of  p.  473.  note  35.) 
1539,  o™i^  *his  passage.    See  su- 

JEWEL,  VOL.  VI.  S 


268  The  Defence  of  the  Apology  of  the        part  vi. 

sium,  et  errorum^ :  "The  sanctuary  of  errors  and  here- 
schoia  d'  sies :"  and  in  his  Italian  sonnets,  he  calleth  it,  the  school 
Tempio  d'     of  evvor,  and  the  temple  of  heresy. 

[3  Parte,  foi.      As  for  Nicolaus  Lyra,  ye  doubt  of  our  dealing,  for  that 

the  printer  hath  not  quoted  the  place.     It  may  please  you 

therefore  to  peruse  his  notes  upon  the  sixteenth  chapter  of 

St.  Matthew.     There,  among  others,  ye  shall  find  these 

Nicoi.  Lyra,  words  I  Ex  hoc  ptttet,  quod  ccclesitt  non  consistit  in  homi- 

cap.  16.  [V.    nibus,  ratio7ie  potestatis,  vel  dignitatis  ecclesiasticce,  vel  scecvr' 

laris :  quia  midti  principes,  et  summi po7itifices  inventi  sunt 

apostatasse  a  fide :  "  Hereby  it  appeareth,  that  the  church 

standeth  not  upon  men,  in  consideration,  either  of  their 

power,  or  of  their  dignity,  either  ecclesiastical  or  temporal. 

For  many  princes  and  popes  have  been  found  to  have  strayed 

Baidusde     froTti  the  faith.''''  Therefore  Baldus  saith:   Cautela  est,  quod 

offic.  preesid.  ^  •/  ^  '   -t 

I.  sape.  quis  dicat,  Credo  quod  credit  sancta  mater  ecclesia :  non 
quod  credit  papa :  "  It  is  to  be  marked,  that  a  man  may 
say,  I  believe,  that  the  church  believeth :  but  he  may  not 
say,  /  believe,  that  the  pope  believeth.^^  His  meaning  is,  that 
the  pope  may  be  deceived,  and  believe  amiss.  Ye  say, 
"  Christ  prayed  for  Peter ;  ergo,  the  pope  cannot  err." 
But  where  was  Christ's  prayer  then,  when  so  mcinj  heretics 
were  popes  in  Roine  ?  Will  ye  say  that  Christ  prayed  for 
Arians,  for  Nestorians,  for  Montanists,  for  Monothelites, 
for  simonists,  for  idolaters,  for  necromancers,  for  poisoners, 
for  murderers,  and  for  dame  Joan  too  ?  Or  that,  by  the 
virtue  of  Christ's  prayer,  none  of  these  could  ever  err? 
Or  that  the  pope's  errors  must  go  for  truth,  or  his  heresies 
be  holdcn  as  right  religion,  only  because  you  tell  us,  that 
whatsoever   he    say,   he   caimot  err  ?    O,    M.  Harding,  I 

[Supra  voLv.  shewed  you  before,  that  Christ  prayed  not  only  for  Peter, 
but  also  for  all  the  rest  of  his  disciples.     Origen  saith,  as 

orig.inMatt.  he  is  bcforc  alleged :  Nmn  audebimus  dicer e,  quod  adversus 
Tract,  I.  [in.  °  .  .  ^ 

534]  unum  Petrmn  non  prcevahturce  sint  portce  infer orum :  ad- 

versus cceteros  apostolos  prccvaliturce  sint  ?  "  Shall  we  dare 

9  [The  passage  intended  is  pro-  p.  807.);  where,  however,  the  ex- 
bably  in  the  i8th  epistle  of  the  pression  is  "asylum  pessimarum 
"  Liber  Epist.  sine  Titulo"  (0pp.     rerum  Babylon."] 


Church  of  England.  259 

to  say,  that  the  gates  of  hell  shall  not  prevail  against  only 
Peter?  and  that  the  same  gates  shall  prevail  against  all 
other  the  apostles  ?"    St.  Cyprian  saith  :  Roqabat  pro  de-  c^ypr-  i«» 

.  ...  .  ^  Oruiionera 

lictis  nostns,  stent  ipse  declarat,  cum  dicit  ad  Petrum :  ego  Dominicam. 
rogavi  pro  te,  ne  deficiat  fides  tua :  "  Christ  prayed"  (not 
for  Peter  only,  but)  "  for  our  sins,  as  he  himself  declareth, 
saying^unto  Peter,  I  have  prayed  for  thee,  that  thy  faith 
should   not  fail."     St.  Augustine,  expounding   the   same 
vrords,  saith  thus :  £Jgo  rogavi  patrem  pro  vobis  [Bened.  leg.  Aug,  derer- 
te'],  ne  deficiat  fides  vestra  [Bened.  leg.  tua']:  "I  have secund. lh'c. 
prayed"  (not  only  for  Peter ^  but  also)  "  for  yon,  that  your  [v. 57s] 
faith  should  not  fail  i^."     Chrysostom  saith  :   Omnis  Chri-  chrys.  in 

.     .  -,  *»-»        •        7  Mat.  hom. 

stianus,  qui   suscipit  veroum  Petri,  thronus  Jit  Petri :  et  n-  in  opere 
Petrus  scdet  in  eo :  "  Every  Christian  man,  that  receivethapp-i43- a.] 
the  word  of  Peter ^  is  made  Peter's  chair,  and  Peter  him- 
self sitteth  in  him." 

Otherwise,  M.  Harding,  they  are  not  all  Peters,  that  sit 
in  place  of  Peter.     St.  Ambrose  saith :  Non  habent  hceredi-  Ambr.  de 

.  ./.T  rn  -11  7TT-».  Poenit.  lib.  f, 

tatem  Petri,  qui  fidem  [Bened.   leg.^i   sedern]   Petri  wow  cap.  a.  [il 
habent :  "  They  have  not  Peter's   inheritance,  that  have 
not  the  faith  of  Peter." 

St,  Hierom  saith :  Auferet  Dominus  nomina  vance  gloricB,  Hier.in  so- 
et  admirationis  falscE^  quce  versantur  in  ecclesia:  "  God  cap.  i.  [in. 
will  take  away  these  names  of  vainglory  and  false  ostenta- 
tion, that  are  used  in  the  church.''^     Where  we  say,  pope  Pope  Libe- 
Liberius  favoured  the  Arians,  "  that"  (ye  say)  "  is  stark 
false."     And  yet,  ye  know,  St.  Hierom  is  the  reporter  of 
that   falsehood.     "  But   St.  Hierom"   (ye   say)   "  was  de-  Hieron.  de 
ceived."     In  such  reverence  and  regard  ye  have  the  doc-  ptodb.  in 
tors  and  learned  fathers  of  the  church.     Ye  believe  them  tiano.  \\v. 
no  further  than  ye  list.   I  doubt  not,  but  St.  Hierom  might 
better  say,  M.  Harding  is  deceived.     If  St.  Hierom's  au- 
thority suffice  you  not,  you  may  take  also  the  authority  of 
St.  Augustine.     For  St.  Augustine  saith,  as  he  is  alleged 


10  [Concerning  the  readings  say,  of  the  best  and  most  nume- 
" vobis"  and  "vestra,"  see  vol.  v.  rous  MSS.)  read  "sedem  Petri." 
supra  p.  452,  note  4i.]  All    former    editions,   and    some 

11  [S.  Ambros.    The    Bened.  MSS.,  read  "fidem."] 
edd.    (on   the  authority,  as   they 


260  The  Defence  of  the  Apology  of  the        part  vi. 

Nicoi.cusan.  bv  Cardinal  Cusanus,  that  pope  Liberius  gave  his  hand  and 
dan.  lib.  2.  consent  unto  the  Arians.  Certainly,  Alphonsus,  your  own 
716.]  doctor,  saith :  De  Lihetio  papa,  constat  [1.  Platina  refert] 

coStra"h"«.  fuisse  Arianwu :  "  Touching  pope  Liberius,  it  is  well 
cap. 4.  [p.  known  he  was  an  Arian."*^  Platina  saith:  Liberius,  ut  qui- 
piatin.  in  Li-  <^^^  volu7it,  in  rebus  omnibus  sensit  cum  hceretids :  "  Pope 
^''"°*  Liberius,  as  some  say,  was  in  all  points  of  one  judgment 

with  the  (Arian)  heretics.'''' 
Antonin.  Antoninus,  the  archbishop  of  Florence,  saith :  Liberius 

part.  2.  tit,  10.  .  ... 

[/.tit. 9.]  papa  consensit prceceptis  Augusti  (Anam,)  ut  una  cum  hce- 
[tom.  ii.  p.    reticis  communicaret :  ^' Vov>e  Liberius  so  consented  to  the 

34.  B.]  /^ 

commandments  of  the  Arian  emperor,  that  he  communi- 
joverius.  catcd  with  the  heretics.^'  So  saith  Joverius  in  the  Abridge- 
Her.  Gigas.  mcnt  of  CouncHs.  So  saith  Hermannus  Gigas.  So  saith 
Hist.  Longo.  your   vcrv  legend,   commonly  called    Historia  Lonqobar- 

bard.  [Hist.     *.  4  1  -r.  -1  .      •  7  . 

98. deFe-  dica'^'^.  Among  others,  JLrasmus  saith:  Ariana  nceresis, 
Erasm.  in  ct  Romanum  pontificem  involvit,  et  ipsos  imperatores : 
Hier.*contra  "  The  AHans^  hcrcsy  entangled  and  wrapt  both  pope  and 
[meron*"'  cmperorj'''  By  thej^op^,  namely,  he  vi\QZ.\\.Q\ki  pope  Liberius. 
Ni'roilcuf^.  Cardinal  Cusanus  saith :  Liberius,  et  Honorius,  et  alii  in 
dan^h'b.T  cathedra  Petri  aliquandiu  sedentes  in  errorem  schismaticum 
707.]''*''^^  seducti  ceciderunt:  ''Pope  Liberius,  and  Honorius,  and 
others  sitting  in  Peter's  chair,  have  fallen  into  schismatical 
error,  and  have  been  deceived." 

Yet  you  doubt  not  to  say,  "  St.  Hierom  was  shamefully 
deceived,  and  wrote  of  ignorance,  he  knew  not  what,  and 
all  is  false." 
Pope  John.  Likewise  ye  say,  that  we  report  of  pope  John  is  most 
false  and  impudent.  Our  report  is,  that  pope  John 
denied  the  immortality  of  the  soul :  not  thoroughly  and 
altogether,  but  only  in  that  he  said,  "Until  the  time  of 
the  last  judgment,  the  soul  lieth  still,  as  in  a  trance,  as 
doth  the  body,  without  sense  of  joy  or  pain."  Wherein 
he  not  only  withstood  the  express  word  of  God,  but  also 
unwares  quite  overthrew  his  own  whole  kingdom  of  pur- 
gatory, which  is  the  greatest  and  fairest  of  all  his  three 

^"^  [Historia  Longobardica, gene-    written  by  Jacobus  de  Voragine 
tally  called  Legenda  Aurea,  some-     (fl.  1290.)] 
times    Speculum    Sanctum,    was 


Church  of  England.  261 

crowns.  For  what  avail  his  pardons  and  trentals,  if  the 
soul  lie  still  asleep  until  the  day  of  judgment,  and  feel  no 
pain  ?  Verily,  after  the  last  judgment,  by  common  consent, 
there  shall  be  nor  purgatory,  nor  trental,  nor  masSy  nor 
pope^  nor  pardon.  Now  if  there  be  no  place  of  purgatory, 
neither  before  nor  after  the  last  judgment,  then  may  we 
well  conclude,  that  absolutely,  and  without  doubt,  there  is 
no  purgatory.  The  first  authors  of  this  error,  as  St. 
Augustine  saith,  were  the  heretics  called  Arabici.  Aug,  ad 

.  .  Quodvult- 

Touching  pope  John's  error,  Gerson  saith  thus  ^^ ;  Jo-  deum,  hseres. 
hannespapa  XXII.  decrevit,  &c. :  "  Pope  John  XXII.  de-  Gerson. 
creed,  that  the  souls  of  the  wicked  should  not  be  punished  FesrPas " 
before  the  day  of  the  last  judgment :  which  error  the  Uni-\9u'd'^' 
versity  of  Paris  condemned  for  heresy,   and  caused  the 
pope  to  recant."    One  of  your  own  companions  of  Louvain  cop«8  Dial, 
saith :  "  Pope  John  kept  this  error  secretly  to  himself,  and 
never  had  the  open  consent  of  the  church  of  Rome.''^     And 
for  better  excuse  hereof  he  saith :  Petrus  non  fidem  Christi, 
sed  Christum,  saha  fide,  negavit :  "  Peter  denied  not  the 
faith  of  Christ,  but,  his  faith  saved,  he  denied  no  more  but 
only  Christ.^^     And  so  by  this  pretty  shift  of  your  Louva- 
nian  divinity,  ye  have  both  Christ  without  faith,  and  also 
faith  without  Christ.     Thus,  M.  Harding,  it  is  plain,  by 
your  own  doctors  and  fellows,  that  our  report  of  pope  John 
is  neither  a  false  slander,  as  you  say,  nor  proceedeth  of 
detestable  and  wicked  malice. 

Addition.  §:^  M.  Harding.  "  What  shall  I  say,  but  m.  Harding, 
all  is  false?  It  is  a  foul  thing,  M.  Jewel,  and  a  wicked 
impudency,  thus  to  belie  the  doctors.  Certain  it  is,  Gerson 
never  said  it,  nor  in  Sermone  Paschali,  as  you  report,  nor 
any  where  else,  that  this  pope  John  made  any  such  decree. 
Neither  was  his  error,  as  you  untruly  burthen  him,  &c. 
That  ye  write  touching  this  pope  either  proceedeth  of 
malice,  or  of  ignorance,  &c.    The  error  of  pope  John  XXII. 

13  [Gerson   in  Festo  Paschali :  "  vel   tubarum   coram  rege  Phi- 

"  Propter   quod    insuper   apparet  "  lippo  avunculo  tuo,  per  theolo- 

"  falsitas  doctrinae  papje  Joannis  "  gos  Parisienses  de  virgine  beata, 

"  vicesimi  [ed.  1606.],  quae  dam-  "  et  credidit  potius  theologis  Pa* 

"  nata  fuit  cum  sono  buccinarum  "  risiensibus  quam  curiae."] 


262  The  Defence  of  the  Apology  of  the         part  vi. 

was   not,  that  the   souls   of  the  wicked  be  not  punished' 
before  the  day  of  the  last  judgment,  but  that  the  souls  of 
the  good  see  not  the  face  of  God  before  the  last  day.     His        2. 
position  was  conceived  with  these  terms,  as  we  find  it  in 
Adrianus,  that  learned  pope,  and  in  the  Extravagant  of 

M.  Hiirding,  popc  Bcncdictus  Undecimus,  who  succeeded  him  next : 
A7iimw  purgatoi  ante  finale  judicium  non  hahent  stolam, 
quce  est  clara^  ct  facialis  visio  Dei. 

M.  Harding,       "Of  tliis  qucstiou  somc  doctors  then  held  the  affirmative,        3. 

"  ■  ^'  ■      some  the  negative.     Amongst  them  that  held  the  negative,        4- 
this  pope  John  XXII.  was  one  before  he  was  pope,  and 
perhaps  also  afterward.     But  he  held  it  only  as  his  private 
opinion. 

"  Now  this  was  an  error  in  pope  John  :  I  deny  not :  yet        j. 
for  the  same  is  not  he  to  be  counted  an  heretic :  as  neither 
St.  Irena^us,  Theophylactus,  and  St.  Bernard  are,  who  seem 

Foi.  66.  b.  to  have  been  of  the  same  opinion.  Gerson  saith  :  Propter 
quod  apparet  falsitas  doctrince  papcs  Johannis  KXII.  quce 
damnata  fuit  cum  sono  buccinarum,  vel  tubarum  coram  rege 
Philippo  avunculo  tuo  per  theologos  Parisienses.  Remem- 
ber, good  reader,  this  error  of  pope  John  XXII.  was  not 
condemned  by  the  divines  of  Paris  when  he  was  pope,  but 
before,  when  he  was   a  private  doctor,  and  lived  in  the 

Foi.  66.  a.      realm   of  France,  &c.     And  so  by  this  purgatory  is  not        6. 
taken  away  at  all,  as  your  scoffing  tale,  that  liketh  you  so 
well,  prctendeth  it  to  be:  neither  were  the  heretics,  that        7. 
of  St.  Augustine   are   called  Arabici,  the  first  authors  of 
this  error,  as  you  say,  but  the  Armenians  and  Grecians,  if 
we   may   believe   Guide.      Now   touching  that  you  have        s. 
alleged  out  of  the  council  of  Constance,  I  marvel  with  what 
face  you  bring  it  in.     And  what  a  great  falsehood  is  it  to        9. 
put  in  your  book  the  name  of  pope  John  XXII.  for  pope 
John  XXIII.    The  name  of  this  John  XXIII.  was,  before 
he  took  upon  him  to  be  pope,  Balthazar  de  Cossa,  as  there 

67.3.  ye  have  it  declared,  &c.     Neither  was  he   a  true  pope, 

lawfully  elect,  but  an  usurper,  as  two  others  were  with  him 
at^  the  same  time.  So  by  this  place  ye  have  proved  no 
heresy  against  pope  John   XXII.,  nor  against  any  true 


Cflmrch  of  England.  263 

pope  at  all,  but  only  have  shewed  yourself  a  shameless 
shifter,  and  one  that  hath  a  more  malicious  mind  to  hurt 
the  authority  of  the  pope,  than  matter  of  just  accusation 
against  him."  The  answer.  All  this  is  true,  no  doubts : 
for  M.  Harding's  saws  must  go  for  gospel.  First,  good 
reader,  I  will  tell  thee,  what  man  this  pape  John  was,  and 
then  make  answer  to  every  piece  hereof  in  order.     The  sabeii.  En- 

^        T^'l'^  nead.9.  lib.?. 

next  pope  before  him  was  Clemens  the  Fifth,  that  caused 
Franciscus  Dandalus,  the  ambassador  of  Venice,  to  come 
before  him  tied  in  an  iron  chain,  and  to  Vv^allow  under  his 
table,  as  a  dog,  while  his  holiness  sat  at  supper  i*.  Other- 
wise the  indignation  he  had  conceived  against  the  Vene- 
tians, could  never  be  swaged.  The  fourth  pope  after  him 
was  Urbanus  the  Fourth,  that  took  five  of  his  cardinals 
upon  displeasure,  and  tied  them  up  in  sacks,  and  threw 
them  out  into  the  sea.     As  for  this  pope  John  himself,  he  sabeii.  En. 

,  .  1  •   1  •  nead.q.  lib.  9. 

turned  bishoprics  into  abbeys,  and  abbeys  into  bishoprics ;  Nauci.  ce- 
bishoprics    into    archbishoprics,    and    archbishoprics    into  [p.  993.] 
bishoprics ;    one  bishopric  into   two,   and   two  into  one ; 
cities  into  towns,  and  towns  into  cities  :  and  thus  was  ever- 
more altering,  and  never  contented  ^^.     Pope  Clemens,  his  Nauci.  Ge- 

^  nera.  44. 

predecessor,  being  dead,  the  cardinals,  after  they  had  long  [ibid.] 

contended  among  themselves  about  the  election  of  a  pope, 

and  could  not  agree,  they  committed  the  whole  matter  in 

trust  unto  this  John*,  being  then  also  himself  a  cardinal, 

that  he  should  choose  whom  he  best  liked,  and  end  the 

strife,  nothing  doubting,  but  he  would  have  chosen  one  of 

the  same  cardinals  that  they  had  named.     But  he  having  Naucierus. 

the  whole  power  in  his  own  hand,  like  a  man  of  trust,  pp.  996,' 997".] 

forgat  all  others,  and  chose  himself,  and  so  was  pope  by 

his  own  election.     Being  pope,  he  excommunicated  Ludo- 

vicus  the  emperor,  for  that  he  had  attempted  to  execute 

some  part  of  his  imperial  office  without  his  licence.     ByCarion[p. 

mean  whereof,  he   inflamed    all  Christendom   with   such  pro  sua  vo- 

luntate. 

discord  and  hatred,  and  deadly  wars,  as  could  not  after- 

14  [See  Defence  of  the  Apology,  "  plices  episcopatus  bifariam  divi- 

supra  vol.  V.' p.  421.]  "  deret,  ac  divisos  in  unum  rede- 

i-"*  [Naucierus,  "  Adeo  praeterea  "  gerit  &c."] 
*'  rebus  novis  studuit,  ut  et  sim- 


264  The  Defence  of  the  Apology  of  the        part  vi. 

paraiipomen.  ward  bc  QUcnched  in  thirty  years  ^^     He  said,  he  had 

Urspergen-  ^     .  i  i  \  i  • 

»i8[i>-3S3]  power  to  raise  up  emperors  and  to  depose  them  at  his 
pleasure  :  and  that,  whensoever  the  empire  is  void,  the 
pope  is  emperor:  and  that  there  is  no  power  above  the 
jiope. 

And  whereas  certain  preachers,  loathing  the  intolerable 
ambition  and  lordliness  of  the  clergy  that  then  was,  had 
told  the  people  openly  in  their  sermons,  that  Christ  and 
his  apostles  were  simple  and  poor,  and  possessors  of  no- 
thing, he  caused  them  to  be  taken  and  condemned,  and 
burnt  as  heretics.     Which  thing,  saith  one,  he  did,  the 
better  to  justify  his  own  greediness.     For  at  the  time  of 
his  death  he  left  in  his  treasury  five  and  twenty  thousand 
Ansehnus     thousaud  crowus  in  ready  gold  ^7;   which  thing  was   the 
miiiies  vigin-  more  to  bc  woudcrcd  at,  for  that,  not  Ion?  before,  the  same 
Biiuia.         pope  John  had  joined  in  war  with  Robert,  the  king  of 
Apulia,  in  defence  of  the  state  of  Genoa:  in  which  war, 
Anton.pt. 3.  as  Autouinus  Florentinus  saith,  such  abundance  of  ffold 

tit   21    c&n  A  ^  yJ 

[Chron.  Hi.  and  treasure  was  spent  on  both  sides,  as  might  have  bought 
a  good  kingdom.  Such  a  one,  M.  Harding,  was  pope 
John :  whose  doctrine  you  may  not  in  any  wise  suffer  to 
be  stained.  And  therefore,  touching  the  matter  itself,  you 
have  minced  it  prettily.     It  was  no  heresy,  you  say,  but 

M.  Harding,  only  au  error .  And  why  so  ?  I  trow,  because  this  John 
was  no  inferior  bishop^  nor  private  man,  but  a  bishoj)  of 
bishops i  and  a  pope.     For  in  any  other  poor  man  it  had 

Aug.  ad        been   an  heresy.     The  Arabians  and  Armenians  i«  many 

Qiiodvult-  ,      ^  -, 

deum.  [viii.  hundred   years    before   were    condemned   and    holden   as 
34.]  •' 

heretics  for  the   same.     So  blessed  a  thing  is  it  to  be  a 

pope. 

Pope  John         But  if  this  crror  were  no  heresy  in  pope  John,  then  a 

an  heretic.  ,1.1.1,. 

Anton,  pt.  3.  great  many,  that  so  charged  him,  did  him  great  wrong,  and 
j.is.'cm.^'    were  much  to  blame.     Antoninus  saith:  Johannes  XXII. 

p.  333-] 

1^  [Nauclerus  says  "  30  years :"  gin  is  given  both  by  Nauclerus 

Paraleip.  Ursperg.  "  about  24."]  and  by  Antoninus.] 

'7  [ITie   reading  in  "  Catalog.  '^  [St,  Augustine  only  names 

annorum"   by   Anselm.    Ryd.    is  the  Arabians.    Hardiiig  attributes 

"  quinquies  vicies  millium  aureo-  this  heresy  to  the  Armenians,  "  if," 

"  rum."   The  reading  in  the  mar-  he  says, "  we  may  believe  Guido."] 


Church  of  England.  265 

sermonem  faciens  in  publico  consistorio,  dixit  qucedam  hcere- 
sim  sapientia .   "  Pope  John,  speaking  openly  in  the  con- 
sistory, uttered  certain  words  savouring  of  heresy ;"  and  Asserebaut 
therefore  he  saith,  that  of  many  he  was  judged  an  heretic.  •^^^^  HKretT. 
Christianus  Massaeus  saith :  Johannes  papa  XXII.  misit  Mas8«.  ub. 
Parisios  duos,  qui  hanc  hceresim  prcedicarent :  "  Pope  John  J33a*"[p°347.] 
sent  two   preachers   to  Paris,  to  set  forth  this  heresy." 
Nauclerus  saith:  Imo  Johannem  papam  XXII.  magni  e^Nauci. ce- 
multi  theologij  scientia  et  vita  prohati,  dogmatizabant  esse 991  i^  ' 
hcereticum :  "  Nay,  many  great  and  famous  doctors  of  di- 
vinity, notable  as  well  for  their  learning,  as  for  their  life, 
published  pope  John  to  be  an  heretic."    So  many  historio- 
graphers, and  so  many,  and  so  notable  doctors  of  divinity, 
may  be  witnesses  sufficient  to  prove  one  heretic,  if  he  were 
not  a  pope. 

Gerson  saith  not,  Johannes  papa  decrevit,  "  Pope  John 
decreed."    "  This"  (you  say)  "  is  a  foul  thing,  and  a  wicked  m.  Harding, 
impudency."     The  answer.    It  is  no  manly  part,  M.  Hard-  ^"''  ^^'  ^' 
ing,  to  strive  and  wrangle  about  words,  when  the  matter  is 
plain.     If  Gerson   said  not,   "  Pope  John  decreed  these 
things,"  yet  he  said  "  Pope  John  published  and  taught  these 
things."     And  a  man  would  think,  that  teaching  and  pub- 
lishing were  not  much  less  than  decreeing.    Gerson's  words  Decreed, 
be  plain,  even  as  you  yourself  have  alleged  them :  Prop- 
ter ea  apparet  falsitas  doctrince  papce  Johannis   XXII. : 
"  Hereby  appeareth  the  falsehood  of  the  doctrine  of  pope 
John."     Christianus  Massaeus  saith :  Papa  Johannes  pros-  Massse.  ub. 
dicavit  errorem:  "Pope  John  preached  or  set  forth  this 
error."     And  it  is  said,  the  pope^s  will  must  needs  stand  Extra,  de 

.        ,  ^    ^  Trans.  Epl- 

jor  taw.  scopi. 

You  say,  "  Remember,  good  reader,  this  error  of  pope  U^  oiossa.] 
John  XXII.  was  not  condemned  by  the  divines  of  Paris 
when  he  was  pope,  but  before,  when  he  was  a  private  Before  he 
doctor,  and  lived  in  the  realm  of  France."  The  answer. 
Thou  must  believe  M.  Harding,  good  reader,  be  his  tale 
never  so  unlikely,  yea,  though  he  speak  impossibilities. 
"  This  error  of  pope  John"  (saith  he)  "  was  condemned  in 
the  presence  of  Philip,  the  French  king,  not  when  John 


The  Defence  of  the  Apology  of  the         part  vi. 

was  pope,  but  before,  when  he  was  a  private  man."  Now 
I  beseech  thee,  good  reader,  for  thy  better  satisfaction, 
consider  well  the  years  and  ages,  as  well  of  this  king  Philip 
the  Sixth,  as  also  of  this  pope  John  the  two  and  twentieth. 
It  appeareth  by  all  writers  whatsoever,  that  this  John  was 
consecrate  pope  at  Avignon,  aniio  131 6,  and  that  Philippus 
Valesius  was  crowned  king  in  France,  anno  1328.  By 
which  computation  it  is  plain,  that  this  Johti  was  pope  thir- 
teen years  before  this  Philip  was  Jdng.  This  story  is 
evident,  and  agreeably  confessed  by  all  that  have  written : 
yet  it  pleaseth  M.  Harding  to  take  it  by  the  top,  and  to 
turn  it  backward ;  and  to  tell  us  of  himself  only,  without 
further  authority,  that  Philip  Valesius  was  king,  and  sat 
in  place  of  judgment,  to  hear  causes  of  religion,  thirteen 
years  at  the  least  before  this  John  was  pope.  Thus,  by 
M.  Harding's  handling,  pope  John  when  he  was  pope,  yet 
was  no  pope ;  and  Philip  was  a  king  thirteen  years  at  the 
least  before  he  was  king.  Such  pretty  verities  M.  Harding 
can  shape  us  for  his  advantage. 

Yet,  M.  Harding,  you  tell  us.  That  this  John  was  con- 
demned hy  the  divines   of  Paris,  not  lohen  he  was  pope, 
(God  forbid :  for  then  must  we  confess  that  the  pope  waa 
an  heretic,)  but  before,  when  he  was  a  private  doctor,  and 
whenheUv- lived  in  the  reahn  of  France.     Here  is  a  marvellous  case, 

ed  in  France.  ,  *^  ^ 

M.  Harding.  An  heretic  by  your  confession  may  be  a 
pope;  but  a  pope  in  no  wise  may  be  an  heretic.  "  This 
John"  (you  say)  "  was  hereof  condemned,  when  he  was  a 
private  man,  and  lived  in  France."  I  pray  you,  M.  Hard- 
ing, and  where  lived  he  afterward,  being  pope  ?  Look  up 
your  chronicles.  Where  was  pope  John's  abode  ?  Where 
'  was  his  consistory  ?  Where  was  his  court,  during  all  that 

sabeii.  En-    wholc  time  whilc  he  was  pope?  Perhaps  you  think,  it  was 

nead.9.1ib.7.        ^  -r^  ,  ci      ti  i  •        , 

at  Kome.  rox  there  sat  &t.  Peter  :  there  is  the  contmuance 
of  his  succession :  and  thereof  the  popes  are  called  the 
bishops  of  Home.  If  you  so  think,  M.  Harding,  your 
thought  deceivcth  you.  For  indeed  it  is  well  known,  that 
pope  Clemens  the  Fifth,  that  was  the  next  predecessor 
before  pope  John  XXH.,  removed  himself,  and   all   his 


•  ..  "        Church  of  England.  267 

train,  from  Home  to  Avignon  in  France,  in  the  year  of  our  piauna. 
Lord  1303  ^^.  From  which  time,  during  the  space  of  three- 
score and  fourteen  years  following,  the  popes  continued 
still  at  Avignon,  and  never  returned  back  to  Rome.  It 
was  in  vain  therefore  for  you  to  say,  "  Pope  John,  at  the 
time  of  his  condemnation,  was  no  pope,  but  only  a  private 
man,  and  lived  in  France."  For  during  the  whole  time 
of  his  popedom,  he  continued  still  in  France  at  Avignon. 
And  being  fourscore  and  ten  years  of  age,  he  died  at 
Avignon,  and  at  Avignon  was  buried,  in  the  cathedral 
church,  where  his  body  resteth  until  this  day,  and  not 
in  Rome. 

Say  no  more,  therefore,  M.  Harding,  that  pope  John's 
error  was  condemned  in  Paris,  and  blown  out  with  trum- 
pets in  the  presence  of  the  king,  not  when  he  was  pope, 
but  only  when  he  lived  in  private  estate.     For  all  the 
historiographers  that  have  written  hereof  will  soon  con- 
troul  you.     Antoninus  saith  :   "  Pope  John  held  this  error  [Anton. 
in    the    time    of    his    popedom,    and    pronounced    words  33*^37334.]' 
savouring    of   heresy  openly    in    the    consistory,"   (being 
pope-^.)     Nauclerus  saith:   Imo  papam  Johannem  m«ym' Na"cierus 
et  multi  theologi,  scientia  et  vita  prohati,  dogmatizabant  esse  anno  1324.  * 
hcereticum  propter  errores  certos :    quos  tamen  die  ohitus 
sui  dicitur  tepide  revocasse :   et  ejus  successor  Benedictus  Tei>\de. 
COS  errores  fertur  publice  damnasse :    "  Nay,  many  great 
and  famous  divines,  of  great  learning  and  good  life,  pro- 
claimed"   (not  one  or   other  by  the  name  of  John^   but) 
"  pope  John,  by  the  name  of  pope,  to  be  an  heretic  for 
certain  errors :    which  errors,  notwithstanding,  it  is   said, 
that  he  coldly  revoked  at  the  time  of  his   death :"    (but 
not  before;  neither  then,  but  coldly.)     '*  Again  it  is  said, 
that    pope    Benedictus,    his   next    successor,   openly  con- Benedictus 
demned  the  same  errors."       Christianus    Massseus   saith : 

.  19  [This  is  a  mistake.  Clement  V.  self  gives  the  date  of  the  removal 

was  crowned  at  Lyons  A.D,  1305 ;  to  Avignon  1305.] 

and  it  was  not  till  two  or  three  ^^  [Antoninus :    "  Erat   autera 

years  after  that  event,  that  he  es-  "  multum    literatus    dictus    papa 

tablishedhimself  at  Avignon:  from  "Joannes:    unde    sermonem    fa- 

whence  Gregory  XI,  returned  to  "  ciens  in  publico  consistorio  dixit 

Rome  A.  D.  1376.     Platina  him-  "  qusedam  haeresin  sapientia."] 


The  Defence  of  the  Apology  of  the        part  vi. 
Massseus.iib.  Papa  Johauues  prcedicavit  errorem.  8cc.    Misitque  Parisios 

18.  an.  1333.  -^  C         .     .  7  -Tf  . 

[p. 347]  duoSy  alterum  Domimcanum,  alterum  rranciscanum^  qui 
eandem  hceresim  prcedicarent,  &c. :  **  Pope  John  preached 
and  professed  an  error,  &c.  And  sent  two  preachers  to 
Paris,  the  one  a  black  friar,  and  the  other  a  gray  friar,  to 
maintain  the  same  heresy.  Bnt  one  Thomas,  a  preacher 
of  England,  withstood  the  pope.  Him  the  pope  took,  and 
threw  into  prison.  Hereupon  the  king  summoned  a  coun- 
cil unto  his  palace  in  Vinciana  Sylva.  The  whole  assem- 
bly subscribed  against  the  pope.  Immediately  the  king 
sent  to  pope  John,  and  willed  him  to  reform  his  error,  and 
to  set  the  preacher  at  liberty :  and  so  he  did." 

Thus  you  see,  M.  Harding,  that  pope  John,  being  pope, 
stood  in  error :  that  pope  John  was  condemned  for  an 
heretic :  that  pope  John  professed  and  preached  false  doc- 
trine :  that  pope  John  sent  out  preachers  to  maintain  his 
heresy,  and  they  were  friars  :  that  pope  John  was  con- 
trolled by  an  English  preacher :  that  pope  John  was 
reproved  by  a  council :  that  pope  John  was  willed  by  the 
king  to  reform  his  error.  And  yet  can  you  tell  us,  all  this 
notwithstanding,  that  pope  John  was  then  a  private  man, 
and  no  pope  at  all. 

M.  Harding,  Further  you  say :  "  Touching  that  you  have  alleged  out 
of  the  council  of  Constance,  what  a  great  falsehood  is  it,  to 
put  in  your  book  21  the  name  of  pope  John  XXII.  for 
pope  John  XXIII.?   The  name  of  this  John  XXIII.  was 

M.Harding,  (beforc  hc  took  upon  him  to  be  pope)  Balthazar  de  Cossa, 
as  there  ye  have  it  declared.  Neither  was  it  certain,  that 
he  held  that  detestable  opinion.  Howsoever  it  be,  pope 
John  XXIII.  was  not  a  true  pope  lawfully  elect,  but  an 
usurper."  The  A?iswer.  And  what  if  I  should  here  con- 
fess an  error,  M.  Harding  ?  or  what  if  I  should  say,  I  had 
not  advisedly  considered  the  story,  but  had  taken  one 
number  for  another  ?  Yet  have  you  not  one  heretic  pope 
John  the  less,  but  one  the  mo.  For  howsoever  ye  num- 
ber them,  as  it  shall  well  appear,  both  were  Johns,  and 
both  were  popes,  and  both  were  heretics.     But  as  you  can 

2>  ['ITie  book  here  alluded  to  is  "  The  View  of  Untruths."] 


9.  [Hb.  8.] 


Church  of  England.  269 

so  favourably  tell  us,  it  is  no  heresy  in  a  pope  wilfully  to 
maintain  an  open  error  touching  the  state  of  the  soul :  so 
I  trust  of  your  courtesy  ye  will  not  so  hastily  condemn  it 
for  heinous  heresy,  if  a  man  happen  only  to  misreckon  the 
name  or  number  of  a  pope.  For  more  than  that  you  can- 
not make  it.  Otherwise  it  may  happen,  that  you  yourself, 
even  in  this  selfsame  place,  may  find  yourself  in  like  error, 
and  yield  yourself  to  be  an  heretic.  For  where  you  say, 
"  It  was  Benedictus  Undecimus  that  followed  Johannes 
XXII.,"  Onuphrius  calleth  him  Benedictum  Decimum: 
and  Sabellicus  saith  it  was  Benedictus  Duodecimus.  Insabei.  Enn. 
this  reckoning,  if  every  misnumbering  of  a  pope  be  an 
heresy,  by  your  judgment  we  must  needs  have  two  here- 
sies at  the  least.  As  for  Balthazar  a  Cossa,  whom  you  call 
pope  John  XXIIl.,  Platina  calleth  him  pope  John  XXIV. 
Onuphrius  calleth  him,  even  as  I  did,  pope  John  XXII., 
and  not  as  you  do,  pope  John  XXIII.  And  the  other 
John,  whom  you  call  pope  John  XXII,  he  calleth  pope 
John  XXI.  Look  on  your  books,  and  you  shall  find  it. 
Now,  M.  Harding,  you  see  the  very  causes  of  all  this  error : 
and  yet  no  great  cause,  why  you  should  so  fiercely  upbraid 
us  with  so  great  falsehood  22. 

The  matter  wherewith  this  pope  John  the  latter  was 
charged,  was  this,  as  it  is  specially  objected  against  him 
in  the  council  of  Constance :  Quin  imo  dixit,  et  pertinaciter 
credidit,  Animam  hominis  cum  corpore  humano  mori  et 

22  [Although  this  variation  in  council  of  Constance,  A.D.  1415. 

the  numbering  of  the  popes  may  It  is  remarkable,  that  Humphrey, 

account  for  bishop  Jewel's   mis-  in  Juelli  Vita,    p.  195,  falls  still 

take,  still  he  cannot  be  acquitted  more  palpably  into  the  same  mis- 

of  a  singular  anachronism,  inas-  take  :    "  Negat   Joannem  papam 

much  as  the  two  popes  were  se-  "  Vicesimum   Secundum  de  ani- 

parated  from  each  other  by  the  "  marum  immortalitate  perperam 

interval  of  a  century.     Pope  John  "  sensisse :  ait  schola  Parisiensis, 

XXII.  (Ossa)  elected  himself  pope  "  ait  ejus  canceUarius  Gerson, 
A.  D.  1316,  and  was  censured  by  "aiunt  ^a^re*  Ccmstantienses :"  as 
the  university  of  Paris  under  if  all  these  referred  to  the  same 
Philip  of  Valois;   whereas  John  pope.   Bp.  Jewel,  however,  is  quite 

XXIII.  (Balthasar  Cossa)  was  right  in  saying,  that  the  detection 
elected  (conditionally)  by  the  car-  of  this  mistake  only  strengthens 
dinals  at  Pisa,  (or,  as  Platina  says,  his  argument,  as  it  shews  that 
at  Bologna,)  A.  D.  1410,  and  was  there  were  two  heretical  popes  of 
condemned  and   deposed  by  the  this  name,  instead  of  one.] 


270  The  Defence  of  the  Apology  of  the        part  \\. 

extinptii,  ad  instar  animalium  hrutorum :  "  Pope  John 
said,  and  stubbornly  believed,  that  the  soul  of  man  dieth 
together  with  the  body,  and  is  consumed  to  nothing,  as  the 
soul  of  brute  beasts."  Therefore,  M.  Harding,  the  great- 
est  fault  ye  can  find  in  me  in  this  behalf  is  this,  that  seek^ 
ing  to  find  heretics  among  the  popes,  I  thought  there  had 
been  but  one  pope  John  condemned  of  heresy^  whereas 
indeed  there  were  two. 

You  say,  "  This  heresy  was  objected  only  against  pope 
John  XXIIL,  but  never  proved."  But  it  was  objected 
against  him,  M.  Harding,  in  the  council  of  Constance^  and 
of  his  part  never  purged.  Seek  his  purgation  where  you 
will,  ye  shall  never  find  it.  And  the  want  of  purgation  is 
called  in  law  a  plain  conviction. 

Yet,  the  better  to  countenance  a  bad  matter,  you  say,. 
"  This  later  pope  John  loas  no  true  pope,  nor  lawfully 
chosen^  as  appertained ^  Who  saith  so,  M.  Harding, 
but  only  yourself?  And  what  is  your  own  only  authority 
against  all  others  ?  In  the  council  of  Constance,  where  all 
the  enormities  and  villanies  of  this  pope  John's  whole  life 
were  blazed  abroad,  yet  this  article  of  his  election,  and  title 
oi  popedom,  was  never  laid  to  his  charge.  Platina,  touch- 
piatinain  Jo-  ing  his  clcction^  saith  thus  :  Bononice  omnium  consensu  pon- 
tifex  creatur :  "  This  John  was  chosen  jl>o;;<9  at  Bononia,: 
by  the  consent  of  all  the  cardinals."  Having  the  consent 
of  all  the  cardinals,  he  wanted  none,  no  not  one.  And 
what  election  can  be  more  canonical,  or  lawful,  than  when 
the  voices  of  all  the  electors  agree  together  ?  Certainly  in 
any  reasonable  judgment  he  was  much  more  lawfully 
chosen  than  pope  John  XXIL,  that  chose  himself  And 
yet  was  that  pope  John  a  lawful  2)oj)e.  Indeed  the  other 
two  popes  were  set  up  in  schism  and  division,  only  by  a 
part  of  the  cardinals.  But  pope  John  XXIII.  was  law- 
fully chosen  by  the  consent  and  agreement  of  the  whole : 
and  had  he  not  been  charged  with  other  crimes,  he  had 
never  been  removed  '^•'. 


23  [This  does  not  seem  so  cer-     the  express  condition,  and  on  the. 
tain;    he  was  elected  pope,  with     full  understanding,  that  in  certain 


Church  of  JEkgland.  271 

To  conclude :  you  say,  "  The  heretics,  that  of  St.  Au- 
gustine are  called  Arabici,  were  not  the  first  authors  of 
this  error  :  but  the  Armenians  and  Grecians,  if  we  believe 
Guido."      The  Answer.   And  why  so,  M.  Harding  I   Did 
not   the  Arabian' heretics  hold  this  same  error?    Verily 
St.  Augustine's  words  are  plain :  Arabici  dixerunt^  animas  Aug.  ad 
cum  corporibus  mori  atque  dissolm :  et  mfine  sceculi  utruii-^^^^-  [viii. 
que  resurgere.     But  you  say,  "  The  Armenians  were  the 
founders  of  this  error :  and  they  were  long  before  the  Ara- 
bians."    For,  I  trow,  so  saith  your  Guido.     But  examine 
you  better  the  course  of  times.     You  may  happen  to  find 
your  error.      St.  Augustine  saith  :    "  The  Arabians  were  Arabid.  ann. 
in  the  time  of  Origen,"  wellnear  fourteen  hundred  years 
affo.      As   for   the  Armenians,  Alphonsus   saith,   "  They  Aiphonsus, 

1  ,  ,  1  -,        -,  ^  ^  V'^  Haeresib. 

beejan  about  eleven  hundred  years  asro,  after  the  counciU>b.2.[p.ii6,] 

°  J  o    y  I^p  Adam  et 

of  Chalcedon,"  about  the  year  of  our  Lord  4,50  ^4    that  is  EvaArmenii, 

'  -^  .  ann,  450. 

to  say,  two  hundred  and  fifty  years  after  the  Arabians. 
Now,  M.  Harding,  tell  us,  I  pray  you,  whether  of  these 
two  sorts  of  heretics  was  the  former  ?  It  is  not  a  likely 
matter,  that  the  Arabians,  that  were  fourteen  hundred 
years  ago,  learned  first  their  heresy  of  the  Armenians,  that 
followed  two  hundred  and  fifty  years  after  them. 

As  for  Guido  the  Carmelite  friar,  no  doubt,  he  was 
wise  and  worthy  doctor,  to  be  brought  forth  for  a  witness 
against  the  authority  of  St.  Augustine  25. 

Now,  that  the  truth  of  your  words  may  appear  the  bet- 
ter, let  us  lay  forth  a  brief  hereof  by  way  of  comparison, 
as  in  a  table. 

M.  HARDING. 

This  was  an  error  in  pope  John  XXII.,  I  deny  not.  Yet  for 
the  same  is  not  he  to  be  counted  an  heretic. 

THE   ANSWER. 

Antoninus :  '*  Pope  John  uttered  words  of  heresy.  And 
many  judged  him  to  be  an  heretic.''^ 

contingencies  he    should    resign,  that  it  is  certain  that  they  had  not 

The   council  of  Constance   com-  yet  separated  from  the  church  in 

pelled  him  to  fulfil  his  promise.]  the  time  of  St.  Augustine.] 

24    [Alphonsus  de  Castro  does  25  [Guido's  work  is  "  Summa 

not  state  this  positively,  but  thinks  de  Hceresibus."] 
it  probable.      He  says,  however. 


272  The  Defence  of  the  Apology  of  the        part  vi. 

MasscBus :  "  Pope  John  sent  preachers  to  Paris  to  main- 
tain his  heresy.''^ 

M.  HARDING. 

Gerson  never  said,  that  pope  John  made  any  such  decree. 

THE  ANSWER. 

Gerson :  "Pope  John  professed  it,  and  taught  this  heresy y 
MasscBUS :  "  Pope  John  preached  and  published  this 
error."    Prcedicavit  errorem. 

M.  HARDING. 

This  error  of  pope  John  XXII.  was  not  condemned  by  the 
divines  of  Paris,  in  the  presence  of  the  king,  when  he  was  pope^ 
but  before,  when  he  was  a  private  doctor. 

THE  ANSWER. 

Pope  John  XXII.  was  pope  thirteen  years  before  king 
Philip  was  king. 

Antoninus:  "Pope  John  spake  words  savouring  oi heresy, 
in  the  consistory,"  that  is  to  say,  being  pope. 

Nauclerus :  "  The  most  famous  divines  proclaimed  pope 
John,  being  pope^  to  be  an  heretic.''^ 

MasscBus :  "  Pope  John  preached  error,  and  sent 
preachers  abroad  to  maintain  his  heresy." 

M.  HARDING. 

Pope  John  was  condemned  before  he  was  pope,  when  he  lived 
in  the  realm  of  France. 

THE  ANSWER. 

Pope  John,  during  the  whole  time  of  his  popedom,  con- 
tinued still  at  Avignon  in  France,  and  never  departed 
thence  to  Rome.     Sabellicus. 

M.  HARDING. 

Pope  John  held  this  error  only  as  his  private  opinion. 

THE  ANSWER. 

Gerson :  "Pope  John  professed  and  taught  this  doctrine." 
MasscBUs:  "Pope  John  preached  it,  and  sent  out  preachers 
to  maintain  it,  and  imprisoned  them  that  durst  to  with- 
stand it.'** 

M.   HARDING. 

You  name  pope  John  XXII.  for  pope  John  XXIII. 


Church  of  England.  273 

THE  ANSWER. 

Onuphrius  calleth  him  as  I  do,  pope  John  XXII. 

Platina  calleth  him  pope  John  XXIV.,  and  not,  as  you 
do,  pope  John  XXIII. 

Instead  of  one  heretical  pope  John,  we  have  found  two, 
and  the  later  much  more  horrible  than  the  former. 

M.  HARDING. 

This  heresy  was  objected  against  pope  John  XXTII.  in  the 
council  of  Constance,  but  never  proved. 

THE  ANSWER. 

This  heresy  was  objected  against  pope  John,  but  never 
purged. 

M.   HARDING. 

Pope  John  XXIII.  was  never  lawfully  chosen. 

THE  ANSWER. 

Platina :  "  Pope  John  was  chosen  at  Bononia,  by  the 
consent  of  all  the  cardinals.  Whoso  hath  the  consent  of 
all  the  electors,  is  lawfully  chosen." 

M.  HARDING. 

The  Arabians  were  not  the  authors  of  this  error,  but  the 
Armenians. 

THE  ANSWER. 

St.  Augustine :  "  The  Arabians  were  the  authors  hereof." 
The  Arabians  were  two  hundred  and  fifty  years  before 
the  Armenians. 

So  many  ways,  M.  Harding,  have  you  corrupted  and 
altered  the  truth  of  this  story.  And  yet  you  think  it  lawful 
for  you  to  cry  out  against  us,  "  All  is  false  :  wicked  impu- 
dency :  ye  belie  the  doctors :  ye  are  malicious :  ye  are 
ignorant :  ye  are  shameless  shifters."  "^ 

For  the  rest,  ye  say,  we  belie  pope  Zosimus :  "  he  cor-  Pope  zosi- 
rupted  not  the  council  of  Nice.""     For  trial  whereof  I  refer 
myself  to  my  former  Reply  unto  your  Answer.    Certainly,  Art.  4.  oiv.f 
whatsoever  learned  man  will  stand  to  the  denial  hereof,  iLXY" " 
he  must  needs  want  colour  in  his  face.     The  fraud  was  concii.  Afr. 
notoriously  found,  and  detected  to  the  whole  world  by  the  513  et<;i'4.] 
ancient  learned  fathers,  Cyrillus  and  Atticus,  the  one  being 
patriarch  of  Alexandria,  the  other  of  Antioch,  and  was 

JEW^EL,  VOL.  VI.  T 


274  The  Defence  of  the  Apology  of  the        part  vi. 

reproved  and  published  by  two  hundred  and  seventeen 
bishops,  openly  in  the  council  of  Africa.     The   peevish 

An  epistle     forged  epistlc  that  ye  allege  under  the  name  of  the  learned 

the  name  of  godly  father  Athanasius :  the  fantastical  burning  of  the 
canons  of  Nice  without  iire,  with  other  your  like  childish 

I?Nic°e"coi^  vanities,  scarcely  meet  for  children  to  play  withal,  are  like- 

rupted         wise  answered. 

In  the  Reply. 

fsuVa'Jd^'      One  of  your  own  Louvanian  company  confesseth,  that  in 
"•  '50         the  late  council  of  Florence  the  Greeks  there  made  open 

CopUS,  p.  ^8.  .  17«7  /•T-»  -IT  11 

concii.  Flo-  complaint,  that   the   bishop  of  Rome   had   corrupted  the 
Bione2o.      canons  of  the  council  of  Nice.     Alypius,   the   bishop  of 

[xxxi,  773.]  "^    .  J  t         ■  r  ^ 

Tagasta,  speaking  hereof  in  the  council  of  Carthage,  saith 
t\\a^\  cr*  ^^^  •  Adhuc  tamen  me  movet,  quoniam  cum  inspiceremus 
4.  [iv.  p. 404.3  Grceca  exemplaria  hujus  synodi  Nicence,  ista  ihi,  nescio  qua 
ratione,  minime  invenimus :  "  Yet  this  thing  moveth  me, 
that  when  we  examined  and  conferred  the  originals  of  the 
Nicene  council,  written  in  Greek,  I  know  not  by  what 
means,  these  things  we  found  not  there." 

Addition.  ^}^  Howbeit,  all  this  may  be  easily  holpen  Addition, 
by  a  writ  of  error.  For  you  will  say,  pope  Zosimus  alleged 
the  council  of  Sardica  instead  of  the  council  of  Nice'^T.  And 
herein  he  was  deceived :  and  this  was  his  whole  fault.  If 
this  were  all  the  fault,  M.  Harding,  yet  were  it  a  great 
fault  for  Christ's  vicar ,  and  St.  Peter'' s  successor,  in  mainte- 
nance of  his  own  inordinate  ambition,  to  allege  one  council 
for  another,  and  therewith  to  face  down  two  hundred  and 
seventeen  bishops  in  general  council.  If  it  were  the 
council  of  Sardica,  and  not  of  Nice,  why  then  did  poj^e 
Zosimus  so  often  and  so  stoutly  allege  it  for  the  council  of 
Nice  f  How  durst  he  say,  he  had  seen  it,  he  had  read  it, 
and  had  the  very  true  copy  of  it  in  his  library  in  Rome  ? 
Why  did  he  cause  the  bishops  of  Africa  to  send  so  many 
hundred  miles,  to  Constantinople  in  Thracia,  to  Alexan- 
dria in  Egypt,  and  to  Antioch  in  Syria,  to  search  the 
originals  of  the  council  of  Nice,  himself  knowing  there  was 

27  [Supra  vol.  ii.  p.  132.  note*''-',  the  council  of  Sardica,  when  he 

p.  163.  notes  '^  and  ^,  and  vol.  iv.  erroneously  maintains  that  Julius 

p.  466.  note  ^3.     It  is  remarkable  was   pope    at    the    time    of    the 

that  bishop  Jewel  has  likewise  con-  council  of  Nice.    Infra  p.  586.  fol. 

founded  the  council  of  Nice  and  edit.] 


Church  of  England.  275 

no  such  thing  written  in  the  council  of  Nice?  Was  this 
plain  dealing,  M.Harding?  Was  this  no  corruption  of  a 
council?  The  law  saith:  Magna  negligentia  culpa  est: 
magna  culpa  dolus  est:  "  Great  negligence  is  a  fault,  and  a 
great  fault  is  guile  and  falsehood." 

As  for  the  council  of  Sardica,  Nicolaus  Cusanus  saith : 
Sardicense  concilium  pro  statuto  Niceni  concilii  per  lega-  Nicoi.cusaii. 
tos  apostolicce  sedis  falso  fuit  allegatum  :  "  The  council  ofA\&,vih.  2. 
Sardica  was  deceitfully  or  falsely  alleged  by  the  legates  of 757] 
the  apostolic  see  of  Rome,  sent  from  pope  Zosimus  instead 
of  a  canon  of  the  council  of  Nice.''''     Here.  M.  Harding,  I 
beseech  you  of  your   courtesy,  forget  not  this :  Nicolaus 
Cusanus,  one  of  your  principal  doctors,  telleth  you,  that 
pope  Zosimus  and  his  legates  deceitfully  and  falsely  alleged 
the  council  of  Sardica  under  the  name  of  the  council  of  Nice. 

But  yet  let  us  see,  of  what  authority  and  credit  was  this 
council  of  Sardica?  Nicolaus  Cusanus   saith:  Augustinus mcox.Cmaa. 
non  putavit  illud  concilium  esse  catholicum,  sed  potius  Aria-dil,  iib.'^2.'^ 
num :  *'  St.  Augustine  held  not  the  council  of  Sardica  for  a  732.']'     ^' 
catholic  council,  but  rather  for  a  council  of  Arian  heretics.''^ 
It  goeth  hard  with  the  pope,  M.  Harding,  when  he  is  driven 
to  leave  all  catholic  councils.,  and  to  hold  by  such  evidence. 

Verily,  Cusanus,  opening  his  own  judgment  touching  the 
said  council  of  Sardica,  saith  thus  :    Verum  est,  ipsos  patres  Nicoi.cusan. 
Africani  concilii   (in   quo   et   S.  Augustinus   interfuit)  in  dia,  ub.  2. ' 

epistola  ad  Coelestinum  scribere.,  se  hanc  constitutionem 757] 

nulla  patrum  synodo  invenisse  constitutam.  Quare  satis 
posset  dubitari,  an  Sardicensis  concilii  constitutio  existat: 
"  It  is  certain,  that  the  bishops,  in  the  council  of  Africa, 
(among  whom  also  was  St.  Augustine,)  in  their  letters  unto 
pope  Celestine,  write  thus,  that  they  never  found  this  con- 
stitution decreed,  in  the  council  of  any  bishops  :  wherefore 
it  may  well  be  doubted,  whether  this  be  a  constitution  of 
the  council  of  Sardica,  or  rather  no."  Thus,  M.  Harding, 
you  see,  pope  Zosimus  falsely  alleged  a  canon  of  the  council 
of  Sardica,  for  a  canon  of  the  council  of  Nice :  you  see,  the 
said  council  of  Sardica,  whereby  ye  would  hold,  was  a 
council  of  heretics :  you  see,  your  own  doctor,  Cusanus, 
doubteth  whether  ever  there  were  any  such  canon  written, 

T  2 


276 


The  Defence  of  the  A2)ology  of  the 


PART  YI. 


Epist.  Bo- 
iiif.  II.  ad 
Eulalium. 
[IMansi  viii 

732.] 


or  no,  either  in  the  council  of  Nice,  or  in  the  council  of  Sar- 
dica,  either  by  catholics,  or  by  heretics.  And  yet  will  you 
say,  It  cannot  be  proved,  that  pope  Zosimus  was  a  corrupter 
of  councils  ?  =^ 

Yet  pope  Boniface,  to  save  the  credit  of  the  see  of 
Rome,  was  forced  to  say,  and  publish  openly,  that  the  said 
Alypius,  and  Aurelius,  the  bishop  of  Carthage,  and  St. 
Augustine,  the  bishop  of  Hippo,  and  two  hundred  and 
fourteen  other  bishops,  that  had  espied  and  revealed  this 
falsehood,  were  all  inflamed  and  led  by  the  devil  28.  And 
copus,  p.93.  one  of  your  own  sudden  doctors  of  Louvain  saith:  Hcec 
omnia,  tanquam  somnia,  tanquam  fabulce,  tanquam  super- 
flua,  abolita,  antiquata,  calcata  sunt:  "All  these  decrees'*^ 
(of  these  councils  of  Carthage  and  Africa)  "  are  abolished, 
and  repealed,  and  trodden  under  foot,  as  dreams,  and 
fables,  and  things  superfluous 29."  This,  M.Harding,  is 
the  weighing  of  your  councils.  If  they  like  you,  they  are 
the  express  voices  of  the  Holy  Ghost :  if  they  like  you  not, 
they  are  dreams,  and  fables,  and  things  superfluous. 

Camotensis  (ye  say)  is  some  worshipful  doctor,  such  as 
by  our  own  judgment  might  pass  in  the  black  guard.  Yet 
was  he  a  bishop,  M.  Harding,  in  all  respects  far  better 
than  either  your  Leontius,  or  your  Hippolytus,  or  your 
new  found  Clemens,  whom  ye  call  the  apostles'^  fellow,  or 
your  vain  fable  of  Amphilochius.  Ye  would  seem  to  find 
fault  with  the  name  ;  and  think  we  should  not  have  written 
Camotensis,  but  rather  Ivo  Camotensis.  Your  guess  ye 
shew  us  :  but  reason  thereof  ye  shew  us  none.  Ye  might 
as  well  have  said,  Fulbertus  Camotensis,  who  being  very 
much  consumed  and  spent  with  sickness,  as  it  is  learnedly 
noted  among  other  your  verities,  for  a  restorative,  sucked 
our  Lady^s  breast,  and  by  virtue  thereof  was  made  whole. 
Ye  might  likewise  have  guessed  it  had  been  Johannes 
Sarisburicnsis-^^\    otherwise    called     by    some,    Rupertus 


Johan.  Ci 
motensia 


Herm.  Rid 
[p.  1 43-] 


28  [This  epistle  is  not  genuine, 
as  Bp.  Jewel  intimates  supra  ii. 
273.,  where  see  note  ^.] 

29  [Copus  quotes  these  words 
from  Vincentius  Lirinensis.] 

30  [The  writer  in  question,  how- 


ever, was  Johannes  Sarisburien- 
sis.  See  supra  vol.  ii.  217.  note 
^^.  The  sentences  in  the  text  oc- 
cur in  different  parts  of  his  work 
"  de  nugis  curialibus"  or  "  Poly- 
craticus:"  Bibl.  magn,  patr.  vett. 


Church  of  England,  277 

Carnotensis.  For  he  saith  :  In  ecclesia  Romana  sedent  scribes  jo.  sariibu. 
et  Phariscei :  "  In  the  church  of  Rome  sit  the  scribes  and  the  PoTy^craUco. 
Pharisees."     But  indeed  this  writer's   name  is  Johannes et\\h'\.'l^.' 
Carnotensis  alleged  by  Cornelius  Agrippa.     His  words  becomei.  a. 
these:  Angelis  prcBcipiunt :  potestatem  hahent  in  mor^wo*  ;  vanT  sden- 
mm  faciunt  scripturis^  ut  haheant  plenitudinem  potestatis.  mag"i™rat.  ^ 
Ipse  papa  jam  f actus  est  intolerahilis.     Ejus  pompam  e^  jure^canont 
fastum  nullus  tyrannorum  unquam  cequavit.     Legati  Ro-'''^' 
manorum  pontiftcum  sic  bacchantur  in  promnciis,  ac  si  ad 
flagellandam  ecclesiam  Satan  egressus  sit  a  facie  Domini  : 
"  They  lay  their  commandments  upon  the  angels  of  God : 
they  have  power  upon  the  dead :  they  wrest  and  rack  the 
scriptures,  that  they  may  have  the  fulness  of  power.     The 
pope  himself  is  now  become  untolerable.     No  tyrant  was 
ever  able  to  match  him  in  pomp  and  pride.     The  pope^s 
legates  keep  such  revel  in  kingdoms  and  countries,  as  if 
Satan   were    sent  abroad  from    the  face  of  the  Lord,   to 
scourge  the  church."     This  is  not  your  Ivo  Carnotensis: 
it  is  Johannes  Carnotensis:  and  this  is    his  judgment  of 
your  church  of  Rome. 

The  Apology,  Chap.  6.  Divis.  i. 

What  will  ye  say,  if  the  pope's  advocates,  abbots, 
and  bishops,  dissemble  not  the  matter,  but  shew 
themselves  open  enemies  to  the  gospel,  and  though 
they  see,  yet  will  not  see,  but  wry  the  scriptures, 
and  wittingly  and  knowingly  corrupt  and  counterfeit 
the  word  of  God,  and  foully  and  wickedly  apply  to 
the  pope  all  the  same  things  which  evidently  and 
properly  be  spoken  oi  the  person  of  Christ  only;  ijornost.^cde 
by  no  means  can  be  applied  to  any  other?  Andg^-^^^^p- 
what  though  they  say,  "  The  pope  is  all,  and  above iS'^'cS.'i]] 

Abbas  Panor. 
de  Elect. 

torn.  XV.  p.  427.  lib.  v.  c.  16.,  lib.  some  doubts  respecting  the  true  ^j'jP'j-^^Q^^'i"" 

6.  c.  24.     They  are   quoted   also  author,  as  we  learn  from  his  letter  foi.  156.  coi. 

by  Agrippa  in  his  chapter  "  de  consulting  Bullinger,  (March  10,  ^-^ 

magistratibus    ecclesiae,"   and   in  1566.)  which  is  printed  infra  in 

that   "de  Jure  Canonico."     Bp.  vol.  viii.] 
Jewel  himself  seems  to  have  had 


278 


The  Defence  of  the  Apology  of  the        part  vi. 


Cornel.  E- 
pisc.  [Bi- 
tont.]  in 
Cone.  Trid. 
[inter  Con- 
cion.  Tri- 
dent, p.  i6. 
col.  2.] 


allT^  Or,  "  That  the  pope  can  do  as  much  as  Christ 
can  do ;"  and,  "  That  one  judgment-place,  and  one 
council-house,  serveth  for  the  pope,  and  for  Christ, 
both  together  f  Or,  "  That  the  pope  is  the  same  light 
'which  should  come  into  the  ivorld :"  which  words 
Christ  spake  of  himself  alone:  and,  "  That  whoso  is 
an  evildoer,  hateth  and  fleeth  from  that  light  f'  Or, 
"  That  all  the  other  bishops  have  received  of  the 
pope's  fulness  f " 

M.  HARDING. 

You  have  never  done  v^rith  your  "  what  ifs"  Your  interpreter, 
good  gentlev^oman,  that  favoureth  your  pleasant  divinity  so  much, 
seemeth  to  be  weary  of  it  herself.  For  here  she  turneth  your 
Quid  si  into  "What  will  ye  say  if."  And  now,  sir,  do  you  de- 
mand of  us,  as  madam  interpreter  maketh  you  to  speak,  what  we 
will  say  ?  Forsooth,  for  this  you  allege  against  the  pope's  advo- 
cates, abbots,  and  bishops,  we  say,  that  the  most  part  is  very 
false  and  slanderous  :  somewhat  may  be  taken  for  truth  in  a  right 
sense.  As  for  the  advocates,  I  mind  not  to  be  their  advocate, 
neither  have  they  need  of  my  help.  Let  them  answer  one  for 
another  :  Hostiensis  for  abbot  Panormitane,  and  he  for  Hostiensis. 
In  good  sooth,  were  those  excellent  men  at  this  day  living,  1 
think  verily  they  would  not  do  you  that  honour,  as  to  answer 
you  themselves.  Or  if  they  would  vouchsafe  to  do  so  much,  I 
doubt  not,  but  they  would  make  short  work  with  you,  and  take  you 
up  roundly  for  halting,  with  one  word,  mentiris,  dashing  all  your 
allegations,  which  word  in  your  divinity  is  a  verb  commune. 

Thus  leaving  Hostiensis  and  Panormitane  to  defence  of  the 

canonists,  telling  you  by  the  way,  that  in  questions  of  divinity  we 

stand  not  always  to  their  sayings ;   we  answer  you  on  the  behalf 

of  Cornelius,  the  bishop  of  Bitonto  in  Italy,  (for  him  ye  mean, 

I  suppose,  putting  in  your  margent  the  name  of  Cornelius  only,) 

that  he  never  said,  a  the  pope  is  the  light  which  should  come  into 

the  world,  in  that  sense  as  it  is  spoken  of  Christ.     If  you  were 

hardly  charged  to  shew,  where  he  said  it,  or  where  he  wrote  it, 

eTords'be  you  would  be  found  a  liar,  as  in  many  other  points  you  are  found 

f^^%niUn   ^l^'^^dy-     That  he  never  wrote  it  in  any  of  his  eloquent  Italian 

mundum.      scrmons,  set  forth  in  print,  I  am  assured.     And  more  hath  he 

not  set  forth.     Now  it  remaineth  that  you  tell  us,  where  he  saith 

so,  »or  else  confess  your  slanderous  lie. 


a  Untruth, 
blasphem- 
ous, unad- 
visedly  de- 
fended. For 
th 


THE    BISHOP    OF    SALISBURY. 

Where  ye  say,  M.  Harding, — 1  think  ye  have  learned  of 
a  child, — that  mentiris  is  a  verb  common,  if  ye  hold  on  as 


Church  of  England.  279 

ye  have  begun,  ye  will  shortly  alter  the  property  thereof 
to  yourself,  and  make  it  henceforth  a  'cerh  private.  Touch- 
ing Hostiensis  and  Panormitane,  I  will  say  nothing,  but 
only  refer  you  to  the  places. 

As  for  Cornelius,  the  bishop  of  Bito9ito^  forasmuch  as, 
contrary  to  your  nature,  ye  plead  ignorance,  and  say  ye 
cannot  find  the  place,  read  therefore  these  words  in  his 
oration  openly  pronounced  in  your  late  chapter  at  Trident  : 
Quis  erit  tarn  injustus  rerum  cestimator,  qui  non   dicat,  concTri. 
Papa  lux  venit  in  mundum  ?  sed  dilexerunt  homines  tene-  Pauio  t 
bras  maqis  quam  lucem.     Omnis  qui  male  aqit,  odit  lucem.  nei.  Episc." 
et  non  vemt  ad  lucem.,  ut  non  arguantur  opera  ejus.,  quia  [inter  con, 
mala  sunt:  "Who  will  so  unjustly  weigh  things,  but  he  dent.  p.  i6. 
will  say,  The  pope  is  the  light  that  is  come  into  the  world  ? 
But  men  have  loved  darkness  more  than"**  (the  pope,  that  is) 
"  the  light.     Whosoever  doth  evil,  hateth  the  light,  and 
Cometh  not  to  "the  light,  lest  his  works  should  be  disco- 
vered, for  that  they  be  evil." 

The  Apology,  Chap.  6.  Bivis.  2. 

Shortly,  what  though  they  make  decrees  expressly 
against  God^s  word,  and  that,  not  in  hucker  mucker, 
or  covertly,  but  openly,  and  in  the  face  of  the  world : 
must  it  needs  yet  be  gospel  straight,  whatsoever 
they  say?  Shall  these  be  God's  holy  army?  Or, 
will  Christ  be  at  hand  among  them  there?  Shall 
the  Holy  Ghost  flow  in  their  tongues,  or  can  they 
with  truth  say,  We  and  the  Holy  Ghost  have 
thought  so? 

M.  HARDING. 

After  a  great  many  of  your  foolish  and  false  '*  what  ifs,"  you 
conclude  shortly  with  "  What  if  they  make  decrees  expressly 
against  God's  word,  and  that  openly  in  the  face  of  the  world  ?" 
Hereto  we  answer,  requiting  your  What  if  with  another  What  if, 
say.  What  if  the  learned  and  holy  fathers,  &c. 


280  The  Defence  of  the  Apology  of  the         part  vi. 

The  Apology,  Chap.  6.  Dims.  3. 
Hosius  con-       Indeed,  Peter  Asotus-"^^  and  his  companion  Hosius  tyo»-  'v.  p. 

tra  Brent.  '  .7         i  • 

^^''-^^^-^  stick  not  to  affirm,  that  the  same  council,  wherem 

1562.  fol.  165.  ' 

^•^  our  Saviour  Jesus  Christ  was  condemned  to  die,  had 

both  the  spirit  of  prophesi/ing,  and  the  Hoh/  Ghost, 
and  the  Spirit  of  truth :  and,  that  it  was  neither  a 
false,  nor  a  trifling  saying,  when  those  bishops  said, 
"  We  have  the  law,  and  by  our  law  he  ought  to  die ;" 
and,  that  they,  so  saying,  did  light  upon  the  very 
truth  of  judgment :  (for  so  be  Hosius'  words :)  and, 
that  the  same  plainly  was  a  just  decree,  whereby 

Christ  wor-  thev  Dronouuced,   that   Christ  was  worthy  to  die. 

thy  to  die.  -^      ^  ''  ' 

This,  methinketh,  is  strange,  that  these  men  are  not 
able  to  speak  for  themselves,  and  to  defend  their 
own  cause,  but  they  must  also  take  part  with  Annas 
and  Caiaphas  against  Christ*^^.  For  if  they  will  call 
that  a  lawful  and  a  good  council,  wherein  the  Son 
of  God  was  most  shamefully  condemned  to  die  the 
death •^^^,  what  council  will  they  then  allow  for  false 
and  naught?  And  yet  (as  all  their  councils,  to  say 
truth,  commonly  be)  necessity  compelled  them  to 
pronounce  these  things  of  the  council  holden  by 
Annas  and  Caiaphas. 

M.  HARDING. 

^ Such  unhonest  toys  better  become  Brentius,  that  shame- 
less railing  heretic^*'' Now  to  you,  sir  defender.     You  belie 

Hosius,  as   Brentius,   of  whom   you   borrowed  this,   belied  the 

31  [Apol.  Lat.  "  Petrus  k  Soto."]  ness)  from  you,  shall  leave  you 
''SL'rhese words, "against  Christ,"  Utile  worth   for  all    your    pretty 
are  added  in  the  translation.]  Greek,  Latin,  and  English.  ...  If 
33  [Apol.  Lat.  "  ad  crucem."]  this  be  the  fault  of  the  author  him- 
^  [Harding  comments  on  "  the  self,    by   whom   your    translation 
lady  interpreter"  turning  the  "a  hath  been  corrected  and  allowed, 
Soto"   of  the   Latin    into   "  Aso-  beshrew  his  fingers  for  so  writing, 
ttLS."'\  and  blame  your  own  shrewd  head 
^•*    [Harding    proceeds  :    "  For  for  willing  it  to   pass   abroad  in 
who   taketh   these  virtues  (truth,  your  name  A.  B.,  if  these  two  let- 
honesty,  and  womanly  shamefast-  ters  report  your  name."] 


Church  of  England.  281 

reverend  father  Peter  a  Soto.  Either  you  have  readen  the  place 
of  Hosius,  or  you  have  not.  If  you  have  not,  then  are  you  to 
blame  to  say  so  much  evil  that  you  know  not.  If  you  have  readen 
the  place,  then  is  your  fault  plain  malice,  in  putting  that  to 
Hosius,  the  contrary  whereof  you  find  in  the  place  by  yourself 
alleged,  by  which  you  lead  us,  as  it  were  by  the  hand,  to  behold 
and  consider  your  own  dishonesty.  How  just  cause  you  have  to 
reprehend  Hosius,  for  that  he  wrote  against  Brentius  in  defence 
of  Petrus  a  Soto,  touching  the  council  in  which  Christ  was  con- 
demned by  Caiaphas,  it  should  best  appear  to  him,  that  would 
read  the  whole  place  where  Hosius  treateth  that  matter.  The 
same  would  I  here  have  rehearsed,  to  the  discovering  of  your 
false    dealing,   and   shameless   lying,    were    not   the    same  very 

long 

First,  this  is  the  truth  touching  the  whole  :  ^The  acts  of  those  a  a  discreet 
priests  of  the  Jews'  synagogue  were  wicked,   and   contrary  to  proctoT.^The 
Christ,     afiut  their  sentence,  though  themselves  were  never  so  "'^•^^  "[^^e 
evil,  was  not  only  true,  but  also  to   mankind  most  profitable,  the  sentence 
And  St.  John  in  his  Gospel  witnesseth,  it  was  the  oracle  of  God.  fenfencewL 
For  when,  after  long  deliberation  of  the  council,  Caiaphas  the  that  Christ 
high  bishop  and  president  of  that  council  had  pronounced  histhedeatiK 
sentence,  whereunto  all  the  rest  almost  gave  their  consent,  "  It 
is  expedient  for  us,  that  one  man  die  for  the  people,  and  not  that 
all  the  nation  perish;"  the  evangelist  thereto  added  his  verdict, 
saying,  "  This  he  said,  not  of  himself,  but  whereas  he  was  high 
bishop  of  that  year,  he  prophesied."     Therefore  let  this  be  the 
true  conclusion  of  the  whole  matter :  The  acts  of  that  council 
were  wicked,  the   sentence  was  true,  and  good.     Now  Hosius 
treateth  this  matter  so  learnedly,  and  so   substantially,  as  you 
cannot  truly  take  any  advantage  of  his  words  to  reprehend  him. 
He  stayeth  himself  upon  the  scripture,  a  good  ground  to  stand 
upon.    Which  scripture  referreth  doubtful  and  hard  questions  to 
the  priests  of  the  Levitical  order.     Of  whom  it  is  said,  Indicahunt 
tibi  judicii  veritatem  :  "  ^They  shall  shew  unto  thee  the  truth  of  b  This  truth 
judgment."      In  this  judgment,   saith   Hosius,  though  it  were  ^as"  thatThe 
never  so  wicked,  yet  was   the  truth   of  judgment.     How  that  *'""  "-^^f^f 
might  be,  there  he  proveth  it  to  Brentius  by  most  manifest  argu-  phemer,  and 

^p„f-  '  had  deserved 

™^"'' to  die. 

Where  ye  impute  to  Hosius,  to  have  said,  that  the  same  plainly 
was  a  just  decree,  ^whereby  they  pronounced  that  Christ  was  c  Untruth, 
worthy  to  die,  that  is  your  slanderous  lie,  not  Hosius'  saying,  cal^apimsr" 
cFor  he  saith  the  clean  contrary,  and  that  sundry  times,  that  it  an^his  judg- 

.  .  •'.  r-^     t    r    \  •  t  ment  Hosnis 

was  a  Wicked  council,  and  most  unjust  decree.     God  forbid  any  defendeth,  as 
Christian  man  should  say  that  Christ  was  worthy  to  die.     d  He  g'Jd^y  "^ 
saith,  it  might  have  been  truly  pronounced  by  Caiaphas,  that  he  d  Christ,  by 
was  guilty  of  death.     And  there  he  sheweth  how,  very  religiously  ment"was'*^ 
and  wisely  admonishing  the  reader,  that  he  was  most  innocent,  gu'ity  of 
and  deserved  not  to  die.     And  thus,  sir,  you  may  see,  we  take 


The  Defence  of  the  Apology  of  the        part  vi. 

not  part  with  Annas  and  Caiaphas,  as  you  rail,  and  yet  be  able, 
God  be  thanked,  to  defend  our  true  cause,  and  declare  you  to  the 
world  to  be  false  teachers.     Therefore  belie  us  no  more 


THE  BISHOP  OP  SALISBURY. 

Good  Christian  reader,  this  whole   matter  concerneth 
only  the  credit  and  certainty  of  general  councils.     Sotus 
and  Hosius  say,  whatsoever  is  determined  in  council,  must 
be  taken  as  the   undoubted  judgment  and  word  of  God. 
Hereunto    the    godly    learned   father    Johannes    Brentius 
replieth  thus :  "  Councils  sometimes  have  erred,  and  have 
utterly  wanted  the  Spirit  of  God,  as  it  may  appear  by  that 
in  a  council  the  Son  of  God  was  condemned,  and  judged 
to  die  the  death."    Hosius  answereth :  "  When  Annas  and 
Caiaphas  sat  as  presidents  in  the  council,  and  Christ  the 
Son  of  God  was  by  them  condemned  to  die,  yet  neverthe- 
less the  same  council  had  the  assistance  of  the  Holy  Ghost, 
and  the  undoubted  Spirit  of  truth.'''*     For,  speaking  of  the 
Hosius, nb. 2. same  council,  he  saith  thus:    Vides,  Brenti,  quemadmodum 
[fol.Te^.'^E.  *  non  defuerit  sacerdotio  Levitico  spiritus  propheticus,  Spiritus 
Sanctus,  Spiritus  vei'itatis  :  "  Ye  see,  friend  Brentius,  how 
that  the  Levitical  priesthood^*  (that  pronounced  sentence  of 
death  against  Christ)  "  wanted  not  the  spirit  of  prophecy, 
Pag.  62.  b.     ^^^  Holy  Ghost,  the  Spirit  of  truth  "     Again  he  saith:  Ex 
[foi.  165.  F.   ^^^  tempore  primus  parens  noster  de  vetito  ligno  gustavit, 
f actus  est  mortis  reus  Christus  Dei,  Sfc.     Nee  falsum  fuit 
illud,  quod  dixerunt,  Nos  legem  habemus  et  secundum  legem 
hanc  debet  mori:   "From  the  time   that  our  first  father 
tasted  of  the  forbidden  fruit,  Christ  the  Son  of  God  became 
guilty  of  death :  neither  was  it  false,  that  the  Jews  said, 
We  have  a  law,  and  according  to  that  law  he  ought  to  die.** 
With  this  spirit,  I  trow,  he  was  inspired,  that  wrote  this 
Dist.  13.       marginal  note  upon  your  Decrees :  Judcei  mortaliter  pec- 
GfoMa,  et  in  casscnt,  uisi  Christum  crucifixissent :  "  The  Jews  had  com- 
mitted mortal  sin,  if  they  had  not  nailed  Christ  unto  the 
Pag.  63.  [foi.  cross."     Again  Hosius  saith  :  Nulla  esse  potest  tanta  ponti- 
'  ^'    '       ficum  improbitas,  quoe  impedire  queat,  quo  minus  vera  sit 
ilia  Dei  promissio,  Qui  indicabunt  tibi  Judicii  veritatem : 


Church  of  England.  283 

*'  Be  the  wickedness  of  bishops  never  so  great,  it  can  never 
hinder,  but  that  this  promise  of  God  shall  ever  be  true, 
The  bishops  shall  shew  thee  the  truth  of  judgment" 

This,  therefore,  M.  Harding,  is  by  your  doctor''s  meaning  : 
it  is  sufficient  that  bishops  only  meet  in  council.  God  will 
supply  all  the  rest.  Whatsoever  they  determine,  the  Holy 
Ghost  will  assist  them  :  they  cannot  err.  All  this  is  as 
true,  as  that  Hosius  your  doctor  saith  :  "  Annas  and  Caia-  HoBius  con. 

,         tra  Brent,  p. 

phas  could  not  err  m  pronouncing  sentence  of  death  against  63,  ii.im. 
Christ."  ''^'^'^ 

But  for  excuse  hereof,  somewhat  to  salve  a  festery  mat- 
ter, ye  tell  us  a  long  tedious  tale,  without  head  or  foot : 
and  that  your  reader  may  think  ye  say  somewhat,  ye  cry 
out  aloud,  "  Shameless  railing  heretics,  we  belie  Hosius, 
we  belie  Sotus.  Our  false  dealing,  our  shameless  lying ! 
we  are  impudent,  and  continue  in  lying."  These,  M.  Hard- 
ing, be  the  proofs  and  grounds  of  your  doctrine,  and  the 
most  savoury  and  fairest  flowers  in  your  garland. 

The  substance  of  your  tale  is  this :  "  The  acts  of  the 
council,  where  Christ  was  condemned,  were  lewd  and 
wicked:  but  the  sentence  of  death  pronounced  by  the 
bishops  against  Christ,  was  just  and  true."  And  thus  by 
your  dalliance  in  dark  words,  and  by  your  blind  distinc- 
tion between  act  and  sentence,  ye  seek  shifts  to  mock  the 
world.  Ye  should  plainly  have  told  us,  what  were  these 
sentences :  and  what  were  these  acts :  and  what  great  dif- 
ference ye  can  espy  between  act  and  sentence :  or  when 
ever  ye  heard  of  sentence  in  judgment  without  act :  or  of 
perfect  act  without  sentence :  or  how  the  sentence  of  the 
Judge  may  be  true,  if  the  act  be  false :  or  how  the  act  may 
be  right,  if  the  sentence  be  wrong.  For  the  act  is  a  direc- 
tion to  the  sentence:  and  the  sentence  groweth  upon  the 
act.  For  your  credit's  sake,  leave  these  toys,  M.  Harding. 
Ye  have  used  them  overlong.  They  are  too  childish  for 
a  child :  they  become  not  your  gravity :  they  deceive  the 
simple. 

Indeed,   I   can   easily  believe,  that  neither   Sotus  nor 
Hosius  was  ever  so  wicked  to  say  that  Christ  was  rightly 


284  The  Defmce  of  the  Apology  of  the        part  vi. 

and  worthily  done  to  death.  Howbeit,  he  that  saith : 
"  The  sentence  of  death  pronounced  m  council  against 
Christ,  was  just  and  true,''  seemeth  indeed  to  say  no  less. 
For  if  the  sente?ice  of  Christ's  death  were  just,  then  had 
Christ  undoubtedly  deserved  to  die.  The  very  case  and 
course  of  your  doctrine  undoubtedly  forced  them  thus  to 
say.  For  if  all  councils  be  good  and  holy,  without  excep- 
tion, then  must  that  also  be  a  good  and  a  holy  council,  that 
was  assembled  against  God  and  against  his  Christ. 

Hosius,  your  doctor,  to  make  the  matter  plain,  saith 
Hosius  in  thus :  Judasnc  sit.,  an  Petriis,  an  Paulus.,  Deus  attendi  non 
Petricovien.  vult :    scd  soluTii  hoc,  ouod  scdct  hi  Cathedra  Petri:  quod 

cap.  29.  [fol.  , 

S2.  c]  apostolus  :  quod  Christi  legatus  :  quod  angelus  est  Domini 

exercituum :  de  cujus  ore  legem  requirere  jussus  es.  Hoc 
solum  spectari  mdt.  Si  Judas  est,  quandoquidem  apostolus 
est,  nihil  te  moveat,  quod  fur  est:  "  God  will  never  have 
thee  consider,  whether  the  pope  he  a  Judas,  or  a  Peter,  or 
a  Paul.  It  is  sufficient  only  that  he  sitteth  in  Peter^s 
chair :  that  he  is  an  apostle :  that  he  is  Christ's  ambas- 
sador :  that  he  is  the  angel  of  the  Lord  of  hosts :  from 
whose  mouth  thou  art  commanded  to  require  the  law. 
This  thing,  only,  Christ  would  have  thee  to  consider.  Be 
he  Judas,  forasmuch  as  he  is  an  apostle,  let  it  not  move 
thee,  though  he  be  a  thief 

But  Caiaphas  said,  "  It  is  good  that  one  man  die  for  the 
people,  lest  all  the  people  perish."  Ergo,  say  you,  "  Caia- 
phas had  the  Spirit  of  God."  Alas,  M.  Harding,  although 
you  little  pass  for  your  divinity,  yet  why  have  you  no  more 
regard  unto  your  logic.  Every  child  knoweth,  that  this 
is  di  paralogismus,  or  a  deceitful  kind  of  reasoning,  called 
fallacia  accidentis.  And  that  ye  may  the  better  espy  your 
oversight,  like  as  ye  say,  "  Caiaphas  prophesied  blindly, 
himself  not  understanding  what  he  said,  ergo,  he  had  the 
Holy  Ghost :"  even  so  may  ye  say,  "  Balaam's  ass  re- 
proved his  master,  and  spake  the  truth,  as  Caiaphas  did : 
ergo,  Balaam's  ass  had  the  Holy  Ghost."     St.  Paul  saith  : 

iCor.  xii.3.  "No  man  can  say.  The  Lo^'d  Jesus,  but  in  the  Spirit  of 
GodJ*^     Hereof  by  your  logic  ye  may  reason  thus :  "  The 


Church  of  England.  285 

devil  said  unto  Christ,  I  know  that  thou  art  Christ  the 
Son  of  the  living  God ;  ergo,  the  devil  had  the  Spirit  of 
God." 

It  pitieth  me,  M.  Harding,  to  see  your  follies.  Although 
Caiaphas,  unwares  and  against  his  will,  by  the  enforce- 
ment and  power  of  God,  at  one  only  time  spake  words  of 
truth,  as  did  also  Balaarris  ass,  and  the  devil,  yet  it  fol- 
loweth  not,  that  we  should  therefore  at  all  times  run  to 
Caiaphas  to  seek  the  truth. 

St.  Augustine  saith :  Quando  Deus  voluit,  etiam  mutum  Aug.  Epist. 
jumentum  rationabiliter  loquutum  est.  Nee  ideo  ad?nomti^om.u.68s. 
sunt  homines,  iti  deliherationibus  suis,  etiam  asinina  ex- 
pectare  consilia :  "  When  it  pleased  God,  Balaam's  ass, 
being  a  dumb  beast,  was  able  to  speak  as  a  man.  Yet  are 
not  men,  therefore,  commanded  in  all  their  consultations 
and  doubtful  cases  to  seek  counsel  of  an  ass.''"' 

As  for  the  lies,  shames,  and  slanders,  ye  would  so  libe- 
rally lay  upon  us,  it  may  please  you  t©  take  them  freely 
home  again.  If  ye  be  full  freight,  and  have  store  suffi- 
cient of  your  own,  yet  may  you  divide  them  among  your 
poor  Louvanian  brethren.  It  shall  be  a  work  of  superero- 
gation. For  yewiss,  they  have  of  their  own  enough  already. 
To  conclude,  your  whole  drift  herein  is,  to  force  your 
reader  to  have  a  good  opinion  of  Annas  and  Caiaphas,  that 
condemned  Christ  to  die  the  death :  for  that,  as  Hosius 
saith,  they  had  the  Spirit  of  prophesy,  the  Holy  Ghost, 
and  the  Spirit  of  truth  :  and  therefore  could  not  err  in 
their  judgment. 

The  Apology,  Chap.  7.  Divis.  1. 

[Vol.  iv.  p.  But  will  these  men  (I  say)  reform  us  the  church, 
being  themselves  both  the  persons  guilty,  and  the 
judges  too?  Will  they  abate  their  own  ambition 
and  their  pride?  Will  they  overthrow  their  own 
causes,  and  give  sentence  against  themselves,  that 
they  must  leave  off  to  be  unlearned  bishops,  slow- 
bellies,  heapers  together  of  benefices,   takers  upon 


286  The  Defence  of  the  Apology  of  the        part  vi. 

them  as  princes  and  men  of  war  ?  Will  the  abbots, 
the  pope's  dear  darlings,  judge  that  monk  for  a  thief, 
which  laboureth  not  for  his  living:  and  that  it  is 
against  all  law  to  suffer  such  a  one  to  live  and  to  be 
found  either  in  city  or  in  country,  all  of  other  men's 
charges?  Or  else,  that  a  monk  ought  to  lie  on  the 
ground,  to  live  hardly  with  herbs  and  peason^^,  to 
study  earnestly,  to  argue,  to  pray,  to  work  with 
hand,  and  fully  to  bend  himself,  to  come  to  the 
ministry  of  the  church  ?  In  faith,  as  soon  will  the 
Pharisees  and  Scribes  repair  again  the  temple  of  God^ 
and  restore  it  unto  us  a  house  of  prayer,  instead  of  a 
den  of  thieves. 

M.   HARDING. 

Ye  leap  with  a  light  skip  from  one  thing  to  another,  neither 

dwell  ye  long  in  any  one  point,  but  in  lying 

But  ye  say,  they  be  both  the  persons  guilty,  and  the  judges 
also.  Judges  doubtless  they  be.  For  their  vocation  is  lawful  ; 
ye  cannot  disprove  it.  Guilty  also  they  be,  we  deny  not,  but 
whereof?  Of  frail  living,  not  of  false  teaching  (for  commonly 
THEY  TEACH  NOTHING).  And  where?  In  the  court  of  con- 
a  Untruth,  science,  a  not  in  the  court  of  man.  Or  if  any  of  them  be,  both 
i^''noto'r7ous^  before  this  council,  and  in  this  council  godly  orders  have  been 

to  the  world,  decreed  for  wholesome  reformation 

As  for  monks,  ye  may  not  look  now,  that  either  they  get  their 
living  only  by  their  hand  labour,  or  that  they  be  bound  to  the 
hard  discipline  which  monks  lived  in  for  twelve  hundred  years 
past.  Now  be  other  days,  other  manners.  Such  great  austerity 
is  to  be  wondered  at,  and  to  be  wished  for.  But  whether  the 
religious  men  of  our  time  be  to  be  compelled  thereto,  I  leave  it 
to  wise  consideration.  If  it  may  be  lawful  to  direct  us  in  such 
spiritual  cases,  by  an  old  example  of  extern  prudency,  me  think- 
eth  the  discretion  of  Jacob's  answer  to  his  brother  Esau  is  worth 
to  be  thought  on.  When  Esau  courteously  offered  his  brother 
Jacob,  returning  from  Mesopotamia  with  all  his  train  of  house- 
hold and  cattle,  to  go  with  him  and  keep  him  company  the  rest 
of  the  journey  that  remained  from  the  place  of  their  first  meet- 
ing ;  Jacob  full  mildly  said,  "  Sir,  you  know,  if  it  like  your  lord-  ^^"- "' 

.36  [«  Peason,"  (Apol.  Lat. "  cice-  in  some  districts  still  so  used, 
ribus,")  an  old  plural  for  "  pease,"     Todd's  Johnson.] 


Church  of  England.  287 

ship,  that  I  have  here  with  me  tender  babes,  b  ewes  with  lamb,  b  M.Harding 
and  kine  with  calf:  if  I  overlabour  them  with  fast  going,  my  nJ'jfn"^*'^*!^'''' 
flocks  will  die  all  in  a  day  :  may  it  please  your  lordship  to  go  droves  of 
before  me  your  servant  ?    I   will  follow  after  the  flock  fair  and  *^* 
soft,  so  as  I  shall  see  my  little  ones  able  to  bear  it." 

Likewise  if  there  be  not  a  discreet  moderation  used,  but  all 
monks  be  rigorously  driven  to  the  austerity  of  life  they  hved  in 
of  old  time,  in  this  so  great  looseness  of  manners,  specially  the 
discipline  of  all  religions  being  so  far  slacked  in  comparison  of 
the  ancient  severity,  it  is  to  be  feared  we  shall  rather  see  clois- 
ters forsaken  (which  God  grant)  than  a  godly  reformation 
procured  (which  will  never  be). 

In  the  end  of  this  paragraph  ye  shew  yourself  to  despair  of 
our  amendment.  God  give  you  grace  so  to  do  for  your  parts, 
as  we  may  have  good  cause  to  hope  better  of  you.  But  whether 
we  amend  our  faults,  or  otherwise,  what  pertaineth  that  to  the 
justification  of  your  new  gospel,  and  to  the  disproof  of  the 
catholic  faith  by  us  defended  ?  You  know  it  is  no  good  argument 
a  moribus  ad  doctrinam.  Who  would  not  hiss  you,  and  tramp 
you  out  of  schools,  if  ye  made  this  fond  reason :  the  papists' 
lives  be  faulty,  ergo,  their  teaching  is  false  ?  To  this  head  all  the 
reasons  of  your  Apology  in  effect  may  be  reduced :  and  they 
hold,  Per  locum  topicum  novi  evangelii  a  malis  moribus.  c  Doth  c  Here  M, 
not  Christ  himself  confute  all  such  your  feeble  reasons,  where  he  compafeih 
Matt,  xxiii.    saith.  The  Scribes  and  Pharisees  sit  in  the  chair  of  Moses  :  what-  f.^^  P°r  *"^ 

21  1  1  ^/'1•^^^  "'^  blshopS 

soever  they  say  to  you  do  ye,  but  after  their  works  do  ye  not  ?      with  the 

Scribes  and 
Pharisees. 

THE  BISHOP  OF  SALISBURY. 

Ye  say.  If  your  monks  and  friars  should  now  be  forced 
to  keep  the  old  discipline  and  severity  of  their  foundations, 
they  would  rather  break  their  cloisters,  and  leave  altoge- 
ther. And,  therefore,  by  a  fit  comparison,  ye  resemble 
them  to  the  heavy  droves  of  Jacob's  cattle.  Whereby  ye 
seem  secretly  to  give  us  to  imagine,  that  the  monks'  covil  is 
not  always  so  holy  a  weed  as  is  pretended.  St.  Hierom, 
describing  the  life  and  order  of  monks  in  his  time,  saith 
thus  :  Nihil  arrogant  sibi  de  continentia  supercilii.     Humi-  nier.  [leg. 

....  .  ^     .  .       .  Paul.  etEu. 

litatxs    inter   omnes   contentio    est.     Qutcunque  novissimus  stoch.]  ad 

/•         •       7  •  •  -r  77         7'  •  77     Marcellam, 

fuerit,  mc  primus  putatur.     In  veste  nulla  dtscretio,  nulla  at  commi. 

.         .  -rr  7  •        •  .       •    K""^*  Bethle- 

admiratio.      Utcunque  placuerit  tncedere,  nee  detractionis  hem.  [iv.  pt. 
est,  nee  laudis.     Jejunia  neminem  sublevant:  nee  defertur 
inedicB :  nee  moderata  saturitas  condemnatur,    Suo  Domino 
stat  unusquisque,  aut  cadit.     Nemo  judical  alterum,  ne  a 
Domino  judicetur  :  "  They  brag  not  of  their  sole  or  single 


288  The  Defence  of  the  Apology  of  the 

life.  All  their  contention  is,  who  may  be  most  humble. 
Whosoever  is  last,  he  is  counted  first.  There  is  neither 
difference  nor  wondering  in  apparel.  Howsoever  it  pleaseth 
a  man  to  go,  he  is  neither  slandered  for  it,  nor  commended. 
No  man  is  advanced  for  his  fasting.  Neither  is  abstinence 
praised,  nor  sober  refreshing  condemned.  Each  man  either 
standeth  or  falleth  to  his  Lord.  No  man  judgeth  other, 
lest  of  the  Lord  he  himself  be  judged." 

But  (ye  say)  your  monks  now-a-days  are  waxen  nice 
and  crank  ■^~.  Such  extreme  rigour  and  severity  they  may 
not  bear. 

Such  holy  men  they  were,  of  whom  Sulpitius  Severus 

suipitius      writeth :  Sedentes  munera  expectant^  atqtie  omne  vitce  decus 

Chronic.      meTcede  corruptmn  habent^  dum  quasi  venalem  prce  seferu7it 

sanctimoniam  :  "  These  friars  sit  still,  and  look  for  money  : 

and  have  all  the  beauty  of  their  life  corrupted  with  hire, 

setting  their  holiness  out  to  sale."     Of  such  holy  persons, 

Hier.  ad       St.  Hicrom  tclleth  us :  Post  coenam  duhiam  apostolos  som- 

de  virginita.  7iiant :    "  After    they   have  well  filled  their   bellies,  they 

[iv.pt.  2.34.]  dream  of  the  apostles."     In  like  sort  he  writeth  of  certain 

In  eadem      monks  I  Apud  hos   affcctata   sunt   omnia  :  laxm   manicce  : 

Ealtochmm.  caligcs  follicantes :  vestis  crassior :  crehra  suspiria :  msitatio 

virginum :   deti^adio   clericorum :  et  si   quando   dies  festus 

venerit^  saturantur  ad  vomitum :  "  Among  these  men,  all 

things    are    counterfeit :    their   wide  sleeves,    their   great 

boots  :  their  coarse  gown  :  their  often  sighs  :  their  visiting 

of  virgins  :  their  backbiting  of  priests.     And  if  there  come 

a  holy  day,  they  eat  until  they  be  fain  to  perbreak^^." 

This,  no  doubt,  is  that  holiness  that  Christ  brought  into 

the  world. 

Nicolaus  Cusanus,   a  cardinal  of  the  church  of  Rome, 

thus  settcth  out  the  whole  life  and  holiness  of  your  monks : 

niis  Exdt"""  '^P'^^'  plures  non  nisi  habitus  extrinsecus  remansit,  et  nihil 

j."'-9-^"''"'*c?e  spiritu  fundatoris:  ''In  the  most  part  of  them  there 

appeareth   only  an  outward   shew  in  their  apparel:  but 

they  have  left  themselves  no  part  of  their  founder's  spirit." 

37  ["  Crank,"  i.  e.  "  weak,  sick-     overlooked  in  Todd's  Johnson.] 
ly,"  from  the  German,  "krank."         ^^  [To  "  perbreak,  or  parbreak," 
This  meaning  of  the  word  has  been     "  to  vomit."  Germ.  "  erbrechen."] 


Church  of  England.  289 

Again  he  saith :  Fallacia  illorum,  qui  suh  habitu  Christi  nicoi.  cn«a- 
apparentj  vix  potest  sciri,  oh  suam  varietatem.     Nam  alius'i^. I'Xieg. ' 
quidem  suh  hac  veste,  alius  suh  alia,  alius  sub  capitio,  alius  neifi.lp.s4s.] 
suh  hoc  religionis  signo,  alius  sub  alio  se  Christo  militare 
asserit :  licet  pene  omnes  non  quce  Christi,  sed  qum  sua  sunt 
quoirant.     Omnes  enim  student  avariti(B  a  maximo  usque  ad 
minimum:  "The  falsehood  of  them  that  walk  under  the 
apparel  of  Christ  can  hardly  be  known,  they  are  so  divers. 
For  they  all  say,  they  serve  Christ,  one  under  one  weed, 
another  under  another :  one  under  a  cowl,  another  under 
a  hood :  one  under   one  badge  of  religion,  and  another 
under  another.     Notwithstanding,  the  whole  sort  of  them, 
for  the  most  part,  seek  their  own,  and  not  that  pertaineth 
to  Jesus  Christ.     For  they  are  all  bent  to  covetousness, 
even  from  the  greatest  to  the  least." 

These  are  your  monks,  M.  Harding,  this  is  their  holi- 
ness. They  hate  no  part  of  their  founder'' s  spirit :  they 
seek  their  own  :  they  seek  not  the  glory  of  Christ. 

But  your  life  (ye  say)  is  no  prejudice  to  your  faith : 
howsoever  you  live,  yet  is  your  doctrine  right  good  and 
catholic :  and  that  ye  prove  by  the  words  of  Christ :  "  The  ^att.  xxin. 
scribes  and  Pharisees  sit  on  Hoses'  chair :  whatsoever  they 
say  to  you,  do  ye,  but  after  their  works  do  ye  not."  If 
this  be  the  best  claim  ye  can  hold  by,  then  suffer  us, 
M.  Harding,  to  say  to  you,  as  Christ  sometime  said  to 
them,  whom  ye  confess  to  be  your  fathers :  "  Woe  be  unto  in  eodem 
you,  ye  scribes  and  Pharisees,  ye  hypocrites.  Ye  detour 
and  raven  up  poor  widows'*  houses,  under  the  colour  of  long 
prayer.  Outwardly  ye  seem  holy  :  but  within  ye  are  full 
of  hypocrisy  and  wickedness." 

St.  Augustine    saith   unto    the   old  heretics   called   the  August,  de 

Ttr       '    T  T\'    '   '  •  •  1  morib.  Ma- 

Manichees :  Dicitts.  non  oportere  omnmo  queen,  quales  sw^^nich.  lib.  2. 

■'-  •*•*,,  cap.  20.  et  19. 

homines,  qui  vestram  sectam  profitentur :  sed  qualis  sit  ipsa  ['•  743-  et 

professio. Quid  vobis  fallacius.,    quid   insidiosius,  quid 

malitiosius  did  aut  inveniri  potest  9  "  Ye  say,  we  may  not 
examine  what  men  they  be  that  profess  your  sect:  but 
only  what  is  their  profession.  What  thing  can  there  be 
found  more  false,  more  deceitful,  more  malicious,  than  you 


ares 


?" 


JEWEL,  VOL.  VI. 


290  Tlie  Defence  of  the  Apology  of  the        partvi. 

Thus  said  St.  Augustine  to  the  Manichees.     Take  heed, 
M.  Harding,  lest  the  same  may  be  said  to  some  of  you. 


The  Apology,  Chap.  7.  Divis.  2. 
There  have  been,  I  know,  certain  of  their  own  [voi.  iv.  p. 

75-] 

companions,  which  have  found  fault  with  many  errors 
in  the  church,  as  pope  Adrian,  Jj^neas  Sylvius,  cardinal 
Pole,  Pighius,  and  others,  as  is  aforesaid :  they  held 
afterwards  their  council  at  Trident^  in  the  selfsame 
place  where  it  is  now  appointed.  There  assembled 
many  bishops  and  abbots^  and  others,  whom  it  behoved 
for  that  matter.  They  were  alone  by  themselves: 
whatsoever  they  did,  nobody  gainsayed  it  "^ ;  for  they 
had  quite  shut  out  and  barred  our  side  from  all  man- 
ner of  assemblies:  and  there  they  sate  six  years,  feeding 
folks  with  a  marvellous  expectation  of  their  doings. 
The  first  six  months,  as  though  it  were  greatly 
needful,  they  made  many  determinations  of  the  hoh/ 
Trinity,  of  the  Father,  of  the  So7i,  and  of  the  Holi/ 
Ghost,  which  were  godly  things  indeed,  but  not  so 
necessary  for  that  time.  Let  us  see,  in  all  that  while, 
of  so  many,  so  manifest,  so  often  confessed  by  them,  and 
so  evident  errors,  what  one  error  have  they  amended  ? 
From  what  kind  of  idolatry  have  they  reclaimed  the 
people?  What  superstition  have  they  taken  away? 
AVhat  piece  of  their  tyranny  and  pomp  have  they 
diminished  ?  As  though  all  the  world  may  not  now 
see,  that  this  is  a  conspiracy,  and  not  a  council:  and 
that  these  bishops,  whom  the  pope  hath  now  called 
together,  be  wholly  sworn  and  become  bound  to  bear 
him  their  faithful  allegiance,  and  will  do  no  manner 
of  thing,  but  that  they  perceive  pleaseth  him,  and 
helpeth  to  advance  his  power,  and  as  he  will  have 

'^'^  [Apol.  Lat.  "  nemo  erat,  qui  obstreperet."] 


Church  of  England.  291 

it :  or  that  they  reckon  not  of  the  number  of  men's 
voices,  rather  than  of  the  weight  and  value  of  the 
same:  or,  that  might  there  doth  not  oftentimes 
overcome  right. 

M.   HARDING. 

As  you  proceed,  you  talk  your  pleasure  of  the  godly  and 

learned  fathers  assembled  in  the  late  council  of  Trent.  By  the  way, 
as  your  manner  is,  you  drop  lies.    Of  which  one  is,  that  they  had 
quite  shut  out  and  barred  your  side  from  all  manner  of  assemblies  : 
»which  is  a  foul  lie.   That  the  first  six  months  they  occupied  them-  a  Untrutb, 
selves  with  making  many  determinations  of  the  holy  Trinity  :  that  heS^er  u" 
also   is  another  lie.     For  then  the  world  had  no  need   of  any  s^a"  appear, 
new  determinations  or  decrees  concerning  the  Trinity ;  what  it 
shall    have    hereafter,    by  occasion  of  your   chief   master  John 
b  Calvin's  doctrine,  it  is  more  feared,  than  yet  perceived b  a  slander- 

Where  ye  would  fain  see  of  so  many,   so  manifest,  so  often  por  m.  Cai-' 
confessed  by  themselves,  and  so  evident  errors,  what  one  error  ^'"  ^^'^^  ^^^"^ 

111  Ti  •    r  1  •  ^"^  enemy 

they  have  amended  :  they  are  not  hke  to  satii^fy  your  longmg.  unto  the 
And  yet  they  have  taken  order  for  the  amendment  cof  so  many  ^untruth 
as  they  know.   Neither  is  any  of  the  same  about  any  point  of  our  most  impu- 
faith,  but  about  things  of  less  weight.    Your  exaggeration  of  the  their"  own^ 
terms,  "  so  many,  so  manifest,  so  often  confessed  by  them,  and  so  co"ff**s«^f' 

.  ,  ,,  -^  ,     .  •  '  and  known 

evident,     reporteth  in  one  sentence  your  so  many,  so  manifest,  so  errors,  they 
often  confuted  by  us,  and  so  evident  lies.  When  you  follow  yourJ'Ju^he'^'!'^^ 
hot  humour,  and  ask,  from  what  kind  of  idolatry  the  fathers  of  the 
Tridentine  council   have  reclaimed   the  people,  you  go  too  far. 
Whatsoever  blasphemy  ye  utter  in  books  and  sermons  against  the 
adoration  of  the  blessed  sacrament  of  the  altar,  we  know  no  kind 
of  idolatry  used  in  the  church  :  «i neither  is  any  idolatry  committed  d  Untruth, 
by  us  in  worshipping  of  saints,  in  praying  to  them,  nor  in  the  M.^Hardilig^s 
reverence  we  exhibit  to  their  images,  as  ye  bear  the  people  in  hand,  own  fellows. 
eAs  I  cannot  well  take  a  hair  from  your  lying  beard,  so  wish  I,  Answer.^ 
that  1  could  pluck  malice  from  your  blasphemous  heart eO  profound 

THE    BISHOP    OF    SALISBURY. 

Whether  the  learned  men  of  our  side  were  shut  out 
from  the  right  and  liberty  of  your  council^  or  no,  it  may 
soon  appear,  partly  by  that  is  already  said :  partly  by  that  p?"".*-  ^-  '^'- 
shall  be  said  hereafter.     Verily,  the  pope,  for  his  prcemu-  ^{^s-  cap.  6. 
mVe,  will  not  suffer  any  bishop  to  give  voice  in  council y"^""^^ ^"^ •^' 
unless   he  have  him   first  solemnly   sworn  to   the  see  o/"?'";*-. ^.' P*p- 

•^  «^  8.  Division  r. 

Rome,  and  therefore  they  be  all  called  his  creatures.  So  J^'j^^We^r.'^ 
Cicero  saith,  Verres,  when  he  had  bribed  and  spoiled  the  7*"  ^''"°°* 
whole  island  of  Sicilia,  thought  it  not  good  to  suffer  his 

U  2 


The  Defence  of  the  Apology  of  the        part  vi. 

name,  or  any  part  of  his  doings,  to  come  in  hazard,  but 

only  before  ?i  judge  or  arbiter  of  his  own. 

Therefore  the  French  king''s  ambassador,  as  it  is  said 

before,  protested  thus  openly  even  in  your  said  council: 
In  Cone.  Minus  legitima,  minusque  libera  dicuntur  fuisse  ilia  con- 
1562.  [Inter  dHa ;   Qui  adcrant.   ad  voluntatem  alterius  semper  loque- 

orationes  ^  ^  ,  ^  -^ 

Tridentinas,  bantur  .*  '*  Thcsc  couucHs  are  counted  neither  so  free,  nor 

No.  31.]  ' 

so  lawful,  as  they  ought  to  be :  they  that  were  there,  spake 
evermore  to  please  another  :^^  (by  which  other,  he  meant 
the  pope). 

And  for  that  cause,  the  emperor'* s  majesty,  by  his  ambas- 
Anno  1547.  sador  Hurtadus  Mendoza,  solemnly  protested  against  the 
citaturab  asscmbly  of  the  same  council.  His  words  be  these:  Ego 
vtoteslatwne  Jacobus  Hurtadus  Mendoza,  nomine  pientissimi,  et  invictis- 
cii.  Trident,  simi  domini  mei.,  Caroli  Ccesaris  Bomani  imperatoris,  ex 
illius  speciali  mandato,  ac  nomine  totius  sacri  Romani  im- 
perii, aliorumque  regnorum  ac  dominiorum  suorum, protestor, 
nullum  posse  esse  authoritatem  asserto7^um  legatorum  sancti- 
tatis  vestrce,  et  eorum  episcoporum  qui  sunt  Bononice.,  sancti- 
tati  vestrce  majori  ex  parte  obnoxiorum,  atque  ab  illius  nutu 
omnino  petidentium,  ut  in  religionis,  et  morum  reformationis 
causa,  8^c.  legem  prcescribant :  "  /,  James  Hurtado  Me?i- 
doza,  in  the  name  of  the  most  godly,  and  most  mighty 
prince  my  lord  Charles,  the  Boman  emperor,  by  his  special 
commission,  and  in  the  name  of  the  whole  Boman  empire, 
and  all  others  his  realms  and  dominions,  do  protest,  that 
the  authority  of  the  pretensed  legates  of  your  holiness, 
and  of  such  other  bishops,  as  be  now  at  Bononia,"  (unto 
which  town  the  council  of  Tridetit  was  then  adjourned,) 
"  for  the  most  part  bound  unto  your  holiness,  and  wholly 
hanging  upon  your  beck,  is  of  no  force,  namely,  to  make 
laws  in  cause  of  reformation  of  religion  and  manners." 

And  that  it  may  appear,  in  what  obedience,  and  servile 

subjection,  all  bishops  be  unto  the  pope,  JEneas  Sj^lvius, 

Faraiipo.     othcrwisc  callcd  pope  Pius  the  Second,  saith  thus :   Quod 

men.  Ur-  .  . 

»perg.         St  episcopus  papoc  contradicat,  etiam  vera  loquendo.,  nihil- 

adcapitu.    ominus  peccat  contra  jusjurandum  papce  prcesiitum :  "  If  a 

tinum.         bishop  speak  against  the  popje,  yea,  although  he  speak  the 

truth,  yet,  nevertheless,  he  sinneth  against  the  oath  that  he 


Church  of  England.  293 

hath  made  unto  the  pope.^^  Therefore  whereas  at  the  late 
conference  at  Norenberg,  it  was  required  by  the  princes  and 
states  of  Germany,  that  all  bishops  coming  to  the  council^- 
might  both  be  discharged  from  their  oath  made  to  the 
pope,  and  also  sworn  to  speak  and  to  promote  the  truth, 
the  pope's  legate  there  made  answer  in  great  disdain,  that  Jou.  sidda. 
it  might  not  so  be:  for  that  so  the  pope's  hands  should  ^£?iS23.iib.4. 
hound.     Hereby,  M.  Hardinsr,  a  blind  man  may  easily  see  esse  coiugare 

1^1  r  T^i  manusponti- 

the  form  and  freedom  of  your  councils.     If  the  bishops  be  fi^is. 
free  to  say  the  truth,  then  is  the  pope  left  in  bondage. 

Whether  your  fathers  in  the  chapter  at  Trident  sat  there 
six  whole  months,  debating  and  reasoning  about  the  Tri- 
nity, or  no,  of  certain  knowledge,  I  cannot  tell.  But 
certainly,  what  thing  else  they  did,  either  in  all  that  time, 
or  long  after,  you  can  hardly  shew  us.  Therefore,  if  they 
did  not  this,  forasmuch  as  nothing  else  appeareth  of  their 
doings,  we  must  imagine,  they  sat  mute  in  a  mummery, 
and  said  nothing.  Notwithstanding  Cassander  saith,  they  cassander  in 
bestowed  one  whole  summer  in  great  and  holy  disputations  tiouedecom- 

.     .  munione  sub 

about  meaner  matters  than  the  irinity :  i  mean,  only  about  utraque  spe. 

•  /•    7  Ti  J-         •  -rr  '   •  •   1        1  cie :  ill  prae- 

the  communion  of  the  cup.    Martmus  Kemnitius  saith,  they  fatione  [Ty- 

.  pograph.  p, 

held  disputations  there,  and  kept  great  stir,  seven  whole  loi?]-  Anno 
months  together,  about  the  justification  of  faith  and  works :  Mart.  Kem. 
and  yet,  in  the  end,  left  it  worse  than  they  found  it.    We  amin.  conc*' 
say,  You  yourselves  have  espied  many  disorders  in  your  638.  ipt'.i. 
church  of  Home,  as  it  is  plain  by  your  own  confessions. 
To  reckon  them  all  in  particular,  it  were  too  long.    I  have 
partly  touched  them   heretofore.     Albertus  Pighius  con- Albert.  Pig- 
fesseth,  there  be  abuses  m  your  mass.     The  French  /a act '5  trover.  [Ra- 

•^     .  .  .  "^       tisp.  vi.]    De 

ambassador  at  your  late    Tridentine  chapter,  saith   thus :  Miss.  priv. 
Vel  prcefectorum  ecclesice  incuria,  vel  etiam  (ne  quid  gra- }^ poncw. 
vius  dicam)  prcepostera  pietate,  irrepsisse  in  ecclesiam  res  1563. 
nonnullas  antiquatione,  abrogatione,  vel  moderatione  dignas, 
fateamur  necesse  est :  "  We  must  needs  confess,  that  either 
by  the  negligence  of  the  bishops,  or  by  some  disordered 
opinion  of  holiness,  for  I  will  say  no  more :"'  (he  meaneth 
falsehood,  and  mockery,  and  wilful  avarice,)  "  certain  things 
are  brought  into  the  church,  worthy  either  to  be  put  away 
and  abolished,  or  at  least  to  be  qualified." 


294  The  Defence  of  the  Apology  of  the        part  vi. 

picusMi-  Picas  Mirandula  besought   pope  Leo  X.  to   abate  the 

rand,  ad  Leo-         •  i    •        i  /•  •  o 

nem  Pap.  lo.  vaiii  multitude  01  voui*  cei'emonics y  to  leiorm  your  prayers. 

In  Concil.  /y>/>j7  j  i.         j 

Liferan.       and  to  cut  Oil  youYjaoles'^'^. 

890  ]  One  of  your  own  Louvanian  fellows  saith  :  "  Even  novv- 

loi.T.^.  1 1£.  adays  many  good  men  mislike  so  many  appeals  to  Rome." 

Some  others  find  fault  with  your  pardons  :  some  with  your 

simony :  some  with  your  stews :  some  with  your  licentious 

keeping  and  maintaining  of  concubines, 

I  will  not  enlarge  the  matter  further.  These  and  other 
like  things  arc  confessed  by  yourselves.  Other  greater 
matters  I  will  not  touch.  For  in  cases  of  faith,  for  your 
credit's  sake,  ye  may  grant  no  manner  error.  For  other- 
wise it  might  be  thought,  ye  have  neither  the  faith,  nor 
the  life  of  Christian  men. 

Now  therefore  tell  us,  M.  Harding,  what  one  abuse^  of 
all  the  abuses  in  your  mass :  what  one  disorder  or  defor- 
mity, of  so  many  disorders  and  deformities  in  your  church : 
what  one   vain  ceremony,  what  one   childish  fable,  what 
appeal  to  Itome^  what  simony,  what  pardon,  what  stews, 
what  courtegians,  what  concubines,  have  ye  reformed?   If 
ye  redress  not  those  gross  and  sensible  abuses,  that  ye  see 
with   your   eyes :    how  then   will   ye   redress   other  more 
secret  matters,  that  pertain  only  to  faith,  and  be  not  seen  ? 
If  ye  will  not  reform  your  open  stews,  when  will  ye  reform 
the  church  of  God  ?    But  ye  are  bold  to  assure  us,  that 
there  is  no  kind  of  idolatry,  nor  ever  was  any,  in  your 
whole  church  of  Rome.     Notwithstanding,  some  others  of 
your  best  learned  friends  have   thought  otherwise,  as  it 
shall  appear. 
Epiph.  iib.3.      First,  Epiphanius  saith  of  certain  Persians,  named  Ma- 
deFkieCa-  guscci ',  Idoltt  quidcm  detestantur :  tamen  idolis  cultum  ex- 
1094]  '    '     hibent :  *'  They  abhor  the  sight  of  idols  :  yet  they  fall  down 
M^i'VfAwT. '"^^  worship  idols."     And  what  if  a  man  would  say  the 
rSfMevot,  (I-  same  of  your  clergy  of  Rome?   Verily,  notwithstanding  ye 
Trpoo-KvvoD^- would  seem  to  mislike   of  idols,  yet  your  churches  and 
'^"'  chapels  are  full  of  idols.     Again,  he  reporteth  certain  words 

•^9  [The  greater  part  of  this  Ora-     pravity  prevailing  in  the  church 
tion  is  taken  up  with  a  frightful     of  Rome.] 
description  of  the  enormous  de- 


Church  of  England.  295 

of  St.  Paul,  as  uttered  of  him  by  the  spirit  of  prophecy : 
Erunt  mortuis  cultum  dimnum  prastantes,  quemadmodum^^^v^v^^^^- 

in        •  contra  Colly- 

etiam  in  Israel  impie  coluerunt :  "  They  shall  give  godly  «-id>an. 
honour  unto  dead  men,  like  as  also  they  did  in  Israel  ^o." 

What  opinion  ye  have  had  of  saints  departed,  I  need 
not  here  to  remember.     Cardinal  Bembus,  in  an  epistle 
uftto  the  emperor  Charles  V.,  calleth  the  Messed  Virgin, 
Dominam  Beam  nostram,  "  Our  lady  and  goddess."    Your  Bemby»  in 
great    Hercules   Lipomanus    crieth    out   m    his    marginal  caroium  j. 
agony  :  Ecce  quam  potentissima  est  sancta  Dei  genetrix :  et  Lipomanus 
quomodo  nullus  salvus  fieri  possit  nisi  per  earn !  "  Behold,  p.  289. 
how  mighty  is  the  holy  mother  of  God,  and  how  no  man 
may  be  saved,  but  by  her  !"    If  this  be  not  manifest  idola- 
try^ it  may  please  you  to  give  it  some  other  name. 

It  seemeth  this  error  began  to  spring  long  sithence,  even 
in  the  time  of  the  old  fathers  :  and  that  hereof  Faustus  the 
heretic  took  occasion  thus  to  charge  the  catholics  for  the 
same  :    Idola  vertistis  in  martyres  :   "  Ye  have   changed  August,  con- 

•^  ^        tra  Faustum, 

the  heathen  idols  into  your  martyrs."     Further  ye  say,  the  iib.20.  c.  21. 

.  .    ,   ,    .  .  -77.         tviii.  346.] 

reverence  that  ye  give  unto  saints  images  is  no  idolatry. 
Yet  Polydorus  Vergilius  speaking  hereof,  saith  thus :  {Quia  ^"'Y^;,^^^^^- 
sacerdotes  populum  non  decent,  et  vulgo  ex  usu  suo  tacere  rerum,  lib.  6. 
putantur,  idcirco)  eo  insanice  deventum  est,  ut  hcEC  pars 
pietatis  parum  differat  ah  impietate :  "  For  that  the  priests 
instruct  not  the  people,  and  are  thought  to  hold  their  peace 
for  gain's  sake,  the  matter  is  brought  to  such  a  dotage, 
that  this  part  of  devotion  differeth  but  little  from  extreme 
wickedness  41." 

And  Ludovicus  Vives  saith,  he  seeth  no  great  diiFcreuce  Ludov.  vivea 

.  ,..,..  in  lib.de  Civ. 

between  many  Christian  men  worshipping  their  images,  Dei. 

and  an  heathen  man  adoring  his  idols.     Catharinus,  one  of 

your  ffreat  doctors  of  Trident,  saith  thus :  An  licet  adorare  catharinus 

,  ,  ,     ,  .      7        ***  libello  de 

imagines  ipsas,   et  illis   cultum  prcehere  ?    Sunt  qui    hoc  imagimbus, 

40  [This  passage  occurs,  not  in  4i  [The  words  in  parenthesis  are 

the  special  account  of  the  Colly-  not  there j  but  Polydore  says  that 

ridian  heresy  (No.  79),  but  inci-  the  idolatry  was  practised  by  ru- 

dentally  in  the   chapter   immedi-  diores    stupidioresque,    conveying 

ately  preceding,  that  is,  No.  78.  obliquely    a    reflection    on    their 

contra  Antidicomarianitas  :  in  the  teachers.] 
Lat.  ed.  of  1562.  p.  469.] 


The  Defence  of  the  Apology  of  the        part  vi. 

omnino  neyent,  et  clament  esse  idololatriam.  Videntur  autem 
non  futilibus  argwnentis  moveri :  nee  absque  majorum^  imo 
etiam  scriptiirariim  authoritate :  "  Whether  is  it  lawful  to 
worship  the  very  images,  or  no  ?  Some  men  say  nay,  and 
call  it  idolatry.  And  they  seem  to  be  moved  with  no  light 
arguments,  nor  without  the  authority  as  well  of  the  fathers 
as  of  the  scriptures." 
jncob.Naii-       Jacobus   Nauclautus    saith :    Non   solum  fatendum  est, 

clantus  in        y.  J   ,  .  ,.  ,  ..  i       ±         i 

Epist.ad     Jiaeles  m  ecolesia  adorare  coram  imagine^  sed  et  adorare 
imaginem,  sine  quo  volueris  scrupido :  quin  et  eo  illam  vene- 
rari  cultu,  quo  et  prototypon  ejus.     Propter  quod,  si  illud 
habet  adorari  latria,  et  ilia  habet  adorari  latria :  "  We 
must  grant,  that  the  faithful  people  in  the  church,  do  not 
only  worship  before  the  image,  but  also  worship  the  image 
itself :  and  that  without  any  manner  scruple  of  conscience 
whatsoever.     And  further,  they  worship  the  image  ivith  the 
selfsame  honour  loherewith  they  worship  the  thing  itself,  that 
is  represented  by  the  image.     As,  if  the  thing  itself  be  wor- 
shipped ivith  godly  honour,  then  must  the  image  itself  like- 
wise be  worshipped  with  godly  honour."*^     Hereto  agreeth 
Jacob. Payva,  one  othcr  of  your  late  writers,  Jacobus  Payva.     And  an- 
Fortaiitium   othcr  of  your  like  doctors  saith :  "  This  is  the  very  use  and 
SfcxHuV'  practice  of  your  church  of  Rome."     But  Robertus  Holcot 

Rob.  Holcot.  saith :  "  This  kind  of  worshipping  is  plain  idolatry."  There- 
in librum  Sa-  „  iii  •  j   i  •iii 

pien.  Lee-  torc,  1  trow,  thcrc  hath  been  some  idolatry  m  the  church 
[p- S24]  of  Rome.  Ye  will  say,  ye  know  the  image  is  no  god.  And 
Aug.  dever-  this  yc  think  is  excuse  sufficient.    But  so  likewise  said  the 

bo  Domini,  •' 

secundum     heatkcns  of  their  idols :    and  yet,  as  St.  Ausrustine  saith, 

Matth.  serm.  '^^  ,  . 

6.  [V.  361,]     they  were  idolaters  notwithstanding. 

Ye  will  say.  It  is  the  image  of  an  apostle  of  Christ,  or 
of  God  himself,  and  therefore  it  can  be  no  idolatry.     But 
Aug  ad       St.  Augustine  saith :  Marcellina  colebat  imaginem  Jesu  et 
S*"™'  ?jT"  ^^^^^*'   ^^  Homeri.,  et  Pythagorce,  adorando,  incensumque 
7-3  ponendo  :  "  Marcellina  worshipped  the  image  of  Jesus,  and 

of  Paul,  and  of  Homer,  and  of  Pythagoras,  by  kneeling 
unto  them,  and  burning  incense  before  them."  Yet  never- 
theless she  was  an  idolater.  The  Saracens  this  day  make 
their  sacrifices  in  mount  Mecca,  not  to  devils,  or  heathen 
gods,  but  to  Abraham,  to  Isaac,  and  to  St.  Thomas:  yet 


Church  of  England.  297 

are  they  not  therefore  excused  of  idolatry.     Gregorius,  the 
bishop  of  Nyssa,  St.  Basil's  brother,  saith  thus  :   Qui  crea-  oreg.  Nyss. 
turam  adorat.  etsi  in  nomine  Christi  id  facial,  tamen  Simula-  nebri  de  Ha 

^7      •      .  •         7       7  •  Cilia,  [iii. 

chrorum  cultor  est^  Christi  nomen  simulachro  imponens  :  sa-^ 
"  He  that  worshippeth  a  creature,  notwithstanding  he  do 
it  in  the  name  of  Christ,  yet  is  he  a  worshipper  of  images, 
as  giving  the  name  of  Christ  unto  an  image."  By  these 
iew,  M.  Harding,  it  may  soon  appear,  that  your  churches 
are  not  void  of  all  idolatry. 

The  Apology,  Chap.  7.  Divis.  3. 
[voi.iv.p.  ^jj^  therefore  we  know,  that  divers  times 
many  good  men  and  catholic  bishops  did  tarry  at 
home,  and  would  not  come,  when  such  councils 
were  called,  wherein  men  so  apparently  laboured 
to  serve  factions,  and  to  take  parts,  because  they 
knew  they  should  but  lose  their  travail,  and  do  no 
good,  seeing  whereunto  their  enemies'  minds  were 
so  wholly  bent  ^'^.     Athanasius  denied  to  come,  when  [Theodoret. 

n  Hist.  Eccl. 

he  was  called  by  the  emperor  to  his  council  at  Ccs-^^^-^^^p-^ 
sarea,  perceiving  plainly  he  should  but  come  among  ^^°'^ 
his  enemies,  which   deadly  hated   him.     The  same 
Athanasius,  when  he  came  afterward  to  the  council 
at  Syrmium^'^^  and  foresaw  what  would  be  the  end, 
by  reason  of  the  outrage  and  malice  of  his  enemies, 
he  packed  up  his  carriage,  and  went  away  imme- 
diately.     John  Chrysostom,  although  the  emperor  Hist. xripart, 
Constantius  commanded  him  by  four  sundry  letters  '3- 
to  come  to  the  Arians'  council^  yet  kept  he  himself 
at  home  still.     When  Maximus,  the  bishop  of  Jeru-^-  [«'."iib.' 

■*       "^  10.]  cap.  17. 


42    [The   author  of   the  letter         43  [No  authority  is  given  by 

to  Scipio,  (printed  infra  vol.  viii.)  bishop  Jewel  for  this  statement ; 

refers  to  these  same  precedents  in  and  the  Editor  is  unable  to  supply 

the  same  order  and  nearly  in  the  the  omission.] 
same  words.] 


5^98  TJie  Defence  of  the  Apology  of  the         part  vi. 

salem,  sat  in  the  council  of  Palestine,  the  old  father 
Paphnutius  took  him  by  the  hand,  and  led  him  out 
at  the  doors,  saying,  "  It  is  not  lawful  for  us  to  con- 
fer of  these  matters  with  wicked  men''     The  bishops 
of  the  east  would  not  come  to  the  Syrmian  coun- 
cil, after  they  knew  Athanasius  had  gotten  himself 
thence  again.      Cyril   called   men   back   by  letters, 
from  the  council  of  them  which  were  named  Patro- 
i'i^^^^r-'Y^'  passians .      Paulinus,    bishop   of  Trier,    and     many 
'^•^  others  mo,  refused  to  come  to  the  council  at  Mi- 

lan, when  they  understood  what  a  stir  and  rule 
Auxentius  kept  there :  for  they  saw  it  was  in  vain 
to  go  thither,  where,  not  reason,  but  faction  should 
prevail :  and  where  folk  contended,  not  for  the  truth 
and  right  judgment  of  the  matter,  but  for  partiality 
and  favour. 

And  albeit  those  fathers  had  such  malicious  and 
stiffnecked  enemies,  yet  if  they  had  come,  they 
should  have  had  free  speech  at  least  in  the  comicils, 

M.  HARDING. 

First,  here  I  note  the  falsehood  of  the  lady  interpreter,  who 

turneth  the  Latin  speaking  of  Athanasius,  Cum  vocatus  esset  ab 

imperatore  ad  concilium  Casariense :    "  When  he  was  called  by 

a  And  why     the  einperor  to  ^  his  council  at  Coesaria."     Where  by  adding  the 

as  M^^i^rd-  word  his  of  her  own,  she  (or  a  worse  shrew  under  her  name) 

ing  may  call  goeth  about  to  pcrsuadc,  as  heretics  do,  that  the  councils  be  to 

chur^h"he     be  accountcd  the  councils  of  temporal  princes,  not  of  bishops  : 

^anf?^  """It  ^"^  t^^^^  ^^^y  ^^  ^^^  heads  of  them,  not  the  bishop  of  Rome. 

b.  Or,  ail  the  This    much    to  her.       Now,    sir,   to   you,  defender.       All   these 

through  the   examples  serve  you  to  no  purpose^     It  is  not  denied  you,  but 

world  the      ^j^g^;  j^   cases  men  may  refuse  to  come  to  councils.     Your  ex- 

Khee^p?  pag.  amplcs  declare,  that  catholic  bishops   shunned  to  come  to  the 

^°*"  ^'  unlawful  councils  of  heretics.      But  ye,  holding  strange  opinions, 

condemned  by  the  church,  deny  to  come  to  the  lawful  councils 

of  catholic  bishops.     When  ye  have  proved  us  to  be  heretics,  I 

mean  the  fathers  of  the  late  council,  then  may  ye  justly  allege 

the  examj)le  of  Athanasius,  Chrysostom,  Maxim  us,  Paphnutius. 

Cyril,  Paulinus,  and  such  other,  for  not  coming  to  the  council. 


Church  of  England,  299 


THE    BISHOP  OP   SALISBURY. 

Had  you  not  had  a  shrewd  sharp  wit,  M.  Harding,  and 
a  very  good  liking  of  the  same,  ye  could  never  have  made 
yourself  so  great  sport  of  so  small  a  matter.  The  lady 
interpreter  pitieth  your  case,  and  wisheth  you  a  little  more 
discretion,  and  would  be  much  ashamed  to  answer  your 
follies. 

If  the  council  we  speak  of  were  not  the  emperor's  council, 
then  much  less  was  it  the  pope''s  council.  For  in  those 
days,  as  hereafter  it  shall  be  declared  more  at  large,  coun- 
cils were  summoned  by  emperors,  and  not  hj  popes.  And 
what  reason  have  you  to  shew  us,  that  the  council,  being 
summoned  by  the  emperor,  might  not  be  called  the  empe- 
ror's council,  as  well  as  the  pope,  being  admitted  and 
allowed  by  the  emperor,  might  be  called  the  emperor'^s 
priest  ?  Odoacer  ^4^  in  the  third  council  of  Rome,  in  the 
time  of  pope  Symmachus,  said  thus :  Miramur,  prceter-  Romano  3 
missis  nobis ,  quicquam  fuisse  tentatum:  cum  etia^n,  sacer-^^^^^^"^^- 
dote  nostro  superstite,  nihil  sine  nobis  debuisset  assumi :  '^^'"-  ^^'-  *-^ 
"  We  marvel  that  any  thing  was  attempted  without  our 
knowledge,  forasmuch  as  our  priesf  (he  meaneth  the 
pope)  "  being  alive,  nothing  may  be  done  without  us." 
As  the  pope  may  be  called  the  emperor's  priest,  so  may 
the  council  be  called  the  emperor's  council,  without  any 
impeachment  of  Christian  faith.  Again,  why  might  not 
a  general  council  hold  en  in  Borne  be  called  the  emperor's 
council,  as  well  as  a  general  council  holden  in  France 
might  be  called  the  king's  council  ?  Gerson,  speaking  of  a 
council  holden  in  Paris,  saith  thus :  Infamare  reqem  cum  Gerson.  Tri- 

'^  '^  logus  in  Ma- 

qenerali  concilio  suo  conati  sunt:  "  They  sought  to  disfame  teria  schis- 

^  .  .  .  matis.  [1.297, 

the  king  with  his  general  council."     It  was  a  general  coun-  298] 
cil,  and  a  council  of  bishops ;  and  yet  was  it  called  the 

king's  council.     Liberatus  saith:  Flavianus  episcopus Liberat. cap. 

Eutychem  ad  concilium  suum  venire  prcecepit :  "  Flavianus, 
the  bishop"  (not  of  Rome,  but  of  Antioch)  "  commanded 

44  [This  is  an  extract  from  a  re-  sentative,  read  by  Symmachus  the 
script  by  Basilius  Prsefectus  Prae-  deacon,  in  the  third  council  held 
torio,  acting  as  Odoacer's  repre-     at  Rome  under  pope  Symmachus.] 


300  The  Defence  of  the  Apology  of  the        part  vi. 

Eutyches  to  come  to  his  council."  Hereafter,  M.  Harding, 
ye  may  take  time  to  study  for  some  better  quarrel.  Surely, 
this  was  very  simple. 

Ye  excuse  Athanasius,  Chrysostomus,  Maximus,  Paph- 
nutius,  Hilarius,  Cyrillus,  Paulinus,  and  other  learned 
bishops,  and  holy  fathers,  for  not  appearing  at  general 
councils ;  for  that  they  were  summoned  to  appear  before 
heretics.  As  for  the  fathers  of  your  late  Tridentine  chap- 
tei\  whatsoever  they  were,  ye  must  in  any  wise  call  them 
catholics.  Yet,  notwithstanding,  ye  may  remember,  that 
by  such  good  catholics  as  you  be,  the  same  holy  fathers, 
Athanasius,  Chrysostomus,  Maximus,  Paphnutius,  Hila- 
rius, Cyrillus,  Paulinus,  and  others,  were  called  heretics. 
Hilar,  contra  Hilarius  saith :   Congreget  nunc  Auxentius  quas  volet  in  me 

Arianos  et  .  .  j,     .  t  t  '      i 

Aiixentium.  synodos,  ct  hcBrcticum  me,  ut  scBpe  jam  jecit,  publico  titulo 
proscrihat:  "  Now  let  Auxentius,  the  Arian  heretic,  call 
what  councils  he  list  against  me :  and  by  open  proclama- 
tions let  him  publish  me  for  an  heretic,  as  he  hath  often- 
times done  already."     The  Arian  heretics  said,  that  the 

'v\iQoA.\:\\i. 2. catholic  Christians,  whom  they  called  Homousians,  which 

70-]  in  their  meaning  was  as  much  as  heretics,  were  the  cause 

of  all  division. 

Hier.adMar-      St.  Hicrom  saith  unto  Marcus:    Hcereticus  sum: 

cum  Presby- 

terum  ceie-  quid  ad  tc  ?  quicscc :  jam  dictum,  est :  "  I  am  an  heretic : 

densem.  [«.     ^  ^  "^ 

chaiciden-_^  what  is  that  to  thcc  ?  hold  your  peace :  ye  have  told  your 
pt.  2.p.  21.]  tale  4''."  By  like  right,  Christ  himself,  by  certain  your 
ancient  fathers,  was  called  a  Samaritan,  a  deceiver  of  the 
people,  and  an  heretic.  And,  if  it  may  please  you  soberly 
and  advisedly  to  consider  the  matter,  ye  shall  find  through- 
out the  whole  body  of  the  scriptures,  that  no  people  made 
ever  so  great  crakes  of  the  church,  as  they  that  were  the 
deadly  enemies  of  the  church :  nor  none  were  so  ready  to 
condemn  others  of  heresy,  as  they  that  indeed  were  them- 
selves the  greatest  heretics. 

'^  [Hieron.  "  Haereticus  vocor,  "  cum  ^Egypto,  hoc  est  cum  Da- 

**  Homousion  prsedicans  Trinita-  "  maso     Petroque      condemnent. 

"  tem  ....  si  eis  placet,  hsereticum  "  Haereticus  sum,  &c."] 
•*  me  cum   occidente,  haereticum 


Church  of  England.  301 

The  Apology,  Chap.  8.  Dims.  i. 

But  now  sithence  none  of  us  may  be  suffered  so 
much  as  to  sit.  or  once  to  be  seen  in  these  men's 
meetings,  much  less  suffered  to  speak  freely  our 
mind  :  and  seeing  the  pope's  legates,  patriarchs,  arch- 
bishops, bishops,  and  abbots,  all  being  conspired  to- 
gether, all  linked  together  in  one  kind  of  fault,  and 
all  bound  by  one  oath,  sit  alone  by  themselves,  and 
have  power  alone  to  give  their  consent,  and  at  last, 
when  they  have  all  done,  as  though  they  had  done 
nothing,  bring  all  their  opinions  to  be  judged  at  the 
will  and  pleasure  of  the  pope,  being  but  one  man, 
to  the  end  he  may  pronounce  his  own  sentence  of 
himself,  who  ought  rather  to  have  answered  to  his 
complaint :  sithence  also  the  same  ancient  and 
Christian  liberty,  which  of  all  right  should  specially 
be  in  Christian  councils,  is  now  utterly  taken  away 
from  the  council:  for  these  causes,  I  say,  wise  and 
good  men  ought  not  to  marvel  at  this  day,  though 
we  do  the  like  now,  that  they  see  was  done  in  times 
past  in  like  case,  of  so  many  fathers  and  catholic 
bishops :  which  is,  though  we  choose  rather  to  sit 
at  home,  and  leave  our  whole  cause  to  God,  than 
to  journey  thither :  where  as  we  neither  can  have 
place,  nor  be  able  to  do  any  good :  where  as  we 
can  obtain  no  audience :  w^here  as  princes'  ambassa- 
dors be  but  used  as  mocking  stocks :  and  where  as 
also  we  be  all  condemned  already,  before  trial :  as 
though  the  matter  were  aforehand  dispatched  and 
agreed  upon. 

M.  HARDING. 

a  A  sage 

If  I  wist  ye  would  take  ray  counsel  in  good  part,  and  listen  f^^^^^ll  and 
unto  it,  a  as  it  standeth  you  upon,  I  would  advise  you  to  call  in  meet  for  a 
all  the  books  of  your  Apology,  and  that  with  no  less  diligence  vhiUy! " 


302  The  Defence  of  the  Apology  of  the        part  vi. 

than  ye  went  about  to  suppress  the  books  of  my  answer  to 
M.  Jewel's  challenge  at  their  first  coming  abroad.  That  done, 
to  cast  bruits  abroad,  that  the  Apology  was  made  and  counter- 
feited by  some  crafty  papist,  to  bring  you  quite  out  of  credit  with 
all  the  world.  So  might  ye  perhaps  in  time  recover  some  part 
of  your  lost  estimation.  For  whiles  your  books  be  in  men's 
hands,  they  shall  be  an  evident  witness  to  all  the  world  of  your 

shameless  lying 

The  book  of  the  canons  and  decrees  of  the  council  hath  been 
printed  almost  in  all  parts  of  Christendom.  Look  who  list,  in 
every  book  he  shall  find  three  several  solemn  safe-conducts 
granted  by  the  council,  and  confirmed  by  the  three  popes,  under 
whom  the  same  was  celebrated.  Which  safe-conducts  contain 
first,  in  most  ample  wise,  full  liberty,  power,  authority,  and 
assurance  for  all  and  singular  persons  of  all  Germany,  of  what 
degree,  state,  condition,  or  quality  soever  they  be,  that  would 
come  to  that  cEcumenical  and  general  council,  to  confer,  pro- 
pound, and  treat  with  all  freedom,  of  all  things  to  be  treated 
there,  and  to  the  same  council  freely  and  safely  to  come,  there 
to  tarry  and  abide,  and  to  offer  and  put  up  articles,  so  many  as 
they  thought  good,  as  well  in  writing  as  by  word ;  and  with  the 
fathers,  and  others  thereto  chosen,  to  confer,  and  without  any 
reproaches  or  upbraidings  to  dispute,  also  at  their  pleasure  safely 
again  from  thence  to  depart 

An  extension  to  other  Nations : 

The  same  holy  council,  in  the  Holy  Ghost  lawfully 
assembled,  the  same  legates  de  latere  of  the  see  apostolic 
being  president  in  it,  to  all  and  singular  others  which  have 
not  communion  with  us  in  those  matters  that  be  of  faith, 
of  whatsoever  kingdoms,  nations,  provinces,  cities,  and 
places,  in  which  openly  and  without  punishment  is 
preached,  or  taught,  or  believed  the  contrary  of  that  which 
the  holy  Roman  church  holdeth,  giveth  faith  public,  or 
safe-conduct,  under  the  same  form  and  the  same  words 
with  which  it  is  given  to  the  Germans. 

This  being  most  true,  as  the  better  part  of  the  world  seeth, 

and  the  books  and  public  instruments  extant  do  witness,  your 

excuse  of  your  refusal  to  come  to  the  council,  as  bishops  of  other 

aAfuiidis-    Christian  realms  did,  is  found  false.      «Ye  had  all  free  liberty 

mock^iy.'*  °^  »"d  security  granted  unto  you  for  that  behalf,  in  so  ample  and 

They  offer     larffc  manner  as  man's  wit  could  devise. 

men  liberty  S,,  ,  ,  .        ^  ,  ,  . 

to  come  and  1  he  sccond  causc  why  ye  came  not,  is,  for  that  the  popes 
reae^i'te'the  legates,  patriarchs,  archbishops,  bishops,  and  abbots,  all  being 
whole  jadg-  conspired  together,  all  linked  together  in  one  kind  of  fault,  and 
themselves.  ^11  bound  in  onc  oath,  sit  alone  by  themselves,  and  have  power 
alone  to  give  their  consent.    What  is  here,  that  should  let  vou  to 


Church  of  England.  303 

join  with  others  for  procuring  unity  and  peace  in  Christendom  ? 
Complain   ye  of  the  fathers'   concord    and  agreeing   together  ? 
^That  is  a  sign  the  Spirit  of  God,  author  of  charity  and  unity,  b  They  agree 
governeth    their   hearts.     In    that  respect  they  seem    to  come  agSt  God 

together  in  the  Holy  Ghost And  indeed  had  ye  gone  thither,  ^^^^^^ 

your  heresies  had  been  confuted,  yourselves  required  to  yield, 
and  to  conform  you  to  the  catholic  church ;  or  else  ye  had  been 
anathematized,  accursed,  and  condemned 

Your  third  cause  is,  for  that  the  determinations  and  decrees  of 
the  council  be  referred  to  the  pope.     To  that  we  have  answered 
before.     The  pope  confirmeth  all,  being  head  over  the  council. 
c  Doth  not  the  queen  so  pardy  confirm  your  acts  of  parliament,  c  But  who 
by  giving  her  royal  assent  unto  them  at  the  end  of  the  parlia-  "oV^ asking  > 
ment  ?  What  thing  can  be  done  perfectly  by  a  body  without  the  And  when 
head }  And  who  might  better  confirm  councils  than  he,  whose  his  real  con- 
faith  in  pronouncing  sentence  rightly  and  duly,  in  matters  con- ^idn"^' 
cerning  faith,  we  are  assured  by  Christ's  prayer  to  be  infallible  ? 

Your  fourth  cause  is,  forasmuch  as  the  ancient  and  Christian 
liberty,  which  of  right  should  specially  be  in  Christian  councils, 
is  now  utterly  taken  away.  This  cause  is  not  different  from  your 
first. 

Your  fifth  cause  is  a  false  lie,  that  princes'  ambassadors  be 
used    but  as    mocking    stocks.     ^  Truth    it    is,  they  have   most  d  Tiiey  are 
honourable  seats  in  all  councils.     In  this  council  they  sate  by  the  pS.'^but 
legates.     Every  ambassador  hath  his  place  there  according  to  touching 
the  degree  of  honour,  the  kingdoms,  commonweals,  states,  and  they  nm°  say 
princes  be  of,  from  whence  and  from  whom  he  cometh nothing. 

The  sixth  and  last  cause  ye  allege  for  your  not  coming  to  the 
council,  is,  for  that  ye  be  condemned   already  before   trial,  as 
though  the  matter  were  aforehand  despatched  and  agreed  upon. 
Indeed  ^  your  heresies  for  the  more  part  be  and  have  been  con-  e  Untruth, 
demned  above  a  thousand  years'  past.     And  therefore  they  are  ^\ouTo/°^ 
not  now  to  be  called  unto  a  new  trial,  as  though  the  church  until  ^^"^^* 

this  day  had  been  deceived,  and  so  many  fathers  overseen 

This,  notwithstanding,  may  ye  well  say,  touching  that  point,  your 
matter  is  aforehand  despatched  and  agreed  upon.  For  they  know 
what  ye  can  say,  and  see  that  ye  say  nothing,  but  only  stand 
wilfully  and  stubbornly  in  your  false  opinions  and  fleshly  pleasures. 


THE    BISHOP    OP    SALISBURY. 

We  never  suppressed  any  of  your  books^  M.  Harding, 
as  you  know :  but  are  very  well  contented  to  see  them  so 
common,  that  as  now  children  may  play  with  them  in  the 
streets.  Your  manifest  untruths  :  your  simple  co7iclusions  : 
your  often  contrarieties  to  yourself:  your  new  found  au- 
thors :  your    childish  fables :  your  uncourteous  speeches : 


304  The  Defence  of  the  Apology  of  the        part  vi. 

your  racking,  corrupting,  and  misreporting  of  the  doctors, 
therein  contained,  have  much  bewrayed  the  miserable 
feebleness  of  your  cause.  Your  fellows  have  no  cause 
greatly  to  glory  in  such  helps,  no  more  than  in  other  your 
like  pamphlets,  unmeet  of  any  wise  man  to  be  answered. 
This  was  your  only  and  special  policy  in  the  time  of  your 
late  kingdom :  ye  suppressed,  and  called  in,  and  burnt  all 
our  writings  whatsoever,  yea,  the  very  testament  and  gospel 
of  Christ,  truly  translated  into  English,  naming  them  here- 
tical and  unlawful  books.  And  if  any  man  had  concealed 
and  kept  unto  himself  for  his  comfort  any  such  book  written 
by  any  of  our  side,  by  most  terrible  and  bloody  proclama- 
tions ye  made  it  felony.  So  much  ye  despaired  and  doubted 
your  own  follies. 

As  for  the  books  of  our  Apology,  they  have  been  spread 
so  far,  and  printed  so  often  in  Latin,  in  Italian,  in  French, 
in  Dutch,  in  English,  that  as  now  it  were  hard  to  suppress 
them.  Touching  the  shameless  lying,  wherewith  ye  charge 
us,  we  are  well  content  to  stand  to  the  judgment  of  the 
wise.  Certainly  it  shameth  us  much,  to  see  so  little  shame 
in  your  writings. 

Ye  say :  "  The  pope  gave  out  his  safe-conduct  to  all  the 
princes,  and  free  cities,  and  to  the  whole  people  of  Ger- 
many, to  come  to  the  council,  to  propound,  to  dispute  at 
their  pleasure,  and,  when  they  should  think  it  good,  freely 
and  safely  to  return,  with  a  large  extension  to  other  nations, 
as  ye  say,  to  like  purpose." 

But,  first,  M.  Harding,  what  safety  can  there  be  in  his 

^or^^w.Y^^^w. safe-conduct,  that  is  not  able  to  save  himself?  Pope  Euge- 

[xxix.  2^.1     nius  the  Fourth,  if  he  had  come  to  the  council  of  Basil,  as 

you  know,  had  been  quite  deposed  from  his  popedom,  all 

Cone.  Con.    }^{^  safc-cotiducts  notwithstanding.    Pope  John  XXII.  [al. 

Stan.  Ses-  «^  /• 

sione  2.3.4.  John  XXIII.V^  crave  out  as  sure  a  safe-conduct  for  the 

[xxvii.  568.  j  JO  ./  ^ 

council  of  Constance,  as  pope  Pius  could  devise  any  for 
your  late  chapter  of  Trident :  yet,  notwithstanding  all  his 
safety,  being  himself  present  in  the  council,  he  was  pulled 
out  of  Peter's  chair,  and  deprived  of  his  dignity,  and  stript 

46  [Tlie  same  numbering  of  this  infra  vol.  viii.,  and  is  not  cor- 
pope  occurs  in  the  letter  to  Scipio     rected  by  the  translator  Brent.] 


Church  of  England.  305 

out  of  his  pontificalibuSy  and  turned  home  again  in  his 
minoribuSf  and  allowed  only  to  be  a  cardinal,  and  no 
longer  to  be  a  pope.    Ye  may  remember  Cicero  saith  :   Qui  cicero  Phi. 

?  ,^  ^  .  .         .  Iippicai2. 

multorum  custodem  se  prqfiteatur,  eum  sapientes  sui  pnmum  [sect.  lo.] 
capitis  aiunt   custodem  esse    oportere :    "  Wise   men    say, 
Whoso  will  take  upon  him  to  save  others,  ought  first  to 
save  himself." 

And  what  credit  may  we  give  to  your  safe  conducts  ? 
Jacobus  Nachiantes,  the  bishop  of  Chioca^  for  that  he  had  "lync- »" 
simpered  out  one  half  word  of  truth  to  the  misliking  of  the  '^^"rJfj^P^tjn 
legates,  was  fain  to  run  to  Rome,  to  creep  to  \h.e  pope's  feet,  "^^  "• 
and  to  crave  pardon.  Ye  shamefully  betrayed,  and  cruelly 
murdered  John  Huss  and  Hieronymus  Pragensis,  in  your 
council  of  Constance.  Neither  the  protection  of  the  emperor, 
nor  the  pope's  safe-conduct,  was  able  to  save  them.     No, 
yourselves  have  already  ruled  the  case  in  your  said  council. 
For  thus  ye  say :  Fides  non  est  servanda  hcereticis :  "  Ye  conc.  con- 
may  hold  no  faith  unto  them  that  ye  call  heretics.^'     Suchsioneig. 
is  the  safety  and  liberty  of  your  councils. 

Ye  say :  "  Our  learned  men  were  allowed  to  propound, 
to   talk,   to  dispute,"     What   should  this   avail?  For   ye jo. FabnUus 
reserved  the  determination  and  whole  judgment  to  your- tione  con- 

,  ,  ,  1        •  ••     1     cil.Triden. 

selves ;  and  yourselves  are  sworn  to  submit  your  whole  [p.  17] 
judgment  to  the  pope,  and  without  his  judgment  to  judge 
nothing.     And  how  may  this  seem  di  free  council,  vfYiexe 
the  guilty  party  shall  be  the  judge  ? 

Ye  say :  "  There  is  an  extension  granted  to  other  na- 
tions." All  this  is  true  indeed.  But  this  same  truth 
descrieth  your  open  mockery.  For  if  ye  had  seen  the 
instrument  itself,  in  the  end  thereof  you  should  have  found 
your  said  extension  restrained  only  to  them  that  would  Johan.  siei- 
repent,  and  recant  the  truth  of  God,  which  you  call  error,  ^istor.  i. 
and  yield  themselves  thrall  unto  the  pope. 

Howbeit,  not  long  sithence,  the  bishops  of  your  said 
chapter  at  Trident  were  very  loath  to  allow  any  tolerable 
safe-conduct  at  all,  either  to  the  Germans,  or  to  any 
others. 

But  ye  say :  "  If  we  had  come  to  your  chapter,  we  had 
been  confounded."    No  doubts,  by  the  reverend  authority 

JEVi^EL,  VOL.  VI.  X 


806  Tlie  Defence  of  the  Apology  of  the        part  vi. 

of  your  Amphilochius,  your  Abdias,  your  Leontius,  or  some 
other  like  doctors,  whom  ye  have  so  lately  raked  out  of 
your  channels,  or  at  least  by  yowx  fiery  arguments  of  swords 
and  faggots :  for  such  proofs  must  help  you  when  others 
fail. 

As  for  the  gay  stuff  that  your  Tridetitine  fathers^  after 
their  mature  deliberation,  as  they  call  it,  and  more  than 
twenty  years'  study,  have  sent  us  out  lately  into  the  world, 
it  is  too  simple  to  mock  children.  Had  they  not  been  men 
impudent  and  void  of  all  shame,  they  would  rather  have 
stolen  home  secretly  in  the  dark,  and  have  uttered 
nothing. 

We  find  no  fault  with  you,  M.  Harding,  for  that  your 
bishops  and  abbots  agree  together :  but  for  that  they  agree 
Matt.  xxii.    together  as  did  Herod  and  Pilate,  the  Sadducees  and  Pha- 
risees against  Christ. 

Neither  may  you  well  vaunt  yourselves  of  your  great 
agreements.  Ye  may  remember  that  two  of  the  principal 
Domin.a  pillars  of  your  chapter^  Dominicus  a  Soto*',  and  Cathari- 
rinus.  ^  '  nus,  disseutod  even  there  openly  and  shamefully,  and  that 
in  great  points  of  religion:  and  wrote  the  one  mightily 
against  the  other :  the  one  charging  the  other  with  error 
and  heresy,  and  could  never  yet  be  reconciled. 

Notwithstanding,  against   other    points    of  God's  truth 

both  they  and  the  rest  joined  stoutly  together.     St.  Au- 

A.ig.inPsai.  gustine  saith:   Tunc  inter  se  concordant^  quando  in  perni- 

l.'[\v!^2f,'s^{  clem  justi  conspirant.     Non  quia  se  amant^  sed  quia  eum 

qui  amandus  erat^ simul  oderunt :  "Then  they  agree 

together,  when  they  conspire  to  destroy  \}i\Q  just:  not  for 
that  they  themselves  love  one  another,  but  for  that  they 
both  hate  him  whom  they  ought  to  love."  Of  such  kind 
oi  consent,  St.  Hi(>rom,  although  to  a  far  contrary  purpose, 
Hieron. in  imagiueth  Jovinian  thus  to  say:  Quod  me  damnant  epi- 
ad  Domnio-  scopi^  noti  cst  ratio,  sed  conspiratio.     Nolo  mihi  ille,  vel  ille 

nem,  [iv.  pt.  _  . 

a,  346.]        respondeat,  quorum  me  authoritas  opprimere  potest,  docere 

47  [Bp.  Jewel  has  here  corrected  u  Soto,  and  not  (as  first  stated)  Pe- 

a  mistake  into  which  he  fell  in  the  trus,  who  came  to  the  council  ten 

ed.  of  1567:  the  quarrel  was  be-  years  after  the  death  of  Catharinus. 

tween  Catharinus  and  Dominicus  See  Harding,  Detect,  fol.  406.] 


Church  of  England.  307 

non  potest :  "  That  the  bishops  condemn  me,  there  is  no 
reason  in  their  doings,  but  a  conspiracy.  I  would  not  that 
this  man  or  that  man  should  answer  me,  which  may  oppress 
me  by  their  authority,  and  cannot  teach  me." 

Whether  it  be  convenient  that  the  pope,  being  noto- 
riously accused  of  manifest  corruption  in  God's  religion, 
should  nevertheless  be  the  whole  and  only  Judge  of  the 
same,  and  pronounce  sentence  of  himself,  let  it  be  indif- 
ferently considered  by  the  wise. 

The  law  saith  :   Qui  jurisdictioni  preeest,  non  debet  sibi^  [vetus. 
Jus  dicere:  "No  man  may  be  his  own  judge"     Such  au-!'?i.i^e 
thority  (ye  say)  kings  have  in  parliaments.     Hereof  I  am  Py^PJ^™ 
not  able  to  dispute.  The  princess  right  many  times  passeth 
by  composition :  and  therefore  is  not  evermore  one  in  all 
places.    Howbeit,  the  pope  is  a  bishop,  and  not  a  king,  and 
other  bishops  be  not  his  subjects,  but  his  brethren. 

Your  fourth  objection  is  but  a  cavil.  Ye  say,  ye  mock 
not  princes'  ambassadors,  but  place  them  next  unto  your 
legates :  to  sit  still,  I  trow,  and  to  tell  the  clock ;  for  voice 
in  judgment  ye  allow  them  none.  Thus  ye  proine  their 
authority,  and  allow  them  honour,  and  set  them  aloft  to 
say  nothing.  Notwithstanding,  whether  the  emperors'  and 
princes'  ambassadors  may  sit  so  near  to  the  pope's  legates, 
or  no,  I  cannot  tell.  Verily  the  emperor  himself  may  not 
be  so  bold  to  press  so  near  unto  the  pope.  For  thus  it  is 
ordered  in  your  book  of  ceremonies :  Advertendum  est,  quod  ceremoniar. 

.  •        1   •        1  1  '  7       Rom,  lib.  I. 

locus  ubi  sedet  tmperator,  non  stt  alitor  loco  ubi  tenet  pedes  sect.  14.  c.  a. 
pontifex :  "  This  is  to  be  noted,  that  the  place  where  the 
emperor  sitteth"  (in  general  council)  "be  no  higher  than 
the  place  where  the  pope  setteth  his  feet."  That  is  to  say, 
the  emperor  must  sit  at  the  pope's  footstool,  and  no  higher. 
And  this,  saith  your  magister  cceremoniarum,  is  a  thing 
specially  to  be  noted. 

All  the  parts  of  our  religion.,  which  you  call  heresies,  ye 
say  are  already  condemned,  just  a  thousand  years  past. 
If  all  this  be  not  true,  then  have  you  foully  abused  your 
pen,  to  slander  God's  truth,  and  to  beguile  the  world. 
But  I  pray  you,  M.  Harding,  leave  some  part  of  your 
wont,  and  tell  us  the  truth.    Was  the  public  ministration 

X  2 


308  TIi6  Defence  of  the  Apology  of  the        part  vi. 

of  the  holy  sacrament,  was  the  holy  communion  in  both 
kinds,  was  the  public  order  of  common  prayer  in  the  common 
known  tongue,  was  the  withstanding  of  the  ambition  and 
pride  of  Rome,  condemned  for  heresy  so  long  ago?  How 
could  you  dare  thus  to  say,  and  the  same-  to  publish  so 
openly  and  so  boldly  unto  the  world,  if  ye  had  any  regard 
to  your  sayings  ?  It  would  have  won  you  some  good  credit, 
if  ye  could  have  told  us  in  what  general  council,  under 
what  emperor,  by  what  doctors^  by  what  catholic  learned 
fathers^  these  great  errors  were  thus  condemned :  as  now 
ye  rove  only  at  large,  and  feed  your  simple  reader  with 
your  empty  calendars  of  thousands  of  years,  and  speak  at 
random.  If  it  had  been  true,  ye  would  better  have  shewed 
it :  but  being  most  untrue,  as  you  know  it  to  be,  for  very 
shame  ye  should  never  have  said  it. 

The  Apology,  Chap.  9.  Dims.  1.  and  2. 
Nevertheless,  we  can  bear  patiently  and  quietly  [Voi. 

77-3 

our  own  private  wrongs.  But  wherefore  do  they 
shut  out  Christian  kings,  and  good  princes,  from 
their  co?ivocation  f  Why  do  they  so  uncourteously, 
or  with  such  spite,  leave  them  out,  and,  as  though 
either  they  were  not  Christian  men,  or  else  could 
not  judge,  will  not  have  them  made  acquainted  with 
the  causes  of  Christian  religion^  nor  understand  the 

state  of  their  own  churches? 

Or,  if  the  said  kings  and  princes  happen  to  inter- 
meddle in  such  matters,  and  take  upon  them  to  do 
that  they  may  do,  that  they  be  commanded  to  do, 
and  ought  of  duty  to  do,  and  the  same  things  that 
we  know  both  David  and  Solomon,  and  other  good 
princes  have  done ;  that  is,  if  they,  whiles  the  pope 
and  his  prelates  slug  and  sleep,  or  else  mischievously 
withstand  them,  do  bridle  the  priests'  sensuality,  and 
drive  them  to  do  their  duty,  and  keep  them  still  to 
it:    if  they  do  overthrow  idols,  if  they  take  away 


Church  of  England,  309 

superstition,  and  set  up  again  the  true  worshipping 
of  God,  why  do  they  by  and  by  make  an  outcry 
upon  them,  that  such  princes  trouble  all,  and  press 
by  violence  into  another  body's  office,  and  do  therein 
wickedly  and  malapertly?  What  scripture  hath  at 
any  time  forbidden  a  Christian  prince  to  be  made 
privy  to  such  causes  ?  Who,  but  themselves  alone, 
made  ever  any  such  law  ? 

M.  HARDING. 

aYe  confound  the  offices  of  the  spiritual  governors,  and  tem-  a  Untruth, 
poral  magistrates.     What  kings  and  princes  may  do,  what  they  Idvlsed :  "ead 
be  commanded  to  do,  and  ought  of  duty  to  do,  in  God's  name  ^^^  answer, 
let  them  do,  and  well  may  they  so  do.     Who  is  he  that  gain- 
sayeth  ?    If  by  the  pretensed  example  of  David  and  Solomon  ye 
^animate  them  to  intermeddle  with  bishoply  offices,  then  beware  h  Untruth, 
they  (say  we)  that  God's  vengeance  light  not  upon  them  for  doctrine,  "bui 
2Chron.xxvi.  such  wickcd  presumption,  which  lighted  upon  king  Ozias  for  the  ^^'*>y  emboid- 

like  offence.  pope  to  inter- 

Ye  teach  princes  to  use  violence  against  priests,  as  though  J^rincea'^f '^ 
their  faults  could  not  be  redressed  by  the  ^  prelates  of  the  clergy,  fices? 
of  whom  ye  speak  by  spiteful  surmise,  as  though  God  had  utterly  \^'^^l  ^^^' 
withdrawn  his  holy  Spirit  from  them.     But  forasmuch  as  Christ  blameworthy 
assisteth  his  church  always,  and  shall  never  fail  in  things  neces-  gjiu'^as'the'" 
sary,  it  is  not  to  be  doubted,  but  the  church  shall  ever  be  pro-  priests. 
vided  of  some  good  governors,  so  as,  though  some  slug  and  sleep, 
yet  some  others  shall  wake,  and  diligently  attend  their  charge. 
Priests  have  their  ecclesiastical  courts,  where  their  defaults  and 
offences  may  duly  and  canonically  be  punished  ;  and  the  offenders 
by  priestly  discipline  be  redressed.     Neither  is  it  convenient  for 
a  king  to  come  into  priests'  consistories,  dnor  to   call  priests  d  Untruth, 
before  him  to  his  own  seat  of  judgment.  theTncient^ 

So  many  as  be  necessary  to  minister,  and  perform  those  things  fji^  ^hm-ch 
that  appertain  to  the  building  up  of  Christ's  body,  the  church,  as  it  shall ' 
until  it  come  to  his  perfection,  St.  Paul  reckoneth  by  name  in  his  ^pp^**'- 
epistle  to  the  Ephesians,  saying,  that  Christ  hath  to  that  end 
placed  in  his  church  ^some  apostles,  some  prophets,  some  evan- ^  ^^"'■^' *]*^* 

T   .  Ill  1   .         1  Tr-  1         .  ,  popes  and 

gelists,  some  shepherds  and  teachers.     Kings  and  princes  be  not  cardinals  in 

there  named,  as  they  who  have  their  proper  rank That  the  *  ^^^'J^J^'^d.'^^ 

people  be  to  be  stirred  by  us  to  more  fervent  devotion  to  worship 
God,  and  some  perhaps  to  be  warned  of  some  cases  of  super- 
stition, we  grant.  But  that  any  other  manner  or  kind  of  wor- 
shipping of  God  is  either  by  us  or-  by  temporal  princes  to  be 
set  up  in  Christ's  church,  that  we  deny. 


310  The  Defence  of  the  Apology  of  the        part  vi. 

THE   BISHOP  OF  SALISBURY. 

We  confound  not  these  offices,  M.  Harding,  as  ye  best 
know :  but  rather  we  teach  each  man  carefully  to  attend 
his  own  office.  You  and  your  fathers  have  brought  con- 
fusion of  offices  into  the  church  of  God^  in  that  ye  have 
made  your  pope  heir  apparent  unto  the  empire^  and  have 
armed  him  with  all  manner  authority,  spiritual  and  tem- 
poral, and  have  given  him  the  right  of  both  swords. 

ijist.  22.  om-  Yov  thus  your  own  pope  Nicolas  telleth  you  stoutly  in 
his  own  behalf:  Christus  Petro  ceternce  vitce  clavigero,  ter- 
reni  simul  et  cwlestis  imperii  jura  commisit :  "  Christ  hath 
committed  unto  Peter,  the  key-bearer  of  everlasting  life, 
the  right  as  well  of  the  earthly,  as  also  of  the  heavenly 
empire."  No  doubts.  For  Christ  by  his  commission  made 
Peter  a  king  of  this  world,  and  dubbed  him  accordingly 
with  sword  and  sceptre,  and  bade  him  sit  under  his  cloth 
of  estate.  Thus,  by  your  doctrine,  priesthood,  kingdom, 
popedom,  empire,  are  all  conveyed  wholly  into  one  man''s 
hands  :  and  so,  by  your  handling,  one  man  is  priest,  king, 
pope,  and  emperor,  all  at  once.  This  perhaps  unto  the 
wise  may  seem  to  be  some  confusion  of  offices. 

achron.xxvi.  Touching  that  ye  write  of  the  rash  attempt  of  king 
Ozias,  ye  seem  not  to  understand,  neither  our  words,  nor 
your  own.  For  we  teach  not  princes  to  offer  up  incense 
in  sacrifice,  as  Ozias  did :  or  by  intrusion  to  thrust  them- 
selves into  bishops'*  rooms :  or  to  preach,  or  to  minister 
sacraments,  or  to  bind,  or  to  loose ^8:  but  only  to  discharge 
their  own  offices,  and  to  do  that  duty  that  David,  Solomon, 
Ezechias,  Josias,  and  other  noble  and  godly  kings  did,  and 
evermore  was  lawful  for  the  prince  to  do.  As  for  right  of 
place,  and  voice  in  council,  it  pertaineth  no  less  to  the 
prince  than  to  the  pope,  as  hereafter  it  shall  better  appear. 

Ye  say  :  "  Christ  shall  always  assist  his  church,  and  shall 
evermore  provide  her  of  good  governors."  Thus,  be  your 
negligence    and   careless   slothfulness  never  so  great,  be 

48  [See  the  Thirty-nine  Articles  of  the  Church  of  Enffland.  Art. 
XXXVIl.]  ^ 


Church  of  JEhigland.  311 

your  lives  never  so  loose,  be  you  dumh  dogs,  not  able  to 
bark,  be  you  lanterns  without  lights  be  you  salt  without 
savour,  yet  ye  evermore  dream  sweetly  of  Christ's  promise, 
and  assure  yourselves  undoubtedly  of  his  assistance  :  even 
as  he  that  sometime  said,  Pan  curet  oves^  omumque  ma- 
gistros.  Would  God  your  bishops  would  do  their  duty, 
and  do  it  faithfully :  the  world  should  have  less  cause  to 
complain.  Notwithstanding,  Christ  is  evermore  mindful 
of  his  promise.  For  when  he  seeth  his  church  defaced, 
and  laid  waste,  he  raiseth  up  faithful  magistrates,  and  godly 
princes,  not  to  do  the  priests*  or  bishops*  duties,  but  to 
force  the  priests  and  bishops  to  do  their  duties. 

But  ye  say :  "  Christ  hath  placed  in  his  church  some 
apostles,  some  prophets,  some  evangelists,  some  pastors, 
some  teachers.  Kings"  (ye  say)  "  and  princes  be  not 
there  named."  Hereof  ye  conclude,  ergo.  The  prince  may 
not  cause  the  abuses  of  his  church  to  be  reformed,  nor  over- 
see the  priests  and  bishops  if  they  be  negligent,  nor  force 
them  to  do  their  duties. 

I  marvel,  M.  Harding,  where  ye  learned  so  much  logic. 
How  frame  ye  this  argument!  In  what  mood?  in  what 
figure  ?  With  what  cement  can  ye  make  these  silly  loose 
pieces  to  cleave  together  ?  It  pitieth  me  to  see  your  case. 
For  by  like  form  of  argument,  and  with  much  more  likeli- 
hood of  reason,  we  may  turn  the  same  against  yourself, 
and  may  say  thus :  Christ  hath  placed  in  his  church  some 
apostles,  some  prophets,  some  evangelists,  some  pastors, 
some  teachers :  the  pope  and  his  cardinals  are  not  here 
named :  apostles  they  are  not ;  for  the  apostles  were  but 
twelve  :  prophets  they  are  not ;  for  they  prophesy  nothing  : 
evangelists  they  are  not ;  for  they  preach  not :  pastors  or 
feeders  they  are  not ;  for  they  feed  not :  doctors  or  teachers 
they  are  not ;  for  they  teach  not :  ergo,  by  this  authority 
of  St.  Paul,  and  by  your  own  argument,  the  pope  and  his 
cardinals  be  utterly  excluded,  and  may  not  meddle  with 
the  charge  of  the  church  of  God. 

In  such  good  substantial  sort  Pope  Paulus  III,  not  long  Epist.  Paui. 
sithence,  reasoned  against  the  emperor  Charles  the  Fifth :  in  in  y.  [inter 
En  ego  supra  pastor es  meos :  "  Behold,  saith  God  Almighty,  rationes,  p.' 


3]  2  The  Defence  of  the  Apology  of  the        part  vi. 

I  will  punish  my  priests  and  bishops  for  their  negligence 
and  wickedness  ^9;"  ergo,  saith  pope  Paulus,  The  prince 
or  emperor  may  not  punish  them :  as  though,  when  the 
king  or  emperor  punisheth  the  wicked  by  God's  appoint- 
ment, God  himself  were  not  the  punisher. 

In  this  your  manner  of  reasoning,  M.  Harding,  there 
are  well  near  as  many  errors  as  there  be  words.  The  first 
is  ignoratio  elenchi,  which  is  the  grossest  fallax  of  all  the 
rest.  Secondly,  ye  conclude  without  either  mood  ov  figure, 
as  a  very  child  may  easily  see.  Thirdly,  ye  reason  a  meris 
particularibus^  or  a  non  distrihuto  ad  distributwn.  Fourthly, 
these  words,  rule  or  charge  of  the  churchy  are  words  of 
double  and  doubtful  meaning.  And  therefore  your  syllo- 
gismus,  such  as  it  is,  must  needs  stand  of  four  terms,  which 
error  in  reasoning  is  too  simple  for  a  child. 

Touching  these  words,  rule  and  charge,  which  I  said 
are  double  and  doubtful,  notwithstanding  we  say  both  the 
prince  and  the  bishop  have  charge  of  the  church,  yet  the 
prince  and  the  bishop  have  not  both  one  kind  of  charge. 
The  bishop's  charge  is,  to  preachy  to  minister  sacraments, 
to  order  priests,  to  excommunicate,  to  absolve,  &c.  The 
prince'' s  charge  is,  not  to  do  any  of  these  things  himself,  in 
his  own  person,  but  only  to  see  that  they  be  done,  and 
orderly  and  truly  done,  by  the  bishops. 

I  grant,  there  be  many  special  privileges  granted  upon 
great  and  just  considerations  of  the  mere  favour  of  the 
prince.,  that  a  priest  being  found  negligent,  or  otherwise 
offending  in  his  ministry,  should  be  convented  and 
punished,  not  by  the  temporal  or  civil  magistrate,  but  by 
the  discretion  of  the  bishop.  Yel  must  you  remember, 
M.Harding,  that  all  these  and  other  like  privileges  passed 
unto  the  clergy  from  the  prince,  and  not  from  God,  and 
proceeded  only  of  special  favour,  and  not  of  right.  For 
from  the  beginning,  you  know,  it  was  not  so. 

And  therefore  to  say,  that  a  prince  or  magistrate  may 
not  lawfully  call  a  priest  before  him,  to  his  own  seat  of 
judgment,  or  that  many  catholic  and  godly  princes  have 

49  ["  Dei  enim  vox  est,  ad  malos  "  su[)er  pastores)  requiram  gregem 
"  sacerdotes  :    'Ego   ipse   (inquit     *' meum  de  manuillorum.' "] 


Church  of  England.  313 

not  so  done,  and  done  it  lawfully,  it  is  most  untrue.     The 
emperor  Justinian  himself,  who  of  all  others  most  enlarged 
the  church's  privileges,  saith  thus:  Nullus  episcopus  invitus^^^-^^^-^- 
ad  civilem,  vel  militarem  judicem  in  qualibet  causa  produ-  JS^g^i^^^J/^^' 
catur,  vel  exhibeatur :  nisi  princeps  juheat :  "  Let  no  bishop 
be  brought  or  presented  against  his  will  before  the  cap- 
tain, or  civil  judge,  whatsoever  the  cause  be :  unless  the 
prince  shall  so  command  it.'''     Hereby  it  appeareth,  the 
bishop  was  bound  to  make  his  answer  before  the  magistrate^ 
if  it  had  been  the  prince's  pleasure. 
Addition.      Addition,    f^j^  M.  Harding.    "  Justinian,  in  the  law  m.  Harding, 
that  you  rehearse,   M.  Jewel,  is  to  be  understanded   to 
speak  of  civil  and  temporal  cases :  and  that  in  those  cases 
no  bishop  should  be  brought  before  the  lieutenant  and 

civil  magistrate,  except  the  prince  so  command  it. It 

is  a  maxima,  and  a  principle  with  the  lawyers,  that  such 
laws  speaking  indefinitely,  must  be  understanded  by 
another  law,  that  speaketh  specially  and  particularly,  &c. 
It  had  been  your  part  to  have  understanded  those  words, 
in  qualibet  causa,  spoken  there  indefinitely,  by  the  other 
laws,  that  speak  more  specially.  But  then  had  you  lost  a 
peevish  sophistical  argument,  and  men  had  not  known 
your  worthy  skill  in  the  law,  which  no  doubt  will  appear 
great  by  your  practice."  The  Answer.  "We  must  take  these 
words,  you  say,  to  be  spoken  of  civil  or  temporal  cases  only : 
in  which  only  cases  you  grant  the  temporal  judge  may  call 
a  priest  before  him,  by  the  commandment  of  the  prince. 
Herein  I  will  not  greatly  contend  against  you.  Notwith- 
standing, Justinian's  words  be  general,  and  include  all  kinds 
of  cases.  For  thus  he  saith,  as  I  have  alleged  his  words : 
In  qualibet  causa,  that  is, "  Whatsoever  the  action  be  :  be 
it  ecclesiastical,  be  it  civil."  But,  that  you  may  the  better 
conceive  both  Justinian's  meaning,  and  also  the  weakness 
and  vanity  of  your  Gloss,  Photius,  the  patriarch  of  Con- 
stantinople, saith  thus  :  Clerici  Constantinopolitani,  si  no-  [Photius  de 
lint  adores  apud  patriarcham  agere,  a  solis  prcefectis  prce-  die.  Episcop! 
torio  Judicantur,  sive  conveniant,  sive  conveniantur,  tarn  pro  p.  950.] 
privatis,  quam  pro  ecclesiasticis :  "  The  priests  of  Constan- 
tinople, if  they  will  not  plead  before   the  patriarch,  are 


314)  The  Defence  of  the  Apology  of  the        part  vi. 

judged  only  before  the  lord  chancellor,  whether  they  plead 
or  be  impleaded:  and  whether  it  be  their  own  private 
matter,  or  ecclesiastical  •''O."  Howbeit,  by  this  exposition  it 
appeareth,  if  the  case  be  temporal^  that  then  a  priest  may 
be  convented  before  a  temporal  judge.  But  what  say  you 
then  to  Thomas  Becket  ?  He  alone,  as  you  know,  with- 
stood all  the  bishops  of  this  realm,  and  would  never  yield, 
that  a  priest^  although  he  were  a  thief  or  a  murderer, 
should  submit  himself  to  temporal  judgment.  Theft  and 
murder  doubtless  be  cases  teinporal.  And  it  was  the  ex- 
press will  and  commandment  of  the  prince.  Yet,  as  I  have 
Guii.Neubri- said,  Thomas  Becket  would  never  yield,  that  the  temporal 
cap.  16,  [p.*  magistrate  should  judge  of  it :  and  therefore  the  pope  made 
him  a  saint.  Now  if  he  did  well,  why  do  you  by  this 
exposition  controul  his  doing  ?  If  in  so  doing  he  did  evil, 
why  was  he  sainted  for  the  same  ?  Doth  the  pOpe  make 
folks  saints  for  evil  doing  ? 

As  for  the  rest,  whereas  it  pleaseth  you  to  make  your- 
self some  pretty  sport,  and  to  say.  Men  had  not  known  the 
worthy  skill  I  have  in  law,  &c.  Despise  not,  M.  Harding, 
lest  you  yourself  be  despised.  For  ought  that  I  know,  the 
law  is  your  profession  no  more  than  mine.  ^^^ 

The  emperor  Martianus  commandeth,  if  the  cause  be 
criminal,  that  the  bishop  be  convented  before  the  lieute- 
nant :    TJt  coram  prceside  conveniatur. 
[netcci.380.       Addition.    %^  M.  Harding.    "  The   law  cum  clericis  f^Am\on. 
hath  not  these  words,  Ut  coram  prceside  conveniantur^  nor 
any  clause  or  sentence  sounding  to  that  purpose.      For 
trial  whereof,  I  refer  me  to  the  book."     The  Answer.  The 
book  will  condemn  you,  M.  Harding.     The  words  there 
Cod.  [lib.  I.  are  plain  ^M   Cum  clericis  in  judicium  vocatis  pateat  eni- 
pise.  It cie-  scopalis    auatentta,   votentious    tamen   actortbus,    si   actor 
cicrichi.       disceptationem  sanctissimi  archiepiscopi  noluerit  experiri, 

^^  [Balsamon,  Nomocanon.  tit.  vnep  l8iKa>v  Km  eV/cAjyo-tao-rtKaii/.] 

9.  cap.  I.  oTi  01  KXrjpiKol  Kcova-rav-  '>^  [The  exact  words,  "  ut  co- 

TivovTr6X(a)s,  tu>v  evayovrcov  firj  /3o^-  "  ram  prspside  conveniatur,"  are 

Xo/xeVwj/  avTols   (vaydv  napa    tm  not  found,  but  the  law  is  addressed 

TraTpiapxn,  napa  povois  toIs  vndp-  "  ad  Praofectum  Preetorio  Constan- 

Xms  biKaCovrat  fvciyovrts  Kal  tvayo-  "  tinuin,"  and  clearly  justifies  bi- 

fifvoi  xp»//*ariica)r  Kal  f'yKXrjfiaTiKws  shop  Jewel's  interpretation.] 


Church  of  England.  315 

eminentissimcB  tucB  sedis  examen tam  de  suis,  quam  de 

ecclesiastids  negotiis  sibimet  noverU  expetendum:  qui  in 
nullo  alio  foro,  vel  apud  quenquam  alterum  judicem,  eos- 
dem  clericos  litibus  irretire,  et  civilibus,  vel  criminalibus 
negotiis  tentet  innectere :  "  Whereas  priests,  when  they  be 
sued  in  law,  may  have  access  to  the  bishop's  audience," 
(if  the  plaintiff  think  it  good,  and  none  otherwise)  ^'  if  the  if  the  piain. 
plaintiff  will  not  yield  himself  to  stand  to  the  most  holy  good!" 
archbishop's  judgment,  then  let  him  know  that  he  must 
come  to  the  trial  of  your  most  high  court,  whether  it  be  inTothetriai 
his  own,  or  in  ecclesiastical  cases.  Neither  shall  it  be  in  causes  ec- 
lawful  to  the  said  plaintiff  to  implead  the  said  priests  in 
any  other  court,  or  before  any  other  judge,  (saving  only 
before  the  archbishop,  or  before  thee,  being  the  president 
or  lieutenant  there,)  whether  the  matter  be  civil  or  else 
criminal."  Here  you  see  that  the  plaintiff,  if  he  thought 
it  good,  might  sue  a  priest  before  the  lieutenant ;  yea,  and 
that  in  causes  ecclesiastical:  and  that  the  priest  was  bound 
to  make  his  appearance,  and  to  stand  to  his  judgment. 
Yet  will  you  tell  us,  M.  Harding,  that  in  this  law  there 
are  no  such  words,  nor  any  clause  or  sentence  to  that  pur- 
pose ?  Or  can  you,  without  blushing  so  vainly,  blaze  your 
margin  with  M.  Jewel's  forgeries  ?    ""^ 

Pope  Innocentius   III.  himself  confesseth  ^^,  that  the  [De  Major, 
pope  may  make  a  layman  his  delegate,  to  hear  and  deter-  a.  innocen^^' 
mine  in  priests^  causes.     The  like  thereof  ye  may  find  in  '"^  ^' 
your  own  Gloss :  Papa  laico  delegat  causam  spiritualem :  n.  Qua.  r. 
"  The  pope  committeth  the  hearing  of  a  spiritual  matter  nuliis^'fin 

1  ,,  Glossa.l 

unto  a  layman. 
Addition.  Addition,  1^  But  forasmuch  as  M.  Harding  saith.  It 
is  not  written  papa  delegat,  but  si  papa  delegat,  which 
nevertheless  is  nothing  else  but  an  empty  quarrel,  he  may 
also  find  this  self-same  sentence  in  the  same  place  specially 
noted  without  any  si,  or  condition  at  all.  The  words  there 
are  these :  Clericus  coram  sceculari  quandoque  convenitur  :  [ii>'d.  in 

■*  ■*  marginc.] 

^2  [The  reference  to  "  De  Ma-     "  tius,"  ia  here  restored  from  the 
"jor.  et  Obed.  cap.  2.  Innocen-    edition  of  1567.] 


316  The  Defence  of  the  Apology  of  the        part  vi. 

"  A  priest  sometimes  is  called  to  make  answer  before  a 
temporal  judge."   "^^^ 

Yea,  further,  ye  shall  find,  even  in  the  pope's  own 
decrees,  that  the  pope  hath  committed  a  spiritual  matter  in 
a  cause  of  simony,  to  be  heard  and  ended  by  a  woman  : 
and  that  Brunichildis  being  a  woman,  by  virtue  of  the 
pope's  commissio7i,  summoned  a  bishop  to  appear,  and  so- 
lemnly to  make  his  purgation  before  her.  Notwithstand- 
2.Qu8est.4.  incr  in  your  Gloss   upou  the  same  it  is  noted  thus:  Fuit 

Meniiam.[In       *-"  ...  . 

Gioss.j  tamen  hie  nimium  papaliter  dispensatum :  "  The  pope  was 
too  popelike  in  this  dispensation." 

M.Harding,  Addition.  ^^  M.  Harding.  "  But  what  if  we  cannot  Addition, 
find  in  the  pope's  decrees,  to  which  you  refer  us,  that  the 
pope  ever  committed  a  spiritual  matter  in  a  cause  of  simony 
to  be  heard  and  ended  by  a  woman,  and  that  Brunichildis 
had  neither  commission  from  the  pope  to  summon  a  bishop, 
nor  ever  summoned  a  bishop  to  appear,  and  solemnly  to 
make  his  purgation  before  her  ?  What  then  shall  we  say, 
but  that  M.  Jewel  is  a  shameless  falsifier,  and  a  deceiver 
of  all  that  believe  him  ?  &c. 

"  I  beseech  you,  sir,  where  is  it  said  in  all  this  decree, 

M.  Harding,  that  the  popc  Committed  a  spiritual  matter  in  a  cause  of 
simony  to  be  heard  and  ended  by  a  woman  ?  &c.  In  the 
text  it  is  not,  nor  in  the  Gloss,  that  you  so  solemnly 
allege.  Had  your  lawyer  forgotten  to  tell  you,  or  were 
you  so  simple  that  you  could  not  conceive  that  which  is 
commonly  said,  Maledicta   Glossa  quce  corrumpit  textum  ? 

M.  Harding,  &c.  To  let  pass  your  scoffing  and  your  minister-like  in- 
terpretation, let  us  come  to  the  matter,  &c.  You  say,  the 
pope  committed  a  S2:)iritual  matter  in  a  cause  of  simony  to 
be  heard  and  ended  by  a  woman.  And  this  is  a  vain  tale 
and  untrue  fancy  of  yours,  not  able  to  be  gathered  by  any 
word  of  that  decree.  For  the  cause  of  simony  was  heard 
and  ended  by  the  pope,  and  the  bishop  was  absolved  and 
sent  home"  (or  else  M.  Harding  over  boldly  reporteth  un- 
truth, as  his  manner  commonly  is  to  do).  "  And  a  cause 
once  heard  and  determined  by  the  pope,  is  not  wont  to  be 
committed  afterward  to  the  hearing  and  determination  of  a 


Church  of  England.  317 

woman.  After  this,  as  though  this  lie  had  not  been  loud 
enough,  you  tell  us  that  Brunichildis  summoned  the  bishop 
to  appear  before  her,  &c.  Brunichildis  being  so  holy,  so 
virtuous,  so  religious  a  lady,  as  St.  Gregory  reported  she 
was,  it  is  to  be  presupposed,  that  she  would  not  disquiet  a 
good  and  innocent  man,  nor  put  him  to  further  trouble." 
The  Anstver.  '*  A  shameless  falsifier,"  (you  say)  "  a 
deceiver  of  them  that  believe  him,  scoffing  and  minister- 
like interpretation ;  as  though  this  lie  had  not  been  loud 
enough,"  &c.  This  eloquence,  M.  Harding,  becometh  no 
man  but  yourself.  It  is  reason  ye  should  have  the  whole 
glory  of  it  without  copartner.  Howbeit,  such  intemper- 
ance of  speech,  and  such  uncivil  dealing,  will  win  small 
credit  to  your  cause  in  the  judgment  of  the  wise.  You 
say,  "  It  cannot  be  found,  that  queen  Brunichildis  had  any 
such  commission  from  the  pope."  You  hunt  wantonly 
and  rove  at  pleasure,  M.  Harding,  and  will  find  nothing 
but  that  may  like  you.  But  pope  Gregory's  commission 
is  so  plain,  that  I  marvel  with  what  good  countenance  you 
could  deny  it :  saving  that  I  see  you  are  armed  with  bold- 
ness to  deny  what  you  list.  These  be  pope  Gregory's 
own  words :  Purgationem  ante  te,  duohus  sihi  sacerdotibus  2.  Quaest.  4. 
junctis,  eundem  ex  se  prwhere  tuo  commisimus  arbitrio: 
"  I  have  given  commission  to  your  discretion,  that  the 
said  bishop,  taking  to  him  two  other  priests,  or  bishops, 
shall  make  his  purgation  before  you  ^3.""      And  thus  he 

^3  [Decret.  2.  Qu.  4.    (See  su-  "  gnum   non   fuit  ut  eum  adju- 

pra  vol.  ii.  238.  note  ^^.)   "  Men-  "  vante  innocentia  diutius  retinere 

"  nam  vero  reverendissimum  fra-  "  vel  affligere   in  aliquo   debere- 

"  trem  et  coepiscopum  nostrum,  "  mus ;  (purgationem  tamen  ant^ 

"  postquam  ea  quae   de  eo  dicta  "  duobus   sibi   sacerdotibus  jun- 

"  sunt,  requirentes,   in   nuUo  in-  "  ctis,   ubi   accusatur    cessaverit, 

"  venimus   esse  culpabilem :    qui  "  eundem     ex     se    praebere    tuo 

"  insuper  ad  sacratissimum  cor-  "  commisimus    arbitrio.")      The 

"  pus   beati   Petri    Apostoli    sub  writer  then   proceeds  to  prohibit 

"jurejurando  satisfaciens,  ab  his  his    resorting   to    boiling   water, 

"  quae  objecta  fuerant  ejus    opi-  hot  iron,  &c.     Some  editions  of 

"  nioni,  se  demonstravit  ahenum  :  the  Decretum  read  (as  bp.  Jewel 

"  reverti  illuc  \_al.  ilium]  purga-  did)  "  ante  te,"  whilst  others  read 

"  tum  absolutumque  permisimus  :  "  ante."     It  should  be  observed, 

"  quia  sicut  dignum  erat,  ut  si  in  that  not  a  word  of  the  passage, 

"  aliquo    reus    existeret,    culpam  after  "  deberemus,"  is  found  in 

"  in  eo  canonice  punirem,  ita  di-  St.  Gregory's    original   letter    to 


tors 

Commisi 

mils. 


318  The  Defence  of  the  Apology  of  the        part  vi. 

said  to  Brunichildis,  being  the  queen  of  France.  Is  not 
this  enough  to  prove,  that  the  pope  gave  commission  that 
the  bishop  should  make  his  purgation  before  the  queen  ? 

Purgation.     Is  not  here  the  plain  and  express  word  purgatio  ?    Are  not 

compurga  hcro  two  othor  priests  or  bishops  appointed  to  be  compur- 
gators ?  Is  not  here  the  Latin  word  commisimus  f  where- 
by the  pope  gave  the  queen  to  understand,  that  he  had 
sent  her  his  special  commission  ?  Are  not  here  these  other 

Ante  te.  two  Latin  words  a7ite  te,  that  is  to  say,  before  thee,  or  in 
thy  presence?  Are  not  here  these  other  two  Latin  words, 
tuo  arbitrio,  whereby  it  is  signified,  that  the  matter  was 
committed  to  her  discretion  ?  Doth  not  the  same  pope  im- 
mediately afterward,  in  the  same  decree,  straightly  charge 
the  said  queen  Brunichildis,  that  she  should  not  require 

Vulgaris  Pur-  the  Said  bishop  to  clear  himself  by  any  vulgar  purgation^ 
as  by  standing  in  scalding  water,  or  by  bearing  a  gad  of 
burning  iron  in  his  bare  hand,  as  many  then  used  to  try 
their  innocency,  and  to  purge  themselves  ?  Sought  you  so 
busily  for  these  things,  M.  Harding,  and  could  you  not 
find  them  ?  Or  could  you  see  all  these  things  in  a  heap 
together,  and  yet  could  you  see  nothing  ?  Or,  all  this  not- 
withstanding, can  you  so  assuredly  tell  us,  that  the  pope 
never  committed  any  spiritual  matter  to  be  heard  by  a 
woman  ?  Or,  that  the  queen  had  no  commission  to  any  such 
purpose  from  the  pope  f  The  pope  himself  saith.  Yea :  you 
only  say,  Nay.  And  may  we  safely  give  credit  to  you 
alone  against  the  pope  ? 

M.  Harding,  It  is  not  Hkcly  (you  say)  that  being  once  purged 
before  the  pope,  he   should  afterward  be   purged  again 

M.  Hardmg,  bcforc  a  womau.  It  is  not  likely  (you  say)  that  Bruni- 
childis, being  so  holy,  so  virtuous,  and  so  religious  a  lady, 
would  disquiet  a  good  and  an  innocent  man,  or  put  him  to 
any  further  trouble,  after  his  cause  had  been  heard  and 

Brunichildis,  (Epist.  6.   lib.  xiii.  4.     There  seems  some  mystery  to 

tom.ii.1219.)     The  editor  of  the  hang  over  this   subject,  as  both 

Paris    edition   of   the   Decretum,  the  Decretum  and  the  Gloss  are 

1 61 2,  notices  this  fact  with  great  ancient,  and  it  is  not  impossible 

satisfaction,  and  asserts  that  the  that  the  passage  was  fraudulently 

interpolated    words   belong    pro-  expunged   in   St.  Gregory's  Epi- 

perly  to  another  chapter  in  2  Qu.  stle.] 


Church  of  England,  319 

ended  by  the  pope.  And  are  not  these  good  and  sub- 
stantial and  likely  reasons,  M.Harding?  Or,  were  it  not 
well  worth  the  while,  that  your  reader,  contrary  to  the 
pope's  plain  words,  should  believe  you,  and  rather  yield  to 
such  pretty  likelihoods?  It  is  not  likely^  that  M.Harding, 
so  boldly  maintaining  manifest  falsehood,  will  ever  give 
place  to  any  truth.  I  beseech  you,  how  had  this  bishop 
made  his  sufficient  purgation  before  the  pope  ?  By  what 
words  of  Gregory  can  you  learn  it  ?  Indeed  he  offered  an 
oath  for  himself.  And  so  far  forth  only,  and  none  other- 
wise, he  was  purged.  But  there  was  no  proclamation 
given  out  unto  his  accusers,  if  any  man  had  to  allege 
against  his  purgation ;  neither  had  he  any  man  there  to  be 
his  compurgator.  Nor  was  he  fully  restored  to  his  fame ; 
nor  had  the  pope  thoroughly  concluded  and  ended  the 
matter.  And  therefore  he  committed  it  over,  to  be  ended 
at  home  before  the  qiieen.  For  the  law  saith;  Ihi  fieri  in  uarga- 
debet  purgatio,  ubi  quisque  est  infamatus :  ut  ibi  moriatur 
malum^  ubi  contigit :  "  There  ought  every  man  to  make  his 
purgation,  where  he  is  defamed:  that  the  evil  may  die, 
and  have  an  end,  where  it  began  to  spring  first."  To  be 
short,  whereas  you  tell  us,  M.  Harding,  that  queen  Bruni- 
childis  had  no  such  commission  from  the  pope,  the  expo- 
sitor of  that  decree,  if  it  might  have  pleased  you  to  have 
seen  him,  would  have  taught  you  the  contrary.  For  thus 
he  saith :  Papa  mandat  reqince.  ut  indicat  eidem  episcopo  2-  Qusest.  4. 

,,  7.,  77  ,  .  Mennam.  [in 

purgationem  cum  duobus  sacerdotibus :  et  delegatur  hic  laico  giossa  et  in 
negotium  spirituale :  et  episcopus  expurgatus  coram  papa, 
cogitur  adhuc  coram  muliercula  se  purgare :  "  The  pope 
giveth  commission  to  the  queen  to  appoint  the  said  bishop 
to  make  his  purgation,  together  with  two  other  priests ;" 
again :  "  Here  a  spiritual  matter  is  committed  over  to  a 
lay  person :"  and  again :  "  A  bishop  being  purged"  (in 
part,  and  after  a  sort)  "  before  the  pope,  yet,  nevertheless, 
is  compelled  afterward  to  purge  himself  before  a  woman." 
I  know  not  what  I  should  say  further ;  committei^e,  is  Latin, 
to  give  commission :  purgatio,  in  English,  is  a  purgation : 
simony  is  a  spiritual  cause :  queen  Brunichildis  was  a  lay 
person:    ante   reginam,  is  before   the  queen:  the  text  is 


320  The  Defence  of  the  Apology  of  the       part  vi. 

plain :  the  Gloss  is  plain :  the  words  are  plain :  the  sense 
is  plain.  The  pope  himself  saith  :  "  I  have  given  out  my 
commission,  that  the  bishop  should  appear  before  the 
queen ;"  the  expositor  saith :  "  A  spiritual  cause  is  com- 
mitted to  the  judgment  of  a  person  temporal." 

Yet,  M.  Harding,  it  is  lawful  for  you  to  say,  "  M.  Jewel 
is  a  loud  liar,  and  a  shameless  falsifier,  and  a  deceiver  of  all 
them  that  will  believe  him."  Thus  may  you  lawfully  and 
boldly  say :  for  full  well  it  becometh  you  thus  to  say,  as  a 
man  that  recketh  not  what  he  say.   "^^ 

The  emperor  Constantinus  wrote  thus  unto  the  bishops 
Socrates,  lib.  that  had  been  at  the  council  of  Tyrus :  Cuncti  quotquot 
lai.  cap.  34.  synodum  Tyri  complevistis,  sine  mora  ad  pietatis  nostrce 
70]  castra  properate :  ac  re  ipsa,  quam  sincere,  ac  recte  judica- 

veritis,  ostendatis :  idque  coram  me,  quern  sincerum  esse  Dei 
ministrum,  no  vos  quidem  negahitis :  "  All  ye  that  have 
been  at  the  council  of  Tyrus,  come  without  delay  unto  our 
camp,  and  shew  me  plainly  and  without  colour,  how  up- 
rightly ye  have  dealt  in  judgment:  and  that  even  before 
myself,  whom  you  cannot  deny  to  be  the  true  servant  of 
God." 

Justinian  the  emperor,  in  the  law  that  he  maketh  touch- 
Authen.  con-  inff  the   pubUc  prayers  of  the  church,  saith   thus :  "  We 

stitutione,  ^  1117.7  7  .  .     •  111  11 

123-  [ed.  command  all  bishops  and  priests,  to  mmister  the  holy  obla- 
tion, and  the  prayer  at  the  holy  baptism,  not  under  silence, 
but  with  such  voice,  as  may  be  heard  of  the  faithful  people, 
to  the  intent,  that  the  hearts  of  the  hearers  may  be  stirred 
to  more  devotion,  &c."  Afterward  he  addeth  further: 
"And  let  the  holy  priests  understand,  that  if  they  neglect 
any  of  these  things  they  shall  make  answer  therefore  at  the 
dreadful  judgment  of  the  great  God  and  our  Saviour  Jesus 
Christ.  Ajid  yet,  nevertheless,  we  ourselves,  understanding 
the  same,  will  not  pass  it  over,  nor  leave  it  unpunished  ^"^.^ 

Hereby  we  see,  that  godly  princes  may  summon  bishops, 
to  appear  before  them,  even  in  causes  ecclesiastical,  to 
receive  such  punishment  as  they  have  deserved.  Likewise 
the  emperor  Constantinus,  in  his  letters  unto  the  people  of 

^  [Supra  vol.  ii.  p.  43.  note  2\  Haloander's  edition,  is  printed  at 
where  the  original,  according  to     length  :  see  also  vol.  vi.  p.  60.] 


Church  of  England,  321 

Nicomedia,  speaking  of  the  wilful  errors  and  heresies  of 
priests  and  bishops^  saith   thus  :    Illorum  temeraria  prce-  Theodore- 

,.  7  .        .  .      ^,        .         .  ,T  tU8,llb.    I. 

siimptio,  mea^  hoc  est,  ministn  Chnsti^  manu  coerceoitur  :c^v^^9'm■ 
'''  Their  rash  attempts  shall  be  repressed  by  my  hand,  that 
is  to  say,  by  the  hand  of  Christ's  servant"." 

Addition.  ([}^  M.  Harding:  "  Where  you  say,  that  the m. Harding, 
emperor  spake  of  the  wilful  errors  and  heresies  of  the 
priests  and  bishops,  and  add  not,  Arian  priests  and  Arian 
bishops,  you  declare  your  malicious  heart  against  priests 
and  bishops.  But  I  will  leave  that  cankered  spite  of 
yours,  &c.  Why  do  you  not  report  the  emperor's  words 
as  they  are  in  your  author  ?  Will  you  never  leave  this  your 
accustomed  vile  corruption  ?"  The  Answer.  And  will  you 
never  leave  this  vanity,  M.  Harding  ?  You  say,  I  speak 
of  errors  and  heresies  of  priests  and  bishops,  but  I  add 
not,  Arian  priests  and  Arian  bishops.  And  therein, 
you  say,  I  declare  my  malicious  heart.  Of  such  good 
words  your  gentle  heart  wanteth  no  store.  It  is  your  skill 
with  such  terrors  and  outcries  to  amaze  the  simple.  For 
no  wise  man,  I  trow,  would  thus  demean  himself  without 
some  cause.  I  said  not,  the  errors  and  heresies  of  Arian 
priests  and  of  Arian  bishops.  What  then  ?  Think  you 
therefore  I  meant  the  errors  and  heresies  of  catholic  priests, 
and  godly  bishops?  Or  can  any  man  imagine  heresies 
without  an  heretic  ?  Fie,  M.  Harding,  such  wantonness  is 
not  fit  for  your  gravity :  when  I  spake  of  errors  and  here- 
sies, a  very  babe  might  well  know,  I  spake  only  of  heretics, 
and  of  none  others. 

But  I  have  not  reported  the  emperor's  words  as  I  found 
them.  And  this,  in  your  accustomed  courteous  speech, 
you  call  my  accustomed  mle  corruption.  Howbeit,  indeed, 
I  corrupt  no  part  of  the  emperor's  words.  He  speaketh 
none  otherwise,  but  as  I  report  him.  Add  hardly  the 
words  that  you  would  seem  to  miss.  You  can  add  nothing 
to  the  meaning.     Thus  saith  Theodoretus,  even  as  you 

^^    [Theodoret.    Et  rts  St  irpos  rdX/xj/y  bia  ttjs  tov  Beparrovros  tov 

fivrjprju   TOiV   Xvfietovatv    cKeivcov,    fj  Qeov,     tovtcotiv     ifiov,     evepyeias 

irpbs  enaivop  djrpovoTjTcos  €^acf>6^vai  dvaaTakrja-eTai.'] 
T6\fiT)(T€i,     irapaxpijp'a     rrjs     Idias 

JEWEL,  VOL.  VI.  Y 


522  The  Defence  of  the  Apology  of  the        part  vi. 

have  translated  him  yourself:  "  If  any  man  be  inflamed 
boldly  and  uncircumspectly  at  the  remembrance  and  com- 
mendation of  those  wicked  and  pestilent  heretics,  his  bold- 
ness shall  be  repressed  straightway  by  my  working,  that  is 
to  say,  by  the  minister  of  God  ^6/'  xhis  is  all  that  I  say, 
M.  Harding :  I  say  no  more,  '^i^ 
August,  con-      So  likewise  saith  St.  Augustine  unto  the  Donatists  :  An 

tra  epist.  ° 

Parmen.  lib.  forte  de  religioYie  fas  non  est  ut  dicat  impe^^ator,  vel  quos 
cap  9.  ix.  miserit  impcrator?  Cur  ergo  ad  imperatorem  legati  vestri 
venerunt  ?  "  Is  it  not  lawful,  that  the  emperor,  or  the 
emperor's  deputy,  should  pronounce  in  a  case  of  religion  ? 
"Wherefore  then  went  your  own  ambassadors  to  the  em- 
peror ?"" 
M.  Harding,  Addition.  ^^  M.  Harding :  "  St.  Augustine,  reasoning  Addition, 
against  Parmenian,  the  Donatist,  took  advantage  of  his  own 
doings,  not  as  allowing  the  appeal  to  the  emperor,  but  as 
proving  him  unreasonable,  who  for  advantage  would  appeal 
to  the  emperor,  and,  when  the  emperor  had  pronounced 
sentence  against  him,  would  strive  and  repine  at  the  sen- 
tence, and  say,  that  he,  being  a  temporal  prince,  ought  not 
to  punish  bishops,  &c.  St.  Augustine,  in  this  talk  against 
the  Donatists,  cannot  be  said  to  allow  the  emperor's  au- 
thority in  condemning  of  bishops  and  other  ecclesiastical 
causes.  For  he,  answering  another  Donatist  that  said, 
Non  dehuit  episcopus  proconsulari  Judicio  purgari,  said,  if 
he  be  worthy  to  be  blamed,  whom  the  temporal  judge 
hath  absolved,  whereas  he  himself  did  not  require  it, 
how  much  more  are  they  to  be  blamed,  which  would  have 
a  temporal  prince  to  be  judge  in  their  cause  ?  By  this  it 
appeareth  that  he  thought  that  princes  could  not  be  judges 
over  bishops.  Moreover  he  reporteth  that  Constantine, 
who  appointed  judges  to  hear  their  cause,  did  it,  a  Sanctis 
antistitibus  veniam  petiturus,  as  minding  to  ask  pardon  of 

^    [Harding,    however,    adds,  he  represents  them,  inasmuch  as 

that  the  words  were  meant  only  to  they  serve  to  shew,  that  the  per- 

apply  to  the  laity  of  Nicomedia ;  sons,    whom    the    emperor    here 

and  certainly  there  is  nothing  in  threatens  to  punish,  were  not  the 

the  letter  to  contradict  him;    so  heretical  bishops  themselves,  but 

that  the  words  left  out  by  bishop  their  partizans,  whether  lay  or  cle- 

Jewel  were  not  so  unimportant  as  rical,  at  Nicomedia.] 


t 


Church  of  England,  32S 

the  holy  bishops  for  his  fact.     And  the  same   emperor, 
seeing  their  importunity  in  repairing  to  him,   as  judge, 
said,  O  rahida  furoris  audacia !  Sicut  in  causis  gentilium 
solet  fieri,  appellationem  inter posueruntP    The  Answer.  The 
very  story  hereof  is  this:    The  Donatian  heretics,  being 
condemned  by  an  assembly  of  bishops  in  Africa,  and  ap-  [s.  August. 
pealing  for  aid  unto  the  emperor,  were,  by  his  authority, ii- 97] 
appointed  over  by  special  commission  to   be  judged  by 
Miltiades,  the  bishop  of  Rome,  with  certain  others.  Wherein 
two  things  are  specially  to  be  noted :  first,  that  the  pope  Euseb.  ub. 
in  those  days  thought  not  himself  to  be  superior  to  the  [i.'484/48M 
emperor,  but  could  be  contented  to  be  his  delegate,  and  to 
receive  authority  by  his  commission:  again,  that  the  j9ope  The  pope  the 
was  not  appointed  to  judge  alone,  but  had  other  bishops  deieg&te. 
joined  with  him.     The  Donatians  being  condemned  before 
the  pope  and  the   other    commissioners,  and  once   again 
appealing  to  the  emperor,  were  eftsoons  appointed  over  by 
like  commission  to  be  judged  by  the  bishop  of  Arle  in 
France,  with  certain  others.     And   here  also  it  is  to  be 
noted,  that,  in  those  days,  it  was  lawful  to  appeal  from  the  Appeal  from 
pope,  and  that  an  inferior  bishop  might  lawfully  judge  of 
his  judgments.     But  the  Donatians  seeing  themselves  con- 
demned by  the  bishop  of  Arle,  as  they  were  before  by  the 
bishop  of  Rome,  last  of  all  appealed  to  the  emperor'' s  own 
person,  complaining  of  the  partiality  of  the  bishop  of  Rome, 
and  of  the  bishop  of  Arle,  as  at  whose  hands  they  could 
find  no  justice.     In  the  end,  being  likewise  condemned  by 
the  emperor  himself,  they  found  themselves  also  grieved 
with  his  majesty,  and  condemned  his  judgment  too,  as  they 
had  done  the  others.     Hereof  St.  Augustine  saith  thus : 
Judex  eligitur  imperator :  judicans  contemnitur  imperator :  ^^«'  f?^**- 
"They  choose  the  emperor  to  be   their  judge:  and  after 
judgment  they  despise  the  emperor,'^     This  is  it,  that  the 
emperor  so  much  misliked  in  the  Donatists.     Therefore  he 
abhorred  them  as  impudent  and  perverse  wranglers,  that 
seeing  judgment  so  many  ways,  and  so  clearly  pass  against 
them,  yet   would   not   submit   themselves   to   any  order. 
Such,  this  day,  M.  Harding,  is  the  perverseness  and  impu- 
dency  of  all  them,  that,  seeing  their  follies  laid  open  to  the 

Y  2 


324  The  Defence  of  the  Apology  of  the         part  vi. 

world  by  God*s  holy  word,  and  so  many  kingdoms  and 
countries  departing  from  them,  yet,  nevertheless,  have 
hardened  their  faces  against  all  shame,  and  will  never 
yield  to  the  confession  of  any  one  error.  Therefore  St. 
Augustine  saith  unto  the  Donatists,  as  we  likewise  may 
Aug.inea-  say  uuto  you :  Quid  vultis  amplius  homines,  quid  vultis 
[»•  90]  amplius  ?  "  O  ye  men,  tell  me,  what  would  ye  have  more ? 
What  more  would  ye  have  ?" 

As  touching  the  matter  that  lieth  between  us,  the  ques- 
tion is  this,  Whether  a  prince  may  he  judge  in  ecclesiastical 
causes,  or  no.  "  He  may  not,"  say  you.  Here  we  allege 
the  example  of  the  godly  Christian  emperor  Constantinus, 
who  being  only  a  temporal  prince,  nevertheless  took  upon 
him  to  judge  in  causes  ecclesiastical  between  the  Donatian 
heretics  and  the  catholics.  Unto  this  you  answer :  "  Thus 
he  did,  a  Sanctis  antistitihus  veniam  petiturus,  as  minding 
to  ask  pardon  of  the  holy  bishops  for  his  fact."  For  what 
his  fact,  M.Harding?  Why  deal  you  so  darkly?  Will  you 
tell  us,  that  Constantinus  knew  in  his  conscience  he  did  ill, 
and  committed  sacrilege,  and  wickedly  intruded  upon  the 
bishops'  offices,  and  wilfully  deserved  God's  vengeance,  as 
did  Ozias,  or  Oza,  and  yet  would  do  it  notwithstanding, 
upon  the  hope  of  pardon  ?  Verily  this  had  been  the  sin  of 
presumption,  which  some  men  have  reckoned  as  the  sin 
against  the  Holy  Ghost,  that  shall  never  be  forgiven,  nei- 
ther in  this  life,  nor  in  the  life  to  come.  Or  do  you  think, 
that  these  holy  fathers  would  so  easily  have  forgiven  so 
great  an  offence,  so  presumptuously  committed  against 
God  ?  Or  is  it  likely,  that  the  emperor  Constantinus,  for 
thus  doing,  stood  excommunicate  ipso  facto,  and  was  there- 
fore divided  from  the  sacraments  and  prayers,  and  all  other 
communion  and  comfort  of  the  church  \  Or  that  afterward 
he  waited  three  days  together  bareheaded  and  barefoot,  as 
sabeu.  En-  did  that  noble  emperor  Henry  IV.  upon  pope  Gregory  VII., 
9.  .3.  ^^  receive  absolution  for  his  sins  ?  I  know,  you  dare  to  say 
many  things :  but  thus  much,  I  trow,  you  dare  not  say. 
What  pardon  then  was  it,  that  the  emperor  minded  to  seek 
at  the  bishops'  hands  ?  Indeed,  the  place  itself  is  very 
dark,  and  such  as  whereof  it  is  hard  to  gather  a  ready  and 


Church  of  England.  325 

perfect  sense.  Thus  stand  the  words :  Atque  utinantj 
saltern  ipsius  judicio,  insanissimis  animositatibus  Jinem 
posuissent,  atque^  ut  eis  ipse  cessit,  ut  de  ilia  causa  post 
episcopos  judicaret,  a  Sanctis  antistitibus  postea  veniam 
petiturus,  dum  tamen  illi,  quod  ulterius  dicer ent,  non  habe- 
rent^  si  ejus  sententice  non  obtemperarent^  ad  quern  ipsi  pro- 
vocaverunt^  sic  et  illi  aliquando  cederent  veritati  ? 

If  ye  understand  this  sentence  thoroughly,  M.Harding, 
ye  are  more  than  Davus  :  ye  are  as  good  as  CEdipus, 
Notwithstanding,  that  silly  sense,  that  you  have  imagined, 
cannot  possibly  be  gathered  hereof  by  any  reasonable  order 
of  construction.  This  only  is  it,  that  St.  Augustine  saith, 
The  emperor  minded  to  excuse  himself  unto  the  bishops^ 
not  for  that  he  had  dealt  in  a  cause  ecclesiastical^  but  for 
that  he  had  dealt  therein,  after  that  it  had  been  twice  heard 
and  determined  by  the  bishops.  These  are  his  words: 
Ipse  eis  cessit,  ut  de  ilia  causa  post  episcopos  judicaret,  a 
Sanctis  antistitibus  postea  veniam  petiturus.  You  know 
right  well,  M.  Harding,  veniam  peter e  is  not  always  to  ask 
absolution,  as  for  some  heinous  offence  against  God.  Bona 
tua  venia  dicam :  dabis  mihi  hanc  veniam,  &c.  are  phrases 
commonly  used  among  the  learned.  In  this  place,  St. 
Augustine  saith,  the  emperor  minded  courteously  to  excuse 
his  doing  unto  the  bishops,  for  that  calling  the  matter  be- 
fore himself,  that  had  been  before  thoroughly  considered 
and  debated  by  them,  he  might  seem  to  judge  of  their 
judgments,  and  to  call  their  doings  into  question.  This 
only  was  the  thing,  that  he  would  have  excused.  And  this 
was  his  courtesy  only,  and  not  his  duty. 

As  for  the  hearing  of  ecclesiastical  causes,  which  is  the 
matter  that  lieth  between  us,  he  neither  thought  he  offended 
God  therein,  for  any  thing  that  may  appear,  nor  minded 
to  ask  pardon  for  the  same.  For  he  did  no  more  therein 
than  was  lawful  for  him  to  do;  nor  ever  was  there  any 
pope  so  uncivil,  that  durst  to  condemn  him  for  so  doing. 
St.  Augustine  saith  plainly  in  the  same  epistle :  Diximus,  Aug.  epist. 
Felicem  Aptungitanum,  ad  Constantini  jussionem,  pro-  ^  ^"  ' '  ^°" 


consularibus  gestis  fuisse  purgatum. Ait  quidam,  Non 

debuit  episcopus  proconsulari  judicio  purgari :  quasi  vero 


J526  The  Defence  of  the  Apology  of  the         part  vi. 

ipse  sibi  hoc  comparaverity  ac  non  imperator  ita  quceri  jus- 
Ad  cujus  cu.  serit :  ad  cujus  curam,  de  qua  rationem  Deo  redditurus 
maxinie  per-  essct.  Tcs  Ula  maxime  pertinebat :  "  We  told  you,  that  Felix, 

tinebat.  [ib.      ,         '       ,  -     ^  .  -.    i      /»  i        i       j    7- 

93]  the  bishop  of  Aptungita,  was  purged  beiore  the  iord  lieu- 

tenant by  the  commandment  of  the  emperor.    But  one  of  the 
Donatian  heretics  saith,  '  A  bishop  should  not  have  made 
his  purgation  before  the  lieutenant:^  as  though  it  had  been 
the  lieutenants  seeking,  and  not  rather  the  emperor's  com- 
mandment :  to  whose  charge,  whereof  he  shall  yield  account 
Specially  be-  uuto  God,  that  matter  specially  did  belong."   Behold  these 
the  empe-     words,  M.  Harding :  lay  them  abroad  :  cast  no  cloud  over 
*  them :  St.  Augustine  telleth  you,  that  the  purgation  of  a 
bishop^  notwithstanding  it  were  an  ecclesiastical  matter,  yet 
belonged  specially  to  the  emperofs  charge.     And  thus  he 
saith  even  in  the  selfsame  epistle  and  place  that  you  have 
alleged.     And  yet  must  we  believe  you  upon  your  word, 
that  the  emperor  could  not  deal  herein  without  offending 
of  God,  and  craving  of  pardon  \  Again,  St.  Augustine  saith : 

August,  con-  An  forte  de  religione  fas  non  est,  ut  dicat  imperator f 

Parmen."ub.  Cur  crgo  ad  imperatorem  legati  vestri  venerunt?  "What, 
[cap.  9.  torn,  is  it  not  lawful,  perhaps,  that  the  emperor  should  give  sen- 
tence in  a  case  of  religion?  Wherefore  then  did  your 
legates  sue  to  the  emperor?'"  Here,  M.  Harding,  mark 
this  by  the  way :  They  that  said  the  emperor  might  not  be 
judge  in  ecclesiastical  cases,  were  Donatian  heretics.  For 
St.  Augustine  and  the  catholics  said  the  contrary.  Again, 
Aug.  epist.  St.  Augustine  saith  :  Si  criminis  non  est,  provocare  ad  im- 
Non  est^cri-  pcratorem,  non  est  criminis  audiri  ab  imperatore.  ^go, 
nee  ab  illo,  cui  causam  delegaverit  imperator :  "  If  it  be  no 
fault  to  appeal  to  the  emperor,  then  is  it  no  fault  to  be 
heard  or  judged  by  the  emperor.  And  so,  consequently, 
it  is  no  fault  to  be  judged  before  him,  to  whom  the  cause 
was  committed  by  the  emperor.'"  St.  Augustine  presup- 
poseth  and  layeth  it  as  a  ground,  that  it  is  no  fault,  neither 
to  appeal  to  the  emperor,  nor  to  be  judged  before  his 
majesty,  be  the  cause  never  so  much  ecclesiastical. 

Now,  M.  Harding,  if  there  were  no  fault  committed 
by  the  emperor,  why  should  you  thus  force  him  to  crave 
pardon  ? 


I 


Church  of  England.  327 

Photius,   the  patriarch  of  Constantinople,   saith  thus: 
Clerici  Constantinopolitani,  si  nolint  adores  apud  patriar-  phonus  de 
cham  agere,  a  solis  prcejectis  prcetorio  juaicantur ;    sivcsmamots.. 
conveniant,  sive  conveniantur ^  tarn  'pro  privatis,  quam  pro  [cap.  i.  p'.' 
ecclesiasticis :  "  The  priests  of  Constantinople,  if  they  will 
not  plead  their  matters  before  the  patriarch,  then  are  they 
judged  only  before  the  lord  chancellor,  whether  they  be 
plaintiiFs  or  defendants,  and  whether  their  causes  be  pri- 
vate or  ecclesiastical ^7." 

Again  he  saith :  "  Bishops,  priests,  and  monks,  are  to  be  in  eodem  ut. 
sued  before  the  lord  deputy  or  president  of  the  country :  953]'  Apud 
or  if  they  be  found  in  the  city  of  Constantinople"  (where  provincia- 

,  111-  Ni  1  17     '■"™-    Apud 

the  emperor  hath  his  court, )  *'  then  are  thev  to  be  sued  only  soios  Prae- 

7777  77  *  fectosprse- 

hefore  the  lord  chancellor  ^^.''^  torio. 

Likewise  Balsamon,  expounding  a  canon  of  the  council 
of  Antioch,  allegeth  this  sentence  of  Justinian :  Patriarcha  Baisamon. 
debet  rationem  redder e  imperatori,  et  ab  eo  corrigi:  "  The  uoch.'can.ia. 
patriarch  is  bound  to  make  his  answer  before  the  emperor, 
and  of  him  to  receive  correction."     And  thus  he  speaketh 
of  a  cause  ecclesiastical f  as  by  the  place  it  may  appear. 
Again  he  saith :    Patriarcha  ab  imperatore,  qui  ecclesicB  Baisamon, 
habet  potestatis  scientiam,  judicabitur,  forte  ut  sacrilegus, 
vel  male  de  fide  sentiens,  vel  alicujus  alius  criminis  reus. 
Hoc  enim  nos  judicialiter  factum  esse  vidimus  diver  sis  tem- 
poribus :  "  The  patriarch  shall  be  judged  of  the  emperor, 
having  the  knowledge  of  the  ecclesiastical  power,  whether 
the  matter  be  of  sacrilege,  or  of  heresy,  or  of  any  other 
crime.     For  this  have  we  seen  done  oftentimes  in  form 
of  judgment." 

What  would  ye  have  more,  M.  Harding?  Heresy  is  a 
cause  ecclesiastical :  the  patriarch  is  a  bishop :  the  emperor 
is  a  civil  or  lay  magistrate.  Yet  Balsamon  telleth  you, 
that  this  bishop  in  this  cause,  is  to  be  tried  before  the 

^7  [Supra  vol.  vi.  p.  314  note  ^^.J  evpia-KOfievoi  uapa  fiopois  to2s  xmdp- 

^^  [Photius,    in   Nomocanone  :  x^*^^  evdyovrai,  evda  koI  rj  rifx^  av- 

oTi  ol  eTTicTKOTroi  Koi  ol  kKtjpikoI  Koi  Tols    (pyXaTTerai,    koi    avvrjyopovs 

01  p.ovaxp\  did^ifioi  ov  yivovrai,  oKKa  Xapfiavovaip.     The  words  in  par- 

Trapa  apxavai  tcov  firapx^v  airav  enthesis    are    added    by    bishop 

ivdyovrai.     ev    KapaTavTivoxmdXei  Jewel.] 


328  The  Defence  of  the  Apology  of  the        part  vi. 

emperor:  and  that  he  himself  hath  oftentimes  seen  the 

same  judicially  put  in  practice,  no  restraint  or  law  being 

to  the  contrary. 

Gerson  standing  before  the  French  king,  and  answering 

his  adversaries  in  a  cause  ecclesiastical,  said  thus  unto  him : 
Gerson.  Tri-  Loquimur  stc  ad  COS,  rex  serenissime,  te  audiente,  tejudice : 
mKa"  "Thus  we  say  to  them,  O  most  gracious  king,  in  your 
[Kagsl^.]*    hearing:    your   grace   shall  be  judge."     Here,  you  see, 

M.  Harding,  the  cause  is  ecclesiastical,  and  the  judge  is 

the  king.     ^ 

But  what  speak  we  of  other  priests  and  inferior  bishops  f 

The  popes  themselves,  notwithstanding  all  their  universal 

power,  have  submitted  themselves,  and  made  their  purga- 
Theod.  lib.i.tions  bcforc  kinqs  and  emperors.     Pope  Liberius  made  his 

cap.  i6.  lleg.  i7  J  X-  ^ 

lib.  3.  torn,  humble  appearance  before  the  emperor  Constantius :  pope 
3.qu.4.  Sixtus  was  accused,  and  made  his  purgation  before  the 
2.  qu.  4.  Au-  emperor  Yalentinian ^9:  pope  Leo  III.  being  accused  by 
ditum.  Paschalis  and  Campulus,  pleaded  his  cause  before  Carolus 
Gerson  in  Maguus  at  Komc,  uot  yct  chosen  emperor.  Pope  John 
pasciiai.  [vol.  XXII.  was  accuscd  of  heresy,  and  forced  to  recant  the 

iv.  491.  d.]  .  .  ''  . 

same  unto  Philip,  the  French  king. 

Pope  Leo  IV.  in  this  wise  humbly  submitted  himself 

2  Qu.  7.  N08  unto  the  judgment  of  Lewis,  the  emperor :  Nos,  si  incowr- 
petenter  aliquid  egimus,  et  in  suhditis  justce  legis  tramitem 
non  conservavimus,  vestro  admissorum  nostrorum  cuncta 
'Golumus  emendare  judicio :  "  If  we  have  done  any  thing 
out  of  order,  and  if  we  have  not  followed  the  right  course 
of  the  law  over  our  subjects,  we  will  amend  all  our  faults 
hy  your  majesty  s  judgment.^^ 

M.  Harding,       Addition.     ^^^   M.  Harding.    "  If  this  submission  had  Addition, 
not  been  made  voluntarily  by  them,  nor  king  nor  Caesar 
could  have  had  authority  or  power  to  be  judges  over  them. 

[Sozom.iib.  The  good  emperor  Constantine  said  to  the  bishops,  Vos 
non  potestis  ab  hominibusjudicari:  ''You  cannot  he  fudged 
of  men,'  that  is,  of  laymen."     The  answer.    This  is  wisely 

^  [It  should  be  stated,  how-  serts,  by  his  own  authority,  and 
ever,  that  this  took  place  in  a  that  he  protested  against  its  being 
synod  summoned,  as  the  pope  as-     drawn  into  a  precedent.] 


Church  of  England.  329 

considered,  M.  Harding,  and  for  good  advantage.  Lay- 
men he  men:  all  others  be  angels.  Otherwise  if  bishops 
were  men^  as  others  be,  then  could  no  priest  or  bishop  be 
judged  before  them :  for  Constantinus  saith  :  Vos  non  po- 
testis  ah  hominibus  judicari:  "  You  cannot  be  judged  by 
men."  And  yet  in  the  selfsame  place  he  seemeth  to  say, 
that  a  bishop  may  not  be  judged,  neither  before  any  other 
bishop,  nor  before  the  pope  himself,  or  any  other  creature, 
but  only  before  God  alone.  For  thus  he  saith  unto  the 
bishops :  Istce  accusationes  vestrce  opportunum  tempus  habent  sozomen. 
magni  judicit  diem,  et  judicem  tunc  omnibus  judtcaturum :  [».  35.] 
"  These  quarrels  of  yours  have  a  meet  time  of  trial,  I  mean 
the  day  of  great  judgment,  and  a  meet  judge,  that  shall 
judge  over  all^o."  Happy  are  you,  M.  Harding,  that  may 
do  what  ye  list,  and  never  come  to  answer  before  the  day 
of  our  Lord. 

M,  Harding.  "  Pope  Liberius,  you  say,  made  his  humble  [m.  Harding, 
appearance  before  Constantius.    It  is  true.     But  Liberius' 
dealing  with  the  emperor  Constantius,  was  such  as  became 

a  bishop  of  the  apostolic  see.^i For  in  that  cause  he 

would  neither  be  overborne  by  the  authority  of  the  em- 
peror, nor  yield  unto  his  wickedness  against  Athanasius 
for  a  long  time,"  (yet  at  length  he  yielded,  and  sub- 
scribed TOO,  AS   IT   BECAME  A  BISHOP  OF  THE  APOSTOLIC 

SEE,)  "  much  less  acknowledge  him  for  his  superior,  or 
judge."     (And    yet   pope    Gregory,   that   followed 

LONG   AFTER    POPE    LiBERIUS,  CALLED   THE   EMPEROR   HIS 

LORD  AND  master:  Eqo  SUM  vcster  servus,  0  imperator : GregorAih. 3. 
ego  sum  vestrce  jussiom  subjectus :  tmperatort  obedientiamiieg.  et.tom. 
prcebui:   these  be   his  words.)     "As  for  pope  Sixtus, 
it  is  certain  he  made  his  purgation  before  the  emperor 
Valentinian.     But  he  did  it^^ of  humility,  &c.     The 

^  [Sozomenus  :  —avTai  fxev  e<f)rj  tovs  iavrovs  Trapep^etv,  a>s  nap*  ire- 

ai  naTTjyopiai  Kaipov  oIkcIov  exova-i  pov  Kpipe(rdai.'\ 

Ttfv   fjpepav  TTJs  p,€yaXT]s  Kpla-eois'  ^^   [Harding   adds  :    **  but   ap- 

diKacTTfjv  8e,  TOP  peWovra  ndai  ron  pearance  is  not  purgation,"  &c.] 

Kpipeiv,  €fio\  8e  ov  defxiTov  dpOpmnci  ^2  [|«  jje  did  it  in  Concilio,  in  a 

oirri  ToiavTtjp  els  eavTop  eXxeti/  uKpo-  council  of  bishops,  and  not  in  a 

aaip,  lepeap  KarrjyopovpToip  Koi  kot-  court  of  the  prince.     He  did  it  of 

T}yopovp.epa>p.  ffKiara  yap  xpr)  Toiov-  humility,"  &c.] 


330  The  Defence  of  the  Apology  of  the         part  vi. 

emperor  of  himself  had  no  power  to  summon  the  pope  to 
his  judgment  seat,  nor  any  jurisdiction  to  force  him  to 
make  his  purgation  before  his  majesty.  He  gave  him 
licence  to  hear  his  purgation.  Concerning  Leo  III.  and 
Leo  IV.,  their  case  is  like,  &c.  And,  therefore,  we  say,  the 
emperor  was  not  their  judge,  nor  superior,  by  any  princely 
authority,  but  by  these  popes'  permission  and  appointment." 
The  answer.  O  what  a  blessed  thing  it  is  to  be  a  pope ! 
Be  he  never  so  wicked,  yet  if  he  be  also  stout  and  wilful, 
and  refuse  judgment,  then  may  he  not  be  judged  by  any 
creature  under  heaven,  neither  by  kinffi  nor  by  emperor, 
nor  by  the  church,  nor  by  the  whole  people  of  God.     For 

9.  qu.  3.  so  it  is  enacted  by  pope  Innocentius  himself:  Kitigs  and 
emperors  live  under  laws ;  but  the  pope''s  prerogative  is,  to 
do  what  him  listeth,  without  controulment,  or  fear  of  laws. 

Ennodius  [p.  And  SO  is  it  truc  that  Ennodius^a  saith :  Successores  Petri. 

l622].CoilCll.  .....  .  . 

torn.  I,  y^fia  cum  sedis  privilegiis,  peccandi  quoque  licentiam  acce- 
pisse :  "  That  the  successors  of  Peter,  together  with  the 
privileges  of  their  see,  have  also  gotten  free  liberty  to 
do  ill."     =0) 

Diet.  63.  In       Your  own   Gloss   saith :    Papa  potest  dare  potestatem 

vSynodo:  in      .  ,  .  .  ... 

Giossa.  imperatori,  ut  deponat  ipsum :  et  sese  in  omnibus  till  sub- 
jicere :  "  The  pope  may  give  the  emperor  power  to  depose 
himself:  and  may  in  all  things  submit  himself  unto  him  6*." 
Now,  M.  Harding,  if  the  pope  may  give  the  emperor  this 
authority,  what  scripture  find  you  to  the  contrary,  why  the 
emperor  may  not  take  it  of  himself?  To  be  short,  Francis- 
Fran,  zaba-   cus  ZabarcUa  saith :  Papa  accusari  potest  coram  imneratore 

rel.de  Schis-  .      .  '     .  .      ^  ,       ^ 

mate,  et  Con-  dc  quolibct  criminc  uotorio :  et  imperator  reqmrere  potest 
synt.Tractt.  a  papa  rationcm  fidei:  "  The  pope  may  be  accused  before 
33^coi.2.    the  emperor  of  any  notorious  crime:  and  the  emperor  may 

require  the  pope  to  yield  an  account  of  his  faith." 
M.  Harding,       Addition.     (^  M.  Harding.    "  Zabarella  saith  not,  as  Addiiic, 

you  report.  Papa  potest  accusari  coram  imperatore,  &c. 

These  words,  coram  imperatore,  are  of  your  own  inter- 


na [It  is  not  Ennodius  who  says  <■"!  ["  Sed  nunquid  papa  posset  ei 

this,   but  the    accusers    of   pope  "  potestatem  dare  ut  deponeret  ip- 

Symmachus  IV.,  whose  words  he     "  sum  ? imo   in   omnibus   se 

alleges  in  order  to  refute  them.]  "  potest  subjicere  ei."] 


Church  of  England,  331 

lacing,  and  be  not  in  the  author.  You  ought  to  be 
ashamed,  so  foully  to  corrupt  your  authors,  and  deceive 
the  people.  Again,  Zabarella  saith  not,  Imperator  requi- 
rere  potest  a  papa  rationem  fidei.  They  are  your  words, 
M.  Jewel.  That  which  Zabarella  saith,  is  this :  Bi  papa 
erit  suspectus  de  hceresi,  potest  imperator  ah  eo  exigere,  ut 
indicet  quid  sentiat  de  fide.  Now,  sir,  to  require  a  man 
to  yield  an  account  of  his  faith,  and  to  require  him  to 
declare  what  he  thinketh  touching  the  faith,  are  two  diverse 
things."  The  answer.  "  You  ought  to  be  ashamed,"  you 
say :  verily,  and  so  I  am,  and  so  ought  I  to  be,  in  your 
behalf,  M.  Harding,  to  see  your  vanity.  These  words, 
coram  imperatore,  are  not  interlaced  by  me :  you  may  easily 
find  them  in  the  author  ^5.  Wherein  I  will  use  no  other 
proof  but  only  the  very  same  words  that  you  yourself  have 
alleged.  These  they  be :  Nee  quenquam  moveat,  quod  im-  m.  Harding, 
perator  est  laicus,  ut  ex  hoc  putet  esse  inconveniens,  quod  se 
intromittat  de  clericis.  Non  enim  semper  prohibetur  judi- 
care  de  clericis.  Sed  tunc  prohibetur,  quando  non  subest 
ratio  specialis :  "  Let  no  man  be  moved,  for  that  the  em- 
peror is  a  layman,  to  think  it  therefore  a  thing  unconve- 
nient  that  he  should  intermeddle  with  priests'  causes.  For 
he  is  not  always  forbidden  to  judge  of  priests.  But  then 
is  he  forbidden,  when  there  is  no  special  cause." 

You  see,  therefore,  M.  Harding,  that  upon  some  cause 
(him  specially  moving)  the  emperor  mag  lawfully  judge  in 
ecclesiastical  matters.  Again  you  say :  "  Zabarella  saith 
not,  Imperator  requirere  potest  a  papa  rationem  fidei :  but 
thus  he  saith,  Imperator  exigere  potest  a  papa^  ut  indicet 
quid  sentiat  de  fide."  Here  have  I  put  requirere  instead 
of  exigere  ;  and,  ratiofzem  fidei,  instead  of  quid  sentiat  de 
fide.  "  To  require  a  man  to  yield  an  account  of  his  faith, 
and  to  require  a  man  to  declare  what  he  thinketh  touching 
the  faith,"  (say  you)  "  are  two  diverse  things."  Is  not 
here   a   wonderful   difference,  and   a  foul   corruption   of 

65  [The  Editor  has   not  been  memory :  what  he  adds,  however, 

able  to  discover  the  sentence  in  shews  that    Zabarella's    meaning 

question.     It  is  evident  that  Bp.  virtually  amounted  to  the  sense  of 

Jewel  was  here  deceived  by  his  these  words.] 


332  The  Defence  of  the  Apology  of  the        part  vi. 

authors,  M.  Harding?  Is  not  this  a  foul  deceiving  of  the 
people  ?  Are  not  these  weighty  and  worthy  matters  to  be 
proclaimed  and  published  to  the  world  ?  I  marvel,  if  you 
be  not  ashamed  in  your  own  behalf. 

The  words  of  Zabarella  are  plain :  Imperator  exigere 
potest  a  papa^  ut  indicet  quid  sentiat  defide:  "  The  emperor 
may  require  the  pope  to  shew  him  what  he  thinketh  of  the 
faith."  That  is  to  say,  the  emperor  may  require  the  pope 
to  yield  a  reckoning  of  his  faith.  Where  also  it  is  to  be 
noted,  that  the  pope  may  be  an  heretic,  or  at  least  suspected 
of  heresy.  For  thus  saith  Zabarella :  Si  papa  erit  sus- 
pectus  de  hceresi.  Cry  out,  therefore,  M.  Harding,  no 
more  of  deceiving  the  people.  For,  as  it  appeareth,  the 
pope  himself  may  be  an  heretic,  and  a  deceiver  of  the 
people.     ^ 

Now,  therefore,  M.  Harding,  I  report  me  to  your  own 

indifferent  judgment,  how  true  it  is,  that  ye  say,  "  It  is  not 

convenient  for  a  king  to  call  priests  before  him  to  his  own 

Extra,  de      scat  of  judgment."     Verily,  this  note  ye  might  have  found 

obed.  cap.  2.  glosscd  lu  vour  owu  Dccrctals :    Quceritur,   Quis  exemit 

in  marg.  [ed.  ,  ..... 

Lugd.  1572.]  clericum  de  jurisdictione  imperatoris,  cum  prius  esset  illi 
suhjectus  f  Dicit  Laurentius,  quod  papa  de  consensu  prin- 
cipis :  "  A  question  is  moved,  Who  hath  exempted  a 
priest  from  the  jurisdiction  of  the  emperor,  whereas  be- 
fore he  was  subject  to  the  emperor's  court?  Laurence 
saith,  the  pope  hath  exempted  him  by  the  consent  of  the 
prince^^.^'*  Ye  see  therefore,  M.  Harding,  your  priests, 
abbots,  and  bishops  have  their  privileges  and  exemptions, 
not  by  any  right  of  God's  word,  but  only  by  the  pope* s 
policy ;  and  by  the  special  favour  of  the  prince. 

The  Apology,  Chap.  9.  Divis.  3. 

They  will  say  to  this,  I  guess.  Civil  princes  have  cvoi.  iv.  p. 

learned  to  govern  a  commonwealth,  and  to  order 

matters  of  war :  but  they  understand  not  tlie  secret 

mysteries  of  religion.     If  that  be  so,  what  is  the 

65  [This  marginal  note  is  not  in  the  ed.  of  the  Decretals  of  161 2. 
after  the  papal  revision.'] 


Church  of  England.  333 

pope,  I  pray  you,  at  this  day,  other  than  a  monarch, 
or  a  prince  f  Or,  what  be  the  cardinals,  who  must 
be  none  other  now  but  princes  and  kings''  sons  f 
What  else  be  the  patriarchs,  and,  for  the  most  part, 
the  archbishops,  the  bishops,  the  abbots  f  What  be 
they  else  at  this  present  in  the  pope's  kingdom,  but 
worldly  princes,  dukes,  and  earls,  gorgeously  accom- 
panied with  bands  of  men  whithersoever  they  go: 
oftentimes  also  gaily  arrayed  with  chains  and  collars 
of  gold  ?  They  have  at  times,  too,  certain  ornaments 
by  themselves,  as  crosses,  hats,  mitres,  and  palls: 
which  pomp  the  ancient  bishops,  Chrysostom,  Augus- 
tine, and  Ambrose,  never  had.  Setting  these  things 
aside,  what  teach  they?  what  say  they?  what  do 
they  ?  how  live  they  ?  I  say  not,  as  may  become  a 
catholic^  bishop,  but,  as  may  become  a  Christian 
man  ?  Is  it  so  great  a  matter  to  have  a  vain  title, 
and,  by  changing  a  garment  only,  to  have  the  name 
of  a  bishop  f 

M.  HARDING. 

The  duty  of  civil  princes  consisteth  in  civil  matters ;  the  duty  a  Untmth, 
of  bishops,  in  spiritual  things :  that  serveth  to  the  preservation  For"we  move 
of  men's  persons  ;  this,  to  the  salvation  of  their  souls.     "  Every  "»  priuce  to 
high  priest"  (saith  St.  Paul)  "that  is  taken  from  among  men,  iswmthe^bu 
ordained  for  men  in  things  appertaining  to  God."    aYe  move  *^°p'^  °®^®- 
temporal  princes  to  take  upon  them  the  office  of  the  pope,  and  For  "his  is 
bishops,  as  though  it  were  a  thing  so  indifferent,  and  so  com-  P"?"  '"^ason : 

1  11-1  1  1-  1  1        •^  temporal 

mon,  that,  when  bishops  be  negligent,  temporal  men  may  do  prince,"  say 
their  stead.     But  the  reason  which  to  this  end  ye  make,  is  so  not  meddle 
slender,  as  (I  ween)  few  princes  that  fear  God  will  be  greatly  in  ecciesias-^ 
moved  to   adventure  that  thing  so  much  subject  and  thrall  to  BuuhTpope, 
God's  revenge.     ^In  effect  your  reason  is  this,  consider  it  who  j^j^^j^Yn' 'eis 
will :  They  of  the  clergy  be  no  other  but  civil  princes :    ergo,  hut  a  tem- 
temporal  princes  may  bear  the  office  of  bishops.     Sir,  both  youre^^ojb^your 
argument  is  naught,  and  your  antecedent  is  false.     For  although  J^^s^^^nt 
bishops  had  but  a  title,  and  the  name  of  bishops  by  changing  a  not  meddle  ^ 

in  ecclesias- 
tical causes. 

66  [There  is  no  word  in  the  Lat.  corresponding  to  "  catholic.*'] 


S34  The  Defence  of  the  Apology  of  the        part  vi. 

garment  only,  as  you  say,  yet  that  defect  in  them  should  not 
give  ability  to  the  mere  lay,  as  to  kings  and  queens,  to  do  the 
office  of  bishops.  Now  is  your  antecedent  manifestly  false  :  for 
the  bishops  of  the  catholic  church,  which  in  scoff  ye  call  the 
pope's  kingdom,  be  duly  ordinated  and  consecrated. 

Though  the  pope  have  a  princely  dominion,  and  some  other 

bishops  of  Christendom  have  dukedoms  and  earldoms ;  though 

they  ride  well  accompanied  with  men  and  horse ;  yea,  though 

some  of  them,  otherwise  than  becometh  that  vocation,  do  wear 

c  Untruth :    chains  and  collars  of  gold,  c  as  you  belie  them :  though  they 

8wer.*  *  *°'  have  other  ornaments  to  their  states  pertaining,  which  grieveth 

d  o  glorious  you  much  in  comparison  of  the  ^  beggary  of  your  married  estate, 

The^was  the  y^t  all  this  embarrcth  them  not,  but  that  they  be  bishops 

apostles'  Though  they  teach  not,  though  they  say  not,  though  they  do 
more  beg-  not,  though  they  live  not  as  becometh  bishops,  neither  as  be- 
^"■^y-  .  Cometh  even  a  Christian  man,  e  as  you  rail ;  all  this  notwith- 
fs  not^ours"^  Standing,  yet  be  they  bishops,  though  evil  bishops.  Neither,  for 
Swd^s'  ^^'"  ^  ^^^'  "^^y  ^^  ^^  lawful  for  laymen  to  take  their  office  upon 
f  The  pope  them.  ^  Judas  was  an  apostle  till  the  rope  choked  him.  Nei- 
by  M.  Hard-  thcr  for  his  wickedness  might  Stephen,  Matthias,  or  any  other 
wHh°Judas!  of  the  disciplcs,  of  his  own  presumption,  have  stept  into  his 
room.  Now,  as  this  is  true,  so  is  your  railing  talk  false,  which 
malice  has  stirred  you  to  utter 

THE    BISHOP    OF    SALISBURY. 

Once  again  we  tell  you,  M.  Harding,  we  confound  not 
these  offices  ^7;  notwithstanding  you  so  often  and  so  lewdly 
report  us  to  your  own  discredit.  Our  princes  never  took 
upon  them  the  office  of  bishops:  but  your  bishops  have 
taken  upon  them  the  office  of  princes.  Of  your  bishops  it 
Cone.  Ma-    is  written  in  your  own  councils :  Ecce,  jam  pene  nulla  est 

crense.  [xvii.  ,  -^  ^      r.        ^  -r.iii 

S40.  c.  2.]     actio  sceculi.  quam  non  sacerdotes  aamimstrent :  "  Uenold, 

Citatur  ab  .  '  f  i  n  ^  •       i  •  7 

iiiyric.  inter  thcrc  IS  uow  in  a  manner  no  worldly  airair,  but  priests  and 

Testes  Veri-  *^  '  x 

talis,  p.  J 21.  bishops  have  it  in  hand."     Such  bishops  be  they,  of  whom 
1673]  St.  Chrysostom  writeth  thus :    Qui  non  credunt  judicium 

Mau'hom.    Dct,  nec  timcnt,  ahutentes  primatu  suo  ecclesiastico  scecu- 
vi-app-'S]  lariter,  convertunt  eum  in  scecularem  :  "  They  that  neither 
believe  nor  fear  the  judgment  of  God,  abusing  their  eccle- 
siastical dignity  in  secular  sort,  turn  the  same  into  secular 
dignity."     Such  bishops  they  be,  of  whom  St.  Hierom  saith 
Hieron.con-  thus :  Ipsi  sibi  et  laid  sunt,  et  episcopi:  "  They  themselves 

ano?,  [iv.  pt. 

'•  ^°'-^  67  [See  the  XXXIX  Articles ;  Art.  37.] 


Church  of  England.  336 

be  to  themselves  both  laymen  and  hishops  too  ^^."  And 
asfain  :  Adorant  Dominum  et  Melchom,  qui  soeculo  pariter  Hier.  in  so- 
e^  Domino  putant  se  posse  servire,  et  duobus  domims  satis-  cap.  i.  [in. 
facere,  Deo  et  Mammonce :  qui  militantes  Christo^  ohligant 
sese  negotiis  scecularibus,  et  eandem  imaginem  offerunt  et 
Deo  et  Ccesari :  "  They  worship  the  Lord  and  Melchom 
both  together,  thinking  that  they  may  serve  both  the  world 
and  the  Lord,  and  satisfy  two  masters  at  once,  God  and 
Mammon :  who,  fighting  under  Christ,  bind  themselves  to 
worldly  aiFairs,  and  offer  up  one  image  both  to  God  and  to 
Ccesar." 

And,  therefore,  cardinal  Ousanus  saith :  Maxima  ex  hac 
re  deformitas  oritur^  quod  prcelati  tantum  scecularibus  curis 
invigilant :  "  Hereof  groweth  a  great  deformity,  that 
bishops  are  bent  only  to  worldly  cares.^"*  Mark  well  these 
words,  M.  Harding :  he  saith,  "  Your  bishops  are  bent  only 
to  worldly  cares^ 

If  ye  will  believe  none  of  these,  yet  your  pop^s  own 
legates,  in  your  late  chapter  at  Trident^  speaking  of  your 
priest-like  apparel,  say  thus :  Nihil  a  laicis,  prceterquam  conc.  Trid. 
in  vestis  genere,  ac  ne   in   hoc  quidem  differunt:    "  Our  iii.  Admoni- 
priests  differ  nothing  from  laymen,  saving  only  in  apparel :  K  a^^orat! 
nay,  indeed,  they  differ   not   so  much   from  them   as  in  1567.] 
apparel." 

Ye    say  your  bishops  are    gay  and   gallant,  attended 
and  guarded  with  prince-like  routs,  both  behind  and  be- 
fore.   And  therefore  ye  make  no  small  account,  specially  in 
respect  of  our  estate,  which  you  call  beggarly.     In  such 
disdain  the  heathens   sometime  said,  that  Christ  was  the  Aventinus, 
beggarliest  and  poorest  of  all  the  Gods  that  were  in  heaven,  peno".  [p. 
Howbeit,  our  bishoprics,  saving  that  certain  of  your  fathers  christum 
have  shamefully  spoiled  them,  are  now  even  as  they  were  orum  esse 

/  .   ,  .       .  ,  .    panperri- 

before.     Certainly,  the  poorest  bishopric  m  England,  as  it™"™- 
is  reported,  is  better  in  revenues  than  some  three  of  your 
pope's  Italian  bishoprics  in  the  kingdom  of  Naples.     How- 
beit, the  gospel  of  Christ  standeth  not  by  riches,  but  by 

68  [Hieron.  contr.  Lucif.  "  Sed     "  ausculta  quid  de  omni  ecclesia 
"  omissis  paucis  homunculis,  qui     "  sentiendum  sit.] 
"  ipsi  sibi  et  laici  sunt  et  episcopi. 


336  The  Defence  of  the  Apology  of  the        part  vi. 

truth.     In  comparison  of  the  one,  we  make  small  reckon- 
ing of  the  other. 

Nevertheless,  the  wise  and  godly  have  evermore  found 

fault  with  the  ecclesiastical  bravery  of  your  Roman  clergy. 

Bemar.  in     St.  Bcmard  saith :  Inde  est,  quern  quotidie  tides,  meretri- 

33.  [sJb  fin.]  cius  nitor :    histrionicus  habitus  :   regius  apparatus.     Inde 

sapien.'  lect.  auvum  in  frcenis,  in  sellis,  in  calcaribus :    "  Therehence 

87!]  '    "  *  Cometh  their  whore-like    fineness :    their   player's   weed : 

their  princely  apparel.      Therehence  cometh  their  gold  in 

their  bridles,  in  their  saddles,  and  in  their  spurs."     Again 

Bernar.  in     hc  saith :   lucedunt  nitidi  et  ornati,  circumamicti  varie- 

77"[8uMnT]  tatibus,  tanquam  sponsa  procedens  de  thalamo  suo.  Nonne 
si  quempiam  talium  eminus  procedentem  aspexeris,  sponsam 
potius  putabis,  quam  sponsce  custodem  f  *'  They  go  trimly 
and  finely  in  their  colours,  as  if  a  spouse  should  come  from 
her  chamber.  If  thou  shouldest  suddenly  see  one  of  them 
jetting  afar  oif,  wouldest  thou  not  rather  think  it  were  a 
spouse,  than  the  keeper  of  the  spouse  ?" 

Laurentius   Valla,   although  bitterly,   yet  not  unplea- 

Laur. Valla    sautly,  thus  cxpresscth  your  lordly  bravery:  Existimo,  si 

Const,  [p.     qua   inter  dcBmones,  qui   aerem  incolunt,  ludorum  genera 

exercentur,  cos   exprimendo  clericorum   cultu,  fastu,  luxu, 

exercerij  et  hoc  scenici  lusus  genere  maxime  delectari ;  "  I 

think,  if  the  devils  in  the  air  have  any  games  among  them, 

to  make  sport  withal,  they  are  most  busily  occupied  in 

counterfeiting  the  apparel,  and  attire,  and  pride,  and  riot 

of  priests,   and   have   greatest   pastime   in   this   kind   of 

maskery." 

Paraiipomen.       Popc  Bouifacius  VIII.,  in  a  great  jubilee,  and   in  a 

[p.  344.]       solemn  procession,  went  apparelled  in  the  emperor* s  robes, 

and  had  the  crown  imperial  on  his  head,  and  the  sword  of 

majesty  borne  before  him,  as  an  emperor. 

This  spiritual  jollity,  M.  Harding,  liketh  you  well.   Not- 
Bernard.  de  withstanding,  St.  Bcmard  saith :    Dcemonum  maqis  quam 

Consider,  ad         .  ?  _,   ._.  •       /•        •      ,  -r^  . 

Eugen.  lib. 4.  ovtum  sunt  ticBc  pascua.  Scilicet,  sic  jactitabat  Petrus :  sic 
Paulus  ludebat:  *'  These  be  pastures  for  devils,  not  for 
sheep.  No  doubt  even  thus  did  Peter :  even  such  pastime 
played  St.  Paul.'' 

Ye  tell  us  further :  "  Though  they  teach  not,  though 


Church  of  England.  337 

they  say  not,  though  they  do  not,  though  they  live  not  as 
becometh  bishops,  nor  as  becometh  a  Christian  man,  yet 
be  they  bishops  notwithstanding."  Hereat  we  will  not 
greatly  strive.  For  so  the  wolf^  if  he  once  get  a  sheep- 
hook  and  a  cloak,  may  be  a  shepherd :  and  a  blind  man, 
if  he  get  once  into  the  watchtower,  may  be  a  spy.  But 
miserable  are  the  poor  sheep  that  so  are  fed :  miserable  is 
that  poor  castle  that  so  is  watched. 

St.  Augustine  saith :  Episcopatus  est  nomen  operis^  non  s.  Qu».  i. 

honoris ,*  ut  intelligat  se  non  esse  episcopum,  qui  prce-^&tnm*'^°' 

esse  dilexerit,  non  prodesse :  "  A  bishop'' s  office  is  a  name  ^^f'lt^^^^^' 
of  labour,  and  not  of  honour :  that  whoso  loveth  to  rule,  ^' '  ^  ^' 
and  not  to  profit,  may  understand  himself  to  be  no  bishop." 
Again  he  saith  of  such  a  one :   Canis  impudicus  dicendus  2,  Quae.  9. 
est,  magis  quam  episcopus :  "  He  ought  rather  to  be  called 
a  shameless  dog,  than  a  bishop." 

As  for  that  ye  say,  "  Your  bishops  be  duly  ordinated 
and  consecrated,"  St.  Augustine  replieth :  Ipsum  characte-  Aug.  contra 

7.  7.-  .  ri..-n  rr^  Donatist.  lib. 

rem  mum  et  lupi,  et  lupis  imprimunt  [al.  injigunt\ :  "  Touch-  6.  [ix,  t6i.] 
ing  the  outward  consecration  of  a  bishop,  many  give  it  to 
wolves,  and  be  wolves  themselves  ^9." 

St.  Bernard,  speaking  of  your  priests  and  bishops,  saith : 
Habitu  milites :    qucestu   clericos :    actu   neutros  exhibent.  Bem.deCon. 

J       .    ,  ,.    siderat.  ad 

Jyam  neque  ut  milites  pugnant :  neque  ut  clenci  evangeli-  Eugenium, 
zant.      Cujus  ergo  ordinis  stmt  9    Cum  utriusque  esse  cu-  440.] 
piunt,   utrunque   deserunt:    utrunque  confundunt.       Unus- 
quisque,  inquit,  in  suo  ordine  resurget.     In  quo  isti  ?  An 

qui   sine  ordine  peccaverunt,  sine   ordine  peribunt f 

Vereor,  non  alibi  ordinandus,  quam  ubi  nullus  ordo,  sed 
sempiternus  horror  inhabitat:  "In  their  apparel  they  are 
soldiers :  in  their  gains  they  are  priests  and  bishops :  but 
in  effect  and  in  deed  they  are  neither  of  both.  For  nei- 
ther do  they  fight  in  the  field,  as  do  soldiers;  nor  do  they 
preach,  as  priests  and  bishops.  Of  whether  order  there- 
fore be  they  ?  Whereas  they  would  be  of  both  orders,  they 
forsake  both,  and  confound  both.     St.  Paul  saith,  *  Every  i  cor.  xv.  33. 

69  [S.  August,  contra  Donati-  ing  of  baptism  as  the  "character 
stas.  This  passage  is  irrelevant,  in-  Dominicus,"  not  of  "  the  outward 
asmuch  as  St.  Augustine  is  speak-     consecration  of  a  bishop."] 

JEW^EL,  VOL.  VI.  Z 


The  Defence  of  the  Apology  of  the        part  vl. 

man  shall  rise  again  in  his  own  order.'     But  in  what  order  . 
shall  these  rise  ?    Whether,  forasmuch  as  they  have  sinned 
without  order,  shall  they  perish  without  order  ?   I  fear  me, 
they  shall  be  ordered  none  other  where,  but  where  as  is 
no  order,  but  disorder,  and  horror  everlasting." 

Thus  plainly  speak  your  own  doctors,  touching  your 
clergy :  which  plainness  it  pleaseth  you,  M.  Harding,  to 
call  false  and  malicious  railing. 

The  Apology,  Chap.  lo.  Divis.  i. 
Surely,  to  have  the  principal  stay  and  eifect  of  all  t^^'-  '^-  p- 
matters  committed  wholly  to  these  men's  hands  ^^ 
who  neither  know  nor  will  know  these  things,  nor  yet 
set  a  jot  by  any  point  of  religion,  save  that  which 
concerneth  their  belly  and  riot ;  and  to  have  them 
alone  sit  as  judges,  and  to  be  set  up  as  overseers  in 
the  watchtower,  being  no  better  than  blind  spies : 
of  the  other  side,  to  have  a  Christian  prince,  of  good 
understanding  and  of  a  right  judgment,  to  stand  still 
like  a  block  or  a  stake,  not  to  be  suffered  neither  to 
give  his  voice  nor  to  shew  his  judgment,  but  only 
to  wait  what  these  men  shall  will  and  command,  as 
one  which  had  neither  ears,  nor  eyes,  nor  wit,  nor 
heart,  and  whatsoever  they  give  in  charge,  to  allow 
it  without  exception,  blindly  fulfilling  their  com- 
mandments, be  they  never  so  blasphemous  and 
wicked,  yea,  although  they  command  him  quite  to 
destroy  all  religion,  and  to  crucify  again  Christ 
himself:  this  surely,  besides  that  it  is  proud  and 
spiteful,  is  also  beyond  all  right  and  reason,  and 
not  to  be  endured  of  Christian  and  wise  princes. 
For  why,  I  pray  you,  may  Caiaphas  and  Annas  un- 
derstand these  matters,  and  may  not  David  and 
Ezekias  do  the  same?  Is  it  lawful  for  a  cardinal, 
being  a  man  of  war,  and    delighting  in   blood,  to 

«»  [Apol.  Lat.  "illis  solis."] 


Church  of  England.  339 

have  place  in  a  council?   And  is  it  not  lawful  for  a 
Christian  emperor  or  a  king? 

THE  BISHOP  OF  SALISBURY. 

Hereto  M.  Harding    saith   nothing,   but  that   he   hath 
oftentimes  said  before. 

The  Apology,  Chap.  ii.  Ditis.  i. 

Verily, we  grant  no  further  liberty  to  our  magistrates^ 

than  that  we  know  hath  both  been  given  them  by 

the  word  of  God,  and  also  been  confirmed  by  the 

examples  of  the  very  best  governed  commonwealths. 

M.  HARDING. 

If  a  man  should  ask   you  where  that  word   of  God  is,  that 
maketh  a  temporal  prince   supreme  head   of  that  part   of  the 
church  which  he  hath  government  of  in  all  civil  matters,  I  am 
sure  you  can  bring  forth  ».  no  other  word   of  God,  than  that  a  Untruth* 
wherein  St.  Peter  and  St.  Paul  willeth  all  men  to  obey  the  supe-  i^ge  many 
rior  powers,  especially  kings.     Which  thing  was  written  to  all  of^er  places 
Christian  men,  whiles  they  lived  under  heathen  princes,  and  infi*  it^may^so^on 
dels,  as  Claudius  Caesar  and  Nero  were,  whom  (I  suppose)  ye  appear, 
will  not  say  to  have  been  heads   of  the  whole  church,  as  they 
were  monarchs    aud    princes   of  the   whole  world.    If  then    by 
those  scripures  which  cannot  prove  Nero  (being  b  persecutor  of  b  Then  can- 
Christ's  church)  to  have  been  head  of  the  same,  you  will  now  "e  head ^'f'^ 
prove  that  other  princes  are  supreme  heads  of  the  church ;  it  ^^^  h'^'h'^th 
seemeth  that  either  you  make  Nero  head   of  the  church  with  persecuted 
them,  or  give  more  unto  them  than  the  word  of  God  will  bear.  ^^Nero?''' 
And  as  for  examples  of  good  commonweals,  shew  us  but  one 
since    Christ's    ascension,   wherein,   before    Luther's    time,    any 
emperor  Christian,  or  other  prince,  did  attribute  that  title  unto 
himself,  and  we  will  say,  that  when  you  speak  of  commonweals, 
in  the  plural  number,  you  make  but  one  lie  :  but  in  case  you 
shew  us  no  one  commonweal  that  hath  so  done,  then  you  lie  in 
the  plural  number.     Yea  further,  if  at  this  day  the  commonweals 
in  Christendom,  not  only  that  are  catholic,  but  the  best  also  of    j^    ^   ^ 
those  that  are   Lutherish  and   newfangled,  do  abhor  from  that  about  no- 
strange  and  unheard  title  of  c  Supreme  Head  of  the  Church,  why  ^'^'^^^/^^ 
do  you  say,  that  ye  have  either  word  of  God  for  it,  or  example  hath  not  this 

of  approved  commonweals  ?  que^en  Mary 

had,  and 
used  the 
THE    BISHOP    OP    SALISBURY.  same  title 

of  Supreme 

Concerning  the  title  of  supreme  head  of  the  church,  we  Head,  as 

'OS.  '  many  ways 

need  not  to  search  for  5m/?^wre5  to  excuse  it.     For,  first,  »t^may  be 

Z  2 


340  The  Defence  of  the  Apology  of  the        part  vi. 

we  devised  it  not:  secondly,  we  use  it  not:  thirdly,  our 
princes  at  this  present  claim  it  not7o.  Your  fathers, 
M.  Harding,  first  entituled  that  most  noble  and  most 
worthy  prince,  king  Henry  the  Eighth,  with  that  unused 
and  strange  style,  as  it  may  well  be  thought,  the  rather  to 
bring  him  into  the  talk  and  slander  of  the  world. 

Howbeit,  that  the  prince  is  the  highest  judge^  and  go- 
vernor over  all  his  subjects,  whatsoever,  as  ^e\\ priests  as  lay- 
men^ without  exception,  it  is  most  evident  by  that  hath  been 
already  said ;  by  that  shall  be  said  hereafter  ;  by  the  whole 
course  of  the  scriptures,  and  by  the  undoubted  practice  of 
the  primitive  church.  Verily,  the  prince^  as  it  shall  after- 
ward better  appear,  had  both  the  tables  of  the  law  of  God 
evermore  committed  to  his  charge :  as  well  the  first,  that 
pertaineth  to  religion,  as  also  the  second,  that  pertaineth  to 
civil  government. 

But  now,  M.  Harding,  if  a  man  would  ask  you,  by  what 
word  of  God  your  priests  and  bishops  have  exempted  them- 
selves from  the  judgment  and  government  of  their  princes  : 
or,  by  what  wo7^d  of  God  the  princess  hand  is  restrained 
more  from  his  clergy  than  from  other  his  subjects :  or,  by 
what  wo7'd  of  God  ye  would  stablish  two  supreme  governors 
in  one  realm :  I  marvel  in  what  scriptures  ye  would  seek 
to  find  it.  Your  own  doctors  and  glossers  say,  as  it  is 
Extra, de  bcforc  alleged:  Quwritur,  quis  exemit  clericum  de  juris- 
obed.  cap.  2.  dictionc  impcratoi^is,  cum  prius  esset  illi  subjectus  ?  Dicit 

in  marg.  [ed.  .       ^  •        •     •  /^  • 

1572]  Laurentius,  quod  papa  de  consensu  principis :  "  Question 

is  moved,  who  hath  exempted  the  priest  from  the  juris- 
diction of  the  emperor,  whereas  before  he  was  his  subject? 
Laurentius  saith"  (not  the  word  of  God.,  but),  *' the  pope 
exempted  him  by  the  consent  of  the  j^rmce  7 1." 

Further,  M.  Harding,  we  beseech  you,  by  what  w6rd  of 
God  can  your  pope  claim  himself  to  be  the  head  of  the 
universal  church  of  God  ?  Where  is  it  recorded  ?  Where 

70  [The  title  was  conferred  on  Burnet's    Reform.    Records,   No. 

king    Henry    VIII.,    1531.     See  48.    "Regina   non   vult   appellari 

Burnet's  Reform,  i.  p.  229.     Eli-  "  aut  scribi  caput  ecclesise  Angli- 

zabeth    declined   it,   as   we  learn  "  canae."] 

from  a  letter  of  Jewel  to  BuUin-  71  [gge  the  note  supra  vol.  vi.  p. 

ger,  printed  infra  vol.  viii.,  and  in  332.] 


I 


Church  of  England.  341 

is  it  written  ?  In  what  part  of  the  Testament^  New  or  Old  ? 
In  what  law  9  In  what  prophet  ?  In  what  epistle  ?  In  what 
gospel?  Where  is  his  headship?  Where  is  his  universal 
power  ?  If  ye  can  find  it,  then  may  ye  shew  it :  if  it  cannot 
be  found,  then  should  ye  not  say  it.  As  for  that  you  and 
other  your  fellows  have  alleged  before,  for  proof  hereof,  it 
is  so  childish,  and  so  weak,  that  I  think  ye  cannot  now 
come  again  with  the  same,  without  blushing. 

Touching  the  right  that  we  say  belongeth  unto  all 
Christian  princes,  it  hath  been  invested  and  planted  in 
them  from  the  beginning.  For,  to  leave  other  authorities 
of  the  scriptures,  pope  Eleutherius  himself  wrote  thus  unto 
Lucius,  sometime  king  of  this  realm  oi  England :   Vos  estis  Epist. 

r,    .    .  .       ,  ,  .  ^^  Eieuth.  Ci- 

mcarius  Dei  m  regno,  mxta  prophetam  regium  :  "  You  «re  tatur  inter 

^     ,,         .  V7-  7  J-  .       .1-  Leges  Ed. 

ixoci  s  vicar  witlim  your  oicn  realm,  according^  to  the  pro-  wardi  Primi, 

.  ^  ^  ^  [Wilkins, 

phet  David.  Leg.  Anglo- 

Paul,  the  bishop  of  Apamea,  writeth  thus  unto  the  em- 201.] 
peror  Justinian,  in   a  cause  mere  ecclesiastical,  touching 
religion  :   Transtulit  ipsum   Dominus,  ut  plenitudinem  di-  Quintan  sy. 
rectionis  vestrcB  custodiret  serenitati :  "  Our  Lord  hath  taken  stantin.] 
pope  Agapetus  away,  that  he  might  leave  the  fulness  of  simo!icrabb. 
order"  (concerning  these  heretics,  Dioscorus  and  Eutyches,) 
"unto  your  majestg." 

TertuUian  saith :  Colimus  imperatorem, ut  hominem  a  Tertuuian, 

Deo  secundum, solo  Deo  minor  em:  "We  worship  the  Lm.'^S'V. 

emperor,  as  a  man  next  unto  God,  and  inferior  only  unto  ^'  ^■"' 
God." 

And  notwithstanding  the  name  of  head  of  the  church 
belong  peculiarly  and  only  unto  Christ,  as  his  only  right 
and  inheritance,  (for  as  the  church  is  the  body,  so  Christ  is 
the  head,)  yet  may  the  same  sometimes  also  be  applied  in 
sober  meaning,  and  good  sense,  not  only  unto  princes,  but 
also  unto  others,  far  inferior  unto  princes.  Chrysostom 
saith:    Videntur  mihi  istce  mulieres  caput  fuisse  ecclesice c^^^^- ^^ 

/'        ./  ep.  ad  Phil, 

qucB  ilUc  erat :  "  It  seemeth  unto  me,  that  these  women  Hom,  13.  [xi. 

301  •] 
were  the  head  of  the  church  that  was  at  Philippi."  Likewise  ^  woman 

_     "^  ^^  head  of  the 

again,  speaking  of  the  emperor,  he  saith  thus ;  Lcesus  est,  ""^^^^^'-^^ 
qui  non  habet  par  em  ullum  super  terram,  summitas  et  caput  ^"j;/ ^'ru 
omtiium  super  terram  hominum :  "  We  have  offended  him,  230 


342  The  Defence  of  the  Apology  of  the         part  vi. 

that  in  the  earth  hath  no  peer,  the  top  and  the  head  of  all 
men  in  the  world.''''  If  he  were  the  head  of  all  men.,  then 
was  he  the  head,  not  only  of  bishops  and  cardinals,  but 
also  of  the  pope  himself,  unless  the  pope  were  no  man. 

To  conclude,  our  princes  need  no  more  to  claim  their 
lawful  authority  and  emperial  right,  by  the  example  of 
Nero,  whereof  ye  have  moved  much  untimely  and  wanton 
talk,  than  your  pope  needeth  to  claim  his  usurped  and 
coloured  power  by  the  examples  of  Annas  and  Caiaphas. 

The  Apology,  Chap.  ii.  Divis.  2. 
For,    besides   that  a  Christian   prince   hath   the  cvoi.  w.  p. 
charge  of  both  tables  committed  to  him  by  God^  to 
the  end  he  may  understand,  that  not  temporal  mat- 
ters only,  but  also  religious  and  ecclesiastical  causes 
pertain  to  his  office,  &;c. 

M,  HARDING. 

You  will  prove,  that  ecclesiastical  causes  pertain  to  a  king's 

office,  because  he  hath  the  charge  of  both  tables.     If  you  mean, 

that  a  king  is  bound  to  keep  both  tables  of  the  law,  so  is  also 

every  private  man.     And  yet  as  no  private  man  is  supreme  head 

of  the  church  by  keeping  them,  so  neither  the  king  is  proved 

a  A  grave      thereby  the  a  supreme  head.     If  you  mean,  that  the  king  ought 

Ye  condude  ^^  ^^^  others  to  keep  both  tables  of  the  law :  that  may  he  do, 

against  that   either  in  appointing  temporal  pains  for  the  transgressors  of  them, 

avouched,      or  in  executing  the  said  pains  upon  the  transgressors.     But  as  he 

cannot  excommunicate  any  man  for  not  appearing  when  he  is 

called,  so  can  he  not  judge  all  causes  of  the  law.     For  if  a  man 

sin  only  in  his  heart,  as,  for  example,  in  murder,  or  advoutery, 

the  king  cannot  have  to  do  with  him  :  and  yet  the  true  supreme 

head  of  the  church  shall  have  to  do  with  him.  For  that  mahcious 

b  Untruth,    and  sinful  thought  b  shall   never  be  forgiven,  except  the  party 

Sfett°"and  *"  come  to  be  absolved  of  their  successors,  to  whom  Christ  said, 

leading  di-     "  Whose  sins  yc  forgive,  they  are  forgiven;  and  whose  sins  ye  John  xx.  23. 

desperation,  retain,  they  are  retained."     To  commit  murder  in  heart,  is  a  sin, 

c  Untruth,     and  it  is  retained  until  it  be  forgiven,  c  Neither  can  it  be  forgiven, 

Sphemy*!    ""*^^  ^^  ^^^^  ^^  judge,  by  the  key  of  discretion,  perceive  that  it  is 

Head  the       to  be  forgiven.     Which  he  cannot  know,  until  it  be  confessed 

answer.         ^-^^^  ^  contrite  heart  by  him  who  only  knoweth  it,  and  is  bound 

to  tell  it  for  absolution's  sake.     If  then  there  be  a  judge  who  can 

see  the  law  kept  in  an  higher  point,  and  beyond  the  reach  of  the 

king,  surely  the  king  shall  not  be  supreme  head,  sith  another  is 


i  Church  of  England, 

\  more  like  to  God  than  he :  as  who  is  judge  of  the  inward  con- 

science, whereunto  no  king  reacheth,  but  d only  the  minister  of  d  a  fond 

Matt,  xvi.  19.  Christ,  who  is  the  spiritual  king,  ^  and  hath  given  the  keys  of  his  [hll^'icey'iB 
kingdom  to  his  minister,  ^^^^  °°^^^ 

pope,  than 
to  any  other 
simple 
THE   BISHOP  OF  SALISBURY.  priest. 

Here,  M.  Harding,  ye  rove  and  wander  without  a  mark, 
and  reply  to  that  that  was  not  spoken.     I  marvel  whereof 
ye  can  spin  yourself  such  idle  talk.     For  we  neither  call 
I  our  princes,  the  heads  of  the  church  of  Christ,  (it  was  your 

'  fathers'*  invention,  and  not  ours,)  nor  say  we,  they  have 

power,  either  to  excommunicate^  or  to  bind,  or  to  loose; 
nor  have  we  leisure  to  make  such  vain  conclusions. 

Thus  we  say,  the  prince  is  put  in  trust,  as  well  with  the 
first  as  with  the  second  table  of  the  law  of  God,  that  is  to 
say,  as  well  with  religion,  as  with  temporal  government,  not 
only  to  keep  and  perform  the  contents  of  both  tables  in  his 
own  person  (for  so  much  every  private  man  is  bound  to 
do),  but  also  to  see,  that  all  others  his  subjects,  as  well 
priests  as  laymen,  each  man  in  his  calling,  do  duly  keep 
them.  This  is  it,  that  no  private  man  is  able  to  do.  There- 
fore St.  Ausrustine  saith:  In  hoc  serviunt  Domino  reqes,  m  Aug.  in  epist. 

°  ^      .  7  •        7  .77  •  50-  ad  Bonif. 

quantum  sunt  reges,  cum  eafaciunt  ad  sermendum  illi,  quce  [ii.  651.] 
non  possunt  facere,  nisi  reges :  "  Herein  kings  serve  the 
Lord,  in  that  they  be  kings,  when  they  do  those  things  to 
serve  him,  that  no  man  can  do,  but  only  kings.^^  We  say 
not,  the  prince  is  bound  to  do  the  bishop's  duty.  And 
therefore  it  is  the  greater  folly  of  your  part,  M.  Harding, 
to  object  it  so  often.  Wise  men  use  not  so  to  adventure 
their  words  in  vain.  But  thus  we  say,  the  prince  is  bound 
to  see  the  bishops  to  do  their  duties. 

But  what  meant  you,  so  far  out  of  season,  to  talk  so 
fondly  of  your  'privy  confession,  of  binding  and  loosing,  and 
power  of  keys  ?  For,  as  it  is  said  before,  we  say  not,  that 
princes  may  either  bind  or  loose,  or  minister  sacraments,  or 
preach  the  gospel,  or  sit  down  and  hear  confessions.  There- 
fore, with  all  this  great  ado,  ye  foine  only  at  your  own 
shadow,  and  hit  nothing. 

Ye  say  full  discreetly,  "  If  a  man  sin  only  in  his  heart. 


344  The  Defence  of  the  Apology  of  the        part  vi. 

the  king  cannot  have  to  do  with  him,  for  that  he  cannot 
enter,  to   know  his   secrets."      Here   I  beseech  you,  M. 
Harding,  what  entrance  then  hath  the  jt?o/>e,  to  know  the 
secrets  of  the  heart  ?   Perhaps  ye  will  say,  the  pope  may 
know  all   the   world   by  confession.      But   St.  Augustine 
Aug.  Con-     saith :   Quid  mihi  est  cum  hominibus,  ut  audiant  confessiones 
C.3.  [i.  i?!]  meas?  8fc.    Unde  sciunt,  cum  a  me  ipso  de  me  ipso  audiunt, 
an  verum  dicam  ?  quandoquidem  nemo  scit  hominum  quid 
agatur  in  homine   nisi  spiritus  hominis,  qui  in  ipso  est: 
"  What  have  I  to   do  with  these   men,  that  they  should 
hear   my   confessions^  &c.     How   know  they,  when  they 
hear  me  report  of  myself,  whether  I  say  true  or  no  ?    For 
no  man  knoweth  what  is  in  man,  but  the  spirit  of  man 
that  is  within  him."     Again  he   saith  unto  the  people : 
August,  ill     Intr antes  vos  et  exeuntes  possumus  videre.     Usqueadeo  au- 
1439-]  tern  non  vtdemus,  quid  cogitetts  m  cordtbus  vestris^  ut  neque 

quid  agatis  in  domibus  vestris  videre  possimus  :  "  We  may 
see  you  coming  in  and  going  forth.  But  we  are  so  far 
from  seeing  the  thoughts  of  your  hearts,  that  we  cannot 
see  what  you  do  at  home  in  your  houses."  Likewise  again 
August. in  he  saith:  Quid  singulorum  quorunque  modo  conscientice 
1440-]  dixerint,  ad  aures  meas,  quia  homo   sum,  pervenire  non 

potuit.  Ille,  qui  absens  est  prcesentia  corporis^  sed  prcesens 
est  vigore  majestatis,  audivit  vos  :  "  What  every  of  your 
consciences  hath  said,  it  could  not  enter  into  my  ears,  for 
that  I  am  but  a  mortal  man.  Notwithstanding,  Christ  that 
is  absent,  as  touching  the  presence  of  his  bodg,  but  present 
by  the  power  of  his  majesty,  hath  heard  you  well."  It  is 
not  the  pope,  but  God  only,  that  trieth  the  reins  and 
searcheth  the  heart. 

Yet  ye  say,  the  true  supreme  head  of  the  church  shall 
have  to  do  with  him,  that  sinneth  only  secretly  in  his 
heart :  "  For  that  malicious  and  sinful  thought"  (say  you) 
"  shall  never  be  forgiven,  except  the  party  come  to  be 
absolved  of  their  successors,  to  whom  Christ  said,  *  Whose 
sins  ye  forgive,  &c.' "  This,  M.  Harding,  is  the  supreme 
folly  of  all  others  yb/^ees.  For,  first,  where  ever  heard  you, 
that  the  pope  would  once  vouchsafe  to  hear  confessions  ? 
And  if  he  would,  yet,  by  your  own  doctor's  judgment,  the 


Church  of  England.  345 

pope  hath  no  more  power  to  hind  and  to  loose^  than  any 
other  poor  simple  priest.     As  I  have  shewed  you  before, 
Alphonsus  de  Castro  saith :   Quando  absohit  simplex  sacer-  Aiph.  de  hee- 
doSj  tantum  absolmt  de  culpa,  stent  papa:  "  When  a  s^m;»/e  Absoimione. 
priest  absolveth,  he  absolveth  as  much  touching  the  fault, 
as  if  it  were  the  pope  himself."     Origen  saith  :    Quce  se-  orig.  in 
quuntur,  velut  ad  Petrum  dicta,  sunt  omnium  communia,  Sfc.  i.  [ai*.  tom. ' 
Quod  si  nos   idem  loquimur,  quod  Petrus   loquutus   es^,  523- 525.]" 
efficimur  Petrus  :  "  The  words  that  follow,  as  spoken  unto 
Peter,  are  common  unto  all.     If  we  speak  the  same  that 
Peter  spake,  then  are  we  made  Peter 72."     Even  in  the  Extra,  de 
pope's  own  Gloss  upon  his  Decretals  it  is  noted  thus:  /wordin:Pa- 

.  ,     .  , .  /»        •  77  storalis :  In 

necessitate  laicus  potest  et  audire  conjesstones ,  et  ahsolvere :  oiossa.  [coi. 
"  In  case  of  necessity,  a  layman  may  both  hear  confessions, 
and  also  give  absolution."     Yet  will  ye  not  say,  that  every 
layman  is  Peter's  successor. 

To  what  purpose,  then,  serveth  all  this  your  vain  talk, 
M.  Harding,  "  The  true  supreme  head  of  the  church  shall 
have  to  do  with  him  that  sinneth  only  in  his  heart  ?"  For 
every  simple  priest,  having  the  key  of  God's  word,  entereth 
into  the  heart,  and  hath  to  do  with  the  same  as  well,  and 
as  much,  and  as  deeply  as  the  pope:  and,  in  respect  of 
being  judge  of  the  conscience,  is  above  kings  and  princes, 
no  less  than  he. 

But  where  ye  say,  "  The  malicious  and  sinful  thought 
shall  never  be  forgiven,  except  the  party  come  to  be  ab- 
solved of  their  successors,  to  whom  Christ  said,  *  Whose 
sins  ye  forgive,  &c. ;'  "  this  doctrine  is  not  only  strange  and 
false,  but  also  full  of  desperation.  Your  own  Gratian 
saith :  Latentia  peccata  non  probantur  necessario  sacerdoti  De  Pcenit. 
confitenda :  "It  is  not  proved"  (by  any  sufficient  authority aiiqiiando" ** 
either  of  scriptures  or  of  doctors)  "  that  secret  sins  are  of 
necessity  to  be  uttered  in  confession  unto  the  priest."  Again 
he  saith :   Datur  intelligi,  quod,  etiam  ore  tacente,  veniam  De  Pcenit. 

dist.  I.  Con- 
vertlmlni, 

72  [Origen  :  el  Se  koivov  icm  Koi  Uerpov  XeKeyfieva  ; — The  conclud- 

Trpos  erepovs  to'  Saxrco  croi  ray  xXel-  ing  words  occur  earlier  (p.  523) : 

8as    T^ff    ^aa-iXeias    tSdv    ovpava>v,  d    de    (firjo-apres    Koi    fjpels    ms    6 

TTMs   ovx}   Koi   ndvTa   to.   irpoeipr]-  Uerpos yiv6p.e6a    Tlerpos,    k. 

fxeva  KoX  TO.  €7ri(f)ep6p,eva,  as  rrpos  t.  X.] 


346  The  Defence  of  the  Apology  of  the        part  vi. 

consequi  possumus :  "  It  is  given  us  to  understand,  that  we 
may  obtain  pardon,  although  we  utter  nothing  with  our 

In  eodem  mouth."  And  again  :  JVon  sacerdotali  Judicio,  sed  largitate 
divince  gratice  peccator  emendatur :  "  The  sinner  is  cleansed, 
not  by  the  judgment  of  the  priest,  but  by  the  abundance  of 

De  Poenit.     God''s  qvace.''^   Affain  he  saith :   Confessio  sacerdoti  ofFertur 

dist.i.Omnis  .  .  .      ^  .  ...  ."^ 

qui.  in  signum  vemce,  non  m  causam  remissioms  accipiendce : 

"  Confession  is  made  unto  the  priest,  in  token  of  forgive- 
ness already  obtained :  not  as  a  cause  of  forgiveness  to  be 

De  Poenit.     obtained."     Your  very   Gloss    saith :   Apud  Grcecos  con- 

ju  penitent  if essio  non  est  necessaria:  quia  non  emanamt  ad  illos  tra- 
in Glossa.     "       ^  -* 

ditto  talis :  "  Among  the  Christians  in  Grsecia,  confession 
of  sins  is  not  necessary :  for  that  this  tradition  never  came 
among  them."     Yet,  M.  Harding,  I  trow,  ye  will  not  say, 
but  their  sins  may  be  forgiven, 
chrys.  de         Cortaiulv  Chrvsostom  saith :   Solus  te  Deus  coniitentem 

Confess,  et  "l  "  '' 

Poenit.  [ed.    vidcat  i  "  Lct  God  only  see  thee  makinsf  the  confession  of 

Pans.  1558.  .  ''  ^ 

torn.  V.  771.   thy  sms74." 

ed.  Savill.  v.         '' 

S"-]  It  was  very  much,  therefore,  M.  Harding,  for  you  so 

assuredly  and  so  precisely  to  say,  that  sins  can  never  be 
forgiven  without  your  privy  confession :  and  specially 
thereby  to  prove  the  universal  headship  of  the  pope. 

The  Apology,  Chap.  1 1 .  Dix)is.  3. 
Besides,  also,  that  God,  by  his  prophets''^,  often  r^oi.  iv.  p. 
and  earnestly  commandeth  the  king  to  cut  down 
the  groves,  to  break  down  the  images  and  altars  of 
idols,  and  to  write  out  the  hook  of  the  law  for  him- 
self: and  besides  that  the  prophet  Esaias  saith : 
"^  king  ought  to  he  a  patron,  and  a  nurse  of  the 
church^'*  &c. 

M.  HARDING. 

Your  second  argument  for  the  ecclesiastical  power  of  kings  is, 

because  God  bade  them  to  cut  down  superstitious  groves,  and 

till**  rie's't^s''*  o^^'^^^ow  idols  :  a  as  though  this  were  not  an  office  of  executing 

executioner,  a  Commandment,  rather  than  of  decreeing  any  thing.    The  au- 

73   [There   is    nothing    in    the     "  by  his  prophets."] 
Latin  corresponding  to  the  words         74  [Supra  vol.  i.  p.  187.] 


Church  of  England.  347 

thority  to  discern  an  image  of  Christ  from  an  idol  of  the  devil, 
belongeth  to  them,  who  know,  that  an  image  is  a  name  of  art, 
which  is  of  God :  an  idol  is  a  name  of  false  worshipping,  which 
is  of  the  devil.     So  that  an  image  is  godly :  an  idol  devihsh. 
When  the  priest  hath  judged  this  or  that  to  be  an  idol,  or  when 
it  is  evident  that  so  it  is,  then  the  king  shall  do  well  to  break  it 
down.     ^But  if  the  king  will  break  down  the  image  of  Christ,  bO  vanity  of 
when  the  priest  telleth  him  it  is  a  godly  representation,  and  nOron'thelu* 
idol ;  then  the  king  doth  more  than  his  office  requireth,  and  shall  s^op  set  up 
not  only  not  prove  his  supremacy,  but  also  shall  incur  danger  caif,^and" 
I  Sam.  xxviii.  to  be  rejected  of  God,  as  king  Saul  was,  when  he  despised  tOj^gp""\g 
*''  '^'  keep  the  commandment  of  Samuel  the  high  priest.  This  is  ti.y 

Whereas  you  allege  for  a  king's  ecclesiastical  power,  that  he  Moses,  the 
was  commanded  to  write  out  the  book  of  the  law  for  himself ;  ^^^'^  ™^g*^- 
Deut.  xvii.     why  left  ye  out  that  which  folio weth  there  immediately  :  Acci-  prince,  brake 
'  '  piens  exemplar  a  sacerdotihus  Leviticce  tribus  ?    The  king  must  '*  '^°^"- 

write  out  a  book  of  the  Deuteronomy :  but  the  example  thereof 
he  must  receive  of  the  priests  that  be  of  the  tribe  of  Levi.     If  in 
spiritual  matters  the  king  were  above  the  priests,  ^why  had  hecFuUdis- 
not  the  keeping  of  the  law  in  his  own  hands  .''  Why  must  he  take  thcTugh  k^gs 
it  of  the  priests.?  why  did  not  rather  the  priests  come  to  him,  had  not  of- 
sith  the   inferior  taketh  all  his  right  of  the   superior  ?    If  the  thd/records! 
priests  must  give  the  holy  scripture  unto  the  king,  then,  verily, 
must  he  take  such  as  they  give  him,  and  with  such  meaning  as 
they  give  unto  it.     So  that  if  you  had  not  •!  falsified  the  meaning  d  Untmth. 
of  God's  word  by  leaving  out  half  the  sentence,  this  place  had  ^Isifi^^d  n*o^ 
proved  against  you.     It  is  to  be  weighed,  to  what  end  a  king  is  v^"^  ^V^^^' 
required  to  have,  and  to  read  that  holy  book.     Verily,  not  to  appear, 
take  upon  him  the  part  of  a  judge  in  causes  of  religion ;  but  as 
Deut.  xvii.     there  it  is  expressed,  to  the  intent  he  learn  to  fear  his  Lord  God, 
*^'  ^°"  and  keep  his  words  and  ceremonies  in  the  law  commanded,  and 

that  his  heart  be  not  lifted  up  into  pride,  above  his  brethren,  &c. 
el  omit  that  you  read  Librum  legis,  whereas  the  church  readetb  eHereM. 
Deuteronomium,  ^'it  were  too  long  to  enter  into  that  disputation.  wouid"^in 
The  book  of  the  law  signifieth  the  whole  law,  the  Deuteronomy  ^^^1°!?  he 
is  but  one  of  the  five  books.  wist  'what  it 

Where  Esay  calleth  a  king  a  patron  of  the  church,  I  have  not  ^"answer.^ 
found.     But  were  it  he  called  him  so,  it  betokeneth,  that  he 
should  defend  the  church  from  worldly  enemies,  as  in  repelling 
the  Turks,  in  expelling  heretics,  and  such  the  like  kingly  acts  : 
which  proveth  no  spiritual  supremacy,  but,  under  God,  a  fealty 
isa.  xiix.  23.  and  serviceable  power.     I  find  where  Esay  saith  :  Et  erunt  reges 
nutricii  tui,  et  regina  nutrices  tuce :  "  Kings  shall  be  thy  fosterers, 
and  queens  thy  nurses."    But  not  every  nurse  or  fosterer  is  above 
him  who  is  nourished.     ^  A  faithful  servant  oftentimes  fostereth  f  By  this 
the  master  :  yet  is  he  not  above  his  master.     Besides,  St.  Hierom  dusion!*the 
understandeth  the  kings,  whom  Esay  nameth,  to  be  the  ai)ostles,  ifingis  the 

...  ".  Ill-  1  ••     servant,  and 

accordmg  to  which  sense  it  maketh  nothing  to  the  purpose  it  is  the  priest  is 

alleged  for.  the  master. 


348  The  Defence  of  the  Apology  of  the        part  vi. 

THE  BISHOP  OF  SALISBURY. 

All  Christian  princes  are  much  beholden  to  you,  M. 
Harding  ;  ye  make  them  so  like  to  Polyphemus,  the  giant, 
after  his  eyes  were  stricken  out,  that  is  to  say,  to  a  man 
mighty  in  body  and  great  in  bones,  but  stark  blind,  and  no 
way  able  to  guide  himself.  A  king,  ye  say,  may  not  take 
upon  him  to  judge  or  pronounce  in  matters  of  religion," 
be  they  never  so  clear;  but  only  must  hearken,  and  be 
ready  to  execute  whatsoever  shall  be  thought  good  and 
commanded  by  your  bishops,  as  if  he  were  only  your 
bishops^  man.  So  saith  your  holy  father  pope  Bonifacius 
De  Major,  et  VIII. :    GlacHus  mateHaUs  exercendus  est  manu  requm  et 

Obed.   Unam  .         .  7      .  rm 

sanctam.  [p.  militum .'  secL  ad  nutum  et  patientiam  sacerdotis :  "  The 
material  or  temporal  sword  must  be  used  by  the  hand  of 
kings  and  soldiers ;  but  at  the  beck  and  sufferance  of  the 
priest ;"  by  which  priest  he  meaneth  the  pope. 

Psai.  ii.  10.  But  David  saith  :  "  Now  ye  kings,  have  understanding : 
be  learned,  ye  that  judge  the  earth."  Good  kings  have 
oftentimes  reformed  religion,  and  have  lawfully  controlled, 
and  corrected,  and  deposed  idle  and  wicked  bishops:  as 
before,  in    place  convenient,  it   is    largely  proved.     The 

Authen.  Con-  empcror  Justiuian  threateneth,  if  the  bishop  offended  in 

stitut.  123.  .  .  .,  ..  .  n      ^ 

[Haioander.]  saymg  the  public  service,  or  m  the  ministration  oi  the 
Ty^^lsravra  sacramcnts,  that  then  he  himself  would  use  his  authority 
•  •  •  avc/csr.  Qygj.  jjijjj   and  see  him  punished  7^.     Franciscus  Zabarella 

KTjra  Kara-  y  n  •  •  i 

Keixi/ofiev.     saith  I   "  That  for  any  crime  notorious,  the  emperor  may 


Franc.  Za 
bar.  De 
Schisms. 


summon  the  pope  to  appear  before  his  majesty,  and  may 
et  concii.  require  him  to  yield  a  reckoning  of  his  faith."  And  yet 
Tracu^de  ^^^^  J^  ^^Jj  "  ^^^  emperor  is  still  the  pope's  man,  and  may 
J^P;^^';-j'^'- judge  nothing  in  causes  of  religion  without  him  ?" 

The  king  (ye  say)  is  not  able  to  judge,  whether  an 
idol  be  an  idol  or  no,  but  by  the  leading  and  teaching  of 
the  priest.  So  well  ye  wish  all  Christian  princes  were 
instructed,  that  they  should  not  be  able  either  to  see  or 
to  speak  without  you.  But  what,  if  your  priests  say,  as  it 
hath  often  happened,  God  is  an  idol,  and  an  idol  is  God? 
isa.  V.  ao.      Light  is  darkness,  and  darhiess  is  light  ?  What  if  they  say, 

74  [Supra  vol.  vi.  320;  also  vol.  ii.  p.  43.  note  2''>,] 


Church  of  England.  349 

Great  is  Diana   the  goddess  of  Ephesus  ?  What  if  they  Acts  xix.  as. 
condemn  the  innocent,  and  say,  as  they  sometime  said  of 
Christ,  "Unless  this  man  were   a  malefactor,  we  would Jo^n ^vm. 
never  have  brought  him   to   thy  hand?"     Yet  must  the 
prince  nevertheless  draw  his  sword,  and  strike,  when  and 
whomsoever  the  priest  biddeth :  and  blindly  execute  his 
wicked  will  ?  Indeed,  M.  Harding,  you  say  precisely :  "  ^^fconfun"^' 
the  matter  decreed  be  spiritual,  and  appertaining  to  faith,  the  p-  302.  a. 
prince  ought  to  obey  without  question  or  grudge."     Like- 
wise again  ye  say  :  "  It  shall  be  enough  for  you,  to  do  as  m.  Harding, 
the  successors  of  Peter  bid  you  to  do.  Christ  now  requireth  a.  b. 
of  you  not  to  obey  Peter  and  Paul,  but  to  obey  him  that 
sitteth  in  their  chair :"  whatsoever  he  say,  true  or  false. 
For  this,  no  doubt,  must  be  your  meaning. 

The  king  was  bound  to  write  out  the  book  of  the  law : 
this  (ye  say)  proveth  not  the  king's  superiority  over  the 
priests.  No,  verily,  M.  Harding :  neither  was  it  alleged 
by  us  to  that  purpose.  Nevertheless,  hereby  it  appeareth, 
that  God  would  have  the  king  to  be  learned  in  his  laws. 

"  But  the  king  must  receive  the  book  of  the  priest,  and 
of  none  other :"  therefore,  say  you,  the  priest  is  above  the 
king.  Methinketh,  M.  Harding,  even  for  your  credit's 
sake,  ye  should  look  better  to  your  logic.  For  what 
availeth  the  delivery  of  a  book,  to  make  the  priest  either 
hisrher  or  lower  ?  When  the  pope  is  at  his  consecration,  the  cerem 
cardinal,  that  is  his  orderer,  delivereth  him  a  book  of  the  Cfo'-  27-  ^-1 
epistles  and  gospels.  Will  ye  therefore  conclude,  that  the 
said  cardinal  is  above  the  pope  ?  Marry,  God  forbid. 

God''s  meaning,  touching  this  ceremony,  was  this,  that 
the  king^s  book  should  be  true  and  faultless.  And  there- 
fore God  commanded  him  to  take  a  copy  thereof  out  of  the 
registry  or  records,  which  were  thought  to  be  void  of  all 
corruption,  and  were  evermore  kept  in  the  temple,  under 
the  custody  of  the  priests.    Paulus  Phagius  saith :  "  Every  Pauj.  Phag. 

T      T  1  IT  Ti  'f*  Deut.  cap. 

private  man  was  commanded  to  nave  one  book  severally  to  xvii. 
himself:  but  the  king  was  commanded  to  have  two.    And, 
forasmuch  as  the  king  was  a  public  person,  therefore  God 
willed  him  to  take  his  copy  out  of  the  public  records  of 
the  temple."  ' 


on. 
sei't.  2. 


350  Tlie  Defence  of  the  Apology  of  the        part  vi. 

Hugo  in  Your  own  Hugo  Cardinalis  saith  :  Accipiet  exemplar  a 

17.  [torn.  I.  sacerdotibus  :  non  a  quibuslibet,  sed  a  bo?iis :  ubi  nihil  fu- 
catum  est:  nihil  corruptum:  "He  shall  take  his  copy  of 
the  priests,  not  of  every  priest  whatsoever,  but  of  the 
good :  that  in  the  same  copy  there  be  nothing,  neither 
coloured,  nor  corrupted." 

All  this,  M.  Harding,  will  hardly  prove  your  strange 
conclusion,  that  the  priest  was  superior  to  the  king:  it 
seemeth  much  better  to  prove  the  contrary,  that  the  priest 
was  the  hinges  inferior,  and  his  subject,  and  his  clerk  of 
records,  as  being  appointed  to  keep  his  books.  So  St.  Au- 
August.con-  ffustine  saith,  the  Jews  this  day  keep  the  very  true  books 

tra  Faust.        ^     ,  .  „      .  /         i      •  '  i  i 

lib.  16.  cap.  01  the  scriptures :  albeit,  not  tor  their  own  use,  but  only 
et  in  Pski.  s8.  for  ours.  And,  therefore,  he  saith,  they  be  not  our  supe- 
et  ssepe  alibi,  riors,  but  our  scrvants. 

Certainly,  concerning  the  kings  and  priests  of  the  old 

law  J  one  of  your  own  friends,  whom  for  many  causes  ye 

joh.  de  Pa-    may  not  well  refuse,  saith  thus  :  In  veteri  lege  sacerdotium 

test.  Reg.  et  indignius  erat  potestate  regia,  et  ei  subjectum  :  "  In  the  old 

s-  [p-  "3]    law  the  priesVs  office  was  inferior  to  the  prince,  and  subject 

unto  him." 

Ye  say,  "  If  the  priest  must  give  the  holy  scriptures  to 
the  king,  then  verily  must  he  take  such  as  they  give  him, 
and  with  such  meaning  as  they  give  unto  it."  Yea,  I 
trow,  though  they  tear  their  robes  against  Christ  as  Caia- 
phas  did,  and  cry  out,  He  blasphemeth,  yet  must  we,  by 
your  judgment,  evermore  seek  to  them  for  the  sense  and 
meaning  of  the  scriptures.  For  this  is  the  ground  and 
foundation  of  your  divinity:  The  scripture  of  God  hath 
none  other  sense,  but  as  it  shall  please  the  priest  to  give  unto 
it.  But  St.  Chrysostom,  speaking  of  the  same  priests  and 
bishops,  from  whom  we  have  received  the  selfsame  scrip- 
chrysost.  in  ttircs,  saith   thus :    Literce  quidem  leqis  apud  illos  sunt : 

Genesini  ^  "^  ^ 

hom.  8.  [iv.  gensus  autcm  apud  nos :  "  jLhe  letters  or  words  of  the 
scriptures  are  with  them,  but  the  true  meaning  of  them  is 
with  us  7\" 

Here  you  much  disadvantage  yourself,  and,  as  ye  say, 

7''»  [St.  Chrysostom,  speaking  of  the  Jews,  to.  fi€v  ypafifiara  irap 
avTois,  TO.  d(  vofjfjLaTa  nap  fjfilv.^ 


Church  of  England.  351 

*'omit  that  we  read,  librum  legis,  whereas  the  church 
readeth,  Deuteronomiwn,  for  that"  (as  ye  say)  "it  were 
too  long  for  you  to  enter  into  that  disputation."  There- 
fore, M.  Harding,  we  will  patiently  abide  your  leisure, 
until  ye  have  found  out  the  whole  mystery,  and  considered 
it  better.  In  the  mean  season,  it  shall  not  be  good  for 
you  to  be  overrank  with  your  commentaries,  until  ye  better 
understand  the  text.  Certainly  the  wise  and  learned  think, 
that  herein  ye  are  much  deceived.  For  whereas  the  words 
are  these :  Descrihet  sihi  Deuteronomium  legis  hujus,  they 
think  that  Deuteronomium,  in  this  place,  is  not  put  for  any 
one  certain  several  book  of  the  five  books  of  Moses,  as  it  is 
otherwise  commonly  used,  but  rather  for  a  copy,  or  a  draught 
of  the  whole  law.  And  in  this  sense,  they  say,  that  Aevre- 
povoixLov  is  none  other  but  ^  Airoypacfjov^  that  is  to  say,  a  copy, 
or  a  double.  The  Italian  translation  76  hath  thus  :  Esso  si  scri- 
vero  [1.  scriverra^^  questo  doppio  de  la  legge.  The  French  Q.yxesioDoi^. 
translation  hath,  Le  double.  Leo  Judas  translateth  it  thus :  Le  Double. 
Describet  sibi  exemplum  legis  hujus :  "  He  shall  write  out  for 
himself  a  copy  of  this  law."  And  for  some  proof  hereof,  it  is 
thus  written  in  the  book  of  Joshua :  "  Afterward  Joshua  read  Joshua  vih. 
out  of  the  words  of  the  law^  both  the  blessings  and  the 
curses,  according  to  every  thing  that  is  written  in  the  book 
of  the  law.  And  there  was  not  one  word  of  all  the  things 
that  Moses  commanded,  but  Joshua  read  the  same  before 
the  whole  congregation  of  IsraeV^  Thus,  ye  see,  M.  Hard- 
ing, that  this  word  Deuteronomium,  in  this  place,  signifieth 
not  the  fifth  book  of  Moses,  as  you  imagine,  but  a  full  copy 
of  all  the  law.  And,  therefore,  eftsoons  I  tell  you,  ye  are 
much  deceived. 

Where  we  allege  the  words  of  the  prophet  Esay :  "  Kings 
shall  be  thy  fosterers,  and  queens  thy  nurses :"  ye  say, 
"  Every  nurse  or  fosterer  is  not  above  him  that  is  nourished. 
A  faithful  servant  oftentimes  fostereth  his  master.  Yet  is 
not  he  above  his  master."  So  loath  ye  are,  the  king  should 
be  superior  to  a  priest.  And  thus  have  ye  brought  about 
by  your  handsome  conclusions,  that  your  priests  be  the 

76  [The  Italian  version  alluded  Venet.  1532 :  the  French  transla- 
te is   that   by  Antonio  Brueioli.     tion  has  not  been  found.] 


352 


The  Defence  of  the  Apology  of  the        part  vi. 


79-] 


masters,  and  kings  their  servants.  And  therefore  it  is  dis- 
Diat.  98.  [/.  creetly  nested  in  your  Gloss :  Imperator  Romanus  est  pro- 
perat. :  in     cMrotor.,  sivc  defensor  RomancB  ecclesice  :  "  The  emperor  of 

Rome  is  the  steward,  or  bailiff  of  the  church  of  Rome.  ^^ 

The  Apology,  Chap.  11.  Divis.  4.  and  q. 

I  say,  besides  all  these  things,  we  see  by  histories,  [voi.  iv.  p 
and  by  examples  of  the  best  times,  that  good  princes 
ever  took  the  administration  of  ecclesiastical  '^'  mat- 
ters to  pertain  to  their  duty ,. 

Moses,  being  a  civil  magistrate,  and  chief  guide  of 
the  people,  both  received  from  God,  and  delivered 
to  the  people,  all  the  order  for  religion  and  sacri- 
Exod.xxxu.  fees,  and  gave  Aaron,  the  bishop,  a  vehement  and 
sore  rebuke  for  making  the  golden  calf,  and  for  suf- 
fering the  corruption  of  religion. 


a  Untruth. 
For  at  til  at 
time  he  was 
no  priest, 
b  Untruth. 
For  it  prov- 
eth  the  con- 
trary.   Read 
the  Answer. 
c  Untruth, 
confessed  by 
M.  Harding's 
fri'.nds.  For 
in  the  time 
of  Moses' 
law  tlic 
priest  was 
inferior  to 
the  prince, 
d  Substantial 
arguments, 
whereby  to 
prove  the 
pope  a  king. 


M.  HARDING. 

Moses  was  not  only  a  civil  magistrate,  ^  but  also  a  priest.     In 
that  he  had  both  offices,  ^  it  proveth  that  a  priest  may  have  both  ; 
but  not  contrariwise  that  a  king  may  have  both.    For  the  greater 
may  include  the  less,  but  the  less  cannot  include  the  greater. 
cThe  office  of  a  priest  is  the  highest  of  all.    ^  And  Christ  coming 
naturally  of  the  king's  line  from  David,  in  the  tribe  of  Judah,  yet 
esteemed  that  honour  nothing  in  respect  of  that  he  was  a  priest  Psai.  ex.  4. 
according  to  the  order  of  Melchisedec.     Therefore  Melchisedec 
also,  being  hoth  priest  and  king,  was  not  yet  said  to  be  the  figure 
of  Christ  so  much  concerning  his  kingdom  as  his  priesthood.   For 
David  said  of  Christ,  "  Thou  art  a  priest  for  ever,  after  the  order 
of  Melchisedec."  As  for  his  kingdom,  it  was  included  in  his  priest's 
office.  And,  therefore,  when  we  speak  of  Christ's  kingdom,  though 
in  every  respect  he  be  the  very  King  indeed  of  all  kings,  and  Lord 
of  all  lords ;  yet  we  assign  it  also  to  have  been  upon  the  cross, 
ubi  regnavit  a  Ugno  Dens,  where  God  reigned  from  the  wood. 
According  to  the  same  meaning,  whereas  the  people  of  Israel 
were   called   regnum   sacerdotale,    a  priestly  kingdom,   St.  Peter,  justin.  in 
writing  to  the  Christians,  turned  the  order  of  the  words,  calhng  ^Jjpi,"'^^*" 
the  church  of  Christ,    sacerdotium  regale,   a   kingly  priesthood. 
Moses  was  both  a  priest  and  a  civil  governor,  as  being  a  figure  Exod.  xix. 
of  Christ,  who  joined  both  together,  making  the  tribe  of  Judah, '  ^^*"-9- 
which  was  before    kingly,  now  also   to  be  priestly.     Therefore 

7^  [Apol.  Lat.  "procurationem     plains  of  the  false  translation  of 
"  ecclesiarum."      Harding     com-     "  the  Lady  Interpreter."] 


Church  of  England.  353 

Psai.  xcix.  6.  St.  Augustine,  upon  those  words  of  David,  "  Moses  and  Aaron 

(are  in  the  number  of  his  priests,"  concludeth  that  Moses  must 
needs  have  been  a  priest.     ^  '«  For"   (saith  he)  **  if  he  were  not  a  e  Discreetly 
priest,  what  was  he  ?"  ^Nunquid  major  sacerdote  esse  potuit,  "could  For''a"uhi8 
he  be  srreater  than  a  priest?"  As  who  should  sav,  there  is  no i""'**'"^/'' 
greater   dignity  than   priesthood.     And   seeing  Moses   had   the  a  simple 
greatest  dignity,  for  he  ruled  all,  and  consecrated  Aaron   high  {'jj^^p^^'p^^" 
bishop,  and  his  sons,  priests,  therefore  himself  must  needs  have 
been  a  priest.     ^Now  if  Moses  were  both,  and  his  chief  office  f  ^"vanian 
was  priesthood,  it  foUoweth  by  that  example,  that  the  pope  may  consecrated' 
rule  temporally,  but  not  that  a  king  may  rule  spiritually.     Thus  -p"g"J^;  ^^f"* 
you  have  gained  nothing  by  this  example.  a  king. 

THE    BISHOP    OP    SALISBURV. 

Here,  M.  Harding  hath  many  great  words  of  small 
weight.  The  final  conclusion  and  summa  summarum  is 
this :  The  pope  must  ?ieeds  be  a  king.  And  that  he 
proveth,  as  his  manner  is,  by  these  his  young  untidy  argu- 
ments :  Moses  being  a  civil  magistrate,  or  a  prince,  had 
also  the  priesthood,  and  was  a  priest:  Ergo,  saith  he,  the 
pope,  being  a  priest,  must  have  also  the  kingdom,  and  be 
a  king.  And  thus  he  pieceth  these  matters  handsomely- 
together,  as  though  whatsoever  were  once  in  Moses,  ought 
of  necessity  to  be  also  in  the  jiope.  But  if  a  man  should 
desire  him  to  prove  his  argument,  and  to  make  it  good, 
and  to  shew  us  how  these  pieces  may  be  framed  together, 
I  think  he  would  be  fain  to  take  a  day.  First,  whether 
Moses  were  ?i priest  or  no,  it  is  not  certain.  As  for  that 
M.  Harding  allegeth  these  words  of  David,  Moses  e^  Psai.  xcix.  6. 
Aaron  in  sacerdotibus  ejus,  he  himself  well  knoweth,  that 
the  Hebrew  word  there  is  doubtful,  and  signifieth  as  well 
a  prince  as  a  priest.  And,  therefore,  ye  cannot  necessarily 
conclude  by  force  of  these  words  that  Moses  was  a  priest : 
it  is  sufficient  that  he  was  the  captain  and  prince,  and  had 
the  leading  of  the  people. 

St.  Hierom  saith :    Unus  legis,  alter  sacerdotii  regulam  "'er-.in  Psai. 
tenuit:  "  Moses  held  the  rule  of  the  law  :  Aaron,  the  rule  386.] 
oi  priesthood." 

Again  he  saith :  Emisit  ante  faciem  nostram  Mosen  spi-  Hicron.  in 
ritualem  legem  et  Aaron  magnum  sacerdotem:  "God  sent  6.  [iii.  1540.] 
out  before  our  face  Moses,"  (not  as   the  priest,  but  as) 

JEWEL,  VOL.  VI.  A  a 


354  The  Defence  of  the  Apology  of  the        part  vi. 

"  the  spiritual  law,  and  Aaron  the  great  priest."  Even 
Hugo,  your  own  doctor,  touching  the  same  words,  saith 
HugoinPsai.thus:  Moses  efsi^&c:  "  Notwithstanding  il/oses  were  not 
%2.r ' "'  a  priest,  yet  because  he  hallowed  the  people's  prayers  77, 
&c.  he  was  called  a  priest.  For  in  the  scriptures  great 
and  noble  men  are  called  by  the  name  oi priest." 

Here  your  Hugo  telleth  you,  that,  notwithstanding  Moses 
were  called  a  priest,  yet  indeed  he  was  no  priest. 

Whoso  listeth  to  know  more  hereof,  let  him  read  Sanctus 
Pagninus,  David  Kimchi,  Nicolaus  Lyra,  &c. 

But  if  Moses  indeed  were  a  priest,  ye  should  do  well, 

M.  Harding,  to  resolve  us,  first,  whether  he  were  a  priest 

.  born,  or  else  afterward  made  a  priest.     A  priest  born,  I 

trow,  ye  will  not  say.     If  ye  say  he  was  afterward  made  a 

-    priest,  then  tell  us  by  what  bishop  or  other  creature  was 

he  consecrate?     At  whose  hands  received  he   authority? 

When,  where,  and   to  what  purpose?    What  priest-like 

apparel  ever  ware  he  I  or  in  what  office  or  ministry  ever 

Heb.  X.  ir.    shewed  he   himself  to  be  di  priest?    St.  Paul  saith:  "A 

priest  is  appointed  to  oifer  up  oblations  and  sacrifices  for 

sin."     What  oblations  or  sacrifices  for  sin  can  ye  tell  us 

that  Moses  offered  ?    If  he  were  neither  born  a  priest,  nor 

made  a  priest,  nor  ever  known  by  office  to  be  a  priest,  then 

was  he,  I  trow,  a  very  strange  priest. 

If  Moses  were  the  highest  priest  and  head  of  the  church, 
and  Aaron  likewise  the  highest  priest,  and  in  so  much  the 
head  of  the  church  too,  as  well  as  he,  then  had  the  church 
two  highest  bishops,  and  two  heads  both  together :  which 
thing  were  monstrotis,  not  only  in  speech,  but  also  in 
nature. 

Notwithstanding,  whether  Moses  at  any  one  certain 
time  were  a  priest  or  no,  it  is  a  matter  not  worthy  the 
striving.  Certain  it  is,  that  before  the  law  was  written, 
kings  and  princes,  and  the  best  born,  and  inheritors,  and 
the  wealthiest  of  the  people,  were  ever  priests.  St.  Hie- 
Hier.  in  Qu.  rom    saith :    Hebrcei  tradunt,  primoqenitos   functos  officio 

Htbrakia  in  77-  .  ,         ,  "^    . 

Genesim.  [c.  saccrdotum  ct  haouisse   vestitnentiim  sacerdotale :    quo  tn- 

27.v.i5.tom. 
Ji.  Si^-'] 

77  ["  Vota  populi,  licet  non  hostias,"] 


Church  of  England.  355 

dutiy  Deo  victimas  offer ebant^  antequam  Aaron  in  sacer- 
dotium  eligeretur :  **  The  Hebrew  rabbins  say,  that  the 
first  born  children  did  the  office  of  the  priests,  and  had  the 
priest-like  apparel,  and,  wearing  the  same,  offered  up  their 
sacrifices  unto  God,  until  the  time  that  Aaron  was  chosen 
into  the  priesthood. ^^ 

Again  he  saith :  Privilegium  offerendi  primogenitis,  i?g/Hier.  in  Job, 
maxime  regibus  dehehatur :  "  The  privilege  of  offering  up  679.3 
sacrifices  was  due  to  the  first  born  of  the  children,  but  most 
of  all  unto  kings  78."     The  heathen  Roman  emperors^  asDist.  10.  De 
Vespasianus,  Trajanus,  and  others,  to  increase  their  majesty  giossb.'.' 
towards  their  subjects,  beside  the  state  of  the  empire,  would  GeirsnJ^Se 
also  be  called  pontifices  maximi.  v?nc5f™' 

Therefore  we  will  grant  M.Harding,  seeing  he  hath gy'a.]''' *' 
taken  so  much  pains  about  a  matter  not  worthy  so  long 
talk,  that  Moses  for  some  little  short  time  bare  the  office  Exod.  xxix. 
of  a  priest.  Yet  nevertheless  had  he  no  ordinary  'priest- 
hood :  neither  was  he  a  priest  more  than  for  the  space  of 
two  or  three  hours,  only  until  he  had  consecrated  Aaron 
and  his  children,  and  no  longer.  Immediately  afterward, 
all  this  great  priesthood  was  at  an  end.  One  of  your  own 
doctors,  M.Harding,  saith  thus:  Non  erant  sacer dotes  /e- Joh.de Paris, 

,.        .  °^    .  .  ,.  .  .  cap.  18.  [cap. 

gales^  digmtate  et  officio,  stent  Aaron :  licet  m  necessitate,  20.  p.  13s.] 
et  propter  defectum  sacerdotum,  aliquos  actus  sacerdotum 
fecerint :  ut  quod  Moses  inunxit  Aaron :  propter  quod 
Moses  sacerdos  dicitur  in  psalmo :  "  The  first  born  were 
not  priests  in  office  and  dignity,  as  Aaron  was :  notwith- 
standing, in  case  of  necessity,  and  for  lack  of  priests,  they 
did  some  part  of  the  priests  office  :  as  that  Moses  anointed 
or  consecrated  Aaron :  for  which  thing  Moses  in  the  psalm 
is  called  a  priest.'^ 

This,  M.  Harding,  is  that  foundation,  that  must  needs 
bear  the  burden  of  your  whole  church  of  Borne.  "  The 
pope"  (ye  say)  "  must  be  a  king,  because  Moses  was  both 
prince  and  priest."  And  yet  your  own  fellows  say,  Moses 
by  office  and  dignity  was  never  priest.  Ye  say,  "  The  pope 
being  a  bishop  may  be  a  king;  but  of  the  other  side  a 

78  [This  work  is  not  genuine.] 
A  a  a 


356  The  Defence  of  the  Apology  of  the        part  vi  . 

king  may  in  no  wise  be  a  bishop."  And  thus,  either  un^ 
wittingly  or  willingly,  ye  seem  to  overthrow  your  own 
position.  For  the  example  that  ye  ground  upon,  of  Aaron 
and  Moses,  proveth  quite  the  contrary.  For  Moses,  being  a 
prince^  did  also  the  office  of  a  bishop.  But  Aaron,  being  the 
bishop,  did  never  the  office  of  a,  prince.  Therefore,  hereof 
ye  might  better  conclude,  that  a  prince  may  be  a  bishop, 
but  a  bishop  may  not  be  a  ki?ig.  Straighten  your  bolts, 
therefore,  M.  Harding,  and  shave  them  better,  before  ye 
so  suddenly,  I  will  not  say  so  rudely,  shoot  them  from 
you. 

Nevertheless,  ye   say,   "  The  priesthood,  which  is  the 

more,  may  contain  the  kingdom,  being  the  less."     In  this 

Extr.  de  Ma-  rcspcct,  I  trow,  your  Gloss,  as  it  is  said  before,  compareth 

soiit.in  Gios.  the  pope  to  the  sun,  and  the  emperor  to  the  moon,  and  find- 

eth  out  substantially  by  good  geometrical  proportion,  that 

the  pope  is  just  seven  and  fifty  times  greater  than  the  em- 

joh.deP&ria. peror.     Howbeit,  your  own  doctors  say,  as  I  have  likewise 

Reg^etPap.  shcwcd  bofore,  that  in  the  law  of  Moses  the  prince  was 

"3-/   ^      greater  than  the  priest. 

That  ye  allege  of  the  priesthood  and  kingdom  of  Christ, 
serveth  you  to  small  purpose.     For  I  beseech  you,  what 
crown,  what  sceptre,  what  sword,  bare  Christ?  What  eccle- 
siastical priesthood  had  he,  but  only  that  he  executed  upon 
the  cross?    Verily,   touching   any  civil   shew  or  outward 
office,  as  he  was  no  king,  so  was  he  no  priest.     As  he  said, 
"  My  kingdom   is  not  of  this  world :"    so  might  he  also 
have  said,  My  priesthood  is  ?iot  of  this  world.     Otherwise, 
he  was  both  king  and  priest  in  power  and  virtue,  but  not 
apparently  in  outward  office. 
joh.de Paris.      One  of  your  fellows  saith  thus:   Patet,per  sanctos  expo- 
Pap.°clp!8.    sitores,  quod  Christus  non  habuit  in  temporalihis  authori- 
^'^'  "'■■'       tatem  ml  judicium.     Sed  dare  potiiit,  et  dare  habuit  virtutis 
documentum :  "  It  appeareth  by  the   holy  expositors,  that 
Christ  had  neither  authority  nor  judgment  in  things  tem- 
poral.    But  he  could  both  give,  and  had  to  give  instruc- 
tions of  virtue." 
1  Pet.  ii.  9.         As  for  these  two  words  of  St.  Peter,  "  Ye  are  a  kingly 
priesthood,"  ye  would  not  have  alleged  them  to  this  pur- 


John  xviii 
36. 


Church  of  England.  357 

pose,  had  ye  not  been  in  your  dream.  For,  think  you,  that 
St.  Peter  called  the  whole  body  of  the  church  of  Christ  a 
kingly  priesthood,  for  that  you  fancy  your  pope  to  be  to- 
gether both  priest  and  king?  Certainly,  the  church  of 
God  was  a  kingly  priesthood,  before  either  the  church  of 
Rome  was  a  church,  or  the  pope  of  Rome  was  a  pope.  Ye 
should  have  some  care  to  deal  more  reverently  with  the 
word  of  God,  for  it  is  holy.  St.  Peter's  meaning  is  this, 
that  every  faithful  Christian  man  is  now,  after  a  spiritual 
or  ghostly  meaning,  not  only  a  priest,  but  also  a  king :  and 
therefore  he  calleth  the  whole  church  a  kingly  priesthood. 
Tertullian  saith  thus;    Nonne  et  laid  sacer dotes  swmwspTertui.inEx- 

.  hor.  ad  Cast. 

Regnum  quoque  nos,  et  sacerdotes  Deo  et  patn  suo  fecit :  C*^- 1- v- 522] 
"  And  we  that  be  laymen,  are  we  not  priests  ?  Truly,  Christ 
hath    made    even    us    a    kingdom    and  priests    unto    his  Rev.  i.  6. 
Father  79."      St.  Augustine   saith :    Hoc   sacerdotio   regali  Aug.  q.  e- 
consecrantur  omnes  pertinentes  ad  corpus  Christi,  summi  et [i. uii. 2]  " 
veri  principis  sacer  dotum  :    "With  this  royal  priesthood  9^.  t.  2(i9>.Y 
all  they  are  consecrate  that  pertain  to  the  body  of  Christ., 
which  is  the  high  and  true  prince  of  priests.''^     Again  he 
saith :     Omnes   sunt  sacerdotes,  quia   membra  sunt  unius  A"k-  ^'^  civ. 

-'■  Dei,  lib.  20. 

sacerdotis :  "  All  be  priests,  because  they  are  the  members  ^^•^°- 1^^'"- 

of  one  priest."*^     St.  Ambrose  saith  :   Omnes  filii  eccle-  Amb.  in  luc. 

sice  sacerdotes  sunt:  "All  the  children  of  the  church  be  J.  1364.]' 
priests  ^0." 

St.  Hierom  saith :   [suppl.  quoniam~\  genus  sacerdotale  et  Hier.  in  Ma- 
regale  sumus,  omnes^  qui  baptizati  in  Christo^  Christi  cen-  L'".  isn.i 
semur  [al.  censentur']  nomine:  "All  we   are   that  priestly 
and  kingly  kindred,  that,  being   baptized  in  Christ,  are 
called  Christians  by  the  name  of  Christ.^' 

Chrysostom  saith:  £t  tu  in  baptismo,  et  rex  efficeris,  e^ chrys. 2 cor. 
sacer dos,  et propheta :  "  Even  thou  in  thy  baptism  art  made  454.]  ^' 
both  a  king,  and  di  priest,  and  a  prophet. ^^ 

Now,  M.  Harding,  let  us  take  the  view  of  your  priestly 
conclusions. 

Moses  once  did  one  part  of  the  bishop's  office  in  conse- 

79  [Tertullian.    See  this  quota-  "  quod    omnes   vitam    sacerdota- 

tion,  supra  vol.  iv.  456,  where  the  "  lem  debemus  imitari,  sive  quia 

same  line  of  argument  is  taken.]  "  omnes  filii   ecclesise   sacerdotes 

^   [S.  Ambros.      "  . .  . .    sive  "  sunt."] 


358  The  Defence  of  the  Apology  of  the        part  vi. 

crating  Aaron  and  his  children :  and  that  never  at  any- 
time else,  neither  after  nor  before.  Again :  Christ  hath  a 
spiritual  priesthood^  and  a  spiritual  kingdom :  for  other- 
wise ordinary  priesthood  and  earthly  kingdom  he  had  none. 
Again :  St.  Peter  calleth  the  whole  church  of  Christ,  a 
kingly  priesthood :  ergo,  say  you,  "  The  pope  beareth  both 
the  office  of  a  priest,  and  also  the  right  and  state  of  an 
earthly  king." 

To  dissemble  all  other  the  fond  weakness  of  these  follies, 
Christ  himself  saith  to  the  pope,  and  to  all  other  priests 

Matt.  XX.  25.  and  bishops :  "  The  kings  of  nations  rule  over  them,  and 
they  that  are  great  exercise  authority  over  the  people :  hut 
it  shall  not  he  so  amongst  you^ 

Dist.io.Quo-      St.  Cyprian 80  saith,  as  he  is  alleged  by  Gratian :  Christus 

niiim  idem.  .  "  ..  ,.        .        .,  ,.      .        .  ^^^ 

actihus  propms,  et  digmtatious  distmctis,  officia  potestatis 
utriusque  discrevit:  "  Christ,  by  several  duties,  and  distinct 
honours,  hath  set  a  difference  between  the  offices  of  both 
powers." 

CJiossa.  Whereupon  your  own  Gloss  saith:  Hie  est argumentum, 

quod  papa  non  hahet  utrunque  gladium  :  "  Here  is  a  good 
argument,  that  the  pope  hath  not  both  swords :"  that  is  to 
say,  that  the  pope  is  not  both  priest  and  king. 

Bernar.  de  St.  Bernard  saith  thus  unto  pope  Eugenius  :  Planum 

Con.  lib.  2.  ,^  ,..,..,. 

[cap.  6.  torn,  est,  (ouod)    apostolis   interdicitur   dommatus.     fsuppl.  71 

ii   419.  ed.  ./.  ,  ,         .  7 

Bcned.i69o.]6r^o  tu  tibi  usurparc  aude,  aut  dommans  apostolatum,  ant 
apostolicus  dominatum.  Plane  ah  alterutro  prohiheris.  Si 
utrunque  similiter  [al.  simul]  hahere  vis,  perdes  utrunque, 
Alioqui  ne  te  putes  exceptum  illorum  numero,  de  quihus  con- 
queritur  Dominus,  dicens^  Ipsi  regnaverunt,  et  non  ex  me : 
"  It  is  plain,  that  temporal  dominion  is  forbidden  the 
apostles.  Now,  therefore,  thou,  being  pope,  dare  to  usurp 
either  the  apostleship,  being  a  prince,  or  the  princehood, 
being  the  successor  of  the  apostles.  Doubtless  from  the 
one  of  them  thou  art  forbidden.  If  thou  wilt  indifferently 
have  both,  thou  shalt  lose  both.  Otherwise  think  not,  thou 
canst  be  excepted  from  the  number  of  them  of  whom  the 
Lord  complaineth,  They  have  made  themselves  kings,  and 
not  hy  we." 

8"  [Leg. "  Nicolaiis  I."  ed.  Richter.] 


Church  of  England.  359 

Concerning  the  place  of  St.  Peter,  one  of  your  company 
saith,  it  nothing  furthereth  the  pope's  kingdom.  Thus  he 
saith :  Sacerdotium  dicitur  regale^  a  regno,  non  hujus  mundi,  joh.de  Paris. 
sed  coeli :  "  St.  Peter  calleth  us  a  kingly  priesthood,  of  the  Tg^p.  133!^ ^' 
kingdom  of  heaven,  not  of  the  kingdom  of  this  world."  Yet 
is  this  the  self-same  kingdom  that  the  pope  craveth,  and 
that  by  the  authority  of  St  Peter. 

Notwithstanding,  one  of  your  Louvanian  company  hath 
sent  us  home  lately  other  news  from  Louvain.  His  words 
be  these :  Vos  estis  regale  sacerdotium  :  "  You  are  a  kingly  Dorm.foi.40. 
priesthood,  as  who  should  say,  the  priesthood  before  was 
not  kingly,  for  that  then  kings  ruled  over  priests :  but  now 
is  the  priesthood  kingly,  for  that  to  it  be  subject  even  kings 
themselves."  Thus  unless  your  priests  may  rule  kings,  and 
princes,  and  all  the  world  at  their  pleasure,  ye  think  they 
have  no  kingly  priesthood. 

In  the  council  holden  at  Macra  in  France,  it  is  written 
thus :  Solus  Dominus  noster  Jesus  Christus  vere  fieri  potuit  conc.  Macr. 

^  .  .  J  r  [c.  i.xvli. 

et  rex  et  sacerdos.      Post  incarnationem  vero,  et  resurrec- i^^-l 
tionem,  et  ascensionem  ejus   m  coelum,  nee   rex  ponttjicis  ]ync.  inter 
dignitatem,  nee  pontifex  regiam  potestatem  sibi  usurpare  tattsTv.  121] 
prcesumpsit :  "  Only  our  Lord  Jesus  Christ  might  truly  be 
both  Priest  and  King.     But  sithence  his  incarnation,  and 
resurrection,  and  ascension  into  heaven,  neither  hath  the 
king  presumed  to  take  upon  him  the  dignity  or  office  of  a 
bishop,  nor  hath  the  bishop  presumed  to  usurp  the  power 
and  majesty  oi  ?i  prince." 

To  be  short,  M.  Harding,  we  say  not,  as  you  so  often 
and  so  untruly  have  reported  of  us,  that  the  king  may  in 
any  wise  execute  the  bishop^s  office :  but  thus  we  say,  and, 
because  it  is  true,  therefore  we  say  it :  the  king  may  law- 
fully correct  and  chastise  the  negligence  and  falsehood  of 
the  bishop :  and  that,  in  so  doing,  he  doth  only  his  own 
office,  and  not  the  bishop's. 

The  Apology,  Chap.  11.  Divis.  6. 

[Vol.  iv.  p.       Joshua  also,  though  he  were  none  other  than  a  Josh.  i. 
civil  magistrate,  yet  as  soon  as  he  was  chosen  by 


79-] 


360  The  Defence  of  the  Apology  of  the        part  vi. 

God  ^,  and  set  as  a  ruler  over  the  people,  he  received 
commandments,  specially  touching  religion  and  the 
service  of  God, 

M.   HARDING. 

There  is  no  doubt  but  Joshua  received  commission  and  com- 
mandment to  worship  God,  but  none  to  rule  priests  in  spiritual 
matters.  Yea,  rather  he  was  commanded  to  go  forth,  and  come 
in  at  the  voice  and  word  of  Eleazarus  the  high  priest,  he  and  all 
the  children  of  Israel.  Do  not  these  men  prove  their  matters 
handsomely  ? 

THE    BISHOP    OF    SALISBURY. 

Joshua  was  commanded  to  go  in  and  out,  and  to  be 
directed  by  the  voice  of  Eleazarus  the  high  priest.  "  There- 
fore" (ye  say)  "  in  spiritual  causes  the  priests  may  not  be 
controuled  by  the  prince."  Ye  deliver  out  your  argu- 
ments, M.Harding,  before  they  be  ready.  These  pieces 
would  have  been  better  tied  together. 

Though  the  prince  be  commanded  to  hear  the  priest,  yet 
if  the  priest  be  negligent,  or  deceive  the  people,  he  may 
by  his  ordinary  authority  controul  the  priest. 
Exod.  xxxii.        When    Aaron    the    high   priest  had   consented   to  the 
*■  ^^'  making  and  worshipping  of  the  golden  calf,  Moses,  being 

then  the  temporal  prince.,  rebuked  him  sharply  unto  his 
face :  and,  in  so  doing,  did  not  the  hishop^s  office,  but  only 
his  own.  As  touching  Joshua,  whom  ye  would  fain  have 
restrained  from  all  ecclesiastical  causes,  he  caused  the 
people  to  be  circumcised :  he  caused  altars  for  their 
bloody  sacrifices  to  be  erected :  he  caused  the  priests  to 
make  their  sacrifices :  he  caused  the  Deuteronomy  to  be 
written  in  stones :  he  caused  both  the  blessings  and  the 
curses  of  God  to  be  pronounced :  he  spake  openly  to  the 
people,  and  frayed  them  from  idolatry.  All  these  were 
cases,  not  of  civil  policy,  but  of  religion.  St.  Augustine 
Aug.  contra  saith  I  In  hoc  reges  Deo  serviunt,  sicut  eis  divinitus  prceci- 

Cresconium,        .  .  .     .  7  •    »  ^ 

lib. 3. i-dp.sj.pitur,  171  quantum  sunt  reges^  si  in  suo  regno  bona  jubeanty 
mala  prohibeant ;   non  solum  qucc  pertinent  ad  humanam 

^  [Apol.  Lat.  "  inauguraretur."] 


Church  of  England.  361 

societatem,  verum  etiam  qucB  ad  divinam  religionem: 
"  Herein  kings  serve  God,  as  it  is  commanded  them  from 
above,  in  that  they  be  kings,  if  within  their  kingdom  they 
command  good  things,  and  forbid  evil ;  not  only  in  things 
I  pertaining  to  human  fellowship  ^  or  civil  order,  but  also  in 

things  pertaining  to  God^s  religion^  Ye  may  see,  there- 
fore, M.  Harding,  how  handsomely  soever  we  prove  our 
matters,  that  of  your  part  hitherto  they  are  but  unhand- 
somely and  coarsely  answered. 

The  Apology,  Chap.  1 1 .  Divis.  y. 

[Vol.  iv.  p.  King  David,  when  the  whole  religion  of  God  was  i  chron.  xin. 
altogether  brought  out  of  frame  by  wicked  king 
Saul,  brought  home  again  the  ark  of  God,  that  is  to 
say,  he  restored  religion  again,  and  was  not  only 
amongst  them  himself,  as  a  counsellor  and  furtherer 
of  the  work,  but  he  appointed  also  hymns  and  psalms, 
put  in  order  the  companies,  and  was  the  only  doer 
in  setting  forth  that  whole  solemn  triumph  ^^,  and  in 
effect  ruled  the  priests, 

M.  HARDING. 

As  David  restored  all  things  to  good  order  after  the  evil  king 

Saul,  so   did    queen   Mary  redress   disorders  before  committed. 

>,  But  as  queen  Mary  did  it  by  the  mean  of  priests,  eo  king  David 

i  in  priestly  matters  called   for  Sadoch    and  Abiathar.      Indeed, 

David  passed  other  princes  herein,  because  he  had  the  ^.gift  ofaAnmcom. 
prophesy,  whereby  he  wrote  psalms,  which  to  this  day  we  sing.  thatThe  one 
But  all  this  maketh  nothing  to  prove  him  judge  of  spiritual  mat- ^^f  "P' *''« 
ters.     He  did  not  usurp  the  authority  to  sacrifice,  to  discern  the  eddown.*'^  " 
leper,  and  to  do  the  like  things  of  priestly  charge.  a  a  simple 

wot.    For 
other  kings 
THE  BISHOP  OF  SALISBURY.  that  did  the 

like  were  no 

"  King  David"  (ye  say)  "  restored  religion  by  mean  of^^°^  ^^^' 
the  priests.''^      Nay  verily,  M.  Harding :  for  by  mean  of 

81  [Apol.  Lat.    " et  pom-    is  nothing  to  correspond  to  the 

"  pam  instituit,  et  quodammodo     words  "  was  the  only  doer."] 
*'  praefuit  sacerdotibus."      There 


362  The  Defence  of  the  Apology  of  the       part  vi. 

the  priests  the  religion  utterly  was  decayed.  Therefore 
ye  spoil  that  most  noble  prince  of  his  worthy  praises,  and 
give  them  to  others  that  never  deserved  them.  The  holy 
tabernacle  was  broken  and  lost :  the  ark  of  God  was  kept, 
not  in  the  temple ^^,  but  in  a  private  man's  house :  the  people 
had  no  common  place  to  resort  unto,  to  hear  God''s  will : 
they  had  each  man  his  own  private  chapel  in  their  hills 
and  groves.  And  all  this  was  done  by  the  slothfulness  and 
negligence  of  the  bishops. 

David  therefore  called  the  bishops  and  priests  together : 

he    shewed  them,  in  what  sort  the  religion  of  God  was 

defaced :  he  willed  them  to  bring  the  ark  into  Sion :  he 

was  present  himself:  he  appointed  and  ordered  the  whole 

1  chron.  xvi.  triumph :  he  assigned,  which  of  the  Levites,  and  in  what 

I  chron.xxiv.order  they  should  serve  before  the  ark :  he  allotted  Aaron's 

^'  children,  which  were  the  priests,  to  walk  each  man  in  his 

several  office. 

So  likewise  it  is  written  of  king  Solomon  touching  the 
2Chron.viii.  samc  I  "  King  Solomon,  according  to  the  decree  and  order 
of  his  father  David,  appointed  the  offices  of  the  priests  in 
their  several  ministeries,  and  the  Levites  each  man  in  his 
order,  that  they  should  praise  God,  and  minister  before 
the  priests.  For  so  David  the  man  of  God  had  commanded." 
i  Chron.  xix.  Likewise  it  is  written  of  king  Jehosaphat :  "  He  appointed 
and  ordered  the  Levites  and  priests. ^^ 

Thus,  then,  did  these  godly  princes :  and  thus  doing, 
they  usurped  not  the  bishop^s  office,  but  only  did  that  they 
lawfully  might  do,  and  appertained  wholly  unto  them- 
selves. 

Where  ye  say, "  David  was  a  prophet,  and  not  only  a  king^"" 
as  though  he  had  done  these  things  by  the  virtue  of  his 
prophesy^  and  not  by  the  right  of  his  princely  power,  this 
poor  shift  is  very  simple  :  for,  notwithstanding  king  David 
were  a  prophet,  yet  king  Jehosaphat,  and  other  princes 
that  did  the  like,  were  no  prophets :  neither  do  we  read 
of  any  other  prophet  that  ever  attempted  to  do  the  like : 
nor  did  David  these  things  as  a  prophet,  but  as  a  king. 

81  [That  is,  the  tabernacle.] 


Church  of  England.  363 

The  Apology,  Chap.  ii.  Dims.  8. 

King  Solomon  built  unto  the  Lord  the  temple 
which  his  father  David  had  but  purposed  in  his  mind 
to  do:    and  after  the  finishinp^  thereof,  he  made  aachron.vi. 

,  1  .  7-     .  ,  ^  Kings  viil. 

godly  oration  to  the  people,  concerning  religion  and 

the  service  of  God :  he  afterward  ^^  displaced  Abiathar  [i  Kings  w, 

the  priest'^,  and  set  Sadok  in  his  place. 

M.  HARDING. 

Solomon's  building  of  the  temple,  and  praying  therein,  proveth 
no  supremacy  over  the  priests  in  spiritual  things.     His  putting 
of  Abiathar  out  of  his  dignity  and  room,  ^was  like  to  that  queen  a  Untruth. 
Mary  did  to  Cranmer  :  whom  she  might  have  removed  for  trea-  pgr}^  ^*  *'"' 
son,  as  Solomon  laid  the  like  to  Abiathar :  yet  she  chose  rather  shop's  au- 
to bum  him  for  heresy.     But  this  proveth  ^  only  an   outward  soiomon  in 
execution  of  justice,  without  any  prejudice  to  the  substance  of  [Jjj^j^'Jj^P^^V^ 
our  question:  which  is,  whether  a  temporal  prince  may  deter- thar? 
mine  the  causes  of  rehgion,  or  no.  mSfest.''* 

Read  the  an- 
THE  BISHOP  OF  SALISBURY.  ^^^'■• 

The  deposing  of  Abiathar,  ye  say,  was  only  the  execu- 
tion of  outward  justice ;  like  to  that  queen  Mary  did  to 
doctor  Cranmer,  the  archbishop  of  Canterbury.  Wherein 
ye  shew  yourself  to  be  much  overseen.  For  these  com- 
parisons are  in  no  wise  like.  Solomon,  by  his  princely 
authority,  lawfully  deposed  the  high  priest  Abiathar :  but 
queen  Mary  deposed  not,  nor  could  she  by  your  canons 
lawfully  depose  the  archbishop  of  Canterbury :  nor  do  you 
think  it  in  any  case  lawful,  that  a  bishop  should  be  deposed 
by  a  prince.  "  For  deposition"  (ye  say)  "  is  a  spiritual 
punishment,  and  only  belongeth  unto  a  bishop."  And  your 
law  saith :  J^us  est  destituere,  cujtts  est  instituere:  "He 
may  depose  a  priest,  that  hath  authority  to  place  a  priest." 
Therefore  these  two  princes'  doings  were  not  like.  But 
touching  the  high  priest  Abiathar,  king  Solomon  sum- 
moned him  to  appear  before  him:  king  Solomon  sat  in 
judgment,  and  heard  the  accusations  wherewith  he  was 

82  [Abiathar  was  deposed,  im-     cation  of  the  temple.    There  is  no 
mediately  after  Solomon's  acces-     account  given  of  a  formal  trial.] 
sion,  some  years  before  the  dedi-        ^  [Apol.  Lat.  "  episcopum.*'] 


364  The  Defence  of  the  Apology  of  the        part  vi. 

charged :  king  Solomon  pronounced  sentence  against  him : 
king  Solomon  deposed  him :  king  Solomon  appointed  Sadok 
to  succeed  him.     If  all  this  be  not  sufficient,  over  and 

2  chron.  v.  bcsidcs  thcsc  thiugs,  king  Solomon  placed  the  ark  of  God : 
king  Solomon  sanctified  and  hallowed  the  temple  :  king 
Solomon  offered  up  burnt  sacrifice  :  king  Solomon  directed 
and  ordered  the  priests  in  their  several  offices :  king  Solo- 

a  chron.  viii.  mou  blcsscd  the  whole  people  :  and  as  it  is  written,  "  The 
priests  and  Levites  left  nothing  undone,  of  all  that  was 
commanded  them  by  the  king."  If  these  cases  be  not 
spiritual,  tell  us  then,  what  cases  may  be  allowed  for  spi- 
ritual? Thus  the  godly  king  Solomon  thought  it  lawful 
for  him  to  deal,  not  only  in  matters  of  temporal  govern- 
ment, but  also  in  ecclesiastical  or  spiritual  cases  of  religion. 
Therefore,  M.  Harding,  it  is  but  a  toy  that  ye  tell  us  of 
the  execution  of  outward  justice. 

Concerning  that  most  grave,  and  godly,  and  learned 
father,  the  archbishop  of  Canterbury,  with  whom  ye  did 
whatsoever  your  pleasure  was,  God  grant  his  blood  be 
never  required  at  your  hands. 

The  Apology,  Chap.  1 1 .  Divis.  9. 

After  this,  when  the  temple  of  God  was  in  shame-  [Voi.  iv.  p. 
ful  wise  polluted,  through  the  naughtiness  and  negli- 

achron.xxix.gence  of  the  priests,  king  Ezechias  commanded  the 
same  to  be  cleansed  from  the  rubble  and  filth,  the 
priests^^  to  light  up  candles,  to  burn  incense,  and 
to  do  their  divine  service  according  to  the  old  and 

2 Kings xvHi. allowed  order:  the  same  king  also  commanded  the 
hrasen  serpent,  which  then  the  people  wickedly  wor- 
shipped, to  be  taken  down,  and  beaten  to  powder. 

M.  HARDING. 

How  often  shall  I  tell  you,  that  this  proveth  no  more,  but 

that  good  kings  do  good  deeds,  maintaining  true  religion,  and 

^'>  [Apol.  Lat.  "  accendi  lumina,  "  sacra  fieri."  The  priests  are  not 
^"^  sumtus    adoleri,   et   veteri   ritu     named.] 


Church  of  England.  365 

pull  down  the  false,  as  the  constable  of  France  burned  the  pulpits  a  Untruth, 
of  the  Huguenots  in  Paris  ?  But  these  facts  prove  not  that  kings  p^j^.^^u'^did 
and  constables  be  judges  of  relierion,  which  is  erood,  and  which  ""'hing,  but 

,  .    ,  1  •    1      ,-  1  Ti         ^1  •       Ii  „  /•  11  ^1      against  their 

IS  evil ;  which  true,  which  false.     For  therein  they  ^follow  the  wiiis.   Read 
judgment  and  advice  of  priests  and  prophets,  who  be  about  them,  ^^^  answer, 
as  b  Esaias  was  at  hand  with  good  king  Ezechias,  to  direct  his  from'thL^pur- 
doings  :  and  so  was  Elizeus  with  king  Jehu.  Ckslnd 

Eiizeus  nei- 
ther were 

THE    BISHOP    OP    SALISBURY.  Tlftu' """^ 

had  the  exe- 

'•'  King  Ezechias"  (ye  say)  "  and  other  kings  followed  priestly  of- 
the  advice  and  judgment  of  the  priests  and  prophets." 
This  tale,  M.  Harding,  is  not  only  unlikely,  but  also  un- 
true. For  ye  know  that  Esaias  and  Elizeus,  notwithstand- 
ing they  were  the  prophets  of  God,  yet  were  they  neither 
priests,  nor  bishops,  nor  had  any  manner  of  ordinary 
ministration  in  the  church.  The  bishops  and  priests,  of 
whom  ye  speak,  had  disordered  and  wasted  God's  whole 
religion.  The  holy  place  of  God  was  full  of  filthiness  :  the 
gates  of  the  temple  were  shut  up,  that  no  man  might  enter 
in :  the  people  had  turned  away  their  faces  from  the 
tabernacle  of  the  Lord :  there  was  no  incense :  there  was 
no  sacrifice.  All  these  things  had  happened  through  the 
negligence  and  wickedness  of  the  priests.  In  the  old 
Latin  text  it  is  written  thus  :  Sacerdotes  et  Levitce,  tandem  2Chron.xxix. 

[les^.  XXX.  i<, 

sanctifcati,  obtulerunt  holocausta  :  "  The  pt^iests  and  Levites,  vuig.] 

at  the  last,  or  with  much  ado,  were  sanctified,  and  offered 

up  sacrifices."    Upon  which   place  the  latter  translation 

saith  thus:  Sacerdotes  et  Levitce,  pudore  suifusi.  santifica-'^^'^'^*^^-^'^^' 

\  JJ  •>  -^  IS.  [Pagnin, 

verunt  se :  "  The  priests  and  Levites,  even  for  very  shame,  Vtrs.] 
sanctified  themselves."  So  ready  were  they  to  call  upon, 
and  to  further  the  king,  in  his  godly  purpose.  They  held 
back  what  they  could,  and  yielded  to  nothing,  but  with 
much  ado,  and  for  very  shame.  They  did  nothing  but  by 
the  king's  commandment;  and  made  him  a  reckoning  of 
their  doings. 

Howbeit,  perhaps  ye  will  discharge  this  whole  matter 
with  one  ordinary  excuse,  and  tell  us,  that  all  these  were 
but  temporal  cases. 


2Chron.  xvii 
6. 


366  The  Defence  of  the  Apology  of  the        part  vi. 

The  Apology,  Chap.  ii.  Divis.  lo. 

King  Jehosapbat  overthrew  and  utterly  made  [Voi.  iv.  p. 
away  the  hill  altars  and  groves,  whereby  he  saw 
God's  honour  hindered,  and  the  people  holden  back 
with  private  superstition  from  the  ordinary  temple, 
which  was  at  Jerusalem :  whereto  they  should  by 
order  have  resorted  yearly  from  every  part  of  the 
realm. 

M.  HARDING. 

Ye  put  us  in  mind  to  consider  how  that  yourselves  are  those 
private  hill  altars,  and  dark  groves.  For  ye  be  they  that  stop 
the  people  from  the  common  temple  of  Christendom,  the  catholic 
church  ;  out  of  which  is  no  salvation :  the  head  whereof  sitteth 

in  Peter's  chair  at  Rome For  setting  order  both  in  matters 

of  commonweal,  and  others,  Jehosaphat  said  thus,  concerning 
religion  :  Amarias  sacerdos  et  pontifex  vester,  in  Us  qucp  ad  Deum 
pertinent,  prcesidebit :  "  Amarias  the  priest  and  high  bishop,  for 
such  matters  as  pertain  to  God,  he  shall  be  head  over  you." 

THE  BISHOP  OF  SALISBURY. 

All  this  whole  matter,  touching  as  well  king  Jehosa- 
pbat, as  also  Amarias  the  high  priest^  is  answered  in  that 
is  past  before. 

The  Apology,  Chap.  ii.  Divis.  ii. 
King  Josias  with  great  diligence  put  the  priests  [Voi.  iv.  p. 

XXXV   2  1  79'J 

2 Kings xii. 7. and  bishops  in  mind  of  their  duties:    king  Johas 
2 Kings. X. 25. bridled  the  riot  and  arrogance  of  the  priests:  Jehu 
put  to  death  the  wicked  prophets. 

M.  HARDING. 

The  putting  of  priests  and  bishops  in  mind  of  their  duty,  is 
not  a  supremacy  in  determining  ecclesiastical  causes.  And 
ha^e  found  whcrcas  you  say,  that  king  Johas  bridled  the  riot  and  arrogancy 
it  2  Kings  of  the  priests  ;  if  it  were  so,  it  was  well  done  :  but  »!  find  not 
b^But  he  those  words  in  the  text.  Concerning  that  king  Jehu  did,  it  is 
judged  them,  a  ^merc  temporal  office  to  put  false  preachers  and  heretics  to 
riemnedthem  death.  Neither  can  it  belong  to  priests,  unless  they  have  also 
for  false  pro-  ciyi]  jurisdiction.  Much  less  doth  that  act  prove,  that  kings  be 
was  no  mere  Supreme  heads  over  the  church,  and  ought  to  be  judges  in  con- 
^emporai  of-  ^j-Qversies  and  questions  of  religion. 


[2  Chron. 


Church  of  England.  367 

THE    BISHOP    OP    SALISBURY. 

Concerning  the  story  of  king  Johas,  I  report  me  to  that 
is  written  of  him  in  the  hook  of  Kings.     He  sequestered  2  Kings  xh.  7. 
the  oblations  of  the  people,  which  the  priests  had  bestowed 
lewdly  and  wantonly  upon  themselves,  and  by  his  own 
authority  turned  the  same  to  the  reparations  of  the  temple. 
Of  king  Josias  it  is  written  thus  :   Constituit  Josias  sacer-  [2  chron. 
dotes  in  ojfficiis  suis :  "  King  Josias  appointed  the  priests 
to  minister  in  their  several  offices."   And  again  :  Mundavit  2  chvon. 
Judam  et  Hierusalem  ah  excelsis  et  lucis :  "  King  Josias 
cleansed   and   rid  Judah  and   Jerusalem  from  their  hill 
altars  and  their  groves. ^^ 

But  ye  will  say.  He  did  all  things  by  the  discretion  of 
the  priests  and  hishops.  This  thing  indeed  is  necessary, 
while  the  priests  and  hishops  be  learned  and  godly.  But  2  Kings  xxh. 
king  Josias  did  far  otherwise :  for  he  sent  the  hishop  him- 
self unto  Olda,  the  prophetess,  to  learn  the  discretion  and 
judgment  of  a  woman :  and  so  was  directed  in  matters  of 
highest  religion  by  a  woman,  and  not  by  a  priest. 

These  examples  be  so  manifest,  that  one  of  your  fellows 
of  Louvain  is  fain  thus  to  excuse  the  matter  by  over  much 
antiquity :  "  If  we  would  in  these  days"  (saith  he)  "  use  norm.  foi. 
in  all  points  the  examples  of  the   old  law,  there  would  ^' 

follow  an    huge  number   of  inconveniences. It  is  noDom.  foi. 

good  reason,  to  say  that  therefore  our  kings  now-a-days 
must  have  the  like  authority."  Thus  saith  he :  As  though 
the  princess  right  were  now  abated  and  altered,  as  the  cere- 
monies of  the  law ;  and  were  otherwise  now  than  it  was 
before :  or,  as  if  the  coming  of  Christ  into  the  world,  and 
the  preaching  of  the  gospel,  had  purposely  been  to  repress 
and  pull  down  the  seat  of  kings. 

The  Apology,  Chap.  12.  Dims.  1. 

And,  to  rehearse  no  mo  examples  out  of  the  old 
law,  let  us  rather  consider  sithence  the  birth  of 
Christy  how  the  church  hath  been  governed  in  the 
time  of  the  gospel. 


368  The  Defence  of  the  Apology  of  the        part  VI. 

M.  HARDING. 

a  Even  so  If  we  Consider  the  office  of  a  king  in  itself,  it  is  &  one  every- 
Baarrbi-"^  wherc,  not  only  among  Christian  princes,  but  also  among 
shop,  was  as  heathen.  ^The  definition  of  a  king,  which  agreeth  to  Julius 
as^the  bishop  Cresar,  or  to  Alexander  the  Great,  as  they  were  monarchs  and 
of  Rome.  prlnccs,  is  one  with  the  definition  of  a  king  which  agreeth  to 
b  Neither  Henry  the  Eighth,  or  to  Charles  the  Fifth.  ^  So  that  no  more 
meddle  mTr^e  could  king  Henry,  as  king,  meddle  with  religion,  than  Alexander, 
with  religion  Qj.  JuHus  Cccsar ^  Y{\&   placc   is   chief  among-   the  lav,   even 

than  Annas  ,  .,  ,  *  .  ^>-,,  ■,  •  ^ 

orCaiaphas.  whcn  they  are  m  tiie  church  at  the  service  of  God;  and  <  without 
ForTfThe"     ^^®  church,  in  all    temporal  things  and  causes,  he  is  over  the 

bishop  had      pricstS  themsch  68. 

was  subject  And  becausc  all  these  examples  are  taken  out  of  the  Old 
to  the  Prince,  Testament,  I  will  give  thee  a  true  resolution  out  of  the  same 

as  well  within  ,        ,  ,  ,        .  ^         .  ,       ,  ,        ,  ,        .        ,  .  ,       , 

the  church,  book,  what  authority  priests  had,  and  what  authority  kings  had. 
as  without.  jyiQggg  gave  this  rule,  concerning  the  same  matter.  "  If"  (saith  ^eut.  xvii, 
he)  "thou  perceive  an  hard  and  doubtful  judgment  to  be  with  '  ^" 
thee  between  blood  and  blood,  cause  and  cause,  leaper  and  leaper, 
and  seest  the  words  of  the  judges  within  thy  gates  to  vary,  arise, 
and  go  up  to  the  place  which  thy  Lord  God  shall  choose,  and 
thou  shalt  come  to  the  priests  of  the  stock  of  Levi,  and  to  the 
judge  that  shall  be  for  the  time,  and  thou  shalt  demand  of  them, 

who  shall  shew  the  truth  of  judgment  to  thee  " 

But  neither  the  priest,  by  this  place,  may  meddle  wdth  that 

jurisdiction  which  belongeth  to  the  temporal  judge,  neither  the 

judge  with  that  which  was  spiritual,  and  belonging  only  to  the 

j)riest.     For  of  such  causes,  Azarias,  the  priest  and  bishop,  said 

to  king  Ozias,  "  It  is  not  thy  office,  Ozias,  to  burn  incense  unto  2  Ciiron. 

our  Lord,      It  is  the  office  of  the  priests  :"  that  is  to  say,  of  the  ^^^^'  '^' 

sons  of  Aaron,  who  are  consecrated  to  do  such  ministries.     But 

d  The  prince  this  the  king  might  do  even  in  matters  of  religion:  ^^when  the 

tion^er^o  the  high    priest    had    given   sentence,    he  might    see  the  execution 

^"^f**'  .V.      thereof  to  be  done.      But  ^  otherwise,  whatsoever  kincr  or  tem- 

e  Untruth,  ,    .      ,  •    ,  i       •       i  •  i     ,  •    i 

evident.         poral  judge  might  not  do  m  his  own  person,  ^  much  less  might 
Answe?r       ^^  j^dge  whether  another  did  well  therein,  or   no.     And  this 
much  concerning  the  Old  Testament. 

THE  BISHOP  OF  SALISBURY. 

The  office  of  a  king,  ye  say,  was  no  more  in  king  Henry 
the  Eighth,  or  in  Charles  the  Fifth,  than  it  was  in  the 
heathen  princes,  Julius  Caesar,  or  Alexander  the  Great. 
And,  therefore,  ye  say,  a  Christian  prince's  office  standeth 
only  in  matters  temporal :  and  for  that  cause  ye  often  call 
him,  a  mere  lay,  temporal  prince:  as  if  he  were  in 
authority  not  much  better  than  an  heathen  magistrate. 

Even  so,  M.  Harding,  is  ^oxxx  pope  no  more  a  bishop,  or 


Church  of  England. 

perhaps,  much  less  a  bishop^  than  Annas  and  Caiaphas : 
neither  is  your  priest  more  a  priest^  than  the  priest  of 
Dagon^  or  Baal,  The  difference  standeth  not  in  office, 
but  only  in  truth.  Yet,  nevertheless,  ye  know  that  hea- 
then princes  had  evermore  a  sovereign  authority,  not  only 
over  their  priests  and  bishops^  but  also  over  all  cases  of 
religion. 

Aristotle    saith:    BacriAevs   t&v   irpbs   tovs   Oeovs   Kvptoy :  Aristot,  Po. 
"  The  king,  that  is  lord  and  ruler  of  things  that  pertain  [cap.  m.]  ' 
unto  the  gods." 

And,  therefore,  Socrates,  in  his  story,  saith:  Imperatores socra.tAih.i, 

o  1T7-        1  11-  ^^  Prooemio: 

una  complexi  sumus^  qfc:  "We   have    also   herein  com- [h.  363, 264.] 
prised  the  emperors^  lives^  for  that,  sithence  the  emperors^^x-ncrias 
were  first  christened,  the  affairs  of  the  church  have  handed '^P'^'i'^'^" 
of  them,  and  the  greatest  councils  both  have  been,  and  areourwj/,.. 
kept  by  their  advice  s*.  ''V  ^^^^ 

Ye  say :  "  The  prince,  in  doubtful  cases,  was  com- 
manded to  take  counsel  of  the  highest  priest.''''  This  is 
true.  But  will  ye  conclude  hereof,  that  the  highest  priest 
may  say  and  do  what  he  listeth,  without  controulment  ? 
What  if  the  high  priest  would  answer  thus,  as  he  answered 
sometime  indeed :  "  This  Christ  is  a  Samaritan,  a  deceiver 
of  the  people,  and  hath  a  devil  ?"  What  if  he  tear  his  own 
robes  for  anger,  and  cry  out,  "  He  blasphemeth :  he  is 
worthy  to  die?"  Yet  must  the  emperor  needs  give  ear 
unto  him,  and  believe  him,  without  exception  ?  Certainly, 
in  the  old  law,  if  the  bishop  either  had  been  negligent  in 
his  office,  or  of  malice  or  ignorance  had  answered  untruth, 
he  was  evermore  under  the  general  controulment  of  the 
prince. 

"  Within  the  church"  (ye  say)  "  the  prince  is  inferior  to 
the  priest,  notwithstanding,  without  the  church,  he  is,  in 
temporal  cases,  above  the  priest."  Thus,  ye  fetch  your 
matter  round,  within,  without,  and  round  about,  with  all 
the  circumstances :  as  if  princes  were  as  changeable  as 
yourself,  and  would  be  other  without  than  they  are 
within. 

^    [Socrates :..  Ta    ttjs   'EkkXj;-     kol  ai  fxeyia-rai   crvvoboi  rfj  avrcotr 
(rlas   TTpayfiara    rjpTqro    i^    avTwv,     yvcofijj  yeyovaai  t€  koi,  yiuovrai.^ 
JEWEL,  VOL.  VI.  B  b 


370  The  Defence  of  the  Apology  of  the        part  vi. 

8^  Indeed,  in  that  the  priest  doth  his  office,  in  that  he 

either    openeth    God's   ivill,  or   dedareth    his  threats,  or 

rebuketh  sin,  or  excommunicateth,  and  cutteth  off  a  dead 

member  from  the  body,  so  far  forth  the  prince,  be  he 

never  so  mighty,  is  inferior  unto  him.     But  in  this  respect 

the  prince  is  inferior,  not  only  to  the  pope,  or  bishop,  but 

9-  qu-  3-       also  to  any  other  simple  priest :  and  the  pope  himself,  in 

Giossa.        this  respect,  is  inferior  to  his  confessor,  be  he  never  so 

poor  a  priest.     So  the  emperor  Constantinus  was  wont  to 

Ab  Eu8.  De  Say  to  the   godly   bishops :  "  Be   you   bishops  within   the 

orat.4.[ckp.  church,  and  I  will  be  bishop  without."     But  if  the  bishop 

638.]    *  "    had   been    faulty,  either    in   negligence,  or  in  falsehood, 

whether  he  had  been  within  the  church,  or  abroad,  he  was 

always  to  be  controuled  by  the  prince. 

Ye  say :  "  When  the  high  priest  had  given  sentence, 

the  prince  might  see  the  execution  thereof  to  be  done." 

And  thus  ye  make  the  emperor  the  pope's  man,  to  put  his 

sentence  in  execution.     So  pope  Bonifacius  VIII.  telleth 

[Extrav.       you :  Materiolis  gladius  exerccndus  est  manu  regum  et  mi- 

forTtate^et  O-  Utum,  scd  ttd  nutuTti  ct  paticntiam  sacerdotis :  "  The  tem- 

unam  sTnc-  poral  sword  must   be   drawn   by  the  hand  of  kings  and 

am.  p.  I  9.  gQj^jgj.g .  1^^^  ^^  ^Q  beck  and  sufferance  of  the  priest." 

But,  I  beseech  you,  at  whose  beck  did  king  Solomon 

depose   Abiathar,    the   high  priest?   At  whose   beck  did 

Josias,  and  other  godly  princes,  of  whom  we  have  said 

before,  redress  the  religion  of  God,  which  the  priests  so 

shamefully  had  decayed  ?  At  whose  beck  did  they  rebuke 

the  careless  negligence  of  the  priests  9  Verily,  one  of  your 

johan.  de     own  doctors  saith  :  In  veteri  lege,  sacerdotes  qui  reges  inun- 

i8."cap.  iV  gebant,  indubitanter  regibus  subdebantur :  "  In  the  old  law, 

the   bishops  that  anointed  the  kings,  out  of  doubt  were 

subject  unto  the  kings." 

August.  And  St.  Augustine  saith  :   Quando  imperatores  veritatem 

Epist.  166.  .  '•        .  .  .  .7,      » 

ad  Donati-    tcneut,  ct  ipsa  vevitate  contra  errorem  jubent,  qmsquis  illud 
299]  contempserit,  ipse  sibi judicium  acquirit.     Nam  et  inter  ho- 

mines pcetias  luit,  et  apud  Deum  frontem  non  habebit,  qui 

85   [This  passage  is  quoted   by   Hooker,   Eccl.  Pol.  vol.  iii.  446. 
He  reads,  "  high  priest."] 


Church  of  England.  371 

hoc  facer e  noluit,  quod  ei  per  cor  regis  ipsa  Veritas  jussit : 
*'When  the  emperor  holdeth  the  truth,  and  by  force  of 
the  same  truth  giveth  out  laws  and  proclamations  against 
error,  whosoever  despiseth  the  same,  procureth  judgment 
against  himself.  For  he  shall  be  punished  before  men, 
and  before  God  he  shall  have  no  face,  that  refused  to  do 
that  thing,  that  the  truth  itself  j  through  the  heart  of  the 
prince^  hath  commanded  him^ 

The  Apology,  Chap,  12.  Divis.  2. 

The  Christian  emperors,  in  the  old  time,  appointed 
the  councils  of  the  bishops.  Constantine  called  the 
council  at  Nice:  Theodosius  the  First  called  the 
council  at  Constantinople:  Theodosius  the  Second 
called  the  council  at  Ephesus :  Martian  called  the 
comicil  at  Chalcedon. 

M.  HARDING. 

The  calling  or  summoning  of  councils  may  be  done  »  either  by  a  a  discreet 
way  of  authority,  which  the  caller  himself  hath;  or  by  way  of as S ThlTem- 
authority,  which  he  taketh  of  another.     If  Constantine.  the  two  p^,'''"'  re- 
Theodosians,  and  Martian,  called  the  four  first  general  councils  authority^ 
by   their   authority  only,  then  were  they    no   general  councils ;  ^'■°™  *^^ 
neither  could  their  decrees  bind  the  whole  world.     For,  although 
they  were  great  emperors,  yet  was  not  the  whole  Christian  world 
under  them.     And,  therefore,  those  Christian  bishops,  who  lived 
in  Persia,  in  Ethiopia,  in  Scotland,  in  Scythia,  or  in  any  other 
land  not  subject  to  the  emperor,  were  neither  bound  to  come,  b  Untruth, 
nor  bound  to  obey  the  laws  made  by  them,  who  were  not  their  ushau^ap-* 
superiors.      But  if  it  be  far  from  reason,  that  a  general  council  p^^jJ- 
should  not  bind  all  bishops,  and  all  Christians,  it  is  also  far  from  bishops 
reason,  to  say  that  emperors  called  general  councils  by  their  own  [he°who°e  * 
only  authority.      Indeed,  they  called  them  by  the  assent  of  the  world  are 
bishop  of  Rome,  ^  who,  being  the  general  shepherd  of  Christ's  sheep"^^ ' 
flock,  and,  therefore,  also,  of  all  bishops,  might  command  ^  all  his  FoV"he"em^ 
sheep  to  come  together,  except  they  were  reasonably  to  be  ex-  peror  may 
cused :  and  they  were  bound  to  hear  his  voice,  and  to  obey  his  co.md"" 
decree.     So  that  although  ye  proved  the  emperors  to  have  sum-  whether  the 
moned  and  called  the  four  first  councils,  yet  were  ye  not  able  to  or  no. 
prove  they  did  it  d  without  the  assent  of  the  bishops  of  Rome,  «^  Untruth, 
which,  for  the  time,  sate  in  Peter's  chair.     And  by  the  force  of  „as  dlad^  *' 
that  assent  the  deed  must  take  effect.      And  this  much  generally.  [he^g,^m°'"* 

Now  to  prove  unto  vou,  that  ^  St.  Sylvester  assented  to  the  moning  of 

'  the  council. 

B  b   2 


vain  and  un 
advised.  For 


372  The  Defence  of  the  Apology  of  the        part  vi. 

calling  of  the  first  council  at  Nice  8^>,  it  is  to  be  considered,  that 
he  only  hath  authority  to  ratify,  who  hath  authority  to  command, 
and  to  give  assent  and  strength  from  the  beginning.  For  none 
other  difference  is  between  commanding,  assenting,  authorizing, 
and  ratifying,  but  that  assenting  is  common  to  them  all ;  com- 
manding is  a  thing  that  goeth  before  the  fact :  authorizing  is  the 
making  of  a  thing  good  by  present  agreeing  to  it,  whiles  it  is 
done  ;  ratifying,  is  the  allowing  of  it  when  it  is  done.  If  then  I 
shew  that  the  pope  did  ratify  the  calling  of  the  general  councils, 
and  authorize  them  ;  I  shew  much  more  that  he  assented  to  the 
calling  of  them.     The  authorizing  is  proved,  by  reason  he  sent 

f  Untnith.  his  legates  to  every  of  them.  As  ^  St.  Svlvester  *^<»  sent  Hosius  Cor- 
dubensis,  of  the  province  of  Spain87^   unto  Nice,  with  Victor  ^8 

neither  was    ^^^  Vinccntius,  pricsts  of  the  citv  of  Rome.     Of  which  the  last 

Hosms  Syl-  ,     •  ,  ,  .    ,  ' 

vester's  le-  two,  bcmg  themsclvcs  no  bishops,  yet  for  that  they  were  legates 
iyivesTr ''''''  ^^  ^hc  chicf  bishop,  did,  in  g  the  first  place,  S^^put  unto  the  decrees 
then  alive,  of  that  council  their  consent  and  names,  writing  after  this  sort : 
impudent.'  Pro  venercihiU  viro  papa  et  episcopo  nostro  Sylvesiro  subscripsi- 
Uie^ f ^urth'^'^  JWW5 ;  "  We  havc  subscribed  for  the  reverend  man,  our  pope,  and 
place  in  the  bishop  Sylvcstcr."  And  at  the  very  l^same  time  that  the  general 
subscribed  council  was  kept  at  Nice,  St.  Sylvester  called  another  council 
after  Eusta-  Jn  Rome,   at  the  which  two  hundred   seventy  and  five    bishops 

thius.  1  1     1       A       1   •     •  1  •  ■ '      1  -1 

h  Untruth,  Were  assembled.  And  it  is  expressly  written  in  the  same  council : 
man  may  ^^^  S]/lvester  collcgit  universam  synodum  episcoporum  cum  consilio  Au- 
summon  gusti  vcl  motris  ejus:  "Sylvester  gathered  together  the  whole 
f  By°the'  synod  of  the  bishops,  with  the  counsel  of  the  '  emperor,  or  ^  his 
counselor     mother."    Why  his  counsel  was  needful,  it  appeareth  there.    Be- 

the  emperor,  *'  ,  . 

or  of  his  mo- cause  the  emperor  bare  the  charges  of  their  diet  and  carriage. 
he'^woueth  '  ^°  ^^^^  ^^^  counscl  was  ucccssary,  not  chiefly  for  religion,  but 
not  whether,  rather  for  supportation  of  the  charges  of  so  great  a  journey.  For 
empen)r's  ^  then  neither  was  the  bishop  of  Rome,  nor  other  bishops,  endued 
dead'bef^^rl  ^'^^  ^°  large  possessions,  as  they  were  afterward. 
Soiom.  lib.  Now  to  rctum  to  the  council  of  Nice.  The  emperor  was  in- 
pi^p^'^5  J*^"  deed  the  cause  of  their  coming  together,  as  well  for  that  himself 
persuaded  that  mean   of  concord,  as   also  for  that  liberally  he 

8fi  [With  respect  to  Bp.  Jewel's  oil  of  Nice,  discredits  the  story.] 

mistake,  here  repeated  in  several  ^^  [The  delegate,  whom,  on  the 

successiye  notes  in  his  margin,  as  authority  probably  of  the  spurious 

to  the  time  of  Sylvester's  death,  epistle  of  Athan.  (iii.  665.)  or  of 

see  supra  vol.  v.  426.  note  ^9 ;  vol.  the  forged  epistle  of  Hosius  (see 

vi.  p.  106,    note  ^•\  and  infra  p.  Richard.   Anal.  Concill.  i.  353.), 

381,  note  '*3.]  Harding  calls  Victor,  was  Vitus.] 

87  [Bp.  Jewel,  in  his  marginal  89  [Xhe  order  of  subscription 

note,  denies  that  Hosius  was  Syl-  varies  according   to  different  ac- 

vester's  legate,  and  with  reason  :  counts :  Hosius  is  generally  first, 

see  Richard.  Anal.  Concill.,  who  sometimes  Alexander;    Vitus  and 

says  that  Gelasius  Cyzicenus  (end  Vincentius     sometimes      second  ; 

of  cent.  V.)  asserts  that  he  was  the  sometimes  fourth;  sometimes  thir- 

pope's  representative,  but  that  Til-  ty-ninth.     See  Seldeni  Annott.  in 

lemont,  in  his  4th  note  on  the  conn-  Eutychii  /l-'gyptii  Fragm.  p.  130.] 


Church  of  England.  373 

defrayed  the  charges.  Yet  called  he  not  the  bishops  of  his  own 
head.  And  that  these  men  might  have  seen  in  the  Ecclesiastical 
^\^  v°'"'^'  History,  where  Ruffinus  writeth  :  Turn  ille  ex  sacerdotum  senientia 
sacerdotum  apud  urbem  Nicceam  episcopale  concilium  convocat :  "Then  the 
seiitentia."  emperor  calleth  together  a  council  of  bishops  according  to  the 
determination  of  the  priests."  He  did  it  according  as  it  seemed 
'  'good  to  the  bishops.     ^And  shall  we  think  the  bishop  of  Rome '' P"'i '^^'•^'■'^ly 

.  urovcd     For 

was  none  of  them  that  consented  to  the  calling  ?  Yes,  verily,  he  uuffiniis 
was  the  chiefest  of  all.     How  can  it  otherwise  seem  ?    For  when  em^pero/''® 
In  siimm.      all  the   decrees  were  made,  Placuit  ut  hac  omnia  mitterentur  ad  herein  foi- 
Nice.  Concii.  ^^^-^P^^^^  Mr6?5  RomcE  Sylvcstrum :  "It  was  thought  good,  thatadvrceo/ 

tall  those  acts  and  decrees  should  be  sent  to  ^Svlvester,  bishop  ^j^",^.";}^'"    , 
r     ^  .  ^  ,-,  >>     Tc  1  11  1         1    '  1     1  •  1  the  bishop  ot 

or  the  city  or  Rome.      It  he  were  the  last  that  had  the  view  and  Alexandria," 

confirming  of  all  things,  there  is  no  doubt  but  he  had  a  voice  ^^  'J^^^^  °^ 

and  great  authority  in  calhng  the  council,  there  is  no 

What  other  is  that,  which  Socrates,  in  his  Ecclesiastical  His-  ™^"  '""' 

Hist.  Trip,    tory,  witnesseth,  saying:  Cum  utique  regula  ecclesiastica  jubeat  nan 

r^p^'!^n^'^'  oportere  ^prater  sententiam  Romani  pontificis  ^concilia   ce/e6ran  ;i  Untruth 

lieg.  19.J  /-  r  ,      .        .      ,        ,  ^'^,,11  -1     fondly  forg- 

t  Epistoia    "Whereas  the  ecclesiastical  rule  commandeth,  Hhat  no  councils  ed.  ForSjU 
iEgypt.  Pon-  ought  to  be  kept  besides  the  determinate  consent  of  the  bishop  ^ead  [ong  be- 
[Mansi.'iii.    of  Rome:"   "We  know"  (saith  Athanasius  and  the  bishops  of  fore. 
4«4]  Egypt,  assembled  in  council  at  Alexandria,)  "  that  in  the  great 

council  of  Nice  of  3 1  8  bishops,  it  was  with  one  accord  by  all 
confirmed  there,  that  without  the  determination  of  the  bishop  of 
Rome,  neither  councils  should  be  kept,  nor  bishops  condemned." 
Ruffin.iib.io.  I  omit  here,  as  a  thing  well  known,  how  Constantino  the  emperor 
refused,  in  express  words,  to  be  judge  over  bishops,  saying,  that 
i  God  had  given  them  power  to  judge  of  him;  much  less  did  he 

P  arrogate  to  himself  only  and  chiefly  authority  to  summon  coun- 

cils, or  to  judge   bishoply  affairs.     "  As  for  me,"  (saith  Valen- 
Hiat.  Trip,     tinian  the  emperor,)  ^"  inasmuch  as  I  am  but  one  of  the  people,  m  Untruth, 
I  .y.c.  12.    .^  j^  ^^^  lawful  to   search  such  matters;"   (he  speaketh  of  the  piajl, 'Jl^^rup- 
heretics'  doctrines;)  "but  let  the  priests,  to  whom  this  charge  ^^""  °*' ^•jf 

11  11  11  1  •   1  •  1  1  1  1  words.    See 

belongeth,  be  gathered  together  within  themselves,  where  they  the  answer, 
will,"  &c. 

Concerning  the  second  council,  which  was  the  first  of  those 
that  were   kept  at  Constantinople,  it  may  be,  that  Theodosius 
called  it,  as   Constantine   called   the  first  at  Nice.      But  what 
authority  Damasus  bare  in  the  same,  it  appeareth  partly  by  that 
Photiusin     he  had  his  « legates  there,  partly  also  by  that  Photius,  patriarch 'J^^^^^j^'^*"'^!^^^ 
cim'sf*^^*^"    o^  Constantinople,  writeth  in  his  epistle  to  Michael,  prince   of  bishops. 
Bulgaria.     Where,  having  declared  the  coming  together  of  the 
patriarchs  of  Alexandria  and  Jerusalem,  he  saith  thus  :   Quibus  «  other  bi- 
'  haud  multo  post  et  Damasus  episcopus  Roma  eadem  confirmans  ^ise  gave 
atque  idem  sentiens  accessit :  "To  which"  (patriarchs  of  Alexandria  g^jf^^'^^"', 
and  Jerusalem)  "  not  long  after,  Damasus,  the  bishop  of  Rome,  confirmed 
joined  himself,  confirming  oand  determining  the  same  matter."  ^j'^/y  ^o^^'^^' 
This  much  saith  Photius  of  the  second  council,  the  confirmation  ihority  to 
whereof  he  doth  attribute  not  to  Theodosius  the  emperor,  but  councils, 
to  Damasus  the  pope. 


374*  The  Defence  of  the  Apology  of  the        part  vi. 

But  what  did  Theodosius  then  ?  (will  some  man  say.)    Did  he 
nothing  ?   Yes,  verily,  he  did  very  much,  as  in  the  said  epistle 
Photius  recordeth  :  "  Then  did  great  Theodosius"  (saith  he)  "  in- 
deed worthy  of  great  praise  rule  the  empire,  who  was  himself 
also  a  defender  and  a  maintainer  of  godliness."     Behold  what 
the   emperor's  part  was,  not  to  sit  in  judgment  of  matters  of 
p  Untruth,    religion,  and  P determine  which  was  the  true  faith,  but  to  defend 
For"Theodo   ^^  ^"'^  maintain  it.      And  that  thou  raayest  see,  reader,  plainly, 
sins  the  em-  what  Thcodosius  thought  of  religion,  whom  these  defenders  would 
Jresbiy^de-    make  a  judge  in  causes  of  religion,  I  advise  thee  to  read  the 
ttrinined,      ninth  book  of  the  Tripartite  History,  where  appear  many  great 
be'horden"for  arguments  of  his  own  faith,  which  he  publisheth  to  the  world 
Sh?^'^"       from  Thessalonica,  in  a  public  law,  to  be  such  as  Peter  had  taught 
q  Untruth,    the  Romans,  4 and  as  Daraasus,  who  succeeded  Peter,  taught  at 
'^i!,'Mi'"For  ^^^^   ^'^X'   requiring  all  his   subjects  to  believe   the   same.     He 
Theodosius    required  not  them   to  follow  his  own  private  faith,  but  Peter's 
subjects  to    faith,  and  the  pope's  faith.    And  whereas  there  were  two  bishops 
foik.was  well  gf  Alexandria  at  that  time,  the  one,  whose  name  was  Peter,  hold- 
sMudry  other  ing  with  the  bishop  of  Rome,  the  other,  named  Lucius,  not  so^^; 
the'Te^s     Theodosius  commanded  his  subjects  to  believe  as  Peter  did,  who  Ruffin.iib.u. 
followed  the  first  Peter  and  Damasus  the  bishop  of  Rome.  ^'^' 

Touching  the  third  general  council,  it  was  kept  indeed  under 

Theodosius  the  younger,  at  Ephesus.      But  he  was  not  supreme 

head  there.      Yea,  rather,  who  knoweth  not,  that  Cyrillus  being 

liimself  patriarch  of  Alexandria,  yet  was   president  at  Ephesus, 

bearing  the  stead  and  person  of  pope  Celestine  ?    If  Cyrill  was 

r  A  fond  foi-  in  stead  of  the  bishop  of  Rome  there  president,  rwho  may  doubt, 

bi's}io*p"of'"^  but  that  he  was  supreme  head  of  the  church,  in  whose  name  the 

Home  had     president  sat  ?  Doth  the  president  of  the  queen's  majesty's  council 

lirst'jracVhf  use  to  sit  at  her  council  in  the  name  of  any  other  inferior  person  } 

tonntiis:  yet  jf  Thcodosius  wcrc  suprcffic  and  chief,  why  sat  not  Cyrill  in  his 

thtrofore  the  name  as  president  ?    But  seeing  that  Photius  writeth,  and  Nice- 

thurch!^'^*'    phorus  also,  that  Cyrill,  archbishop  of  Alexandria,  sat  in  the  stead  Lib.  14.  c.34, 

of  Celestine,  pope  of  Rome,  over  that  council  kept  at  Ephesus, '^"•^'*'-' 

undoubtedly  it  cannot  be  denied,  but  that  Celestine  was  supreme 

head,  as  well  of  the  church  as  of  the  general  council. 

It  is  not  therefore  only  to  be  considered,  that  Theodosius  sent 

abroad  his   messengers  to   summon  the  fathers  to   the   general 

(.No doubt,  council,  but  also  it  is  to  be  considered,  sby  whose  authority  it 

bytheHu-      ^^g  jojiy_      If  in  our  time  it  had  pleased  the  emperor  Ferdinand, 

thorityofthe  t.  i       ■  •  , 

pope.  And  of  famous  memory,  to  have  sent  his  messengers  to  the  kings  and 
emperot*lfniy  P'*'nces  of  Spain,  France,  England,  Hungary,  Bemeland,  Pole, 
ti>e  pope's  and  to  the  estates  and  dukes  of  Italy  and  Germany,  to  summon 
them  to  the  council,  which  the  pope  thought  good  to  indict  at 
Trent;  I  think,  verily,  the  pope  would  have  thanked  the  emperor 
for  it,  and  himself  should  have  saved  so  much  charges  as  men  of 
experience  know  such  an  enterprise  to  require.  But  now,  sith 
the  pope  hath  of  his  own  sufficient  to  bear  the  charges  of  such 

8-'  [That  is,  Lucius  was  an  Arian  and  a  i)erbecutor.] 


Church  of  England.  375 

affairs,  he  asketh  not  any  more  of  the  emperor  such  expenses,  as 
in  old  time  to  that  necessary  purpose  by  the  emperors  were 
allowed. 

Last  of  all,  Martian  (say  you)  called  the  fourth  general  council 
at  Chalcedon.     We  answer :  he  called  it  not  in  such  sort  as  ye 
mean,  to  wit,  as  supreme  head  and  ruler  thereof,  but  as  one  able 
to  send  messengers  for  the  bishops  about  the  world,  and  to  sus- 
tain the  charges,  also  willing  to  see  peace  and  concord  in  the 
church  of  God.     Who  list  to  read  the  epistles  of  pope  Leo  to 
Pulcheria  the   empress,  to  Martian  himself,    to  Theodosius,   to 
Flavianus,  archbishop  of  Constantinople,  to  the  synod  first  assem- 
bled at  E|jhesus,  afterward  for  certain  causes  at  Chalcedon ;  in 
the  same  epistles  he  may  see  both  the  cause  of  the  council,  and 
what  ^conference  was  had  thereof  with  the  said  Leo,  bishop  oft  Untruth. 
Rome,  who  sent  first  to  Ephesus,  Julianus,  a  bishop,  Renatus,  a  Jj" 'ivijg  g^JJ,"' 
priest,  and  Hilarius,  a  deacon,  and  afterward  to  Chalcedon,  Pascha-  moned  to 
sinus  and  Lucentius,  bishops,  and  Bonifacius,  a  priest,  to  represent  quite  con-' 
his  person.     In  one  of  the  said  epistles,  written  to  the  second  ^^p^.^^J^j^ 
synod  at  Ephesus,  Leo  saith  thus :   Religiosissima  clementissimi  Read  the  ap- 
principis  fides,  &c. :   "  The  most  religious  faith  of  our  most  cle-  ^^^^' 
raent  prince  knowing  it  to  pertain  chiefly  to  his  renown,  if  within 
the  catholic  church  no  branch  of  error  spring,  hath  deferred  this 
reverence  to  God's  ordinances,  as  to  use  the  authority  of  the 
see  apostolic,  to  achieve  the  effect  of  a  holy  purpose,  as  though 
he  were  desirous  by  the  most  blessed  Peter  himself,  that  to  be 
declared,  which  in  his  confession  was  praised."    By  which  words 
it  is  plain,  that  in  matters  of  religion  the  emperor  proceeded  not 
upon  his  own  head,  but  "was  directed  by  the  see  of  Peter.    What "  Untruth, 

,     11   T  -i  most  mani- 

shall  1  say  more  ?  fest.  Read 

If  the  emperor  first  christened  the  pope,  let  the  emperor  be  *^^  answer. 
su})erior  in  things  to  Godward.     But  if  the  pope  christened  the 
emperor,  (as  ^  Sylvester  did  Constantine,)  let  the  spiritual  father,  x  Untruth. 
in  that  degree  of  rule,  be  above  the  spiritual  child.  christenedby 

Eusebius, 
the  bishop  of 
THE    BISHOP    OF    SALISBURY.  Nicomedia, 

long  after 

No  man   could  utter  so  many  untruths   tos^ether,  with^'^^'^^y'^^*- 

•'  n  '  ter  was  dead. 

such  affiance,  without  some  cunning.  First,  M.  Harding, 
ye  bear  us  in  hand,  that  the  emperors  of  the  world,  in  those 
days,  summoned  councils,  not  by  their  own  authority,  but 
by  the  authority  and  warrant  of  the  pope.  As  if  the  pope's 
authority,  at  that  time,  had  been  many  degrees  above  the 
emperor.  Notwithstanding,  pope  Pius  II.,  as  you  know, 
saith  thus  :  Ante  Nicenam  synodum  unusquisque  sibi  vixit :  ^neas  syi. 

.  vius  hi  epist. 

et  parvus   respectus   ad  Momanam   ecclesiam   habebatur  :  3S8.  [p.  803. 
"  Before  the  council  of  Nice,  each  bishop  lived  severally 
to  himself:   and  little  regard  was  there  then  had  to  the 


376  TTie  Defence  of  the  Apology  of  the        part  vi. 

Inter  Episto-  church  of  Rome."    Pope  Innocentius  complaineth,  that  he 

epist.  96.  [ii.  had  not  authority  sufficient  to  force  Pelagius,  being  but 

one  man,  to  come  before  him :  much  less  had  he  authority 

sufficient  to  command  and  call  the  whole  world.    Pope  Leo 

both  was  an  humble  suitor  himself  unto  the  emperor  Mar- 

tianus,  that  it  would  please  his  majesty  to  command  a 

council^  and  also  intreated  other  bishops  to  promote  the 

Leo  ad  cic-   causc.    Thus  hc  writeth  :  Humiliter  ac  sapienter  exposcite, 

bem  con-^"    ut  petitioui  nostvce,  qua  plenariam  indid  synodum  postula- 

53.  [i.  531.]'  mus  [1.  postulavimusl,   clementissimus  imperator  dignetur 

annuere :  "  Make  suit  with  discreet  and  humble  prayer, 

that  our  most  gracious  emperor  would  vouchsafe  to  grant 

our  request,  in  that  we  have  desired  a  general  council.^* 

It  is  not  likely,  that  pope  Leo  would  thus  have  written,  if 

his  own  authority  had  been  sufficient. 

Nay,  it  is  the  more  unlikely,  that  the  emperor  should 

herein  at  any  time  use  the  authority  of  the  pope :  for  that 

Theod.  lib.s.the  popc  himsclf  was  never  able  to  summon  bishops,  as 

5t2  rSv^Toi;  hereafter  it  shall  appear,  but  only  by  the  authority  of  the 

^^"'^^^^^^'^  emperor.     Pope  Damasus  commanded  the  bishops  of  the 

Tov  paffi-  ■*  *  1  1      •  •      1  • 

\eus  ypafi-  East  to  como  to  Romc :  howbeit,  not  m  his  own  name,  for 
fiaruv.        ^Yi^^  had  been  no  warrant,  but  by  the  emperor^s  special 
Eusebius,     Icttcrs.     Euscbius  saith  thus :  ' AvTLypd<pov  /3a(TtAt/c^s  eTrt- 
[i.484'.]*       aToXjjs.,  bC  rjs  crvvobov  iTTta-Koirodv  (irl  'Pw/xrjs  yevicrOai  KcXevet: 
Exemplar  regiarum  literarum^  quibus  jubet  Bomce  episco- 
porum  concilium  celebrari :  "  This  is  a  copy  of  the  empe- 
ror's writ,  whereby  he  commanded  a  council  to  be  kept  in 
Rome."    As  for  the  pope,  notwithstanding  all  his  universal 
pjower^  he  was  commanded  by  the  emperor^s  summon,  to 
be  present  at  councils,  as  well  as  others, 
cono.  chai-       lu  the  council  of  Chalcedon  it  is  written  thus :  Eodem 
pag',748.       tenore  a  piissimis  et  Christianissimis  imperatoribus^  sanc- 

[Mansl,  vi.       ....  -,.  ,      .  . 

613.]  tissimus  noster papa,  Romance  ecclesice prcepositus,  Leo,  voca- 

tus  est :  "  By  order  of  the  same  writ,  our  most  holy  pope 
Leo,  ruler  of  the  church  of  Rome,  was  called  to  the  council 
by  the  most  godly  and  most  Christian  emperors." 

sozom.Hb.i.      Sozomenus  saith:   Constantinus  scripsit  ad  omnes  prce- 

CBp.  16.  fal.  .  IT 

n- ii.34]     Sides    ecclesiarum,   tit    ad   diem    adessent :    ad   episcopos 
apostolicarum  sedium :   ad  Macarium  Hierosolymitanum : 


Church  of  England.  377 

ad  Julium  Romanum^  &c. :   "  The   emperor  Comtantinus 
sent  out  his  letters  unto  all  the  rulers  of  the  churches,  that 
they  should  meet  all  at  Nice  upon  a  day :  unto  the  bishops 
of  the  apostolic  sees:  unto  Macarius  the  bishop  of  Jerusa- 
lem:  and  unto  Julius  the  bishop  of  Rome,  &c.     But  Julius  Theod.iih.i. 
excused  his  absence  because  of  his  age^o."    Otherwise,  of  sla  77)^05 
obedience  and  duty  towards  the  emperor,  he  was  as  much  J^^^^^*^^'' 
bound  to  have  made  his  appearance  there  as  the  rest  of 
his  brethren. 

Ye  say,  "  If  the  emperor  should  have  summoned  the  m.  Harding, 
council  by  his  own  authority,  then  the  bishops  of  Persia 
and  Scotland,  which  countries  were  not  then  under  the 
obedience  of  the  Roman  empire,  would  not  have  appeared 
upon  the  summon,  and  so  it  had  been  no  general  council." 
This  cavil  wanteth  both  truth  and  savour.  For  proof 
whereof,  I  will  bring  forth  yourself,  M.  Harding,  to  re- 
prove yourself.  Ye  should  not  so  soon  have  forgotten 
your  own  decree,  specially  conceived  and  published  in 
this  selfsame  book.  Thus  you  say:  these  be  your  own 
words :  "  A  council  is  not  accounted  general,  because 
bishops  of  all  countries  under  heaven  be  assembled,  but 
because  many  be  assembled,  and  all  be  lawfully  called." 
Otherwise,  your  late  chapter  of  Trident,  with  your  worthy 
number  of  forty  prelates  ^i,  whereof  certain  were  only  May 
bishops  ^'^,  otherwise  by  you  called  Nullatenses,  could  never 
have  been  a  general  council. 

Nicolaus  Cusanus  saith:  Authoritas  concilii  non  ita  depen-  Nicoi.cusan. 

,  .    .  .  .    de  Concord. 

ctet  a  congregante,  ut,  nisi  a  papa  congregetur,  non  sit  conci-  cathoi.  nb.  2. 
Hum :  quia  tunc  omnia  octo  universalia  concilia  non  fuissent  «6'] 
firma:  quoniam  per  imperatores  convocata  leguntur :  et 
Romanus  pontifex  ad  instar  aliorum  patriarcharum,  di- 
vales  sacras  jussiones,  de  veniendo,  aut  mittendo  ad  con- 
cilium, recepit  [leg.  recepisse]  :  "  The  authority  of  a  coun- 
cil dependeth  not  of  him  by  whom  it  was  summoned,  that, 

90  [Sozomenus.  From  the  words         ^i  [This  number  is  correct  only 

of  Sozomenus  it  is  only  to  be  in-  in  reference  to  the  earlier  sessions 

ferred,  that  Constantine  wrote  to  of  the  council    under    Paul  III. 

these  bishops.    See  note  ^^^  p.  381.  Supra  vol.  vi.  p.  219.  note  ^o.] 
infra.     The  quotation  in  the  mar-         ^2  [Pates  and  Waucop  :  ib.  note 

gin  is  from  Theodoret,  who  does  7i.j 
not  name  Julius.] 


378  The  Defence  of  the  Apology  of  the         part  vi. 

unless  it  be  summoned  by  the  pope,  it  can  be  no  council. 
For  so  we  should  avoid  all  the  first  eight  general  councils. 
For  we  read,  they  were  summoned  by  emperors,  and  not 
by  popes.  And  the  pope  received  the  emperor's  majes- 
ty's commandment  to  come  or  send  to  councils,  as  other 
patriarchs  did." 

Certainly,  it  cannot  appear,  that  there  was  any  bishop 
either  of  Scotland  or  of  England,  then  called  Britain^  at 
any  of  the  first  four  councils,  either  at  Nice,  or  at  Ephe- 
sus,  or  at  Constantinople,  or  at  Chalcedon.  Yet  are  these 
councils  nevertheless  called  general. 

Touching  the  rest,  the  emperor  was  then  the  only  mo- 

chrys.  ad      narch  of  the  world :  and,  as  Chrysostom  calleth  him,  Sum- 

iiom.  2!  E  *  'i^itcLS  et  caput  omnium  super  terram  hominum :  "  The  top 

'^'  and  head  of  all  men  in  the  world."     No  doubt,  whosoever 

would  then  have  refused  the  emperor^s  summon,  much  more 

would  he  have  refused  the  summon  of  the  pope. 

To  qualify  the  matter,  ye  say,  the  emperor  did  these 
things,  although  not  by  the  pope's  warrant.,  yet  at  the  least 
by  the  pope's  consent^  and  never  otherwise.  Here,  like- 
wise, is  another  untruth.  For  the  emperor  commanded 
councils,  both  when  he  would  and  whither  he  would, 
whether  the  pojie  would  or  no,  many  times  without  any 
manner  of  regard  had  to  his  pleasure.  Pope  Leo  wrote 
Leo  ad  Tiieo- thus  uuto  thc  cmpcror  Theodosius :  Omnes  nostrce  eccle- 
a4r'[i!"so8!]'  si(B,  omnes  manstietudini  vestrce  cum  gemitibus  et  lachrymis 

supplicant   sacerdotes   ut generalem    synodmn  jubeatis 

intra  Italiam  celebrari :  "  All  our  churches  and  all  our 
priests  most  humbly  beseech  your  majesty  with  sobs  and 
tears,  that  ye  will  command  a  general  council  to  be  holden 
within  Italy."  In  like  sort  he  moved  the  clergy  of  Con- 
stantinople to  be  suitors  unto  his  majesty  for  the  same :  yet 
nevertheless  the  emjjeror  continued  still  in  his  purpose: 
and  contrary  to  the  pope's  humble  petition,  kept  the  coun- 
cil, not  in  Italy,  but  at  Chalcedon,  where  also,  as  it  is  said 
before,  pope  Leo  himself  was  summoned  to  appear  by  the 
emperor's  commandment,  with  other  bishops. 

Of  such  authority  was  the  popes  consent  in  summoning 
of  councils.  He  humbly  craved  it  upon  his  knees,  with 
sighs  and  tears,  and  could   not  get  it.      And,  therefore. 


Church  of  England.  379 

Nicolaus  Cusanus  saith :  Hahetur  ex  prcescriptis  una  cow-Nicoi.cuean. 

clusio ,  scilicet  in  conciliis  Romanum  pontificeiin  in  con-  cathoi.  lib.  i. 

dendis  statutis  generalibus  non  habere  earn potestatem,  quami^i-^ 
quidam  adulator es  illi  contribuunt:  "  Hereof  we  have  one 
conclusion,  that  in  general  councils,  and  in  making  of  laws 
general,  the  bishop  of  Rome  hath  no  such  power  as  certain 
flatterers  would  allow  him."  Take  heed,  therefore,  M. 
Harding,  lest,  for  your  great  pains  in  a  desperate  cause,  ye 
be  taken  for  one  oi  the  pope's  flatterers. 

Hereof  JEneas  Sylvius,  which  afterward  was  pope  Pius 
II.,  saith  thus :  Ex  hisce  authoritatibus  mirum  in  modum  ^'*:nea8  syi- 

vius,  de  Con- 

se  putant  armatos^  qui  concilia  negant  fieri  posse  sine  con-  ^^^'i-  K'^*'-  "i»- 
sensu  papoe.  (Quorum  sententia,  si,  ut  ipsi  colunt^  inviolata 
persistet,  ruinam  secum  ecclesice  trahet.  Quid  enim  remedii 
erit,  si  criminosus  papa  perturbef  ecclesiam :  si  animas  per- 
dat :  si  perwrtat  malo  exemplo  populos :  si  denique  contraria 
fidei  prcedicet,  hcereticisque  dogmatihus  imbuat  subditos? 
Sinemusne  cum  ipso  cuncta  ruere  ?  At  ego,  dum  veteres  lego 
historias,  dum  Actus  perspicio  Apostolorum.,  hunc  equidem 
morem  non  invenio,  ut  soli  papce  concilia  conwcaverint :  nee 
post,  tempore  Constantini  Magni,  et  aliorum  Augustorum,  ad 
congreganda  concilia  qucesitus  est  magnopere  Romani  consen- 
sus papce  ?  "  By  these  authorities  they  think  themselves 
armed,  that  say,  '  No  council  may  be  kept  without  the  con- 
sent of  the  pope.'  Whose  judgment,  if  it  should  stand,  as 
they  would  have  it,  would  draw  with  it  the  decay  and 
ruin  of  the  church.  For  what  remedy  were  there  then, 
if  the  pope  himself  were  vicious,  destroyed  souls,  over- 
threw the  people  with  evil  example,  taught  doctrine  con- 
trary to  the  faith,  and  filled  his  subjects  full  of  heresies  ? 
Should  we  suffer  all  to  go  to  the  devil  \  Verily,  when  I 
read  the  old  stories,  and  consider  the  Acts  of  the  Apostles, 
I  find  no  such  order  in  those  days,  that  only  the  pope 
should  summon  councils.  And  afterward,  in  the  time  of 
Constantine  the  Great,  and  of  other  emperors,  when  coun^ 
cils  should  be  called,  there  was  no  great  account  made  of 
the  pope's  consent."     Cardinal  Cusanus  saith:  Negligentecusan.de 

y.         ,  .  ,      ,  ,•  f'omord.  Ca- 

aut  contradicente papa,  imperator .potest  prcecepttve  sgn-  thoi.  wb.  3. 

odos  indicere,  ad  providendum  fluctuanti  ecclesice :  "  If  the 797] 


380 


The  Defence  of  the  Apology  of  the       part  vi. 


Soiom.  lib. 
6.  cap.  33. 

[ii.246.] 


Cone.  Chal. 
act.  3.  p.  804 
[vii.  480.  A,] 


pope  be  negligent,  or  if  he  say  nay,  the  emperor^  to  stay 
the  wavering  state  of  the  church,  may  command  councils 
by  his  own  authority.''^  Thus  the  emperor  Sigismund  called 
a  council  at  Constance:  notwithstanding, it  stood  pope  John 
much  upon,  never  to  yield  his  consent  unto  it.  For  in 
the  same  council  he  was  deprived,  and  of  a  pope  was  made 
a  cardinal. 

Ye  say,  "  The  pope  had  authority  to  confirm  coun- 
cils :  ergo,  much  more  he  had  authority  to  call  councils." 
And  here  ye  tell  us  a  very  solemn  tale,  what  is  command- 
ing, what  is  assenting,  what  is  authorizing,  what  is  ratify- 
ing :  as  if  it  had  been  somewhat  to  the  purpose.  But  if 
your  reason  hold,  then  must  general  councils  have  many 
callers.  For,  as  I  shall  hereafter  sufficiently  prove,  not 
only  the  pope,  or  the  other  principal  patriarchs,  but  also 
all  other  bishops  that  were  present,  yea,  emperors,  kings, 
lieutenants,  and  counsellors,  had  authority  to  co7ifirm 
councils. 

Sozomenus  saith:  Nee  Romanus,  nee  Vincentinus,  nee 
alii  confirmarunt :  "  This  council  was  confirmed,  neither 
by  the  bishop  of  Rome,  nor  by  the  bishop  of  Vincentia, 
nor  by  the  rest  of  the  bishops  9-^."  Whereby  it  appeareth, 
that,  in  confirmation  of  councils,  all  other  bishops  whatso- 
ever had  as  good  right  and  authority  as  the  bishop  of 
Rome.  And  the  emperor  Martianus  saith :  Sacrosancto 
nostrce  serenitatis  edicto  venerandam  synodum  confirmamus  : 
"  We  confirm  the  reverend  council  by  the  holy  edict  of 
our  majesty."  Thus  you  see,  that  not  only  all  bishops, 
but  also  emperors  and  lay  princes,  had  authority  to  con- 
firm councils.  Now,  therefore,  M.  Harding,  if  it  be  true 
that  you  say,  that  whosoever  hath  authority  to  confrm 
councils,  much  more  hath  authority  to  call  councils,  then 
must  it  needs  follow,  that  not  only  kings  and  emperors, 
but  also  all  bishops  through  the  world,  have  authority  to 
call  councils. 

Ye    say,  "  Pope   Sylvester   sent   that   famous   learned 


^2  [Sozomenus,  lib.  6.  cap.  23 fxrjTf  tov  rCav    'ra>fiai(i>v    cTit- 

In  the  Greek  the  name  of  the  bi-     a-Korrov,  fir)Tc  tojp  ak\(ov  (rvvdcfji.fv(ov 
shop  of  Vincentia  does  not  occur,     auroty .] 


Church  of  England.  381 

father  Hosius,  the  bishop  of  Corduba,  to  the  council  of 
Nice,  to  represent  his  person."  This  may  well  pass 
among  the  rest  of  your  truths.  For  neither  was  Hosius 
there  in  the  pope's  behalf,  but  in  his  own :  nor  was  pope 
Sylvester  then  alive,  or  able  to  send  him,  during  the  whole 
time  of  the  Nicene  council^  notwithstanding  any  thing  that 
your  fabular  Peter  Orabbe  hath  said  to  the  contrary  ^3. 
As  for  Hosius,  the  bishop  of  Corduba,  of  what  authority 
and  estimation  he  was  in  all  ecclesiastical  assemblies^  it 
may  appear  by  these  words  of  Athanasius  :  hi  qua  synodo  Athan.  Apoi. 
dux  ille,  et  antesignanus  nonfuit?  Quce  ecclesia  istius  prce-tom.  1.322.] 
sidenticB  non  pulcherrima  monumenta  retinet  ?  "  In  what 
council  hath  not  Hosius  been  chief  and  president  ?  What 
church  is  without  some  notable  remembrance  of  his 
government  V  Certainly,  M.  Harding,  it  seemeth  he  was 
a  great  deal  too  good  to  be  sent  so  far  in  a  dead  man's 
errand. 

Notwithstanding,  Julius  94^  being  then  bishop  oi  Home,  sozom.wb.i. 
for  that  he  was  unable  to  travel  because  of  his  age,  sentI^ii.34.] 
thither  two  priests.,  Vitus  and  Vincentius,  to  supply  his 
room.     Thus  he  did  not  of  pride,  the  better  by  his  absence 
to  maintain  a  state,  but  only  for  that  he  was  forced   of 

93  [See  note  ^^  supra  vol.  vi.  Another  ground  was  his  belief  that 
106:  as  also  note  39  vol.  v.  426.  St.  Athanasius  alluded  to  the  coun- 
Bishop  Jewel  has  repeated  this  cil  of  Nice  in  the  passage  cited  be- 
statement  several  times  with  great  low  from  the  Apol.  2.  contra  Ari- 
earnestness,  and  it  is  evident  that,  anos,  (tom.  i.  168.)  whereas,  in- 
relying  principally  upon  one  au-  deed,  the  council  there  intended  is 
thority,  he  himself  firmly  believed,  that  of  Sardica,  (A.  D.  347.)  held 
(as  many  other  writers  have  done,)  during  the  pontificate  of  Julius, 
that  pope  Sylvester  was  dead  at  So  that,  in  fact,  one  mistake  is  built 
the  meeting  of  the  council  of  Nice,  upon  another.] 
Yet  it  is  certain,  that  this  pope  94  [Sozomenus,  lib.  i.  cap.  16. 
lived  for  several  years  afterwards,  [al.  17.]  eKocvavovv  de  tovtov  tov 
and  that  Julius,  who  was  the  next  crvWoyov,  rap  fxev  ^ Awoo-toXikcov 
pope  but  one,  did  not  succeed  till  6p6va>v,  MaKapios  6  'lepoa-oXvficov, 
eleven  years  after  the  council  of  koI  Eva-rddios  rjbri  ttjv  ^Avrioxeias 
Nice.  All  other  original  authorities  7-^9  irpos  tw  'Opovrrj  eKKKrja-iav  eVt- 
are  clear  upon  this  point :  the  sole  Tpmrels,  koi  'Ake^ca/dpos  6  'AXe- 
real  ground  for  the  bishop's  opi-  ^avdpeias  rrjs  rrpos  Trjv  Mapelav 
nion  being  Sozomenus,  who  ex-  Xlfivrju.  'lovXios  de  6  'PafxaiMv 
pressly  asserts  in  the  passage  eiria-Konos,  8ia  yfjpas  aTreXiftTra- 
printed  below,  (lib.  I.  c.  17.)  that  vero.  Tlaprja-av  be  dvr  avrov  Bt- 
it  was  pope  Julius  who  sent  Vito  tcoi/  koL  Bikcutcos,  Trpecrl^vTepoi.  r^s 
and  Vincentius.  (See  the  notes  in  avTrjs  eKKXrjo-las.'] 
Read.  Vales,  ed.  of  Sozomenus.) 


382  The  Defence  of  the  Apology  of  the        part  vi. 

necessity  so  to  do.     For  if  he  had  been  able  to  travel  so 

far,  he  had  been  forced  to  go  thither  himself.     Therefore 

pope  Agatho  afterward  thus  excused  his  absence  unto  the 

contii.  Con-  emperoTS :   Christia?iissimi  domini  fillip  secundum  piissimam 

'ixdHeT&cLUjusstonem  mansuetudi?iis  vestrce,  pro  ohedientia  quam  dehui- 

imi.p.  p.  288.  mw5,  prcesentes  co7if amnios  nostros  misimus :    "  My  most 

3j5?2365"     Christian  lords  and  children,  according  to  the  most  godly 

commandment   of  your    majesties,  and   according   to   the 

obedience  that  we  owe  of  duty,  we  have  sent  these  present 

our  fellow  servants." 

Other  bishops,  in  like  cases  of  age  or  infirmity,  did  the 
Athan.adAn-lil^e.     For  cxamplc,  Lucifcr,  the  bishop  of  Sardinia,  sent 

tioch.  torn.  2.  .  .  . 

[torn.  i.  pt.  2.  Herennius  and  Agapetus  :  and  Paulinus  sent  Maximua 
and  Calemerus  to  the  council  of  Nice'^'^,  to  be  in  their 
steads. 

Ye  say,  "  Vitus  and  Vincentius,  for  that  they  were  the 
pope^s  legates,  had  therefore  the  first  place  in  subscription 
among  the  bishops.''''     Here  is  another  great  untruth.     For 

Theodor.iib.  Theodorctus  saith :  "  The  first  and  chief  of  all  that  com- 

I.  cap.  7.  [ill. 

26-]  pany,  both  in  place  and  in  speech,  was"  (not  Vitus  or  Vin- 

centius, the  pope's  legates,  but)  "  Eustathius,  the  patriarch 
of  Antioch"^^:' 
sozomen.iii).       Touchiug    thcse    two    the    pope'^s    legates,   Sozomenus 
J^tom.ii."  placeth  them  only  in  the  fourth  room.     Athanasius  saith  : 
AthLn.  Apoi.  Subscripserunt,  Hosius  ab  Hispania,  Julius  Romanus  per 
ritS.T.^jtH^i  Archidamum   et   Philoxenum  presbyteros :     "  They    sub- 
scribed their  names  to  the  council,  Hosius  that  came  out 
of  Spain,  and  Julius  the  bishop  of  Rome,  by  Archidamus, 
and  Philoxenus,  priests,"  that    were  his   legates  ^^.      By 

^  [Here   is  another   singular  that  bishop  Jewel  really  quoted  it 

mistake.     It  was  not  to  'Nice  that  as  such ;  in  confirmation  of  which 

these  delegates  were  sent,  but  to  it  may  be  stated,  that  the  same 

a  synod  held  Ki  Alexandria,  (A.D.  passage  of  St.  Athanasius  is  evi- 

362.)  confirmatory  of  the  Nicene  dently  referred   to   supra  vol.  v. 

council.     See  Mansi  iii.  353.]  p.  426,  where  the  question  of  Syl- 

95  [Theodoret  only  states,  that  vester's  death  is  also  considered. 

Eustathius  first  addressed  the  em-  The  council,   however,  of  which 

peror  J  St.  Athanasius  speaks,  as  the  one 

^  [From  the  manner  in  which  to  which  Julius  sent  Archidamus 
this  passage  is  introduced  it  would  and  Philoxenus,  (who  did  sub- 
seem  to  have  been  intended  to  scribe  o/Zer  Hosius,)  was  the  coun- 
apply  to  the  council  of  Nice,  and  cil  of  Sardica,  held  A.  1).  347,  in 
it  has  been  said  above  in  note  ^8,  the  nth  year  of  Julius' pontificate.] 


Church  of  England.  383 

which  words  he  alloweth  the  bishop  of  Rome's  legates  the 
second  place  in  subscription,  but  not  the  first.  And  thus 
ye  see,  Hosius  the  bishop  of  Corduba  subscribeth  before 
Julius  the  bishop  of  Rome. 

In  the  council  of  Africa^  Philippus  and  Asellius,  the  conc.Aphric. 
papers  legates,  had  the  last  place  in  subscription  after  allsnA.] 
others.    In  the  council  of  Chalcedon  ^7,  Philippus,  one  of  the  cone.  chai. 
pope^s  legates,  had  an  hundred  and  seven  and  fifty  others  san'ct.  c^.' 
to  subscribe  before  him. 

These  fathers,  I  trow,  would  not  have  been  so  unman- 
nerly in  their  dealing,  if  they  had  taken  the  pope  for  the 
head  of  the  whole  universal  church,  to  have  placed  his 
legate  behind  so  many.  Further,  ye  say, "  At  the  very  same 
time  that  the  general  council  was  kept  at  Nice,  St.  Syl- 
vester called  another  council  in  Rome."  This,  I  trow, 
M.  Harding,  is  another  untruth,  unless  ye  have  power  to 
raise  up  dead  men  to  keep  councils.  For  Sylvester  was 
dead  long  before. 

Sozomenus  saith,  Vitus    and  Vincentius  were  sent  toSozom.iib.r, 

cap.  1 6.  [«/. 

Nice,  not  by  pope  Sylvester,  who  then  was  dead,  but  by  i?"- 34, 35.] 
pope  Julius,  that  was  the  second  after  him.     The  like  may 
easily    appear   by  Athanasius,   Theodoretus,  Nicephorus,  Athanas. 
and  others.     Beda  also,  in  his  Chronicles,  telleth  you,  that  Theod.  ub.' 

.  .  ^'  cap.  7. 

the  council  of  Nice  was  holden,  not  in  the  time  of  pope  [">•  25] 

^  .  ,  .  „  Niceph.  lib. 

Sylvester,  who  then  was  dead,  but  m  the  time  of  pope  8- cap.  14. 

Julius  98.  Beda°n 

Chronicis, 

Therefore,  M.  Harding,  you  must  needs  devise  two 
councils  of  Nice  about  one  time  :  two  Sylvester  popes :  two 
writers  of  this  one  story,  the  one  true,  the  other  false. 
Otherwise,  this  frail  stuff"  will  never  hold.  Ye  are  over 
easy  to  credit  fables. 

The  council  that  ye  imagine  was  holden  in  Rome  by 

97  [Rather  in  that  of  Ephesus,  prior  to  the  council  of  Nice,  upon 
as  reported  at  Chalcedon.]  the  authority  of  Sozomenus,  Bp. 

98  [Theodoret  merely  says  that  Jewel  conceives  all  these  authori- 
the  bishop  of  Rome  was  absent,  ties  to  mean  Julius  by  "the  bl- 
and sent  two  presbyters ;  Nice-  shop  of  Rome."  It  may  be  added, 
phorus,  the  same;  in  Beda,  nei-  that  Photius,  in  his  letter  to  Mi- 
ther  JuUus  nor  Sylvester  are  chael,  prince  of  Bulgaria,  says  that 
named ;  but  the  date  of  Sylves-  both  Sylvester  and  Julius  sent  le- 
ter's  death  being  assumed  to  be  gates  to  Nice.  Ed.  Justell.  p.  114.] 


Cone.  Rom. 
cap.  5.  [ii. 
625.]  cap.  3. 
[p.  623.] 
cap.  20.  [p. 
631.] 


Euseb.  lib, 
10.  cap.  5. 
[i.  484.] 


Theod.  lib. 
5-  cap.  9. 
[iii.  204.] 


384  The  Defence  of  the  Apology  of  the        part  vi. 

pope  Sylvester  is  nothing  else  but  a  great  heap  of  childish 
vanities.  The  holy  discreet  learned  fathers  say  there: 
Nemo  prcsbyterorum  chrisma  conficiat :  quoniam  Christus  a 
chrismate  vocatur :  prwsul  summus  non  judicabitur  a  quo- 
quam.  Quoniam  scriptmn  est:  non  est  discipulus  supra 
mo-gistrum.  Neque  ah  Augusto,  neque  ah  omni  clero^  neque 
a  regihus^  neque  ah  omni  populo  judex  judicahitur :  "No 
priest  may  make  or  hallow  the  chrism:  for  Christ  of 
chrism  hath  his  name :  the  highest  prelate*^  (that  is,  the 
pope)  "  may  be  judged  of  no  man :  for  it  is  written,  77ie 
scholar  is  not  above  his  master.  The  judge"  (that  is,  the 
pope)  ''  shall  not  be  judged,  neither  by  the  emperor,  nor 
by  all  the  clergy,  nor  by  kings  and  princes,  nor  by  the 
whole  people."  Such,  and  other  like  good  stuff  have  you 
in  your  council  of  Home. 

Notwithstanding,  of  what  credit  soever  this  council  were, 
yet,  M.  Harding,  it  utterly  overthroweth  your  whole  pur- 
pose. For  if  ever  there  were  any  such  council  summoned 
in  Rome,  it  was  summoned,  not  by  Sylvester,  the  dead 
pope,  but  by  the  authority  of  the  emperor  that  then  was 
alive.  So  Eusebius  writeth  of  the  council  of  Rome,  holden 
in  the  time  of  pope  Meltiades,  as  it  is  said  before  :  Exemplar 
regiarum  liter  arum,  8fc.  '*  Here  is  a  copy  of  the  empe- 
ror^s  writ,  whereby  he  hath  commanded  a  council  of 
bishops  to  be  kept  at  Rome." 

Likewise  the  bishops  assembled  in  the  council  of  Con- 
stantinople, wrote  unto  the  bishops  in  the  council  of  Home : 
Cum  indixissetis ,  8fc.  "  After  ye  had  called  a  council  to 
Home,  ye  warned  us  also  to  come  thither,  as  the  mem- 
bers of  your  own  body,  by  the  most  godly  emperor's 
writ.^^ 

By  these  it  appeareth,  if  there  were  any  such  council 
called  to  Rome,  it  was  called  by  the  emperor,  and  not  by 
the  pope. 

Ye  say,  "  The  emperor  in  such  affairs  was  advised  ever- 
more by  the  bishops."  This  is  not  unlikely,  and  therefore 
easily  may  be  granted.  Notwithstanding,  for  ought  that 
ye  can  find,  he  was  more  advised  oftentimes  by  some  other 
bishops,  than  by  the  pojye,  as  it  shall  appear.     Eusebius, 


Church  of  England,  385 

touching  the  emperor  Constantinus,  writeth  thus :   Quasi  Euseb.  De 
communis  quidam  episcopus  a  Deo  constitutus.  minisirorum  stantini, 

T^    •  7  •  A        •/•  1        1       1   1  Oratione  i. 

iJet  synodos  convocavtt:  "As  it  he  had  been  one  common  [tap- 44. 
bishop  appointed  by  God,  he  appointed  councils  of  bishops 
to  assemble  together ^s."     Ruffinus  saith:  "The  emperor -Ryxe.wh.i, 
was  advised  hereto  by  Alexander,  the  bishop  of  Alexandria,  d^.  i."  ^' 
and  by  other  bishops  and  priests  of  Egypt.''^     Here  is  no 
mention  of  the  pope.     In   the  like  cases    of  ecclesiastical 
affairs.,  Athanasius  was  an  earnest  suitor  unto  the  emperor 
Constantius :  Dioscorus    unto  Theodosius,   and   so   others 
unto  other. 

But  of  the  pope's  omnipotent  consent,  without  which,  ye 
tell  us,  no  emperor  may  summon  a  council.,  there  is  no  man 
that  maketh  mention. 

Ye  say,  "  There  ought  no  council  to  be  kept  without 
the  determinate  consent  of  the  bishop  of  Rome."     This 
also  is  another  of  your  untruths^  standing  in  the  manifest 
corruption    of  the    words    of  Socrates,  as   in   my  former 
Reply   I    have    declared    more    at   large.     The    words   of  Art.  4.  dist. 
Socrates  be  these  :  Non  licet  scribere  ecclesiastica  deer  eta  su'pra  ii'. 
prceter  sententiam  episcopi  Romani :  "  It  is  provided,  that  soc.  lib.  2. 
ecclesiastical  laws  be  not  made  without  the  consent  of  the  [h.  96.; 
bishop  of  Rome  :^^  for  that  the  bishop  of  Rome  was  one  oiTraphyvu)- 
the  four  great  patriarchs^  whose   assents   in  all  general^'^"'^"" 
councils  were  thought  necessary.     But  Socrates  mea.neth.'Poi/j.'ns  Ka- 
such  ecclesiastical  laws  as  pertain  to  the  whole  church  o{!^EKK\rtJias> 
God.     For  this  is  a  rule  aarreeable  to  reason.  That  toucheth^^^^^^^-}^^- 

'-'  '4.  cap.  16. 

all,  must  be  allowed  by  all.  ^^^'i^*j""l' 

'  «'  Quod  oinneA 

Now,    whereas    ye    have    exchanged    the   allowing   ^^/omnibus^de* 
canons,  into  the  summoning  or  calling  of  councils,  it  may  JaJi*'^^''"" 
please  you  to  remember,  that  allowing  of  canons  was  com- 
mon to  all  the  members  of  the  council,  and  specially  to  the 
four  principal  patriarchs,  as  it  is  said  before :    but  the 
authority  of  calling  councils  belonged  only  to  the  emperor. 

ys  [Eusebius  de  vita  Constant. :  j/oy  crvvobovs  tcov  tov  Qeov  \uTovp- 

e^aipcTov  8e  rfj  fKKKrjcria  tov  Qeov  yS>v  crvveKpoTfi.  iv  fiearj  8e  rfj  rov" 

Tr)v    Trap'    avrov    vep-cov    (ppovrlba'  tcov  biaTpi^fj,  ovk  dira^ioov  irapelvai 

8ia(j)€pop.eva>v  Tivwv  rrpos  dWrjXovs  Te  Koi  avvi^dveiv,  Koivavos  t5>v  ctti- 

KaTO.  bia(f)6povs  xoipa^,  old  Ti^  koi-  (TKonovfievoov  iylveTo,  to.  Tijs  elprj- 

vos  €7ri(TK07ros  in  Qfov  KadeaTap-e-  vrjs  tov  Qeov  jBfia^evcov  to7s  Tracrt.]  . 

JEWEL,  VOL.  VI.  CC 


386  The  Defence  of  the  Apology  of  the  part  vi. 

[tAthan.Hi.  That  ye  allege  of  Athanasius  is  a  vain  and  shameless 
forgery,  as  I  have  otherwhere  declared  more  at  large. 
Such  religio7i,  such  doctors.  Such  folly  is  worthy  no  other 
answer. 

soz.  lib.  6.         "  Valentinian,  the  emperor,"  (ye  say)  "  accounted  himself 

aay.']  ■  as  -one  of  the  people  :  and  therefore  said.  It  was  not  lawful 

for  him  to  examine  matters  of  religion."  Thus  he  said, 
either  of  humility,  or  else  for  want  of  time.  His  foreign 
enemies,  his  wars,  and  his  civil  cares,  had  filled  his  head 
with  other  thoughts.     Nicephorus  imagineth  him  thus  to 

Nicephor.     sav  I  MtM  neootus  occiipatO)  et  reipuhlicce  curis  distento^ 

lib.  II.  cap.  .  ,.     .  .  n      '1  -r-i  i      • 

3.  [u.  113.]  res  hujusmodi  mqmrere  non  est  facile:  "For  me,  bemg 
thus  occupied  with  business  and  public  cares,  it  is  not 
easy  to  inquire  of  such  matters."  Otherwise,  that  eccle- 
siastical causes  be  within  the  'prince's  charge,  I  doubt  not 
but  hereafter  it  shall  well  appear.  King  Odoacer  said 
unto  pope  Symmachus,  and  unto  the  clergy  of  Rome^  as  it 
man*^"'  ^^  ^^  alleged  once  before :  "  Miramur  quicquam,  tentatum 
2.  [viii.  267.  fuisse  sine  nobis :  nam  vivente  nostro  presbytero^  sine  nobis 
nihil  tentari  oportuit :  "  We  marvel  that  any  thing  was 
attempted  without  us :  for  without  us  nothing  should  have 
been  done  so  long  as  our  priesf"  (he  meaneth  the  pope) 
"  was  alive  99." 

After  this  ye  fill  the  house  full  with  patriarchs  of  Con- 
stantinople, patriarchs  of  Alexandria,  patriarchs  of  Jerusa- 
lem, princes  of  Bulgaria,  and  with  other  like  great  and 
stately  persons.  The  conclusion  hereof  is  this.  That  pope 
Damasus  gave  his  consent  to  the  council  of  Constantinople. 
All  this,  M.  Harding,  ye  might  soon  have  obtained  with 
more  favour  and  less  ado.  Howbeit,  ye  may  not  hereof 
well  reason  tlms,  The  pope  consented  unto  the  council: 
ergo,  The  pope  had  authority  to  call  the  council:  lest  chil- 
dren wonder  at  your  logic. 

In  the  mean  while,  ye  say,  the  emperor  Theodosius 
ruled  the  empire :  whereby  ye  give  us  to  understand,  that 
he  had  no  charge  over  the  church.  And  thus  ye  continue 
still  to  enrich  yourself,  and  to  heap  your  reader  with 
untruths. 

^  [Supra  vol.  vi.  p.  299.  note  44.] 


Church  of  England,  387 

Certainly,  the  bishops  in  the  council  of  Constantinople 
wrote  thus  in  humble  wise  unto  the  same  emperor  Theo- 
dosius :   Obsecramus    cl&inentiam   tuam,   ut  quemadmodum  Post  conc. 
Uteris  honorasti  ecclesiam,  quibus  nos  convocasti,  ita  fnalem  vr\nmZ'!^ 
conclusionem  nostrorum  decretorum  corrobores  sententia  ^wai.p.  548.'coi*. 
et  sigillo :    "We  beseech  your   majesty,  that  as  ye  havessv-D 
honoured  the  church  by  your  letters,  wherewith  ye  have 
called  us  together,  so  it  may  please  you  to  confirm  the  final 
conclusion  of  our  decrees  with  your  sentence,  and  with  your 
sea/." 

Further,  as  it  appeareth  by  your  own  allegation,  the 
same  emperor  Theodosius  took  upon  him  to  bound  and  to 
limit  the  catholic  faith^  and  that  even  in  the  body  of  his  The  emperor 
civil  laws :  which  thing  neither  could  he  have  done  with-  catholic 
out  judgment,  nor  would  he  have  done  without  authority. 
But  if  ye  mean,  that  by  this  determination  of  the  emperor 
Theodosius,  that  faith  only  should  be  taken  for  catholic, 
that  was  then  professed  by  pope  Damasus,  and  should 
afterward  be  professed  by  others  succeeding  in  Peter's 
chair,  then  have  ye  secretly  conveyed  us  in  another  un- 
truth. The  place  itself  will  soon  reprove  you.  The  empe- 
ror's words  be  these:   Cunctos  populos in  tali  volumus^°^.'^,^°- 

■^    ^  ^    dosian.  [torn. 

religione  versari,  quam  divinum  Petrum  apostolum  ^^^^^'-t^  "^pfj^ 
disse  Romanis,  religio  usque  nunc  ab  eo  insinuata  declarat :  cuJJ^^^os  po 
quamque   pontificem   Damasum    sequi    claret,   et  Petrum^'^^'^^' 
Alexandrice  episcopum,  virum  apostolicce  sanctitatis:  "We 
will  all  men  to  walk  in  that  religion,  which  holy  Peter,  the 
apostle,  delivered  to  the   Romans,  as  the   faith  first  en- 
kindled by  him,  and  still  continued  until  this  day,  doth 
declare :  which  religion  also  it  is  plain  that  pope  Damasus 
followeth,  and  Peter,  the  bishop  of  Alexandria.,  a  man  of 
apostolic  holiness."     Here,  the  emperor  Theodosius  com- 
mandeth  his  subjects  to  follow,  as  well  the  faith  of  Peter, 
the  bishop  of  Alexandria,  as  of  Damasus,  the  bishop  of 
Rome. 

And  yet  in  the  next  title  following  he  openeth  his  own 
meaning  in  this  wise  by  other  examples  more  at  large  •*     .  ™. 

Episcopis  tradi  omnes  ecclesias  mox  jubemus, quos  <^^w- J|^n',55,°™6 

stabit  uti  [leg.  sociatos  esse'\  communione  Nectarii  ^/^^^^^P^scVisffin 

c  c  2 


390  The  Defence  of  the  Apology  of  the        part  vi. 

of  his   place,   but  ior  the   worthiness   of  his   person,  was 
Athanas.  A-  appointed  president  in  the  council  of  Sardica.     And  Atha- 

pologia2.  [i.  .  ,        ,        ^  1  .        •        1  •  •  •   1  1      •        • 

322.]  et  E-    nasius  speaketh  oi  him  in  this  wise  with  great  admiration  : 
tariam  vitam  Cujus  non  fuit  Ulc  concHH  pHncBps !  "  In  what  council  hath 

agentes.  [i.  -^  ^_.      .    "^  ,  .  •  7      x  7  •    /•  #»» 

369.]  et        not  Hosius  been  the  president,  or  cmej ! 

Liberii,  C.6.       Yo  sav  I  "  Pope  Sylvcster  christened  the  emperor  Con- 

348.]  stantinus,  and  therefore  was  his  spiritual  father."     This 

may  pass  among  other  your  truths.  For  your  popes,  by 
their  omnipotent  power,  may  minister  sacraments  being 
dead.     It  is  known,  that  as  long  as  Sylvester  was  alive 2, 

Enseb.de     Coustantiiius   was   never  christened.     And  yet,  notwith- 

Vita  Con-  ,  .  . 

Ktant.orat. 4.  standing  all  this  were  true,  M.  Harding,  yet  your  cause 
thereby  were  little  furthered ;  unless  perhaps  ye  will  reason 
thus :  Pope  Sylvester  christened  the  emperor :  ergo,  the 
pope  hath  authority  to  call  councils.     Howbeit,  unless  this 
argument  be  better  digested,  your  very  sophisters  of  Lou- 
vain  will  hardly  allow  it.     But,  indeed,  that  whole  tale, 
touching  the  christening  of  the   emperor  Constantine,  is 
nothing  else  but  a  peevish  fable.     Constantius,  the  empe- 
ror'^s  own  son,  utterly  denieth,  that  Sylvester  ever  baptized 
socrat.  [lib.  Coustantiuus,  his  father.      Eusebius    saith,  Constantinus 
p".  75.]  Anno  was  christciied,  not  in  the  flourishing  state  of  his  age,  but 
<rvyKa\e<Tas  oiily  a  little  bciore  he  died  :  not  in  Home,  but  at  Nicomedia, 
^JkIJoZ'     ^^  ^^^  kingdom  of  Epirus :    not  in  a  corner,  but  in  the 
tjuseb.  i.     presence  of  many  bishops :   and,  as  St.  Hierom  saith,  not 
Hieron.  in     by  popc  Sylvestcr,  that  then  was  dead,  but  by  Eusebius, 
the  bishop  of  Nicomedia.     For  proof  whereof,  St.  Ambrose 
Ambros.  de   saith :  Constantiuo  in  ultimis  constitute,  qratia  baptismatis 

ObituTheo-  .  ,.      .    .  mi  ?  t  . 

dosii.  [ii.  omnia  peccata  dimisit :  "  1  he  grace  01  baptism  forgave 
Constantine  all  his  sins,  even  at  the  ending  of  his  life  3." 
Therefore,  M.  Harding,  we  must  needs  say,  that  either 
your  tale  is  untrue,  which  is  not  strange ;  or  else  Con- 
stantine was  twice  baptized,  which  is  very  unlikely. 

h,Tde"Bap°'      Cardinal  Pole,  seeing  the  matter  to  pass  so  clear,  telleth 


tismo  Con- 
stantin.  p.  87. 


2    [This    is    probably   correct.  The  Bened.  Edd.  say  it  is  strange 

Sylvester  died  A.  D.  335.     Con-  that  any  one  can  defend  the  apo- 

stantine    was    christened     about  cryphal  story  of  Constantine's  hav- 

A.  D.  337.]  ing  been  baptized  by  Sylvester.] 

•^  [S.  Ambros.  de  Obit.  Theod. 


Church  of  England.  391 

us  roundly,  in  one  word,  that  Eusebius  and  Constantius 
were  Avian  heretics,  and,  therefore,  refuseth  the  whole  story 
written  by  Eusebius,  touching  the  christening  of  Constan- 
tino. But,  somewhat  to  soothe  you  in  your  tale,  let  a  fable 
stand  for  truth,  and  let  us  grant  you  an  impossibility,  that 
Constantino  was  baptized  by  pope  Sylvester,  being  dead : 
yet  will  you  needs  gather  hereof,  that,  therefore,  the  emperor 
is  subject  to  the  pope  ?  or,  that  the  pope  hath  authority  to 
call  councils  ?  What  will  you  then  say,  when  the  emperor 
is  baptized  by  some  other  priest,  or  hishop^  or  by  a  mid- 
wife f  Shall  every  of  these  therefore  require  to  have,  and 
to  do  the  like  ?  Or  must  we  believe,  that  such  a  priest, 
bishop,  or  midwife,  shall  have  authority  to  call  councils  ? 
Indeed,  this  were  a  good  short  way  to  get  supremacy. 
But  it  might  have  pleased  you  to  remember,  that  the 
cardinal  of  Ostia  useth  always  of  office  to  consecrate  the 
pope.  Yet,  I  trow,  ye  will  not  therefore  place  him  above 
the  pope.  Elizgeus  anointed  king  Jehu :  yet  was  he  not 
therefore  above  the  king.     Your  own  doctor  saith:   Qmo^:? Johan.de Pa- 

-,      y  .        .  .    ,         risiis,  cap.ig. 

hoc  argumentum  non  concludat,  patet:  quia  m  veteri  lege  iv- 134-^ 
sacerdotes  qui  reges  inungebant,  indubitanter  regibus  sub- 
debantur :  "  It  appeareth,  that  this  argument  is  nothing 
worth,  and  concludeth  nothing.  For  in  the  old  law,  the 
priests  that  anointed  the  kings  were  undoubtedly  subject 
to  the  kings." 

To  conclude,  what  right  emperors  had  in  summoning  of 
councils,  by  these  few  authorities  and  examples  following, 
it  may  soon  appear.    Eusebius  saith  :  Constantinus  synodum  Euseb.  de 
cecumemcam  coUegit,  et  eptscopos,  ut  undique  accelerarent,  stam.oiat.s. 
honorifcis  Uteris  convocavit :  (not  the  pope,  but)  "  Constan- 
tino the  emperor  gathered  a  general  council,  and  by  honour- 
able writs   called  the  bishops   of  all  countries  to  repair 
thither"*."    Theodoretus  saith :  "  A  great  and  a  holy  council Tii^oAA\h.\. 
was  gathered  to  Nicsea,  by  the  grace  of  God,  and"  (not 
by  the  pope,  but)  "  by  the  godly  emperor  Constantinus^." 

^  [Eusebius:    Ei^'   axrirep    eVt-  ovk  rjv  ff  cmKovv  to  iTTiTayfxa.'\ 
a-TpaTevcovavTaQeov(l>aXayya,(rvu-         ^  [Theodoret.  Epist.  Synodica  : 

080V  oiKovfieviKrjv  crvveKpoTd'  anev-  'ETreiSi)   rrjs  tov   Qeov  ^^ptToy  'cat 

deiv  a'iTavTa)(66ev  tovs  dmaKOTTovs  tov  6€o(\)iKe(TTaTov  ^acrikecos  k.t.X. 

ypdfifJLacri  TifJLrjTiKols  npoKoXovfxeuos.  r}  ayia  (rvvodos  k.t.'K.^ 


3f^8  The  Defence  of  the  Apology  of  the         part  vi. 

^^^- "*'•'•     Constantinopolita7i(B  ecclesice,  et  Timothei^  ^c:  "We  com- 
*^9-]  mand  that  forthwith  the  churches  be  restored  to  all  bishops, 

of  whom  it  shall  appear,  that  they  communicate  with  Nes- 
torius,  the  bishop  of  Constantinople^  or  with  Timotheus, 
or  such  as  shall  have  fellowship  or  agreement  in  faith  with 
the  bishops  of  Alexandria  in  Egypt:  and  with  Pelagius, 
the  bishop  Q>i  Laodicea :  and  with  Diodorus,  the  bishop  of 
Tarsus  in  Asia  :  and  with  Amphilochius,  the  bishop  oi Ico- 
niu7n :  and  with  Optimus,  the  bishop  of  Antioch  :  and  with 
Helladius,  the  bishop  of  Ccesarea :  and  with  Otreius,  the 
bishop  of  Melite :  and  with  Gregorius,  the  bishop  of  Nyssa: 
and  with  Terennius,  the  bishop  of  Scythia  :  and  with  Mar- 
marius,  the  bishop  oiMartianopolis.^^  Every  of  these  several 
bishops,  M.  Harding,  by  the  emperor'' s  judgment,  in  trial 
of  the  catholic  faith,  had  as  great  authority  and  weight, 
as  had  Damasus,  the  bishop  of  Rome. 

But  pope  Coelestinus,  ye  say,  desired  Cyrillus  the  bishop 

of  Alexandria  to  represent  his  person,  and  to  supply  his 

room  in  the  council  of  Ephesus,  that  is  to  say,  to  have  the 

Di8t.22.  ne- first  place  in  the  council.     For  the  first  place  in  all  eccle- 

novantes.  ,        .  .  . 

siastical  assemblies  was  allotted  to  the  bishop  of  Rome;  the 
secotid  to  the  bishop  of  Constantinople ;  the  third  to  the 
bishop  of  Alexandria ;  i\iQ  fourth  to  the  bishop  of  Antioch; 
.  \he  fifth  to  the  bishop  of  Jerusalem. 

This  packing  of  places,  therefore,  between  Ccelestinus 
and  Cyrillus,  was  a  mystery  purposely  canvassed,  to  keep 
the  bishop  of  Co7istantinople,  whom  the  pope  evermore 
envied,  out  of  countenance.  For  by  this  policy  the  bishop 
of  Alexandria,  that  should  have  had  the  third  place,  was 
handsomely  shifted  into  the  first:  and  the  bishop  of  Con- 
stantinople, which,  in  the  bishop  of  Rome's  absence,  should 
have  had  the^rs^  place,  was  removed  down  to  the  second. 

Howbeit,  what  availeth  all  this,  M.  Harding,  to  further 
your  purpose,  and  to  prove  that  councils  were  summoned 
by  the  pope  ?  Verily,  it  appeareth  not  hitherto,  that  either 
Coelestinus,  or  Cyrillus,  or  any  other  bishop,  had  any  such 
power  or  authority  to  summon  councils.  This  is  it,  that  ye 
should  have  proved.  As  for  the  first  or  second  place  in 
councils,  we  moved  no  question. 


Church  of  England,  389 

Again  ye  seem  to  say,  "  The  pope  of  right  was  evermore 
president  in  all  councils."    This,  if  ye  know  it,  is  another 
untruth  ;  if  ye  know  it  not,  it  is  an  error.     For  it  is  plain, 
that  in  the  first  council  of  Nice  pope  Julius  was  not  presi- 
dent, but  Eustathius,  the  bishop  of  Antioch.     The  joojoe'^Theod.nb.  i. 
legates,  as  it  is  said  before,  were  placed  beneath  in  the 26] 
fourth  room.    In  the  fifth  council  of  Constantinople^  Menna  1, 4..cap.  38. 
the  bishop  of  the  same  city,  was  president,  and  not  the  Niceph.  nb. 
pope.      In   the   second   Ephesine   council,  Dioscorus,  the  [11.77?*/^" 
bishop  of  Alexandria,  was  president.    In  the  second  council^^^^'J^^'t 
of  Carthage,  it  seemeth  Gennedius  \al.  Genethlius]  was  thcActis^r^. 
president.  'clZ%^r- 

Nicolaus  Cusanus,  after  he  had  well  debated  this  matter,  J|l^^g°j^-j 
saith  thus  :  In  conciliis  fuit  semper  prcesidentialis  Romani  Nicoi.  cusa- 

*'  -^  '  nu8  de  Con- 

pontificis  authoritas,  sine  qua  universale  concilium  non  fuis-  ^^^^^  ^^^'^ "'• 
set,  dummodo  saltem  interesse  voluisset,  aut  [1.  et]  potuisset :  [p-^ia-l 
"  The  bishop  of  Rome  had  always  authority  to  be  president 
in  councils,  ptherwise  the  council  had  not  been  general :  so 
that  the  bishop  of  Rome  either  would,  or  could  be  present 
at  the  council.''  For  otherwise  he  was  not  president. 
Therefore,  of  your  part,  M.  Harding,  it  was  a  great  untruth 
to  say,  TTie  pope  of  right  was  evermore  president  in  all 
councils.      Again,  Cusanus  saith :    Imperatore  in  persona  nicoi.  cusa- 

.  -.  ^  ,    nu8  de  Con- 

existente,  reperio  eum  semper  prcBsedisse.  In  sexta  sgnodo  cord.  nh.  3. 
[suppl.  tertius]  Constantinus  {imperator)  prcesedit  in  medio  797, 798.] 
cum  decem  de  majoribus  patritiis,  et  ad  Icevam  ejus  vicarii 
senioris  Romce,  &c.  "  When  the  emperor  was  present  in 
person,  I  find  that  he  was  always  president.  In  the  sixth 
council  of  Constantinople,  Constantinus,  the  emperor,  was 
president,  and  sat  in  the  midst  with  ten  of  his  greatest 
lords  :  and  at  his  left  hand  sat  the  popes  legates,'"'  &c. 
This,  M.  Harding,  is  very  far  from  your  reckoning. 

This  dignity  then  passed  not  by  inheritance,  or  by 
succession,  as  the  pope  now  would  seem  to  claim  it :  but  sozomen. 

"t    -r  ,  ,  lib. 3.  cap,  II. 

either  by  choice  of  the  council,  or  by  favour  of  the  prince.  [>'•  'o^.] 
Thus  Hosius,  the  bishop  of  Corduba  in  Spain,  not  by  right  c.ij.ciij.  93.] 

J  [It  appears,  that  both  Eva-  which  sat  A.  D.  547,  with  that  of 
grius  and  Nicephorus  confounded  536,  in  which  Menna  presided ;  see 
the    council    of    Constantinople,     Mansi,  torn.  viii.  877,  and  ix.  123.] 


The  Defence  of  the  Apology  of  the        part  vi. 

Bozom.iib.i.  Sozomenus  saith:  (not  the  pope^  but)  "The  emperor  Con- 

c.  i6.  '^"•34]g^^j^^-^^  wrote  unto  all  the  rulers  of  the  churches, that  they 

should  be  at  Nice  by  a  clay  :  to  the  bishops  of  the  apostolic 

sees :  to  Macarius,  the  bishop  of  Jerusalem,  and  to  Julius, 

the  bishop  of  Rome.''     In  which  words  this  also  may  be 

noted,  that  the  pope  then  was  under  the  emperor's  summon^ 

no  less  than  others. 

concii.  Con.       In  the  council  of  Constantinople  the  bishops  wrote  thus 

['""sst'o  '   unto  the  emperor:  Ex  mandate  tuce  pietatis  Constantino- 

polim  convenimus :  "  We  are  come  to  Constantinople"  (not 

by  the  pope's  authority,  but)  "  by  your  majesty's  commis- 

Athanas.de  sion."   Athauasius  saith:  Ab  imperatore prcefectisque  literce 

Jm.etsI!'  sequentes  in  omnem  partem  missce  sunt,  eos  qui  illuc  ituri 

P^.7i6.]  ^  '  *'  essent,  convocantes :  "  These  letters  or  writs  following  were 

sent  out  into  all  places"  (not  from  the  pope,  but)  "  from 

the    emperor  and   his    lieutenants^   summoning  them   that 

should  come    unto   the    council."     St.  Chrysostom   saith: 

chrys.  Epist. "  Wc  wcut  iu,  and  humbly  besought"  (not  the  pope,  but) 

cent.  [iii.      "  the  most  Christian  princc,  to  call  a  council."   St.  Ambrose, 

speaking  of  himself,  and  of  6ther  bishops,  being  then  at  the 

Ambros.in    councH  of  AquHcia,  saith  thus:  Nos  c(mvenimus  Aquileiam 

ConciLAquil.   .      ^  -^  •  ^       •  ..  ^xr  i.    ^      \l, 

[ii.  788.]  juxta  praceptum  imperatoris :  "We  are  met  together  at 
Aquileia,  by  the  commandment  of  the  emperor"  (and  not 
of  the  pope.) 

Hieron.  in         St.  Hierom  saith :   Orie?itis  atque  occidentis  episcopos^  ob 

Epitaphio  ,      .         .  ri  7      •  T     7-  •  T^ 

Pauise  [iv.     Quasdam  ecclesiasticas  [1.  ecclestarum\  dtssenstones,  liomam 
pt.  3,  p.  671.]  ^  •■  -■  .  ,    . 

imperiales  htercB  contraxerunt :  "  lo  stay  certain  ecclesias- 
tical dissensions,"  (not  any  the  pope's  letters  of  command- 
ment, but)  "  the  emperor'^s  writs  caused  the  bishops,  as  well 
of  the  East  as  of  the  West,  to  draw  to  Rome." 

Of  pope  Leo  we  have  said  before,     ^em^ pope,  and,  as 

M.  Harding  imagineth,  able  to  summon  the  world  with  a 

Leo  Epist.  9.  beck,  thus  he  writeth  to  the  em/>eror  Theodosius  :  Dignetur 

adTheodo-        .  ,.        .       .  ^  .  /    ,. 

sium  impe-  pietas  vestra  supphcationi  nostrce  annuere,  ut  intra  Itattam 
476.]  haberi  jubeatis  episcopate  concilium :  "  We  beseech  your 

himbiTde,  9^^^y  majesty  to  grant  unto  our  humble  request,  that  it 
enip^rir^to    ^^Y  pl^^^c  you  to  commaud  a  council  of  bishops  to  be 
coS""    holden  within  Italy." 
sozomjib.^.     Sozomenus  saith:  "  The  Arians  besought"  (not  \\ie pope, 


Church  of  England.  393 

but)  "the  emperor  Constantius,  to  command  a  council  to  socrat.iib.2. 
be  holden  at  Antioch."     The  sdcvae  Arians  afterward  be- Theod.  ub!  2. 
sought"  (not  the  pope,  but)  "  the  same  emperor  Constantius  R',ffin  "j^^°'^ 
to  summon  another  council  at  Milan."     Again  Sozomenus  ^'  ^^'}^^-:  ^^' 
eaith :  "  The  catholic  bishops  sent  Hypatianus,  their  ambas-  sozom.ub.e. 
sador,  to  entreat"  (not  the  pope,  but)  "  the  emperor,  that, 
to  redress  certain  errors,  they  might  have  leave  to  meet 
together."     Pope  Liberius  saith :  "  A  council  is  holden  at  inter  Acta 
Milan"   (not  by  my  authority,   but)  "  by  the  command- 
ment of  the  prince  y     Pope  Leo  saith:  "  The  great  council  ^^o  &&  Kna. 
of  Chalcedon  was  summoned"  (not  by  himself,  but)  "  by  599-] 
the  travail  of  Martianus  the  emperor.''     The  emperor  Con- socrat.  lib. a. 
stantius  commanded  two  several  councils   to  be   kept  atS^iMom.ii. 
one  time,  the  one  at  Seleucia  in  Isauria,  in  the  East,  the 
other  at  Ariminum  in  Italy,  in  the  West.     Socrates  saith :  socrat.  lib.  5. 

ot'i  1  n  ^     •  -11  n^^  prooemio. 

"  iSithence  the  emperors  were  nrst  christened,  the  state  of  [".363.364.] 
the  church  hath  hanged  of  them,  and  the  greatest  councils 
have  been,  and  be  kept  by  their  advice." 

Thus  many  ancient  councils  we  are  able  to  shew  you 
summoned  by  emperors.  Now  shew  you,  M.  Harding, 
either  that  the  emperor  did  all  these  things  by  the  au- 
thority of  the  pope,  or  that  the  emperor  was  only  the  pope's 
summoner,  to  call  to  council  such  and  so  many  as  it  should 
like  his  holiness  to  command,  or  that  the  pope  did  ever 
summon  any  one  ancient  general  council  by  his  own  only 
right,  without  further  commission  from  the  ^w2^eror ;  then 
will  we  say,  ye  have  said  something.  As  for  all  that  ye 
have  now  said,  in  good  sooth  it  is  less  than  nothing. 

The  Apology,  Chap.  12.  Divis.  3. 

And  when  Rufiine,  the  heretic,  had  alleged  for  his 
authority  a  council,   which,   as  he   thought,   should 
make  for  him,  St.  Hierom,  his  adversary,  to  confute 
him,  "  Tell  us,  (quod  he,)  ^'what  emperor  commanded i^vo\.contr. 
that  council  to  be  called?''    The  same  St.  Hierom j^^^p'- *°°'' 
again,  in  his  epitaph  upon  Paula,  maketh  mention  ^h|^^^;,^„.,^ 

of  the  emperor's  letters,  which  gave  commandment  ?auSv. 

pt.  2. 673,] 


394  The  Defence  of  the  Apology  of  the        part  vi. 

to  call  the  bishops  of  Italy  and  Grcecia  to  Rome^  to 
a  council^. 

M.  HARDING. 

a  Untruth,  Besides  that  ye  » do  strangely  to  call  Ruffine  an  heretic,  we 
fgnorance^as^^y  *^^^  ^^'  Hierom  might  well  demand  what  emperor  sum- 
it  may  soon  moned  that  council,  which  was  never  summoned.  Again,  we 
appear.  confcss,  that  somc  emperors  have  summoned  both  Latin  and 
b  Read  the  Greek  bishops.  b  But  ye  prove  not,  that  any  did  it  as  supreme 
%y^r!  *°  head,  and  as  judge  in  matters  of  religion,  but  by  the  consent  of 
the  bishops  of  Rome,  as  I  have  declared  before. 

THE    BISHOP    OF    SALISBURY. 

Were  you  not  a  stranger  in  your  own  books,  M.  Hard- 
ing, ye  would  not  think  it  so  strange  a  matter  to  hear 
E-uffinus  called  an  heretic,     St.  Hierom  doubted  not  so  to 
Hier.  in  Ap.  Call  him.     Thus  hc  saith :  Dum  mihi  inconstantice  crimen 

[t*om.  iv"pt!'  impingit,  se  hcereticum,  8fc.    Ita  vertit  Origenenii ut  qui 

[ib^  3^sSi  «^  Trinitate  catholicum  legeret,  in  aliis  hcereticum  non  cave- 
ret:  "While  Ruffinus  chargeth  me  with  inconstancy,  he 
proveth  himself  to  be  an  heretic,  &c.  Ruffinus  hath  so 
translated  Origen  into  Latin,  that  whoso  findeth  him 
catholic  touching  the  Trinity ^  should  never  suspect  him 
in  any  thing  else  to  be  an  heretic.''''  Again  he  saith  unto 
/«  vndcm  him :  Solos  hcereticos  non  recipimus,  quos  vos  solos  recipitis  : 
],u  ogia.  44  Only  heretics  we  receive  not  into  our  houses :  and  yet 
them  only  you  receive." 

Anastasius,  the  bishop  of  Rome,  hath  thus  published  his 

Anas,  ad  Epi- judgment  of  the  same  Ruffinus:   Omni  suspicione  seposita, 

sol.  Apud     Itujffinum  scito,  quod  propria  mente  Origenis  dicta  in  Lati- 

4.  [Mansi  iii!  num  transtulit,  ac  probavit.     Nee  dissimilis  ab  eo  est,  qui 

alienis  vitiis  prcestat  assensum.     lllud  tamen  scire  te  cupio^ 

ita  haberi  a  nostris  partibus  alienum,  ut  quid  agat,  ubi  sit, 

nee  scire  cupiamus :  "  All  suspicion  set  apart,  know  thou 

that  Ruffinus  hath  translated  Origen"  (the  heretic's)  "words 

into  Latin,  according  to  his  own  liking,  and  well  alloweth 

the  same.     And  whosoever  giveth  his  consent  unto  another 

6  [There  is  nothing  in  the  Latin  to  correspond  to  the  words  "  to  a 
council."] 


Church  of  England.  395 

man's  fault,  is  not  unlike  unto  him.  Notwithstanding, 
thus  much  I  would  have  thee  to  know,  that  Ruffinus  is  so 
far  from  our  fellowship,  or  profession  of  faith,  that  we 
desire  not  to  know,  neither  what  he  doth,  nor  where 
he  is." 

Vincentius  saith,  that  St.  Hierom  charged  Kuffinus  with  vine,  in  spe- 
the  Pelagian  heresy.     Erasmus  saith:    Ruffinus  non  fuit^&v' 99.^^' 
alienus  ah  Origenistarum  hceresi :  "  Ruffinus  was  not  clear  EprHil". 
from  the  Origenians'  heresy."      Again,  speaking   of  the  i ij""^'^' '* 
same  heretics,  he  saith :  Hums  rei  dux  et  siqnifer  Aqui-  Erasm.  in 

7    .         .      -r,    ^  /.    •  *        .  i»x  .       ^     ^         .     ^         VitaHieron. 

Leiensis  Rujfinus  fuit.    Again :  Notat^  nescio  quern :  ipsum,  iv-  b.  b.  3.] 
opinor,  Ruffinum,  qui  in  earn  hceresim  inductus  est  a  ma- EptsuHilr. 
gistro  quopiam.  Sec.      Again :    Monet,  ut  explosa  factione  [Hier"oJp. 
Origenistarum,  eos  etiam  ejiciat,  qui  clam  et  oblique  essent  124.]  Tn'sch. 
OrigenistcB,  Rujffinum,  et  illius  amicos  :  "The  captain  andf^y^g 
standard-bearer  of  this  heresy  Vf2is  Rujffinus  of  Aquileia,^^f^^^^ll^^' 
&c.     Again :  "  St.  Hierom  here  noteth  somebody,  I  know  i?.'E;a8^P'ii. 
not  whom,  but  I  think  Ruffinus  himself,  that  was  brought  ^'^'^ 
into  this   heresy  by   some  teacher,"  &c.      Again :    "  He 
warneth  his  friend,  that  having  renounced  the  Origenian 
heretics,  he  would  likewise  renounce  them  that  privily  and 
in  secret  were  Origenian  heretics,  meaning  Ruffinus  and 
his  friends." 

Likewise  again  he  saith :  Ruffinus  gravissima  suspicions  Erasm.  de 
premebatur,  quod  esset  Origenista.  Sub  hoc  enim  titulo  [viii.  367!!°' 
Arianorum  hceresis  conata  est  repullulascere :  "  Ruffinus 
was  grievously  suspected  to  be  an  Origenian  heretic.  For 
under  that  name  the  Arian  heresy  began  to  revive."  Thus, 
ye  see,  M.  Harding,  it  was  not  so  great  an  heresy  to  say 
that  Ruffinus  was  an  heretic.  ^ 

The  Apology,  Chap.  12.  Dims.  4. 

Continually,  for  the  space  of  five  hundred  years, 
the  emperor  alone  appointed  the  ecclesiastical  assem- 
blies, and  called  the  councils  of  the  bishops  together. 

We  now,  therefore,  marvel  the  more  at  the  unrea- 
sonable dealing  of  the  bishop  of  Rome,  who,  know- 


396  The  Befence^  of  the  Apology  of  the        part  vi. 

ing  what  was  the  emperor's  right,  when  the  church 
was  well  ordered,  knowing  also  that  it  is  now  a 
common  right  to  all  princes,  for  so  much  as  kings 
are  now  fully  possessed  in  the  several  parts  of  the 
whole  empire,  doth  so  without  consideration  assign 
that  office  alone  to  himself,  and  taketh  it  sufficient, 
in  summoning  a  general  council,  to  make  that 
man,  that  is  prince  of  the  whole  world,  none  other- 
wise partaker  thereof,  than  he  would  make  his  own 
servant. 


M.  HARDING. 

Where  you  say,  The  emperor  alone  celebrated,  kept,  or 

a  This  is  M.  \^q\^  councils,  for  SO  is  vour  Latin,  a  it  is  too  impudently  faced, 

Harding's  '  -  '        .  .  i  mi 

modesty.  without  any  face,  without  proof,  without  truth.  fhey  were 
fwer  next''"  celebrated  or  holden  ^  by  the  pope's  legates,  the  patriarchs  and 
going  before  bishops,  and  not  by  emperors.  Albeit,  emperors  might  sit  in 
^ns,  saving  ^j^^^^^  c  but  not  as  judgcs.  And  they  have  ever  been  called 
b  Untruth,  episcopalitt  concilia,  not  ^imperatoria;  "councils  of  bishops,  not 
denT.'^For^  '  of  cmpcrors."  And  divers  councils,  not  accounted  general,  were 
the"V'e'r  ^^P^  y  bishops  before  any  emperor  was  christened  :  as  those 
legates  were  which  werc  kept  by  St.  Peter  in  Jerusalem,  mentioned  in  the 
and^nferlors  -^^ts  of  the  Apostlcs  :  in  the  time  of  Victor  the  pope,  in  Pales-  Acts  xv. 
unto  others,  tina,  and  other  places,  concerning  the  keeping  of  Easter :  at 
For"thr^m-  Ronfi^,  about  the  time  of  pope  Fabian,  against  the  Novatian 
peror's  am-  heresy :  at  Antioch,  against  Paulus  Samosatenus,  and  many 
siting "i"  others.  All  which  councils  were  kept,  not  only  without  the 
^M^cuhur^  presence  of  the  emperor's  person,  but  ^  also  without  his  power  or 
/msiwi  ywdi- authority.  And  yet  if  he  were  head  of  the  church,  it  could  not 
^**:  have  been  done  without  him. 

were  they  If  you  Say,  lie  was  not  then  christened,  I  answer,  that  Chris- 

liapapaiia!'  tiauity  is  no  part  of  his  imperial  power.  It  is  a  spiritual  power, 
e  So  were  the  whereby  he  is  made  the  son  of  God.  He  may  thereby  be  ruled 
tiirsa^r  °^  ^y  ^  Christian  bishop.  But,  verily,  he  hath  no  power  given  to 
councils  kept  him,  whereby  he  may  rule  bishops.  ^Baptism  maketh  a  man 
theM»"epre-  the  child  of  the  church.  But  ^it  is  imposition  of  hands,  in  con- 
sence,  or  the  secratiug  a  Christian  priest  to  be  a  bishop,  that  eriveth  him  rule 

Dowcr  or  slxX'  i  '  o  .  ■ 

thority  of  the  ovcr  Others,  and  not  the  sacrament  of  baptism.  Therefore  em- 
pope,  perors  were  not  the  holders  or  keepers  of  councils  the  first  five 
follies  iVs  if  hundred  years.  Yea,  three  hundred  were  fully  expire^  before 
lor'^Twer  ^^^  cmperor  professed  openly  the  Christian  faith.  So  much  the 
were  either  less  may  you  marvel,  that  now  the  bishop  of  Rome  calleth  and 
impaiTed^b"/  kccpeth  councils    chiefly  by  his  own   authority.      For  he    suc- 

his  baptism. 


Church  of  England.  S97 

ceedeth  Peter,  not  Nero&.  He  took  his  authority  of  Christ  imme-  g  a  substan. 
diately,  not  of  the  people  of  Rome.  Be  the  emperor  Christian  gonf^Bur"" 
or  not  Christian,  the  bishop  of  Rome,  by  1^  nature  of  his  bishop's  "^^at  «f  st-  ' 
office,  is  not  only  always  a  Christian  man,  but  also  a  chief hesJcceed*-^' 
priest.  '  ""^^  •^"'^'^  • 

Where  you  say,  the  bishop  of  Rome,  in  summoning  the  late  a  ChriitiTn 
council,  did  besides  srood  consideration,  in  that  he  made  a  man,  1"^ ''7  "i" 

.  •  /-111  •  ^^^^  °^  office. 

that  is  prince  of  the  whole  world,  no  otherwise  partaker  there- 

iof,  than  he  would  make  his  own  servant ;  you  forget  yourself 
foully,  and  seem  to  reck  little  what  you  speak,  so  you  utter  your 
malice.     For  who  is  that,  whom   you  call  prince  of  the  whole 
world }  What  contradiction  is  this  ?    Said  you  not  in  the  same 
sentence  before,  that  kings  are  now  fully  possessed  in  the  seve- 
ral parts  of  the  whole  empire  ?    How^  then  call  you  Ferdinand 
J  prince  of  the  whole  world  ?    Well,  this  is  but  one  of  the  com-  j  i*  is  written 
mon  ornaments  of  your  rhetoric.     Sir,  the  emperor  Ferdinand,  giJ^s"  Jwra 
of  famous  memory,  was  not  so  abused  of  Pius  the  Fourth,  that  ^"^^"'^'^^^ 
blessed  man,  bishop  of  Rome  in  these  our  days.     Ye  rather  ^.re  imperator  est 
they,  who  abuse  the  emperor's  majesty.      For  ye  depose  him^^'^"* 
clean  from  his  seat :  ye  find  fault  that  ever  Leo  the  Third  made 
an  emperor  in  the  west.     Ye  complain  openly,  that  the  imperial 
majesty  had  not  continued  still  at  Constantinople  ;  belike  to  the 
intent  the  Turk  might  now  have  had  it,  who  is  known  to  suffer 
in  his  dominions  all  faiths  and  religions :  for  which  cause  it  may 
seem  ye  favour  him.     As  for  pope  Pius  that  now  is,  he  deferred 
the  old  privilege  of  honour  unto  the  emperor  Ferdinand,  with- 
out the  old  burden.     For  whereas  in  old  times  k  councils  were 
Lib.  8.  cap.  2.  holden  by  authority  of  the  pope,  ^  as  Socrates  witnesseth,  yet  k  Untruths, 
the  emperor  bare  the  charge  of  calling   the  bishops  together.  foT'ndthS^'' 
But  now  the  pope  himself  bare  a  great  part  of  that  burden,  and  "'^^j'^  so,  nor 

communicated  his  purpose  fully  with  the  emperor tea  record  it 

so. 

THE  BISHOP  OF  SALISBURY. 

Whether  it  were  the  emperor  alone  that  appointed  eccle- 
siastical councils,  it  may  appear  by  that  we  have  already 
said.  The  pope  alone  I  assure  you  it  was  not.  Nay,  the 
emperor,  as  it  is  said  and  proved  before,  oftentimes  held 
such  assemblies,  when  and  where  himself  listed,  whether 
the  pope  would  or  no.  The  pope's  duty  was  only  to  ap- 
pear amongst  other  bishops  when  he  was  called. 

I  grant  such  councils  had  their  name  of  bishops,  and 
were  called  concilia  episcopalia,  for  that  matters  there 
were  specially  ordered  by  the  discretion  and  judgment  of 
the  bishops.  But  will  you  therefore  conclude,  that  the 
same  councils  pertained  nothing  to  the  prince  ?   Certainly 


.S98    .  The  Defence  of  the  Apology  of  the        part  vi. 

the  empei'or  Constantinus  commanded  all  the   bishops  to 

appear  before  him,  and  to  yield  him  a  reckoning  of  their 

determinations  in  the  council.     This  was  the  tenour  of  his 

sozom.Hb.a.  writ :    Quotquot  synodum  Tyri  habitam  complevistis ,  sine 

socrat.  lib.i.  mora  ad pietatis  nostrce  castr a  proper etis :  ac  re  ipsa,  quam 

sincere  ac  recte  j'udicaverifis,  ostendatis :  idque  coram  me, 

quern  sincerum  esse  Dei  ministrum  ne  vos  quidem  ipsi  ne- 

gabitis  :    "  As   many  of  you  as  have  kept  the  council  at 

Tyrus,  repair  to  our  camp  without  delay,  and  shew  me 

in  deed  how  sincerely  and  rightly  ye  have  proceeded :  and 

that  even  before  me,  whom  you  yourselves  cannot  deny  to 

be  the  sincere  servant  of  God.'''' 

Tripart.  Hist.      Athauasius  was  the  srreatest  travailer  in  the  council  of 

lib.3.  cap.  2.         ,  ,  .    °  ,  "^ 

Nice  against  the  Arians :  yet  was  then  no  bishop,  but 
only  a  deacon.  Your  own  ceremoniary  of  Home  telleth 
you,  that  abbots  have  right  and  authority  to  determine  and 
subscribe  in  council,  as  well  as  bishops :  and  yet  were  they 
never  called  the  councils  of  abbots,  but  only  of  bishops. 
Therefore,  M.  Harding,  this  guess  is  over  simple,  and 
serveth  you  not.  But  hereof  we  have  sufficiently  said 
before. 

"  Christianity"  (ye  say)  "is  no  part  of  the  imperial 
power."  Ye  might  likewise  have  said,  Christianity  is  no 
part  of  the  papal  power.  Verily,  it  cannot  well  appear, 
that  Peter  and  Paul  had  ever  any  such  Christianity.  The 
emperor's  right  is  neither  increased  nor  abated  by  his  bap- 
tism. Whether  he  be  faithful  or  unfaithful,  he  is  the 
minister  of  God,  and  beareth  the  sword  to  punish  sin. 

Ye  say :  "  The  pope  succeedeth  Peter,  and  not  Nero : 
therefore,  he  calleth  and  keepeth  councils  chiefly  by  his 
own  authority."  Of  such  proper  arguments,  M.  Harding, 
we  marvel  not  much,  though  ye  make  no  store.  Hawbeit, 
some  men  have  thought  ye  do  St.  Peter  great  wrong,  ap- 
pointing him  such  children  to  be  his  heirs.  For  many  of 
them  in  all  their  dealings  have  resembled  Nero  more  than 
Peter.  St.  Bernard  saith  thus  unto  pope  Eugenius :  In  his 
Bern.de  Con- successisti,  non  Pctro,  sed  Constantino :  "In  these  things 

sider.  lib.4.  '  '  ^ 

[cap.3.^voi.i.  ye  havc  succeeded,  not  Peter  the  apostle,  but  the  emperor 
Constantine."     Pope  Adrian  the  Fourth  was  wont  to  say. 


Church  of  England.  399 

Succedimus^  non  Petro  in  docendo,  sed  Romulo  in  parri-  citatur  ab 
cidio :  "  We  succeed  not  Peter  in  teaching,  but  Romulus  Testers  veJ" 
in  killing  our  brethren."  [art.  aio.]  '' 

Erasmus  saith :  Pontijices  nunc  sunt  mcarii  [vicem  occu-  Erasm.  in 
panV^  Julii  Ccesaris,  Alexandri  Magni,  Crcssi,  Xerxis :  (^^o;^  lem  Aicibia. 
Christi,)  non  Petri:    "  The  popes  now  are  the  vicars  of 689] 
Julius  Caesar,  of  Alexander  the  Great,  of  Croesus,  and  of 
Xerxes :  not  of  Christ,  nor  of  Peter."     It  is  written  in  a 
sermon,  bearing  the  name  of  St.  Ambrose :   Qui  dehuerint  Amhr oh.  c\. 
esse  vicarii  apostolorum,facti  sunt  socii  Jud(E  \_et  prceambuli  lync.  inter 
Antichristt]  :  "  They  that  should  have  been  the  apostles'  [art.  la^.] 
vicars,  are  now  become  Judas'  fellows."    Robertus  Gallus, 
that  lived  wellnear  three  hundred  years  past,  imagineth 
Christ  thus  to  say  of  the  pope :   Quis  posuit  idolum  hoc  in  Rob.  Gai. 
sede  mea,  ut  imperaret  gregi  meo  f  "  Who  set  this  idol  in 
my  room,  and  made  him  ruler  over  my  flock  ?"  And  being 
so  vile  in  his  own  house,  how  can  he  be  glorious  in  the 
house  of  God  ? 

"  Yet"  (you  say)  "  the  pope  is  always,  not  only  a  Chris- 
tian man,  but  also  a  chief  priest,"  (not  by  faith,  but)  "  by 
the  nature  of  his  office."     Even  so  your  Gloss  telleth  you : 
Papa  sanctitatem  recipit  a  cathedra :  "  The  pope  receiveth  Dist.  19.  sic 
his  holiness  of  his  chair ;"  that  is  to  say,  of  the  nature  of  oiossa". 
his  office.     Cardinal  Cusanus  saith :  Veritas  adhceret  cathe-  Nicoi.cusan. 

dree,  8fc.     Veritas  per  Christum  cathedrce  alligata  est, epist.  a. 

non  personis.  Ait  enim,  super  cathedram  Mosi  sederunt 
scrib(B  et  Phariscei :  "  The  truth  cleaveth  fast  to  the  pope's 
chair,  &c.  Christ  hath  nailed  his  truth  to  the  pope's  chair, 
and  not  to  his  person.  For  he  saith,  '  The  scribes  and 
Pharisees  are  placed  in  Moses''  chair.'' ^^  Another  saith: 
Tametsipapa  non  sit  bonus,  tamen  semper  prcesumitur  ^sse  Dist.  40.  Non 

bonus In  papa  si  desint  bona  acquisita  per  meritum,  sa. ' 

suMciunt  quce  a  loci  prcedecessore  prcestantur :  "  Notwith- Part  hereof 

, .  1  ,  11.  1  hath  been 

standing  the  pope  be  not  good,  yet  he  is  ever  presumed  touched  be- 
to  be  good.     If  the  pope  lack  good  virtues  of  his  own,  the 
virtues  of  Peter  his  predecessor  are  sufficient." 
Addition.       Addition.     ^^   M.  Harding.  "  You  bear  your  reader 
in  hand,  that  Nicolaus  Cusanus  wrote  a  book  intituled,  De 


400  The  Defence  of  the  Apology  of  the         part  vi. 

Authoritate  Ecclesice  et  Concilii^  supra  et  contra  ScripturamT , 
Now,  M.  Jewel,  if  you  be  able  to  shew  us  any  book  of 
Cusanus  so  intituled,  either  in  print,  or  in  authentic  written 
hand,  I  will  say,  that  you  will  prove  yourself  a  truer  man 
than  ever  I  took  you  to  be,  &c."  The  answer.  This  matter, 
M.  Harding,  you  have  blazed  out  with  such  eloquence  as 
is  most  meet  for  a  man  of  your  sobriety.  Indeed,  at  what 
time  I  wrote  mine  answer,  I  had  not  that  book  of  Cusanus, 
nor  could  not  get  it  by  any  means,  but  was  fain  therein  to 
use  the  report  and  credit  of  Matthias  Flacius  Illyricus, 
whom  I  think  you  will  not  deny  to  be  a  man  of  good  read- 
ing. His  words  hereof  are  these  :  Nicolai  Cusani  sententia 
de  authoritate  ecclesice  et  concilii,  supra  et  contra  scripturas. 
Hereupon  you  cry  out  in  the  mildness  of  your  spirit: 
"  A  shameless  man — a  false  harlot — an  impudent  liar — 
grown  to  such  impudency — a  slanderer  —  a  bragger  —  a 
boaster  of  great  reading,"  &c.  O,  M.  Harding,  it  were 
much  fitter  for  a  wise  man  to  be  sober,  than  thus  to  fare. 
But  you  pass  along  boldly  and  constantly,  as  your  man- 
ner is. 
M.  Harding,  M.  Harding.  "  Well,  say  you,  perchance  you  will  say, 
though  the  title  be  altered,  yet  the  words  out  of  the  same 
epistle  be  truly  recited,  wherein  consisteth  the  chief  effect 
and  principal  purpose.  If  you  so  say,  you  will  be  proved 
no  less  a  liar,  and  false  reporter  herein,  than  you  have 
been  in  the  rest.  And,  for  example  herein,  I  will  bring 
even  the  very  first  place  that  you  have  alleged  out  of  him. 
You  tell  us,  pag.  5^,  that  thus  he  saith :  Sequuntur  scrip- 
tures ecclesiam,  et  non  e  converso :  '  The  scriptures  of  God 
follow  the  church :  but  contrariwise,  the  church  foUoweth 
not  the  scriptures.'  You  have  here  clipped  the  author's 
sentence,  and  quite  altered  the  sense.  His  words  are 
these  :  Ecclesia  igitur^  sicut  recipit  scripturam,  ita  et  inter- 
pretatur :  sequuntur  scripturce  ecclesiam,  quce  prior  est,  et 
propter  quam  scripturce,  et  non  e  converso :  "  The  church, 
as  it  receiveth  the  scripture,  so  doth  it  expound  the  same. 

7  [These  words  were  printed  in     The  margin  of  1570  has  the  correct 
the  margin  of  the   ed.  of  1567.     reference  to  Cusan.  ad  Bohemos.] 


413 


Church  of  England.  401 

The  scriptures,  therefore,  do  follow  the  church,  which  is 
the  former,  and  for  the  which  the  scripture  is  ordained, 
and  not  contrariwise."  Cusanus'  words,  in  their  right 
form,  do  both  stand  well,  and  have  a  good  meaning.  But 
your  false  changing  of  them  causeth  them  to  import  an 
intolerable  derogation  of  the  scriptures,  without  any  colour 
of  truth.  For  as  it  is  most  true,  that  the  church  was  before 
the  scriptures,  that  is  to  say,  the  written  word  of  God,  and 
that  the  scriptures  were  ordained  and  appointed  for  the 
church;  so  it  is  very  false,  that  the  scriptures  do  follow 
the  church,  and  the  church  not  the  scriptures.  For  why 
hath  the  church  received  the  scriptures,  but  to  follow 
them,  and  to  put  them  in  execution,  both  in  our  inward 
belief,  and  in  our  outward  actions  ?  Do  you  not  blush, 
M.  Jewel,  thus  wilfully  to  pervert  that  (with  your  false 
juggling,  and  conveying  away  of  those  words,  Quce  prior 
est,  et  propter  quam  scripturce),  which  before  had  a  good 
right  sense  ?  You  thought,  belike,  you  should  never  hear 
hereof  again,  nor  be  called  to  any  reckoning ;  or  else  ye 
would  have  had  more  regard  to  your  good  name  and 
honesty,  &c.  You  thought  you  would  pass  lUyricus  an 
ace  in  falsehood,  although  he  be  his  craft's  master  therein.''* 
The  answer.  A  fierce  orator  you  are,  and  a  favourable 
interpreter,  M.  Harding.  Cardinal  Cusanus  must  needs 
be  defended,  and  stayed  upright,  in  respect  of  his  dignity ; 
and  whatsoever  he  hath  written,  it  must  have  a  right  good 
catholic  meaning.  But  poor  M.  Jewel  must  blush,  and  be 
ashamed  of  his  juggling.  But,  I  pray  you,  M.  Harding, 
are  not  these  Cusanus  your  doctor's  own  words  ?  Doth  he 
not  say  plainly,  Sequuntur  scripturce  ecclesiam,  et  nan  e 
converso  ?  "  The  scriptures  follow  the  church ;  but,  con- 
trariwise, the  church  foUoweth  not  the  scriptures."  You 
say,  there  be  other  words  between,  Quce  prior  est,  et 
propter  quam.  scriptures :  that  is  to  say,  "  The  church  was 
before  the  scriptures,  and  the  scriptures  are  to  serve  the 
church."  Is  this  the  matter,  M.  Harding,  that  must  make 
M.  Jewel  to  change  his  colour  ?  Or  are  these  words  suffi- 
cient to  put  Cusanus  from  his  meaning?  First  he  saith, 
"  The  scriptures  follow  the  church.''^    Doth  he  afterward  by 

JEW^EL,  VOL.   VI.  D  d 


402  The  Defence  of  the  Ajiology  of  the        part  vi. 

these  words  recant  the  same,  and  tell  us,  that  the  church 
followeth  the  scripttires  .^ 

You  will  say,  Cusanus  saith  not,  the  scriptures  follow  the 
church  in  authority,  but  only  in  time :  for  he  saith,  "  The 
church  was  before  the  scriptures^  So  might  he  have  said, 
Moses  was  before  Christ:  or,  the  law  was  before  the 
gospel:  or,  the  synagogue  was  before  the  church.  But 
what  had  this  been  to  his  purpose  ?  Awake  a  little,  M. 
Harding,  and  remember  yourself.  Was  this  the  question, 
that  lay  between  cardinal  Cusanus  and  the  Bohemians, 
Whether  the  church  or  the  scriptures  were  former  in  time  ? 
Or,  if  it  were  not  the  question,  would  he  speak  so  much, 
and  so  vainly,  as  you  oftentimes  do,  besides  his  purpose  ? 
Leave,  leave  this  trifling,  M.  Harding :  it  will  not  help 
you.  Learn  rather  to  understand  your  doctor's  meaning 
by  himself. 

The  matter,  as  you  know,  was  this :  The  Bohemians 
required  the  holy  communion  in  both  kinds,  and  therein 
alleged  the  warrant  of  the  scriptures.  For  Christ,  said 
they,  ordained  and  ministered  the  communion  in  both 
kinds.  Cusanus  defended  the  abuse  and  disorder  of  the 
communion  in  one  kind  only.,  and  therein  alleged  the  war- 
rant of  the  church  of  Home.  Hereof  this  issue  grew 
between  them,  whether  they  ought  in  cases  of  religion  to 
follow  the  church  of  Rome,  or  rather  the  scriptures.  To 
this  Cusanus  saith,  "  The  church  of  Rome  is  above  the 
scriptures.''''  This  he  layeth  as  a  foundation  of  the  whole. 
And,  therefore,  of  the  scriptures  he  speaketh  full  meanly, 
and  very  coldly,  or  rather  disdainfully,  as  it  shall  appear, 
and  alloweth  all  power  and  authority  to  the  church  of 
Rome.  These  things  considered,  I  beseech  you,  to  what 
purpose  had  it  been  for  Cusanus  to  say,  the  church  was 
before  the  scriptures  ?  For  the  question  was  not,  whether 
the  church  or  tlie  scripture  were  the  elder,  but,  whether 
of  these  two,  in  trial  of  the  truth,  we  ought  rather  to 
follow. 

Now  concerning  the  authority  of  the  church,  Cusanus 

cusan.  ad     saith  thus  I    Veritas  adhceret  cathedrcR  Petri : Universa 

epist.  2.  [p.    catholica  ecclesia  ad  Petri  cathedram  conglobata,  a  Ghristo 


Church  of  England,  403 

nunquam  recedet : Hcbc  est  una^  quoB  tenet  et  possidet 

omnem  sponsi  sui  Domini  potestateni : Veritas  cathedrae  [p.  836.] 

per  Christum  alligata  est,  nan  personis :  extra  Bomanam 
sanctam  catholicam  ecclesiam  non  est  salus: Quam  Jir ma  cuaan.Excu 

.  7      •       f      >-%     •  7      •     •  •  talioinim,lib. 

est  cedificatio  ecclesice  I    (^uia  nemo  decipi  potest,  etiam  per  2.  Non  dice. 

malum  prcesidentem. Si  dicceris,  Domine  obedivi  tibi  in  Exdtat.iibifi. 

prceposito,  hoc  tibi  sufficiet  ad  salutem:  etiamsi  prcepositus  [p.^^^y^^^' 
de  oneribus  humeris  tuis  impositis,  prceceptis,  et  solutionibus 
rationem  sit  Deo  redditurus.  Tu  enim  per  obedientiam^  quam 
fads  prceposito^  quem  ecclesia  tolerat,  decipi  nequis,  etiamsi 
prceceperit  alia  quam  debuit.  Quare  sententia  pastoris  ligat 
te  pro  tua  salute,  propter  bonum  obedientice,  etiamsi  injusta 
fuerit.  Nam  ad  te  non  attinet  cognoscere,  quod  sententia  sit 
injusta,  nee  conceditur  tibi,  ut  non  obedias,  si  tibi  injusta 
videatur.     Nulla  enim  esset  obedientia,  si  in  tuo  arbitrio  esset 

de  sententia  pastoris  judicare ProBSumit  enim  ecclesia 

de  ilia  sententia :  cui  si  tu  obedieris,  magna  erit  merces  tua. 
Obedientia  igitur  irrationalis  est  consummata  obedientia,  et 
perfectissirna :  scilicet,  quando  obeditur  sine  inquisitione  ra- 
tionis,  sicut  jumentum  obedit  Domino  suo,  8fc. :  "  The  truth 
cleaveth  fast  to  Peter's  chair :  the  whole  universal  catholic 
church,  rolled  up  to  Peter's  chair,  shall  Tiever  depart  from 
Christ :  this  church"  (of  Home)  "  is  that  only  church  that 
holdeth  and  possesseth  all  the  power  of  the  Lord,  her 
spouse :  Christ  hath  tied  his  truth  to  the  chair,  not  to  the 
persons  of  the  hishops :  without  the  holy  catholic  church 
of  Rome  there  is  no  salvation :  how  strong  is  the  building 
of  the  church !    for  no   man  can  be  deceived,  no,  not  by  No  man  can 

be  deceived* 

an  evil  bishop :  if  thou  say  unto  God,  *  O  Lord,  I  have 
obeyed  thee  in  my  bishop,'  this  shall  suffice  thee  unto  sal-  unto  saiva- 
vation  :  notwithstanding,  the  bishop,  of  his  part,  shall  yield 
an  account  unto  God  for  the  burdens  that  he  hath  laid 
upon  thy  shoulders,  for  his  commandments,  and  for  thy 
payments.  For  thou  canst  not  be  deceived  by  thy  obe- 
dience that  thou  yieldest  to  thy  bishop,  whom  the  church 
sufFereth,  although  he  command  thee  other  things  than  he 
ought  to  do.  Therefore,  the  bishop's  sentence,  although 
it  be  unjust,  bindeth  thee  for  thy  salvation,  because  of  the 
goodness  of  obedience.  For  it  behoveth  not  thee  to  know 
D  d  2 


404  Tlie  Defence  of  the  Apology  of  the        part  vi. 

that  his  sentence  is  unjust:    nor  is  it  lawful  for  thee  to 
disobey  it,  although   thou   take   it  to   be   unjust.     For  it 
were  no  obedience  at  all,  if  it  were  in  thy  power  to  judge 
of  the  sentence  of  thy  bishop.     For  the  church  presumeth 
his  sentence  to  be  good :  which  sentence  if  thou  obey,  thy 
Obedience    icward  sliall  bc  great.     Obedience,  therefore,  without  rea- 
son-, son,  is  a  full  and  most  perfect  obedience  :   that  is,  when 
As  a  horse    thou  obcycst  without  requiring  of  reason,  as   a  horse  is 
his" n^astrr. "  obedient   to    his    master."      With   such    colours    Cusanus 
adorneth  and  blazeth  the  majesty  of  the  church  of  Home ^ 
and  such  obedience  and  bondage  he  requireth  to  be  yielded 
unto  the  same.     ^Sb  must  we  he  obedient  unto  the  pope,  as 
a  horse  is  obedient  unto  his  master. 

Now  let  us  consider,  in  what  regard  he  hath  the  scrip- 
tures of  God,  so  shall  we  see,  how  far  he  placeth  the  one 
in  authority  before  the  other.     Thus,  therefore,  he  saith 
Nic.  cusan.  to  the  Bohcmians  :   Dicitis  praicepto  Christi  ohediendum  esse 

ad  Bohsemos        .  ,  7.7  7.  .•7'7  •,  7* 

epist.  2.       primo  loco^  aeinae  ecclesicp :  et  si  aliud  pruceperit  ecctesia^ 

^^'  ^^'      quam  Christus,  non  ecclesicF^    sed  Christo   ohediendum  esse. 

Certe  in  hoc   est  omnium  prcasumptmium   initium,  quando 

judicant  particulares  suwni  sensum  in  divinis  prcBceptis  con- 

Pag,  833.      formiorem^  quam  universce  ecclesice. (Intellige,)  scriptm^as 

esse  ad  tempus  adaptatas  et  varie  intellectas,  ita  ut  uno  tem- 
pore secundum  currmtem  unimrsalem  ritum  exponantur :  mu- 

Ep.'j.p.HsT.tato  ritu,  iterum  sententia  mutetur. Non  mirum,  si  praxis 

ecclesicn  uno  tetnpore  interpretetur  scripturam  uno  modo.,  et  alio 
tempore  alio  modo.  Nam  intellectus  currit  cum  praxi.  In- 
tellectus  enim  qui  cum  praxi  concurrit^  est  spiritus  mvificans. 

F4).  2.  p.  833. Fatuum  est  ergo  argumentum^  mile  universalem  ecclesice 

ritum  ex  scripturis  proidecessorum  arguere.     Legitur  enim, 

Pag.  834.      apostolos  non  tradidisse  fidem  per  scripturas,  S^c. Ilcec  est 

onmium  sane  inteUigentium  sententia^  qui  scripturarum  autho- 
riiatem,  aut  intellectum  in  ecclesice  authoritate  [1.  approha- 
tione']  fundant^  quai  unam  accipit,  et  alteram  ahjicit :  et  non 
6  converse,  ecclesice  frmamentum  in  scripturarum  authoritate 

locomt Dicetis  forsitan,   Quomodo   mutabwitur  prcccepta 

Christi  authoritate  ecclesice,  ut  tunc  sint  ohligatoria,  quando 
ecclesice  placuerit?  Dico,  nulla  esse   Christi  prcBcepta,  nisi 

Ep.  3-  p-  S38-  quce  per  ecclesiam  pro  talihus  accepta  sint. Mutato  judicio 


Church  of  England.  405 

ecclesicB,  mutatum  est  et  Dei  judicium  :  *'  You  say,  we  must 

first  obey  Christ's  commandment,  and  afterward  the  church,  urst,  ohrist. 

And  if  the  church  command  us  to  do  otherwise  than  Christ 

commandeth,   we   must   then   obey  Christ,    and   not   the 

church.     Verily,    herein   standeth   the   beginning   of   all 

presumption,  when  particular  men  think  their  own  judg- Presumption. 

ment  to  be  more  agreeable  to  God's  commandments  than 

the  judgment  of  the  universal  church.    Understand  thou, 

that  the   scriptures  are  appointed   to  serve   the  time,  «%</ scriptures 

77.  7  7.  7  .7  7     serve  times. 

have  divers  understandings :  so  that  at  one  time  they  may  be 
expounded  after  the  universal,  common,  and  ordinary  cus- 
tom :  and  that,  the  same  custom  being  changed,  the  mean- 
ing of  the  scriptures  may  likewise  be  changed.  No  marvel,  scriptures 
though  the  practice  of  the  church  at  one  time  do  expound 
the  scriptures   after  one   sort,  and  at  another  time   after 
another  sort,  for  the  understanding  of  the  scriptures  run-  scriptures 
neth  with  the  practice  of  the  church.     For  the  understand-  tice. 
ing  that  runneth  with  the  practice  is  the  quickening  spirit. 
It  is  a  foolish  enterprise,  to  go  about  to  reprove  the  uni-  a  foolish 
versal  order  of  the  church  by  the  scriptures  of  our  ances- 
tors.   For  we  read,  that  the  apostles  delivered  not  the  faith  Faith  not  by 
by  the  scriptures.     This  is  the  judgment  of  all  that  be 
wise,  that  build  and  found  the  authority  and  understanding  charch  not 
of  the  scriptures  in  the  authority  of  the  church,  which  re-  the°crip-° 
ceiveth  one  scripture,  and  refuseth  another :  but,  contrari- 
M'ise,  they  build  not  the  stay  of  the  church  in  the  authority 
of  the  scriptures.  Perhaps  you  will  say.  How  shall  Christ's  Christ's 
commandments  be  changed  by  the  authority  of  the  church,  ment  with. 
that  they  shall  bind  us,  when  the  church  shall  think  it  church,  is 
good  ?  I  tell  thee,  There  is  nothing  to  be  taken  for  Chrisfs  mandment. 
commandment,  unless  it  be  so  allowed  of  the  church.     When 
the  church  hath  once  changed  her  judgment,  God''s  judgment 
is  likewise  changed. ^^ 

Hereby,  M.  Harding,  may  you  know  cardinal  Cusanus' 
judgment,  touching  the  scriptures  of  Almighty  God.  "  The 
scriptures,^''  saith  he,  '^^  follow  the  practice  of  the  church^'' 
not  only  in  time,  as  you  say,  but  also  in  authority  and  in 
credit.     As  for  your  commentaries.,  they   are  too  simple, 


406  TJie  Defence  of  the  Apology  of  the        part  vi. 

and  over  partial,  and  a  great  way  beside  the  text.  Now 
judge  you,  indifferently,  M.  Harding,  whether  Cusanus  say 
not,  as  I  have  alleged  him  :  Sequuntur  scripturce  ecclesiam, 
et  nan  e  converso :  "  The  scriptures  follow  the  church,  but, 
contrariwise,  the  church  folio weth  not  the  scriptures."  To 
conclude,  hereby  may  you  judge  of  the  title  of  these  epistles, 
wherewith  you  find  yourself  so  much  encumbered :  De 
authoritate  ecclesice,  supra  et  contra  scripturas.  Certainly 
it  is  manifest  by  his  plain  words,  that  he  placeth  the 
authority  of  the  churchy  not  only  above,  but  also  against 
the  authority  of  the  scriptures.  ""^^ 

There  were  never  so  many  heretics  in  any  one  see,  as 

have  been  in  the  see  of  Rome,  as  I  have  already  sufficiently 

and  fully  proved.    And  yet  ye  say,  "  The  pope  cannot  err.^^ 

There  were   never  so  notorious  examples,  or,  as  Platina 

piathiain      calleth  them.  Monsters  of  filthv  life  :  "  yet"  (ye  say)  "  they 

Benedict.iv.  ^^     ^      ^        r     ^  i     i      i  i"    i      •      /-.i      •      •        •         i 

are  all  holy  lathers,  and  hold  their  Ohristianity  by  nature 
Aiphonsus  of  officc."  Howbcit,  your  doctor,  Alphonsus,  saith  :  Quam- 
xel\\h.  I.     vis  credere  teneamur  ex  fde,  verum  Petri  successorem  esse 

cap.  9.  [p.  .  J       . 

55-]  supremum  pastorem   totius   ecclesice,    no7i   tamen   teneniur 

eadem  fide  credere^  Leonem,  aut  Clementem  esse  verum 
Petri  successorem :  "  Although  we  be  bound  to  believe, 
that  the  true  successor  of  Peter  is  the  highest  pastor  of  all 
the  church,  yet  are  we  not  bound  with  like  faith  to  believe, 
that  pope  Leo  and  pope  Clement  are  the  true  successors 
of  Peter."  John  the  Baptist  said  rightly  unto  the  Phari- 
Matt.  Hi.  9.  sees  that  likewise  made  vaunts  of  their  succession  :  "  Never 
say  Abraham  is  your  father.  For  God  is  able  even  of 
these  stones  to  raise  up  children  unto  Abraham."  Chry- 
chrys.  In      sostom    saith  I  NoH   locus   sanctificat  hominem^  sed  homo 

perf.  horn.    locuM : Ncc  Cathedra  facit  sacerdotem,  sed  sacerdos  ca- 

183.]  '         thedram :  "  The    place  sanctifieth   not   the   man,  but  the 
iiu\iiV'       man  sanctifieth  the  place.     Neither  doth  the  chair  make 

the  priest,  but  the  priest  maketh  the  chair." 
Greg.  Na.         Nazianzcue  saith :  No?i  locorum  est  gratia,  sed  Spiritus : 

zianzen.  in  ^  ^^  r  r^      i  1  i  i  1  itti 

sanctum       "  ihc  gracc  01  Ood  gocth  not  by  place,  but  by  the  Holy 
[^7"0    "    Ghost." 

Chrysostom  saith :   Omnis   Christianus  qui  suscipit  ver- 


Church  of  England.  407 

hum  Petri,  Jit  thronus  Petri,  et  Petrus  sedet  in  eo :  "  Every  ci.rysost.in 
Christian  man  that  receiveth  the  word  of  Peter,  is  made  33*[in  ojer. 
Peter's  chair,  and  St.  Peter  resteth  in  him."  apJ"43!A.] 

But  here  have  you  found  out  a  foul  contradiction  in  our 
words.  "  Who  is  he"  (say  you)  "  whom  ye  call  the  prince 
of  the  world  ?"  Not  the  pope,  M.  Harding,  lest  ye  should 
happily  [haply]  be  deceived :  notwithstanding  your  fellows 
have  so  often  told  us.  Papa  totius  orhis  obtinet  principatum :  in  sexto  ub. 
"  The  pope  hath  the  princehood  of  all  the  world."  cap.  unico'. 

The  emperor'' s  majesty  we  find  oftentimes  entitled  by  ^°^°®*''°" 
this  name :  but  your  pope's  holiness  so   entitled  we  find 
never :  unless  it  be  some  certain  late  decrees  and  glosses 
of  his  own.     Albeit,  you  of  late  have  much  abated  the 
emperor's  honour,  and  have  made  him  only  the  pope's  man. 
For  thus  ye  say :  Imperator  ( Occidentis)  est  procurator,  sive  uist.  98. 
defensor  RomancB  ecclesice :  "The  emperor  (of  the  West)  }mi,eraxoT  ■. 
is  the  proctor  or  steward  of  the  church  of  Rome." 

Yet  Chrysostom  saith  :  "  Imperator  est  summitas  et  caput  chrysost.  ad 

,  .  rI^^  •  i        Pop.Antioch. 

omnium   super  terram   homtnum ;  "  ihe  emperor   is    thehomii.  2. 
top  and  head  of  all  men  upon  the  earth."     In  the  council 
of  Chalcedon,   the    emperor  is    called,   Dominus  univer si  conc\i.cha\. 
mundi:  "  The  lord  of  the  whole  worlds."  nomine,  [vi. 

Perhaps  ye  will   say.   The   state  of  the  empire  is  now 
impoverished:  and,  therefore,  the   emperor  hath  lost  his 
title.     Yet  your  own  doctors  and  glossers  could  have  told 
you,  Jura  communia  dicunt,  quod  imperator  est  dominus  Extm  u.  ex. 
mundi:  notwithstanding  the  decay  of  the  empire,  "  ThedeMajorit.' 
common  laws   say,  that  the   emperor  is  the   lord  of  the  unam  sane-' 
world."    Robert  Holcot,  speaking  of  the  emperor  of  Ger- sa.  [p.  194.] 
many,  saith  thus:  "  Hie  est  rex  regum,  cui  omnes  subditce sap\en.hect. 
sunt  nationes  et  populi,  S^c. :  "  The  emperor  is  the  king  of  p.  660.] 
kings,  unto   whom  all  nations  and  countries  be  in  sub- 
jection." 

The  Romans  of  late  years  wrote  thus  unto  the  emperor 
Conradus  :  Excellentissimo  et  prceclarissimo  urbis  et  orbis  otho  Fnsin. 

£ft*nsis    fdc 

totius  domino.  Sec:  "Unto  the  most  excellent  and  most gesus fh. 

der.  i.  lib.  i. 
cap.  28.] 

8  [The  same  title  is  given  to  the  emperors  by  Paschasius,  the  pope's 
legate,  himself.  Mansi  vii.  p.  425.] 


408  The  Defence  of  the  Apology  of  the        part  vi. 

noble  emperor,  the  lord  both  of  the  city  of  Rome,  and  also 
of  all  the  whole  world."  Therefore,  M.  Harding,  to  move 
this  vain  quarrel  without  some  cause,  it  was  great  folly. 

"  Councils"  (ye  say)  "  in  old  times  were  holden  by 
authority  of  the  pope."  For  proof  whereof  ye  allege 
Socrates,  in  the  eighth  book,  and  the  second  chapter :  but 
word  or  sentence  ye  allege  none.  Howbeit,  it  was  a  great 
oversight  to  allege  the  eighth  hook  of  Socrates,  whereas 
Socrates  himself  never  wrote  but  seven^  and  so  far  to  over- 
leap your  author.  Notwithstanding,  this  small  error  may 
well  be  dissembled  amongst  so  many.  Howbeit,  touching 
the  thing  itself,  ye  may  as  easily  find  in  the  eighth  book  of 
Socrates,  that  never  was  written,  as  elsewhere.  For,  indeed, 
amongst  all  that  ever  he  wrote,  this  thing  certainly,  that 
you  allege,  he  wrote  never. 

The  Apology,  Chap.  12,  Divis.  5. 

And  although  the  modesty  and  mildness  of  the  [Voi.  iv.  p, 
emperor  Ferdinando  be  so  great,  that  he  can  bear 
this  wrong,  because  peradventure  he  understandeth 
not  well  the  pope's  packing,  yet  ought  not  the  pope 
of  his  holiness  to  offer  him  that  wrong,  nor  to  claim 
another  man's  right  as  his  own. 

The  Apology,  Chap.  13.  Divis.  \. 
But  hereto  some  will  reply,  The  e//^/?^ror,  indeed,  [Voi.  iv.  p, 
called  councils  at  that  time  ye  speak  of,  because  the 
bishop  of  Rome  was  not  yet  grown  so  great  as  he  is 
now,  but  yet  the  emperor  did  not  then  sit  together 
with  the  bishops  in  council,  nor  bear  any  stroke  with 
his  authority  in  their  consultations.  I  answer.  Nay, 
that  it  is  not  so.  For,  as  witnesseth  Theodoret,  the 
emperor  Constantino  sat  not  only  together  with 
them  in  the  council  of  Nice^  but  gave  also  advice  to 
the  bishops^  how  it  was  best  to  try  out  the  matter 
by  the  apostles'  and  prophets'  writinxjs.,  as  appearetU 


In  Vita  Con- 


Church  of  England,  409 

by  these  his  own  words  :  "  In  disputation''  (saith  he)  [Theodoret. 
"  of  matters  of  divinity^  we  have  set  before  us  ^oyb/-*°™"''^-^ 
low  the  doctrine  of  the  Holy  Ghost.     For  the  evan- 
gelists and  the  apostles'  works,  and  the  prophets^  say- 
ings, shew  us  sufficiently,  what  opinion  we  ought  to 
have  of  the  will  of  God." 

M.  HARDING. 

For  the  sitting  of  emperors  in  councils,  you  treat  a  common 
place  not  necessary.     No  man  ever  denied,  but  emperors  may 
sit  in  them  :  we  acknowledge  two  sorts  of  sitting :  one  for  the 
assessors,  another  for  the  judge,     a  No  emperor  ever  sat  as  aaUntmtii. 
judge  in  council.     But  many,  both  emperors  in  person,  and  their  ^a^th^'/wwe 
lieutenants  for  them,  have  sitten,  as  being  ready  to  assist  and  nio  impera. 
defend  that,  which  the  bishops  had  judged  and  decreed.  dliTsjudu-Aa 

What  manner  a  seat  great  Constantine  had  in  the  first /^"'*'*"«-  ^^^^ 

[i.^s8'2,]  "^'  council  at  Nice,  Eusebius  in  his  Life,  and  Theodoritus  doth  de- 
Theod.  lib.  i.  clare.  After  that  all  the  bishops  were  set  in  their  seats,  to  the 
cap.  7.  [ill.     number  of  3  1 8,  in  came  the  emperor  last  with  a  small  company. 

b  A  low  little  chair  being  set  for  him  in  the  middest,  he  would  b  Untmth, 
not  sit  down  before  the  bishops  had  reverently  signified  so  much  thfs^ow iifue 
iirtrp€Tpai     unto  him  ;  and,  as  Theodoritus  writeth,  not  before  he  had  de-  chair  was  aii 
rovroTovs    sired  the  bishops  to  permit  him  so  to  do.     Now  think  you,  that  gold,  and  was 
imaKSTovs  ^j^    supreme  head  of  the  church  should  have  ccome  in  last,  and^?^'"*^^, 

aJTTjeras.  f  ,  i    ,  .  ,  .  .  ,  .  -i     ,         highest  place 

have  sitten  <i  beneath  his  subjects,  and  have  staid  to  sit  until  they  of  the  coun- 
had  as  it  were  given  him  leave  ?  "vain  f  11 

Neither  consulted  he  with  the  bishops,  but  required  them  to  For  the 
consult  of  the  matters  they  came  for,  as  Theodorite  witnesseth.  e"methTnTo 
Neither  spake  he  there  so  generally  as  you  report,  nor  framed  the  pariia- 
his  tale  in  that  sort,  as  you  fain,  e  universally  of  the  will  of  God,  before  the^ 
shut  of  the  Godhead,  saying,  that  the  books  of  the  Gospels,  and ^"''^^ ^^  ^^•^• 
of  the  apostles,  and  the  oracles  of  the  prophets,  do  plainly  teach  por'sozome- 
us  what  we  ought  to  think  of  the  Godhead,  Trept  tov  Qeiov.     For  "^^  saith : 

1  1  i-iiA-  1  IT  Eratthronua 

the  controversy,  about  which  the  Arians  made  so  much  ado,  was  uie  maximus, 
touching  the  equality  of  Godhead  in  Christ,  and  his  consubstan-  'suJlZr^'''^ 
tiality  with  God  the  Father.      And  by  those  words  and  other,  e  untruth, 
which  there  he  uttered,  he  took  not  upon  him  to  define  or  judge,  c^gslodorus'^ 
but  only  to  exhort  them  to  agree  together  in  one  faith.     For  expoundeth 
among  those  bishops  certain  there  were  that  favoured  the  heresy ^de^dicinaiege 
of  Arius.     Such  examples  you  bring  for  defence  of  your  part,  2i^  sajiere  debea, 
make  much  against  you.     Not  that  you  delight  in  making  a  rod 
for  yourself,  but  because  you  have  no  better :    and  somewhat 
must  you  needs  say,  lest  the  stage  you  play  your  part  on  should 
stand  still. 


410  The  Defence  of  the  Apology  of  the         part  vi. 


THE    BISHOP    OF    SALISBURY. 

"  Emperors"  (ye  say)  "  sat  in  councils,  as  assessors  only, 

but  not   as  judges."      That  is  to  say,   they  sat   by  the 

bishops,   and  held  their   peace,  and  told  the   clock,   and 

DePrsescrip.  said  uothinsf.    Yet  your  doctors  say:  Assessor  episcopi  non 

tis  Statut.  §.  *'t     •  mi  r        i  •    i  i. 

Assessorem.  potcst  csse  laicus '.  "  Ihc  asscssor  01  a  bishop  may  not  be 
a  layman."  But,  touching  the  matter  itself,  Eusebius,  that 
was  always  near  about  the  emperor  Constantine,  and  wrote 

Euseb.in  Vita  his  Hfc,  and  was  present  at  the  council,  saith  thus:   Con- 

Conat.  [Orat.  '  ...  . 

Kcap.44.  i.  stantinus^  quasi  communis  quidam  episcopus  a  Deo  consti- 
tutus,  ministrorum  Dei  synodos  convocavit :  nee  dedignatus 
est  adesse,  et  considere  in  medio  illorum,  consorsque  fieri 
ipsorum,  ^c. :  "  Constantine,  as  if  he  had  been  a  common 
bishop  appointed  by  God,  called  together  councils  of  God's 
ministers :  and  disdained  not  himself  to  sit  in  the  midst 
amongst  them,  and  to  be  partaker  of  their  doings."    Again, 

orat  iii-  cap.  Coustantiuus  himsclf  saith  thus :    Eqo  intereram  concilio, 

16.  [i.  586.]  ^  «^  / 

avrhs  56  _  tanquum  unus  ex  vohis :  "  I  was  present  at  the  council 
^|iJ^^ J/ amongst  you,  as  one  of  you."  Again  Eusebius  saith: 
rvyxavov  JJnus  ct  unicus  Dcus  instituit  Constantinum  ministrum 
Euseb,  eo-  suum,  et  doctovcm  pietatis  om7iihu$  terris :  "  The  one  and 
£7Ja^°'^°'  '■*'  only  God  hath  appointed  Constantine  to  be  his  minister, 
and  the  doctor  of  true  godliness  unto  all  nations."  And 
Theod.iib. I. Theodoretus    saith:    Laudatissimus  rex  apostolicas  curas 

cap.  24.  [«/.  ...  . 

cup.  25.  iii.  suscipiehat  animo  suo :  at  pontifces^  non  solum  non  cedifl- 
care  ecclesiam,  sed  etiam  illius  fundamenta  lahefactare 
condbantur :  "  The  good  emperor  had  apostolic  cares  in 
his  heart :  but  the  bishops  did  not  only  not  build  up  the 
church  of  God,  but  also  overthrew  the  foundations  of  the 
same."  M.  Harding  saith :  "  The  bishops  did  all,  and  the 
emperor  did  nothing.''^  But  Theodoretus  saith :  "  The  eTn- 
peror  built  up  that  the  bishops  had  thrown  down." 
[Euseb.  in  And  again  Eusebius  saith  :    Gonstantinus  erat  vocalis- 

orat.  i.  cap.  simus  Dci  vrcBco.  (et  quasi  servator  ac  medicus  animarum ;) 

4.tom.i.5oo.]       ^  •  1  -,  -in 

"  Constantine,  the  emperor,  was  a  most  clear  preacher  oi 
God,  and,  as  it  were,  the  saviour  and  physician  of  souls  9." 

^  [The  references  here  in    the     confused  manner.     The  words  in 
edit,  of  1609  are  printed  in  a  very     parenthesis  have  not  been  found  ; 


Church  of  England.  411 

In  this  sort  Nicephorus  writeth  unto  the  emperor  Emma-  Niceph.  in 
nuel  ^0  Palaeologus  :    Tu  es  dux  professionis  fidei  nostrce,  ad'Emmanu- 
4*c. ;  "  Your  majesty  is  the  captain  of  the  profession  of  our  [l^p.  m-] 
faith  :  your  majesty  hath  restored  the  catholic  and  univer- 
sal church.      Your  majesty  hath  reformed  the  temple  of 
God  from  merchants,  and  exchangers  of  the  heavenly  doc- 
trine, and  from  heretics,  by  the  word  of  truths 

Ye  say,  "  When  the  bishops  were  set,  in  came  the  em- 
peror last,  with  a  small  company."  Whereof  ye  would 
have  us  to  gather,  that  he  came  only  as  some  inferior  per- 
son, and  not  as  a  judge.  Howbeit,  Theodoretus  saith: 
Constantinus  jussit  episcopos  inqredi:  "  Constantine  com- Theod.  lib.  r. 
manaed  the  bishops  to  go  m.  €l<T€\ef7u  re 

And  Eusebius  saith :    JSedit  tota  synodus  reverenter.  ut  "^*'^^^^- 

•^  ...  Euseb.  in 

par  fuit,  cum  silentio  expectans  adventum  principis  :  "  The  orS^°°l*" 
whole  council  sat  in  reverent  and  comely  order,  quietly  ^°- 1'-  s^a.] 
and  in  silence,  looking  for  the  prince's  comins'."  ^l!"  '^''/'"^ 

This  is  no  good  proof,  M.  Harding,  that  the  emperor  invjaffa ku- 
the  council  was  inferior  to  the  bishops.     Nay,  the  bishops  ^^^J"  '^^^^' 
were  commanded  to  take  their  places,  to  sit  in  silence,  and 
to  wait  for  the  emperor's  coming,  as  it  becometh  subjects 
to  wait  for  their  prince.     Again  he  saith  :  Signo,  quo  ad-  ndvTwv  Se 
ventus  imperatoris  indicatus  est^  dato^  omnibus  exurgenti-^^^l'l^°^^^_ 
bus,  ipse  deinde  ingressus  est  medius,  tanquam  aliquis  X)e^^^MOTt&T)Jl/ 
ccelestis  angelus :  "  When  the  watchword  was  given,  that  e-iffoSov  ^8^- 
the  emperor  was  come,  the  bishops  stood  up  from  their '^''"• 
places,  and  his  majesty  passed  along  through  the  midst  of 
them,  as  if  he  had  been  an  angel  of  God." 

"  But  the  emperor"  (ye  say)  "  sat  upon  a  little  low  stool,  SyuixpoO  n- 
and  therein  shewed  himself  inferior  to  the  bishops."    Yea,  *!?*"^'^'*"'"" 

^     ,  '  BifffxaTos  u- 

M.  Harding,  but  Eusebius  saith,  that  the  same  little  low  atjs  xp^f^ov 
stool  was  made  of  whole  beaten  gold :  and  therein,  I  trow,  '^^'^^'^'^*- 
as  low  as  ye   place   him,  he   was   somewhat   above    the 
bishops. 

but  the  words,  olov  nva  fieyiarov         ^'^  [The  emperor  to  whom  Ni- 

<f>a><TTripa  kol  KrjpvKa  fieyoKocfiwvo-  cephorus    dedicated    his   history, 

TttTou  TTJs  diTkauovs  Oeocre^elas,  oc-  was  Andronicus  Senior  Palseolo- 

cur  in  Constantini  Vita  Orat.  r.  gus.] 
cap.  4.] 


vov. 


412  The  Defence  of  the  Apology  of  the        part  vi. 

Ye  say,  "  He  sat  alow,  and  in  the  midst  of  the  bishops." 
And  hereof  ye  conclude,  he  was  their  inferior.  So  Julius 
Caesar,  notwithstanding  he  were  the  emperor  of  Rome,  yet 
when  he  came  into  the  college  of  poets,  he  was  well  con- 
tented to  be  placed  in  the  lowest  room  :  and  yet  was  he 
not  therefore  their  inferior. 
Euseb.  de  But  touchinff  the  emperor   Constantine^s  place  in  the 

Vita  Const.  7    -^         ^  .  •  ^        f  ■         i  7 

orat.  3.  cap.  council,  Euscbius  saith  thus  :  Accessit  ad  summum  gracium 
Upo^KQwv  ordinum :  '^  He  went  up  to  the  highest  rising  of  all  the 
^^^l^'^J'^J^J^"  benches."  Sozomenus  saith  :  Imperator  permnit  ad  caput 
y/idruv  ap-  concHH,  ct  scdit  in  throno  quodam,  quem  ipse  sibi  fecerat. 

fsolom  lib    Erat  autem  thronus  ille  maximus,  et  alios  omnes  supe- 

i.c.  19. ii.     rans"^^ :  "  The  emperor  went  up  to  the  head  or  highest 

MeVo-Tos  Se  place  of  the  council,  and  sat  down  in  a  throne  of  estate, 

Ko^i  Tov^ix-  that  he  had  prepared  for  himself.      But  this  throne  was 

Kov%  inrep-  ^^^y.  gj-g^t,  and  far  passed  all  the  rest."      In  the  mean 

season,  the  pope^s  legate  sat,  as  it  is  said  before,  neither  in 

the  first  place,  nor  in  the  second,  nor  in  the  third,  but  in 

the  fourth.      Hereby  it  seemeth  to  appear  plainly,  that 

Constantinus,  the  emperor,  had  his   place   in   the   council 

above  all  the  bishops. 

Notwithstanding,  sithence  that  time  the  po'pe  hath  de- 
termined, it  must  now  be  otherwise.     His  order  is  this,  as 
ceremon.  lib.  it  hath  bccu  alleged  before :  8edes  imperatoris  parahitur, 

2    sect    14.*  C,  __- 

f.  [foi.'i4o.]'  8fc. :  "  The  emperor's  seat  shall  be  prepared  next  unto  the 
pope's  seat,  and  shall  have  two  steps  joined  unto  the  same : 
but  neither  so  broad  nor  so  long  as  be  the  pope's.  It  shall 
be  apparelled  with  cloth  of  gold:    but  canopy  over  the 

head  it  shall  have  none Howbeit,  this  thing  is  specially 

to  be  marked,  that  the  place,  whereupon  the  emperor  sitteth, 

1'  [. . .  eVi  dpovov  Tiuos  eKcidia-fv  only  from  the  context,  but  from  the 

&(nrep  avra   KaTfo-Kcvaa-To,   kuI   fj  fact,  that  Eusebi  us,  speaking  of  the 

orvvobos  Kadfjadai  (KeXevadi].  Hap-  same  locality,  and  of  the  arrange- 

fo-Kfvaa-To   yap   fKarepaidev    ^ddpa  ments  for  tlie  council,  uses  very 

TToXXa,  napeKTfivopfua  toIs  toi^ois  similar  expressions :  'Ei/  avra  8fi 

Tov  jSao-tXet'ou  oiKou.  peyia-Tos  de  rjv  ra  peaaiTaTco  oiko)  rayv  ^acrCKeioiv, 

ovTos,  Kul  Tovs  oWovs  vTr(p(f)€pa>v.  OS  8rj  Ka\  vTrepcfjepeiv  edoKCi  peyeBfi 

The   words   which   bishop   Jewel  rovs  ndvTas'    ^ddpcov  t    iv   rd^fi 

supposed  to  allude  to  the  throne,  nXeiovoov  e(ji    fKartpais    tov    oIkov 

seem  rather  to  describe  the  palace  nXfypals  biartOiVTOiv  k.  t.  X.      De 

or  church.     This  is  probahle,  not  Vita  Constantini,  lib.  iii.  cap.  10.] 


Church  of  E^igland.  41 3 

may  be  no  higher  than  the  place  where  the  pope  setteth  ^l^lt^l^' 
his  feet."  Thus  we  see,  the  emperor  is  allowed  to  sit  at  [,"/t7„,p''J^^** 
the  pope's  footstool:  but  in  any  case  to  mount  no  higher.     1u7oMoco? 

«  The  emperor"  (ye  say)  "  stood  still,"  (no  doubt,  with  ^^^  V'onuF/x'. 
cap  in  hand,)  "  and  durst  not  sit  down  without  leave :" 
and  thereby  testified  himself  to  be  inferior  to  the  bishops. 
These  cold  conclusions,  M.  Harding,  will  hardly  serve  you. 
For  Trajanus,  being  the  emperor  of  Rome,  was  contented  • 
himself  to  stand  afoot,  and,  for  honour's  sake,  commanded 
the  consuls  to  sit  down :  yet  was  he  not  therefore  inferior 
in  dignity  to  the  consuls. 

Helena,  the  empress,  apparelled  herself  like  a  servant,  Rnffin.  ub.  r. 
and  ministered  unto  the  holy  virgins,  and  gave  them  water  cap!  s'.] 
to  their  hands,  as  if  indeed  she  had  been  their  servant : 
yet  was  she  not  therefore  inferior  unto  the  virgins. 

The  same  emperor  Constantino,  at  the  time  of  the  eccle-  Euseb.  in 

-11  •       />         t      ^''*  Const. 

siastical  sermons,  stood  upright,  and  would  not  sit,  for  theorat.4.  c.33. 
reverence  that  he  bare  to  the  word  of  God.  Yet  was  he 
not  inferior  to  the  preacher.  This  was  that  good  emperor's 
modesty  and  humility,  M.  Harding,  but  not  his  duty.  It 
were  wisdom  for  princes  to  take  heed,  they,  commit  not 
overmuch  to  your  hands :  for  whatsoever  they  once  yield 
of  mere  courtesy,  straightway  ye  claim  it  as  your  own. 

Howbeit,  touching  the  emperor's  sitting  in  the  council, 
it  was  far  otherwise  than  you  report  it.     Sozomenus  saith  : 
Imperator  resedit  in  throno,  qui  illi  paratus  fuerat :    e^sozom.ub.  i, 
synodus  jussa  est  seder e :  "  The  emperor  sat  down  in  his  Kal  ^  avv- 
chair  of  estate  provided  for  him  :  and"  (then)  ''  the  council  ^^^y^/jj^* 
was  commanded  to  sit  down."     Hereby  it  appeareth,  the  (tH- 
emperor  needed  not  the  bishops'  leave,  but  rather  gave 
leave  to  the  bishops. 

No  doubt,  that  godly  and  mild  ■prince,  being  in  that 
reverend   assembly,  bare   himself  with  much   reverence.  yU^^coiTst 
And  therefore  Eusebius  saith,  he  sat  not  down,  before  the  ""^.gi^i  ^* '°" 
"  bishops  had  beckoned  unto  him."    But  he  added  withal :  oh-^pf-r^pof, 

v)  rovs  iiTi. 

Post  imperatorem,  idem  fecerunt  omnes :  (not  before,  but)  (tkSitovs    ■ 
"  after  that  the  emperor  was  set,  they  sat  down  all  toge-  j^V^^,^^°'' 
ther."    Now,  M.  Harding,  if  he  that  sat  first  in  the  council  rcivrh  S'  I- 
were  the  head  of  the  church,  as  you  seem  to  say,  then  may  ^^"ij^^y^^^^ 


414  Tlie  Defence  of  the  Apology  of  the         part  vi. 

I  reason  thus :  The  pope  or  his  legate  in  that  council  sat 
not  first :  ergo,  the  pope,  then,  was  not  head  of  the  church. 

Again,  the   emperor  in  that  council  sat  first :    ergo,  by 
your  own   conclusion,  the   emperor  was  the  head  of  the 
church.     Certainly,  the  pope  himself  saith  plainly,  the  em- 
peror Constantine  was  the  preside?it  or  ruler  of  the  Nicene 
12. QM.i.Fn. council.      His   words   be    these:     Constantinus   prcesidens 

turam.  Greg.  « 

t'^g^l^i^'^'a-  sanctcB  synodo,  quce  apud  Nicaam  congregata  est :  "  Con- 
stantinus, the  emperor,  being  president  of  the  holy  council 
that  was  kept  at  Nice."  These  be  not  our  words,  but  the 
pope's  1^,  registered  even  in  his  own  records.  Therefore, 
I  trust,  ye  will  not  refuse  to  give  them  credit. 

But  you  say,  "  The   emperor  determined   and   defined 

nothing."     Yet  the  emperor  himself,  contrary  to  your  say- 

Euseb.  in     ing,   saith   thus  :    JEgo  suscepi^  et  perfeci  res  salutiferas, 

orat.  2.  c.i,4.persuasus  verho  tuo :  "  0  Lord,  I  took  in  hand,  and  brought 

to  pass  tcholesome  things,  being  persuaded  by  thy  word.''"' 

And   again,  writing  hereof  unto  the  bishops  of  sundry 

Kuseb.  in      churches,  hc  saith :   Ego  vobiscum  interfui,  tanquam  unus 

oiat.3^c.  i6.  ex  vobis.    No7i  enim  negaterim,  conservum  me  vestrum  esse  : 

qua  de  re  mihi  maxime  gratulor ;  "  I  was  present  at  the 

council  with  you,   as    one   of  you.      For  I   cannot  deny 

myself  to  be  your  fellow-servant,  in  which  thing  I  most 

rejoice." 

socrat.iib. I.      Likewise  aerain  he  saith:  Eqo  Nicceam  contraxi  maqnum 

c.  9.  [ii.  30.]  ^  ^  ^ 

Kai  avrhs    uumcrum  cpiscoporum :    cum  qmous,  cum  essem  unus  ex 
eXs^eVo- ^"^^^'*j  ^^  conservus  vester  vehementer  esse  cuperem,  etiam 
(Tiv  dyeSeia-  ipse  susccpi  inquisitionctn  veritatis  :  "  I  caused  a  great  com- 
pany  of  bishops  to  come  to  Nice :  with  whom  together, 
/  took  i7i  hand  the  examination  of  the  truth,  being  myself 
one  of  you,  and  much  desiring  to  be  therein  your  fellow- 
servant." 
Enstb.  in  Likcwisc  saith  Eusebius :   Imperator,  quasi  luculentam 

Vita  Const.  "^  .  , .        . 

om.i.c.ii.facem  accendens,  ne  quce  occultce  erroris  rehquicB  super- 
o/xfxaTi  $a-  essent,  oculo  regio  circumspexit :  "  The  emperor,  as  having 

(TiXiK^  irepi- 

€aK6irei.  12  [Up.  Jewel  appears,  from  his  ed.  of  Richter  shews,  from  inter- 

margmal  note,  to  have  attributed  nal  evidence,  that  this  cannot  be 

these  words  to  Gregory  I. ;   but  correct ;    and  traces   the   passage 

the   older  edd.  of  the  Decretum  to   the   forged   Decretals   of  Isi- 

assign  them  to  Melchiades  :   the  dorus.] 


Church  of  England.  415 

enkindled  a  great  flame,  looked  well  about  with  his  princely 
eye,  that  no  privy  remnants  of  error  should  rest  be- 
hind i^." 

The  bishops  in  the  same  Nicene  council y  beinff  at  variance  socrat.  ub.  i. 

°  .  c.  8.  [torn.  ii. 

amongst  themselves,  offered  up  their  books  of  accusation,  p.  20.] 
not  unto  the  pope  or  to  his  legates^  of  whom  they  had  then 
no  great  regard,  but  unto  the  emperor.     Neither  did  the 
emperor  put  over  their  quarrels  unto  the  pope's  judgment, 
but  unto  the  judgment  of  God.     Again,  the  same  emperor 
Constantine  saith:    ^^  If  any  (bishop)  wickedly  offend,  ^yxheodoret. 
the  hand  of  God's  servant,  that  is  to  say,  by  my  hand,  Ae[">sii 
shall  be  punished  ^"^.'^ 

To  be  short,  cardinal  Cusanus  saith  :  Sciendum  est,  quod  J^con^^ifb ' 
in  universalibus  octo  conciliis,  ubi  imperatores  interfuerunt  et^-  *^*p-  ^^• 
non  papa,  semper  invenio  imperatores,  et  judices  suos  cum 
senatu  primatum  habuisse  et  officium  prcesidentice  per  inter- 
loquutiones,  et  ex  consensu  synodi,  sine  mandate,  conclusio- 
nes,  et  judicia  fecisse.  Et  non  reperitur  instantia  in  octo 
conciliis,  prceterquam  in  tertia  actione  concilii  Chalcedonensis: 
"  We  must  know,  that  in  the  eight  general  councils,  where 
the  emperors  were  present,  and  not  the  pope,  I  evermore 
find,  that  the  emperors  and  their  judges,  with  the  senate, 
had  the  government  and  offce  of  presidence,  by  hearing  and 
conferring  of  matters  :  and  that  they  made  conclusions  and 
judgments,  with  the  consent  of  the  council,  and  without 
any  further  commission.  And  there  is  no  manner  instance 
or  exception  to  be  found  in  the  first  eight  councils,  saving 
only  in  the  third  action  of  the  council  of  Chalcedon^^ ." 

Here  ye  see  plainly,  by  the  authority  of  cardinal  Cusa- 
nus, one  of  your  own  special  doctors,  that,  in  the  eight 
first  general  councils,  the  emperor  was  president,  and  not 
the  pope. 

Whereas  the    emperor  willed  the  bishops  to    conclude 

13  [In  the  chapter  referred  to,  emperor  did  punish  the  bishops ; 
there  are  only  the  following  words  but  these  words  refer,  apparently, 
at  all  resembling  those  printed  in  not  more  to  the  clergy  than  to  the 
the  margin :  6  8e  cf)ai8pols  ofxnacn  laity .1 

Tols  7ra<Ti  yaXi]v6v  €fi^\€\lras  k.t.X.]         ^^  [The  words  are  not  found  in 

14  [Supra  vi.  p. 322.  note  56.  It  the  chapter  referred  to;  but  the 
is  clear,  from  the  story,  that  the     substance  is  mainly  correct.] 


416  Tlie  Defence  of  the  Apology  of  the        part  vi. 

their  matters  by  the  apostolical  and  prophetical  scriptures^ 
He  speaketh  not  (say  you)  so  generally  as  we  report  him, 
nor  framctli  his  tale  in  that  sort,  as  we  feign,  universally 
of  the  will  of  God,  but  of  the  Godhead.  For  to  Oelov^  in 
your  fancy,  signifieth  only  the  substance  and  nature  of 
God,  and  not  God''s  will,  or  his  religion.  Here,  M.  Hard- 
ing, it  were  some  point  of  learning,  to  know  what  skilful 
Greek  reader  told  you  this  talc,  that  to  Oelov  is  nothing 
else  but  the  Godhead,  or  nature  of  God.  Verily,  Cassio- 
Hb 'If'^Jk"*^"  ^^^^^  "^  plain  wise  translateth  it  thus :  Evangelici  ct 
[p-315-]  apostolici  lihri  erudiunt  nos,  quid  de  sacra  lege  sapiamus : 
"The  hooks  of  the  evangelists  and  apostles  teach  us,  what 
we  ought  to  think''  (not  only  of  the  substance  and  nature 
of  God,  but  also)  "  of  the  holy  law.'"' 

Therefore,  Theodoretus    addeth    further   these    words : 
Theodoret.    Accipiatuus   explicatio7ies  qucestionum  nostrarum   ex  dictis 
[iii.  26. 27.]   Sancti  Spiritus :  "  Let  us  take  the  resolution  of  our  ques- 
tions out  of  the  words  of  the  Holy  Ghost^^."     And  immc- 
irspl  eeiwv    diatcly   before    he    saith :    De   rebus   divinis   disputantes, 
^^°''^^^^^^' pr(BScriptam  habemus  doctrinam  Sancti  Spiritus :  "In  our 
disputations"  (not  only  of  the  Godhead,  but  also)  "  of  godly 
matters,  we  have  laid  before  us  the  doctrine  of  the  holy 
Hilar,  de      gospcL''''     In  like  sense  St.  Hilary  saith :  Non  est  relictus 
[p. 942]  De  hominum   eloquiis   de   Dei   rebus   alius,   prceterquam  Dei 

rebus  Dei:  ^  •  7.  7  .  ,. 

Trepl  Tov      sermo.     Omnia  reliqua,  et  arcta,  et  conclusa,  et  impedtfa. 

*'""■  sunt,  et  obscura :  "  In  matters  touching  God,  there  is  no 

speech  left  unto  men,  but  only  the  word  of  God.  All 
other  authorities  be  short,  and  narrow,  and  dark,  and 
troublesome."  Believe  them  not  henceforth,  therefore, 
M.  Harding,  that  tell  you,  that  to  OeXov  signifieth  only  the 
substance  and  nature  of  God''s  dimnity.  For,  as  ye  may 
easily  see,  your  Gloss  is  vain,  and  fighteth  directly  against 
the  text. 

The  Apology,  Chap.  13.  Dims.  2. 

socrat.iib.s.      The  emperoF  Theodosius  (as  saith  Socrates)  did  g^^*'- '^- p 
not  only  sit  amongst  the  bishops,  but  also  ordered 

'^'  [TlieodoretUS  :   Ik  tu>v  dfOTrveva-Tcov  Xoywi/.] 


Church  of  England.  41 7 ' 

the  whole  arguing  of  the  cause,  and  tare  in  pieces 
the  heretics'  books,  and  allowed  for  good  the  judg- 
ment of  the  catholics, 

M.  HARDING. 

It  is  a  wonder  to  see,  how  these  men  abuse  the  ecclesiastical 
histories.     Whereas  they  talk  a  little  before   of  the  sitting  of 
emperors  in  general  councils,  a  man  would  think,  that  now  also 
Theodosius  had  been  said  to  have  sitten  among  bishops  ain  some  a  As  if  a  pri- 
general  council.     But  there  is  no  such  matter.     Theodosius,  the  ^**^ '^"""^'^ 

<j  '  W6r6  no 

emperor,  conferred  with  Nectarius,  the  bishop  of  Constantinople,  council, 
how  all  Christian  men  might  be  brought  to  an  unity  in  faith. 
And  after  that  Nectarius  had  learned  of  Sisinnius,,  a  great  clerk, 
the  best  way  to  be,  if  all  the  heads  of  each  heresy  and  sect  might 
be  induced  to  be  judged  by  the  old  fathers  and  doctors  of  the 
church ;  the  godly  emperor,  hearing  this  advice,  caused  both  the 
heretics  and  catholics  also  to  write  each  of  them  such  things  as 
each  of  them  had  to  say  for  his  belief.     And  after  prayer  made, 
reading  over  all  the  writings,  ^he  rejected  the  Arians,  the  Mace-  b  Fond  foUy. 
donians,  and  the  Eunomians,  ^  embracing  only  their  sentence,  ^Vg^"  gror 
who  agreed  upon  the  consubstantiality  of  the  Son  of  God.     Here  could  con- 
(say  these  defenders)  Theodosius   did  not  only  sit  among  the  Je"tics,^or 
bishops,  but  also  ordered  the  whole  arguing  of  the  cause,  tearing  ^iiow  the  ca- 
the  papers  of  the  heretics,  and  allowing  the  judgment  of  thcoutjudg. 
catholics.     To  which  objection,  I  make  this  answer.     First,  that™^"** 
Theodosius  here  took  counsel  of  Nectarius,  the  bishop,  and  fol- 
loweth  it.     Secondly,  that  he  intended  not  to  judge,  whether 
opinion  of  all  the  sects  were  truer,  ^but  only  sought  how  to  rid  c  a  worthy 
the  church  of  controversies.     Otherwise,  he  would  not  only  have  emperor  ^'^^ 
taken  counsel  of  Nectarius,  the  catholic  bishop,  but  also  of  the  soughtmeans 
Arians,  Macedonians,  and  Eunomians.     For  he  is  not  a  right  heresies : 
judge  that  calleth  one  side  only  to  him,  and  in  judgment  is  ruled  f^^^^^^j^ 
by  it.     If,  then,  it  be  plain,  that  the  emperor  only  consulted  with  whether  pa'rt 
catholics,  it  is  no  less  plain,  ^that  he  sat  not  judge  upon  the  ^^* J^^^j^^"^' 
catholics.    What  did  he  then  ?    Verily  he  intended  to  execute  contrary  to 
that  judgment,  which  the  bishops  had  pronounced  at  Nice,  andgtory!*'" 
therefore  he  conferred  only  with  men  of  that  side.     And  because 
he  was  instructed,  that  by  disputation  no  good  should  come,  he 
chose  this  way,  to  make  all  to  write  their  opinions.     Not  that 
he  minded  now  to  learn  his  faith  out  of  their  writings,  sith  he 
had  learned  that  long  before,  and  professed  the  same  in  his  bap- 
tism :  but  he  sought  a  way,  whereby  to  put  all  heretics  to  silence. 
Therefore,  having  read  all  the  writings,  and  having  made  his 
prayer  to  God  for  grace,  eto  choose  the  better  side,  which  ^^so^^^^^^ow 
he  made,  not  doubting  of  his  faith,  (for  else  he  were  an  infidel,  make  choice 
and  unworthy  to  be  a  judge,  even  in  the  temporal  matters  among  j^^g^^^^^ ^ 
Christians,)  but  partly  he  declared,  that  all  goodness  is  to  be 

JEWEL,  VOL.  VI.  E  e 


418  T%e  Defence  of  the  Apology  of  the       part  vi. 

f  Thus,  M.  asked  of  God,  ^ partly  he  would  the  heretics  to  understand,  that 
makethfthe  ^^  wcnt  not  to  work  with  affection,  but  with  the  fear  of  God. 
emperor  a     Thus,  having  prayed  and  readen  the  writings,  he  executed  the 

bypo^ite?^  judgment  of  the  Nicene  council,  and  rejected  those  heretics 

Now,  to  return  to  the  words  of  the  Apology,  how  say  they, 
that  the  emperor  not  only  sat  among  bishops,  but  also  causec 
disceptationis  prccfuit,  was  chief  ruler  and  moderator  of  the  rea- 
soning and  debating  of  the  matter  ?    They  cannot  say  thus,  as  of 
g  A  fond  ca-  a  council,  whcrcof  they  talk.    gFor  there  was  no  council  indicted, 
private  coun*"*^^  Only  by  the  pope,  but  neither  by  the  emperor,  nor  by  any 
cii  of  sundry  other  archbishop.     &It  was  a  private  calling  together  of  certain 
the  judgment  heads  of  cach  sect,  and  not  a  solemn  ordinary  council.     If  there 
thereof  was   y^Q^-Q  no  council  of  bishops,  no  sitting  of  bishops  :  if  no  sitting, 
retted  by  the  no  presidence  at  all.     How  then  was  Theodosius  president,  and 
emperor.      judge  of  ecclesiastical  causes  } 

If  we   shall   report  the  thing  as  it  was  in  truth  done,  only 
Theodosius  used  a  politic  way  to  put  heretics  to  silence.     Other 
judgment  he  took  not  upon  him,  as  he  that  protested  always,  in  Actis 
that    spiritual  causes   and   controversies  of  doctrine,   could    not  ^qu|ieie„, 
better  be  decided,  than  by  bishops.     For  which  saying,  St.  Am-  [iji.602.  a.] 
brose  praised  him.     So  that  we  are  sure  of  Theodosius,  that  he 
h  Thus  the    never  meant  to  intermeddle  with  ecclesiastical  matters,  *»  otherwise 
SmeVhe   ^^^^"^  ^°  cxecutc  the  bishops'  decrees. 

bishop's 
man. 

THE    BISHOP    OF    SALISBURY. 

"  Here"  (ye  say)  "  it  is  a  wonder  to  see,  how  these  men 

abuse  the  ecclesiastical  stories.     It  was  a  private  council" 

(ye  say)   "  whereat  Theodosius  was  present,   and  not  a 

general."     As  if  this  poor  help  were  sufficient  to  salve  the 

matter:  or,  as  if  a  private  council  were  no  council:  or,  as 

if  an  emperor  might  sit  as  a  judge  in  private  councils ,  and 

not   in  general.     I    cannot   blame    you,  M.  Harding,  for 

seeking  such  shifts.     A  simple  stick  may  make  a  stay. 

sozom.  lib.    The  story,  in  brief,  is  this :  Theodosius,  the  emperor,  the 

\\\.^vii^'     better  to  bring   his  churches  into  unity ,  commanded  an 

assembly  of  the  bishops  and  best  learned  to  appear  before 

him,  and  each  part  to  write   a  several  confession  of  his 

faith,  that  he  himself  might  judge  between  them,  which 

goer.  lib.  i.  ffiith  were  the  best.     Having  received  their  writings,  be 

c.^^io.  [ii.      willed  public  prayers  to  be  made,  and  also  both  openly 

and  privately  prayed  himself,  that  it  might  please  God  to 

assist  him  with  his  holy  Spirit,  and  Xo  make  him  able  to 

judge  justly. 


Church  of  England.  419 

Then  he  perused  and  considered  each  confession  asunder 
by  itself:  allowed  only  the  catholics,  and  condemned  the 
confessions  that  were  written  by  the  Arians  and  Euno- 
mians,  and  tare  them  in  pieces.  This  is  the  true  report  of 
the  story,  M.  Harding.  Whatsoever  ye  have  added  here- 
unto, as  your  manner  is,  it  is  your  own.  Now,  whether 
the  emperor  Theodosius  took  upon  him  to  hear  and  deter- 
mine ecclesiastical  causes  of  religion^  or  no,  I  report  me  to 
your  own  indifferent  judgment. 

But  ye  will  say :  "  The  emperor  presumed  not  to  judge 
any  thing  of  himself,  but  was  wholly  ruled  by  the  bishops, 
as  the  executor  of  their  wills."  And  hereof,  ye  say,  "  ye 
are  well  assured."  Thus,  by  your  handling,  ye  make  the 
"prince  only  your  bishop's  man,  to  strike  blindly  whomso- 
ever your  bishop  shall  command :  to  condemn,  to  deprive, 
to  spoil,  to  kill  his  own  subjects :  not  of  any  judgment,  or 
knowledge,  but  only  upon  the  doubtful  credit,  and  at  the 
pleasure  of  your  bishop.  So  simple  ye  make  this  godly 
emperor  in  his  dealing.  He  willed  the  congregation  to 
pray :  he  prayed  himself,  that  God  would  direct  him  with 
his  Spirit,  and  give  him  wisdom  to  discern  the  truth :  he 
conferred  the  confessions :  he  weighed  each  reason :  he 
allowed  one  side  for  true  and  godly :  all  the  rest  he  con- 
demned for  false  and  wicked.  *'  And  yet"  (ye  say)  "ye 
are  sure  of  Theodosius,  that  he  intended  not  to  judge, 
whether  of  all  these  sects  were  the  truer."  And  so,  by 
your  discretion,  he  both  allowed  and  condemned,  without 
judgment,  he  knew  not  what. 

The  Apology,  Chap.  14.  Bivis.  1. 

In  the  council  of  Chalcedon,  a  civil  magistrate 
condemned  for  heretics,  by  the  sentence  of  his  own 
mouth,  the  bishops,  Dioscorus,  Juvenalis,  and  Thalas- 
sius,  and  gave  judgment,  to  put  them  down  from 
their  dignities  in  the  church. 


E  e  ^ 


The  Defence  of  the  Apology  of  the        part  vi. 


a  Untruth, 
enclosed, 
standing  in 
ignorance : 
for  if  M 


might  have 
found  it. 


M.  HARDING. 

Where  true  and  good  matter  wanteth,  for  defence  of  this 
cause,  these  men  care  not  what  they  bring,  so  they  make  a  shew 
of  some  learning,  to  deceive  the  unlearned.  First,  for  condemna- 
tion of  heretics,  by  sentence  of  a  civil  magistrate,  they  allege  the 
name  of  the  long  council  of  Chalcedon,  not  shewing  in  what 
action,  or  part  thereof,  it  may  be  found.  True  it  is,  that  all  these 
three  are  named  in  that  council,  Dioscorus,  Juvenalis,  and  Tha- 
lassius.  a  But  that  all  three  were  condemned,  we  find  not.  Much 
less,  that  they  were  condemned  by  any  civil  magistrate,  do  we 
find.  The  condemnation  of  Dioscorus,  archbishop  of  Alexandria, 
Harding  had  was  pronounccd  by  the  legates  of  the  pope  of  Rome,  in  form  as 

rou'ndChe      followeth. 

Paschasinus,  having  asked  the  consent  of  the  fathers  present  Actio.  3.  [tI. 
in  the  council,  to  the  condemnation  of  Dioscorus,  after  his  faults  ^°^'^'^ 
rehearsed,  with  his  two  fellows,  Lucentius,  bishop  of  Tusculane, 
and  Bonifacius,  priest  of  the  great  church  of  Rome,  said:  "The 
most  holy  and  blessed  archbishop  of  the  great  and  elder  Rome, 
Leo,  by  us,  and  by  this  present  holy  synod,  with  the  thrice  most 
b  This  was  blessed,  and  worthy  of  all  praise,  Peter,  the  apostle,  ^  who  is  the 
i^ethe^^^°  rock  and  ^highest  top  of  the  catholic  church,  and  who  is  the 
^  foundation  of  the  right  faith,  hath  deprived  Dioscorus,  as  well 
of  the  dignity  of  his  bishopric,  as  also  of  his  priestly  ministry." 
This  was  the  sentence  pronounced  by  the  pope's  legates,  in  the 
name  of  the  bishop  of  Rome,  under  the  authority  of  Peter. 
Which  sentence  the  whole  council  allowed.  This  being  true,  how 
did  the  civil  magistrate  condemn  Dioscorus  ?  Was  then  the  bishop 
of  Lilybeum,  or  the  pope,  in  whose  name  he  gave  sentence,  a 
civil  magistrate  ?  ^What  is  impudency,  what  is  licentious  lying, 
what  is  deceitful  dealing,  if  this  be  not  ? 

Of  Juvenalis,  archbishop  of  Jerusalem,  and  Thalassius,  arch- 
bishop of  Csesarea  in  Cappadocia,  this  much  I  say  :  They  might  Action,  i. 
well  have  a  rebuke  for  misusing  themselves  in  the  second  council  San"°a^ 
at  Ephesus,  where  they  sate  like  judges,  '^without  authority  of 
the  see  of  Rome ;  (which,  as  Lucentius  said,  in  the  synod  of 
Chalcedon,  was  never  orderly  done,  neither  was  it  lawful  to  be 
done  ;)  they  might,  I  say,  take  a  rebuke  for  so  presuming  besides 
the  pope's  authority :  but  forasmuch  as  they  ^  maintained  not 
their  fact,  but,  among  other  bishops  of  the  East,  cried  out,  Omnes 
peccavimus:  omnes  veniam  postulamus :  "  We  have  all  sinned :  we 
all  beseech  pardon."  Yea,  forasmuch  as  Juvenalis  rejected  the 
f^?8?ttin?°°  f^^^^  "PO^  Elpidius,  who  did  not  command  Eusebius,  the  accuser 
without  the  of  Eutyches,  to  come  in,  and  Thalassius  said,  he  was  not  cause 
thereof,  it  may  well  be,  they  were  pardoned,  although  the 
honourable  judges  and  senate  said  unto  them :  In  Judicio  Jidei 
non  est  defensio :  "  In  a  judgment  of  faith,  this  is  no  excuse." 
But  in  case  they  were  deposed,  ^  then  are  we  sure  s  it  was  not 
done  by  the  civil  magistrate,  otherwise  than  that  they  might  allow 
and  execute  the  sentence  of  deposition  before  given. 


pope's  le 
gate.   For  St 
Paul  saith : 
"  Christ  was 
the  Roclc," 
&c. 

c  This  is  the 
patience  of 
M.  Hard- 
ing's spirit. 
When  he 
shall  read 
the  council, 
and  see  his 
own  error, 
he  will  be 
colder, 
d  Untruth, 
vain  and 
childish. 
For  then 
there  be- 
longed  no 
such  au- 
thority to 
the  see  of 
Rome, 
c  Untruth, 
shameless 
above  mea- 
sure :  for 
they  never 


pope's  au 
thority. 
f  M.  Hard- 
ing is  well 
assured,  be 
fore  he 
know, 
g  Manifest 
untruth. 
Head  the 


Church  of  England.  421 

THJE  BISHOP  OF  SALISBURY. 

If  the  council  of  Chalcedon  seem  over  long,  with  better 
reading  ye  may  make  it  shorter.  That  Dioscorus,  Juvenalis, 
and  Thalassius,  were  all  three  condemned  in  that  council^ 
that  (ye  say)  ye  find  nQt.     Howbeit,  if  ye  had  sought 
it  better,  ye  might  soon  have  found  it.     One  of  your  own 
friends  of  Louvain  saith,  that  herein  ye  were  too  much  over-  copus  Dia- 
seen.     The  very  words,  truly  recorded  in  the  council,  are 
these :  Videtur  nobis,  justum  esse,  eidem  'poence  Dioscorum  conc.  chai. 
reverendum  episcopum  Alexandrice,  et  Juvenalem  reverendum  p.  831.  [ed*. 
episcopum  Hierosolymorum,  et  Thalassium  reverendum  epi-  Mansui. 

scopum   Ccesarias  Cappadocice, suhjacere:  et  a   sancto 

concilio,  secundum  regulas,  db  episcopali  dignitate  fieri  alie- 
nos :  "  Unto  us  it  seemeth  right,  that  Dioscorus,  the  reve- 
rend bishop  of  Alexandria,  and  Juvenalis,  the  reverend 
bishop  of  Jerusalem,  and  Thalassius,  the  reverend  bishop  of 
Csesarea  in  Cappadocia,  should  be  put  to  the  same  punish- 
ment, and  by  the  holy  council,  according  to  the  canons, 
should  be  removed  from  their  episcopal  dignities.^^  The  ^^  ^^  ^ 
which  words  ye  might  also  have  found  fully  reported  in  |1^p-  "*  Jg"™^ 
Evagriusi7.  cap.^is.p. 

Likewise  also  saith  pope  Leo,  touching  the  same:  D^LeoEpist. 
nominibus  Dioscori,  Juvenalis,  et  Eustachii  Qvel potius,  TJia-  toiium.  i. 
lassii)  ad  sacrum  altare  non  recitandis,  dilectionem  tuam  hoc 
decet  cmtodire :  "  Touching  the  names  of  Dioscorus,  Juve- 
nalis, and  Eustathius,  (or,  rather,  Thalassius,)  not  to  be 
rehearsed  at  the  holy  altar,"  (which  was  the  communion 
table,)  "  ye  must  keep  this  order." 

But  ye  say,  "  Notwithstanding  these  bishops  were  con- 
demned in  the  council,  yet  the  civil  or  lay  judges  con- 
demned them  not.  For  they  were  there"  (ye  say)  "  only 
to  see  good  order,  and  to  keep  peace."  This,  M.  Harding, 
is  your  own  only  idle  guess,  without  any  manner  further 
authority,  only  grounded  upon  yourself.  Certainly  the 
words  of  the  council  be  plain :  Gloriosissimi  judices  et  am-  conc.  chai- 

.  .  ^  '^  .  ced.  Actio.  I. 

plissimus  senatus  dixerunt:  "The  most  noble  judges,  and [vi. 936.] 

17  [The  passage  occurs  first,  referred  to  and  quoted  during  the 
in  lib.  2.  c.  4.  of  Evagrius,  (torn.  iii.  subsequent  proceedings,  at  p.  314, 
p.  288.,  Reading — Vales.,)  and  is    and  p.  323,  in  the  selfsame  words.] 


The  Defence  of  the  Apology  of  the        part  vi. 

Evagr.  Hb.  2.  most  woithy  senate  said."     Likewise  saith  Evagrius :  Ol 
iii.  p.288.]  '  aTTo  r^y  (TvyKkqTov  l3ovKi]s  €\l/7](f)[o-avro  rdbc:  "  The  lords  of 
the  emperor^ s  council  decreed  these  things  ^^." 

Neither  were  the  civil  Judges  then  so  scrupulous,  to 
think  they  might  not  deal  in  cases  of  religion^  as  it  may 
Cone,  chai-  well  appear  by  their  words.  For  thus  they  say :  Glorio- 
p.  831.  [^.  sissimi  judices  et  amplissimus  senatus  dixerunty  De  recta  et 
catholica  fide  perfectius  sequenti  die,  convenienti  concilio, 
diligentiorem  examinationem  fieri  oportere,  perspicimus: 
"  The  most  noble  judges,  and  most  worthy  senate,  said, '  We 
see,  that,  touching  the  right  catholic  faith,  the  next  day, 
when  the  council  shall  meet,  there  must  be  had  a  more 
diligent  examination.'  " 

And,  when  the  matters  were  concluded  and  published^ 
the  bishops  of  the  £Jast  brake  out  into  favourable  shouts,  in 
this  sort:  Justum  et  rectum  judicium :    Vita  longa  senatui: 
Multi  anni  imperatori:  "  Just  and  right  is  this  judgment: 
Long  life  unto  the  senate  :  Many  years  unto  the  emperor." 
For  in  all  cases,  as  well  ecclesiastical  as  temporal,  the  em- 
peror was  judge  over   all.     Whatsoever  the  council  had 
determined,  without  the  einperor's  consent  it  had  no  force. 
And,  therefore,  both  the  bishops,  and  other  temporal  Judges 
in  the  council,  used  oftentimes  to  suspend,  and  to  stay  their 
conc.chaL  dccrecs  in  this  sort:   Videtur  nobis  Justum,  si  placuerit  divi- 
p!  8*31.  [vi.'    nissiino  et  piissimo   domino  nostro :  "  Unto   us  it  seemeth 
^^  *  right,  if  it  shall  also  like  our  most  virtuous  and  most  godly 

lord"  (the  emperor).  In  the  end  they  conclude  thus : 
Omiiibus,  quce  acta  sunt,  ad  sacrum  apicem  referendis  :  "  So 
that  all  our  doings  be  remitted  to  the  emperor's  majesty." 
All  which  words  are  borrowed,  as  the  rest,  out  of  the 
Evagr.  lib.  2.  ccclcsiastical  story  of  Evagrius. 

^.^288?]™'  Ye  say :  "  Juvenalis  and  Thalassius  might  well  have  a 
^aTodrrrw  rebuke  for  sitting  like  judges  in  the  second  council  of 
eti(yrdT(p  Ephesus,  without  authority  of  the  pope."  O,  M.  Harding, 
Wrp.  *  either  ye  are  much  deceived,  and  presume  to  speak  before 
ye  know,  which  were  great  folly ;  or  else  ye  speak  directly 

18  [It  should  be  added,  however,  absence  of  the  civil  judges.     See 
that  the  formal  act  of  deposition  Evagrius,  torn.  iii.  314.  with  Vale- 
appears  ultimately  to  have   been  sius'  note.] 
pronounced  by  the  bishops,  in  the 


Church  of  England.  423 

against  your  knowledge  and  conscience,  and  willingly  seek 
to  deceive  others,  which  were  great  wickedness.  Verily, 
ye  might  easily  have  known,  that  these  three  bishops  were 
condemned,  not  for  intruding  upon  the  pope's  authority^  as 
ye  have  imagined,  but  only  for  condemning  other  godly 
bishops,  wickedly,  and  without  cause.  The  words  of  the 
council  are  plain :  Gloriosissimi  judices  dixernnt,  Vos  qui- 
dem  primitus  docuistis,  quia  per  vim  et  necessitatem  in  pura 
charta  coacti  estis  subscribere  ad  damnationem  sanctce  me- 
morice  Flaviani.     Orientales^  et  qui  cum  ipsis  erant,  reve-  conc.  chai- 

,.....,  „  .  cedon.  act.  I. 

rendtssimt  eptscopz,  clamaverunt,  Omnes  peccavvmus,  omnes  [vi.  936.] 
veniam  postulamus :  "The  most  noble  judges  said,  Ye  f.?^^"»''- tom. 
have  here  proved  before  us,  that  ye  were  driven  by  force 
and  violence,  in  a  blank  paper,  to  subscribe  your  names  to 
the  condemnation  of  Flavianus,  of  godly  memory.  The 
bishops  of  the  East,  and  other  reverend  bishops  that  were 
with  them,  cried  out.  We  have  all  offended,  we  all  desire 
pardon'^^.'*^  This,  indeed,  was  their  fault,  M.  Harding :  all 
that  you  imagine,  of  usurping  the  pope's  authority^  is  but  a 
fancy.  For  the  pope's  huge  and  universal  authority,  whereby 
now  he  claimeth  the  whole  jurisdiction  of  all  the  world,  at 
that  time  was  not  known. 

The  same  council  of  Chalcedon  maketh  him  equal  in 
authority  aftd  dignity  with  the  bishop  of  Constantinople. 
The  words  be  these :  Sedi  senioris  RomcB,  propter  impe-  conc.  chai. 
rium  civitatis  illius,  patres  consequenter privilegia  reddide- coasuititu.' 
runt.  Et  eadem  intentione  permoti  centum  quinquaginta 
Deo  amantissimi  episcopi,  cequa  sanctissimce  sedi  nov^ 
Borneo  privilegia  tribuerunt ;  rationabiliter  judicantes,  im- 
perio  et  senatu  urbein  ornatam,  cequis  senioris  regies  Romce 
privilegiis  frui,  et  in  ecclesiasticis ,  sicut  ilia,  ^najestatem 
habere  negotiis :  "  Unto  the  see  of  the  old  Home,  in  con- 
sideration of  the  empire  of  that  city,  our  fathers  have 
accordingly  given  privileges.  And  upon  like  considera- 
tion, the  hundred  and  fifty  godly  bishops  have  given  equal 
and  like  privileges  to  the  city  of  new  Rome ;"  (whereby  is 
meant  the  city  of  Constantinople  ,•)  "  for  that  they  thought  it 
reasonable,  that  the  same  city  of  Gonstantinopile,  being  now 
adorned  with  empire  and  senate,  should  also  have  privileges 
1^  [The  reference  to  Mansi  applies  only  to  a  part  of  this  quotation.J 


424  The  Defence  of  the  Apology  of  the        part  vi. 

equal  with  Rome  the  elder y  and  have  the  same  majesty  and 
authority  in  ecclesiastical  affairs,  that  Rome  hath." 

Thus,  ye  see,  your  pope  had  not  then  a  power  peerless 
over  all  the  world:  but  was  made  like,  and  even,  and 
equal,  in  all  respects,  to  one  of  his  brethren.  Therefore, 
if  the  bishop  of  Rome  were  the  head  of  the  church,  then 
was  the  bishop  of  Constantinople  likewise  the  head  of  the 
church.  And  if  the  bishop  of  Rome^s  power  were  univer- 
sal, then  was  the  bishop  of  Constantinople's  power  universal, 
as  well  as  his.  For  the  council  alloweth  as  much  ecclesi- 
astical authority  to  the  one  bishop,  as  to  the  other. 

Now,  shortly  to  consider  the  whole  substance  of  your 
talk :  first,  ye  say,  "  These  three  bishops,  Dioscorus,  Juve- 
nalis,  and  Thalassius,  were  never  condemned  in  the  coun- 
cil of  Chalcedon."  This,  ye  see,  is  one  untruth.  Second- 
ly, ye  say,  "  The  civil  magistrate  never  condemned  them." 
This  is  another  untruth.  Thirdly,  ye  say,  "  Juvenalis  and 
Thalassius  were  rebuked  for  sitting  as  judges  in  council, 
without  the  pope's  authority."  These  are  tivo  other  un- 
truths. For  neither  had  the  pope  any  such  prerogative  at 
that  time,  nor  was  this  the  cause  of  their  condemnation. 
And  yet,  as  if  ye  would  run  us  over  with  terror  of  words, 
ye  cry  out  with  a  courage,  "  What  is  impudency,  what  is 
licentious  lying,  what  is  deceitful  dealing,  if  this  be  not'f 

Touching  these  fiery  terms,  M.  Harding,  1  dare  not  an- 
swer you.  But  as  for  plain  lying,  without  a  difi^erence,  if 
ye  know  not  what  it  is,  look  through  your  own  books,  and 
ye  cannot  fail  of  it.  Verily,  it  is  to  publish  untruths  so 
largely  and  so  liberally,  as  you  have  done,  only  upon 
affiance  of  the  simplicity  and  ignorance  of  your  reader, 
without  regard  or  fear  of  God  or  man. 

The  Apology,  Chaj).  14.  Divis.  2. 

sfan"?"; Sm:     111  thc  tkivd  couucH  at  Constantinople,  Constantine ^^,  jy^'-  ^^• 
'''•  ^^^-^       a  civil  magistrate,  did  not  only  sit  amongst  the  bishops, 

but  did  also  subscribe  with  them.     For,  saith  he, 

We  have  both  read  and  subscribed. 

•8  [This  was  the  emperor  Constantine  V.  Pogonatus.] 


Church  of  England,  425 

M.  HARDING. 

The  subscribing  is  not  the  matter,  but  the  judging.     Constan- 
tine  subscribed  to  the  council,  as  now  all  Christian  princes,  being 
required,  ought  to  subscribe  to  the  Tridentine  council,     a  But  ",|^  ^j*'"  ^''- 
Constantine  used  not  this  style  when  he  subscribed,  Definiens  x^  \jnuuth, 
subscripsi,  *'  I  have  subscribed  with  giving  definitive  sentence."  JJ""!*^^** 
^  For  so  to  subscribe,  it  appertained  only  to  bishops.  swer. 

The  Apology,  Chap.  14.  Divis,  3. 
[Vol.  iv.  p.        In  the  second  counciL  called  Arausicanum,  the  tconc.  Arau- 

01 J  8ican.2.  torn. 

princes'  ambassadors,  being  noblemen  born,  not  only''"'''^-^ 
spake  their  mind  touching  religion,  but  set  to  their 
hands  also,  as  well  as  the  bishops.  For  thus  it  is 
written  in  the  latter  end  of  that  council :  "  Petrus, 
Marcellinus,  Felice,  and  Liberius  ^^,  being  most  noble 
men,  and  famous  lieutenants,  and  captains  of  France, 
and  also  peers  of  the  realm,  have  given  their  consent, 
and  set  to  their  hands^  Further:  "  Syagrius, 
Opilio,  Pantagathus,  Deodatus,  Cariatto,  and  Mar- 
cellus,  men  of  very  great  honour,  have  subscribed'^ 

M.  HARDING. 

What  if  all  the  laymen  of  the  world  had  subscribed  by  the 
word  of  consenting  or  agreeing  to  the  bishops'  decrees,  each  one 
writing  thus,  as  in  that  case  the  old  manner  was,  Consentiens 
subscripsi  ?  What  other  thing  is  proved  thereby,  than  that  they 
thought  it  necessary  to  allow  that  which  bishops  had  determined  ? 
Which  we  wish  ye  would  do. 

The  Apology,  Chap.  14.  Divis,  4. 

[Vol.  iv.  p.  If  it  be  so  then,  that  lieutenants,  chief  captains, 
and  peers,  have  had  authority  to  subscribe  in  council, 
have  not  emperors  and  kings  the  like  authority  ? 

19  [Sirmond.  ap.  Mansi  declares  "  Liberius  V.  C.  et  illustris  Prae- 

these  to  be  the  four  names  of  one  *'  fectus  prsetorii  Galliarum  at(]^ue 

man.    The  subscription  is  in  these  "  patricius,  consentiens  subscrip- 

terms :  "  Petrus  Marcellinus  Felix  '*  si."] 


81.] 


The  Defence  of  the  Apology  of  the        part  vi. 


M.  HARDING. 


Kings  and  queens  not  only  might,  but  ought  to  subscribe,  when 
they  are  required  20 


THE   BISHOP  OF  SALISBURY. 

Here,  M.  Harding,  ye  are  driven  to  many  shifts.  Some 
of  you  say,  that  princes'  ambassadors  and  civil  magistrates 
had  no  right  to  subscribe  in  council^  but  only  by  license 
and  sufferance  of  the  bishops.  Some  others  have  found 
out  a  certain  difference  in  subscriptions.  "  The  bishop" 
(ye  say)  "  subscribed  in  one  form,  and  the  civil  magistrate 
in  another."  The  bishop  thus:  Definiens  subscripsi  :  "By 
giving  my  definitive  sentence,  I  have  subscribed  ,•"  the  lay 
magistrate  thus :  Conse7itiens  subsci^ipsi ;  "  Giving  consent 
hereto,  I  have  subscribed."  Thus  have  you  found  out  a 
knot  in  a  rush,  and  devised  a  diversity  without  a  difference. 
Certainly,  in  the  old  councils  there  appeareth  only  one 
form  of  subscription^  and  no  mo.  And  afterward  these 
two  words,  definiens  and  consentiens,  wherein  you  imagine 
so  great  a  difference,  were  used  indifferently,  as  well  of 
bishops^  as  of  others,  as  each  man  was  best  affected.   Some- 

consentiens  time  thc  bishop  subscribed,  Co?isentie7is :  sometime  the  lai/- 
man  subscribed,  Definiens,  without  scruple.     In  the  coun- 

conc.  chaic.  cil  of  Cholcedon  it  is  written  thus :    Eqo  Dorotheus  eni- 

act.  I.  p.  780.  '^  .  .  7-     7  .  7  T^  7  7 

[Mansi  vi.     scopus  coiiscnsi  ct  suoscnpsi :   "  /,  bishop  Dorothee,  have 

consented  and  subscribed,''^  Sec.  Likewise  it  is  written  in 
Cone.  Paris,  thc  couucH  of  Paris :  Ego  Probianus,  episcopus  Bituri- 
j4SM^niii\x.ce?isis,  coiiscnsi  et  subscripsi:  "  /,  Probiane.,  the  bishop  of 

Bourges,  have  consented  and  subscribed.^''  Marius  Victo- 
Marius  Vic  riuus  saith :  NicencB  fidei  multa  episcoporum  millia  con- 
Ari&nAib.l^  senscrunt:    "Many  thousand  bishops  consented  unto  the 

Nicene  faith." 

On  the  other  side,  the  lay  prince  in  council  hath  had 

authority,  not  only  to  consent  and  agree  unto  others,  but 
Definiens  also  to  dcfinc  and  determine,  and  that  in  cases  of  religion, 
su  scrtpsi.     ^^  ^^  many  evident  examples  it  may  appear.     Evagrius 

20  [Harding  adds,  "  Queen  Elizabeth  ought  to  do  so."] 


Church  of  England.  427 

saith,  as  it  is  before  alleged:  Oi  huo  ttJs  <TvyKKr\rov  ^ovX^yEvag, ub.a. 
h^y]<^i(Tavro  rciSe :    "  They  that  were  of  the  senate  or  the  288.] " 
lords  of  the  council^  determined  these  things."     Sozomenus 

saith:    Imperator   Constantinus  jussit decern   ejoiscopos sozom.ub. 

orientis,  et  totidem  occidentis,  quos  synodus  designasset,  ac/tpT  '  ' 
aulam  suam  venire,  et  sibi  exponere  deer  eta  concilii,  ut  ipse  avrhv'^awi- 
quoque  consideraret,  an  secundum  scripturas  inter  se  conve- ^^^"^^'^ ^^"■'^^ 
nissent,  et  de  rebus  agendis,  quce  optima  viderentur,  determi-  ypatpiisavu- 
naret :    "  The  emperor   Constantine  commanded,  that  ten  ^^'J^"" 
bishops  of  the  east,  and  ten  of  the  west,  chosen  by  the  koI  irepl  tW 
council,  should  repair  to  his  court,  and  open  unto  him  the  gJ^Xlpt- 
decrees   of  the   council,  that    his   majesty  might  consider  o-ra  loKp 
whether   they  were   agreed  according  to  the  scriptures ; 
and  that  he  might  further"  (not  only  consent,  or  agree, 
but  also)  "  determine  and  conclude  what  were  best  to  be 
done."     iEneas  Sylvius,  which  afterward  was  pope  Pius 
II.,  saith  thus  :    Visum  est  Spiritui  Sancto,  et  nobis :  unde  Mneas  syu 
apparet,  alios  quam  episcopos  in  conciliis  habuisse  '»oce»2  tis  condi. 
decidentem:  "It  seemeth  good  to  the  Holy  Ghost,  and  to  [p.  27.  c] 
us :  hereby  it  appeareth,  that  some  others  beside  bishops 
had  a  voice  definitive  in  councils.^''     And  again  he  saith : 
Nee  ego   cuj'usvis  episcopi  mendacium,   quamvis  ditissimi,  Eodemioco. 
veritati  prceponam  pauperis  presbyteri.    Nee  dedignari  debet 
episcopus,   si   aliquando   ignarus    et   rudis   sequacem   non 
habeat  multitudinem :    "  Neither  will  I  set  more  by  any 
bishop's  lie,  be  he  never  so  rich,  than  I  would  set  by  any 
priesfs  truth,  be  he  never  so  po6r.     Neither  may  the  igno- 
rant and  unlearned  bishop  disdain,  if  he  see  the  people 
unwilling  to  follow  him." 

Gerson  saith :  Judicium  et  conclusio  fidei,  licet  authori-  Gerson,  Quae 

•^  veritates  sint 

tative  spectent  ad  pradatos  et  doctor es,  spectare  tamen  pos- cjed^dx. 
sunt  ad  alios  quam  theologos,  deliberatio  sicut  et  cognitio, 
super  his  quce  fidem  respiciunt.  Ita  ut  ad  laicos  etiam  hoc 
possit  extendi ;  et  plus  aliquando,  quam  ad  multos  cleri- 
corum :  "  Notwithstanding  the  judgment  and  conclusion  of 
faith  belong  by  authority  unto  bishops  and  doctors,  yet,  as 
well  the  deliberation  hereof,  as  also  the  knowledge  and 
judgment,  concerning  matters  that  touch  the  faith,  may 


428  The  Defence  of  the  Apology  of  the       part  vi. 

belong  unto  others  too,  besides  the  divines,  or  doctors,  and 
professors  of  divinity.  Yea,  it  may  sometimes  be  extended 
even  unto  the  laymen  :  and  more  sometimes  unto  them,  than 
unto  many  priests ." 

The  emperor  Justinian,  in  ecclesiastical  causes,  often- 

Authen. Coll. times  useth  these  words:  Dejinimus,  mandamus,  juhemus, 

njodo  oport.  Sfc.  I  "  Wc  determine,  we  conclude,  we  command,  we  bid.^* 
Touching  bishops,  he  writeth  thus :  Definimus,  ut  nullus 
Deo  amabilium  episcoporum  foris  a  sua  ecclesia,  plus  quam 
per  totum  annum,  abesse  audeat :  "  We  define,  or  determine, 
that  none  of  the  godly  bishops  shall  dare  to  be  absent  from 
his  church  more  than  by  the  space  of  one  whole  year." 
Here  ye  see  the  temporal  prince,  in  an  ecclesiastical  cause, 
saith,  Definimus.    To  be  short,  pope  Nicolas  himself  saith, 

Diat.  96.  u-  writing  unto  the  emperor  Michael :  Ubinam  legistis,  impe- 
ratores  antecessores  vestros  synodalibus  contentionibus  inter- 
fuisse  ?  Nisi  forte  in  quibusdam,  ubi  defide  tractatum  est : 
qucB  universalis  est :  qucB  omnium  communis  est :  qucB  non 
solum  ad  clericos,  verum  etiam  ad  laicos,  et  ad  omnes  omnino 
pertinet  Christianos  :  "  Where  have  you  read,  that  your 
predecessors,  being  emperors,  were  ever  present  at  our 
disputations  in  councils;  unless  happily  [haply]  it  were  in 
certain  cases,  whereas  matter  was  moved  touching  the  faith  ? 
For  faith  is  universal,  and  common  to  all:  and  pertaineth 
not  only  unto  priests,  but  also  unto  laymen ;  and  generally 
and  thoroughly  to  all  Christians. "^^ 

Nicoi.cusan.      Nicolaus  Cusauus  saith :  In  sexta  synodo  Basilius  impe- 

de  Concord,  .  ...  .         ,.       . 

lib.  3.  C.16.  rator  patriarchalium  sedium  mcams,  et  patriarchis  m  sub- 
scriptione  se  postposuit  ex  humilitate,  tola  synodo  rogante, 
ut  se  prceponeret :  "  In  the  sixth  council  of  Constantinople, 
the  emperor  Basilius  subscribeth  his  name  after  the  legates 
of  the  patriarchal  sees,  and  after  the  patriarchs :  but  this 
he  did  of  humility.  For  the  whole  council  besought  him 
to  subscribe  his  name  before  all  others."  Thus  ye  see, 
M.  Harding,  by  the  pope's  own  judgment,  that  cases  and 
disputations  of  the  faith  belong  as  well  to  the  temporal 
prince  as  to  the  pope. 


Church  of  England,  429 

The  Apology,  Chap.  14.  Divis.  ^. 
[Vol.  iv.  p.  Truly  there  had  been  no  need  to  handle  so  plain 
a  matter  as  this  is,  with  so  many  words,  and  so  at 
length,  if  we  had  not  to  do  with  those  men,  who, 
for  a  desire  they  have  to  strive,  and  to  win  the 
mastery,  use,  of  course,  to  deny  all  things,  be  they 
never  so  clear,  yea,  the  very  same  which  they  pre- 
sently see,  and  behold  with  their  own  eyes. 

M.  HARDING. 

The  matter  ye  speak  of  is  so  clear,  that,  from  the  beginning  of 
the  world  to  this  day,  ^no  secular  prince  can  be  named,  who,  by  a  Untruth, 
the  ordinary  power  of  a  prince,  without  the  gift  of  prophecy,  by  sundry' 
or  special  revelation,  did  laudably  intermeddle  with  religion,  as  examples  it 
a  judge   and  ruler  of  spiritual  causes.     The  reason  thereof  is^  '^  appear. 
clear.     Religion  is  an  order  of  divine  worshipping,  belonging  to 
God  only ;  whereupon  no  man  hath  power,  but  he  that  is  called 
thereto  by  God.     He  is  called,  in  the  judgment  of  men,  who  can 
shew  his  calhng  outwardly,  as  by  consecration,  and  imposition 
of  hands.     Priests  and  bishops  are  called  to  be  the  dispensators 
of  the  mysteries  of  God.    In  that  consecration,  the  keys  of  know- 
Matt,  xvi.  &  ledge  and  discretion,  the  power  of  binding  and  loosing  is  given, 
xvui.  bif  a  secular  prince  cannot  shew  the  keys  given  to  him,  how  bO  vain 

dareth  he  adventure  to  break  up,  rather  than  to  open,  the  clasped  ™ertain^ese 
book  of  God,  the  door  of  the  church,  and  the  gates  of  the  king-  keystogene- 
dom  of  heaven  ?    Wherefore  St.  Ambrose  said  unto  Valentinian,  ^fot  b°y"thein 
Lib.  s.  epist.  Quttudo  ttudivisti,  imperator,  in  causa  fidei,  laicos  de  episcopo  judi-  ^ri^JJt  hath 
32.  [n.  860.]  cfl,,95g  p  if  When  hast  thou  heard,  emperor,  laymen  to  have  been  as  good  right 
judges  of  a  bishop  in  the  cause  of  faith?"    And  yet  now  these ihgpope.^ " 
men  think,  that  which  St.  Ambrose  never  heard  of,  not  only  to 
have  been  used  continually,  the  first  five  hundred  years  after 
Christ's  birth,  but  also  to  be  as  clear  a  matter,  as  if  we  beheld  it 
with  our  eyes. 

THE  BISHOP  OF  SALISBURY. 

"  The  temporal  prince"  (ye  say)  "  hath  not  the  keys  of 
the  kingdom  of  heaven :  ergo,  he  may  not  judge  in  eccle- 
siastical causes,  nor  give  definitive  sentence  in  general 
councils  This  is  a  very  silly,  poor  argument,  M.  Harding, 
as  hereafter  it  shall  appear.  But  St.  Ambrose  saith  unto 
the  emperor  Valentinian :  "  When  did  your  majesty  ever 
hear,  that  in  a  cause  of  faith y  laymen  were  judges  over 


430  The  Defence  of  the  Apology  of  the        partvi. 

bishops  .^"    Here,  M.  Harding,  by  the  way,  St.  Ambrose 

Part6.cap.9.giveth  you  to  Understand,  that,  unless  it  be  in  a  cause  of 

y)Tiiv\.3og.{  faith,  u.  layman  may  he  judge  over  a  bishop:  which  thing 

is  contrary,  not  only  to  your  former  doctrine,  but  also  to 

the  whole  course  and  practice  of  your  church  of  Home. 

Howbeit,  touching  the  meaning  of  these  words,  it  be- 
hoveth  us  to  know,^r5^,  the  cause  wherefore  St.  Ambrose 
so  shunned  and  fled  the  emperor'' s  judgment:  next^  before 
what  judges  he  desired  to  be  tried. 

First,  the  emperor  Valentinian  at  that  time  was  very 
young,  as  well  in  age,  as  also  in  faith :  he  was  not  yet 
baptized :  he  knew  not  the  principles  of  Chrisfs  religion : 
he  was  an  Arian  heretic,  and  believed  not  the  Godhead  of 
Christ,  but  bent  all  his  study  and  power  to  maintain  the 
Arians :  he  would  have  thrust  out  the  Christians,  and 
would  have  possessed  the  heretics  in  their  churches :  and 
to  that  end  had  raised  his  power,  and  filled  Milan  full  of 
Aiiegatur im.  soldicrs  I  he  Said,  it  was  lawful  for  him  to  do  what  him 
cere  omnia.  Hstcd.  Briefly,  his  whole  dealing  was  full  of  force  and 
violence,  such  as  hath  been  seen  in  some  countries,  not 
many  years  sithence. 

In  consideration  hereof,  St.  Ambrose  worthily  refused 
Ambros.iib.  him  to  bc  his  judgc :  and  therefore  he  said  unto  him :  Toll^ 
[ii.l's?.]  ^  '  legem,  si  vis  esse  certamen  :  "  Take  away  the  rigour  of 
denique,       vour  law,  if  vc  will  have  the  matter  tried  by  disputation." 

TradeBasi-    \        .  '^  7'    ^  •  /  .  .    \       • 

licam.         Again :  Noh  te  gravare,  imperator,  ut  putes  te  in  ea  quoi 
divina  sunt,  imperiale  aliquod  jus  habere :    noli  te  extol- 

lere: esto  Deo  subjectus.     Scriptum  est,  Quce  Dei  Deo, 

quce  Ccesaris  Ccesari :  "  O  my  lord,  trouble  not  yourself  to 

think  you  have  any  princely  power  over  those  things  that 

pertain  to  God.   Vaunt  not  yourself:  be  subject  unto  God. 

It  is  written,  *  Give  unto  God  that  belong eth  unto  God:  give 

unto  Cccsar  that  belongeth  unto  Ccesar.^  " 

Ambros.  lib.      But  as  St.  Ambrosc  saith,  "  The  emperor  hath  no  power 

id^vaientfn.  ovcr  God^s  causes,^^  so  may  we  likewise,  and  as  truly,  say, 

5!*epis°t.33. '  The  popc  hath  no  power  over  God's  causes.    St.  Chrysostom 

chrysost.  ad  saith  :  SiquidcM  est  in  causa  fidei,fuge  ilium,  et  evita:  non 

3^.lSi.3°T.isolum  si  homo  fuerU,  verum  etiam  si  angelus  de  coelo  de- 

scenderit :  "  If  it  be  a  matter  of  faith''  (wherein  he  seeketh 


Church  of  England.  431 

to  abuse  thee),  "  flee  him,  and  shun  him ;  not  only  if  he 
be  a  man,  but  also  if  an  angel  should  come  down  from 
heaven."  Thus  it  appeareth,  St.  Ambrose  refused  not  the 
emperor^ s  power,  and  authority  of  judgment,  in  cases  eccle- 
siastical, but  only  his  wilful  ignorance,  and  his  tyranny, 
for  that  he  knew  his  judgment  was  corrupted,  and  not 
indiflferent. 

And  for  that  cause  he  saith:    Venissem,  imperator,  ad  AmhTOB.wh. 
consistorium  clementice  tuce,  Sfc:    "  O,  my  lord,  I  would  [m.^S^'' 
have  made  mine  appearance  at  your  consistory,  to  have 
uttered  these  things  in  your  presence,  if  either  the  bishops 
or  the  people  would  have  suffered  me.     For  they  told  me,  Dicentes  de 
that  matters  of  faith  ought  to  be  disputed  in  the  chui'ch,  cwsiacortna 
openly  before  the  people  "     Again  he  saith:  Veniant  sane,  hen  uactari. 
si  qui  sunt,  in  ecclesiam :  audiant  cum  populo :  non  ut  quis-  ejist.'^n™ 
quam   resideat  judex,   sed  ut   unusquisque   de  suo  affectu  ^' 
habeat  examen,  et  eligat  quern  sequatur :  "  Let  them  hardly 
come  to  the  church :  let  them  hearken  together  with  the 
people  :    not  that  any  man  should  sit  as  judge,  but  that 
every  man  may,  after  his  own  mind,  examine  the  matter, 
and  so  choose  whom  he  may  follow."     Of  such  tyranny  in 
councils,  Athanasius  likewise  complaineth:   Quo  jure  contra  Ath&n.k^ox. 
nos  synodum  ullam  constituere  potueriint?  Aut  qua  fronterian.Tpote.' 
talem  conventum  synodum  appellare  audent,  cut  comes  prce- 130."^' 
sedit  ?   Ubi  spiculator  apparebat  ?    Ubi  commentariensis ,  sive 
carcerarius,  pro   diaconis   ecclesice,  adventantes   introduce- 

bat? Comes  imperio  utebatur:  nos  a  militibus  duceba- 

mur :  "  By  what  law  could  they  keep  a  council  against  us  ? 
Or  with  what  face  could  they  call  such  an  assembly  by  the 
name  of  a  council  ?  whereas  the  lord  lieutenant  was  presi- 
dent, where  the  hangman  was  apparitor,  where  the  jailer 
presented  the  suitors  instead  of  the  deacons  of  the  church  ? 
The  lieutenant  did  all  things  by  authority  and  command- 
ment :  we  were  taken  by  the  soldiers,  and  carried  to 
prison  21." 

21   [S.  Athanasius  Apol.  contr.  roXfiSxriv,  fjs  nofiijs  TrpovKddrjTo,  /cat 

Arianos.     This  is  taken  from  the  Traprjv  cmfKovKaroip'    Ka\   KofXfifv- 

synodical   epistle   of  Alexandria :  rdpios  rjfxds  ela-rjyev  dvr\  BiaKouav 

TTws  ovv  ovroi   arvvUvai  Kaff  ^fiav  rrjs  f K/cXj/crias ;  . . .  cKflvos  e/ccXevev, 

fjdiKov  ;  TTCis  8i  crvvodov  ovop-d^eiv  rjfifls  vrro  a-rparKOTav  ^yo/xe^a,] 


432  The  Defence  of  the  Apology  of  the        part  vi. 

Atiianas.  ad  Therefore  he  saith :  Fiat  ecclesiastica  synodus  longe  a 
vitam  agen-  palatio .'  uH  fiec  impevator  prcesto  est,  nee  comes  se  iiigerit, 
teras.  [1.365.]  uec  judcx  minatuT :  et  uhi  solus  timor  Dei  ad  omnia  sufficit, 
8fc. :  "  Let  there  be  made  an  ecclesiastical  synod,  far  from 
the  emperor's  palace :  where  as  neither  the  emperor  is  pre- 
sent, nor  the  lieutenant  thrusteth  in  himself,  nor  the  judge 
with  his  threats  maketh  men  afraid :  but  where  as  the  fear 
of  God  to  all  purposes  is  sufficient  22."  For  this  cause 
St.  Ambrose  refused  to  be  tried  by  the  emperor  Yalen- 
tinian :  that  is  to  say,  as  then  it  was,  by  a  rash  young  man ; 
by  a  man  unbaptized,  and,  therefore,  no  Christian ;  by  a 
tyrant;  and  by  an  Arian  heretic,  that  utterly  denied  the 
Godhead  of  Christ. 

Otherwise,  Athanasius  himself  was  well  contented  to 

commit  his  whole  cause  unto  the  emperor.     For  thus  he 

Athan.Apoi.  saith:  Postulamus  causam  istam  pientissimo  imperatori  re- 

2.  Cnm  mul-  ,  .  ,     •*  .  -* 

tas.ji.  196.    servari:  apud  quem  licehit,  et  jura  ecclesice,  et  nostra  pro- 
ponere.      Plane   enim   confidimus,   ejus  pietatem,    cognitis 
nostris   rationibus,   nequaquam   nos    condemnaturam   esse : 
"  We   require,  that  the   emperor's  most  godly  and  most 
religious  majesty  may  have  the  hearing  of  the  same  matter : 
before  whom  we  may  open  both  our  churches  right,  and 
also  our  own.     For  we  have  good  hope,  that  his  godliness, 
understanding  our  reasons,  will  never  condemn  us  23." 
Likewise  St.  Augustine  saith  unto  the  Donatian  heretics : 
Augnst.con-  An  forte  de  religione  fas  non  est,  ut  dicat  imperator,  vel 
Parmenikni,  quos  miscrit  impcrator  ?  Cur  ergo  ad  imperatorem  vestri 
\i.'lo}{^^'  ^'  nenere  legati  ?  Cur  eum  fecerunt  causes  su(b  judicem  ?  "  Is 
it  not  lawful  for  the  emperor,  or  his  deputy,  to  give  sen- 
tence in  a  matter  of  religion  ?  Wherefore,  then,  went  your 

22  [S.  Athanasius  ad  solitariam  tract  from  an  epistle  of  the  Egyp- 

vitam   agentes  :   from  the   speech  tian  bishops  assembled  at  Tyre,  to 

of  pope  Liberius  to  an  emissary  of  Comes  Flavins  Dionysius  :  /cat  8ia 

the  emperor :    koI  yevea-Bu)  Xombv  tovto    toJ    eva-e^fa-Tarci    /cat     6(0- 

iK<\r)(TLa(TTiKr)  crvvobos  fioKpau  tov  (f)i\((rTdT(o    ^acriKfl    TTjprjdrjvai    to 

TlakaTiov,  iv  rj   ^aaiXevs   ov   Trap-  7rpayp.a  d^iovfiev,  Trap'  o)   dvvdpeda 

fOTTiv,  ov  Koprjs  Trapaylverai,  ov  8i-  Ka'c   rd    8tKaia   Trjs    eKK\rj(rias,    Kal 

KaaTTjs  aTTfiXfl,  dWd  povov  6  rov  eavrav  Trapadtadai.  TncrTfvop,€v  yap 

OfOV   (f)6^0S    dpKfl,  Ka\    T)    TtiiU    UTTO-       OTI.   T]    fVCTi^fia    OVTOV   d.Kov<Ta<Ta    oil 

(TTokoiv  Siara^iy.]  KarayvuxTiTai.  r^pSiV.'] 


2.S 


[S.  Athan.  Apol.  2  :   an  ex- 


Church  of  England,  433 

ambassadors  to  the  emperor?  Why  made  they  him  the 
judge  of  their  cause  ?" 

Thus,  M.  Harding,  it  appeareth,  that  you,  in  defrauding 
I  emperors  and  kings  of  their  imperial  and  princely  right, 

are  fain  to  take  part  with  the  Donatian  heretics. 

As  for  us,  we  claim  no  other  right  in  ecclesiastical  causes, 
unto  our  Christian  princes  this  day,  than  that  may  well 
appear  hath  been  justly  used  both  by  Constantinus,  the 
emperor,  and  also  by  other  catholic  and  godly  princes. 

The  emperor  Theodosius  wrote  thus  unto  the  council  of 
Chalcedon:  Quoniam  scimus,  magnificentissimum  Floren- uhcr&infi, 
tium  patritium  esse  fidelem^  et  probatum  in  recta  fide,  voIu-H-i 
mus  eum  interesse  audientice  synodi,  quoniam  sermo  de  fide 
est :  "  For  that  we  know  the  most  noble  Florentius  to  be 
faithful  and  well  approved  in  the  right  faith,  therefore  we 
will,  that  lie  be  present  at  the  hearing  and  debating  of 
cases  in  the  council,  forasmuch  as  the  disputation  is  of  the 
faith." 

For  pope  Nicolas  himself  saith,  as  it  is  alleged  before : 
Fides  universalis  est :  fides  omnium  communis  est:  fides  non  Dist.96.  ubi- 
solum  ad  clericos,  verum  etiam  ad  laicos,  et  ad  omnes  omnino 
pertinet  Christianos:  "  ^ Faith  is  universal :  faith  is  common  »  He  speak- 

*  _  ^  ''  eth  of  ques- 

to  all:  faith  pertaineth  not  only  \n\X.o priests.,  but  also  untot'on^offaitii 
laymen,  and,  generally,  to  all  Christians."  counciu. 

As  touching  the  pope,  and  his  universality  of  power,  in, 
.    and  over  all  councils  of  bishops,  we  may  rightly  say,  as 
Athanasius  saith  of  Constantius,  the  Arian  emperor:   Ob- Athan.aa 
tendit  in  speeiem  episcoporum  judicium  :  sed  interim  facit,  vuam 

quod  ipsi  libet Quid  opus  est  hominibus  titulo  episcopis  ,^375. 376] ' 

"  He  maketh  a  show  of  judgments  or  determinations  of 
bishops :  in  the  mean  while  he  doth  what  he  listeth  him- 
self What  are  we  the  nearer  for  these  men,  that  bear 
only  the  name  of  bishops  ?"  Such  commonly  be  the  pope's 
prelates.  Whatsoever  learning  they  have  besides,  divinity 
is  commonly  the  least  part  of  their  study.  And,  therefore, 
when  they  are  assembled  in  council,  they  may  well  judge 
by  authority,  but  not  by  learning. 

Verily,   Luitprandus   saith :  Imperator,  uti  experientia  Luitprandus. 
didicimus,  intelligit  negotia  Dei,  et  facit^  et  amat  ea :  et  [Rer.  gesi. 

JEWEL,  VOL.  VI.  if 


434  The  Defence  of  the  Apology  of  the        part  vi. 

tuetur  omnibus  viribus  et  ecclesiasticas  res,  et  civiles.  Sed 
Johannes  papafacit  contra  hcec  omnia:  "  We  see  by  expe- 
rience, that  the  emperor  under standetli  God^s  causes ,  and 
favoureth,  and  performeth  the  same :  and  with  all  his 
power  maintaineth  both  ecclesiasticcd  and  temporal  matters. 
But  pope  John  doth  all  the  contrary -K'''' 

The  Apology,  Chap.  14.  Divis.  6. 

The  emperor  Justinian  made  a  law  to  correct  the  [Voi. 
behaviour  of  the  clergy,  and  to  cut  short  the  inso 
lent  lewdness  of  the  priests.  And  albeit  he  were  a 
Christian,  and  a  catholic  prince,  yet  put  he  down 
from  their  papal  throne,  two  popes,  Sylverius  and 
Vigilius,  notwithstanding  they  were  Peter's  succes- 
sors, and  Christ's  vicars. 

M.   HARDING. 

Justinian's    law,   concerning  good   order    to  be   kept  among 

priests,  morally,  was  good,  and  bound  tbem   by   the  force   of 

reason.      If  he  made  any  other  law  touching  matters  of  religion, 

pope  Joannes,  then  being,  approved  it,  or  at  the  least  Justinian 

a  Untruth.     ^  askcd  approbation  thereof,  a  as  it  may  appear  in  his  own  epistle, 

but  ?o^n1-S     wherein  he  confesseth  in  the  fact  itself,  that  his  laws  could  not 

with  the       bind  in  supernatural  causes  belonging  to  faith,  except  the  head 

hTg^hilTaws.  ^^  ^^^^  universal  church  confirm  them.     Sylverius   and  Vigilius 

Touching      were  deposed  rather  by  Theodora,  the  empress,  than  by  Justi- 

of  allowance,  uian,  the  emperor.  ^  Ye  do  wrong  to  impute  that  wicked  tyranny 

etTnotifing.  ^"^°  ^^™'     ^  ^®  ^^  ^°*  *°  ^^  burthcned  therewith,  unless  the 

b  Untruth,     man  be  countable  for  his  wife's  iniquities 

fy'^annyfbut"  Howsoevcr  it  was,  that  extraordinary  violence  and  tyranny 
j"s*j"dg-  cannot  justly  be  alleged  to  the  defence  of  your  false  assertion. 
juTtinian  Neither  would  yourself  have  mentioned  the  same,  if  ye  could 
fuTs^g^eit*'^'  have  found  better  matter.  As  hungry  dogs  eat  dirty  puddings, 
thanks  for  according  to  the  proverb,  clean  enough  for  such  unclean  writers, 
80  doing.       g^  y^^j.  £^^j  matters  be  defended  by  foul  facts. 

24  [Bishop  Jewel  has  evidently  "  operatur;    diligit    ecclesiastica : 

quoted  from  memory.    The  words  "  et  ssecularia  negotia   armis   tu- 

of  Luitprandus  are,  "  Imperator,  "  tatur :    moribus   ornat :  legibus 

"  quemadmodum    reipsa    expert!  "  emendat.  Joannes  papa  his  om- 

"  sumus,  ea  quae  Dei  sunt  sapit,  "  nibus  adversatur."] 


IV.  p. 

81.] 


Church  of  England.  435 


THE  BISHOP  OF  SALISBURY. 

"  Justinian"  (ye  say)   "  might  well  make  some  moral 
law  to  keep  priests  and  bishops  in  good  order."    Wherein, 
nevertheless,  pope  Paul  III.  condemneth  you  utterly.    For 
thus  he  writeth,  and  reasoneth  substantially  against  the 
emperor,  Charles  the  Fifth:  Ecce  ego  super pastores  meos :Eze\c.xxxw. 
"  Behold,  saith  Almighty  God,  I  myself  will  oversee  my 
shepherds  :"  ergo,  saith  pope  Paulus,  The  emperor  may  not  Paul.  3.  in 
deal  with  the  manners  of  priests  and  bishops.     Thus  it  roi.^'.^cp.  "' 
appeareth  the  pope  and  M.  Harding  cannot  agree. 

Howbeit,  the  emperors  made  laws,  touching  the  holg 
Trinity :  touching  the  faith  :  touching  baptisin :  touching 
the  holy  communion :  touching  the  public  prayers  :  touch- 
ing the  scriptures:  touching  the  keeping  of  holy  days: 
touching  churches  and  chapels:  touching  the  consecration 
of  bishops :  touching  non-residences :  touching  perjury,  <^c. 
Addition.       Addition,     ([r^  Michael,  an  emperor  of  the  East,  con-  saisam.  pu 

,  ^^^^  ,  '  A     1  7  7  ,  T  Photium]  de 

trary  to  the  custom  and  order  01  the  church,  made  a  law  Fide,  tituio 
that  no  monk  should  serve  the  ministry  in  any  cure.     The 
emperor  Justinian  giveth  licence  to  a  bishop,  to  release  a  Balsam,  de 
priest  from  part  of  his  penance,  and  to  restore  him  to  the  episc.  tit.  9. 
ministry.     Emperors  had  authority  to  appoint  patriarchal 
sees,  and  that  not  by  warrant  from  the  pope,  but  as  Balsa- 
mon    saith :    Secundum   potestatem   illis   desuper  datam ;  Baisam.  in 
"  According  to  that  power,  that  is  given  to  them  from  c&^?i2. 
above."     By  the   ecclesiastical  laws,  no  bishop  may  give 
orders  without   his    own  diocese.     Yet   Balsamon   saith: 
Characterem  dare  extra  dioecesim  imperatorio  jussu  permis-  Baisam.  in 
sum  est:  "A  bishop  being  without  his  own  diocese  mayApost.'can. 
give  orders,  so  that  the  emperor  so  command  him."     Here 
we  see,  the  emperor^s  commandment  is  above  the  law  of 
the   church.     By  the   apostles^  canons,   a  priest  may  not 
wander  from  one  diocese  or  cure  to  another.     Yet  Balsa- 
mon  saith :  Nota,   quod  etiam  imperatori  concessum   est,  Baisam.  in 

facere    clericorum   translationes :    "  Mark   thou,   that   the  Apost.'can. 

.16 
emperor  hath  a  privilege  to  translate  priests  from  one  cure 

to  another."  "=f^ 

It  were  much  for  you,  M.  Harding,  to  say,  as  now  ye 

1"  f  2 


436  The  Defence  of  the  Apology  of  the       part  vi. 

would  seem  to  say.  All  these  were  moral  laws,  and  per- 
tained only  to  good  order.  "But  the  pope"  (ye  say) 
"  allowed  the  emperor's  ecclesiastical  laws ;  otherwise,  of 
the  emperor's  own  authority,  they  had  no  force."  The 
truth  hereof,  by  the  particulars,  may  soon  appear. 
Cod.  [lib.  I.       By  one  of  the  emperor'' s  laws,  it  is  provided,  That  the 

tit.  2.]  fie,.-*'  -_  -Tini  7  7 

Sacrosanct,   oishovs  of  Constantinople  shall  have  equal  power  and  prero- 

Eccl. :  Omni  .  .   .       ,         t  •    i  ^  t>  rT^^   -       t  ^ 

innovatione.  gative  With  the  oishop  of  Rome.  ihis  law  the  pope  could 
never  brook.  And  yet,  that  notwithstanding,  Liberatus 
Liberat.  cap.  saith  :  "  It  holdcth  still  by  the  emperor'' s  authority,  whether 
imper'atoris  thc  pope  will  or  uo."  Again,  it  is  provided  in  the  same 
Cod.  [lib.  I.  /at^,  that  the  churches  [ed.  i^yo,  churcK\  of  Illyricum,  in 
Sacrosanct,   their  doubtful  cases,  shall  appeal  to  Constantinople,  and  not 

Ecclesiis :  -j~, 

Omniinno-     tO  KomC. 

vatione.  r^^^^  cmpcror  Constantinc  saith :  "  If  the  bishop  move 

Theod.  lib.  1.  ^  ^  ^ 

cap  20  [iii    trouble"   (by   doctrine,  or  otherwise),  "by  my  hand  he 

51.]  Ministri  ^    •'  '  /->  J  J 

Dei,  hoc  est,  g^^^ll  bc  puuishcd  \  for  my  hand  is  the   hand  of  God's 

mea  manu  ^^  •' 

coercebitur.  minister  i«." 

Auth .  tit.  ^         .     .  •        1   •       7  1      1       mi 

123.  [ap.  Justmian,  the  emperor,  m  his  law,  commandeth.  That 

Haloand.fol.  .  '  .    ,  .  .         '  , 

344. 1]  the  priest,  or  bishop,  in  pronouncing  the  public  prayers, 
and  in  the  ministration  of  the  sacraments,  lift  up  his  voice, 
and  speak  aloud,  that  the  people  may  say,  Amen^  and  be 
stirred  to  more  devotion.     Again  he  saith,  as  it  is  noted 

Authen.  coll.  in  the  Gloss  upon  the  Authentics  :  Papa  temporalihus 

oporteat°  °  immisccre  se  non  debet:  "  The  pope  may  not  intermeddle 

Episcopos.  .  ^  ,  ,, 

[tit.  6.  cap.  I.  With  temporal  causes. 

goss.s.  j^  ^^^  same  laws,  the  same  emperor  Justinian  saith: 

Authen.  col.  "  "Wc  commaud  the  most  holy  archbishops  and  patriarchs, 
Oeg.'tit.'e.    of  Rome,   of  Constantinople,  of  Alexandria,  of  Antioch, 

c.  3.  Novell. 

123.]  de  San-  [ThcopoUs,]  and  of  Jerusalem."     The  same  emperor  Jus- 
scopis:  ju-  tinian  commandeth,  That  all  monks  either  be  driven  to 

bemus  Bea-  1  i  - 

tissimosAr-  study  the  scriptures,  or  else  be  forced  to  bodily  labour. 
po8,  senioris  Carolus  Maguus  made  a  law.  That  nothing  should  be  read 
Auth.  tit.  openly  in  the  church,  saving  only  the  canonical  books  of 
lip.  6.]°  '  ^'  the  holy  scriptures.  And  that  the  faithful  people  should 
tap!%!ueg'.  I'eceive  the  holy  communion  every  Sunday.  I  leave  the 
cap.  20.  foi.  j.gjjgarsal  of  infinite  other  like  examples, 
ub.'^elcap"^'      Now,  M.  Harding,  will  you  say,  or  may  we  believe, 

i62.[leg.cHp.  ^ 

167.  toi.  159.  25  [^See  note  •*,  p.  322.  of  this  volume.] 

b.] 


Church  of  England.  437 

that  all  these,  and  other  like  laws^  were  allowed  by  the 
popef  Verily,  certain  of  them  are  made  directly  against 
the  pope. 

Indeed  your  <7/os5^  saith :  Ad  quid  intromittit  se  m»e- Auth.  coi.  i. 

,..,.,  ,  ,      .         .    .  .  ,  ^       tit.  6.  [cap. 

7'ator  de  spintuahbus.  vel  ecclestasticts,  cum  sciat  ad  se  non^-^  Quomodo 

•^  oportcat. 

perttnere  ?  "  "Wherefore  doth  the  emperor  thus  busy  him-  «»o«s.  'n 

■*  ^    ^  ^  •'  verbum  San- 

self  with  these  spiritual  or  ecclesiastical  matters,  seeing  he  <^'m"8. 
knoweth  they  are  no  part  of  his  charge  ?"  To  so  profound 
a  question,  after  a  long  solemn  study,  he  deviseth  this 
answer :  Die,  quod  authoritate  papce  hocfacit:  "  Say  thou, 
that  he  doth  it  by  the  pope's  authority."  And  then  the 
whole  matter  is  discharged,  and  all  is  well. 

Notwithstanding,  some  likelihood  hereof  ye  would  seem 
to  gather,  even  out  of  Justinian's  own  words.  For  thus  he 
saith  unto  the  pope,  although  far  otherwise  than  you  have 
forced  him  to  say: Omnia  quce  ad  ecclesiarum  s^a^wm  cod.  [lib.  i. 

J.       .  .  7  .   .  7    /.  .    tit- 1]  fie 

pertinent,  festmammus  ad  notitiam  deferre  ooestrce  sancti-  sum.  Trin. 
tatis Necessarium  ducimus  fal.  duxirnus].  ut  ad  notitiam  ^^^i-.  inter 

.  .  Claras,  [leg. 

vestrce  sanctitatts pervenirent.  Nee  enim patimur,  quicquam.,^^^^^^^^^^-^ 

quod  ad  ecclesiarum  statum  pertinet, ut  non  etiam  vestrce 

innotescat  sanctitati:  quce  caput  est  omnium  sanctarum-  ec- 
clesiarum :  "  Whatsoever  things  pertain  to  the  state  of  the 
churches,  we  have  speedily  brought  to  the  knowledge  of 
your  holiness.  We  thought  it  necessary  that  your  holiness 
should  have  knowledge  thereof.  We  suifer  not  any  thing, 
that  concerneth  the  state  of  the  churches,  but  it  be  brought 
to  the  knowledge  of  your  holiness,  which  is  the  head  or 
chief  of  all  the  holy  churches." 

The  emperor  willeth  the  pope  to  take  knowledge  of  his 
laws,  for  that  he  was  the  chief  of  the  four  principal  pa- 
triarchs, and,  in  respect  of  his  see,  the  greatest  bishop  of 
all  the  world:  for  which  cause  also  he  calleth  him  the 
head  or  chief  of  all  churches.     So  Justinian  saith :  Roma  cod.  de  ve- 

,  .  teri  jure 

est  caput  orhis  terrarum :  "  Rome  is  the  head  of  all  the  enucieando. 

'  ,  [torn.  iv.  tit. 

world."      So    St.  Chrysostom  saith:    Caput  prophetarum^o.iox.ii. 
Elias :  "  Elias  the  head  of  the  prophets."     So  saith  Pru-  chrysost.  ad 
dentins :  Sancta  Bethlem  caput  est  orbis ;  "  The  holy  i8"Tix.'636. " 

.  B 1 

town  of  Bethlehem  is  the  head  of  the  world."  prudent,  in 

Knchiridio, 
[p.  6.] 


438  The  Defence  of  the  Apology  of  the        part  vi. 

^''''ari  Basil       ^^  Nazianzene  calleth  St.  Basil,  Tov  r^s  olKov\ikvr\s  6(^- 
14.  [«/.  46.  ii.  0aXfx6v,   Ociilum  orbis  terrarum  :    "  The   eye   of  all   the 
earth."     So  Justinian  calleth  the  bishop  of  Constantinople, 
Auth.  col.  I.  an  universal  patriarch :  Epiphanio  unicersali  patriarchce. 

These,  and  other  like  words,  pass  oftentimes  in  favour 

as  titles  of  honour.      But   they  import   not  always   that 

universal  government  or  infinite   authority ,  that  the  pope 

sithence  hath  imagined.     But  touching  the  confirmation 

and   allowance  of  the  emperor''s  laws^  in  these  words  of 

Justinian,  ye  find  nothing :  unless  ye  will  say,  notitia  is 

Latin  for  allowance :  or,  pervenire  is  Latin  to  confirm. 

ut  determi-       The  emperor''s  purpose  was,  as  it  plainly  appeareth  by 

v.*foi%S  his  words,  by  these  and  all  other  means  to  bring  the  see 

Cod  de  Sum-  ^f  -^^^^  ^^^^   crcdit.      For  thus  he  saith :    Properamus, 

Fid Jciuhor*  ^^onorem,  et  authoritatem  crescere  sedis  vestrce ;  omnes 

[°om  fv  7oi.  sacerdotes  universi  orientalis  tractus,  et  snhjicere,  et  unire 

4.  col.  4. 5.]    g^^ii  i^QstrcB  sanctitatis  properavimus Plus  ita  vestrce 

sedis  crescet  authoritas :  "  We  labour  to  advance  the  ho- 
nour and  authority  of  your  see :  we  labour  to  subdue  and 
to  join  all  the  priests  of  the  east  part  unto  the  see  of  your 
holiness.  Thus  shall  the  authority  of  your  see  the  more 
increase." 

Notwithstanding,  it  is  noted  by  the  learned  of  your  own 

side,  that  these  epistles  between  the  emperor  and  the  pope, 

Greg.  Halo-  in  the  oldest  allowed  hooks,  are  not  found :  and  therefore 

anderetAzo.  n  -n  r  tt 

are  suspected  to  savour  01  some  Koman  forgery.  Hereby 
it  is  easy  to  understand,  that  until  the  time  of  the  emperor 
Justinian,  which  was  well  near  six  hundred  years  after 
Christ,  the  bishops  of  the  east  church  were  not  subject  to 
the  bishop  of  Rome,  and  that  for  so  long  time  the  pope  was 
not  yet  known  for  the  head  of  the  universal  church  of  God. 
Hervffius  \i.  Ouc  of  your  owu  allowed  doctors  saith  thus :  Dicere,  quod 

Johan.de  Pa-         •  /. 

ris.]  de  po-  princeps  non  potest  facere  leges,  vel  eis  uti,  quousque  fue- 

cap.  17.    '    rint  approbate  per  papam,  falsum  est:  "  To  say  that  the 

prince  cannot  either  make  or  use  his  laws  before  the  pope 

have  allowed  them,  it  is  plainly  false  '^^/^     Abbot  Panor- 

'^^  [The  marginal  reference  to     take  of  Hervaeus  for  Johan.  Pa- 
this  passage,  (with  the  usual  mis-     ris.,)  which  had  been  omitted  in 


Church  of  England.  439 

mitane,  to  qualify  the  matter,  saith  thus:    Lex  'principiSY.xx.xA^con- 
prcejudicialis  ecclesiis^  non  extenditur  ad  ecclesias,  nisi  e;r- san'c.  Marlw. 
presse  approhetur  per  papam :  sed,  si  favet  ecclesiis^  intel-  [Panor.'to'm. 
ligitur  approhata^  nisi  expresse  reprohetur :  "The  prince's  31- coi.'2.]  * 
law,  if  it  be  prejudicial  or  hurtful  to  the  church,  is  not 
extended  unto  the  church,  unless  it  be  expressly  allowed 
by  the  pope :  but  if  it  be  profitable  for  the  church,  we 
must  think  it   is    allowed,  unless   it   be    expressly  disal- 
lowed." 

But  here,  M.  Harding,  this  one  thing  ye  may  note  by 
the  way,  that  notwithstanding  you  cannot  find  by  any 
shift  or  colour,  whereof  ye  lack  no  store,  that  the  pope 
hath  authority  to  allow  the  emperor^s  laws,  yet  of  the  other 
side  we  are  able  readily  to  find,  that  the  emperor  hath 
authority  to  allow  the  pope's  laws.  For  so  the  emperor 
Justinian  himself  saith;    A  prcecedentibus  nos  imperatori-^^^\co\\.u 

-*•  ■*  [tit.  6.  cap.  1. 

huSy  et  a  nohis  ipsis  recte  dictum  est,  oportere  sacras  regulas^-^-^ 
pro  legibus  valere :  "  It  is  well  said,  both  by  other  empe-  oporteat. 
rors,  our  predecessors,  and  also  by  us,  that  the  holy  canons 
must  be  holden  for  laws." 

Likewise  saith  pope  Honorius  III. :  Imperator  Justinia-^^trade  ja. 

^     '■  ^  -^  ramen. 

nus  decrevit,  ut  canones  patrum  mm  legum  habere  oporteat :  caium.  in- 
"  The  emperor  Justinian  hath  decreed,  that  the  cawows  ©/"["b.  2.  tit.  7. 
the  fathers  shall  have  the  force  of  laws."" 

But  what  can  be  so  plain  as  that  Justinian  hereof  writeth 
himself?  These  be  his  words:  Nisi  intra prcescriptum  tern- Authen. d.e 
pus  ad  ecclesias  suas  redeant,  deponantur.  et  alii  in  illorum  versis  capi- 

^  .  ,  7        .  •    7      •  •    tulia.  [coll.  9. 

locum  surrogentur,  idque  authoritate  et  m  nujus  prcesenttsat.e.cBL^.q.i 
legis :  "  Unless  bishops  and  priests  repair  again  unto  their  ToolIpJi/- 
churches  by  a  day  appointed,  let  them  be  deprived  from  -ros  pS/xov 
their  livings,  and  let  others  be  placed  in  their  rooms," 
(not  by  the  authority  of  the  pope,  but)  "  by  the  force  and 
authority  of  this  present  law'^T.'"     So  saith  St.  Augustine : 
Reges  in  terris  serviunt  [al.  serviant]  Christo,  faciendo  leges  Aug,  ep.  48. 
pro  Christo :  "  Kings  in  the  world  serve  Christ,  in  that 

the  edit,  of  1609,  is  here  restored  was  cited  as  cap.  18.] 

from  that  of  1567.      In  that  of  27  [See  this  passage  in  Greek, 

1570,  where  the  mistake  in  the  ap.  Haloand.    Novell,  ed.    Grsec. 

name  was  corrected,  the  chapter  fol.  343.  a.] 


440  The  Defence  of  the  Apology  of  the        part  vi. 

they  make  laws  for  Christ."     Likewise  saith  Justinian: 
j^Ti'elfu-^*'  Legum  authoritas  et  dizinas  et  humanas  res  bene  disponit : 
[Jom.ivJ'foi.  "  By  the  authority  of  the"  {emperor's)  ''  laws,  both  hea- 
31. col. 3.]     ygjjiy  aj^(j  worldly  things  are  well  ordered."     And  again: 
Nov*LiL]*i33.  ^^^^^^^  genus  rerum  est,  quod  non  sit  penitus  qucerendum 
ll^'^rt^f^-^^ttuthoritate  imperatoris ^^ .  Is  enim  recipit  a  Deo  commu- 
fj.r)Sey  &0a-  jiQ^yi  gubeimatioTiem  et  principalitatem  super  omnes  homines  : 
eh  CvTrjcriv  "  There  is  no  kind  of  thing,  but  it  may  be  thoroughly  ex- 
A^/a  "'^*'     ^i^ined  by  the  authority  of  the  emperor.     For  he  receiveth 
from  God  a  general  government  and  principality  over  all 
men :"  that  is,  as  well  of  the  clergy  as  of  the  laity.     So 
saith  Paulus,  the  bishop  of  Apamea,  unto  the  same  empe- 
ror Justinian,  upon  the  death  of  Agapetus,  the  bishop  of 
Btantl  i.  act.'  Rome :   Transtulit  ipsum  Dominus,  ut  plenitudinem  direc- 
viu. 93.   ^.^^^^^  mstrce  custodiret  serenitati:  "Our  Lord  hath  taken 
the  pope  away,  that  he  might  reserve  the  whole  fulness  of 
order  unto  your  majesty.^'' 

Touching  the  deprivation  of  the  two  popes,  Sylverius 
and  Vigilius,  ye  say,  "  it  was  done  only  by  Theodora  the 
empress,  and  not  by  the  emperor  Justinian  :"  and  therein, 
ye  think,  ye  have  taken  us  in  some  great  advantage.    Not- 
withstanding, in  your  own  Pontifical  it  is  written  thus : 
J^hi^vita  Vi-  •^^^^5^^**^'^  interrogavit  imperator,  quomodo  se  haheret  cum 
crabK  p  3 1  ^^omanis :  vel  quomodo  in  loco  Syherii  statuisset  Vigilium. 
Tunc  gratias  ei  egerunt  imperator  et  Augusta :  "  The  em- 
peror demanded  of  his  captain  Belisarius,  how  he  had  done 
with  the  Romans :  and  how  he  had  deposed  pope  Sylve- 
rius, and  placed  Vigilius  in  his  stead.     Upon  his  answer, 
both  the  emperor  and  the  empress  gave  him  thanks."  Now 
flF.  [novum,    ye  kuow,  it  is  a  rule  in  law :  Ratihahitio  (retrotrahitur^  et) 

lib. 50.  tit.  17.  \  7        / 

19.]  In  regu-  mandato  comparatur :  "  The  allowance  of  a  thine:  done,  is 

lis  juris.  1  .       •         /.  1  01 

as  good  as  a  commission  for  the  doing." 
imieiv^o*        Some   of  your  friends   have  said:    Totus  mundus  non 
test.  Papse.  potcst  dcponcrc  aut  judicare  papam :  "  The  whole  world 

cannot  depose  or  judge  the  pope."     Yet  Eutropius  saith: 
pe"ndiT,'d^^'  '^^  quando  imperialis  legatus  mitteretur  a  principe,  ut  Ro- 

Sylverio. 

28  [Add  to  the  Greek  quotation     paXa^ova-rj.     Novellae,  Greece   ed. 
in  the  margin  ....  Koivfju  navTcav     Haloander,  fol.  381.  a.] 
dvBpconcov  imcrTaa-iau  (k  Qfov  na- 


Church  of  England.  441 

manus  pontifex  proflcisceretur  Constantinojwlim  ad  impe- 
ratorem,  omni  neglecta  occasione,  ibat,  etiamsi  pro  certo 
sciret,  se  iturum  in  exilium :  "  If  the  emperor's  ambassa- 
dor had  commanded  the  bishop  of  Borne  to  appear  at  Con- 
stantinople before  the  emperor,  he  went  straightway  with- 
out excuse,  yea,  although  he  certainly  knew  that  he  should 
be  banished.'^  Here  I  leave  sundry  examples  of  emperors y 
that  by  their  authority  have  deposed  not  only  other 
bishops,  but  also  popes:  as  the  example  of  Honorius,  thatEnnodius: 
deposed  pope  Bonifacius :  of  Theodoricus,  that  deposed  ta  Bomf.  i. 
pope  Symmachus :  of  Otho,  that  deposed  pope  John  XTI. : 
of  Henry,  that  deposed  pope  Benedictus  IX. :  and  that, 
as  it  is  recorded,  not  by  wilful  might  or  tyranny,  but 
imperiali,  et  canonica  censura :  "  By  his  imperial,  and  by 
the  canonical  censures."  Yea,  one  of  your  own  friends 
saith  thus:  Populus  commendabiliter,  zelo  jidei  corifimotuSyio\\.^&^^x\». 

,         .  .   de  potest. 

Constantinum  papam,  qui  erat  ecclesice  m  scandalum,  pn-  Reg.  et  Pap. 
vavit  oculis,  et  deposuit:  "  The  people  of  Rome,  movedaa.  [p.1'43.]* 
with  the  zeal  of  faith,  took  pope  Constantino,  and  pulled  i"T'  ^'"^'" 
out  his  eyes,  and  deposed  him,  for  that  he  was  slanderous 
unto  the  church :  and  they  deserved  great  praise  for  the 
same." 

"  Howbeit"  (ye  say)  "  these  two  popes,  Sylverius  and 
Vigilius,  were  good  men,  and  godly  fathers ;  and  there- 
fore the  removing  of  them  was   violence  and  tyranny." 
And  hereto  ye  apply  the  unsavoury  similitude  of  your 
homely  puddings.     Notwithstanding,  what  virtue  or  holi- 
ness was  in  either  of  these  men,  it  may  soon  appear  by 
the  story.      Pope  Sylverius  was  chosen  pope  by  corrup-  conc.  tom.  3. 
tion  and  simony,  contrary  to  the  will  of  the  clergy :  pope[ed.crabb!' 
Vigilius  accused  him  of  treason,  for  that  he  would  have^^*^^' ^^^^  ^ 
betrayed  the  city  of  Rome  to  the  Gotthians.     As  for  pope  J!ff /g^rtlji, 
Vigilius,  your  Pontifical  saith :   "  He  was  a  false  witness  "'•  4oi-3 

against  his  predecessor  pope  Sylverius:  he  sought  undue viguio.'cap. 
1-  1  1        1-       II.    1      1      ^  1--     crabb.p.4.] 

means  to  remove  mm,  and  to  place  nimselt :  he  kept  nun 

in  prison,  and  starved  him  for  hunger :  he  gave  a  great 

sum  of  money  to  procure  the  popedom  to  himself:    he 

killed  his  own  notary :   he  killed  a  young  man,  being  a 

widow's  son :  and  of  these  crimes  he  was  accused  before 


442  The  Defence  of  the  Apology  of  the        part  vi. 

the  emperor.^''  Such  virtue  and  such  holiness  the  world 
found  in  them.  Therefore  the  godly  emperor^  in  removing 
of  them,  used  neither  extraordinary  violence,  as  you  say, 
nor  injurious  tyranny. 

joh.de  Paris.  Your  owu  fcllows  say  I  SI  papa  sit  incorrigibilis ,  nee 
cardinales  possint  per  se  amovere  scandalum  de  ecclesia, 
tunc  in  suhsidium  juris,  deberent  supplicando  invocare  hra- 
chium  sceculare.  Et  tunc  imperator,  requisitus  a  cardi- 
nalihus,  deberet  procedere  contra  papam :  "•  If  the  pope  be 
uncorrigible,  and  the  cardinals  be  not  able  of  themselves 
to  remove  the  offence  from  the  church,  then  ought  they, 
for  aid  of  the  law,  by  way  of  intreaty,  to  call  upon  the 
secular  power.  And  then  the  emperor,  being  thus  desired, 
ought  to  proceed  orderly  against  the  pope." 

Fran.  Zabar.      Frauciscus  Zabarclla  saith,  as  he  is  alleged  before  :  Papa 

De  Schism.  .  '  ^  .     f 

etconciiio.  potcst  accusari  {coram  imperator e)"^"^  de   quolibet  crimme 
de  Imp.  foi.  notorio :  et  imperator  requirere  potest  a  papa  rationem  fidei : 
"  The  pope,  in  any  notorious  crime,  may  be  accused  be- 
fore the  emperor :  and  the  emperor  may  require  the  pope 
to  yield  a  reckoning  of  his  faith. '^^ 

The  Apology,  Chap.  15.  Divis.  1. 

Let  us  see  then  such  men  as  have  authority  overcvoi.iv. 
the  bishops,  such  men  as  receive  from  God  com- 
mandments concerning  religion,  such  as  bring  home 
again  the  ark  of  God,  make  hol;y  hymns,  oversee  the 
priests,  build  the  temple,  make  orations  touching 
divine  service,  cleanse  the  temples,  destroy  the  hill 
altars,  burn  the  idol  groves,  teach  the  priests  their 
duties,  write  them  out  precepts  how  they  should 
live,  kill  the  wicked  prophets,  displace  the  high 
priests,  summon  together  holy  councils,  sit  together 
with  the  bishops,  instructing  them  what  they  ought 
to  do,  examine,  condemn,   and  punish  heretics,  be 

2y    [The  words  in  parenthesis     point,  see  Harding's  remarks  and 
are   not  in  the  original ;  on  this     Jewel's  answer,  supra  vol.  vi.  330.] 


Church  of  England.  443 

made  acquainted  with  matter  of  religion ;  subscribe 
and  give  sentence  to  the  determinations  of  councils  : 
and  do  all  these  things,  not  by  any  other  man's  com- 
mission, but  in  their  own  name,  and  that  both  up- 
rightly and  godly :  shall  we  say,  It  pertaineth  not 
to  such  men  to  have  to  do  with  religion  f  Or  shall 
we  say,  A  Christian  magistrate,  which  dealeth 
amongst  others  in  these  matters,  doth  either  naught- 
ily, or  presumptuously,  or  wickedly  ?  The  most  an- 
cient and  Christian  emperors  and  kings  that  ever 
were,  did  occupy  themselves  in  these  matters,  and 
yet  were  they  never  for  this  cause  noted  either  of 
wickedness  or  of  presumption.  And  what  is  he,  that 
can  find  out  either  princes  more  catholic,  or  examples 
more  notable? 

M.   HARDING. 

Now,  then,  kings  and  emperors,  a  who  have  their  first  authority  »  Untmths, 
by  the  positive  law  of  nations,  ^not  by  supernatural  grace  from  ther%pen 
God,  as  priests  have ;  who   can  have  no  more  power  than  the  ^"^^  "Read 

people  hath,  a  of  whom  they  take  their  temporal  jurisdiction  ; the  answer. 

who  have  ever  ^been  anointed  and  blessed  by  bishops,  whosoever  b  Untruth, 

blesseth  being  greater  than  he  that  is  blessed  ; shall  we  say,  M.^Harding^s 

that  such  kings  and  emperors  have  authority  to  rule  the  church  "^^'°  doctors, 
c  whose  sons  they  are  ?    To  be  supreme  heads  over  them  whom  ^j^^^'j^'^^"^^* 
they  ought  to  kneel  unto  for  absolution  ?   To  control  their  spi-  son  of  the 
ritual  judges?  whom,  if  they  sin  by  human  frailty,  they  ^oughtTh^nlVhe 
to  cover  with  their  cloaks,  ^  as  the  great  Constantine  said ;  to  "o*  t^^^  son 
degrade  them  of  whom  they  must  be  baptized,  anointed,  crowned,  \  Untruth 

and  buried  ? For,  that  the 

prince  ought 
so  to  do, 
THE    BISHOP    OF    SALISBURY.  Constanti- 

nus  never 

Now,  M.  Harding,  ye  huddle  up  hastily  your  poor^^"^'*' 
arguments  in  heaps  together.  One  or  two  of  them  only 
I  mind  to  touch :  the  rest  are  not  worth  the  stirring.  First, 
ye  say,  "  The  pope's  power  is  of  God,  the  prince's  power 
is  only  of  man ;  the  one  supernatural,  the  other  natural." 
In  such  sort  your  pope  Nicolas  adorneth  and  magnifieth 
his  own  chair.  For  thus  he  saith  with  a  jolly  courage : 
Ilhid  verhum  quo  constructiim  est  coelum  et  terra,  quo  c?^we-ni8t.2  2.  om- 


44)4  The  Defence  of  the  Apology  of  the        vart  vi. 

que  omnia  ficta  sunt  elementa,  Romanam  fundavit  ecclesiam: 
"  The  word  of  God,  whereby  heaven  and  earth  was  made, 
and  whereby  all  the  elements  were  fashioned,  the  same 
word  founded  the  church  of  Borne  J'  As  if  the  church  of 
Rome  and  other  churches  were  not  all  of  one  foundation. 
Joh.  de  Pari-  Another  of  your  pope^s  retainers  saith  :  Papatus  est  summa 

8ii8,  De  po-  .  r,fy  •        1         1    •     1  • 

test.  Reg.  et  vtrtus  creata :  "  Ihe  popedom  is  the  highest  virtue  or  power 

[cap.24.'pp!  that  ever  God  made :"  that  is  to  say,  the  popedom  is  above 
143 — 146.]  ,     */        * 

angels,  archangels,  thrones,  dominations,  and  all  the  powers, 

in,  under,  or  above  the  heavens.     Another  saith  even  as 

Stanislaus     you  say,  and  as  I  have  partly  said  before :  Rex  per  homi- 

Orichovius      "  -^ '  .  .  -r^         • 

in  Chimera,  ncm fit '.  saccrdos  autem proxime  nascitur  ex  Deo  ipso: 

Quantum  Deus  prcestat  sacerdoti,  tantum  sacerdos  prcestat 
regi:  "  The  king  is  made  by  man  :  but  the  priest  is  imme- 
diately begotten  of  God.  As  much  as  God  excelleth  the 
priest,  so  much  the  priest  excelleth  the  king." 

And,  notwithstanding  all  this  supernatural  potoer  be  as 
well  in  the  simplest  priest  as  in  the  pope,  yet  another  of 
Pet. dePaiud. your  doctoi's  saith:  Papa  eligitur  secundum  jus  divinum: 
Curator,  art.  alH  vero  cpiscopi  sccundum  jus  humanum :  "  The  pope  is 
chosen  by  the  law  of  God;  but  other  bishops  are  chosen 
by  the  law  of  man^o."  Thus  ye  think  no  colour  too  dear 
to  paint  out  the  pope^s  face,  and  to  make  it  to  shine  fair 
and  glorious. 

"  But  the  prince's  power"  (ye  say)  "  is  temporal  and 
natural,  and  only  from  beneath,  and  only  of  man,  and, 
therefore,  can  be  no  greater  than  man  may  give  him."  This 
is   your  Louvanian   divinity,  M.  Harding  :    so  highly  ye 
esteem  the  dignity  and  majesty  of  the  prince.     But  God 
Prov.  viii.  16.  himself  saith :  Per  me  reges  regnant :  "  Kings  rule  by  me," 
Rom. xiii.i.  (and  uot  hy  man.)     St.  Paul  saith:  Nbn  est  potestas,  nisi 
a  Deo :  "  There  is  no  power  or  princehood,  but  from  God^ 
Joh. xix.ii.  Likewise  Christ  himself  said  unto  Pilate:  "Thou  couldst 
have  no  power  over  me,  unless  it  were  given  thee"  (not 
from  man,  but)  ''from  above."     To  like  purpose  the  em- 
peror Justinian  saith :  maxima  in  omnibus  sunt  dona  Dei, 

so  [Petr.  de  Palude  :  "  in  papatu     "  dum  jus  divinum,  in  aliis  autem 
"  successio   est   ordinaria   secun-     "  secundum  jus  humanum."] 


Church  of  England.  445 

et  superna  collata  dementia^  sacerdotium  et  iinperium,  <§r(?.  Auth.  coi.  i. 
Ex  uno  eodemque  principio  utraque  procedentia  humanammodo'ovor- 

T^'i  1  1  '  1  11  •  „teatEpl8co- 

exornant  vitam:    "  rnesthood  and  princehood   be   m  allpos:  muxi. 
things  the  greatest  gifts  of  God,  given  unto  us  from  the 
mercy  above.  These  two  flowing,"  (not  the  one  only  from 
man^  and  the  other  from  God^  but)  "  both  from  one  ori- 
ginal, do  adorn  and  beautify  the  life  of  man."    Upon  which 
words  it  is  noted  in  your  Gloss:  Idem  principium  hahent, Giosf>&:  in 
efparum  differunt:  "  Priesthood  and  princehood  have  onetraque. 
original,  and  small  difference."     He  saith  not,  as  you  say, 
the  odds  between  these  two  is  so  great,  as  is  between 
natural  and  supernatural,  between  heaven  and  earth,  or 
between  God  and  man.     But  he  saith  plainly,  priesthood 
and  princehood  have   one  original,  and  little    odds,   and 
small  difference.     Theodorus  Balsamon  saith  thus :   Nota  Baisamon  in 

.....  .  Sexta  Synod. 

canonem,  qui  dicit,  spintuales  digmtates  esse  prcestantiores  canon.  7. 
scBcularibus,  seu  mtmdanis  dignitatibus.  Sed  ne  hoc  eo 
traxeris,  ut  ecclesiasticce  dignitates  prceferantur  imperatoriis : 
illis  enim  suhjiciuntur :  "  Mark  well  this  canon,  that  saith, 
'  The  spiritual  dignities  are  better  than  the  temporal  or 
worldly  dignities.'  But  ye  may  not  gather  thereof,  that  the 
dignities  of  the  church  are  above  the  dignity  of  an  emperor, 
for  they  are  subject  and  inferior  to  him.^^  Thus  you  see,  M. 
Harding,  how  easily  your  light  conjectures  may  deceive  you. 
And,  therefore,  another  of  your  doctors  saith :  Supponunt,  Job.  de  Pari- 
quod  potestas  regalis  sit  corporalis,  et  non  spiritualis ;  e^Cp.ba] 
quod  habeat  curam  corporum,  et  non  animarum :  quod  fal- 
sum  est:  "  They  imagine,  that  the  princess  power  is  only 
bodily,  and  not  ghostly :  and  that  the  prince  hath  the 
charge  of  men's  bodies,  but  none  of  their  souls :  but  this  is 
stark  falser 

And  whereas  you  so  highly  extol  your  popSs  universal 
power,  as  if  it  were  supernatural  and  heavenly,  and  came 
only  from  God;  another  of  your  doctors  saith :  Ea,  quce  joh.  de  Pari. 
sunt  jurisdictionis  papcB,  non  sunt  supra  naturam  et  condi- 1  "sV.  Reg^a," 
tionem  negotii,  nee  supra  conditionem  hominum.     Quia  non  25.  [cap.'  24. ' 
est  supra  conditionem  hominis,  quod  homines  prcesint  homi- 
nibus.     Imo  naturale  est  quodammodo :  "  Such  things  as 
belong  to  the  pope's  jurisdiction,  are  not  above  nature. 


446  The  Defence  of  the  Apology  of  the     "  part  vi. 

nor  above  the  condition  of  the  thing  itself,  nor  above  the 
capacity  of  a  man  :  for  it  is  not  above  the  nature  of  a 
man,  for  man  to  rule  over  men :  nay,  rather,  in  a  sort,  it 
is  natural." 

Now,  M.  Harding,  if  the  princess  power  be  from  God 
as  well  as  the  pope''s :  if  the  pope's  power  concerning  juris- 
diction be  natural  as  well  as  the  prince's :  if  they  flow  both 
from  one  original :  if  they  have  so  small  difference,  what 
meant  you,  then,  by  these  odious  comparisons,  so  highly 
and  so  ambitiously  to  advance  the  one,  and  so  disdainfully 
and  scornfully  to  abase  the  other  ?  What  meant  you,  so 
vainly  to  say, "  that  kings  and  emperors  have  their  authority 
hy  the  positive  law  of  nations :  and  popes  have  their  authority 
hy  the  supernatural  grace  of  God  ?"  Touching  the  princess 
power,  we  are  certainly  assured,  by  God's  holy  word,  it  is 
from  God.  As  for  the  pope's  infinite  and  universal  power, 
throughout  the  whole  scriptures,  from  the  Genesis  unto 
the  Apocalypse,  unless  it  be  the  power  of  darkness,  ye  can 
find  nothing. 

Ye   say,  "  Kings   have    evermore    been   anointed  and 

blessed  by  bishops."     This  is  another  foul  untruth.     For 

you  might  easily  have  known,  that  Christian  kings  in  old 

Hervseus      tiuics  wcrc  ucvcr  anointed.     Your  own  doctor  saith:  In 

de  Parisiis]  '  Novo  Tcstamcnto  non  legimus  quod  sacerdotes  deheant  inun- 

Pap.  cap.is.  qerc  reqes :  nee  etiam  nunc  observatur  in  omnibus  reqibus 

[sub  initio.]   ^_.,     .      .       .  .  .,         ,.,.  .  „^  , 

Christiams :  ut  patet  m  regibus  Hispanice :  "We  read  not 
in  the  New  Testament,  that  priests  or  bishops  ought  to 
anoint  kings.  Neither  is  that  order  at  this  day  used 
amongst  all  kings  that  be  christened :  as  it  appeareth  by 
the  kings  of  Spain."  For  they  are  not  anointed.  Again 
ye  say,  and  that  ye  bring  in  as  a  special  good  argument  of 
your  side,  **  The  emperor  kneeleth  to  the  priest  for  abso- 
lution :  ergo,  the  emperor  is  not  the  head  of  the  church." 
How  may  a  man  answer  such  follies  better  than  with  the 
like  folly.  The  pope  himself,  by  your  own  decrees,  is 
bound  to  confess  his  sins,  and  kneeleth  down  to  a  simple 
priest  for  absolution.  For  your  canonists  say :  Papa  tene- 
tur  confiteri  peccata  sua  uni  sacerdoti :  et  simplex  sacerdos 
potest  ilium  ligare  et  absolvere :  ''  The  pojje  is   bound  to 


Church  of  England.  447 

confess  his  sins  to  some  one  priest:  and  a  simple  priest 
may  both  bind  him  and  absolve  him."  Ergo^  by  your  own 
conclusion,  the  pope  is  not  head  of  the  church.  Such 
a  handsome  proctor  the  pope  hath  gotten  to  promote  his 
cause. 

With  such  pretty  stuff,  M.  Harding,  ye  think  to  over- 
run and  to  conquer  the  world. 

The  Apology,  Chap.  15.  Divis.  2. 

Wherefore,  if  it  were  lawful  for  them  to  do  thus, 
being  but  civil  magistrates,  and  having  the  chief  rule 
oi  co7nmonweals,  what  offence  have  our  princes  at  this 
day  committed,  that  they,  being  in  the  like  degree, 
may  not  have  leave  to  do  the  like  ?  Or  what  especial 
gift  of  learning,  or  of  judgment,  or  of  holiness,  have 
these  men  now%  that  they,  contrary  to  the  custom 
of  all  the  ancient  and  catholic  bishops,  who  used 
to  confer  with  princes  and  peers  concerning  religion^ 
do  now  thus  reject  and  cast  off  Christian  princes 
from  knowing  of  the  cause,  and  from  their  meet- 
ings? 

M.  HARDING. 

We  answer,  It  was  » never  lawful,  in  any  temporal  prince,  a  Untruth, 

to  judge  in  causes  of  religion,     a  Neither  did  any  prince  before  ap^^rby*''^ 
this  time  ever  use  it that  hath 

been  said 
before. 
THE    BISHOP   OF   SALISBURY. 

This  is  another  of  your  absolute  truths,  M.  Harding.  For  Part.  6,  cap. 
answer  whereof,  it  may  please  you  indifferently  to  weigh  etg. 
that  I  have  written  a  little  before  touching  the  same. 

The  Apology,  Chap.  15.  Divis.  3. 
Well,  thus  doing,  they  wisely  and  warily  provide 
for  themselves,  and  for  their  kingdom,  which  other- 
wise they  see  is  like  shortly  to  come  to  nought.  For 
if  so  be,  they,  whom  God  hath  placed  in  greatest 
dignity,  did  see  and  perceive  these  men's  practices. 


448  The  Defence  of  the  Apology  of  the        part  vi. 

how  Christ's  commandynents  be  despised  by  them, 
how  the  light  of  the  gospel  \^  darkened  and  quenched 
out  by  them,  and  how  themselves  also  be  subtilely 
beguiled  and  mocked,  and  unawares  be  deluded  by 
them,  and  the  way  to  the  M7igdom  of  heaven  stopped 
up  before  them  ;  no  doubt,  they  would  never  so 
quietly  suffer  themselves,  neither  to  be  disdained 
after  such  a  proud  sort,  nor  so  despitefully  to  be 
scorned  and  abused  by  them.  But  now,  through 
their  own  lack  of  understanding,  and  through  their 
own  blindness,  these  men  have  them  fast  yoked,  and 
in  their  danger. 

M.  HARDING. 

a  Otherwise       Bishops    ^  Cannot    uphold    their    kingdom    by  wrong    doing. 
ihrkingTom  ^  That  is  the  way  to  pull  them  down.     Therefore  we  are  well 
of  darkness,  assured,  that  your  schismatical  superintendentship  cannot  stand, 
be  one  "es-^^  though  all  the  power  of  the  world  were  bent  to  hold  it  up.   Your 
notbefore     kicked  state  is  not  planted  of  God,  and  therefore  it  shall  be 
rooted  out.     It  is  God  that  ruleth  :  it  is  God  that  setteth  up,  and 
putteth  down.    This  state  of  Christ's  church  hath  continued,  and 
the  successor  of  Peter  hath  governed  it ;  whereas  the  groundless 
building  of  all  the  heretics,  from  Simon  Magus,  downward,  to 
this  day,  hath  failed Luther  is  rotten,  and  his  new  found  reli- 
gion decayed,  and  the  pope  sitteth  in  Peter's  chair,  and  so  shall 
his  successors  to  the  end. 

Ye  would  men  to  beheve,  that  emperors  and  kings  are  de- 
ceived by  the  popes  and  bishops.  But,  I  pray  you,  what  is  the 
cause,  that  princes  cannot  espy  these  deceits  (if  any  such  were) 
as  well  as  ye  ?  If  themselves  lack  your  knowledge,  yet  have  they 
wise  men  about  them,  who,  for  their  duties'  sake,  and  their  alle- 
giance to  them,  would  soon  advertise  them,  how  by  the  bishops 
they  be  subtilely  beguiled  and  mocked 

THE  BISHOP  OF  SALISBURY. 

Of  the  maintenance  of  your  kingdom,  M.  Harding,  Christ 

said  unto  certain  of  your  forefathers :  Hoc  est  tempus  ve- 

Lukexxii.     strum,  ct  potcstas  tenehrarum  :  "  This  is  your  lime,  and  the 

Matt.  XV.  14.  power  of  darkness.     Blind  they  are,  and  the  guides  of  the 

blind.     If  the  blind  lead  the  blind,  they  will  both  fall  into 

the  ditch."     The  lion,  or  wild  bull,  be  they  never  so  cruel, 


Church  of  England.  449 

or  great  of  courage,  yet  if  ye  may  once  closely  cover  their 
eyes,  ye  may  easily  lead  them  whither  ye  list,  without 
resistance.  Even  so  doth  ihe  pope  hoodwink  and  blindfold 
the  princes  of  the  world,  and  hold  them  in  ignorance : 
which  done,  he  maketh  them  to  hold  his  stirrup ^  to  lead  his 
horsCj  to  kneel  down  and  to  kiss  his  shoe,  and  to  attend 
upon  him  at  his  pleasure.  But  if  they  knew  either  him, 
or  themselves,  they  would  not  do  it. 

St.  Chrysostom  saith,  as  it  is  noted  before: ffceretici ^^^nsoBt. in 

,77  .  ..  .  ..  .   Opere  ira- 

sacerdotes  claudunt  januas  veritatis.    Sctunt  enim,  si  mani-  perfect, 

.  ,  Homil,  44. 

festata  esset  Veritas y  quod  ipsorum  ecclesia  esset  relinquenda :  [vi.app.i86.] 
et  ipsi  de  sacerdotali  dignitate  ad  humilitatem  venirent  popu- 
larem :  "  Heretical  bishops  shut  up  the  gates  of  the  truth. 
For  they  know,  that,  if  the  truth  be  once  laid  open,  their 
church  shall  be  forsaken :  and  they,  from  their  pontifical 
dignity^  shall  be  brought  down  to  the  baseness  of  the 
people." 

Petrus  Ferrariensis,  in  consideration  hereof,  complaineth 
thus :  0  miseros  imperatores.  et  sceculares  principes,  qui  hcec  Pet.  Ferra- 

..  ■,.„..  rien.  Citatur 

et  aha  sustmetis et  vos  servos  ecclesice  facitts :  et  mww- ab  iiiyric. 

7  .-..  ,.  ..7.  7  7.    inter  Testes 

dum  per  eos  tnnnitis  modts  usurpan  videtis :  nee  de  remedio  veritatis. 

.        .  .  7         .  ^  .         .  .  7.   .       [art.  340.] 

cogitatis :  quia  prudentice  et  sapientice  non  mtenditis : 
"  Alas,  miserable  are  ye,  the  emperors  and  princes  of  the 
worlds  that  abide  these  and  other  like  things,"  (at  the 
pope's  hands,)  "  and  make  yourselves  slaves  unto  their 
church.  Ye  see,  the  world  is  by  innumerable  ways  mise- 
rably abused  by  them  :  yet  ye  never  bethink  yourselves  of 
any  remedy,  because  ye  apply  not  your  minds  to  wisdom 
and  knowledge.''^ 

St.  Hierom  saith :  Ut  sagittent  in  obscuro  rectos  corde.  Hier,  in 
Isti  tantam  sibi  assumunt  author itatem,  ut  sive  dextra  do-io]\\\\.2i%.i 
ceant,  seu  sinistra^  id  est,  sive  bona,  sive  mala,  nolint  disci- 
pulos  ratione  discutere,  sed  se  prcecessores  sequi.  Tunc  hi, 
qui  prius  deeipiebant,  nequaquam  ultra  ad  eos  valebunt  acce- 
dere,  postquam  se  senserint  intellectos :  "  To  strike  in  the 
dark  them  that  be  simple  of  heart,  these  men  challenge 
unto  themselves  such  authority,  that  whether  they  teach 
with  the  right  hand,  or  with  the  left,  that  is  to  say,  whether 

JEV^EL,  VOL.  VI.  G  g 


450  The  Defence  of  the  Apology  of  the         part  vi. 

they  teach  good  things,  or  bad,  they  will  not  have  their 
disciples,  or  hearers,  with  reason  to  examine  their  sayings, 
but  only  to  follow  them,  being  their  leaders.  For  then 
they,  which  before  deceived  the  people,  can  no  more  come 
unto  them,  after  they  once  perceive  they  be  espied." 

The  Apology,  Chap.  16.  Dims.  1. 

Verily,  we,  for  our  parts,  as  we  have  said,  have  [Voi.  iv.  p. 
done  nothing  in  altering  religion,  upon  either  rash- 
ness or  arrogance ;  nor  nothing,  but  with  good 
leisure,  and  great  consideration.  Neither  had  we 
ever  intended  to  do  it,  except  both  the  manifest  and 
most  assured  will  of  God,  opened  to  us  in  his  holy 
scriptures.,  and  the  regard  of  our  own  salvation,  had 
even  constrained  us  thereunto.  For,  though  we  have 
departed  from  that  church,  which  these  men  call 
catholic,  and  by  that  means  get  us  envy  amongst 
them  that  want  skill  to  judge,  yet  is  this  enough 
for  us,  and  it  ought  to  be  enough  for  every  wise  and 
good  man,  and  one  that  maketh  account  of  everlast- 
ing life,  that  we  have  gone  from  that  church  which 
hath  power  to  err:  which  Christ,  who  cannot  err, 
told  so  long  before,  it  should  err:  and  which  we 
ourselves  did  evidently  see  with  our  eyes,  to  have 
gone  from  the  old'^^  holy  fathers,  and  from  the 
apostles,  and  from  Christ  himself,  and  from  the  pri- 
mitive  and  catholic  church  of  God :  and  we  are  come, 
as  near  as  we  possibly  could,  to  the  church  of  the 
apostles,  and  of  the  old  catholic  bishops  and  fathers  : 
which  church,  we  know,  was  sound  and  perfect,  and, 
as  Tertullian  termeth  it,  a  pure  virgin,  spotted,  as 
then,  with  no  idolatry,  nor  with  any  foul  or  shameful 

31  [There  is  nothing  in  the  original  to  correspond  to  the  word  "old."] 


Church  of  England.  451 

fault :  and  have  directed,  according  to  their  customs 
and  ordinances,  not  only  our  doctrine,  but  also  the 
sacraments,  and  the  fomi  of  common  'prayer. 

M.  HARDING. 

Ye  have  treated  tliereof  after  your  accustomed  manner, 

that  is  to  say,  with  all  untruth  and  lies  .... 

Ye  come  in  with  many  gay  words  :  whereto,  with  guilty  con- 
science, inwardly,  ye  say,  yea,  thereto,  with  lying  tongue,  out- 
wardly, do  ye  not  say,  nay  ? 

This  generation  of  loose  apostates,  incestuous  vow-breakers, 
sacrilegious  church-robbers,  despisers  of  all  holiness,  breakers  of 
the  dead  men's  wills,  overthrowers  of  all  ancient  order  and 
discipline  .... 

If  it  be  so,  where  be  your  signs  ?  Where  be  your  miracles  '^. 
Where  be  the  examples  of  your  rare  virtue  and  holiness  .... 

THE  BISHOP  OP  SALISBURY. 

The  rest  of  your  speech  we  will  pass  over,  as  talk  of 
course.     Touching    your    curious    demand   of  signs    and 
miracles,  pope  Leo  may  answer  you.    For,  whereas  certain 
of  your  forefathers,  in  old  times,  said,  "  If  he  be  the  King  Matt,  xxvii. 
of  Israel,  let  him  come  down  from  the  cross,  and  we  will 
believe ;"  pope  Leo  saith  thus  unto  them :  Non  erat  'cestrce  Leo  in  serm. 
coecitatis  arhitrio,  stulti  scribw,  et  impii  sacerdotes,  osten-  com.  [Serm. 
denda  potentia  Salvatoris :  "  Ye  foolish  scribes,  and  wicked  293.] 
priests,  the  power  of  our  Saviour  was  not  to  be  shewed  at 
the  discretion  of  your  blindness."  God  sheweth  his  miracles 
when,  and  where,  and  to  whom  he  will. 

St.  Chrysostom  saith :  In   iine   temporis   concedenda  est  chrys.  in 

Matthfie. 

potestas  diaholo ut  facial  siqna  utilia:  ut  jam  minisfros  aom.  ^g. 

m     •  ^'  T  •         ^V      \c      •       ^     '  [inOper. 

Chnsti  non  per  hoc  cognoscamus,  quia  utilia  jaciunt  signa,  imp.  vi.  app. 
sed  quia  omnino  hcec  signa  non,  faciunt :  "  In  the  end  of 
time,  power  shall  be  given  to  the  devil^  to  work  profitable 
signs  and  miracles:  so  that  then  we  cannot  know  the 
mitiisters  of  Christ  by  that  they  work  profitable  miracles, 
but  by  that  they  worh  no  miracles  at  all." 

St.  Augustine  saith:  Non  dicat, Ideo  verum  est,  g'wm Aug. de uni- 

illa  vel  ilia  mirabilia  fecit,  vel  iste,  vel  ille :  aut  quia  ho-  cap.  i6.  \\L 
mines  ad  memorias  mortuorum  nostrorum  orant,  et  exaudi- 
untur :  aut  quia  ilia  vel  ilia  ibi  conti?igunt,  8fc.    Removean- 

G  g  2 


452  The  Defence  of  the  Apology  of  the        part  vi. 

tur  ista,  velflgmenta  mendacium  hominum,  vel  portenta  faU 
lacium  spirituum :  "  Let  no  man  say.  Therefore  it  is  true, 
for  that  this  man,  or  that  man,  hath  wrought  this  or  that 
miracle ;  for  that  men  make  their  prayer  at  the  tomhs  of 
our  dead,  and  obtain  their  desires:  or  for  that  these  or 
these  miracles  be  wrought  there,  &c.  Away  with  these 
things :  they  may  be  either  the  jugglings  and  mockeries  of 
deceitful  men^  or  else  illusio?is  of  lying  spirits." 
chrysost.  In  Again,  St.  Chrysostom  saith  :  Per  signa  cognoscebatur., 
49.  [Op.imp.  g'm  essent  veri  Christiani,  qui  falsi.  Nunc  autem  signorum 
operatio  omnino  levata  est :  magis  autem  i7ivenitur  apud  eos, 
qui  falsi  sunt  Christiani :  "  In  old  times  it  was  known  by 
miracles,  who  were  the  true  Christians,  and  who  the  false. 
But  now  the  working  of  miracles  is  taken  quite  away,  and 
is  rather  found  among  them  that  be  false  Christians." 
Aug.  in  Joh.       Therefore,  St.  Aus^ustine  saith :  Contra  illos  mirabiliarios 

tract,  xili.  \r     •      t^ 

[iii.pt.  2.      cautum  me  fecit  Deus  mens,  dicendo.,  In  novissimis  diebtis 
398.]  "^  .  \ 

exurgent  pseudoprophetce,  facientes   signa   et  portenta,  ut 

inducant  in  errorem,  si  fieri  possit,  etiam  electos :  "  Against 
these  mongers  of  miracles  my  God  hath  armed  me,  say- 
Matt,  xxiv.  ing,  '  In  the  latter  days  there  shall  rise  up  false  prophets, 
working  signs  and  wonders,  to  deceive  the  elect  of  God,  if 
it  be  possible.' " 

Neither  is  the  gospel  of  Christ  preached  this  day  utterly 
without  miracles.     The  blind  see :  the  dumb  speak :  your 
idols  are  fallen :  your  great  Babylon  is  come  to  ground. 
These,  M.  Harding,  if  you  have  eyes  to  see  them,  are  no 
chrya.ini    Small  miraclcs.      St.  Chrysostom  saith:    "  The  conversion 
[x.46.47']     of  the  world  is  a  miracle."     St.  Augustine  saith:  "  Modo 
bi^^bom^sl."  ^^*'o  coeca  non  aperit  oculos  miraculo  Domini :  et  cor  ccecum 
senls^c'v"'   aperit  oculos  sermone  Domini :  "  Now-a-days  the  blind  flesh 
'*"'•'  openeth  not  her  eyes  by  the  miracle  of  our  Lord:  but  the 

blind  heart  openeth  his  eyes  at  the  word  of  our  Lord." 
Eodem  loco.  And  again :  Modo  aures  corporis  surdce  non  aperiuntur  : 
sed  quam  multi  habent  clausas  aures  cordis,  quce  tamen, 
verbo  Dei  penetrants,  patescant :  "  Now-a-days  the  deaf 
ears  of  the  body  be  not  opened :  yet  many  there  are,  that 
have  the  ears  of  their  heart  shut  up :  which  ears  notwith- 
standing are  opened  by  entering  of  the  tvord  of  God." 


Church  of  England.  453 

Therefore,  we  may  rightly  say  to  you  with  other  words 
of  St.  Augustine :   Quisquis  adhuc  prodigia,  ut  credatj  ew- Aug.de  civ. 
quirit,  magnum  est  ipse  prodigium :  qui,  mundo  credente,  c.8.'[vii'.663.] 
non  credit :  "  Whosoever  yet  requireth  miracles  to  bring 
him  to  the  faith,  is  himself  a  great  miracle,  that,  the  world 
believing,  remaineth  still  in  unbelief." 

Whereas  the  Pharisees  said  of  Christ,  "  Let  him  now 
come   down   from  the  cross,   and  we  will  believe  him ;" 

St.  Hierom  saith  unto  them, Etiamsi  de  cruce  descende-  Hieronym.in 

ret,  stmiMer  non  crederetis :    "  Yea,  although  he  should C'v.  138] 
come  down  from    the    cross,   yet   would   ye   not   believe 
him." 

But  it  were  a  world  to  behold  the  glorious  countenance 
of  your  miracles  J  M.  Harding.     Your  crosses  can  speak  : 
your  idols  can  go :  your  images  can  light  their  own  lamps : 
your  holy  water  is  able  to  calm  the  sea,  to  chase  away  mice, 
and  to  make  barren  women  to  conceive.      If  you  doubt 
hereof,  confer  with  M.  Cope,  one  of  your  own  Louvanian  copus  Dial, 
company,  or  with  that  worthy  prelate,  the  bishop  of  Ve- 
rona, your   holy  father  Lipomanus.      I  am   ashamed  to 
remember  the  things,  that  you  are  not  ashamed,  even  now 
in  these  days,  to  publish  in  writing.     Howbeit,  such  reli- 
gion !  such  miracles !     St.  Hierom  saith :  Mendacium  An-  Hieron.  aa 
tichristi  Ghristi  Veritas  devorahit :    ''The  truth  of  Christ iw. 210^ 
shall  devour  and  consume  the  falsehood  of  Antichrist." 


The  Apology,  Chap.  16.  Divis.  2. 

[Vol.  iv.p.  And,  as  we  know  both  Christ  himself,  and  all 
good  men  heretofore  have  done,  we  have  called 
home  again  to  the  original  and  first  foundation, 
that  religion  which  hath  been  foully  neglected,  and 
utterly  corrupted  by  these  men.  For  we  thought 
it  meet  thence  to  take  the  pattern  of  reforming 
religion,  from  whence  the  ground  of  religion  was 
first  taken ;  because  this  one  reason,  as  saith  the 
most    ancient   father   Tertullian,   hath   great   force 


83.] 


454  The  Defence  of  the  Apology  of  the        part  vi. 

[Tertuii.  adv.  against  all  heresies :  "  Look  whatsoever  was  first,  that 
3. p. 501.]  '  is  true:  and  whatsoever  is  latter,  that  is  corrupt.*^ 
[iren.iib.3.  Irenoeus  oftentimes  appealed  to  the  oldest  churches, 

C.2.  p.  I7j.]  .  . 

which  had  been  nearest  to  Christ's  time,  and  which 
it  was  hard  to  believe  had  been  in  error.  But  why 
at  this  day  is  not  the  same  common  regard  and  con- 
sideration had  ?  Why  return  we  not  to  the  pattern 
of  the  old  churches  f  Why  may  not  we  hear  at  this 
time  amongst  us  the  same  saying,  which  was  openly 
pronounced  in  times  past  in  the  council  at  Nice,  by 
so  many  bishops  and  catholic  fathers,  and  nobody 
once  speaking  against  it,  "E0»/  (jip)(aia  Kparelrw^ 
"  Hold  still  the  old  customs  f " 


M.  HARDING. 

Ye  say  much  in  your  own  commendation,  but  lies  be  no 
proofs :  ye  have  not  called  religion  home  again  to  the  original 
and  first  foundation,  as  ye  say  :  but  ye  have  quite  overthrown  all 
true  religion  from  the  foundation.  As  for  your  apeish  novelty, 
ye  have  taken  the  pattern  thereof  from  Satan,  author  of  division, 
the  ancient  enemy  of  Christ,  and  of  his  true  religion.  We 
admit  the  saying  of  Tertullian,  (though  it  be  not  altogether  as  Contra  Pra- 
ye  allege  it,)  that  this  reason  hath  great  force  against  all  here-  ''^'^*"' 
sies  :  "  Whatsoever  was  first,  that  is  true  :  whatsoever  is  latter, 
that  is  corrupt."      Of  the  blessed  sacrament,  Christ  said  first, 

a  Here  fol-      &c.  & 

whTt  touch-  Ye  would  seem  to  be  fain  that  we  followed  the  advice  of  Ire- 
ingthcHa-  nseus.  We  are  content  with  all  our  hearts.  And  with  Irenseus 
sacrifice,  wc  appeal  to  that  tradition  which  is  from  the  apostles,  which  (as 
Ss^^arro*  ^^  saith)  is  kept  in  the  churches  by  priests  that  succeeded  them, 
therwhere  With  Ircnseus,  leaving  other  churches,  whose  successions  of  L«b.  3-  c.  2. 
moreluarge.  hishops  it  wcre  a  long  work  to  rehearse,  we  require  to  have 
recourse,  for  trial  of  our  faith,  to  the  tradition  of  doctrine  of  the 
Roman  church,  which  he  termeth  greatest,  oldest,  best  known  to 
b  ireneeus  all,  founded  and  set  up  by  the  two  most  glorious  apostles,  Peter 
thrdisorders  and  Paul.  Wc  appeal  to  the  faith  of  that  church,  taught  abroad 
tie's  that  now  ^'^  the  world,  and  by  successions  of  bishops  brought  down  unto 
are  ill  the  US.  For  to  this  church,  b  saith  Irenseus,  must  all  the  church  of  Lib.  3.0. 3. 
Ro"me.'  °^  Christ  repair,  wheresoever  it  be,  for  that  it  is  the  chief  of  all, 
c  Untruth,  and  for  that  the  tradition  of  the  true  doctrine,  which  the  apostles 
iMsa^iiur'  left  behind  them,  cis  there  faithfully  kept.      Wherefore,  if  ye 

faithfully 
perverted. 


Church  of  England.  455 

would,  after  the  counsel  of  Irenseus,  resort  to  Rome  for  decision 
of  the  controversies  that  be  betwixt  you  and  us,  and  would  them 
to  be  tried  by  that  sense  of  doctrine,  ^  which  hath  continued  by  d  Untruiii, 
successions  of  bishops  even  from  Peter  to  Pius  the  Fourth,  now  ^p^parent  To 
pope;  and  would  stand  to  the  authority  of  that  see  apostolic,  all *>" *'i<^ ^*'"'■'«•• 
strife  were  ended,  we  should  be  at  accord.     But  we  have  little 
hope  ye  will  follow  this  godly  counsel  of  St.  Irenseus,  that  blessed 
martyr,  whose  body  your  brethren,  the   Huguenots  of  France, 
villanously  burned  at  Lyons,  A.  D.  1562,  after  it  had  rested  there 
thirteen  hundred  years  and  more 

THE  BISHOP  OF  SALISBURY. 

The  preeminence,  that  Irenseus  giveth  to  the  church  of 
Rome,  standeth  in  consent,  and  unity,  and  agreement  of 
doctri?ie ;   not  in  superiority  or  government  over  all  the 
world.    For  proof  whereof  ye  may  understand  that  Irenaeus, 
in  the  same  place  likewise,  specially  noteth  the  church  ofiTt'n.nh.^. 
Smyrna,  planted  by  Polycarpus;  and  the  church  of  ^phe- 11^.  inh 
sus,   planted   by  St.  John  ;    and,  generally,  sundry  other  gum  est, 
great  churches,  planted  by  men  of  apostolical  dignity  :  unto  ciesiarum 
which  he  willeth  us  in  like  manner   to   repair:    and  notsuccessio- 

^  ^        nes. 

only  to  the  church  of  Rome.     The  emperor  Theodosius  cod.  Theoci. 
willeth   his    subjects  to   conform  themselves   in  doctrine,  \ieg.  tit.  i.  c. 
not  only  to  the  Roman  bishop,  but  also  either  to  Necta- tr'adi.] 
rius,  the  bishop  of  Constantinople :  or  to  Timotheus,  the 
bishop  of  Alexandria :  or  to  Pelagius,  the  bishop  of  Lao- 
dicea :  or  to  Diodorus,  the  bishop  of  Tharsus :  or  to  Am- 
philochius,  the   bishop  of  Tconium:     or  to  Optimus,   the 
bishop  of  Antioch :    or  to  Helladius,  the  bishop  of  Caesa- 
rea :  or  to  Otrejus,  the  bishop  of  Melite :  or  to  Gregorius, 
the  bishop  -of  Nice :    or  to  Terennius,  the  bishop  of  Scy- 
thia :  or  to  Marmarius,  the  bishop  of  Martianopolis.     Unto 
all  and  every  of  these  notable  great  churches,  the  emperor 
willeth  all  other  inferior  churches  to  repair. 

By  such  examples  the  fathers  in  the  council  of  Chalce- 
don  were  contented  to  direct  their  faith.  For  thus  they 
break  out  in  a  general  shout:    Omnes  ita  credimus:  Zeo conc. chai- 

^^       .77  •  T  -r  J  y  •       ceclon.  act.  2. 

papa  ita  credit :  Cyrillus  ita  credit :  Leo  et  Anatolius  tta  [vi.  960.  b.] 
credunt :  "  All  we  believe  thus  :  pope  Leo  believeth  thus : 
Cyrillus  (the  bishop  of  Alexandria)  believeth  thus :  Leo 


456  The  Defence  of  the  Apology  of  the        part  vi. 

and    Anatolius    (the    bishop    of  Constantinople)    believe 
thus." 
Tertui.  con-       So  saith  TertulUan :  Videamus,  axiod  lac  a  Paulo  Corin- 

tra  Marcion.  ,  ,  ■* 

\\h.4  ics-vthii  hauserint :  ad  quam  regulam  Galatce  sint  recocti  [leg. 
recorrecti\:  quid  legant  Philippenses,  Thessdlonicenses, 
Ephesii:  quid  etiam  Romani  de  proximo  sonent,  quibus 
evangelium  Petrus  et  Paulus,  sanguine  quoque  suo  signa- 
tum,  reliquerunt :  "  Let  us  see,  what  milk  the  Corinthians 
suck  of  St.  Paul :  after  what  pattern  the  Galatians  were 
reformed :  what  the  Philippians  read,  what  the  Thessalo- 
nians,  what  the  Ephesians :  what  sound  the  Komans  give, 
that  are  so  near  us,  unto  whom  Peter  and  Paul  have  left 
the  gospel,  sealed  and  confirmed  with  their  blood."  In 
like  sort  writeth  Gregory  Nazianzene  of  the  church  of 
Nazian.  Ep.  CsBsarca  I  CujusUbet  ecclesicB,  tanquam  corporis  Christi, 
ii.  36.]  hahenda  est  ratio  ;  maxime  vero  nostrce  [leg.  vestr(B\  {Cce- 
sariensis)  qum  et  ah  initio  fuit,  et  nunc  est,  mater  prope 
omnium  ecclesiarum :  earn  Christiana  respublica,  velut  cen- 
trum suum  circulus,  undique  observat,  non  solum  propter 
orthodoxam  doctrinafn  ubique  ab  initio  prcBdicatam,  sed 
etiam  propter  conspicuam  concordice  gratiam,  quam  divini- 
tus  accepit :  "  We  must  make  great  account  of  all  churches y 
even  as  of  the  bod^  of  Christ ;  but  specially  of  this  our 
church  of  Casarea :  for  that  it  hath  been  from  the  begin- 
ning, and  still  is  in  a  manner,  the  mother  of  all  churches. 
The  whole  Christian  commonweal  beholdeth  this  church 
of  every  side,  even  as  the  circle  beholdeth  the  centre ;  not 
only  for  the  catholic  doctrine  that  from  thence  hath  been 
published  everywhere,  but  also  for  the  notable  grace  of 
concord  that  it  hath  received  from  above." 

Thus  the  ancient  godly  fathers  willed  the  faithful  to 
have  recourse  unto  every  of  these  churches,  of  Smyrna, 
of  Ephesus,  of  Constantinople,  of  Alexandria,  of  Laodicea, 
of  Tharsus,  of  Iconium,  of  Antioch,  of  Csesarea,  of  Melite, 
of  Nice,  of  Scythia,  of  Martianopolis,  of  Corinthus,  of 
Galatia,  of  Philippi,  of  Thcssalonica,  of  Ephesus,  and  of 
Rome :  not  for  any  secret  unremovable  virtue  in  them 
contained,  but  only,  as  Irenaeus  saith,  that  the   tradition 


Church  of  £tigland.  457 

and  doctrine  of  the  apostles  had  continued  there  still  with-  iren.  ub.  3. 

c.  3.  [p.  176.] 
out  corruption.  in  qua  sem. 

Therefore  Tertullian  saith :  Percurre  ecclesias  apostoUcas^  vata  est  ea" 
apud  quas  ipsce  adhuc  cathedrae  apostolorum  suis  locis  free-  ApostoUs 
sidentur  [1.  prcesident] :  apud  quas  tpsce  authenticcB  liter (b  Term  11.  de 
eorum  recitantur^  sonantes  vocem,  et  reprcesentantes  faciem  tion! contra 
uniuscujusque.    Proxima  est  tihi  Achaia :  habes  Corinthum.  ic.2L^!'2^\.'\ 
Si  non  longe  es  a  Macedonia,  habes  Philippos^  habes  Tlies- 
salonicenses.     Si  potes  [Prior,  leg.  Si  non  petes']  in  Asiam 
tendere,  habes  Ephesum.     Si  autem  Italice  adjaces,  {habes) 
Romam :  unde  nobis  quoque  authoritas  prcesto  est :  "  Run 
over,  and  behold  the  apostolic  churches,  whereas  the  apo- 
stles^  chairs   are   yet    still    continued,   and   whereas   the 
authentical  writings  of  the  apostles  are  openly  pronounced, 
sounding  out  the  voice,  and  representing  the  face  of  each 
one  of  them.     The  next  country  to  you  is  Achaia :  there 
have  you  the  church  of  Corinth.     If  ye  be  not  far  from 
Macedonia,  there  have  ye  the  church  of  Philippi,  and  the 
church  of  Thessalonica.    If  ye  may  go  over  into  Asia,  there 
have  ye  the  church  of  Ephesus.     If  ye  border  near  to 
Italy,  there  have  ye  the  church  of  Rome,  from  whence  we 
also   (dwelling   in  Africa)   may   with   speed   receive    au- 
thority." 

Again,  touching  the  name  of  a  church  apostolic,  whereby 
ye  would  evermore  seem  to  understand  the  church  of  Rome, 
he  saith  thus  :  Tot  ac  tantce  ecclesice,  una  est  ilia  ab  apostolis  Tertuii.  de 
prima,  ex  qua  omnes.   Sic  omnes primce  [Priorius  leg. prima],  tion!*contra 
et  omnes  apostolicce,  dum  unam  [al.  una]   omnes  probant  ic.20.it. 2^.^ 
unitatem :  "  These  so  many,  and  so  great  churches,  are  all 
that  same  one  first  church  planted  by  the  apostles,  from 
whence  issued  all  the  rest.     And  so    are  they  all  first 
churches,  and  all    apostolic,  in  that  they  all   follow  one 
unity. ''^ 

Thus  the  ancient  fathers  taught  the  people  to  reform 
themselves  by  the  example  and  doctrine,  not  only  of  the 
church  of  Rome,  but  also  of  all  other  notable  apostolic 
churches. 

Neither  were  they  directed  only  by  the  authority  of 
ancient  churches,  but  also  by  the  authority  of  certain  par- 


458  The  Defence  of  the  Apology  of  the         pakt  vi. 

Euseb.iib.j.ticular  worthy  men.    For  resolution  in  cases  of  doubt,  some 

c.3.[i.  3J3.]  '^  ^  .  '     • 

sent  to  St.  Augustine ;  some  to  St.  Hierom ;  some  to  the 

bishops  of  France  /  some  to  the  bishops  of  Rome ;  and 

some  to  others.     St.  Hierom  thus  writeth  unto  St.  Augus- 

inter  Aug.    tine :   Tu,  ut  episcopus  in  toto  orbe  notissimus,  debes  hanc 

eplst.  ir.  [ii.  ,  .  . 

170.]  prommgare  sententiam,  et  m  assensum  tuum  omnes  coepisco- 

pos  trahere :  "  Thou,  as  the  most  notable  bishop  in  all  the 
world,  oughtest  to  publish  this  decree^  and  to  draw  all  thy 
fellow-bishops  unto  thy  judgment."  Yet  was  St.  Augus- 
tine the  bishop  of  Hippo  in  Africa,  and  not  of  Rome. 
Certainly,  wheresoever  any  flame  of  truth  and  learning 
may  appear,  out  of  what  place  soever  it  break  forth,  men 
will  of  themselves  willingly  and  greedily  flee  unto  it. 

Damas.Hier.      Damasus,  the  bishop  of  Rome,  wrote  unto  St.  Hierom  in 

[ii.  562.]  . 

doubtful  cases,  to  know  his  counsel.     St.  Hierom  himself 
Hieronymus  saith :  FiUus  mcus  Apodemius de  oceani  littore.  atque 

ad  Algasiam.       7   .      .      ,,-y    ,7 .  r^     .  . 

[iv.  187.]  idtimis  Galliarum.  finibus,  Roma  prceterita^  qucBsivit  Beth- 
lehem :  "  My  son  Apodemius,  coming  from  the  shore  of 
the  ocean  sea,  and  from  the  furthest  coast  of  France, 
leaving  Rome,  sought  for  Bethlehem,"  (where  I  dwell,  to 
confer  with  me.) 

Thus,  we  see,  godly  men,  desirous  to  know  the  truth, 
and  to  be  resolved  of  their  doubts,  left  the  bishop  of  Rome, 
with  all  his  cardinals,  and  went  eight  hundred  miles  fur- 
ther, to  seek  counsel  of  poor  Hierotn.    Likewise  St.  Ambrose 

Ambros.  Tib.  saith :  JPost  Alexandrines  ecclesice,  episcopi  quoque  Romamv, 

[ii!  882.]*  *  ecclesicB  defi7iitionem,  per  literas  plerique  meam  adhuc  ex- 
pectant se7itentiam :  "  After  the  resolution  of  the  church  of 
Alexand7'ia,  and  also  of  the  bishop  of  the  church  of  Rome, 
many  men  yet  write  letters  unto  me,  and  would  also  un- 
derstand my  judgment '3'^."     Pope  Liberius  himself  writeth 

ApudAtban.  thus  uuto  Athauasius,  the  bishop  of  Alexandria :  Si  mecum 

torn.  t.  [ton), 
ii.  664.] 

32  [S.  Ambros.  "  Unde  necesse  plexed  with   the   construction   of 

"  fuit,  quia  etiam  post  ^.gyptio-  this   passage ;    doubting  whether 

"rum  supputationes,  et  Alexan-  " episcopi"  is  the  nominative,  and 

**  drinee  ecclesia;  definitiones  epi-  so  the  subject  to  "expectant,"  or, 

"  scopi  quoque  Romanae  ecclesia)  as   they   ultimately   settle   it,  the 

"  per  literas  plerique  meam  adhuc  genitive  in  the  sense  of  "  episcopo- 

"  expectant  sententiam,  quid  exis-  rum"  indefinitely;  on  the  ground, 

"  timem  scribere  de  die  Pascha."  that   many  poj)es  had   published 

The  Bened.  edd.  are  much  per-  Constitutions  about  Easter.] 


Church  of  England.  459 

sentis,  qucBSO  subscribas  [al.  rescribas\  quo  certiores  reddamur, 
num  ejusdem  nobiscum  suffragii  sis,  eademque  statuas  de  vera 
fide :  ut  et  ego  securior  efficiar,  tuaque  mandata  indesinen- 
ter  obeam :  "  If  ye  be  of  my  judgment,  then  I  beseech  you 
to  subscribe"  (your  name  unto  these  articles),  "  that  I  may 
be  out  of  doubt,  whether  you  think  as  I  think,  touching 
the  true  faith :  and  that  I  may  be  the  better  confirmed  in 
myself,  and  may  evermore  do  your  commandments  without 
delay  ^^."  Here,  you  see,  your  head  of  the  church  ofFereth 
himself,  with  all  his  universal  power,  to  be  at  the  com- 
mandment of  another  inferior  bishop.  Bernard,  being  but 
an  abbot,  writeth  thus  unto  pope  Eugenius :  Aiunt,  non  Bem.  epist. 
vos  esse  papam,  sed  me.  Et  undique  ad  me  confiuunt,  qui  voi.'  i.  23  s. 
habent  negotia :  "  They  say  that  I  am  pope,  and  not  you. 
And,  on  every  side,  they  that  have  suits  come  running 
unto  me." 

Thus  were  men  wont  to  seek  for  counsel,  not  only  at 
Home,  but   also  wheresoever   it   might   be   found.     And 
therefore  was  Origen    called  Magister  ecclesiarum,  '*  the  Hieron.  in 
informer  or  master  of  the  churches  :^'  St.  Basil,  Canon  fidei,^^^n.  [w. 
"  the  ruler  of  the  faith :"  Eusebius  Samosatensis,  Regula  NaziLnz.  ad 
veritatis,  "  the  standard  of  the  truth :"  Athanasius,  Orbis  [h^^V"^"* 
oculus,  "  the  eye  of  the  world 34."     And,  in  doubtful  cases,  £'01.^™?'* 
they  were  as  diligently  sought  upon  as  the  pope.  ^^'  ^^^-^ 

Here,  by  the  way,  it  were  a  worthy  matter  to  consider 
some  of  the  profound  and  learned  resolutions  that  we  have 
received  from  the  see  of  Rome.  Augustine,  the  Italian 
monk,  whom  some  have  called  the  apostle  of  England, 
demanded  of  pope  Gregory,  by  way  of  great  counsel,  oregor.  iib. 
whether  a  woman  with  child  might  be  baptized,  or  no :  c.  9.  [tom,  u. 
and  how  long  afterward  it  might  be  lawful  for  her  to  come 
to  the  church. 

Bonifacius,  the  apostle  of  Germany,  demanded  the  like  inter  oecret, 

f  rr       ^  i        i  •  ^  7       Zatharise. 

questions   oi   pope   Zachary,  whether  jays,  daws,  storks,  [Crabb.  tom. 

^•^  [This  epistle  is  spurious,  but  misplaced  the  names  :)   Nazianz- 

it  bears    evidence    to  the    senti-  ad  Simpliciam  calls  Basil  "  canon 

ments    current    at    even    a   later  Veritatis :"  Naz.  Eusebio  Samosa- 

date  than  that  assigned  to  it.]  tensi,  Eusebius,  "canon  Fidei"  [ii. 

34  [The  true  references  are  as  39]  :  Naz.  ad  Heronem,  Athana- 

foUows  :    (Bp.  Jewel  has   slightly  sius  r^p  oiKovfievrjs  6(f)da\fx6v.'] 


460  The  Defence  of  the  Apology  of  the        part  vi. 

heavers,  otters,  hares,  and  loild  horses,  be  man's  meat,  or 
VJ^^'' ^f "'^*- no  :  what  order  were  to  be  taken  with  7nan,  or  horse,  havino: 

Alexandr.  3.  -^  '  O 

pt.  30.  cap.  2.  the  falling  sickness :   at  what  time  of  the  year  it  may  be 

lawful,  or  wholesome,  for  folks  to  eat  bacon ;  and,  if  a  man 

list  to  eat  it  raw,  how  old  it  ought  to  be  before  he  eat  it : 

Si  macuiam  what  may  be  done,  if  a  priest  have  a  black  in  his  eye :  who 

Inter Decret. may  hallow  Oil:  who  may  wear  the  pall:  at  what  time,  in 

Bonffacium!  what  placc,  in  what  sort,  over  or  under,  openly  or  secretly, 

^'^^^         it  may  be  lawful  to  wear  it. 

To  these,  and  other  like  doubtful  and  profound  ques- 
tions, the  pope  hath  given  out  his  answers,  and  that  in 
such  grave  and  solemn  sort,  as  if  no  other  creature  under 
heaven,  besides  his  holiness,  were  able  to  understand  such 
high  mysteries. 
Aug.  de  Civ.       There  fell  out  sometime  an  odious  quarrel  between  the 

hb.  20.  c.  26.      ^  .  _  -^ 

vives.  Thomists  and  Scotists,  whether  the   blessed  Virgin  were 

conceived  in  sin,  or  no.  The  one  said,  yea  :  the  other 
cried,  nay.  There  were  learned  men  of  both  sides  :  parties 
grew :  the  schools  were  inflamed :  the  world  was  troubled  : 
no  conference,  no  doctor,  no  council,  was  able  to  quiet  the 
matter,  and  to  make  them  friends.  The  Scotists  alleged 
for  themselves  the  council  of  Basil:  the  Thomists  cried 
out,  the  council  of  Basil  was  disorderly  summoned,  and, 
therefore  unlawful.  In  the  midst  of  this  heat,  pope  Sixtus 
took  upon  him  to  he  judge  between  them,  and  to  deter- 
mine the  bottom  of  the  cause.  In  conclusion,  when  all 
the  world  looked  to  be  resolved,  and  satisfied  in  the  ques- 
tion, the  pope  commanded  both  the  Thomists  and  the 
Scotists  to  depart  home,  and  to  dispute  no  more  of  the 
matter,  but  to  let  all  alone :  and  so  left  them  as  doubtful 
as  he  found  them.  This  was  a  resolution  for  a,  pope. 
joh.  Calvin.  A  great  contention  fell  out  between  them  of  Ratisbon 
[Opif.  ton"^'  in  Germany,  and  the  abbey  of  St.  Denis  in  France,  whether 
ed.'Aiiit.tef.  of  them  had  the  whole  body  of  St.  Denis :  for  that  either 
part  said,  and  bare  the  world  in  hand,  they  had  the  whole. 
To  Home  they  went:  the  pope  sat  sadly  in  judgment,  and 
examined  their  allegations,  and  grew  to  conclusion :  and, 
in  the  end,  gave  his  advised  and  definitive  sentence,  that 
either  part,  as  well  they  of  France,  as  also  the  others  of 


Church  of  England.  461 

Germany,  had  the  whole  body  of  St.  Denis :  and  that  who- 
soever would  say  nay,  should  be  an  heretic.  Of  such 
substance  and  certainty  are  the  oracles  of  your  see  of 
Home. 

Some  of  your  friends  have  said :    Veritas  per  Christum  Nic.  cusan. 

cathedrce  alligata  est, non  personis :  "  Christ  hath  fast-  epuua^fp! 

ened  his  truth,  not  to  the  popes'  persons,  but  to  his  chair." 
Meaning  thereby,  that  the  pope,  whatsoever  he  decree  or 
say,  sitting  in  St.  Peter's  chair,  can  never  err.  And  thus, 
by  this  doctor's  judgment,  we  are  taught  to  give  credit 
rather  to  the  pope's  chair  than  to  the  pope. 

Yet,  nevertheless,  the  same    Irenaeus,  whom  ye  have  Euseb.  iib.  5. 
here  alleged,  openly  reproved  pope  Victor;  and  St.  Cyprian  2ifi.'24'5;/" 
likewise  reproved  pope  Stephen ;  for  that  they  thought,  Pompe"um. 
notwithstanding  their  chair,  they  were  in  error.     Erasmus,  '"^"  ^'*°'-' 
speaking  of  the  answer  of  pope  Innocentius  unto  the  council 
of  Carthage,  saith  thus :   In  hac  epistola,  et  dictionern,  et  inter  Epist. 
ingenium,  et  eruditionem,  tali  prcesule  dignam,  cogimur  de-  Er^m^'ifom. 
siderare :  "In  this  epistle  we  miss  both  eloquence,  and  1528.] 
wit,  and  learning,  meet  for  such  a  prelate."     St.  Ambrose 
saith:  In  omnibus  cupio  sequi  ecclesiam  Romanam.     Sed ^mhros.de 
tamen  et  nos  homines  sensum  habemus.     Ideo  quod  alibi  a.  Vn.Wz.ii 
rectius  servatur,  et  nos  recte  custodimus :  "  I  desire  in  all 
things  to  follow  the  church  of  Rome.     Howbeit,  we  our- 
selves, for  that  we  be  men,  have  understanding  and  judg- 
ment too.     Therefore,  whatsoever  is  better  kept  in  other 
places,  we  do  well  to  keep  the  same." 

But  touching  the  state  of  Rome  that  now  is,  Arnulphus 
said  openly  in  the  council  of  Hemes :   Cum  hoc  tempore  Amuiph.  in 

T.  77  -^        ^     /•  /  •  T.  -,'-,'         .     Concil.  Re- 

Momce  nuLlus  sit,ut  jama  est,  qui  sacras  liter  as  didicerit.  ^^o.icitatur 

7.        .        .77  7  77.  ab  lUyric. 

qua  fronte  aliquis  lUorum  docere  audebit,  quod  ^^o^^  inter  Testes 

-.•T.-o-r-i  1  1  ..  Veritat.  No. 

didicerit ?  "  ± orasmuch  as  now-a-days,  as  it  is  reported, 203] 
there  is  none  in  Rome"  (neither  pope,  nor  cardinal)  "  that 
hath  learned  the  scriptures,  with  what  face  dareth  any 
of  them  to   teach  us  that  thing  that  he   himself  never 
learned  ?" 

It  is  not  sufficient  to  say,  The  pope  sitteth  in  Peter's 
chair.  As  Antichrist  may  sit  in  place  of  Christ,  so  may 
Judas  sit  in  place  of  Peter.     St.  Hierom  saith :   Bethel., 


Hieron.  in 
Osee  lib.  i 
cap.  4.  [iii. 
1263.] 


Cyprian  ad 
Pompeium. 
[p.  141-] 


The  Defence  of  the  Apology  of  the        part  vi. 

qu(^  prius  vocahatur  domus  Dei,  postquam  vituli  in  ea  positi 
$unty  appellata  est  Bethaven,  id  est,  domus  inutilis,  et  domus 
idoli:  '^Bethel,  that  before  was  called  the  house  of  God, 
after  that  Jeroboam's  golden  calves  were  set  up  in  it,  was 
called  Bethaven^  that  is  to  say,  a  house  unprofitable^  and 
the  house  of  an  idol.^^  And  what  marvel  is  it,  if  the  like 
have  happened  to  the  church  of  Rome. 

Therefore,  we  think  it  better  to  examine  and  try  the 
grounds  of  your  religion  by  the  word  of  God,  that  is  one, 
and  uniform,  and  endureth  for  ever,  than  by  your  touch  of 
Rome,  that  is  so  uncertain,  and  so  mutable,  and  so  often 
hath  deceived  us.  St.  Cyprian  saith  :  Si  ad  divince  tradi- 
tionis  caput  et  originem  revertamur,  cessat  error  humanus: 
"If  we  return  to  the  head  and  original  of  the  heavenly 
tradition*^  (which  is  the  word  of  God),  "  all  human  error 
giveth  place." 

Touching  the  rest  of  your  needless  talk,  our  brethren  in 
France,  whom  in  your  pleasure  ye  call  Huguenots,  burnt 
not  the  body  of  Irenceus.  They  knew  he  was  a  blessed 
martyr  of  God:  and  his  body  sometime  the  temple  of  the 
Holy  Ghost.  Without  any  reproach  or  villany,  either 
done  or  meant  to  that  holy  father,  if  they  burnt  any  thing, 
which  also  may  well  be  doubted,  they  burnt  only  an  idol, 
that  you  had  so  unreverently  set  up  against  the  glory  of 
chrysost.  in  God.     Chrysostom  saith :    Joseph  moriens,  ait,   Ossa  mea 

b>j.\Sv'.b42.i  efferetis  hinc  vobiscum, ne  ^gyptii  memores  beneflcio- 

rum  ejus corpus  justi  haberent  in  occasionem  impietatis: 

*•'  Joseph,  lying  in  his  deathbed,  said  unto  his  children,  and 
nephews,  '  Ye  shall  carry  my  bones  with  you  forth  out  of 
Egypt :'  lest  the  Egyptians,  remembering  the  good  things 
he  had  done,  should  use  that  good  man's  body  to  an  occa- 
sion of  wickedness  or  idolatry.''^ 
Ang.  de  mi-       So   saith  St.  Augustiuc  :  Nemo  conscius   erat  sepulchri 
'script.'uh.  X.  Mosis,  ne  populus,  si  cognovisset,  ubi  esset,  adoraret:  "  No 
[UKrppTe.iman  was  made  privy  to  Moses*  grave:  lest,  if  the  people 
had    known    where    his    body    had    been,   they    should 
adore  it." 
In  the  former      Your  obicction  of  the  Sacrifice  is  otherwhere  answered 

Reply.  Art. 

17.  [vol.  iii'    more  at  large.     St.  Augustine  saith:  Nunc  manibus  non 


Church  of  England. 

offerimus  carnem,  sed  corde  et  ore  offerimus  laudem :  "  Now  August. 
we  offer  not  up  flesh  with  our  hands,  but  with  heart  and  d«"o"cap'.  9. 

mouth  we  offer  praise."     Again  he  saith: Intus  haheo  Augult.  in 

sacrificium,  quo  flectam  Deum  meum:  "Within  myself  l\w!^^^^{' 
have  a  sacrifice,  wherewith  I  may  pacify  my  God" 

The  Apology,  Chap.  17.  Divis.  1.  and  2. 

When  Esdras  went  about  to  repair  the  ruins  of 
the  temple  of  God,  he  sent  not  to  Ephesus,  although 
the  most  beautiful  and  gorgeous  temple  of  Diana 
were  there:  and  when  he  purposed  to  restore  the 
sacrifices  and  ceremonies  of  God,  he  sent  not  to 
Rome,  although  perad venture  he  had  heard  that 
there  were  the  solemn  sacrifices  called  HecatomhcB, 
and  other  called  Solitorilia,  Lectisternia,  and  Suppli- 
cationes,  and  Numa  Pompilius'  Ceremonial  boohs,  or 
manuals,  or  portueses,  containing  the  service  of  their 
gods.  He  thought  it  enough  for  him,  to  set  before 
his  eyes,  and  follow  the  pattern  of  the  old  temple, 
which  Solomon  at  the  beginning  builded,  according 

as  God  had  appointed  him,  and  also  those  old  cm^- [Ezra  ni.  2. 

10.] 

toms  and  ceremonies,  which  God  himself  had  written 
out  by  special  words  for  Moses. 

The  prophet  Haggai,  after  the  temple  was  re- 
paired again  by  Esdras,  and  the  people  might  think, 
they  had  a  very  just  cause  to  rejoice,  on  their  own 
behalf,  for  so  great  a  benefit  received  of  Almighty 
God,  yet  made  he  them  all  burst  out  into  tears,  [Hagg.  h.  3. 

•'  'Ezraiii.  12.] 

because  that  they  which  were  yet  alive,  and  had 
seen  the  former  building  of  the  temple,  before  the 
Babylonians  destroyed  it,  called  to  mind,  how  far 
oif  it  was  yet  from  that  beauty  and  excellency  which 
it  had  in  the  old  times  past  before.  For  then,  in- 
deed, would  they  have  thought  the  temple  worthily 
repaired,  if  it  had  answered  to  the  ancient  pattern, 


23-] 


8.] 


464  The  Defence  of  the  Apology  of  the        part  vi. 

and  to  the  majesty  of  the  first  temple.  St.  Paul, 
because  he  would  amend  the  abuse  of  the  Lord'^s 
supper,  which  the  Corinthians  even  then  begun  to 
corrupt,  he   set  before  them  Christ's  institutioii  to 

[I  Cor.  xi.  follow,  saying :  "  /  delivered  unto  you  that  thing  that 
I  first  received  of  the  LordT  And  when  Christ  con- 
futed the  error  of  the  Pharisees,  Ye  must,  saith  he, 

[Matt.xix.  return  to  the  first  heghming:  for  '''from  the  beginning 
it  was  not  thus''  And  when  he  found  great  fault 
with  the  priests  for  their  uncleanness  of  life,  and 
covetousness,  and  would  cleanse  the  temple  from 
all  evil  abuses.  This  house,  saith  he,  at  the  first 
beginnifig,  was  "a  house  of  prayer,"  wherein  all  the 
people  might  devoutly  and  sincerely  pray  together. 
And  so  it  were  your  part  to  use  it  now  also  at  this 
day.  For  it  was  not  builded  to  the  end  it  should  be 
"  a  den  of  thieves."  Likewise  also  the  good  and  com- 
mendable princes  mentioned  of  in  the  scriptures, 
were  praised  specially  by  these  words,  that  they  had 
walked  in  the  ways  of  their  father  David :  that  is, 
because  they  had  returned  to  the  first  and  original 
foundation,  and  had  restored  the  religion  even  to  the 
perfection  wherein  David  left  it.  And,  therefore, 
when  we  likewise  say,  that  all  things  were  quite 
trodden  under  foot  by  these  men,  and  that  nothing 
remained  in  the  temple  of  God,  but  pitiful  spoils,  and 
decays,  we  reckoned  it  the  wisest  and  the  safest  way 
to  set  before  our  eyes  those  churches,  which  we  know 
for  a  surety,  tliat  they  never  had  erred,  and  yet 
never  had  neither  private  mass,  nor  prayers  in  a 
strange  and  barbarous  language,  nor  this  corruption 
o^  sacraments,  and  other  toys-^ 


s"'  [Harding  remarks  upon  this  word.     The  rest  of  his  observations 
here  amount  only  to  "  needless  talk."] 


Church,  of  Mngtmid.  465 

And  forsomuch  as  our  desire  was,  to  have  tbe 
temple  of  the  Lord  restored  anew,  we  would  seek 
none  other  foundation,  than  the  same,  which  we 
knew  was  long  ago  laid  by  the  apostles,  that  is  to 
wit,  our  Saviour  Jesus  Christ.  And  forsomuch  as 
we  heard  God  himself  speaking  unto  us  in  his  word, 
and  saw  also  the  notable  examples  of  the  old  and 
primitive  church:  again,  how  uncertain  a  matter  it 
was  to  wait  for  a  general  council,  and  that  the  suc- 
cess thereof  would  be  much  more  uncertain :  but 
specially,  forsomuch  as  we  were  most  ascertained  of 
God''s  will,  and  therefore  counted  it  a  wickedness  to 
be  too  careful,  and  overcumbered  about  the  judg^ 
ments  of  mortal  men,  we  could  no  longer  stand 
taking  advice  with  flesh  and  blood,  but  rather 
thought  good  to  do  the  same  thing,  that  both  might 
rightly  be  done,  and  hath  many  a  time  been  done, 
as  well  of  other  good  men,  as  also  of  many  catholic 
bishops:  that  is,  to  remedy  our  own  churches  by  a 
provincial  synod.  For  thus,  we  know,  the  old  fathers 
used  to  put  matters  in  experience,  before  they  came 
to  the  public  universal  council.  There  remain  yet  at 
this  day  sundry  canons,  written  in  councils  of  free 
cities,  as  of  Carthage  under  Cyprian,  as  of  Ancyra, 
Neocsesarea,  and  Gangra,  which  is  in  Paphlagonia, 
as  some  think,  before  that  the  name  of  the  general 
council  at  Nice  was  ever  heard  of.  After  this  fashion, 
in  old  time,  did  they  speedily  meet  with  and  cut 
short  those  heretics,  the  Pelagians,  and  the  Dona- 
tists,  at  home,  by  private  disputation,  without  any 
general  council.  Thus  also,  when  the  emperor  Con- 
stantinus  evidently  and  earnestly  took  part  with 
Auxentius,  the  bishop  of  the  Arians'  faction.  Am- 

JEWEL,  VOL.  VI.  ii  h  ' 


The  Defence  of  the  Apology  of  the        part  vl. 

brose^^,  the  bishop  of  the  Christians ,  appealed  not 

unto  a  general  council,  where  he  saw  no  good  could 

be  done,  by  reason  of  the  emperor''s  might  and  great 

labour  ^'' :  but  only  to  his  own   clergy  and  people, 

that  is  to  say,  to  a  provincial  synod.     And  thus  it 

[Concii.  Nic.  was  decreed  in  the  council  at  Nice,  that  the  bishops 

Mansiii.      should  assemble  twice  every  year.  And  in  the  council 

[Mansi  iii.    at  Carthage'^  it  was  decreed,  that  the  bishops  should 

meet  together,  in  each  of  their  provinces,  at  least 

once  in   the   year:  which  was  done,  as   saith   the 

[Mansi  vii.    cou7icil  of  Chalcedon,  of  purpose,  that  if  any  errors 

389.  cap.  19.]  1  1        -,     1  J ^  •  I. 

or  abuses  had  happened  to  spring  up  any  where, 
they  might  immediately,  at  the  first  entry,  be  de- 
stroyed, even  where  they  first  began.  So  likewise, 
when  Secundus  and  Palladius  rejected  the  council  of 

tji^ansiiii.  Aquileia,  because  it  was  not  a  general  and  common 
council,  St.  Ambrose,  bishop  of  Milan,  made  answer, 
that  no  man  ought  to  take  it  for  a  new  or  strange 
matter,  that  the  bishops  of  the  West  part  of  the 
world  did  call  together  synods,  and  make  private 
assemblies  in  their  provinces,  for  that  it  was  a  thing 
before  that  time  not  seldom  used  by  the  bishops  of 
the  West  church,  and  by  the  bishops  of  Gra^cia  used 
oftentimes  and  commonly  to  be  done.  And  so 
Charles  the  Great,  being  emperor,  held  a  provincial 

[concii.  council  in  Germany,  for  putting  away  images,  con- 
trary to  the  second  council  at  Nice.     Neither  pardy, 

36  [This  reading  appears  in  the  ^'^  [Apol.  Lat. : . .  "propter  impe- 

edd.  of  the  Defence  of  the  Apolo^  "  ratoris  potentiam  et  studium  par- 

of  1567,  and    1570.     The   Latin  "tiura."] 

Apology  reads  "  Athanasius."  As  '^'^  [Concii.  Carth.  ii. : . .  "  sin- 

the  author  has  given  no  reference,  "  gviUs  quibusque  annis  concilium 

it  is  difficult  to  determine  which  is  "  convocatur :    ad    quod     omnes 

the  true  reading.    Each  reading  is  "  provincise  quae  primas  sedes  ha- 

attended  with  chronological  diffi-  "  bent  de  concihis  suis  ternos  ie- 

culties.    "  Ambrose"  seems  rather  '•  gatos  mittant."] 
the  more  probable.] 


Church  of  England.  46t 

feVeii  amongst  us,  is  this  so  very  a  strange  and  a  new 
trade.  For  we  have  had  ere  now  in  England  pro- 
vincial synods,  and  have  governed  our  churches  by 
home-made  laws.  What  should  one  say  more  ?  Of 
a  truth,  even  those  greatest  councils,  and  where 
most  assembly  of  people  ever  was,  (whereof  these 
men  use  to  make  such  an  exceeding  reckoning,) 
compare  them  with  all  the  churches  which  through- 
out the  world  acknowledge  and  profess  the  name  of 
Christ,  and  what  else,  I  pray  you,  can  they  seem  to 
be,  but  certain  private  councils  of  bishops  and  pro- 
vincial synods  f  For  admit,  peradventure,  Italy, 
France,  Spain,  England,  Germany,  Denmark,  and 
Scotland  meet  together :  if  there  want  Asia,  Graecia, 
Armenia,  Persia,  Media,  Mesopotamia,  Egypt,  Ethio- 
pia, India,  and  Mauritania,  in  all  which  places  there 
be  both  many  Christian  men,  and  also  bishops :  how 
can  any  man,  being  in  his  right  mind,  think  such  a 
council  to  be  a  general  council  f  And  where  so 
many  parts  of  the  world  do  lack,  how  can  they  truly 
say,  they  have  the  consent  of  the  whole  world  ?  Or 
what  manner  of  council,  ween  you,  was  the  same  last 
of  Trident  f  Or  how  might  it  be  termed  a  general 
council,  whereas  out  of  all  Christian  kingdoms  and 
nations  there  came  unto  it  but  only  forty  bishops, 
and  of  the  same,  some  so  cunning^^,  that  they  might 
be  thought  meet  to  be  sent  home  again  to  learn 
their  grammar,  and  so  well  learned,  that  they  had 
never  studied  any  part  of  divinity  f 

M.  HARDING. 

Your  waiting  for  a  general  council,  was  hot  uncertain.     For 
at  the  setting  forth  of  your  Apology,  it  was  far  and  well  entered, 
and  almost  ended.     Whatsoever  success  thereof  should  follow,  poVIn  many 
ye  ought  not  to  have  refused  it,  abeinsr  in  all  respects  lawful.        respects  it 

•■  "  'or  was  unlaw 


a  Untruth. 


39  [Apol.  Lat.  "  ita  diserti."] 
H  h  a 


was  nnla\v> 
till. 


468  Tlie  Defence  of  the  Apology  of  the        pakt  vi. 

Your  assurance  of  God's  will  is  none.  That  is  but  your. com- 
mon by- word,  as  it  hath  always  been  of  heretics.  Ye  ought  to 
have  shewed  good  evidence  for  your  being  sure  of  God's  will, 
before  ye  attempted  these  great  and  dangerous  changes  in  reli- 
gion   Neither  becometh  it  you  to  call  the  determinations  of  a 

general  council  the  judgments  of  mortal  men,  so  much  as  con- 
cerneth  declaration  of  necessary  points  of  faith,  but  the  prompt- 
ing and  teaching  of  the  Holy  Ghost. 

As  for  your  provincial  synod,  it  was  none.      Synods  cannot  be 

kept  without  bishops.     Before  ye  claim  the  name  of  a  synod  for 

your  packing  and  huddling  together,  ye  must  prove  yourselves 

bishops,   which   ye  are  not  able   to   do.      Whatsoever    ye   say, 

b  Untruth,     b  there  were  never  good  men,  nor  catholic  bishops,  thrft  kept 

ampies  soon  provincial  synods,  contrary  to  approved  and  lawful  general  coun- 

reproved.       ^jjg^  c  as  your  synod  is  most  contrary.     Neither  can  ye  pretend 

F(K-'ou"^Iy-    ^^^^  y^  followed  any  old  fathers,  putting  things  in  experience 

nod  is  most    bcforc  the  coming  to  an  universal  council 

throld'coun-      Your  council  provincial,  holden  in  Germany  by  Charles  the 
ciis.  Great,  against  the  second  Nicene  council  general,  ^  is  a  false 

truth7as\T  forged  matter,   as  the  book   against  images  is,  which  one   Eli 
may  soon  ap- pj^ili^  the  man  in  the  moon's  son,   Calvin,  Illyricus,  and  other 
heretics,    have    fathered    upon    that    most    godly    and    catholic 
emperor. 

The  council  which  you  mean  was  a  godly  and  a  catholic  coun- 
cil, holden  at  Frankfort  by  pope  Adrian  and  Charles  the  Great, 
ForThe*^'     ^  against  the  wicked  council  of  the    heretics,  named    e  image- 
words  be       breakers,  which  they  held  a  little  before  that  at  Constantinople, 
^dosynodtiT'  which  of  thosc  heretics  was  called  the  seventh  and  general,  of 
prnndnran-  the  catholics  pscudosynodus,  that  is  to  say,  the  false  or  forged 
b]''J!^i'hdic<ita council.      Of  both  these  councils,  thus  writeth  Abbas  Ursper- 
est.  Ado.      gensis,   so   much    commended    of  Melancthon  ;     "The    council  i"  Prsefa*- "^ 
which  a  few  years  before  was  assembled  at  Constantinople  ^^,  in  vari«"^ 
the  time  of  Irene  and  Constantine  her  son,  of  them  called  the 
seventh  and  general,  (in  this  council  holden  at  Frankfort,)  was 
repealed  and  put  away  by  consent  of  all,  as  void  and  superfluous, 
so  as  from  thenceforth  it  should  be  named  neither  the  seventh, 

nor  ought  else " 

If  you  believe  not  this  as  the  witness  of  a  cathohc  writer,  then 
believe  Anselmus  Rid,   an   earnest    professor   of  your   own  the  rn  Catniopo 
newest  gospel,  who  writeth,  that  Adrian,  the  bishop  of  Rome,  """n^"||{n ' 
and  king  Charles,  at  the  council  holden  at  Frankfort,  execrated  ^c. 
and  accursed  as  heretical,  the  council  of  the  empire  of  Constan-  pr'<[s"8o,io 
tinople  and  of  the  Greeks,  which  they  held  for  the  abolishing  of '55°- 
saints'  images.     Those  be  his  very  words  40.     Beheve  Peucerus,  J^  clS."'' 

39  [The  fact  is,  the  second  Con-  of  1550,  are  these  :  "  In  centum 

oil.  Nic.  was  concluded   at  Con-  "  quinquaginta  trium    antistitum 

stantinople,  and   hence  is   some-  "  conventu  damnatis  divorum  i- 

times  called  by  that  name.]  "  maginum  e.xecratoribus."] 

^"  [The  very  words  in  the  edit. 


Church  of  England.  469 

Philip  Melancthon's  son  in  law,  writing,  that  the  council  of 
Nice  was  kept  by  common  consent  of  the  Greek  emperor  and 
of  Charles.  If  the  second  council  of  Nice,  which  was  altogether 
for  images,  was  holden  by  consent  of  Charles,  how  held  he  a 
council  in  Germany,  for  putting  away  images,  against  the  coun- 
Pantaieo.  cil  of  Nice  ?  Believe  Carion,  and  specially  Pantaleo,  of  Zurich,  a 
man  of  your  own,  the  most  evangelical  religion,  who,  upon  warrant 
of  the  authority  of  Regino,  writeth,  that  the  council  of  Frankfort 
abrogated  and  disannulled  the  Greeks'  council,  that  was  against 
the  worship  of  images.  Briefly,  how  falsely  you  and  sundry 
other  of  your  sect  have  herein  belied  that  worthy  prince,  Charles 
the  Great,  it  may  easily  appear  by  that  Paulas  ^-Emilius  writeth 
of  him  :  That  he  sent  twelve  bishops  out  of  France  to  the  coun- 
cil then  holden  at  Lateran  in  Rome,  in  which  the  image-breakers' 
false  named  and  forged  council  was  abrogated. 

Where,  of  general  councils  ye  make  private  and  provincial 
synods,  ye  do  besides  learning,  reason,  and  custom  of  the  church. 
A  council  is  not  accounted  general,  because  bishops  of  all  coun- 
tries iinder  heaven  be  assembled,  f  but  because  many  be  assem-  f  By  this  rule 
bled,  and  all  be  lawfully  called.     Else,  in  times  when  heresies  JJVrkiTnt^ 
reign,  the  church  should  never  have  the  necessary  remedy  of  a  was  not  ge- 
general  council :  for  always  heretics  would  refuse  to  come  to  it,  "^'^ ' 
as  ye  have  to  come  to  the  late  council  at  Trent. 

In  Persia,  Media,  Egypt,  Mauritania,  I  ween  ye  find  few 
bishops  at  this  day,  nor  many  in  the  other  countries  which  ye 
reckon,  and  those  in  manner  altogether  ignorant  and  schisma- 
tics. Yet  the  patriarchs  of  Assyria,  or  Syria  Orientalis,  and  of 
Armenia,  who  of  late  years  were  at  Rome,  have  for  their  pro- 
vinces both  subscribed  to  the  council  of  Trent  g  and  received  the  &  Untruth, 
whole  decrees  of  the  same  for  their  peoples.  Thame^or 

Your  report  of  forty  bishops  only  present  at  the  council  of™^^®"'"^- 
Trent,  and  of  their  slender  learning,  is  as  true  as  your  doctrine 
contrary  to  that  council  is,  ^  that  is  to  say,  in  plain  terms,  stark  h  Untruth, 
false.     It  is  well  known  there  were  at  this  late  council  of  Trent,  Rea/fhe  re- 
in this  pope's  time,  well  near  two  hundred  bishops.  cords  and 

^    ^  ^  subscrip- 

tions of  the 
same  cuuO' 
THE  BISHOP  OF  SALISBURY.  cil. 

What  hope  we  might  conceive  of  your  late  chapter  of 
Trident^  we  were  sufficiently  warned  by  the  former,  holden 
under  pope  Paulus  III.  and  pope  Julius  III.,  wherein, 
notwithstanding  your  many  years  study,  and  great  con- 
ference of  so  many,  and  so  learned,  and  so  excellent,  and 
so  much  ado,  yet  in  the  end  ye  were  never  able,  neither 
to  suppress  your  open  stews,  nor  to  avoid  your  priests' 
concubines^  nor  to  cause  your  bishops  to  be  resident  upon 
their  charge,  and  to   do  their  duties,  nor  to   resolve  us. 


470  The  Defence  of  the  Apology  of  the        part  vi. 

omnipoten.  whcther  the  pope  be  above  the  council^  or  the  council 
IiTtiie'e'tTpo-  above  the  pope.  In  the  summon  and  first  entry  of  your 
tru  et  Pallid  assembly  there,  pope  Paul  had  forgotten  Christ,  and  left 
f"eti?'[Har-  him  quito  out  of  company  ^^  and  supplied  the  want  of  him 
■■'  with  the  authority  of  Peter  and  Paul,  as  it  is  plain  and 
Anibros.  ca-  evident  by  his  bull.  Another  of  your  reverend  fathers 
[concii.Trid.  there  maketh  Mary  the  blessed  Virgin  equal  with  Christ, 
iii.  988.]  ■  and  calleth  her  his  most  faithful  fellow ;  Fidelissimam 
Cornel.  E-  Christi  sociaon.  Another  of  the  same  company  telleth  us, 
finus.  [c°rab.  that  the  pope  is  the  light  that  is  come  into  the  world :  Papa 
"'^ '"  lux  venit  171  mundum.  To  be  short,  the  whole  issue  and 
Hfrd^x'"''o  conclusion  of  all  your  doings  there,  by  the  full  agreement 
rn'omnfb^ir"^  of  all  your  fathers,  hangeth  upon  the  pope's  only  pleasure, 
tfj  e^auThoit  ^^^  ^Y  cxprcss  words  uttered  in  the  sixth  [seventh]  session 

tale. 


of  the  same  council  it  may  appear.  And,  by  your  doctrine. 
Nemo.         the  pope  may  not  be  controlled,  whatsoever  he  do,  neither 

by  the  clergy,  nor  by  all  the  whole  world.  And  whatsoever 
Job.  sieidan.  the  popc  sliall  will  to  Stay  or  pass,  your  doctors  tell  us,  His 
[lib.  82.]       only  will  must  stand  for  law. 

For  these    and  other   like   causes,    both   the    emperor 

Charles  V.  and  also  Francis  the  French  king,  beside  sun- 
luyr.  \n  pro-  (Jry  other  Christian  princes,  made  open  protestation  against 
concii.  Trici.  your    Said    Tridentinc   conventicle,    being  then  removed   to 

p.  84.  [p.  78.]  J  _  _  ^  »  ;7 

Bononia,  and  said  it  was  no  lawful  general  council,  but 
only  an  assembly  of  a  few  certain  persons,  to  serve  one 
man's  affection,  and  to  seek  for  gain.  Such  is  the  opinion, 
that  your  own  princes  have  of  your  assemblies. 

It   becometh  us   not    (ye   say)   to   call  the  determina- 
tions of  your  general  councils,   the  judgments  of  mortal 
Aug.de uni.  men.      Yet  it  became  St.  Augustine  to  call  the  same,  Con- 
cap.  io?i%'.  cilia  oontendentium  episcopormn :  *'  The  councils  of  quar- 
^^**'  yelling  bishops.'' 

41  [The  words,  as  reported  by  8cc.  The  bull,  however,  closes  with 

Harduin,  do  not  quite  agree  with  words  quite  as  profane  as   those 

Bp.  Jewel's  statement,  or  with  his  reportea  in  the  margin :  "  Si  quis 

marginal  quotation.    "  Hujus  igi-  "  autem  hoc  attentare  pnesump- 

"  tur  ipsius  Dei  omnipotentis,  Pa-  "  serit,  indignationem  omnipotent 

"  tris,  et  Filii,  et  Spiritus  Sancti,  "  tis    Dei,  ac    beatorum    Petri  et 

"  ac    beatorum  ejus   apostolorum  "  Pauli  apostolorum  ejus,  se  nove-^ 

"  Petri  et  PauU  auctoritate  freti,"  "rit  incursurum."] 


Church  of  England.  4'tl 

And  again :  Humanarum  contentionum  animosa  et  per-  Eod.  iib.  cap. 
niciosa  certamina :  *' The  bold  and  hurtful  contentions  of 
worldly  quarrels."  If  it  like  you  not,  that  your  councils 
should  be  called  the  judgments  of  men^  then  call  them,  as 
St.  Augustine  doth,  "  The  councils  of  quarrelling  bishops  :'* 
or,  "  The  hurtful  contentions  of  worldly  quarrels."  But 
what  need  we  many  words  ?  Your  own  Panormitane  saith : 
Leges  summorum  pontificum  et  conciliorum  appellantur  y^xtrBL  de 
statuta  humana :  et  sic  stride  non  possunt  did  jus  divinum:  Affin.  Non 

debet 

"The  laws  and  determinations  of  popes  and  councils  are  [fano'r.tom. 
called   the   determinations    and  laws  of  men.  and   so   insvcoi.i. 

*^  No.  4.] 

strait  manner  of  speech  they   cannot  be  called  the  laws 
of  God:' 

Ye  say,  we  are   no   bishops,  and  therefore  have   no 
authority  to  hold  a  synod.     Even  so  your  fathers  in  old 
time  said,  that  St.  Paul  was  no  apostle,  and  that  St,  Basil 
and  St.  Hilary  were  no  bishops.     Of  St.  Paul,  it  is  plain, 
therefore,  he  saith  in  his  own  defence:    "Am  not  I  anicor. ix. 
apostle  ?  Am  not  I  a  free  man  ?  Have  I  not  seen  the  Lord 
Jesus?"    St.  Hilary  saith  of  himself:  Auxentius  de  persowa  Arlanos  e"*'* 
{mea)  calumniatus  est,  damnatum  me  a  Saturnino,  audirijf^^'iSiY'' 
ut  episcopum,  non  oportere :  "  The  heretic  Auxentius  layeth  niT^se^* ''' 
a  quarrel  to  my  person :  and,  forasmuch  as  Saturninus  the  ^vuoSou  &. 
heretic  hath  condemned  me,"  he  saith,  "  I  may  not  be  heard  Trpoo-ayopeu- 
as  a  bishop.''  ovai,  ,m},  Ka- 

Likewise,  the  Arian  heretics  used  to  say,  that  St.  Basil,  voi  iiri(TK6- 
and  other  like  learned  and  catholic  fathers  of  that  time,  ^'r' """^"^^ 
were  no  bishops.     St.  Basil  thereof  writeth  thus  :  "  They  Kai  tV 
call  the  council  of  catholic  bishops  a  council  of  wicked  men:  ""^^S^JS^' 
neither  will  they  once  vouchsafe  to  name  them  bishops ,"^0^  i^^  ^^vai 
lest  they  should  seem  to  allow  the  decrees,  that  they  have  o-K(J7rovs,5t«^- 
made  against  them.     And  they  challenge  them  to  be  no  '^'  o'>f<red;s, 
bishops,  for  that,  as  they  say,  they  are  the  captains  of  a  ph.^  irpoe- 
wicked  heresy."     In  like  sort  he  writeth  unto  Patrophilus,  ^^J""'^'' 
of  the  heretic  Eustathius  :  "  He  taketh  great  heed  lest  he  m-s'i^.i 
should  happily  [haply]  be  forced  to  call  us  bishops."   Thus,  roO/jL^ftsa- 
M.  Harding,  in  denying  us  to  be  bishops,  ye  do  none  ^"7'^''^  ^^" 
otherwise  but  as  other  your  predecessors  have  done  before  enreiu  V«*, 

you- 


47^  The  Defence  of  the  Apology  of  the        part  vi. 

Of  the  bishops  and  prelates  of  your  side,  I  will  say  no- 
thing. What  your  own  friends  have  thought  of  them,  I 
have  said  before. 
Mark  1.3.  As  for  US,  it  shall  be  sufficient,  if  we  be  only  the  voice 
of  a  crier  in  the  wilderness.  St,  Paul,  to  avouch  his  apostle-- 
1  Cor.  XV.  10,  ship,  said  openly  thus  :  Gratia  Dei  sum  id  quod  sum  ; 
*'  By  the  grace  of  God  I  am  that  I  am." 

Ye  say,  ''  A  provincial  council  may  not  repeal  a  council 
general.""  As  if  the  authority  of  your  councils  stood  only 
in  number,  and  not  in  truth.  Howbeit,  the  simple  truth 
of  God  shall  overweigh  falsehood,  be  it  never  so  general. 
But  even  thus  said  Auxentius,  the  Arian  heretic,  against 
Hiiadi  ed'''  ^^'  Hilary.  These  be  his  words  :  Ego  quidem,  piissimi 
B^ened.  col.  impcratores ,  existimo  non  oportere  sexcentorum  episcoporum 
unitatenif  post  tantos  laboreSy  ex  contentione  paucorum  homi^ 
num  refricari :  "  My  most  gracious  lords,  in  my  judgment, 
it  is  not  meet,  after  so  great  pains  taken,  for  the  conten- 
tious striving  of  a  few,  to  hazard  the  consent  and  unity  of 
six  hundred  bishops.^'  Thus  the  heretic  Auxentius  alleged 
great  multitudes  of  his  companions  against  St.  Hilary,  and 
the  catholics :  which,  he  said,  were  but  a  few. 

Notwithstanding,  it  were  no  hard  matter  to  shew  evident 

examples  of  general  councils^  that  have  been  overruled  by 

particulars.     The  general  council  of  Nice  determined,  as 

you  say,  but  you  say  it  untruly,  that  all  appeals,  out  of  all 

parts  of  the  world,  should  lie  to  Rome.    Yet  the  particular 

Cone.  Afric.  or  promnciol  councH  of  Africa  saith:  Si  provocandum  pu- 

cap.^92.  IV.   ^^^^^^^f.^   ^^^  prowcent,  nisi  ad  Africana   concilia.     Ad 

transmarina  autem  qui  putaverit  appellandum,  a  nullo  intra 

Africam  in  communionem  recipiaiur :  "If  they  shall  think 

it  good  to  appeal,  let  them  not  appeal  but  only  to  such 

councils,  as  shall  be  holden  within  Africa.    But  whosoever 

shall  appeal  beyond  the  scas^^  (that  is  to  say,  to  the  bishop 

of  E-ome),  "  let  no  man  within  Africa  receive  him  to  his 

communion.^' 

sozom.iib.i.      The  general  council  of  Nice  durst  not  to  dissolve  priests' 

coiKii.  Car-  marriage :  the  particular  council  of  Carthage  dissolved  it 

thag.  2.  can.  ,/  Jr  ,f  J 

2.  u'i-  69J.J   utterly.     The   order   of  private    or    auricular   confession^ 
which,  in  your  phantasy,  was  received  generally  through- 


Church  of  England.  478 

out  the  whole  church  of  God y  was,  notwithstanding,  quite  socrat.iib.j. 

•  c?       X  cap.  0.  \lcft, 

abolished 4'^  in  the  church  of  Constantinople,  only  by  the  ^ap.  19,  tom. 
particular  advice  of  Nectarius. 

Your  black  friars,  in  their  particular  chapters,  have  Aug. deCivit, 
controlled  and  cut  off  the  general  determination  of  the  {ieg°c?tb!\  ' 
council  of  Basil,  touching  the  conceiving  of  our  Lady  in  593.3  * 
original  sin.    And  Albertus  Pighius,  by  his  like  particular  Albert.  Pigh, 
authority,  telleth  you,  that  as  well  this  council  of  Basil,  as  [iib.  TTa,' 
also  the  council  of  Constance,  being  both  general,  (in  that  ^'  '^°  ' 
they  said,  the  council  is  above  the  pope,)  "  decreed  plainly 
against  nature,  against  the  manifest  scriptures,  against  all 
antiquity,  and  against  the  catholic  faith  of  Christ.^' 

Certainly,  the  truth  of  God  is  not  bound,  neither  to 
person  nor  to  place.  Wheresoever  it  be,  either  in  few  or 
in  many,  it  is  evermore  catholic,  even  because  it  is  the 
truth  of  God.  In  the  council  of  Constantinople,  it  is  written 
thus :  Dejinierunt  pariter,  ut  si  quid  in  provincia  qualihet  Hist.  Trip. 
emergeret,  provincice  concilio  finiretur :  "  The  fathers  agreed 
all  together,  that,  if  any  matter  should  happen  to  grow  in 
the  province,  by  a  council  of  the  province  it  should  be 
ended."     Likewise  saith  Isidorus ;    Manifestum  est,  quod  ibkaah  Prva. 

......      fat.  in  Con- 

itla,  qucB  sunt  per  unamquanque  promnciam,  ipsius  provmcice  cuia.  [crabb, 

synodus  dispenset,  sicut  Nicceno  constat  decretum  esse  concilio  : 

"  It  is  clear,  that  matters  happening  in  every  province,  by 

a  provincial  synod  may  be  ordered,  as  it  is  concluded  in 

the  council  of  Nice."     Likewise  St.  Ambrose  saith :  Scie-  in  conciuo 

bant  esse  consuetudinem,  ut  in  Oriente,  orientalium  esset  cow-[iii.6oa.c.] 

cilium :   intra  Occidentem,  occidentalium :  "  They  knew  it 

was  a  custom,  that  a  council  of  the  east  bishops  should  be 

holden  in  the  East,  and  a  council  of  the  west-  bishops  should 

be  holden  (apart)  in  the  West." 

St.  Augustine  saith :  Literas  episcoporum,  et  per  s&rmonem  A"g-  de  Bap. 

V        .  .      ,.,         .  tism.  contra 

forte  sapienttorem  cujuslibet  %n  ea  re  peritioris,  licet  y^^re- oonatist.  nb. 
hendi,  si  quid  in  eis  forte  a  veritate  deviatum  est :  "  Bishops''  98.] 


42   [Some   commentators   have  confession  was  henceforward  not 

doubted,   whether  the  words    of  compulsory,  as  a  condition  preU- 

Socrates   extend  to  the  absolute  minary  to  admission  to  the  holy 

abrogation  of  private  confession,  communion.] 
But  it  is  at  least  evident,  that  such 


474  The  Defence  of  the  Apology  of  the        part  vi. 

letters^  if  they  swerve  any  thing  from  the  truth,  may  be 
controlled  by  the  discretion  of  any  other  man,  that  hath 
more  skill  in  the  matter." 

In  like  sort,  abbot  Panormitane,  your  own  doctor,  saith, 

ErecT'e^t^      as  it  hath  been   alleged  before:    In  concernentibus  fidem, 

significastr"  ^^*^^  dictum  unius  privati  esset  prceferendum  dicto  papce^  si 

norm ''torn  i  *^^'^  moverctur  melioribus  rationibus  Novi  et  Veteris  Testa-' 

coi.'i.]°^'"^"*^^^'^***'  "  ^^  matters  concerning  the  faith,  the  saying  of  any 

one  private  man  were  to  be  taken  before  the  saying  of  the 

pope,  if  he  were  moved  with  better  reasons   of  the  Old 

and  New  Testament,  than  the  pope."*^ 

Howbeit,  we  have  not,  by  our  provincial  council,  re- 
moved or  shaken  the  authority  of  any  one  ancient  general 
council,  M.  Harding.  For  of  all  the  ancient  councils  that 
have  been,  touching  the  cases  that  lie  between  us  in  con- 
troversy, ye  are  not  yet  able  to  allege  one.  We  have,  upon 
good  causes,  removed  your  vanities  and  unseemly  follies : 
and  have  restored  again,  so  much  as  in  us  lay,  the  decrees 
and  canons  of  the  ancient  councils.  Hincmarus,  the  bishop 
Hincmarus    of  Rhcims,  saith  thus :  Cum  duarum  aut  trium  promnciarum 

Bern.  cap.  20.  .  ... 

iiom.ii.^ii.'] prcesules  m  unum  convemunt^  st,  antiquorum  canonum  insti- 
tutione  muniti,  aliquid  prcedicationis,  aut  dogmatis  instituunt, 
quod  tamen  ab  antiquorum  patrum  dogmatibus  non  discrepet, 
catholicum  est,  quod  faciunt :  et  fortasse  did  potest,  univer- 
sal :  "  When  the  bishops  of  two  or  three  provinces  meet 
together,  if  they,  by  the  warrant  of  the  old  councils,  appoint 
any  matter  of  preaching  or  doctrine,  so  that  it  disagree 
not  from  the  doctrine  of  the  ancient  fathers,  it  is  catholic 
that  they  do,  and  perhaps  may  be  called  universal.''''  Such 
are  our  doings,  M.  Harding :  they  agree  with  the  doings 
of  the  ancient  fathers,  and  have  the  warrant  of  the  councils 
oi  the  primitive  church,  and  therefore  they  are  catholic. 

The  credit  of  the  emperor  Charles"*  book,  reporting  the 
decrees  of  the  council  of  Frankfort  touching  the  adoration 
of  images,  I  leave  wholly  to  the  indifferent  discretion  of 
the  reader. 

It  was  printed,  not  at  Geneva,  as  you  surmise,  but  in 
Paris.  The  setter  out  proveth  it  not  to  be  forged,  by 
many  good  and  likely  reasons.     An  ancient  copy  of  the 


Church  of  England.  475 

same  is  yet  still  to  be  seen  in  Rome,  in  Lateran,  even  in 
the  pope's  own  library.     Angustinus  Steuchus,  the  master  Aug.  steuch. 
of  the  same  library,  reporteth  the  same.     The   emperor  const.^ cm)  3. 
Ludovicus,  son  unto  Charles,  wrote  a  book,  yet  extant,  "i»-^-'^^ap-<>- 
and  remaining  in  France,  to  like  purpose.     Eckius  also  Eck.  de  ima. 
beareth  witness  unto  the  same  book  of  the  emperor  Charles,  [Loc.  com. 
although  untruly  and  guilefully,  as  his  manner  is.     For 
he  saith  that  Charles  wrote  four  books  in  defence  of  images, 
whereas,   indeed,  the    books   are    directly  written   against 
images. 

Although  ye  think  Eli  Phili'*^,  or  I  know  not  who,  may 
easily  be  charged  with  corruption  and  forgery,  yet  why 
the  pope  himself  should  corrupt  and  forge  his  own  book^  in 
his  own  library.,  against  himself,  it  were  hard  for  you  to 
shew  good  reason. 

"  The  council  of  Frankfort"  (ye  say)   "  was  godly  and 
catholic,  and  made  decrees  against  image-breakers,  in  the 
behalf  of  images."    Yet,  notwithstanding,  Aventinus  saith  : 
Jn  Frankfordiensi  concilio  scita   Grcecorum,  de   adorandis  ^^enUn.  foi. 
imaginibus,   rescissa  sunt :    "  In  the  comicil  of  Frankfort, 
the  Grecians'  decrees  for  the  adoration  of  images  were  quite 
abolished."    Regino  saith:  Pseudosynodus  GrcBcorum.,quam^egmo. 
pro  adorandis  imaginibus  fecerunt,  rejecta  est :  "  The  false 
council  of  the  Greeks,  which  they  had  made  for  adoration 
of  images,    was   repealed   in   the   council  of  Frankfort.'^ 
Likewise  Ado  saith :  Pseudosy nodus,  quam  Greed  septimam  Ado.  [foi. 
vocant,pro  adorandis  imaginibus,  abdicata  est  penitus :  "  The 
false  council,  which  the  Greeks  call  the  seventh,  wherein 
decrees  were  made  for  the  adoration  of  images,  was  there 
utterly  put  away." 

Hincmarus,  the  archbishop  of  BJieims,  speaking  of  the 

same  council  of  Frankfort,  saith  thus: P seudosy nodus '^'^'^'^^^^^ 

Grcecorum  destructa  est,  et  penitus  abdicata.     De  cujus  de-  "•  4S7-] 
structione,  non  modicum  volumen,  quod  in  palatio  adolescen- 
tulus  legi,  ab  eodem  imperatore  Romam  est  per  quosdam 
episcopos  missum :  "  The  false  council  of  the  Greeks  was 

43  [Eli  Phili :  the  name  by  which  Hist,  Lat.  hb.  2.  shews  that  the 
the  editor  Johannes  Tihus  Mel-  author  was  Alcuin  :  see  Replie, 
densis    called    himself.      Vossius     supra  vol.  iii.  257.  note  ^^] 


476  The  Defence  of  the  Apology  of  the        part  vi. 

repealed  and  utterly  overthrown  in  the  council  of  Frank- 
fort. Whereof,  when  I  was  a  young  man,  I  read  a  pretty 
big  book  in  the  pop^s  palace  in  Home,  which  book  was 
sent  thither  by  certain  bishops  from  the  said  emperor 
Charles." 

Certain  words  of  the  said  lewd  or  false  council  of  the 

!ibro"cari"    ^rreeks,  amongst  others,  are  these  :  Qui  timet  Deum^  adorat 

iii^ca''  S*^'  *^<*^*w^^5  ^^  filium  Dei :  qui  adorat  imaginem,  et  dicit,  Hoc 

p-453.]        est  Christus,  non  peccat :  peccat  qui  non  adorat  imaginem. 

Qui  non  adorat  imaginem^  est  hcereticus :   imago  adoranda 

est  eodem  cultu^  quo  sancta  Trinitas :  "  He  that  feareth  God 

adoreth  an  image,  as  he  would  adore  the  Son  of  God :  he 

that  adoreth  an  image,  and  saith,  '  This  is  Christ,''  offendeth 

not :    he  offendeth,  that  adoreth  not  an  image :    he  that 

adoreth  not  an  image,  is  an  heretic :   we  must  adore  an 

image  with  the  same  reverence  wherewith  we  adore  the 

holy  Trinity." 

Now,  whether  these  and  other  like  worthy  sayings  and 
sentences  were  to  be  reproved,  or  no,  it  may  please  you, 
M.  Harding,  to  consider. 

"  That  council"  (ye  say)  "  is  called  general,  not  where- 
unto  all  Christian  nations  do  resort  indeed,  but  whereunto 
all  Christian  nations  are  lawfully  summoned."  As  this 
answer  is  true,  and  not  denied,  so,  by  the  same,  your  late 
council  of  Trident  may  in  no  wise  be  called  general.  For 
what  lawful  summons  sent  your  pope  Pius  either  to  Preter 
Gian44  into  Ethiopia;  or  to  other  bishops  and  Christians 
in  India :  or  (Europa  only,  and  that  no  whole,  excepted) 
what  summons  sent  he  into  any  other  kingdom  or  country 
of  the  world  ? 

But  ye  say,  "  In  Persia,  Media,  Egypt,  Mauritania,  and 
in  other  countries  adjoining,  there  are  few  Christians  at 
this  day  to  be  found."  Yet  the  authors  of  Novus  Orhis, 
Novas orbis. describing  the  state  of  the  world,  say  thus:  "i?^  all  coun- 
tries, whithersoever  ye  come,  there  be  some  Christians. "** 
Again  :  "  In  India  many  kings  and  princes  profess  Christ. ""^ 
And  again:   ''In  Armenia  and  Cilicia,  in  a  manner,  the 

[-1^  Prester  John.] 


Church  of  England.  477 

whole  people  is  christened.  Only  they  are  suhjcct  to  the 
cham  of  Tartary.  Their  priests  be  married ;  and  whoso  is 
unmarried  may  be  no  priest^^ 

Ye  say :  "  The  patriarchs  of  Assyria  and  Armenia"  (that  foi.  324. 
never  saw  neither  the  one  country  nor  the  other)  "  were 
at  Rome,"  (ye  know  not  when,  j  "  and  subscribed  to  all  the 
articles  of  your  council  of  Trident."  O,  M.  Harding,  ye 
can  get  no  great  credit  by  open  mockery.  It  is  no  hard 
matter  for  your  pope^  out  of  his  own  guard,  to  make  such 
patriarchs  enow,  one  for  Jerusalem,  another  for  Constanti- 
nople, another  for  Alexandria,  another  for  Antioch,  another 
for  Sidon,  another  for  Tyrus :  and  I  marvel,  if  there  be 
not  some  patriarch,  one  or  other,  for  Sodom  and  Gomorrah. 
These  poor  holy  and  hungry  fathers  are  contented  at  all 
times  to  yield  their  submissions,  and  to  set  their  hands  to 
whatsoever  they  shall  be  required,  and,  in  the  names  of 
those  countries  that  they  scarcely  ever  heard  of,  to  confess 
the  pope,  their  master,  to  be  all,  and  more  than  all.  With 
such  vain  shows  and  vizards  it  pleaseth  you  to  smooth  the 
world. 

If  ye  doubt  hereof,  ye  may  easily  find,  that  one  Augus- 
tinus  de  Roma,  in  your  late  council  of  Basil,  bare  the  name  conc.  bhsi- 
of  the  archbishop  of  Nazareth  in   Jewry:  and  yet,  poor  109.*  a.] 
man,  had  he  never  seen  Nazareth  in  all  his  life.     Like- 
wise, that  one  Petrus  Paludensis,  a  poor  friar  observant,  Petr.  Pnia. 
not  long  sithence,  bare  the  name  of  the  patriarch  of  JerU'-^v^'^''^^-'] 
ealem:  and  yet  had  he  never  seen  Jerusalem,  nor  knew  Patriar.  Hie. 

1   •    1  •  -t-»  T  1  -I        „  rosolymita-' 

which  way  to  go  to  it.     But  what  need  mo  examples  ?  nus. 
Your  own  Ceremoniary  of  Home  telleth  you  thus :   Con-  ceremonia- 
sueverunt  antiqui  ponere  patriarchas  quatuor  ecclesiarum  ^ecwon.  $ 
principalium,    inter   episcopos   cardinales   mixtim.     Nostro 
tempore  ponuntur  immediate  post   cardinales.     Sunt  enim 
quodammodo  titulares  :  "  They  were  wont,  in  old  times,  to 
place  the  patriarchs  of  the  four  principal  churches,  toge- 
ther with  the  cardinal   bishops,  one  with  another.     But 
now-a-days  they  are  placed  next  beneath  all  the  cardinals. 
For  in    a   manner  they  have  now  nothing  else  but  the 
names  of  patriarchs. ^^  Such  guests  were  your  patriarchs  of 
Assyria  and  Armenia^  that  subscribed  to  your  council  of 


478  The  Defence  of  the  Apology  of  the        part  vi. 

Trident.  They  bare  the  names  of  these  countries,  M.  Hard- 
ing :  but  the  countries  they  had  never  seen. 

It  is  most  certain,  that  the  Christian  patriarchs,  and 
bishops  of  those  countries,  will  neither  communicate  with 
the  pope,  either  in  sacraments,  or  in  prayers,  nor  anywise 
yield  to  his  authority,  nor  give  any  manner  of  honour  or* 
reverence  to  his  person,  no  more  than  to  Mahomet,  or 
Antichrist,  as  I  have  sufficiently  shewed  before. 

Touching  the  number  of  bishops  present  at  your  former 
assembly  at  Trident,  I  refer  myself  to  the  records  of  the 
same.     If  ye  find  there  more  than  forty  bishops,  I  am  con- 
tent to  lose  my  credit.     And  yet  of  the  same  number,  blind 
sir  Robert  of  Scotland,  as  I  have  said  before,  and  M.  Pates 
of  England,  were  silly  poor  bishops,  God  knoweth,  endued 
Fiaciusii.     only  with  bare  names,  without  bishopi^ics'^^.     In  your  latter 
lestatione     asscmbly,  two  of  your  holy  fathers  were  slain  there  pre- 
concii.Tri.   scutly  iu  advouterv^s.      By   mean  of  which  misfortune* 

dentin,  [p.  "U         u  1  -L    x      1 

79  ]  your  number  by  so  much  was  abated. 

These  be  the  great  worthies  of  the  world ;  these,  Corne- 
lius Bitontinus,  one  of  the  same  company,  calleth  the  stars 
of  the  churches,  and  the  mighty  army  of  God's  angels. 
These  have  power  to  determine  matters  that  they  never 
understood,  by  authority  only,  but  not  by  knowledge. 

Aiphon.  ad-       Alphousus  dc  Castro,  as  I  have  shewed  you  before,  saith 

versus  Hse-  .  .  . 

reses,  lib.  i.  thus  :  "  It  IS  Certain,  that  some  popes  be  so  void  of  learn- 

cap.  4.  .  ^  ^     ^ 

ing,  that  they  understand  not  the  grammar  rules.''     Eras- 
mus, speaking  of  sundry  the  great  learned  of  your  side^ 
Erasm.  in     saith  thus  :  "  Sibi  videntur  se7ni-dei,  miro  supercilio  prce  se 

Epistolam         i  •    •       ,  ,•  ••  .,. 

Hieron.  ad    despicicntcs  graumaticos  :  qui  si  grammaticce  litassent,  non 

Eustochium.  •       7      •  7        7  .  tt^, 

ad  nunc  modum  se  pueris  dci'idendos  propinarent :  "  They 
think  themselves  half  gods,  and  with  high  looks  they 
despise  poor  grammarians :  but  if  they  had  well  learned 
their  grammar,  they  would  not  offer  such  occasions  that 
children  and  babes  should  scorn  at  their  folly." 

Concerning  the  whole  matter,  your  doctors  of  Sorbona, 
Artfcui.  32.    in  Paris,  have  concluded  thus  :    Z/t  coywilium  legitime  con^ 


45 
note 


JSupra  vol.  vi.  219,  note  '^  7>,  and  '2,]  46  [Vol.  vi.  22d, 


Church  of  England.  479 

yregetur,  svfficiU  quod  solennitas  et  forma  Juris  solennitcr 
sit  sercata.  Quia  si  quis  trahere  velit  hoc  in  disputationem^ 
utrum  prcelati^  qui  ibi  sedent,  habeant  rectam  intentionem, 
et  utrum  sint  docti,  et  utrum  habeant  scientiam  sacrarum 
literarum^  et  animum  obediendi  sance  doctrince,  esset  proces" 
sus  hi  infinitum :  "  That  the  council  be  lawfully  assembled, 
it  is  sufficient  that  the  solemnity  and  form  of  law  be 
solemnly  observed.  For  if  a  man  would  cast  doubts, 
whether  the  bishops  that  sit  in  council  have  a  good  mean- 
ing, and  whether  they  be  learned,  and  whether  they  be 
skilful  in  the  scriptures,  and  whether  they  have  a  mind  to 
obey  sound  doctrine,  or  no,  then  we  should  never  make 
an  end." 

These  be  they,  M.  Harding,  to  whom  ye  would  have  us 
to  give  ear,  whatsoever  they  say,  even  as  to  the  secretaries 
of  the  Holy  Ghost.  But  St.  Augustine  saith :  Ecclesioi  inter  August,  con. 
nos  agitur  causa,  non  mea.  Ecclesia  in  nullo  homine  spemvh. 3. cap.  ' 
ponere,  a  suo  didicit  Redemptore :  "It  is  the  church's  cause, 
that  we  talk  of:  it  is  not  mine.  The  church  hath  learned 
of  her  Redeemer  to  put  no  trust  in  any  man." 


The  Apology,  Chap.  18.  Divis.  1. 

Howsoever  it  be,  the  truth  of  the  gospel  of  Jesus 
Christ  dependeth  not  upon  councils^  nor,  as  St.  Paulricor.iv.s,] 
saith,  upon  the  jtidgments  of  mortal  creatures^''. 
And  if  they  which  ought  to  be  careful  for  God''s 
church  will  not  be  wise,  but  slack  their  duty,  and 
harden  their  hearts  against  God,  and  his  Christ, 
going  on  still  to  pervert  the  right  ways  of  the  Lord, 
God  will  stir  up  the  very  stones,  and  make  children 
and  babes  cunning^^,  that  there  may  ever  be  some  to 
confute  their  lies. 


47  [Apol.  Lat.  "ab  humano  die;"  eariv,   iva  vcj)    v/xmv    avaKpiOi 

so    tlie    margin    of    the   English  virb  dvOpcdTrivrjs  fjiu-epas.^ 
Bible,    "  day  :"    both    from    the        48  [Apol.  Lat.  "  disertos."] 
Greek :    'E/xot    8c    els    €Xd)(i(rT6v 


480  The  Defence  of  the  Apology  of  the        part  vl, 

THE    BISHOP    OF    SALISBURY. 

Hereto  M.  Harding  answereth  nothing  else,  but  thus : 
"  The  council  is  the  school  of  truth :  the  bishops  cannot 
foreslow  their  duties :  the  church  of  Rome  cannot  err." 
Which  tales  we  have  so  often,  and  not  without  weariness, 
heard  already.  Petrus  de  Palude,  amongst  other  your 
Petr.  de  Pa-  doctors,   saith :   Non  est  credendum,   ecclesiam   Romanam 

Jiide  de  Po-  .  '  . 

testat.  Papse.  evvasse  a  fide.  Ipsa  enim  potest  e  contrario  cum  Christo 
dicer e,  Ego  testitnofiium  perhiheo  de  meipsa.  Testimonium 
meum  vermn  est:  "  No  man  may  believe  that  the  church 
of  Rome  may  err  from  the  faith:  contrariwise,  that  church 
may  say  with  Christ,  '  /  hear  witness  of  myself:  and  my 
witness  is  just  and  truey  Therefore,  so  long  as  the  church 
of  Rome  can  speak  for  herself,  there  is  no  doubt  but  all  is 
well. 

The  Apology,  Chap.  18.  Dims.  2. 

For  God  is  able  (not  only  without  councils,  but  [voi.  u.  p. 
also,  will  the  comicils,  nill  the  councils)  to  maintain 
and  advance  his  ow^n  hinxjdom.     "  Full  many  he  the 
proxexh. x\x.  thoughts  ofmmUs  heart"  (saith  Solomon,)  ^^  but  the 
counsel  of  the  Lord  abideth  stedfast :  there  is  no  wis- 
dom, there  is  no  knowledge,  there  is  no  counsel  against 
Tiiiarius  in    thc  Lord."     "  Things   endure   nof  (sailh    Hilarius) 
[p. 417]      "  ihat  be  set  up  with  mans  workmanship:  by  another 
manner  of  means  must  the  church  of  God  be  builded 
and  preserved :  for  that  church  is  grounded  upon  the 
foundation  of  the  apostles  and  prophets,  and  is  holden 
fast   together   by  one   corner-stone,  ivhich   is  Christ 
Jesus  ^'\'' 

49    [Hilar.     "  Humanis    enim  "  dum  est.     Lapidibus  vivis  au- 

•' operibus  extructa  non  permanet  "  genda  est,  angular!  lapide  con- 

"  (sc.domus). .  . .  Extruendaaliter,  "  struenda."     In  the  Lat.  Apol. 

••  custodienda  aliter  {sc.  ecclesia)  the  passage  is   not   quoted   with 

"  est. .  . .  fundamentum  ejus  super  verbal  accuracy.] 
"  prophetas    et    apostolos    locan- 


Church  of  England.  481 


M.  HARDING. 

....  Where  ye  say,  that  by  another  manner  of  means  the 
church  of  God  must  be  builded  and  preserved,  shew  us  what 
other  means  they  are,  and  we  must  say  ye  are  very  cunning  men, 
who  correct,  I  will  not  say,  Magnificat,  but  Christ's  own  ordi- 
nance for  erovernment  of  his  church,  who  hath  ordained  ^apostles,  aRy  ti|i8  , 

1  ^^  ^        ^         -,  i   .         t  /        •     1     /•  reckoning  it 

prophets,  evangelists,  shepherds,  and  teachers,  (as  is  before  men-  appearetii 
tioned,)  in  (sdificationem  corporis  Christi,  "  to  the  building  up  of  "°*;^^*^^^[{ 
the  body  of  Christ,"  which  is  his  church.     Ye  shall  pardon  us  if  popes  or 
we  believe  St.  Paul  before  you.     We  see,  what  is  the  mark  ye  buii<rhis  ^" 
shoot  at,  that  the  lawful  successors  of  the  apostles,  prophets,  and  church- 
evangelists,  and  the  lawful  shepherds  and  doctors  being  put  from 
the  building  of  Christ's  body,  the  church,  yourselves  may  take 
the  work  in  hand,  and  govern  all.     Set  your  hearts  at  rest :  it 
shall  not  be  so.  .  .  . 


THE    BISHOP    OF    SALISBURY. 

Indeed,  Christ  hath  ordained  apostles, prophets,  evangelistS) 
pastors,  and  teachers,  for  the  government  of  his  church  ;  not- 
withstanding the  same  be  not  always  allowed  to  sit  in  coun- 
cils, nor  be  always  known  by  rochets,  or  mitres.  If  God  had 
not  provided  other  pastors  and  feeders,  besides  your  pre- 
lates, the  whole  church  might  starve  for  hunger.  St.  Paul's 
words  be  true :  but  your  idle  constructions  are  untrue.  We 
find  not  fault  with  God^s  ordinance :  but  we  rejoice  in  God^s 
mercy,  for  that  it  hath  pleased  him  to  visit  his  people,  and 
to  discover  the  multitude  of  these  vanities,  wherewith  you 
have  so  long,  and  so  uncourteously,  beguiled  the  world. 
Therefore,  we  correct  not  Magnificat,  M.  Harding,  as  you 
say :  but  rather,  we  humbly  sing,  Te  Deum  laudamus, 
"and  rejoice  in  God  our  Saviour."  The  right  and  only 
way  of  building  God^s  house,  is,  to  lay  the  foundation 
thereof  upon  the  everlasting  word  and  will  of  God.  St.  Paul 
saith :  "Other  foundation  no  man  can  lay,  but  the  same  icor.  Hi.  u 
that  is  laid  already,  which  is  Christ  Jesus."  The  prophet 
Esay  saith,  "  To  the  law*''  (of  God)  "and  to  the  testimony.  \^^.y\\\.zo. 
If  they  speak  not  according  to  this  word,  they  shall  have 
no  morning  light."  Therefore  St.  Hilary  saith,  as  it  is 
allesjed   in   the   Apoloajy :   Aliter  extruenda,   aliter  custo-  Hiiariua  in 

,.,.,.  /.         7  .  Psalm.  126. 

dienda  {ecclesid)  est: fundamentum  ejus  super  prophe- iv- a^i-^ 

tas  et  apostolos  collocandum  [al.  locandum']  est Ecclesia 

JEWEL,  VOL.  VI.  I  i 


482  The  Defence  of  the  Apology  of  the        part  vr. 

ita  a  Deo^  id  est,  doctrinis  Dei^  cedificata  [1.  cpdificanda] 
non  concidet :  "  Otherwise  must  the  church  be  built,  and 
otherwise  must  it  be  kept.  The  foundation  of  it  must  be 
laid  upon  the  apostles  and  prophets.  The  church  being  thus 
built  by  God,  that  is  to  say,  by  the  doctrine  of  God,  shall 
never  fall." 

The  Apology,  Chap.  19.  Divis.  1. 

But  marvellous  notable,  and  to  very  good  purpose,  [voi.  iv.  p. 
Hieron.  in    for  tliese  davs,  be  St.  Hierom's  words :  "  Whomso- 

Nabum,  cap.  •' 

3.  [iii.  1590.]  ^r^,Q,y  (saith  he)  the  devil  hath  deceived^  and  enticed  to 
fall  asleep,  as  it  were,  with  the  sweet  and  deadly 
enchantments  of  the  mermaids,  the  syrens,  those  'per- 
sons doth  God's  word  awake  up,  saying  unto  them, 

Ephes.v.14.  ^  Arise,  thou  that  sleepest:  lift  up  thyself,  and  Christ 
shall  give  thee  light'  Therefore,  at  the  coming  of 
Christ,  of  God's  word,  of  the  ecclesiastical  doctrine, 
and  of  the  full  destruction  of  Nineveh,  {and)  of  that 
most  beautiful  harlot,  then  shall  the  people,  which 
heretofore  had  been  cast  in  a  trance  under  their  mas- 
ters, be  raised  up,  and  shall  make  haste  to  go  to  the 
mountains  of  the  scripture :  and  thet^e  shall  they  find 
hills,  I  mean  Moses,  and  Joshua,  the  so7i  of  Nun : 
other  hills  also,  which  are  the  prophets :  and  hills  of 
the  New  Testament,  which  are  the  apostles  and  the 
evangelists.  And  when  the  people  shall  flee  for  suc- 
cour to  such  hills,  and  shall  be  ea;ercised  ifi  the  read- 
ing of  this  kind  of  moimtai?is,  though  they  find  not 
one  to  teach  them,  {for  the  harvest  shall  be  great,  but 
the  labourers  few,)  yet  shall  the  good  desire  of  the 
people  be  well  accepted,  in  that  they  have  gotten  them 
to  such  hills ;  and  the  7iegligence  of  their  masters  shall 
be  openly  reproved."  Tliese  be  St.  Hierom's  words, 
and  that  so  plain,  as  there  needeth  no  interpreter. 
For  they  agree  so  just  with  the  things  we  now  see 


Church  of  England.  483 

with  our  eyes  have  already  come  to  pass,  that  we 
may  verily  think  he  meant  to  foretell,  as  it  were,  by 
the  spirit  of  prophecy,  and  to  paint  before  our  face 
the  universal  state  of  our  time :  the  fall  of  the  most 
gorgeous  harlot  Babylon:  the  repairing  again  of 
God's  church :  the  blindness  and  sloth  of  the  bishops, 
and  the  good  will  and  forwardness  of  the  people. 
For  who  is  so  blind,  but  he  seeth  these  men  be  the 
masters,  by  whom  the  people,  as  saith  St.  Hierom, 
hath  been  led  into  error,  and  lulled  asleep  ?  Or  who 
seeth  not  that  Home,  that  is,  their  Nineveh,  which 
sometime  was  painted  with  fairest  colours,  now,  her 
vizard  being  pulled  off,  is  both  better  seen,  and  less 
set  by?  Or  who  seeth  not,  that  good  men,  being 
awaked,  as  it  were,  out  of  their  dead  sleep,  at  the 
light  of  the  gospel,  and  at  the  voice  of  God,  have 
resorted  to  the  hills  of  the  scriptures,  waiting  not  at 
all  for  the  councils  of  such  masters  f 


M.  HARDING. 

Ye  wrest  the  saying  of  St.  Hierom  to  your  purpose,  that  is  to 
say,  so  as  it  may  seem  to  be  spoken  against  the  church  that  now 
is,  wherein  ye  make  him  a  prophet.  And  that  this  place  might 
sound  the  more  against  the  clergy,  to  the  commendation  of  the 
people,  and  to  stir  them  to  read  the  scriptures  :  after  your  accus- 
tomed manner,  ye  stick  not  to  add  somewhat  of  your  own  in  one 
place ;  to  take  away  a  little  of  the  doctor  in  another  place ;  to 
alter  the  words  in  another  place.  Who  looketh  so  narrowly  for 
trial  of  this,  as  your  secretary  thought  maliciously  when  he  wrote 
it,  by  diligent  conference  of  this  Apology  with  St.  Hierom,  he 
shall  find  it. 

Now,  concerning  the  right  sense  of  the  place,  St.  Hierom's 
intent  was  not  to  foretell  and  paint  before  our  face  (as  you  say)  ^  untnith 
the  universal  state  of  our  time,  but  to  tell  and  declare  the  mean-  For  st.  Hie- 
ing of  the  prophet  Nahum,  » signifying  the  state  of  the  time  same  piac^e 
now  past,  to  wit,  the  time  of  Christ's  first  comins:  into  the  world :  f*'^*^  '■  ^'^'^ 

r  f  11  1  1        1  /.  .9         ^      TT-  .    in  consum- 

for  the  words  do  expressly  speak  thereof.     After  St.  Hierom  s  matione 
exposition,  by  Nineveh  that  prophet  meaneth  the  world :  by  the  Zmpientlrl" 
Assyrian  king,  the  devil.     And  there  he  prophesieth  the  ruin  of  ["i-  iS77] 
the  world,  and  of  the  devil,  at  the  coming  of  Christ.     St.  Hierom  mu^Tuina. 

I  i  2 


484  TJie  Defence  of  the  Apology  of  the        part  vi. 

'>  Untruth,  b  speakcth  never  a  word  of  your  harlot  Babylon,  whereof  ye  and 
ethoften-^*  "  your  unleamcd  ministers  have  never  done  babbling,  meaning 
anTLuh"'  thereby  the  holy  Roman  church. 

plainly,  that       First,  you,  sir  defender,  that  penned  this  gear,  have  played  a 

byion.  '^  ^^   f^lse  part,  by  dividing  the  one  member  of  the  sentence  into  two  : 

or  rather,  by  putting  in  one  word,  and  leaving  out  another.     For 

where  St.  Hierom  hath  thus,  Et  consummationis  Nineveh  specio- 

sissimce  quondam  meretricis,  whereby  he  meant  the  undoing  of 

c  As  though  the  devil's  power  in  the  world  once,  that  is  to  say,  « before  the 

bh-th°o7  ^^^  coming  of  Christ,  a  most  beautiful  harlot,  that  you  might  give 

Christ  there  occasion  of  reproach  to   the   Roman   church,  which,  falsifying 

beirneither  the  doctor's  scusc,  you  understand  by  Nineveh,  you  have  set  it 

Nineveh,  nor  forth  thus  :  Et  consummationis  Nineveh,  et  speciosissimcB  meretricis.  in  Comment. 

Babylon,  nor  •  i  i     r-      tt-  -it  -In  Nahum 

ignorance,     Then  you  descant  upon  it,  as  though  St.  Hierom  had  so  written,  ^ap. 3.     ' 
gence^hi' uie  ^"^  ^^Y '  ^^^^  ^^  settcth  before  our  face  the  fall  of  the  most  gor- 
ciergy.  geous  harlot  Babylon,  which  you  interpret  to  be  Rome.     And 

then,  further  corrupting  St.  Hierom's  sense,  you  make  him  to 
speak  of  the  repairing  again  of  God's  church,  as  though  at  this 
day  it  were,  by  default  of  the  catholic  clergy,  fallen  down,  and 
should  be  set  up  again  by  you  and  your  ministers  :  also  of  the 
bhndness  of  the  bishops  of  our  time,  that  they  be  the  masters 
by  whom  the  people  hath  been  led  into  error,  and  lulled  asleep. 
And  hereto  ye  add,  "  as  saith  Hierom,"  where  St.  Hierom  saith 
not  so,  neither  of  the  masters  at  Christ's  first  coming,  but  of  the 
devil,  who  brought  the  people  asleep,  by  whom  he  understandeth 
d  No  doubt,  d  not  the  people  that  liveth  now,  but  them  that  were  deceived  by 
crediTsuffi-    the  dcvil  Under  evil  masters,  before  the  coming  of  Christ, 
commen?^^        But  because  this  defender  thinketh  he  hath  acquitted  himself 
ary.  like  a  clerk,  by  alleging  this  place  out  of  St.  Hierom  against  the 

catholic  church,  I  require  all  the  learned  to  read  over  what  St. 
Hierom  writeth  upon  the  end  of  the  prophet  Nahum,  from  these 
words  of  the  text,  Brucus  irruit  et  evolavit,  &c.  forth  to  the  end  in  Nahum  3. 
of  the  chapter,  and  most  diligently  to  mark  that  goeth  immedi- 
ately before  the  place  by  this  defender  alleged.     As  for  thee, 
good  reader,  that  understandest  not  the  Latin  tongue,  I  assure 
e  As  though  thee,  St.  Hierom  speaketh  those  words  of  e heretics,  ^of  teachers  of 
cie^rk8°vvere    ^^^^  doctrinc,  of  such  as  will  not  hear  the  voice  of  the  church,  of 
not  heretics,  which  sort  this  new  English  clergy  is.     And  in  that  discourse 
of  false  doc-  he  commcndeth  to  true  believers,  not  only  the  hills,  that  is,  the 
trine.  written  scriptures,  but  also  the  doctrine  of  the  church,  (as  thou 

seest  in  the  allegation  put  in  the  Apology,)  and  before  that  he 
commendeth  likewise  latihula  doctorum,  "the  caves  of  the  doc- 
tors," in  which  the  faithful  people  also,  as  by  flying  to  the  hills, 
couch  themselves  safe  from  danger  of  the  devil,  stirrer  of  here- 
sies. So  that  if  the  place  be  well  scanned,  by  that  allegation 
they  shall  seem  to  have  made  a  rod  to  whip  themselves.  The 
whole  place  being  over  long  to  recite  here,  a  sentence  or  two, 
that  are  specially  meant  of  such  as  they  be,  may  suffice. 

Va  itnque  his,  &c.     "  Woe  then  to  those  which  are  teachers 


Church  of  England.  485 

of  perverse  doctrines  in  Nineveh,"  by  which  is  signified  the 
world.  "  And  aptly  to  them  it  is  said.  Thy  shepherds  have 
slept :  for  they  have  given  sleep  to  their  eyes,  and  slumbering 
to  their  eyelids.  And  therefore  have  they  not  found  a  place  for 
our  Lord,  nor  a  tabernacle  for  the  God  of  Jacob.  Neither  have 
they  heard  out  of  Ephrata,  that  is  to  say,  frugifera  ecclesia,  "  the 
fruitful  church."  Nor  have  they  found  the  church  in  the  thickets 
of  the  woods.  Neither  only  the  shepherds  of  this  rifraff,  {mix- 
ticii  hujus,  he  meaneth  by  6  (rvnynKTos,  which  is  the  word  of  the 
seventy  translators,  "  all  sorts  of  people  deceived  by  false  teach- 
ers,") and  of  the  locust,  (they  are  the  captain  heretics^)  which 
in  time  of  frost  sitteth  in  the  hedges,  have  slept :  but  by  thfe 
king  of  Assyrians  (who  is  the  devil)  they  have  been  lulled  asleep. 
For  always  it  is  the  study  of  the  devil  how  he  may  bring  asleep 
waking  souls."     Thus  St.  Hierom. 

Now  I  report  me  to  those  that  have  eyes  to  see,  whether  our 
new  clergy  may  not  seem  those  whom  the  devil  lulled  asleep, 
(gladly  I  use  their  own  term,)  in  their  new  devices,  in  their  own 
liked  conceits,  in  their  schisms  and  heresies,  in  their  unjust  pos- 
session of  benefices  and  bishoprics,  those  yet  living  to  whom  the 
right  belongeth,  in  their  presumption  of  that  office  they  are  not 
duly  called  unto,  in  their  malice  toward  the  church,  in  the  con- 
tinual satisfying  of  their  fleshly  lusts,  and  in  their  unlawful  and 
lecherous  embracings. 

Let  them  fear  the  dreadful  saying  of  St.  Hierom,  following 
straight  after  their  allegation :  Non  est  sanitas  coniritioni  tucp, 
&c. :  "  There  is  no  health  for  thy  bruise  :  thy  wound  swelleth." 
Therefore  the  rifraff  of  Nineveh  cannot  be  healed,  because  he 
layeth  not  down  his  pride,  and  the  wound  is  always  fresh,  and 
daily  he  is  wounded,  whiles  the  devil  striketh  at  him.  And  when 
all  Cometh  to  all,  there  is  no  health  for  his  bruise.  For  although 
he  seem  to  himself  whole,  yet  is  his  soul  broken,  and  crushed 
with  the  beetle  of  the  whole  earth,  that  founceth  down  upon  it. 
And  it  is  not  healed,  because  continually  it  is  lifted  up  with  pride. 
But  if  it  become  humble,  and  submit  itself  to  Christ,  "  a  contrite 
and  humble  heart  God  despiseth  not."  Thus  describeth  St.  Hie- 
rom these  men.  Neither  let  them  say,  they  submit  themselves 
to  Christ,  whom  and  whose  gospel  they  have  so  much  in  their 
mouths,  until  they  follow  his  doctrine,  saying  of  the  governors  of 
his  church,  "  He  that  heareth  you,  heareth  me  :  and  he  that 
despiseth  you,  despiseth  me."  And  thus  much  for  answer  to  the 
place  of  St.  Hierom. 


THE  BISHOP  OF  SALISBURY. 

Here  is  a  marvellous  work.  "  Sir  defender  singeth 
descant,  and  quitteth  himself  like  a  clerk.  "He  altereth 
St.  Hierom's  mind :  he  saith,  '  St.  Hierom  saith  so/  whereas 


Chrysost.  in 
Matt.  hom. 
19.  iu  Opere 
imperfecto. 
[vi.app  97.] 


Hieron.  ad 
Pamma.  de 
Optimo  ge- 
nere  inter- 
pretandi, 
torn.  2.  [iv. 
pt.  2.  249.] 


486  The  Defence  of  the  Apology  of  the         part  vi. 

St.  Hierom  saith  not  so  :  he,  of  proud  Nineveh,  hath  made 
the  church  of  Rome :  he,  of  the  devil,  hath  made  Anti- 
christ :  he  babbleth  about  Babylon :  he  divideth  one  sen- 
tence into  two :  he  putteth  in  one  word,  and  leaveth  out 
another :  he  is  lulled  asleep :  he  scattereth  his  rifraff :  he 
doth  and  saith,"  I  know  not  what,  whatsoever  it  shall  please 
M.  Harding  of  his  courtesy  to  report. 

Touching  this  heinous  imagined  corruption,  and  altering 
of  St.  Hierom's  mind,  St.  Chrysostom  saith :  Qui  mendax 
est,  neminem  putat  verum  dicere,  ne  ipsum  guidem  Deum  : 
"  He  that  himself  is  a  liar,  imagineth  that  no  man  saith 
the  truth,  no  not  God  himself."  With  such  corruption 
and  change  of  words,  Palladius,  a  lewd  fellow,  thought 
himself  sometime  able  to  charge  St.  Hierom.  St.  Hierom's 
words  thereof  are  these  :  Condonatur,  me  (esse)  faharium : 
me  verhum  non  expressisse  de  verba :  pro  honorahili,  dixisse 

charissirnum Hcec  et  hujusmodi  nugtB  mea  crimina  sunt: 

"  He  preacheth  and  publisheth  abroad,  that  I  am  a  falsary: 
that  I  have  not  precisely  translated  word  for  word :  that  I, 
instead  of  this  word  honourable,  have  written  these  words, 
dearly  beloved.  These  things,  and  such  trifles,  are  laid  to 
my  charge." 

To  these  follies  St.  Hierom  answereth  thus :  Cum  ipsa 
epistola  doceat,  nihil  mutatum  esse  de  sensu,  nee  res  addi- 
tas,  nee  aliquod  dogma  confictum,  'faciunt  nee  isti  intelli- 
gendo^  ut  nihil  intelligant ;'  et  dum  alienam  imperitiam  vo- 
lunt  coarguere,  produnt  suam :  "  Whereas  the  epistle  itself 
declareth,  that  there  is  no  alteration  made  in  the  sense, 
and  that  there  is  neither  matter  of  substance  added,  nor 
any  doctrine  imagined,  verily,  by  their  groat  cunning,  they 
prove  themselves  fools  :  and,  seeking  to  reprove  other 
men's  unskilfulness,  they  betray  their  own." 

Ye  say,  St.  Hierom  in  these  words  spake  nothing, 
neither  of  the  church  of  Christ,  nor  of  your  clergy  of 
Rome.  For  trial  whereof,  let  St.  Hierom  himself  be 
heard  to  speak,  as  a  witness  indiflferent  of  himself.  First, 
in  other  places  he  saith  thus :  (to  this  place  we  shall  resort 
5J'.^'j°^y|"j^'"  afterward  :)  .Z>eam?/5,  Non  vcnient  super  nos  mala.  Audi- 
3.  [tii.  1521]  amtis   sententiam  Domini ;    Sion,  et  Hicrusalem,   et 


In  eadem 
EpJst.  [ib. 

250.] 


Church  of  England.  487 

Mons    Templi  speculator ium^  et  visio  pads,   et  tefinplum 

Christi  in  constimmatione,  et  in  fine ;  "  We  say.  There 

shall  no  hurt  come  upon  us.  Let  us  hear  the  saying  of 
our  Lord,  *  Sion,  and  Jerusalem,  and  the  Mount,  that  is 
the  watch-tower  of  the  temple,  and  the  sight  of  peace,  and 
the  temple  or  church  of  Christ,  shall  be  consumed,  and 
brought  to  an  end.''  " 

These  words  be  plain,  not  only  that  the  haute  ladt/ 
Ninexieh,  but  also  that  the  church  or  temple,  that  beareth 
the  name  of  Christ,  shall  be  consumed,  and  brought  to  an 
end. 

Likewise  he  saith:   Quos  Deus  inseruit  ex  oleastr o  meronym.\n 

in  radicem  bonce  olivce,  si  (illi)  immemores  recesserint  «cap.  z.'iiii.' 
conditore  suo,  et  adoraverint  Assyrium,  cur  illos  Deus 
nan  evertat,  et  ad  eandem  sitim  reducat,  in  qua  prius  fue- 
runt  ?  "  Even  they  whom  God  hath  grafted  from  out 
of  the  wild  olive  tree,  into  the  root  of  the  good  olive," 
(that  is  to  say,  the  children  of  the  church,)  "  if  they  forget 
themselves,  and  flee  from  their  Maker,  and  worship  the 
king  of  Assyria^"*  (that  is  to  say,  Antichrist,  or  any  other 
creature,  that  is  not  God,)  "  why  may  not  God  overthrow 
them,  and  bring  them  to  the  same  thirst  and  drought  they 
were  in  before  ?" 

Mark,  M.  Harding,  St.  Hierom  applieth  these  words, 
not  only  unto  Nineveh,  but  also  unto  the  church  of  God. 
Again  he  saith:    Abominatio  desolationis^  intelligi  potest aier. in Ma.t. 
omne  dogma  perversum :  quod  cum  viderimus  stare  in  loco  [iv.'us.] 

sancto,  id  est,  in  ecclesia, debemus  fuge^^e  de  Judcea  ad 

montes :  "  The  abomination  of  desolation  may  be  taken  for 
any  icicked  doctrine :  which  when  we  shall  see  standing  in 
the  holy  place,  that  is  to  say,  in  the  church  of  Christ,  then 
we  must  flee  from  Jewry  to  the  mountains  (of  the  scrip- 
tures.''^) 

And  again  likewise  he  saith :    Paxillus  auferetur  de  nier.  in  Esa. 

loco  fidei,  hoc  est,  de  ecclesia.,  per  impiefatem  quoiidie  succre-  cap!  22*.  in*. 
scentem :  et  qui  super  eum  ante  pependerant  fide,  postea  infi- 
delitate  frangentur,  et  cadent,  et  perihunt :  "  The  pin  or  bar" 
(whereby  he  meaneth   Christ,   for  that  the  faithful  hang 


Hier.  in  Jer 
HI).  I.  Clip  i 
[iii.S48.] 


488  The  Defence  of  the  Apology  of  the          part  vr. 

upon  him,  as  in  a  house  things  are  hanged  up  safely  upon 
a  phi)  "  shall  be  taken  away  from  the  place  that  was  faith- 
ful, that  is  to  say,  from  the  church,  because  of  the  wicked- 
ness that  daily  groweth.  And  they  that  before  hung  upon 
him  by  faith,  afterward  by  infidelity  shall  be  broken  down, 
and  fall,  and  perish."" 

Whatsoever  gloss  ye  shall  give  to  the  other  words  of 
St.  Hierom,  certainly  these  words  are  plain  and  evident, 
and  will  not  easily  receive  your  gloss.  Likewise,  St.  Gre- 
gory, speaking,  not  of  the^r*^  coming  of  Christ,  but  of  the 
time  that  is  described  to  be  before  the  end  of  the  world, 
^•■<^K-.jJn  Job.  saith   thus :    In  diebus   illis  ecclesia,  quasi  quodam   senio 

29-  [i. 6i3.i    debilitata,  per  pradicationem  parere  jilios  non  valehit .• 

"  In  those  days  the  church,  as  being  overmuch  weakened 
with  age,  shall  not  be  able  by  preaching  to  bear  children." 
Now,  touching  your  clergy,  St.  Hierom  himself  saith : 
Ipsi  quoque  sacerdotes,  qui  legem  Domini  docere  deherent,  et 
subjectos  sibi  populos  a  leonis  furore  defendere,  quodam  stu- 
pore  infatuati.,  vertentur  in  amentiam :  "  The  priests  them- 
selves, that  ought  to  teach  the  law  of  our  Lord,  and  to 
defend  the  people  committed  to  their  charge  from  the  fury 
of  the  lion^"  (that  is,  the  devil,)  "  being  amazed,  and  bereft 
of  their  wits,  shall  be  turned  into  madness." 
Hier.  in  Na-       AsTaiu  hc  saith :  Scit  rex  Assyrius,  non  posse  se  oves  deci- 

huin  3.  [iii.  °     ,    .  •       •  rv  ?•    7    7» 

1589-]  pere,  msi  pastores  ante  consopient.  Semper  diaboli  studium, 
est,  vigilantes  animas  consopire :  "  The  Hng  of  Assyria^"* 
(that  is,  the  devil)  "  knoweth  that  he  can  never  deceive 
the  sheep,  unless  first  he  cast  the  shepherds  into  a  trance. 
It  is  evermore  the  deviVs  policy  to  lay  watchful  souls 
asleep." 

Hier.  in  So-       And  therefore  again  he  saith  :  Auferet  Dominus  nomi?ia 

phoniam,  c.  -       .  ,      .         .       .       ^   ,  .  , 

I.  [iii.  1647.]  vance  gloriw,  et  admiratioms  jalsce.,  qucc  versantur  m  eccle- 
sia   Sed  et   nomina   sacerdotum   cum  sacerdotibus,   qui 

frustra  sibi  applaudunt  in  episcopali  nomine,  et  in  presby- 
terii  dignitate,  et  non  in  opere :  "God  will  take  away  the 
names  of  vain  glory  and  false  credit,  that  are  in  the  church, 
and  the  names  of  priests,  together  with  the  priests  them- 
selves, that  vainly  boa^t  themselves  of  the  names  of  bishops, 


Church  of  England.  489 

and  of  the  dignity  of  priesthood^  but  do  nothing."  Hither- 
to, I  trow,  it  is  plain,  that  St.  Hierom,  by  these  words, 
meant  not  only  Nineveh,  as  you  say,  but  also  the  church, 
and  the  same  church  that  is  called  the  church  of  God. 

"  But  about  Babylon"  (ye  say)  "  ye  never  make  an  end 
of  babbling."     What  babbling  then,  I  pray  you,  made  St. 
Hierom,  when   he   said,   Petrus   in  prima  Epistola,  sub  Hier.  in  ca. 
nomine  Bahylonis,  [suppl.  figuraliter'\  Romam  significat  ?  Ec'cies.  u\ 
"  St.  Peter,  in  his  first  Epistle,  meant  Rome,  under  the  pt- 2- ^04.] 
name  oi  Babylon.^'' 

St.  Augustine  saith:  Roma  est  quasi  secunda  Babylon: Aug.de Gen. 
"  Borne  is  as  the  second  Babylon  ^o»      Again  he  saith  :  Mf^A!^///.. "' 
Gives  Babyloniw  nos  fecerunt :  dimisimus  Creatorem:  adora-'^^ygj^Psai. 
mmus  creaturam :  dimisimus  cum  a  quo  facti  sumus :  adora-  '^'*"' 
mmus  illud  quodfecimus :  "  They  have  made  us  the  citizens 
of  Babylon :"  (for)  "  we  have  left  our  Creator,  and  have 
worshipped  a  creature :  we  have  left  him  that  made  us ; 
and  have  adored  that  thing  that  we  made  ourselves." 

Likewise  saith  Primasius :    Tunc  Babylon  cadet,  quando  Primasius 
nomssime  [leg.  novissimam\  potestatem  persequenai  sanctos  A^ocab. 
acceperit:   "  Then  shall  Babylon  come  to  ground,  when 
she  shall  last  of  all  take  power  to  persecute  the  saints  of 
God.'' 

And  again :  Vidi  mulierem,  sedentem  super  vestem  cocci-  in  idem  cap. 
neafn,  plenam  nominibus  blasphemice,  habentem  capita  septem. 
Septem  capita  dicit  septem  mantes:  Romam,  quae  super  septem 
monies  prcesidet,  signifcans :  "  I  saw  a  woman  sitting  upon 
a  scarlet  robe,  full  of  names  of  blasphemy,  having  seven 
heads.  Seven  heads  he  calleth  the  seven  mounts  {upon  which 
Rome  was  built) :  meaning  thereby,  Rome  that  sitteth  upon 
seven  hills." 

Ludovicus  Vives,  your  own   very  friend,  saith    thus : 
Hieronymus,  ad  Marcellam  scribens,  nan   aliam  exisii7nat  Aug.  de  cw. 
describi,  &c. :  "  St.  Hierom,  writing  unto  Marcella,  think-  22.  Vives.  [ii! 
eth  there  is  none  other  Babylon  described  by  St.  John  in 
his  Revelations,  but  the  city  of  Rome.'' 

^^  [These  words  are  found,  not,  but  in  "De  Civ.  Dei,"  lib.  18.  2. 
as  indicated  in  the  margin,  in  the  (ed.  Ben.  vii.  489.  In  the  next 
work"DeGen.contr.Manich8eos,"     reference  there  is  some  mistake.] 


490  The  Defence  of  the  Apology  of  the         part  vi. 

Ambros.Aiis-      Ambrosius  Ansbertus  saith:    Uhi  est  ilia  dudum  super 

bert.inApoc.  .  -^ 

\'^h.b.iT^.2f>9.']  omnium  regna  exaltata,  inclyta  Roma^  Babylon  secunda? 
"  Where  is  that  nohle  Rome^  advanced  of  late  above  all 
kingdoms,  the  second  Babylon  ?" 

I  pass  over  Beatus  Khenanus,  Aventinus,  Petrarcha, 
Dantes,  and  a  great  number  of  other  your  own  doctors, 
mentioned  before  in  place  more  convenient :  all  whom  ye 
may  not  of  your  courtesy  charge  with  babbling. 

Ye  say :  "  St.  Hierom  meant  not  the  state  of  our  time, 
but  only  the  state  of  the  time  now  past :"  that  is  to  say,  as 
it  is  said  before,  the  time  of  Chrisfs  first  coming  into  the 
world.  And  this,  in  your  margin,  ye  call  the  right  sense 
of  St.  Hierom,  truly  reported.  Howbeit,  your  reader,  that 
hath  eyes  to  see,  may  easily  find,  that  this  is  your  own 
only  sense,  M.  Harding,  and  not  St.  Hierom's.  For  I 
beseech  you,  how  was  Nineveh  fully  destroyed,  or  what 
gospels  were  there  written,  at  the  first  comi?ig  of  Christ 
into  the  world  ?  St.  Hierom's  meaning  and  speech  is  plain  : 
The  people^  before  the  second  coming  of  Christy  which  shall 
be  in  glory,  shall  leave  their  negligent  and  idle  schoolmasters^ 
which  have  of  long  time  deceived  them  ;  and  shall  flee  to  the 
mountains  of  the  scriptures.  And  albeit  they  find  not  one  to 
teach  them.,  yet  shall  their  desire  and  endeavour  be  accepted 
before  God,  for  that  they  have  sought  unto  these  mountains : 
and  the  negligence  and  slothfulness  of  their  masters  shall  be 


Hicronyni.  in  ^^ 
Nahiiin,  c.  3 
The  true 
sense  of  St, 
Hierom's 


Gen^hom"  '"<  ^^  ^^^^^  purposo  St.  Clirysostom  saith  :  Fieri  non  potest, 
[iv- 349]  ut  is  qui  divinis  scripturis  magno  studio  ferventique  desiderio 
vacat,  semper  negligatur.  Licet  enim  desit  nobis  hominis 
magisterium,  tamen  ipse  Dominus,  superne  intrans  in  corda 
nostra,  illustrat  mentem :  rationi  jubar  suum  infundit :  dete- 
git  occulta :  doctorque  fit  eorum  qucB  ignoramus :  tantum  si 
nos  ea,  qucs  a  nobis  sunt,  afferre  velimus :  "  It  cannot  pos- 
sibly be,  that  he  that  with  earnest  study  and  fervent  desire 
readeth  the  scriptures,  should  evermore  be  forsaken.  For 
although  we  want  the  instruction  of  man,  yet  God  him- 
self from  above  entering  into  our  hearts,  lighteneth  our 
mind :  poureth  his  beams  into  our  wits  :  openeth  things 
that  were  hidden:  and  becomcth  unto  us  a  schoolmaster 


Church  of  England,  491 

of  that  we  know  not :  only  if  we  will  do  so  much  as  in  us 
lieth." 

So  saith  St.  Hierom :  Postquam  conversi  /uerint,  et  da-  Hieronym.  in 
rum  Christi  lumen  aspexerint,  pascent  in  viis,  et  in  semitis c&\,'. ^().' l^\. 
sanctarum  scripturarum :   et  dicent,  Dominus  pascit  me^  et 
nihil  mihi  decrit :  '*  When  they  shall  be  turned,  and  shall 
behold  the  clear  light  of  Christ,  they  shall  feed  in  the  paths 
and  ways  oi  holy  scriptures :  and  shall  say,  '  The  Lord  feed- vs.fiX.nxxw.s. 
eth  me,  and  I  shall  want 


Again  he  saith:    Circundahit  sibi,  quasi  murum  ^rmis-^'^^^^^y^-^n 

*=•  '    2  ./  Nahum,  c.  3. 

simum,  scripturarum  doctrinam,  ne  ad  interiora  ejus  possit  ["'•  ^s^b  ] 
hosfis  irrumpere :  "  He  will  enclose  himself  with  the  doc- 
trine of  the  scriptures,  as  with  a  strong  wall,  that   the 
enemy  may  not  enter  into  his  heart."     Again  he  saith: 
ffcec  est  via:  ambulate  in  ea.     Neque  ad  dextram,  neque  «e^ Hieronym. in 

rr,  .7   7  .      .7.        7.         Esa.lib.g.c, 

simstram.      Tunc  omnes   errores^  et   idola,  et  stmihtudiites  so- iMi.  258.^ 

veritatis comminues,  atque  disperses,  et  ita  judicabis  iin- 

munda^  ut  ea  menstruatce  mulieris  sordissimo  sanguini  compa- 
res :  "  This  is  the  way  :  walk  in  it.  Go  neither  to  the  right 
hand,  nor  to  the  left.  Then  shalt  thou  break  and  scatter 
all  errors,  and  idols,  and  counterfeit  likeness  of  the  truth : 
and  shalt  judge  them  to  be  so  filthy,  that  thou  shalt  liken 
them  to  most  vile  and  loathsome  blood." 

But  forasmuch  as  ye  say,  *'  All  these  words  of  St.  Hie- 
rom pertain  unto  some  other  matter."  (I  know  not  what,) 
"  and  not  unto  the  overthrow  of  Babylon,  or  fall  of  Anti- 
christ, that  shall  be  before  the  end  of  the  world,"  not- 
withstanding St.  Hierom's  words  of  themselves  be  plain 
enough,  yet  it  may  please  you  to  consider  these  words  of 
St.  Chrysostom,  touching  the  same.     Thus  he  saith :   ^unc  '-hrysost.  in 

J  ^  &  ^  ^  ^     Matt.  hom. 

qui  in  Judcea  sunt^  fugiant  ad  monies,  id  est,  qui  sunt  injo-U^iOp, 

Christianitate,   conferant   se  ad  scripturas Monies  sunt^°4-l 

scripturce  apostolorum^  et  prophetarum,  S^c.  Sciens  Dominus 
tantam  confusionem  rerum  in  novissimis  diebus  esse  futuram, 
ideo  mandat  ut  Christiani,  qui  sunt  in  Christianitate,  volentes 
firmitatem  accipere  fidei  mrce^  ad  nullam  rem  fugiant,  nisi 
ad  scripturas.  Alioqui  si  ad  alias  res  aspexerint,  scandali- 
zabuntur  et  peribwnt,  non  intelligentes  qua'  sit  vera  ecclesia. 
Et  per  hoc  incident  in  abominationem  desolationis :  "  Then 


The  Defetice  of  the  Apology  of  the        taut  vi. 

let  them  that  be  in  Jewry  flee  to  the  mountains  -.  that  is  to 
say,  let  them  that  be  in  Christ's  profession  flee  to  the  scrip- 
tures. The  scriptures  of  the  apostles  and  prophets  he  the 
mountains,  &c.  Our  Lord,  knowing  that  there  should  be 
such  confusion  in  the  last  days,  therefore  commandeth, 
that  Christian  men  that  believe  in  Christ,  willing  to  have 
an  assurance  of  the  true  faith,  should  have  recourse  to 
nothing  else  but  unto  the  scriptures.  Otherwise,  if  they 
have  regard  to  any  other  thing,  they  shall  be  offended  and 
perish,  not  understanding  what  is  the  true  church.  And 
by  mean  hereof  they  shall  fall  into  the  abomination  of 
desolation.^' 

Here,  M.  Harding,  no  gloss  will  serve  you.     Certainly 
these  words  were  spoken  not  of  the  f7^st  comi?2g  of  Christ 
into  the  world,  as  you  imagine,  but  of  the  kingdom  of  Anti- 
christ, and  of  the  end  and  consummation  of  the  world. 
Greg,  in  Job.      Hcrcof  St.  Gresfory  saith  thus:    Ecclesia   post   eosdem 

cap.  29.  lib.  ^  .       .  . 

19.  cap  9.  dies,  quibus  deprimitur,  tamen  circa  finem  temporum  grandi 
prcedicationis  virtute  roborabitur :  "  The  church,  after  these 
days  of  her  affliction,  shall  afterward,  notwithstanding,  be 
strengthened  with  great  power  and  might  of  preaching." 

The  Apology,  Chap.  20.  Dicis.  1. 
But  by  your  favour,  some  will  say,  these  things  c^oi.  iv.  p. 
ought  not  to  have  been  attempted  without  the 
bishop  of  Rome's  commandment,  forsomuch  as  he 
only  is  the  knot  and  band  of  Christian  society.  He 
only  is  that^n^^^,  of  Levi's  order,  whom  God  signi- 
fied in  the  Deuteronomy,  from  whom  counsel,  in  mat- 
ters of  weight,  and  true  judgment,  ought  to  be  fette*^^ : 
and,  whoso  obeyeth  not  his  judgment,  the  same 
man  ought  to  be  killed  in  the  sight  of  his  brethren : 
and  that  no  mortal  creature  hath  authority  to  be 
judge  over  the  pope,  whatsoever  he  do :  that  Christ 
reigneth  in  heaven,  and  the  pope  in  earth :  that  the 
pope  alone  can  do  as  much  as  Christ  or  God  himself 

^  [The  obsolete  form  for  "  fetched."] 


Church  of  England.  4f93 

can  do,  because  Christ  and  the  pope  have  but  one 
consistory:  that  without  him  is  no  faith  :  no  hope : 
no  church  :  and  whoso  goeth  from  him,  quite  casteth 
away  and  renounceth  his  own  salvation.  Such  talk 
have  the  canonists,  the  pope's  parasites,  but  with 
small  discretion  or  soberness.  For  they  could  scantly 
say  more,  at  least  they  could  not  speak  more  highly 
of  Christ  himself. 

M.   HARDING. 

What  some  will  say  we  know  not.  We  tell  you,  that  your 
change  of  religion,  and  manifold  heresies,  ought  not  to  have  been 
attempted  at  all,  neither  without  the  bishop  of  Rome's  command- 
ment, nor  with  his  commandment.  Touching  the  bishop  of  Rome 
himself,  you  have  never  done  with  him.  He  is  a  great  block  in 
your  way.  And  so  hath  he  ever  been  in  the  way  of  all  heretics. 
Yet  could  he  never  by  you  or  them  be  removed.  To  your  scoffs 
against  him,  and  belying  of  the  canonists,  before  by  you  uttered, 
and  here  idly  repeated,  my  former  answer  may  suffice. 

The  Apology,  Chap.  20.  Divis.  2. 

As  for  us,  truly  we  have  fallen  from  the  bishop  of 
Rome  upon  no  manner  of  worldly  respect  or  com- 
modity. And  would  to  Christ,  he  so  behaved  him- 
self, that  this  falling  away  had  not  needed :  but  so 
the  case  stood,  that,  unless  we  left  him,  we  could 
not  come  to  Christ.  Neither  will  he  now  make  any 
other  league  with  us,  than  such  a  one  as  Nahas,  the  i  sam.  xi.  2. 
king  of  the  Ammonites,  would  have  made  in  times 
past  with  them  of  the  citi/  ofJabes,  which  was,  to  put 
out  the  right  eye  of  each  one  of  the  inhabitants,  and 
so  to  receive  them  into  his  friendship.  Even  so  will 
the  pope  pluck  from  us  the  holy  scripture^  the  gospel 
of  our  salvation,  and  all  the  confidence  which  we 
have  in  Christ  Jesu,  as  the  eye  from  our  head^^ 

51  [There  are  no  Latin  words  to  correspond  to  the  words  "  as  the 
eye  from  our  head."] 


494  The  Defence  of  the  Apology  of  the         part  vi. 

And  upon  other  condition  can  he  not  agree  upon 
peace  with  us. 

M.  HARDING. 

Ye  are  not  fallen  from  the  bishop  of  Rome  only,  which  were  a 

damnable   schism,  but  ye   are  fallen  from  Christ's  church 

Your  comparison  of  the  pope  with  king  Nahas  is  not  very  agree- 
able. But,  sirs,  ye  speak  more  maliciously  than  credibly.  Be 
ye  good  Christian  men,  and  conform  yourselves  to  the  cathohc 
faith— 

— and  deny  Christ  and  his  gospel :  for  this  also  ye  should 
have  added — 

and  I  warrant  you,  the  pope  will  not  pluck  from  you,  neither  the 
scriptures,  nor  your  confidence  in  Christ  Jesu,  no  more  than  he 
doth  from  us. 

The  Apology,  Chap.  20.  Divis.  3. 

For  whereas  some  use  to  make  so  great  a  vaunt,  [voi.  iv.  p. 
that  the  pope  is  only  Peter's  successor,  as  though 
thereby  he  carried  the  Holt/  Ghost  in  his  bosom,  and 
could  not  err,  this  is  but  a  matter  of  nothing,  and  a 
very  trifling  tale.  God's  grace  is  promised  to  a  good 
mind,  and  to  any  one  that  feareth  him,  not  unto 
[Ad  Evagr.   sccs  aud  successions.     ^^  Riches,'''  saith   St.  Hierom, 

tom.iv.pt.  2.  7/» 

803-]  "  may  make  one  bishop  to  be  of  more  might  than  the 

rest :  but  all  bishops,'"*  whosoever  they  be,  "  are  the 
successors  of  the  apostles''  If  so  be  the  place  and 
consecration  only  be  sufficient,  why,  then,  Manasses 
succeeded  David,  and  Caiaphas  succeeded  Aaron. 
And  it  hath  been  often  seen,  that  an  idol  hath  been 
placed  in  the  temple  of  God.  In  old  time,  Archida- 
mus,  the  Lacedemonian,  boasted  much  of  himself, 
how  he  came  of  the  blood  of  Hercules,  (as  the  pope, 
this  day,  boasteth  himself  of  the  succession  and  place 
of  Peter^2  )  j^^^  qj^^  Nicostratus  in  this  wise  abated 
his  pride :  nay,  quod  he,  thou   seemest  not  to  de- 

^2  [These  words  have  nothing  to  correspond  to  them  in  the  original.] 


Church  of  England.  495 

scend  from  Hercules.  For  Hercules  destroyed  evil 
men,  and  thou  makest  good  men  evil.  And  when 
the  Pharisees  bragged  of  their  lineage,  how  they 
were  of  the  kindred  and  blood  of  Abraham:  "  F*?/' John  viu.  40. 
saith  Christ,  ''  seek  to  kill  me,  a  man  which  have  told 
you  the  truth,  as  I  heard  it  from  God.  Thus  Abra- 
ham never  did.  Ye  are  of  your  father  the  devil,  and 
will  needs  obey  his  will.'' 


M.  HARDING. 

The  pope  succeedetli  Peter  in  authority  and  power.  For 
whereas  the  sheep  of  Christ  continue  to  the  world's  end,  he  is 
not  wise  that  thinketh  Christ  to  have  made  a  shepherd  tempo- 
rary, or  for  a  time,  over  his  perpetual  flock.  Then,  what  shep- 
herdly  endowment  our  Lord  gave  to  the  first  shepherd,  at  the 
institution  of  the  shepherdly  office  of  the  church  :  that  is  he 
understanded  to  have  given  ordinarily  to  every  successor.  To 
Peter  he  gave  that  he  Obtained  by  his  prayer  made  to  the  Father, 
that  his  faith  should  not  fail.  Again,  to  him  he  gave  grace  that 
to  perform,  the  performance  whereof  at  him  he  required,  to  wit, 
that  he  confirmed  and  strengthened  his  brethren,  wherefore  the 
grace  of  steadfastness,  of  faith,  and  of  confirming  the  wavering 
and  doubtful  in  faith,  every  pope  obtaineth  of  the  Holy  Ghost  for 
the  benefit  of  the  church.  And  so  the  pope,  although  he  may 
err  by  personed  error,  in  his  own  private  judgment,  as  a  man, 
and  as  a  particular  doctor,  in  his  own  opinion:  f^yet,  as  he  is  a  Untruth, 
pope,  the  successor  of  Peter,  the  vicar  of  Christ  in  earth,  the  i^'"^^^^^ '* 
shepherd  of  the  universal  church,  in  public  judgment,  in  delibe- flattery  and 
ration,  and  definitive  sentence  a  he  never  erreth,  a  nor  never  erred.  foiT/.""^ 
For  whensoever  he  ordaineth  or  determineth  any  thing  by  his  high 
bishoply  authority,  intending  to  bind  Christian  men  to  perform 
or  believe  the  same,  he  is  always  governed  and  holpen  with  the 
grace  and  favour  of  the  Holy  Ghost.  This  is  to  cathohc  doctors 
a  very  certainty,  though  to  such  doughty  clerks  as  ye  are,  it  is 
but  a  matter  of  nothing,  and  a  very  trifling  tale. 

God's  grace,  in  one  respect,  is  promised  both  to  a  good  mind, 
and  to  one  that  feareth  God ;  and  also,  in  another  respect,  to  the 
successors  of  Peter.    St.  Hierom's  saying  to  Evagrius,  which  now 
you  have  alleged  three  or  four  times,  will  not  handsomely  serve 
you  for  so  divers  points,  as  a  shipman's  hose  for  divers  legs.  |jrpjjispijjj.g 
bOnce  again  I  tell  you,  thereby  he  meaneth  nothing  else,  but  "fst.  Hie- 
that  the  greatness  of  Rome  ought  not  to   give  authority  to  a  swered  be- 
wrong  private  custom,  (by  which,  deacons,  in  certain  cases,  were  ^^'^' p^""*  ^• 
preferred  before  priests,)  against  the  right  general  custom  of  the  division  5. 
world.     And  bishops  be  the  successors  of  the  apostles,  we  grant,  ^^u]^ '^'  ' 


496 


The  Defence  of  the  Apology  of  the        part  vi. 


c  Peter  was 
the  shep- 
herd, and 
the  apostles 
the  sheep. 
A  vain  un- 
truth with- 
out savo'.ir, 
Cyprian 
saitli ;   ChH- 
stus  parem 
dedit  apo- 
stolis  omni- 
bus potesta- 
tem. 

d  The  pope 
succeedeth 
in  power, 
but  not  in 
holiness. 


e  AU  this 
may  be 
called  the 
succession 
of  folly. 


Sallustius  in 
Ciceronem. 


Nic.  Cusan. 
ad  Bohemos 
ep.  3.  [p. 

83s.] 


yet  is  the  pope  the  successor  of  Peter,  c  who  was  shepherd  of  all 
Christ's  lambs  and  sheep,  and  therefore  also  c  of  the  apostles 
themselves,  and  so  hath  a  higher  authority,  .  .  . 

As  for  your  example  of  Archidamus,  who,  boastingly,  fetched 
his  pedigree  from  Hercules,  you  must  consider,  succession  of 
virtue  always  followeth  not  succession  of  blood.  Now  we  do 
acknowledge  in  the  pope  a  succession  of  shepherdly  power,  even 
such  as  was  in  Peter,  d  Which  power  is  not  taken  away  by  lack 
of  Peter's  holiness. 

Christ,  likewise,  by  his  answer  to  the  Pharisees,  though  he 
affirmed  they  succeeded  not  Abraham  in  love  of  truth,  and  that 
for  their  malice  they  were  of  their  father  the  devil :  yet  he  denied 
not,  but  that  they  came  lineally  of  Abraham,  and  were  of  his 
blood,  though  not  of  his  godliness.  Such  succession  mean  not 
we,  speaking  of  the  pope,  whose  succession  is  derived  of  Peter : 
but  the  succession  of  power  and  authority,  eand  of  infallibility  of 
faith  in  judgment  and  sentence  definitive. 

THE  BISHOP  OF  SALISBURY. 

Here  we  have  found  one  pope  with  two  capacities.  In 
one  respect,  he  is  a  man :  in  another  respect,  he  is  more 
than  a  man :  but  whether  in  that  respect  he  be  angel  or 
archangel,  it  is  past  in  silence.  One  way  he  succeedeth 
Peter  :  another  way  he  succeedeth  I  know  not  whom. 
One  way  he  may  err :  another  way,  though  he  would  never 
so  fain,  he  cannot  err.  In  his  bed,  at  his  table,  on  horse- 
back, or  elsewhere,  we  may  well  mistrust  him :  for  in 
these  places  he  may  be  deceived  as  well  as  others.  But 
in  council,  in  consistory,  and  in  place  of  judgment,  it  is 
most  certain,  ye  say,  he  cannot  err.  For  in  these  places 
he  hath  the  Holy  Ghost,  I  trow,  at  his  commandment. 
His  power  pastoral.,  his  succession  in  authority  and  i7ifalli' 
hility  of  faiths  his  place,  his  chair,  and  his  consecration,  are 
sufficient  for  ever  to  preserve  him  from  error.  To  like 
purpose  Sallust  sometime  said  of  Cicero  :  Aliud  stans,  aliud 
sedens,  de  republica  sefitit :  "  While  he  standeth  up  he 
hath  one  mind  touching  the  common  state,  when  he  sitteth 
down  he  hath  another."  It  is  fit  for  a  pope  to  have  shift 
of  minds.  Apollo's  nun,  while  she  sat  mewed  in  her  cave, 
was  inspired,  and  prophesied,  and  gave  oracles  :  but  after 
that  she  came  abroad,  she  was  no  wiser  than  other  women. 
Thus  your  doctors  say,  as  it  is  before  reported :    Veritas 


Church  of  England,  49*^ 

adhceret  cathedrce : Papa  sanctitatem  recipU  a  cathedra : 

"  The  papers  truth  is  fastened  unto  his  chair :  the  pope  from 
his  chair  receiveth  his  holiness." 

It  shameth  me,  M.  Harding,  to  see  you  so  vainly  occu- 
pied about  these  vanities.  Ye  may  well  be  liberal  in 
dealing  hereof.  They  cost  you  but  little :  they  are  only 
your  own.  Scriptures,  doctors,  or  councils,  to  witness  your 
sayings,  ye  allege  none.  For  further  declaration  of  this 
whole  matter,  I  beseech  thee,  good  Christian  reader,  to 
consider  the  short  treaty  that  I  have  written  before  touch-  J'^J^f;  "^* 
inff  the  sundry  errors  and  evident  heresies,  that  have  been  [?"p/a  vol- 

O  J  '  VI.    25O.J 

notably  found  in  popes.  Alphonsus  de  Castro,  one  of  Aiphons.  De 
M.  Harding's  own  special  doctors,  saith:  Non  duhitamm^'^v-'^-i^^- 
an  licereticum  esse,  et  papam  esse,  coire  m  unum  posemt,  o^c, 
Non  enim  credo  aliquem  esse  adeo  impudentem  papce  assenta- 
tor  em,  ut  ei  tribuere  hoc  velit,  ut  nee  err  are,  nee  in  inter  pre- 
tatione  sacrarum  liter  arum  hallucinari  possit :  "We  doubt 
not,  whether  one  man  may  be  a  pope  and  a  heretic  both 
together.  For,  I  believe,  there  is  none  so  shameless  a  flat- 
terer of  the  pope,  that  will  say"  (as  you  say,  M.  Harding)j 
"  The  pope  can  never  err  nor  be  deceived  in  the  exposition 
of  the  scriptures  ^^.'^  There  is  no  flatterer  so  shameless, 
that  will  so  say. 

Likewise  Erasmus  saith :  Si  verum  est,  quod  quidam  asse^  Erasm.  in 

'  -*  -^  Annot.  in 

verant,  Eomanum  pontificem  errore  judiciali  errare  non  posse,  icor.vii.  [p. 
quid  opus  est  generalihus  conciliis  ?  Quid  opus  est  in  concilium 
accersere  jurisconsultos^  ac  theologos  eruditos  f  Si  papa  pro- 
nuncians  lahi  non  potest,  cur  datus  est  appellationi  locus,  vel 
ad  synodum,  vel  ad  eundem  rectius  edoctum .,,...?  Quorsum 
attinet,  tot  academias  in  tractandis  fidei  qucestionibus  distor- 
jqu£ri,  cum  ex  uno  pontifice,  quod  mrwm  est,  audire  liceatf 
Imo  qui  fit,  ut  hujus  pontificis  decreta  cum  illius  (pontificis) 
decretis  pugnent  ?  "  If  it  be  true  that  some  men  say,  that 
the  bishop  of  Rome  can  never  err  in  error  of  judgment^ 
what  need  we  then  so  many  general  councils  ?  And,  in  the 
same,  what  need  we  so  many  lawyers  and  learned  divines  ? 
If  the  pope  cannot  err  in  giving  sentence,  wherefore  lieth 

^3  [Supra  vol.  iv.  p.  472,  and  note  ^4.] 
JEWEL,  VOL.  VI.  K  k  N 


498  The  Defence  of  the  Apology  of  the        part  vi. 

there  any  appeal  from  the  pope,  either  to  a  council^  or  else 
to  the  pope  himself  being  better  informed  ?  What  need  we 
to  trouble  so  many  U7iiversities,  in  discussing  of  matters  ot 
faith,  whereas  we  may  learn  the  truth  of  the  pope  alone  ? 
Nay,  how  cometh  it  about,  that  one  pope's  decrees  are  found 
contrary  to  another'' s ^"^  if  it  be  so  certain  that  the  pope^ 
whosoever  he  be,  and  whatsoever  he  say,  can  never  err  ? 
That  ye  speak  of  Peter's  succession,  is  vain  and  childish. 
Athan.  in      Of  such  folly  Athauasius  saith :  Persuasus  est  in  maqnitu- 

Apolog.  Se-        ,  ...  .  .  .  . 

cimda.         dine  urhium  religionem  esse  sitam :  "  This  wise  man  ima- 

gineth  that  religion  standeth  in  the  greatness  of  cities.'^* 

Hieron.  ad    St.  Hicrom  saith :  Potentia  divitiarum,  et  paupertatis  hu~ 

[iv.pt.  2.  p.  militas,  vel  suhlimiorem,  vel  inferior  em  episcopum  nonfacit. 


803.] 


Cceterum  omnes  aj)ostolorum  successor es  sunt :  "  The  wealth 
of  riches,  and  the  baseness  of  poverty,  maketh  a  bishop 
neither  higher  nor  lower. .  But  all  bishops  be  the  apostles^ 
successors.'''' 

The  Apology,  Chap.  21.  Divis.  1. 

Yet,  notwithstanding,  because  we  will  grant  some-tvoi.  iv.  p. 
what  to  succession,  tell  us,  hath  the  pope  alone  suc- 
ceeded Peter  f  And  wherein,  I  pray  you  ?  In  what 
religion,  in  what  office,  in  what  piece  of  his  life,  hath 
he  succeeded  him  ?  What  one  thing  (tell  me)  had 
Peter  ever  like  unto  the  pope,  or  the  pope  like  unto 
Peter  ?  Except,  peradventure,  he  will  say  thus : 
That  Peter,  when  he  was  at  Rome,  never  taught 
the  gospel,  never  fed  the  flock,  took  away  the  keys 
of  the  kingdom  of  heaven,  hid  the  treasures  of  his 
Lord,  sat  him  down  only  in  his  castle  of  St.  John 
Lateran,  and  pointed  out  with  his  finger  all  the 
places  and  chambers  of  purgatory,  and  kinds  of 
punishments,  committing  some  poor  souls  to  be  tor- 
mented, and  other  some  again  suddenly  releasing 
thence  at  his  own  pleasure,  taking  money  for  so 
doing :  or  that  he  gave  order  to  say  priimte  masses 


Church  of  England.  499 

in  every  corner:  or  that  he  mumbled  up  the  holy 
service,  with  a  loud^  [I,  low]  voice,  and  in  an  un- 
known language :  or  that  he  hanged  up^^  the  sacra- 
ment in  every  temple,  and  on  every  altar,  and  carried 
the  same  about  before  him  whithersoever  he  went, 
upon  an  ambling  jannet,  with  lights  and  bells : 
or  that  he  consecrated,  with  his  holy  breath,  oil, 
wax,  wool,  hells,  chalices,  churches,  and  altars:  or 
that  he  sold  jubilees,  graces,  liberties,  avousons^^,  pre- 
ventions, firstfruits,  palls,  the  wearing  of  palls,  bulls, 
indulgences,  and  pardons^"^ :  or  that  he  called  him- 
self by  the  name  of  the  head  of  the  church,  the 
highest  bishop,  the  bishop  of  bishops,  alone  most  holy  : 
or  that,  by  usurpation,  he  took  upon  himself  the 
right  and  authority  over  other  bishops'  churches : 
or  that  he  exempted  himself  from  the  power  of  any 
civil  government :  or  that  he  maintained  wars,  and 
set  princes  together  at  variance :  or  that  he,  sitting 
in  his  chair,  with  his  ti'iple  crown  full  of  labels,  with 
sumptuous  and  Persian-like  gorgeousness,  with  his 
royal  sceptre,  with  his  diadem  of  gold,  and  glittering 
with  stones,  was  carried  about,  not  upon  a  palfrey ^^, 
but  upon  the  shoulders  of  noblemen.  These  things, 
no  doubt,  did  Peter  at  Rome  in  times  past,  and  left 
them  in  charge  to  his  successors,  as  you  would  say, 
from  hand  to  hand :  for  these  things  be  now-a-days 
done  at  Rome  by  the  popes,  and  be  so  done,  as 
though  nothing  else  ought  to  be  done. 

M.  HARDING. 

The  pope  alone  hath  succeeded  St.  Peter.     Ask  you,  wherein  ? 
in  what  religion  ?  in  what  office  ?    We  tell  you,  he  succeeded  in 

54  [This  false  print  for  "  low"        ^6  r«  Expectationes."] 


is  found  in  the  ed.  of  1609.    Apol. 
Lat. "  summissa."] 


"  Diplomata."] 

There  is  nothing  to  corres- 


55  [Apol.  Lat.  "  collocasse."]         pondwiththesewordsintheLatin.] 

K  k  2 


500 


The  Defence  of  the  Apology  of  the       part  vi. 


Peter's  chair,  in  which  he  sat  at  Rome,  and  ruled  the  church, 
a  Untruth,  in  Christian  rehgion,  ain  that  office  which  Christ  committed  to 
Sedlth  not!^  Peter,  when  he  said,  Pasce  oves  meas,  "  Feed  my  sheep."  Than 
which  office  he  never  gave  greater,  nor  with  hke  circumstance 
b  Untruth,  of  charge,  ^nor  to  any  other  gave  he  it,  than  to  Peter.  For  to 
poiverVaT^  him  alonc  he  said,  "  Feed  my  sheep."     What  ask  ye  us  of  this 

officer's  hfe  ? 

You  ask,  what  thing  had  Peter  ever  like  unto  the  pope,  or  the 
pope  like  unto  Peter  ?  We  tell  you,  Peter  had  authority  to  feed 
Christ's  sheep,  like  unto  the  pope.  And  the  pope  hath  authority 
to  feed  Christ's  sheep,  like  unto  Peter,  c  Like  power,  like  com- 
mission. He  that  gave  them  authority  to  feed,  gave  them  also 
authority  to  do  whatsoever  may  pertain  to  feeding 


given  to  all 
the  rest, 


c  And  well 
proved. 


Dist.  40. 
Multi. 


THE    BISHOP    OF    SALISBURY. 

For  that  ye  tell  us  so  many  fair  tales  of  Peter's  succes- 
sion, we  demand  of  you,  wherein  the  pope  succeedeth  Peter: 
you  answer,  "  He  succeedeth  him  in  his  chair ;"  as  if  Peter 
had  been  sometime  installed  in  Rome,  and  had  sat  solemnly- 
all  day  with  his  triple  crown  in  his  pontificalilms,  and  in 
a  chair  of  gold.  And  thus,  having  lost  both  religion  and 
doctrine,  ye  think  it  sufficient,  at  least,  to  hold  by  the 
chair ;  as  if  a  soldier  that  had  lost  his  sw^ord  would  play 
the  man  with  the  scabbard.  But  so  Caiaphas  succeeded 
Aaron :  so  wicked  Manasses  succeeded  David :  so  may 
Antichrist  easily  sit  in  Peter^s  chair. 

Chrysostom  saith :  No7i  cathedra  facit  sacerdotem :  sed 
sacerdos  cathedram  :  nee  locus  sanctificat  hominem :  sed 
homo  locum  :  "  It  is  not  the  chair  that  maketh  the  bishop, 
but  it  is  the  bishop  that  maketh  the  chair:  neither  is  it 
the  place  that  halloweth  the  man,  but  it  is  the  man  that 
Dist.40.  Non  halloweth  the  place.''^  Likewise  St.  Hierom  saith :  Non 
sanctorum  flii  sunt,  qui  tenent  loca  sanctorum  :  "  They  are 
not  always  the  children  of  holy  men  that  sit  in  the  rooms 
of  holy  men.^^ 

He  doth  great  wrong  unto  St.  Peter,  that  placeth  such 

a  one  in  such  a  chair :  for  neither  is  the  pope  in  any  thing 

like   St.  Peter ;    nor  was  St.  Peter  in  any  thing  like  the 

pope.     When  Simeones  saw,  that  Arsacius,  an  unlearned 

Niceph.  lib.  and  an  unworthy  old  doting  man,  was  placed  in  Chrysos- 

[u'l^o./      tom's  room,  he  cried  out.  Pro  pudor,  quis,  cuif  "  Out,  for 


Church  of  England.  501 

shame :  what  a  sorry  hind  is  this  !  and  in  whose  place 
have  we  set  hira^^?"  Even  so  may  we  justly  say  of  the 
papers  sitting  in  Peter's  chair ^  Pro  pudor^  quis,  cui?  If 
he  have  any  regard  of  himself,  he  cannot  think  of  St.  Peter 
without  blushing. 

The  Apology,  Chap.  21.  Divis.  2. 
Or,  contrariwise,  peradventure  they  had  rather  say 
thus,  that  the  pope  doth  now  all  the  same  things, 
that  we  know  Peter  did  many  a  day  ago:  that  is, 
that  he  runneth  up  and  down  into  every  country  to 
preach  the  gospel,  not  only  openly  abroad,  but  also 
privately  from  house  to  house :  that  he  is  diligent, 
and  applieth  that  business,  in  season  and  out  of 
season,  in  due  time  and  out  of  due  time:  that  he 
doth  the  part  of  an  evangelist,  that  he  fulfilleth  the 
work  and  ministry  of  Christ,  that  he  is  the  watch- 
man of  the  house  of  Israel,  receivetli  answers  and 
words  at  God's  mouth  :  and  even  as  he  receiveth 
them,  so  delivereth  them  over  to  the  people:  that 
he  is  the  salt  of  the  earth  :  that  he  is  the  light  of 
the  world  :  that  he  doth  not  feed  himself,  but  his 
flock:  that  he  doth  not  entangle  himself  with  the 
worldly  cares  of  this  life:  that  he  doth  not  use  a 
sovereignty/  over  the  Lord's  people :  that  he  seeketh 
not  to  have  other  men  minister  unto  him,  but  him- 
self rather  ministereth  unto  others  :  that  he  taketh  all 
bishops  as  his  fellows  and  equals :  that  he  is  subject 
to  princes,  as  to  persons  sent  from  God :  that  he 
giveth  to  Caesar  that  which  is  Caesar's  :  and  that  he, 
as  the  old  bishops  of  Rome  did  without  contradic- 
tion, calleth  the  emperor,  his  gracious  lord.  Unless, 
therefore,  the  popes  do  the  like  now-a-days,  as  Peter 

^9  [Niceph.  0ei}  /xfTct  Tiva  ris  {\ 


502  The  Defence  of  the  Apology  of  the        part  vi. 

did,  there  is  no  cause  at  all,  why  they  should  glory 
so  much  of  Peter's  name,  and  of  his  succession. 


M.  HARDING. 


....  The  pope  now  runneth  not  up  and  down  into  every 
country,  he  goeth  not  openly  and  privately  from  house  to  house, 
and  to  every  alehouse,  as  ye  would  him  to  do,  like  one  of  your 
ministers :  neither,  I  trow,  ye  masters,  that  be  superintendents 
yourselves,  think  it  convenient  that  ye  go  from  house  to  house, - 
to  preach  your  gospel  at  these  days.  And  would  ye  the  pope  to 
abase  himself  to  that  ye  think  becometh  not  yourselves  ?  He  hath 
(as  meet  it  is)  other  fit  men  to  help  to  bear  his  burden  with  him. 
And  whereas  one  body  sufficeth  not  for  so  great  and  so  many 
affairs ;  for  counsel,  he  hath  many  heads ;  for  oversight,  many 
eyes  ;  for  care,  many  hearts  ;  for  preaching,  many  tongues  ;  for 
work,  many  hands ;  for  knowledge,  many  ears ;  for  expedition 
of  matters,  many  feet ;  for  the  great  weight  of  his  charge,  many 
shoulders :  briefly,  for  all  necessary  and  behoveful  cases,  conve- 
nient helps.  The  like  helps  would  St.  Peter  use,  were  he  now 
living  .... 

THE    BISHOP    OF    SALISBURY. 

To  speak  of  the  pope's  running  up  and  down  from  ale- 
house to  alehouse,  it  is  great  folly.  It  should  be  sufficient, 
if  he  w^ould  go  from  church  to  churchy  and  remember  his 
charge,  2indi  feed  the  flock,  and  preach  the  gospel.  Ye  say, 
"  The  pope  hath  many  heads,  many  eyes,  many  hearts, 
many  tongues,  many  hands,  many  ears,  many  shoulders." 
And  thus,  of  your  pope  ye  make  a  monster^  with  many 
eyes,  ears,  tongues,  and  hearts  of  others,  and  none  of  his 
Titus  Livius.  own.  A  wise  man  sometime  said :  Improhe  facit^  qui,  cum 
alienis  oculis  omnia  ei  agenda  sint,  postulet  aliorum  vitas 
committi  sibi:  "  It  is  but  lewdly  done,  if  a  man,  that  must 
oversee  all  things  with  other  men's  eyes,  desire  to  have  the 
lives  of  others  committed  over  to  his  charge." 

God  give  him  eyes  to  see,  and  ears  to  hear,  and  heart  to 
understand:  that  he  may  know  the  time  of  God''s  visi- 
tation. 

The  Apology,  Chap.  22.  Divis.  1. 
Much  less  cause  have  they  to  complain   of  our  [voi.  iv.  p. 
departing,  and  to  call  us  again  to   be  fellows  and 


Church  of  England,  503 

friends  with  them,  and  to  believe  as  they  believe. 
Men  say,  that  one  Cobilon,  a  Lacedemonian,  when 
he  was  sent  ambassador  to  the  king  of  the  Persians, 
to  treat  of  a  league,  and  found  by  chance  them  of 
the  court  playing  at  dice,  he  returned  straightway 
home  again,  leaving  his  message  undone.  And  when 
he  was  asked  why  he  had  slackt  to  do  the  things 
which  he  had  received  by  public  commission  to  do, 
he  made  answer,  he  thought  it  should  be  a  great 
reproach  to  his  commonwealth  to  make  a  league 
with  dicers.  But  if  we  should  content  ourselves  to 
return  to  the  pope,  and  to  his  errors,  and  to  make  a 
covenant,  not  only  with  dicers,  but  also  with  men 
far  more  ungracious,  and  wicked,  than  any  dicers 
be :  besides  that  this  should  be  a  great  blot  to  our 
good  name,  it  should  also  be  a  very  dangerous 
matter,  both  to  kindle  God's  wrath  against  us,  and 
to  clog  and  condemn  our  own  souls  for  ever. 

M.  HARDING. 

....  Ye    do  well   to   compare  yourselves  with  this  Cobilon.  a  We  fly 
For,  indeed,  aye  do  as  he  did.     Ye  were  sent  ^  by  Christ  to  his ^^j^y^'l.g'^^™- 
vicar,  Peter's  successor,  to  be  fed  and  governed  like  sheep  under  ^id- 
the  shepherd  . .  , .  Christ  and  his  church  be  a  perfect  body,  he  For  where 
the  head,  the  true  believers  knit  together  in  charity  the  members,  ever^scnd^us 
each  one  in  his  order  and  degree.    He  is  the  vine,  we  the  boughs  to  the  Wshop 
and  branches.     ^  What  member  cut  off  from  the  body,  liveth  ?  c  B^°this' 
What  bough  broken  from   the  tree,   groweth  ?  As  every  such  f "|^^^^  p^p^ 
member  dieth,  and  bough  withereth,  so  if  ye  remain  not  in  the  of  life :  for 
catholic  church,  which  is  the  body  of  Christ,  ye  draw  no  life  d^v*(jed  from 
from  the  head,  ye  have  no  part  of  the  spirit  that  from  thence  Christ,  that 
redoundeth  to  every   member,  ye  have  no  portion  of  the  vital '^ 
juice  that  issueth  from  the  root.     Then  what  remaineth,  but  that 
ye  be  cast  into  the  fire  ?  For  this  cause  St.  Cyprian  and  other 
fathers  oftentimes  have  said,  that  out  and  besides  the   church, 
there  is  no  salvation. 

THE    BISHOP    OF    SALISBURY. 

Christ  never  told  us,  neither  of  any  his  vicar  general : 
nor  of  Borne :  nor  of  Lateran :  nor  of  Peter's  chair :  nor 
willed  us   to  have  recourse  to  the  bishop  of  Rome,  more 


504  The  Defence  of  the  Apology  of  the        part  vi. 

than  to  any  other  several  bishop.  Therefore,  M.  Harding, 
we  must  reckon  this  amongst  the  rest  of  your  untruths. 

It  is  true  that  you  say,  "  A  member  divided  from  the 
body  cannot  live."  But  your  conclusion  is  untrue,  like 
the  rest.  For  Home  is  not  the  hody^  but  only  a  member  of 
that  body :  Rome  is  not  the  tree,  but  only  a  hough:  Jiome 
is  not  the  head,  but  only  a  spring.  And  therefore,  seeing 
it  is  now  divided  from  that  bod^:  seeing  it  is  broken 
from  that  tree :  seeing  it  is  cut  off  from  that  head,  it  is  no 
marvel,  though  it  be  starved,  though  it  be  withered,  though 
it  be  left  dry,  without  either  spirit  or  life :  as  this  day  it 
appeareth  to  the  eyes  of  all  them,  that  will  behold  it, 

The  Apology,  Chap.  22.  JJivis.  2. 

For,  of  very  truth,  we  have  departed  from  him,  [voi.  iv.  p, 

90.J 

who  we  saw  had  blinded  the  whole  world  this  many 
a  hundred  year :  from  him,  who  too  far  presump- 
tuously was  wont  to  say,  he  could  not  err,  and 
whatsoever  he  did,  no  7nortal  man  had  power  to  con-^ 
demn  him,  neither  king,  nor  emperor,  nor  the  whole 
clergif,  nor  yet  all  the  people  in  the  world  together, 
no,  though  he  should  carry  away  with  him  a 
thousand  souls  into  hell;  from  him,  who  took  upon 
him  power  to  command,  not  only  men,  but  even  the 
angels  of  God,  to  go,  to  return,  to  lead  souls  into 
purgatory,  and  to  bring  them  back  again  when  he 
list  himself^;  who,  Gregory  saith,  without  all  doubt, 
is  the  very  forerunner  and  standard-bearer  oi  Anti- 
christ, and  hath  utterly  forsaken  the  catholic  faith ; 
from  whom  also  these  ringleaders  of  ours^^  who 
now  with  might  and  main  resist  the  gospel,  and 
the  truth,  which  they  know  to  be  the  truth,  have 
ere  this  departed  every  one  of  their  own  accord  and 
good-will :  and  would  even  now  also  gladly  depart 

^  [Supra  vol.  vi.  pp.  119,  120,     notes  ^  and  ^.] 
with  the  marginal  references,  and       ^^  [Apol.Lat." coryphaei  nostri."] 


Church  of  England.  505 

from  him  again,  if  the  note  of  inconstancy  and 
shame,  and  their  own  estimation  among  the  people, 
were  not  a  let  unto  them.  In  conclusion,  we  have 
departed  from  him,  to  whom  we  were  not  bound, 
and  who  had  nothing  to  say  for  himself,  but  only,  I 
know  not  what  virtue  or  power  of  the  place  where 
he  dwelleth,  and  a  continuance  of  succession. 


M.  HARDING. 

As  ye  confess  your  departing,  so  would  God  ye  understood 
your  guilt 

Those  reverend  fathers  and  godly  learned  men,  whose  rooms  ye 
hold  wrongfully,  whom  it  liked  your  interpreter  to  call  ringleaders, 
resist  not  the  gospel,  but  suffer  persecution  for  the  gospel.    Your 
gospel,  that  is  to  say,  your  vile  heresies  and  blasphemies,  worthily 
they  detest.  Your  new  truth,  that  is  to  say,  your  false  and  wicked 
lies,  they  abhor.     Neither  ever  departed  they  from  any  part  of  the 
duty  of  catholic  men,  a  by  their  own  accord  and  good- will,  as  ye  a  m.  Hard- 
say.  a  But  wherein  they  stept  aside,  they  were  compelled  by  such  vereudTfa- 
fear,  as  miffht  happen  to  a  right  constant  man,  I  mean  the  terror  of  theraconti- 
death,  which,  as  Aristotle  saith,  of  all  terrible  things  is  most  ter-  years  toge- 
rible.     Now  because  yet  they  find  the  terror  of  a  guilty  con- p^^^g°  )^^" 
science,  more  terrible  than  death  of  their  persons,  they  intend,  by 
God's  grace  assisting  them,  never  so  to  step  aside  again,  but 
rather  to  suffer  whatsoever  extremities.     Whose  blood,  or  the 
blood  of  any  of  them,  if  God  to  his  honour  shall  at  any  time 
permit  you  to  draw,  which  so  much  ye  thirst,  soon  after  look  ye 
for  the  returning  of  the  Israelites  again  :  that  text  being  then 
fulfilled,  Completa  sunt  iniquitates  Amorrhcdorum. 

Were  not  they  well  assured  of  the  truth,  most  certain  it  is, 
whatsoever  ye  say,  they  would  not  make  so  foolish  a  bargain  as 
yourselves  do,  as  to  buy  vain  estimation  among  the  people  with 
the  certain  loss  of  their  souls. 


THE  BISHOP  OF  SALISBURY. 

"  Certain  of  your  friends"  (whom  ye  call  reverend  fa- 
thers) "  suifer  imprisonment"  (ye  say)  "  and  persecution 
for  the  gospel."  Notwithstanding,  it  is  not  so  long  sithence 
the  said  reverend  fathers  were  themselves  the  burners  and 
persecutors  of  the  gospel.  Such  complaint  sometime  made 
Arius  the  wicked  heretic.  For  thus  he  writeth  :  '*  I  Arius,  Am  t^^  ail 
that  suffer  persecution  for  the  truth,  that  ever  prevaileth."  J^'J*?*^""-^" 
Jluffinus,  notwithstanding  he  were  a  great  favourer  of  the  nSfxivos. 

[ij.  73T.] 


506  The  Defence  of  the  Apology  of  the        part  vi. 

"ul^Ruffiir'  ^^^9^^i<^^^  heretics,  yet  he  said  even  as  you  say :  Nostra 

3^38'  ]'^'  ^^'fi^^^  persecutionis  hcereticorum  tempore^  cum  in  sancta  Alex- 
andrina  ecclesia  degeremus^  in  carcerihus  et  exiliis^  quce  pro 
fide  irferebantur^  probata  est:  "  While  we  lived  in  the 
holy  church  of  Alexa?idria,  in  the  time  of  the  persecution 
of  heretics,  our  faith  was  proved  in  prisons  and  banish- 
ments, which  were  laid  upon  us  for  the  faith's  sake." 
Unto  whom  St.  Hierom,  in  his  pleasant  manner,  answereth 

"c"'  nb*^T"'  ^^^® '  ^^^^^^  quod  non  adjecerit,  Vinctus  Jesu  Christi :  libe- 
ratus  sum  de  ore  leonis :  Alexandrice  ad  bestias  depugnavi  : 
cursum  consummam :  fidem  servavi:  superest  mihi  corona  justi^ 
tice:  "  I  marvel  much,  that  he  said  not  further,  RufEnus  the 
prisoner  of  Jesus  Christ :  I  was  delivered  out  of  the  lion's 
mouth :  I  was  thrown  amongst  wild  beasts  at  Alexandria : 
I  have  past  my  course :  I  have  kept  the  faith :  now  there 
remaineth  for  me  the  crown  of  righteousness.''^ 

Thus  the  wolf,  when  he  is  restrained  from  spoil  and 
ravine,  may  likewise  complain  of  persecution. 

St.  Hierom,  writing  unto  Apronius,  of  the  state  of  the 

Hieron.  ad  A.  east  churches,  where  he  then  lived,  saith  thus:  Hie  quieta 

pronium.  [iv.  .  -^     ,         .  .  .        , 

pt.  3. 804.]  sunt  omnia.  JStsi  emm  venena  pectoris  non  amiserint^  tamen 
OS  impietatis  non  audent  aperire.  Sed  sunt  sicut  aspides 
surdoi,  obturantes  aures  suas  :  "  All  things  here  are  quiet : 
for  albeit  they  have  not  left  the  poison  of  their  hearts,  yet 
they  dare  not  open  their  wicked  mouths :  but  they  are  as 
the  deaf  serpents,  shutting  up  their  ears,  and  will  hear 
nothing." 

The  said  reverend  fathers,  that  as  now  sit  so  firmly  of 
your  side,  not  long  ago  were  well  contented  both  to  main- 
tain and  to  publish  the  contrary,  as  well  as  you.  *'  How- 
beit,  all  this"  (you  say)  "  they  did  not  of  good  will,  but 
only  of  fear,  and  of  such  fear  as  may  happen  upon  a  con- 
stant man."  That  is  to  say,  of  mere  hypocrisy  and  dissi- 
mulation, and  by  open  flattering  of  their  prince. 

And  thus  to  save  your  fathers  from  being  schismatics,  ye 
are  well  content  to  make  them  hypocrites.  Thus  say  you. 
But  your  said  reverends  themselves  would  have  told  you 
far  otherwise. 

Doctor  Gardiner  of  himself  saith   thus :    "  In  discuss- 


Church  of  England,  507 

ing  and  trial  of  the  truth,  I  did  not  so  easily  content  my-  steph.  car- 
self.     But  I  so  framed  myself  that,  as  it  had  been  in  asking  obed.*  ^*'* 
the  judgment  of  all  my  senses,  unless  /perceived  that  I  frst  etVthT'mti'i 
of  all  heard  them  with  mine  ears,  smelted  them  with  my  nose,  hu  senses. 
saw  them  with  mine  eyes,  and  felt  them  with  my  hands,  I 
thought  I  had  not  seen  enough.'^ 

Again  he  saith :  "  This  advised  consideration  hath  pulled  He  is  persua- 

ded  bv  the 

away  all  scrupulous  doubts :    and  by  the  working  of  God'^s  working  of 
grace,  hath  conveyed  and  brought  them  into  the  light  of  the 


And  again :  "  Indeed,  to  tell  you  at  a  word,  that  compelleth  He  is  com. 
7m  that  compelleth  all  men,  even  the  mighty  power  of  the  truths  power  of  the 

Likewise  saith  doctor  Bonner, touching  the  same:  "  77^eDoct. Bonner 
matter  was  not  rashly  taken  in  hand:  but  with  judgment  and verJm  ohed. 
wisdom  examined  and  discussed.''     Again  he  saith :  "  The  He  examin- 
bishop  of  Winchester  had  long  ago  thoroughly  bolted  this  mat-  ter  to  the 
ter,  even  unto  the  bran'' 

If  these  tales  be  true,  M.  Harding,  then  is  your  tale 
most  untrue.  If  ye  will  justify  yourself,  ye  must  needs 
condemn  your  reverend  fathers.  Certainly,  your  tales 
being  directly  contrary,  to  make  them  both  true,  it  is  not 
possible. 

But  here  ye  begin  to  fray  us  with  your  prophetical 
threats.  "  If  we  once  begin  to  touch  your  blood,  then" 
(ye  say)  "  your  Louvanian  Israel  immediately  afterward 
shall  be  restored."  I  think  you  mean,  Domus  Jacob  de 
populo  barbaro. 

In  such  blind  prognostications  I  have  no  skill.  God 
oftentimes  sufFereth  iniquity  and  falsehood  to  prevail  for  a 
season,  to  chasten  the  unkindness  of  his  people.  Let  his 
will  be  done  with  mercy,  as  it  shall  seem  good  in  his  eyes. 
But  if  ye  prevail  again,  ye  shall  prevail  to  your  own  confu- 
sion. Well  ye  may  repress  the  truth  of  God,  as  your 
fathers  have  often  done  before :  but  utterly  to  abolish  it  ye 
shall  never  be  able. 

Such  vain  hope  had  the  Jews  in  old  times  to  recover  chrysost.  in 
their  religion  and  ceremonies,  and  utterly  to  overthrow  the  Judwos.  [j. 

.  ^  .  torn.  i.  64s.] 

gospel  of  Christ.      They  conspired  together,  got  masons 
and  carpenters,  and  began  to  cast  the  foundation,  to  repair 


508  The  Defence  of  the  Apology  of  the        part  vi. 

their  temple.  Immediately  the  emperor  Constantine  raised 
a  power,  and  set  upon  them,  and  put  them  to  the  sword, 
as  rebels  and  traitors.  Others  that  he  spared  alive,  he 
made  slaves,  and  cut  off  some  their  tongues,  some  their 
hands,  some  their  ears,  some  their  noses :  some  he  burnt 
in  the  face,  and  so  sent  them  abroad  for  an  example,  from 
town  to  town,  throughout  the  world. 
Ambros.  lib.  Aftcrwurd,  when  the  wicked  emperor  Julian,  in  despite 
[ii,  949.*]  of  Christ,  had  given  the  Jews  leave  to  build  and  repair 
their  temple,  as  it  is  said  before,  and  the  prince's  power 
assisting  them,  no  power  seemed  able  to  withstand  their 
purpose,  then  God  himself,  from  heaven  above,  encoun- 
tered with  them.  Earthquakes  brake  out,  and  overthrew 
their  buildings.  Lightnings  fell  down,  and  burnt  both 
the  tools  in  their  hands,  and  the  coats  on  their  backs.  Then 
was  the  gospel  of  Christ  more  beautiful  and  more  glorious 
than  ever  it  had  been  before. 
Greg.  inPri-  St.  Grcgorv  saith  I  Tulerunt  Dagon,  et  restituerunt  eum 
cap.  3.  lib.  3.  in  locum  suum,  hoc  est,  m  templo,  ubi  area  Dei  postta  fmrat. 
Quid  est  ergo  Dagon  in  locum  suum  restituere,  nisi  idolola- 
trice  statum  suhtili  consideratione  perquirere  ?  Et  quia,  quo 
suhfilius  idololatrice  error  aspicitur,  eo  verius  condemnatur, 
subjunctum  est,  Bursus  diluculo  surgentes,  invenerunt  Dagon 
jacentem  super  faciem,  coram  area  Domini:  "  They  took 
the  idol  Dagon,  and  restored  him  again  into  his  place: 
that  is  to  say,  in  the  temple  of  God,  where  the  ark  of  God 
was  placed  before.  And  what  is  it  to  restore  again  Dagon 
into  his  place,  but  discreetly  and  advisedly  to  examine  the 
state  of  idolatry?  And  forasmuch  as  the  better  the  error 
of  idolatry  is  seen,  the  better  it  is  condemned,  therefore  it 
foUoweth  further.  They  rising  in  the  morning,  found  Dagon 
lying  flat  upon  his  face  before  the  ark  of  the  Lord." 

Even  so,  M.  Harding,  if  ye  raise  up  your  Dagon  once 
again,  once  again  he  shall  come  to  ground,  and  shall 
squat  his  hands  and  feet,  and  be  utterly  dismembered  by 
the  fall,  and  shall  lie  grovelling,  as  a  block,  before  the 
Prov.  xxi.  30.  presence  of  the  ark  of  God.  "  There  is  no  counsel  against 
the  Lord.'"' 

The  noble  prince  Joshua,  after  that  he  had  once,  by 


Church  of  England.  509 

God's  commandment,  destroyed  the  city  of  Jericho,  ad- 
jured all  his  posterity  in  this  sort:  "  Accursed  be  he  be/ore  J  oah.vi.  26. 
the  Lord,  that  shall  stand  up  and  restore  again  this  city  of 
Jericho.  In  the  death  of  his  eldest  son  he  shall  lay  the  founda- 
tion: and  in  the  death  of  his  youngest  child  he  shall  close  the 
gates. ^^ 

Theodoretus  saith :  "  The  wicked  shall  not  be  able  to  Theod.  ecci. 

Hist.  fol.  285. 

prevail  against  God.     But  if  they  once  sret  the  over  hand, »"  <^'^«c"- 
yet  shall  they  come  down  again,  as  it  is  written  by  the  kiv  icxvaca- 
prophet  Esav."  *"''  "f  ^  ""t 

As  for  drawing  of  your  blood,  ye  need  not  so  greatly  to  aovTai. 
complain.  The  gospel  of  Christ  is  not  bloody.  It  hath 
hitherto  prevailed  without  any  one  drop  of  all  your  blood. 
God  give  you  grace  to  repent,  lest  your  own  blood  be 
upon  your  own  head  in  the  day  of  the  Lord.  Fire,  and 
sword,  and  merciless  cruelty,  are  the  only  instruments  of 
your  doctrine.  And  therefore  ye  seem  now  to  say  in  your 
blind  hope,  as  cursed  Esau  sometime  said  of  his  brother 
Jacob;  Venient  dies  luctus  patris  mei,  et  occidam  Jacobum Gen. xww. 
fratrem  meum  :  '*  The  days  shall  come  that  my  father  shall 
die :  then  will  I  kill  my  brother  Jacob." 

Athanasius  saith:    Ccsdi   Christianorum   proprium   es^: Athan.adso- 

•  .      .  .         .  .7  \y^    .  litaiiam  ri- 

ccedere  autem  Christianos^  Pilati  et  Caiaphce  officia  sunt :  tam  agentea. 
"  It  is  the  part  of  Christians  to  suffer  persecution :  but  to 
persecute  the  Christians,  it  is  the  very  office  of  Pilate  and 
Caiaphas." 

"We  will  say  unto  you  with  St.  Augustine :  lilt  in  vos  Aug.  contra 
scBviant,  out  nesciunt  quo  cum  labor e  verum  inveniatur,  eifdamenti.cep, 

-'■  ■'■  I.  [cap.  2. 

quam   difficile   caveantur   error  es  :    "Let  them  persecute  viii.isi-l 
you,  and  use   cruelty  over  you,  that  know  not  what  a 
labour  it  is  to  find  the  truth,  and  how  hard  it  is  to  beware 
of  error." 

Again  he  saith :  Nemo  de  prceteritis  insultat  errorihus, 
nisi  qui  divinam  misericordiam  expertus  non  est,  ut  careret 
erroribus.  Tantum  id  agamus,  ut  errores  aliquando  finian- 
tur :  "  No  man  upbraideth  other  with  errors  past,  but  he 
that  hath  not  felt  God's  divine  mercy  to  be  void  of  errors. 
Let  this  be  our  only  labour,  that  errors  at  last  may  have 
an  end." 


510  The  Defence  of  the  Apology  of  the       part  vi. 

"We  will  say  of  you  as  St.  Peter  sometime  said  of  Simon 

the  sorcerer,  when  the  people  for  anger,  seeing  his  false - 

Abdias  in  Pe-  hood,   would  havo    stoncd   him   to    death :    Imo  vivat,  et 

tro.  [fol.  12.]  . 

regnum  Christi  crescere  videat,  vel  invitus  :  "  Nay,  nay,  let 
him  live,  and  let  him  see  the  kingdom  of  Christ  to  grow 
and  prosper,  even  against  his  will."  Thus,  M.  Harding, 
may  we  say  to  you.  As  for  your  blood,  we  long  not 
for  it. 

The  Apology,  Chap.  23.  Divis.  1. 

And  as  for  us,  we  of  all  others  have  most  justly  left  [Voi.  iv.  p. 
the  pope.  For  our  kings,  yea,  even  they  which  with 
greatest  reverence  did  follow  and  obey  the  authority 
and  faith  of  the  bishops  of  Rome,  have  long  si  thence 
found  and  felt  the  yoke  and  tyranny  of  their  king- 
dom. For  the  bishops  of  Rome  sometime  took  the 
crown  from  the  head  of  our  king,  Henry  the  Second, 
and  compelled  him  to  put  aside  all  his  princely 
estate  and  majesty,  and,  like  a  mere  private  man, 
to  come  unto  their  legate  with  great  submission  and 
humility,  so  as  all  his  subjects  might  laugh  him  to 
scorn.  More  than  this,  they  caused  bisliops,  and 
monks,  and  some  part  of  the  nobility,  to  be  in  the 
field  against  our  king  John,  and  set  all  the  people 
at  liberty  from  their  oaths,  whereby  they  ought 
allegiance  to  their  king :  and  at  last,  wickedly  and 
most  abominably,  they  bereaved  the  same  king,  not 
only  of  his  kingdom,  but  also  of  his  life ^'2.  Besides 
this,  they  excommunicated  and  cursed  king  Henry 
the  Eighth,  that  most  famous  prince,  and  stirred  up 
against  him,  sometime  the  emperor,  sometime  the 
French  king:  and,  as  much  as  in  them  was,  put 
our  realm  in  hazard,  to  have  been  a  very  prey  and 
spoil  unto  the  enemy.  Yet  were  they  but  fools 
and   madmen,  to    think,   that   either  so    mighty  a 

«2  [See  Fuller,  Church  History  A.  D.  12 15.] 


Church  of  England.  511 

'prince  could  be  frayed  with  bugs  and  rattles;  or 
else,  that  so  noble  and  great  a  kingdom  might  so 
easily,  even  at  one  morsel,  be  devoured  and  swal- 
lowed up. 

M.  HARDING. 

Concerning  the  case  between  these  three  kings  of  England, 
and  the  bishops  of  Rome,  for  the  time  being,  I  say  little.  If 
they  did  well,  and  the  bishops  evil,  they  have  their  reward,  the 
other  their  punishment :  if  otherwise,  or  howsoever,  each  one 
at  God's  judgment  shall  have  his  deserved  measure.  But  be  it 
granted,  all  were  true  ye  say,  though  we  know  the  more  part 
to  be  false.  What  though  king  Henry  the  Second  were  evil 
treated  of  pope  Alexander,  about  the  murdering  of  St.  Thomas, 
the  archbishop  of  Canterbury,  and  king  John,  likewise,  of  that 
zealous  and  learned  pope,  Innocentius  the  Third,  &c.  ? 

THE    BISHOP    OF    SALISBURY. 

Notwithstanding  the  pope.,  as  his  manner  hath  been, 
raise  commotion  within  the  realm,  and  arm  the  subjects 
against  their  sovereign.,  and  pull  the  crown  imperial  from 
his  head,  yet,  by  your  doctrine,  whosoever  dare  speak  in 
his  prince's  right  is  a  fool,  and  killeth  himself:  as  if  there 
were  no  life  or  salvation,  but  only  under  the  frantic  go- 
vernment of  the  pope.  Such  obedience  and  loyalty  the 
pope  hath  taught  you  towards  your  prince. 

The  Apology,  Chap.  23.  Dims.  2. 
And  yet,  as  though  all  this  were  too  little,  they 
would  needs  have  made  all  the  reahn  tributary  to 
them,  and  exacted  thence  yearly  most  unjust  and 
wrongful  taxes.  So  dear  cost  us  the  friendship  of 
the  city  of  Rome.  Wherefore,  if  they  have  gotten 
these  things  of  us  by  extortion,  through  their  fraud 
and  subtle  sleights,  we  see  no  reason  why  we  may 
not  pluck  away  the  same  from  them  again,  by  law- 
ful ways,  and  just  means.  And  if  our  hings^  in  that 
darkness  and  blindness  of  the  former  times,  gave 
them  these  things  of  their  own  accord  and  libe- 
rality, for  religion^ s  sake,  being  moved  with  a  certain 


512  The  Defence  of  the  Apology  of  the        part  vi. 

opinion  of  their  feigned  holiness ;  now,  when  the 
ignorance  and  error  is  espied  out,  may  the  kmgs, 
their  successors,  take  them  away  again,  seeing  they 
have  the  same  authority  the  kinc/s  their  ancestors 
had  before.  For  the  gift  is  void,  e.vcept  it  he  allowed 
by  the  will  of  the  giver :  and  that  cannot  seem  a  per- 
fect will,  which  is  dimmed  and  hindered  hy  error. 

M.   HARDING. 

As  for  Peter-pence,  and  what  other  soever  sums  of  money 
were  yearly  paid  to  the  chmxh  of  Rome,  which  were  not  by 
extortion  and  subtle  sleights  by  the  popes  gotten,  as  ye  slander, 
aNodonbt.  but  freely  and  discreetly,  by  the  prince  and  the  realm,  afor  a 
calLe^hereof  great  cause  granted :  it  is  not  a  thing  that  so  much  grieveth  the 
wasavaiice  pope,  as  your  departure  from  the  true  faith  and  church  doth,  as 
Chen'.  it  may  well  appear  by  that  which  happened  in  queen  Mary's 

reign,  in  which  time,  although  the  pope  were  acknowledged,  yet 
himself  never  was  known  to  have  demanded  his  Peter-pence,  or 
any  other  yearly  payments  again.  But  what  is  this  to  your 
schisms  and  heresies .?  This  helpeth  you  nothing  for  answer  to 
the  heinous  crime  of  your  apostasy.  The  liberality  of  our  country 
to  the  see  of  Rome,  which  is  the  mother  of  all  the  west  churches, 
hath  been  so  small  in  comparison  of  certain  other  realms,  as 
with  the  honour  of  the  realm  it  might  not  seem  to  find  itself 
grieved  therewith.  Yet  here  ye  set  a  gnat  to  an  elephant,  and 
make  great  ado  about  a  little.  The  realm  is  not  so  much  en- 
riched by  retaining  that  small  sum  from  the  pope,  as  it  is  dis- 
honoured by  your  undiscreet  talk,  savouring  altogether  of  misery 
and  niggardness.  Ye  should  have  shewed  better  stuff  at  least 
in  the  end  of  your  book.  The  last  act  of  a  fable,  by  rules  of 
poetry,  should  be  besti  Ye  have  done  like  a  foolish  poet,  making 
your  end  so  bad.  The  pope  seeketh  not  your  money :  he  seeketh 
t)  But  re-  you.  He  seeketh  the  safety  of  your  souls.  ^  He  seeketh,  like 
iTid'versV-^^  a  good  shepherd,  how  to  reduce  the  strayed  sheep  of  England 
Curia  Ro-  uuto  the  fold  of  Christ's  church.  God  grant  we  may  see  his 
ZTMoZm  good  intent  happily  achieved. 


nine  lana. 


THE    BISHOP    OF    SALISBURY. 


The  pope  hath  enriched  himself,  and  gotten  the  trea- 
sures  of  the  world  into  his  own  hands,  not  by  fraud  or 
guile,  as  you  say,  but  only  by  the  free  liberality  of  kings 
A^K-^de^ver-  and  pTinces.     Yet  St.  Augustine  saith :  Non  possumus  di^ 
secund.  Mat.  ^^^g   Nemo  7108  iuvasorcs  arguit :  molenticB  nullus  accmat : 

»eiin.  19.  [v.  '  ^  ^  *' 

app.  p.iso.]  quasi  non  major  em  interdum  prcsdam  a  viduahus  hlandiiumta 


Church  of  England,  513 

elidant^  quam  tormenta.  Nee  interest  apud  Deum^  utrum  vi, 
cm  circumventione  quis  res  alienas  occupet;  dummodo  quoquo 
pacto  teneat  alienum :  "  We  cannot  say,  No  man  chargeth 
us  with  extortion :  no  man  accuseth  us  of  violence.  For 
oftentimes  of  poor  widows  a  man  may  get  more  by  flattery 
than  by  racking.  And  there  is  no  difference  before  God, 
whether  a  man  hold  another  man's  goods  by  open  vio- 
lence, or  by  guile,  if  the  thing  that  he  holdeth  be  not 
his  own 60/' 

But  how  may  this,  by  your  learning,  M.  Harding,  be 
called  the  liberality  of  the  prince  ?    He  is  liberal,  that  is 
free  in  bestowing  of  his  own.     But  you  tell  us,  that  all 
the  temporal  goods  of  the  world  are  the  popes,  and  not  the 
prince'' s :  and  that  the  prince  hath  nothing,  but  by  favour 
and  sufferance  of  the  pope.    Your  doctor's  words  be  these : 
Papa    est   dorninus    omnium   temporalium.   secundum   illud^rchmav.de 
dictum  Petri,  Dabo  tibi  omnia  regna  mundi:  "  Ihe  pope  isEtquiatan. 
the  lord  of  all  temporal  goods,  according  to  that  saying  of9''*'^'^"'^^*''^- 
St.  Peter,"  (that  St.  Peter  never  spake:  for  they  are  the ^t Potest. 

'      ^  ^  _  •'  Judicis  dele- 

words  of  the  devil.)  "'I  will  £?ive  thee  all  the  kingdoms  of  e^^'r^x  parte 

'''  o  O  I.  [tol.  192.] 

the  world.'  "  Matt.  iv.  9. 

Another  of  your  doctors  saith  thus:   Dicunt.  quod  solus  J  ohan.  de 

Parisiis   de 

papa  est  verus  Dormnus  temporalium,  ita  quod  potest  auferre  Potest,  keg. 
ab  alio  quod  alias  suum  est.  Sed  prcelati  cceteri,  et  principes,  [cap.  6.  "p. 
non  sunt  domini,  sed  tutor es,  procuratores,  et  dispensatores  : 
"  They  say,  that  the  pope  only  is  the  very  lord  of  tem- 
poral things,  so  that  he  may  take  from  any  man  that  is  his 
own.  As  for  other  prelates  and  princes,  they  be  the  over- 
seers, and  farmers,  and  stewards  of  worldly  things,  but 
not  the  lords."   And  Matthias  Parisiensis  saith,  that  pope  Matth.  Paris. 

^     ^     in  Johaii. 

Innocentius  III.  called  kinsr  John,  the  kino-  of  England,  [''^s'- 'n  iien- 
TT-      7  1       •  1  •    ^     J  1  •  'ric.ni.p.749. 

Vasalum  suum,  that  is  to  say,  his  leod-man,  or  his  tenant,  3°] 

meaning  thereby,  that  the  realm  of  England  was  the  pope's, 

and  not  the  king^s.     If  all  this  be  true,  how  can  the  kings 

of  England,  in  granting  any  thing  to  the  pope,  be  counted 

liberal  ?  Verily,  it  is  an  easy  kind  of  liberality,  for  a  man 

to  give  that  thing  that  is  not  his  own. 

«o  [This  sermon  is  not  by  St.  Augustine.]         '  ■$ 

JEWEL,  VOL.  VI.  L  1 


514  The  Defence  of  the  Apology  of  the        part  vi. 

"  But  the  pope"  (ye  say)  "  setteth  no  more  by  all  his 
revenues  out  of  England,  than  an  elephant  by  a  gnat,  and 
that  therefore,  during  the  whole  time  of  queen  Mary,  he 
never  demanded  of  us  any  manner  of  yearly  payment." 
We  must  bear  with  your  error  herein,  M.  Harding,  for 
that  ye  never  were  the  pope's  collector,  and  therefore  not 
much  acquainted  with  his  books.  Otherwise  ye  might 
have  remembered,  that  cardinal  Pole,  being  not  the  pope, 
but  only  a  legate,  or  messenger  from  the  pojie,  had  a  thou- 
sand pounds  paid  him  yearly  out  of  one  bishopric  in 
England,  towards  the  provision  of  his  kitchen.  Ye  might 
have  remembered,  that  all  the  bishops  of  England  paid  the 
pope  the  lohole  first  fruits  of  all  their  livings,  which,  by  any 
common  estimation,  amounted  to  more  somewhat  than  a 
gnat.  And  although  I  were  never  neither  skilful  nor 
curious  in  the  pope''s  collections,  yet,  as  well  for  the  dis- 
covery of  so  great  untruth,  as  also  for  the  better  satisfaction 
of  the  reader,  I  have  thought  it  good  briefly,  and  by  the 
way,  to  touch  what  may  be  found  in  old  records  of  good 
credit,  touching  the  same. 

First,  therefore,  the  archbishop  of  Canterbury  paid  unto 
the  pope,  for  his  annates  or  first  fruits,  at  every  vacation, 
ten  thousand  florins,  beside  other  five  thousand  florins  for 
the  use  and  right  of  his  pall. 

The  archbishop  of  York  paid  likewise  for  his  first  fruits 
ten  thousand  florins,  and,  as  it  is  thought,  other  five  thou- 
sand florins  for  his  pall. 

The  bishop  of  Ely  paid  for  his  first  fruits  seven  thou- 
sand florins. 

The  bishop  of  London  paid  for  his  first  fruits  three  thou- 
sand florins. 

The  bishop  of  Winchester  paid  for  his  first  fruits  twelve 
thousand  florins. 

The  bishop  of  Exeter  paid  for  his  first  fruits  six  thousand 
florins. 

The  bishop  of  Lincohi  paid  for  his  first  fruits  five  thou- 
sand florins. 

The  bishop  of  Lichfield  and  Coventry  paid  for  his  first 
fruits  three  thousand  florins. 


Church  of  England.  515 

The  bishop  of  Hereford  paid  for  \n^  first  fruits  one  thou- 
sand and  eight  hundred  florins. 

The  bishop  of  Salisbury  paid  for  \ih  first  fruits  four  thou- 
sand and  five  hundred  florins.  And  so  the  rest,  each  man 
according  after  his  rate. 

Here  is  to  be  noted,  that  ^.fiorin  is  an  Italian  crown,  of 
the  vaUife  of  four  shillings  and  sixpence  sterling. 

Thus  much  I  have  noted  only  for  example.  By  these 
few  the  discreet  reader  may  easily  guess  the  exactions  and 
payments  of  the  other  bishops. 

The  whole  value  of  the  pope's  first  fruits  throughout  Legatio  Add- 
Europe,   as  I  find  in  one  record,   (although  very  unper- Excusa wit' 
feet,  for  that  it  lacketh  sundry  great,  known,  and  notable  Anno  'i^s. 
bishoprics,    as    Durham,    Carlisle,    Worcester,    Norwich, 
Bath,  Chichester,  which,  with  many  other  mo  archbishop- 
rics and  bishoprics,  as  well  within  the  dominions  of  our 
kings  of  England,  as  also  in  sundry  other  Christian  king- 
doms and  countries,  are  left  unreckoned,)  ariseth  to  the 
sum  of  two  thousand  thousand,  four  hundred  threescore 
thousand,  eight  hundred  forty  and  three  florins. 

Notwithstanding  ye  make  your  pope  as  big  as  an  ele- 
phant, yet,  M.  Harding,  these  reckonings  are  over  huge, 
in  any  reasonable  proportion,  to  be  resembled  to  a  gnat. 
Here  I  leave  out  the  yearly  perquisites  that  the  pope 
made  of  his  elections,  preventions,  dispensations,  pluralities, 
trialities,  totquots,  tolerations :  for  his  bulls^  his  seals,  his 
signatures :  for  eating  fiesh,  for  eggs,  for  white  meat,  for 
priests'^  concubines,  and  for  other  like  merchandise  I  know 
not  what.  The  sum  whereof  notwithstanding  amounteth 
to  more  than  nine  hundred  thousand  florins.  As  for  your 
smoke  farthings  and  Peter  pence,  I  make  no  reckoning ; 
by  the  vile  and  contemptuous  report  whereof,  ye  shew 
yourself  not  only  ignorant  and  unskilful  in  that  ye  write, 
which  argueth  some  folly,  but  also  injurious  unto  your 
country.  Read  Matthias  Parisiensis,  and  ye  shall  find 
both  by  what  tyranny  and  treachery,  and  also  what  masses 
and  intolerable  sums  of  money,  the  pope'^s  ministers  have 
carried  out  of  this  realm. 

l1  2 


516  The  Defence  of  the  Apology  of  the        part  vi. 

Anno  i2is.  "  The  pope''  (saith  he)  "  being  diseased  with  a  spiritual 
dropsy,''^  that  is  to  say,  with  an  unquenchable  thirst  of 
money,  "  shook  out  all  the  priests^  purses,  and  spoiled  the 
abbeys  of  all  their  treasures.''^ 

Anno  1246.        Again:  "  The  pope  made  a  decree  in  Rome,  that  the 

^' '°  *  goods  and  monies  of  all  bishops  and  priests,  deceased  within 
England,  should  be  taken  to  his  use." 

Eodem  anno.  "  The  pojje  gavc  strait  commandment  to  the  bishops 
of  England,  that  all  parsons  and  vicars,  being  resident 
upon  their  benefices,  should  pay  yearly  unto  him  the  third 
part  of  all  the  values  of  their  said  benefices :  and,  that  all 
parsons  and  vicars,  being  not  resident,  should  pay  unto 
him  the  one  full  half  part  of  their  benefices.  All  these 
payments  to  continue  during  the  space  of  three  whole 
years."  Which  amounteth  at  the  least  to  the  sum  of  a 
hundred  and  threescore  and  ten  thousand  pounds. 

Anno  1247.  The  bishops  of  England,  after  great  and  forcible  intreaty, 
agreed  together  to  give  the  pope  a  contribution  of  eleven 
thousand  marks. 

Eodem  anno.  At  that  time  the  poor  prior  of  Winchester  was  forced  to 
pay  yearly  three  hundred  threescore  and  five  marks  towards 
the  furniture  of  the  pope's  table. 

Eodem  anno.      The   popc  made  a  strait  decree,  that  all  bishops  elect 

956.]  ■  '  should  immediately  travel  out  of  England  to  Rome,  to 
attend  upon  his  holiness,  as  Matthias  saith,  Tit  Romano- 
rum  loculos  impregnaret,  in  ruinam  regni  Angli(B :  "  To 
stufif  the  Romans'  purses,  and  to  decay  the  kingdom  of 
England." 

Matth.west-      The  popc  had  the  tenths  of  all  the  spiritual  livings  in 

Anno  i3oi.    England  during  the  space  of  ten  whole  years  ^^. 

A^nn'^o  i'2ss.  Rustaudus,  the  pope's  legate,  exacted  intolerable  great 
payments  of  the  clergy  of  England,  in  a  synod  holden  in 
London,  as  Matthias  saith :  Per  scripta  papce,  plena  inju- 
riis  et  iniquitate,  qua?  j^ossent  patientissimum  cor  virulentei' 
sauciare :  "  All  this  he  did  by  the  authority  of  the  pope's 
letters,  full  of  injury  and  iniquity :  which  were  able  most 

6'  [In  Matt.  Westmon.  the  period  named  is  "  triennium."] 


Church  of  England.  51 Y 

cruelly  to  wound  any  heart,  were  it  never  so  patient." 
The  bishops  of  London  and  Worcester  answered  the  pope's 
legate,  that  they  would  rather  lose  their  lives  than  they 
would  give  their  consent  to  so  open  injury,  and  servitude, 
and  intolerable  oppression  of  the  church. 

The  king  had  entered  into  an  obligation  to  pay  unto  the 
p023e  two  hundred  thousand  marks^  besides  other  fifty  thou- 
sand pounds  sterling.  For  payment  whereof  the  bishop 
of  Hereford,  being  then  the  pope's  agent,  had  bound  the 
bishops  of  England,  before  they  were  ware.  Such  like 
pretty  gnats  your  pope  can  strain,  if  kings  and  princes  will 
give  him  leave. 

Johannes  Sarisburiensis,  otherwise  called  Rupertus  Car- 
notensis,  in  the  familiar  talk  that  he  had  with  pope  Adrian 
IV.,  said  thus  unto  him:  Ipse  Romanus  pontifex  omnibus  j  oh.  s&risb. 

fere  est  intolerabilis : Icetatur  spoliis  ecclesiarum:  quce-  *  "  ''^''^'*^' 

stum   omnem   reputat  pietatem : provinciarum   diripit 

spolia,  acsi  thesauros  Croesi  studeat  reparare :  "  The  pope 
is  now  become  intolerable  almost  to  all  the  world :  he 
rejoiceth  in  the  spoil  of  churches :  all  manner  of  gain  he 
counteth  holiness :  he  maketh  such  havoc  of  kingdoms  and 
provinces,  as  if  he  had  intended  to  repair  again  Crcesus* 
treasury."      Again:    "His  lesrates  so  rasre  and  ramp  forLib.g. c. i6. 

-^^l,       •    -f  1  ^      •  .    -r  I.    n    ;  Acsimittatur 

money,  as  ii  the  internal  luries  were  sent  irom  hell  to  go  ab  inferis 
at  liberty."     What  shall  we  need  many  words  ?    Ambition  v^xuegsik. 
and  avarice  have   no   bottom.      Matthias   \leg.  Matthseus]  Anno  1247. 
Parisiensis  saith :    In  Romana  curia  omnia  possunt  pecu- 
nice:  *' Money  may  do  all  things  in  the  court  of  Rome.''^ 
And  he  calleth  these  unsatiable  prollings^^  of  the  pope, 
quotidianas   extortiones,  "  daily  extortions  ^3."     Again   he 
saith,  that  the  king  of  England,  upon  a  very  frivolous  and 
fond  matter,  made  true  payment  unto  pope  Alexander  the^n^o  ,2^,^ 
Fourth,  of  nine  hundred  and  fifty  thousand  marks.     Which  hS^ire 
thing  (he  saith)  is  horrible  and  abominable  to  be  thought  of.  J^^^^"'  ^' 

62    [This   word,   which   is   not  find  the  expressions  "  intolerabili- 

found  in  the  English  dictionary,  "  bus  et  frequentibus  exactionibus 

is  probably  derived  from  the  Ger-  "  D.  Papae,"  (p.  720.)  and  '^  Curiae 

man  word  "  prellen,"  to  cheat.]  "  RomanaeCharybdis  insatiabilis." 

^3   [Under  the  year   1247,  we  (p- 729.)] 


518  The  Defence  of  the  Apology  of  the        part  vi. 

To  be  short,  that  ye  may  the  better  view  the  bigness  and 
D.Bonner,  In  quantity  of  vour  qnat,  doctor  Bonner  hereof  writeth  thus: 

Preefationein  ^  ,  •       -r.        ,         i  i  . 

Libeii.  steph. "  ihc  pope  s  prev  m  iLinsjland  was  so  srreat,  that  it  came  to 

Ganlineri,  i        i  i  r    ^ 

DeveraObe.  as  much  almost  as  the  revenues  of  the  crown." 

dient. 

Anno  1240.         Therefore    Matthias    [leg.  Mattha^us]    saith  :    Imperator 
^^^'        reprehendit  regent  Anglice,  quod  permitteret  terram  suam 
tarn  impudenter  per  papam  depauperari :  "  The  empei^or 
friendly  reproved  Henry  the   TJiird,  king  of  Engla7id,  for 
that  he  suffered  his  kingdom  so  impudently  to  be  impo- 
verished by  the  pope?"* 
Anno  1245.        Again  he  saith:    ^^  King  Henry  the   Third  made  open 
'        complaint  by  his  ambassador  in  the  council  of  Lyons  in 
France.,  of  the  pope''s  innumerable  exactions. ^^ 

Likewise  he  saith  before :  Rex  Henricus  III.  repressit 
impetum  legati,  propter  molentiam  denariorum :  "  The  king 
stayed  the  attempts  of  the  pope's  legate,  touching  his  into- 
lerable greediness  in  prolling  for  money." 

Ye  see,  therefore,  M.  Harding,  neither  is  this  gnat  so 
little,  as  by  your  scornful  comparison,  to  the  great  disho- 
nour  of  this  noble  realm.^  ye  would  seem  to  make  it :  nor  is 
the  grief  and  complaint  thereof  so  new  as  ye  bear  us  in 
hand.      King   Canutus,   the  king  of  England,  almost  six 
hundred  years  ago,  being   at   Rome,  wrote  home  to   the 
archbishops,  and  bishops,  and  states  of  the  realm,  on  this 
wiiheimus    wisc :    Conqucstus  sum  item  coram  domino  papa,  et  mihi 
Anno  1031.'  valde  dlsplicere  dixi.  quod  mei  archiepiscopi  in  tantum  an- 
ij.]  gariabantur  immensitate  2i6CU7iiarum,  quce   ab  eis  expete- 

bantur,  &c. :  *'  Also  I  have  made  my  complaint  unto  the 
po2)e,  and  told  him,  that  it  much  misliketh  me  that  my 
archbishops  should  be  vexed  with  such  unreasonable  sums 
of  money  required  of  them." 
Anno  1094.  Likewise  Matthias  Parisiensis  writeth  of  king  Willia?n 
the  Conqueror :  Concipiens  indignationem  contra  papam,  alle- 
gavit,  quod  nullus  archiepiscopus,  vel  episcopus,  de  regno  suo, 
ad  curiam  Eomanam,  vel  ad  papam,  haberet  respectum: 
"  King  William,  upon  displeasure  conceived  against  the 
pope,  said,  that  no  archbishop  or  bishop  of  his  realm  should 
from  thenceforth  have  regard  either  to  the  court  of  Rome  or 
to  the  pope.'''* 


[p. '90 


Church  of  England.  519* 

All  this  notwithstanding,  ye  say  the  /?(>/>e  is  an  elephant: 
and  all  these  sums,  in  comparison  of  his  treasures,  are  but 
a  gnat. 

Verily  all  these,  and  other  far  greatef  reckonings,  the 
realm  of  England  is  well  able  to  defray.  Neither  make 
we  any  account  of  the  money,  but  of  the  deceitful  extort- 
ing of  the  money :  neither  is  it  dishonourable  to  the  realm 
to  repress  these  lewd  and  injurious  mockeries,  and  to  pre- 
serve the  subject  from  open  spoil.  Other  kings  and  coun- 
tries have  oftentimes  done  the  same.  Louis,  the  French 
king.,  whom  for  his  holiness  they  have  made  a  saint,  hereof 
complaineth  thus :  Exactiones  impositas  per  Romanam  cu-  Ludovicus. 
riam,  quibus  regnum  nostrum  miserabiliter  depauperatum 
est,  levari  aut  colligi  nullatenus  volumus :  "  These  exac- 
tions, or  payments  of  money,  laid  upon  us  by  the  court  of 
Rome,  by  mean  whereof  our  realm  is  miserably  impover- 
ished, we  will  not  in  any  wise  to  be  levied  or  gathered." 
The  gains  and  pilferies  that  the  Pharisees  made  of  the 
people,  were  not  so  great.  Nevertheless,  Christ  said  unto 
them,  "  Woe  be  unto  you,  ye  Scribes  and  Pharisees,  that  Matt,  xxul 
raven  up  poor  widows''  houses,  under  pretence  of  long 
praying.'''' 

I  know  you  make  no  great  account  of  Laurentius  Valla, 
yet  thus  he  writeth  touching  the  unsatiable  ambition  and 
greediness  that  in  his  time  he  saw  in  the  church  of  Rome  : 
Quid  ergo.,  summe  pontifex,  omnes  reges  ac  principes  occiden- 
tis  spoliare  urbibus,  aut  eager e,  ut  annua  tibi  tributa  pensitent, 
sententia  est  9  At  ego  contra  existimo,  justius  licere  princi- 
pibus  spoliare  te  imperio  omni  quod  obtines  :  "  What  then> 
my  lord  pope,  is  it  your  mind  to  spoil  all  the  kings  and 
princes  of  the  west  of  their  towns  and  territories,  or  else  to 
force  them  to  bear  you  an  yearly  tribute?  Nay,  in  my 
judgment,  it  were  far  meeter  that  they  should  spoil  you  of 
all  that  empire  that  you  have  gotten."  Thus  wrote  Lau- 
rentius Valla  an  hundred  year  and  more  before  Luther 
began  to  preach.  And  therefore  whatsoever  he  were,  I 
trow  at  least  he  was  no  Lutheran. 

"  Rome"  (ye  say)  *'  is  the  mother  church  of  all  the 
West."     And,   therefore,  I   trow,  we    are  bound  to  pay 


520  The  Defence  of  the  Apology  of  the        part  vi. 

whatsoever  payments  she  shall  require.  If  we  allow  such 
simple  reasons,  then  is  the  pope  likewise  bound  to  pay  to 
the  church  of  Jerusalem  whatsoever  payments  she  shall 
require.  For  Jerusalem  is  indeed  tlic  mother  churchy  not 
only  of  the  West,  but  also  of  all  the  whole  world.  How- 
beit,  it   is    a   cruel   mother   that   devoureth   up  her  own 

2  Cor.  xii.  14.  children.  St.  Paul  saith :  Non  dehent  filii  parentibus  the- 
saurizare^  sed  parentes  fliis :  "  The  children  ought  not  to 
lay  up  treasure  for  their  parents,  but  the  parents  for  their 
children."     But  Johannes  Sarisburiensis   in   his  Polycra- 

iji).  6.  lap.  ticon  saith  :  Roma  7iunc  non,  tam  matrem  exhihet,  quam  no- 
vercam :  "  Rome  now  sheweth  herself  not  so  much  a 
natural  mother^  as  a  stepdame.''''  For  she  spoileth  and 
devoureth  her  children. 

"  This  defender,"  (ye  say,)  *'  in  making  his  end  so  bad, 
hath  played  the  part  of  a  foolish  poet."  Flere,  M.  Hard- 
ing, we  have  good  cause  to  think  your  divinity  is  waxen 
cold,  seeing  you  are  thus  driven  to  plead  in  poetry.  But 
may  we  believe  the  church  of  Home  is  of  late  grown  so 
holy,  that  mo7iey  is  now  become  the  vilest  part  of  all  her 
play?  Certainly,  if  your  'pope  once  lose  his  money.,  all  his 
players  will   soon  sit  a-cold.     One   of  your    own  doctors 

Feiin.  rie       saith  tlius  I   Ccssantc  tali  redditu.  qui  maximus  est,  attenta 

Offic.  et  _  '   -^  -' 

Potestat       hodierna   tyrannide.   sedes   apostolica   contemner etur :    "If 

Judicis  de-  , 

^  ifrle'i^rfoi  ^^^^    rent,  {of  simony,)  which  is   very  great,   were  once 
^92]  staid,  considering  the  tyranny  of  princes  that  now  is,  the 

apostolic  see  of  Home  would  be  despised.^'  In  which  words 
thus  much  is  also  to  be  noted  by  the  way,  that  whatsoever 
prince  will  not  suiFer  the  pope  to  take  what  him  listeth, 
must  be  taken,  and  judged  as  a  tyra?it.  Therefore,  Jo- 
hannes Andrea),  one  of  your  greatest  canonists,  saith  thus: 
In  sexto:  de  Roma  fuudata  fuit  a  prcedonibus,  et  adhuc  de  primordiis 
Kiect'.poiest.  retinet :  dicta  Roma,  quasi  rodens  matius.      TJnde  versus y 

Fundament.  , 

In  Giossa.     ^  lioma  vianus  rodit:  quos  rodere  non  valet.,  odit:    "The 

han.  Andr.    first  fouudatiou  of  Bomc  was  laid  by  thieves :  and  hitherto 

30.  col.  2.]     she  savoureth  still  of  her  beginning,  and  is  called  Roma^ 

quia  rodit  manus.     'J'hereof  cometh   the    common    verse, 

'  Rome  biteth  you  by  the  hands.  And  lohom  she  cannot  bite, 

them  she  hatcth.^'' 


Church  of  Etigland.  521 

The  state  of  the  Roman  popedom  sprung  first  of  money ^ 
and  increased  by  money^  and  standeth  now,  neither  by- 
truth  of  doctrine,  nor  by  severity  of  discipline,  nor  by 
prayer^  nor  by  holiness,  nor  by  ought  else,  but  only  by 
money.  Set  money  apart,  and  the  pope  is  equal  with  other 
lishops.     Codrus  Urceus  saith :  Pontifex  maximus.,  si  non  codrus  ur- 

-mi  -1  .7  ceusSerm.i. 

tirtute^  tamen  pecuma :  "  ihe  pope  is  the  greatest  bishop, 
although  not  in  virtue,  yet  at  least  in  money. ^^  Therefore 
we  may  say  of  the  pope,  as  Diphilus  sometime  said  of  Pom-  cicero  ad 

'   ,r  '        •      \^  Attic,  lib.  a. 

peius  :  Nostra  miseria  Magnus  es. 

Baptista  Mantuanus,  speakiner  of  the  state  of  Rome,  saith  [Bapt. 

thus  :  calam.  tem- 

TT  por.  lib.  ilU 

VeNALIA  nobis  I.  lai.] 

TeMPLA,  8ACERD0TES,  ALTARIA,  SACRA,   CORONJE, 

Ignis,  thura,  preces,  ccelvm  est  venale,  deusque. 
"  Amongst  us  in  Eome,  churches,  priests,  altars,  masses, 
crowns,  fire,  incense,  prayers,  and  heaven,  are  set  to  sale. 
Yea,  God  himself  amongst  us  may  be  had  for  money. ^^ 

Budajus  saith  :  Sanctiones  pontificice  non  moribus  regen-Budatism 
dis  Usui  stmt:  sed,  propemodum  dixerim,  argentarice  fa- 
ciendcB  authoritatem  videntur  accommodare :  "  The  pope's 
canons  serve  not  now  to  guide  men's  lives :  but,  if  I  may 
so  say,  they  serve  rather  to  make  a  bank,  and  to  get 
money  ^3." 

Bernard  of  Clunice  saith  thus  : 

Roma  DAT  OMNIBUS  OMNIA  DANTIBVS  :    OMNIA  RoMJE  Bernar.  Clu- 

niacen. in 
CVM  PRETIO  :  Satyra  [de 

"  Rome  giveth  all  things  to  them  that  give  all  things:  all mundi, ub. 3. 
things  at  Rome  will  pass  for  money. ^'' 

Even  in  the  pope^s  own  Decretals  ye  shall  find  it  noted 
thus  :  Roma  est  caput  avaritice.    Ideo  omnia  ibi  venduntur :  in  sexto:  de 
"  Rome  is  the  head  of  all  covetous  treachery.    And,  there- Eiecti  po- 

p  n     1  •  1  T     £     *»  test.  Funda. 

lore,  all  thmgs  there  are  set  to  sale  O'*.  ment.  in 

Yea,  Thomas  Bccket  himself,  whom  a  little  before  ye  Lugd'.  1573.] 
called  a  saint,  when,  for  his  wilful  disobedience,  and  treason 
committed  against  his  prince,  he  had  for  aid  and  succour 

^  [The  editor  has  looked  through         ^^  [See  the  note  supra  vol.  vi. 
this  work,  but  has  found  no  clue     155.] 
to  the  passage.] 


522  The  Defence  of  the  Apology  of  the         tart  vi. 

fled  to  Rome,  and  saw   that  nothing  would  be   wrought 

there  without  money,  thus  he  wrote  thereof  to  the  bishop 

ad  AJ'chie^^   ^f  ^^^^ '   Mtttev  Hojua  facttt  est  meretrix,  et  prostituta  est 

gunHn'um""  P^^  mevcede :  "  Rome^  our  mother,  is  become  an  harlot,  and 

^Epist.  p.     fQj.  ^QjiQy  and  7need  layeth  herself  to  sale^*."    To  be  short, 

ye  know  that  our  fathers,  long  sithence,  were  wont  to  say, 

Curia  Romana  non  captat  ovem  sine  lana  : 
"The  court  of  Borne  will  not  take  the  sheep  without  the 
fleece." 

Therefore,  M.  Harding,  your  poet  concluded  in   good 
order,  and  went  not  so  far  besides  his  rules.     For  money  is 
both  the  first,  and  the  middle,  and  the  last  act  of  all  your 
fable. 
Matt,  xxi.12.      Christ  sometime  thrust  such  buyers,  sellers,  brokers,  and 
scorsers^^,  out  of  the  temple:  but,  contrariwise,  ye  have 
received  in  buyers  and  sellers,  and  thrust  out  Christ,  and 
so  have  turned   the   house  of  God  into  a  cave  of  thieves. 
Acts  XX.  33.   St.  Paul  saith  thus  unto  the  people  of  Ephesus  :  Argentum 
et  aurum  nullius  concupivi :  "I    have    desired  no   man's 
gold  or  silver."     Upon  which  words,  in   the  Gloss  it  is 
noted    thus :  Per  hoc  lupi  cognoscuntur ,  qui  talia  concu- 
piscunt :  "  Hereby,  they  that  desire  such  things,  are  known 
for  wolves."     St.  Hierom  saith  :   Quia  prophetce  pecuniam 
I  quse.  1.      accipiebant,  prophetia  eorum  facta  est  divinatio  :  "  For  that 
divinatio.      the  prophcts  fell  to  taking  of  money,  therefore  their  pro- 
phecy was  become  a  soothsaying :"  that  is  to  say,  it  was  of 
the  devil,  and  not  of  God. 

Thus,  M.  Harding,  to  conclude,  whatsoever  fault  ye  can 
find  with  the  defender's  poetry,  verily,  by  the  judgment  of 
your  nearest  friends,  money  ivas  the  best  part  of  all  your 
fable. 

The  Recapitulation  of  the  Apology. 

Thus  thou  seest,  good  Christian  reader,  it  is  no[Voi.iv.p. 
new  thing,  though  at  this  day  the  religion  of  Christ 
be  entertained  with  despites  and  checks,  being  but 

"•''  [Thomas  a  Becket's  words,     as  strong.] 
thougn  not  exactly  these,  are  quite         '»•'  [To  scorse  =  to  exchange.] 


Church  of  Englaiid.  623 

lately  restored,  and,  as  it  were,  coming  up  again 
anew ;  forsomuch  as  the  like  hath  chanced  both  to 
Christ  himself,  and  to  his  apostles^^:  yet,  neverthe- 
less, for  fear  thou  mayest  suffer  thyself  to  be  led  amiss, 
and  to  be  seduced  with  these  exclamations  of  our 
adversaries,  we  have  declared  at  large  unto  thee  the 
very  whole  manner  of  our  religion,  what  our  faith  is 
of  God  the  Father,  of  his  only  So7i  Jesus  Christy  of 
the  Holy  Ghost^"^,  of  the  church^,  of  the  sacraments^'^, 
of  the  ministry'^^,  of  the  scriptures'^^,  of  ceremonies'^'^, 
and  of  every  part  of  Christian  belief.  We  have  said, 
that  we  abandon  and  detest,  as  plagues  and  poisons, 
all  those  old  heresies,  which  either  the  sacred  scrip- 
tures, or  the  ancient  councils,  have  utterly  con- 
demned''3;  that  we  call  home  again,  as  much  as  in  us 
lieth,  the  right  discipline  of  the  church,  which  our 
adversaries  have  quite  brought  into  a  poor  and  weak 
case'''* :  that  we  punish  all  licentiousness  of  life,  and 
unruliness  of  manners,  by  the  old  and  long  continued 
laws,  and  with  as  much  sharpness  as  is  convenient, 
and  lieth  in  our  power  "^^ :  that  we  maintain  still  the 
state  of  kingdoms,  in  the  same  condition  and  state 
of  honour,  wherein  we  found  them,  without  any 
diminishing  or  alteration ;  reserving  unto  our  princes 
their  majesty  and  worldly  preeminence,  safe,  and 
without  impairing,  to  our  possible  power''^ :  that  we 
have  so  gotten  ourselves  away  from  that  church, 
which  they  had  made  a  den  of  thieves,  and  wherein 

6^  [See  vol.  iv.  pp.  6 — 15.]  '^^  [Ibid.  pp.  17 — 20.] 

67  [Ibid.   pp.  15.  i6.     In  the  7i  [Ibid.  p.  20.] 
Latin   Apology   no   words    occur  ^2  [Ibid.  pp.  25.  26.] 
here  relating  to  the  Third  Person  73  [Ibid.  pp.  29.  30.] 
of  the  Blessed  Trinity.]  '4  [Ibid.  p.  35.] 

68  [Ibid.  pp.  16. 17.]  75  [ibid.  p.  37.] 

69  [Ibid.  pp.  21 — 25.]  76  [Ibid.  pp.  39 — 44.] 


524  The  Defence  of  the  Apology  of  the        part  vi. 

nothing  was  in  good  frame,  or  once  like  to  the 
church  of  God,  and  which,  by  their  own  confessions, 
had  erred  many  ways,  even  as  Lot,  in  times  past, 
gat  him  out  of  Sodom,  or  Abraham  out  of  Chaldee, 
not  upon  a  desire  of  contention,  but  by  the  warning 
of  God  himself'':  and  that  we  have  searched  out  of 
the  holy  Bible,  which  we  are  sure  cannot  deceive  us, 
one  sure  form  of  religion,  and  have  returned  again 
unto  the  primitive  church  of  the  ancient  fathers  and 
apostles,  that  is  to  say,  to  the  ground  and  beginning 
of  things,  unto  the  very  foundations  and  headsprings 
of  Christ's  church  ^^. 

Neither  have  we  tarried  in  this  matter  for  the 
authority  or  consent  of  the  Tridentine  council, 
wherein  we  saw  nothing  done  uprightly,  nor  by 
good  order :  where  also  everybody  was  sworn  to  the 
maintenance  of  one  man  :  where  princes'  amhassa- 
dors  were  contemned  :  where  not  one  of  our  divines 
could  be  heard,  and  where  parts-taking  and  ambi- 
tion was  openly  and  earnestly  procured  and  wrought : 
but  as  the  holy  fathers  in  former  time,  and  as  our 
predecessors  have  commonly  done,  we  have  restored 
our  churches  by  a  provincial  convocation"^^,  and  have 
clean  shaken  off,  as  our  duty  was,  the  yoke  and 
tyranny  of  the  bishop  of  Rome,  to  whom  we  were 
not  bound :  who  also  had  no  manner  of  thing  like, 
neither  to  Christ,  nor  to  Peter,  nor  to  an  apostle, 
nor  yet  like  to  any  bishop  at  all^^.  Finally,  we  say, 
that  we  agree  amongst  ourselves  touching  the  whole 

-^7  [Vol.  iv.  pp.  44 — 53.1  tition  of  statements  often  refuted 

78  [Ibid.  pp.  53 — 70.  Through-  before.] 
out  this  Recapitulation,  Harding         79  [Vol.  iv.  pp.  70 — 87.] 
interposes  his  remarks,  which  bi-         80  [Ibid.  pp.  87 — 91.] 
shop  Jewel  omits,  as  a  mere  repe- 


Church  of  England.  525 

judgment  and  chief  substance  of  Christian  religion, 
and  with  one  mouth  and  with  one  spirit  do  worship 
God,  and  the  Father  of  our  Lord  Jesus  Christ. 

Wherefore,  O  Christian  and  godly  reader,  forso- 
much  as  thou  seest  the  reasons  and  causes,  both 
why  we  have  restored  religion,  and  why  we  have 
forsaken  these  men,  thou  oughtest  not  to  marvel 
though  we  have  chosen  to  obey  our  master  Christ 
rather  than  men.  St.  Paul  hath  given  us  warning, 
that  we  should  not  suffer  ourselves  to  be  carried 
away  with  such  sundry  learnings,  and  to  flee  their 
companies,  specially  such  as  would  sow  debate  and 
variance,  clean  contrary  to  the  doctrine  which  they 
had  received  of  Christ  and  the  apostles. 

Long  sithence  have  these  men's  crafts  and  trea- 
cheries decayed,  and  vanished,  and  fled  away  at  the 
sight  and  light  of  the  gospel,  even  as  the  owl  doth 
at  the  sun-rising.  And  albeit  their  trumpery  be 
built  up  and  reared  as  high  as  the  sky,  yea,  even  in 
a  moment,  and  as  it  were  of  itself,  falleth  it  down 
again  to  the  ground,  and  cometh  to  nought. 

For  you  must  not  think,  that  all  these  things  have 
come  to  pass  by  chance,  or  at  adventure :  it  was 
God's  pleasure,  that,  against  all  men's  wills  wellnigh, 
the  gospel  of  Jesus  Christ  should  be  spread  abroad 
throughout  the  whole  world  at  these  days.  And 
therefore  men,  following  God's  commandment,  have 
of  their  own  free  will  resorted  unto  the  doctrine  of 
Jesus  Christ. 

And,  for  our  parts,  truly  we  have  sought  hereby 
neither  glory,  nor  wealth,  nor  pleasure,  nor  ease. 
For  there  is  plenty  of  all  these  things  with  our 
adversaries. 

And  when  we  were   of  their  side,  we   enjoyed 


.526  Tlie  Defence  of  the  Apology  of  the        part  vt. 

such  worldly  commodities  much  more  liberally  and 
bountifully  than  we  do  now. 

Neither  do  we  eschew  concord  and  peace.     But 

to  have  peace  with  man,  we  may  not  be  at  war  with 

God.     The  name  of  peace  is  a  sweet  and  pleasant 

[Contr.       thing,  saith  Hilarius^^:  but  vet  beware,   saith    he, 

Arian.  sub  .  " 

init.]  «  Peace  is  one  thing^  and  bondage  is  another.^''     For 

if  it  should  so  be,  as  they  seek  to  have  it,  that  Christ 
should  be  commanded  to  keep  silence,  that  the 
truth  of  the  gospel  should  be  betrayed,  that  horrible 
errors  should  be  cloked,  that  Christian  men's  eyes 
should  be  bleared,  and  that  they  might  be  suffered 
to  conspire  openly  against  God  :  this  were  not  a 
peace,  but  a  most   ungodly  covenant   of  servitude. 

[Greg,  Naz.  "  TJieve  IS  a  peace,""  saith  Nazianzen,  "  that  is  un- 
profitable  ^'^  :  again,  there  is  a  discord,'''  saith  he,  "  that 
is  profitahUr      For   we    must    conditionally   desire 

Matt.  X.  34.  peace,  so  far  as  is  lawful  before  God,  and  so  far  as 
we  may  conveniently.  For  otherwise  Christ  him- 
self brought  not  peace  into  the  world,  but  a  sword. 
Wherefore,  if  the  pope  will  have  us  reconciled  to 
him,  his  duty  is  first  to  be  reconciled  to  God :  '•'For 

lAdFiorent.  from    tkencc,'''  saith   Cyprian,   ''' spring  schisms   and 

p. 1 22. ad'    sects,  because  men  seek  not  the  head,  and  have  not 

Pomp.  p. 

'4'-3  their  recourse  to  the  fountain''  (of  the   scriptures), 

"  and  keep  not  the  rules  given  by  the  heavenly  Teacher : 

^^fs^r'"'  /^^''"  ^^^^^  ^^'  "  ^^^^^  ^'^  ^^^'  P^^^^9  ^^^  ^^^^'  •*  neither 
is  he  joined  unto  the  church,  which  is  severed  from 
the  gospel^"^."  As  for  these  men,  they  use  to  make 
a  merchandise  of  the  name  o^ peace.  For  that  peace, 
which  they  so  fain  would  have,  is  only  a  rest  of  idle 

81  [Hilarius  :  the  first  part  of        82  [Nazianz.  Orat.  i2.  olba  yap 

this   quotation   will  be  found  ac-  wanrep  a-rda-iv  riva  ^eXTicrTTw,  ovtod 

cording  to  the  marginal  reference  :  koi  ^Xa^tpararqv  6p.6voiavJ] 
"  Speciosum   quidem  nomen  e.st         83  [This  quotation  is  made  up 

"  pacis  ...."]  from  several  distinct  passages.] 


Church  of  England.  527 

bellies.  They  and  we  might  easily  be  brought  to 
atonement^  touching  all  these  matters,  were  it  not 
that  ambition,  gluttony,  and  excess  doth  let  it. 
Hence  cometh  their  whining :  their  heart  is  on  their 
halfpenny ^^.  Out  of  doubt,  their  clamours  and  stirs 
be  to  none  other  end,  but  to  maintain  more  shame- 
fully and  naughtily  ill-gotten  goods. 

Now-a-days  t\ie  pardoners  complain  of  us,  the  data- 
ries,  the  popes  collectors,  the  bawds,  and  others  which 
think  gain  to  be  godliness,  and  serve  not  Jesus  Christ,  i  Tim. vi.  <. 
but  their  own  bellies.  Many  a  day  ago,  and  in  the  old 
world,  a  wonderful  great  advantage  grew  hereby  to 
these  kinds  of  people.  But  now  they  reckon  all  is 
lost  unto  them  that  Christ  gaineth.  The  pope  him- 
self maketh  a  great  complaint  at  this  present,  that 
charity  in  people  is  waxen  cold.  And  why  so,  trow 
ye  ?  Forsooth,  because  his  profits  decay  more  and 
more.  And  for  this  cause  doth  he  hale  us  into 
hatred,  all  that  ever  he  may,  laying  load  upon  us 
with  despiteful  railings,  and  condemning  us  for  Jiere- 
tics,  to  the  end  they  that  understand  not  the  matter 
may  think  there  be  no  worse  men  upon  earth  than 
we  be.  Notwithstanding,  in  the  mean  season,  we 
are  not  ashamed  in  this  behalf:  neither  ought  we 
to  be  ashamed  of  the  gospel.  For  we  set  more  by 
the  glory  of  God  than  we  do  by  the  estimation  of 
men.  We  are  sure,  all  is  true  that  we  teach,  and 
we  may  not  either  go  against  our  own  conscience, 
or  bear  any  witness  against  God.  For  if  we  deny 
any  part  of  the  gospel  of  Jesus  Christ  before  men, 
he,  on  the  other  side,  will  deny  us  before  his  Father. 
And  if  there  be  any,  that  will  still  be  offended,  and 

^  rat-onement  =  reconciliation.] 

^  [Apol.  Lat. "  animus  est  in  patinis."] 


528  Tlie  Defence  of  the  Apology  8fc.  part  vi. 

cannot  endure  Chris fs  doctrine,  such,  say  we,  be 
blind,  and  leaders  of  the  blind  :  the  truth,  neverthe- 
less, must  be  preached  and  preferred  above  all :  and 
we  must  with  patience  wait  for  God's  judgmental 

Let  these  folk,  in  the  mean  time,  take  good  heed 
what  they  do,  and  let  them  be  well  advised  of  their 
own  salvation,  and  cease  to  hate  and  persecute  the 
gospel  of  the  Son  of  God,  for  fear  lest  they  feel  him 
once  a  redresser  and  revenger  of  his  own  cause. 
God  will  not  suffer  himself  to  be  made  a  mocking- 
stock.  The  world  espieth,  a  good  while  ago,  what 
there  is  adoing  abroad.  This  flame,  the  more  it  is 
kept  down,  so  much  the  more,  with  greater  force 
and  strength,  doth  it  break  out  and  fly  abroad.  The 
unfaithfulness  of  men  shall  not  disappoint  God's 
faithful  promise.  And  if  they  shall  refuse  to  lay 
away  this  their  hardness  of  heart,  and  to  receive 
the  gospel  of  Christy  then  shall  publicans  and  sinners 
go  before  them  into  the  kingdom  of  heaven. 

God,  and  the  Father  of  our  Lord  Jesus  Christ, 
open  the  eyes  of  them  all,  that  they  may  be  able 
to  see  that  blessed  hope,  whereunto  they  have  been 
called :  so  as  we  may  altogether  in  one  glorify  him 
alone,  who  is  the  true  God,  and  also  that  same 
Jesus  Christ,  whom  he  sent  down  to  us  from  hea- 
ven: unto  whom,  with  the  Father  and  the  Holy 
Ghost,  be  given  all  honour  and  glory  everlastingly. 
So  be  it. 

86  [Harding  here  alludes  to  Foxe's  "Acts  and  Monuments,"  as  "a 
donghill  of  lyes."] 

End  of  The  Defence  of  the  Apology. 


TO  M.  HARDING. 


IT  appeareth,  M.  Harding,  by  that  ye  have  lately  sent 
us  over  ^s,  and  specially  by  the  unpleasant  verdure  of 
your  speech,  that  my  Replie  hath  somewhat  disordered 
your  quiet  mind.  Which  thing  notwithstanding,  I  might 
easily  have  guessed,  was  not  unlikely  to  come  to  pass, 
specially  being  before  not  utterly  unskilful  of  your  affec- 
tions :  yet  as  I  have  never  sought  to  write  any  thing  that 
of  purpose  and  justly  might  offend  you,  (the  right  of  the 
cause  and  defence  of  the  truth  evermore  foreprised,)  even 
so  am  I  now  right  sorry  to  see  you  so  unable  to  master 
your  passions,  and  so  unadvisedly  to  make  them  open  to 
so  many.  If  it  grieve  you  in  respect  of  your  credit,  for 
that  I  have  thus  discovered  your  errors;  that  was  your 
fault,  it  was  not  mine.  If  ye  had  not  made  your  errors 
known,  they  should  never  of  my  part  have  been  discovered. 
If  you  knew  how  sorry  I  am  in  your  behalf,  ye  would  not 
so  impatiently  be  offended. 

It  misliketh  you  that  I  have  alleged  so  many  doctors 
and  councils,  and,  as  you  say,  have  so  ambitiously  painted 
my  margin  with  so  many  authorities,  both  Greek  and 
Latin.     Yet  you,  for  your  part,  have  not  spared,  over  and 


68   [This  alludes  to  Harding's  two  controversies,  the  one  on  the 

"  Rejoinder"    to  "  the    Replie ;"  Challenge,  and  the  other  on  the 

published    A.  D.  1566,  the  year  Apology,  were  carried  on  simul- 

before     the     pubhcation    of   the  taneously.     The  several  dates  of 

"  Defence  of  the  Apology."      It  the  works  which  appeared  will  be 

should  be  borne  in  mind,  that  the  noticed  in  the  Preface.] 

JEWEL,  VOL.  VI.  M  m 


530  To  M.  Harding. 

besides  these  two  tongues,  to  paint  your  margin,  for  a  sur- 
charge, with  words  in  Hebrew :  besides  other  such  ranks 
of  your  English  scholies,  so  many,  so  thick,  and  so  close 
together,  that  it  were  a  hard  matter  to  force  in  one  word 
of  truth  to  stand  amongst  them.  It  is  no  courteous  deal- 
ing, M.  Harding,  to  reprove  that  in  others,  that  you  so 
commonly  do  yourself. 

If  the  number  of  doctors  have  offended  you,  I  do  not 
marvel:  a  cowardly  challenger  would  always  wish  the 
defendant  to  come  unarmed  unto  the  fight.  If  I  had 
alleged  either  no  doctors  at  all,  or  nothing  to  purpose,  as 
your  wont  commonly  is  to  do,  ye  would  have  borne  it  a 
great  deal  better.  Howbeit,  my  authorities  of  doctors  and 
councils,  be  they  never  so  many,  yet,  as  you  have  used 
them,  are  few  enow.  For  of  the  whole  number,  by  your 
good  skill,  more  than  three  parts  are  left  untouched.  And 
indeed  this  was  the  wisest  way.  Children,  where  they  can- 
not read,  think  it  best  to  skip  over. 

Whereas  I  examine  and  lay  abroad  all  the  parts  and 
branches  of  your  arguments,  and  show  how  directly  ye 
grow  to  your  conclusions,  that  your  reader  may  see  by 
what  weapons  ye  seek  to  master  him ;  this,  you  say,  is  a 
kind  of  scofiing.  Ye  tell  me,  I  rack,  and  alter,  and  abuse 
your  arguments,  and  play  with  shadows  of  mine  own. 
But,  M.  Harding,  if  ye  will  have  your  arguments  to  pass 
smoothly  without  controlment,  then  learn  henceforth  to 
make  them  better.  Ye  are  over-tender,  if  ye  look  to  speak 
what  ye  list,  and  yet  to  hear  nothing  but  to  your  liking : 
and  to  send  abroad  such  simple  wares  to  serve  the  people, 
and  yet  may  suffer  no  man  to  tell  you  of  it.  Verily, 
where  ye  say  I  have  of  purpose  changed  your  argu- 
ments, if  ye  make  them  otherwise  than  I  have  made 
them,  having  always  an  eye  unto  your  conclusion,  ye  shall 
be  forced  to  make  them  worse.  Touching  the  scoffs 
wherewith  ye  find  yourself  so  much  aggrieved,  doubtless 
whoso  had  that  grace  that  is  in  you,  as  may  well  appear 
throughout  all  your  books,  might  soon  deserve  to  be  called 
a  scoffer. 

Where  ye  say,  you  and  your  fellows  have  espied  a  thou- 


To  M.  Harding.  531 

sand  foul  great  lies  in  my  writings ;  had  not  one  of  you 

been  a  great  father  of  lies,  ye  could  never  have  hit  so 

readily  upon  the  number.     Such  an  auditor,  I  trow,  was 

he  that  found  us    out   eleven  thousand  lies  in  Sleidan's  Laurent,  su- 

story.     The  very  true  multitude  hereof,  and  the  hugeness  "'an.  in  Pne' 

/.    V       1  .     ,  in  1  .  fat.  inNau- 

01  the  heap,  as  it  bewrayeth  well  your  stomach,  so  in  any  cicrum. 
indifferent  judgment,  it  decayeth  the  credit  of  your  reck- 
oning. A  man  may  reasonably  think  it  is  as  possible  to 
find  two  hundred  and  fifty  untruths  in  your  book,  as  in 
mine  to  find  a  thousand.  Verily,  as  I  never  minded  to 
defend  any  thing  whatsoever  that  in  any  my  writings 
shall  be  found  amiss,  so  I  see  by  the  view  of  your  accounts 
it  were  no  hard  matter  with  your  eyes  to  find  untruths  in 
the  gospel.  For  whatsoever  I  say,  be  it  never  so  true, 
yet,  if  it  like  not  your  taste,  it  is  a  lie.  Whatsoever  I 
allege  or  translate,  it  is  corrupted.  So  evil  is  my  luck ; 
I  can  touch  nothing,  but  it  is  either  too  much  or  too  little, 
or  too  short  or  too  long,  or  too  black  or  too  white ;  or  one 
way  or  other  it  standeth  awry.  If  I  translate  nonnulli 
sacerdotes,  '^  sundry  priests,"  ye  cry  out,  "  a  corrupter,  a  m.  Harding, 

Till!  •!••  •  Rejoinder. 

falsary.     I  should  have  said  certain  priests^  or  some  priests :  foi.  203.  b. 
but  I  should  not  in  any  wise  have  said  sundry  priests,  for 
that  were  an  heresy. 

If  I  translate  6ii.oTp6(\)ovs,  una  nutritos^  "  fed  together,'" 
ye  tell  the  world,  it  is  falsehood,  it  is   foul  corruption,  m.  Harding, 

.  ,  '^  .  Rejoinder, 

Thus  ye  say  I  should  have  translated  it  eodem  cibo  aktos : io\.  n^.h. 
"  fed  with  one  kind  of  meat :"  as  if  oixov  in  Greek  were 
not  una  in  Latin,  or  had  not  relation  to  the  place.     Deal 
herein  with  your  friends,  M.  Harding,  as  you  may :  the 
Greek  reader  will  allow  you  no  such  translations.     If  I 
happen  to  say,  "  M.  Harding  saith,    The   thing  that  we 
receive  in  the  sacrament  is  no   hreadj'^   ye  cry  Alarma  ; 
"  LooJc"  ye  say,  "  in  my  hook^  reader :    M.  Jewel  is  an  ^-^^^^l^^^' 
untrue  man:    here  he  is  taken  with  a  lie:  mark  well:  /foi. i63.b. 
say,  It  is  not  bread :  I  say  not.  It  is  no  bread."     Not  bread, 
ye  say  ;  no  bread,  ye  say  not.     As  if  there  were  so  many 
miles  distance  between  no  and  not. 

These,  and  such  like,  be   the  shameful  untruths  and 
horrible  lies  that  you  and  your  fellows,  with  great  seeking 


532  To  M,  Harding. 

and  diligence,  have  espied.  And  thus  if  a  man  happen  to 
use  ensis  for  gladius,  or  nam  for  enim^  or  que  for  et^  ye 
think  it  cause  sufficient  to  make  a  tragedy.  Howbeit,  I 
doubt  not  but  in  my  Replie,  being  so  long,  and  so  full  of 
necessary  allegations,  ye  may  happen  to  find  some  over- 
sights of  greater  importance.  And  in  acknowledging  and 
reforming  of  the  same,  ye  shall  find  me  as  sharp  and  eager 
as  yourself.  But  these  few  examples  I  have  touched  by 
the  way,  that  it  might  appear  how  inquisitive  and  fierce 
ye  are  to  seek  occasions :  and  that  your  reader  may  see 
ye  hunt  wantonly,  and  run  riot,  and  open  ofttimes  without 
a  cause.  Yet  notwithstanding,  if  ye  can  tell  us  sadly,  as 
your  manner  is,  that  M.  Jewel  bringeth  trifling  objections, 
and  trash,  and  pelf,  and  nothing  to  purpose,  without  learn- 
ing, without  reason,  without  wit ;  that  he  racketh,  that  he 
stretcheth,  that  he  wringeth,  that  he  wresteth,  that  he 
nippeth  and  clippeth  the  doctors  and  councils :  (for  these 
be  the  words  whereby  ye  thought  ye  might  best  utter  your 
pretty  fancies  :)  if  ye  can  cry  out  false  parts ^  false  reports, 
false  dealings,  false  merchants,  false  bala?tce.  false  dice, 
and  all  is  false :  if  ye  can  say,  Lo,  sir  defender,  ye  wrangle, 
ye  trifle,  ye  are  taken  tardy,  ye  ham  proved  nothing,  ye 
have  nothing  to  answer:  if  ye  can  thus  say,  and  say  it 
boldly,  it  shall  be  sufficient,  all  is  safe :  your  friends  will 
think  ye  have  said  somewhat,  and  that  ye  would  never 
have  framed  such  a  countenance  to  say  nothing. 

Ye  tell  us  full  often,  we  are  no  bishops.  I  trow,  for 
that  we  have  not  sworn  our  obedience  to  the  pope.  And 
therefore  ye  give  the  world  to  understand,  we  can  conse- 
crate no  ministers,  we  can  hold  no  synods,  we  can  do 
nothing.     Even  so  certain  your  forefathers  in  old  times 

I  Cor.  ix.i.  told  St.  Paul  he  was  no  apostle ;  and  others  afterward,  by 
like  authority,  told  St.  Basil  and  St.  Hilary  they  were  no 
bishops.  But,  M.  Harding,  they  were  false  apostles,  they 
were  Arian  heretics  that  so  told  them.  It  booteth  not  to 
try  our  titles  before  you.     We  will  only  say  with  St.  Paul : 

I  Cor.  XV.  JO. "  By  the  grace  of  God  we  are  that  we  are."*^  And  we  trust 
we  have  not  his  grace  in  vain. 

But  specially,  and  above   all  other   things,  and  that 


To  M.  Harding.  583 

throughout  all  your  three  books  ^9,  ye  say,  that  sir  defender  M.BudiDg, 
is  unlearned:  that  his  best  skill  is  in  a  few  figures  ofai*4°«.  »n«i 
rhetoric:  that  he  hath  neither  Greek,  nor  logic,  nor  phi-'ommoniy in 
losophy,  nor  divinity  :  that  he  hath  read  no  kind  of  doctors, 
nor  new,  nor  old,  nor  of  his  own,  nor  of  others :  that  all 
the  furniture  of  his  book  was  brought  to  his  hand,  some 
by  Greek  readers,  some  by  schoolmasters,  some  by  civi- 
lians, some  by  canonists,  some  by  summists,  some  by  glos- 
sers,  some  by  others :  that  he  hath  nothing  else  but  patched 
note-books,  huddled  together  by  snaps  and  pieces.  Some 
part  hereof,  or  rather  the  whole  altogether,  without  excep- 
tion, to  do  you  pleasure,  I  would  easily  have  granted  you, 
M.  Harding,  upon  small  suit,  with  more  favour  and  less 
ado.  Take  from  me  what  learning  ye  list ;  distrain  it  and 
pound  it  at  your  pleasure ;  I  will  never  trouble  you  with 
replevin.  Howbeit,  if  ye  utter  all  this  of  your  indifferent 
judgment  and  certain  knowledge,  yet  is  it  impertinent; 
for  we  pleaded  of  faith,  and  not  of  learning  :  if  otherwise 
ye  speak  it  of  heat  of  mind,  and  abundance  of  choler,  and 
thereupon  thus  proclaim  it  to  the  world,  it  is  great  folly. 
Truly  ye  never  saw  sir  defender's  books,  nor  never  set 
your  foot  within  his  study.  A  wise  judge  will  seldom 
pronounce  before  he  know.  If  it  shall  please  you,  for 
trial  hereof,  to  send  your  friend,  he  may  haply  see  that 
sir  defender  hath  all  these  summists,  and  canonists,  and 
Greek  readers,  and  schoolmasters  of  his  own. 

Notwithstanding,  it  may  become  us  both  to  say,  as  a 
heathen  wise  man  sometime  said :  "  This  only  thing  we  socrates. 
know,  that  we  know  nothing. ^^  God's  truth  dependeth 
not  of  our  knowledge.  Our  tongues  shall  cease,  and  our 
knowledge  shall  fail :  but  the  glory  of  God  shall  stand  for 
ever.  For  my  part,  I  will  say  to  you,  with  St.  Augustine : 
Qucere  doctiores :  sed  cave  prcesumptores :  "  Seek  others  of 
more  learning :  hut  beware  of  them  that  presume  of  learn- 
ing.'^     If  any  praise  fall  out  in   this  respect,  bestow  it 

69  [The  "  three  books"  alluded  Confutation  of  the  Apology,  which 

to  are   Harding's  Answer  to  the  appeared  between  the  two  others 

Challenge,   1563,     his    Rejoinder  in  1565.] 
to  Jewel's  Replie,  1566;  and  his 


534  To  M.  Harding. 

freely  upon  your  Greek  readers  and  schoolmasters,  who 
in  your  judgment  have  best  deserved  it.  It  shall  be 
sufficient  for  me  to  have  said  the  truth ;  which,  though  it 
appear  never  so  simple,  yet  is  able  to  remove  a  mountain 
of  learning.  But  happy  are  your  brethren  of  Louvain, 
that  are  so  speedily  grown  learned  upon  the  sudden,  not 
by  great  study,  I  trow,  but  rather  by  destiny.  As  soon 
as  they  had  once  savoured  the  soil  of  that  country,  they 
Extra,  lib.  $.  lookcd  Only  upou  two  poor  titles  of  the  law,  De  maledicis, 
and  De  clerico  promoto  per  saltum :  and  suddenly  they 
were  transformed,  and  now  go  for  doctors. 

As  for  your  learning,  M.  Harding,  we  never  reproved 
it.  Howbeit,  greatly  to  fear  it  we  have  no  cause.  God 
give  you  grace  ye  may  wholly  turn  it  to  his  glory ;  lest 
in  the  day  of  the  Lord  it  be  laid  against  you.  He  is  over 
well  learned,  that  bendeth  his  learning  against  God.  But 
if  we  be  so  utterly  void  of  all  manner  of  learning,  paint- 
ing, as  you  say,  our  books  and  margins  with  the  names 
and  authorities  of  so  many  doctors,  what  may  your  friends 
then  think  of  you,  that,  standing  so  long  in  the  defence  of 
your  private  mass,  are  not  yet  able  to  allege  one  doctor, 
nor  Greek,  nor  Lati7i,  nor  one  nor  other  ?  It  seemeth  great 
marvel  ye  should  have  such  abundance  of  doctors,  and 
shew  so  few,  specially  where  it  standeth  you  so  much 
upon  to  open  your  store.  Consider,  I  beseech  you,  your 
late  Rejoinder ;  wherein,  as  it  is  thought,  nothing  of  your 
part  is  left  untouched.  Of  the  seven  and  twenty  articles 
contained  in  my  Keplie,  ye  have  taken  upon  you  only  to 
answer  one.  And  yet  of  the  same  one,  ye  have  scarcely 
touched  the  tenth  part.  Your  purpose  should  have  been 
herein,  by  evident  examples  and  good  authorities,  substan- 
tially to  have  proved  your  private  mass. 

Now  consider  the  order  and  plainness  of  your  dealing. 
Ye  bestow  wellnear  the  third  part  of  your  book  about  the 
sacrifice :  as  though  there  were  no  sacrifice  without  pri- 
vate mass.  All  the  rest  ye  consume  in  idle  discourses,  and 
needless  talks,  of  co?isecration^  of  the  intention  of  the  priest, 
of  mingling  the  loater  ivith  the  wine,  of  the  name  of  the 
mass,  of  transuhstantiation,   of  real  presence,   of  church 


To  M.  Harding.  535 

feasts,  (which  in  old  time  were  called  agapoBj)  of  singu- 
lar communion,  oi  communion  of  faith,  of  our  union  with 
Christ,  oi  sending  abroad  the  sacrament,  oi  priests' wives, 
of  vows,  of  bigamy,  of  good  works,  of  only  faith,  of  public 
prayer  in  a  tongue  unknown,  of  ceremonies^  oi  forms,  of 
accidents^  of  the  epistles  decretal,  of  Clemens,  Cletus,  Ana- 
cletus,  Abdias,  Leontius,  &c.  Hereof  ye  have  told  us  such 
things  as  perhaps  we  knew  before,  and  were  not  hard  to 
be  known,  and  pertained  full  little  to  the  purpose.  Ye 
should  rather  have  proved,  that  within  the  first  six  hun- 
dred years  after  Christ  some  one  or  other  of  the  holy 
learned  catholic  fathers  ministered  the  holy  communion 
openly  in  the  church,  and  received  the  sacrament  alone,  not 
dividing  the  same  to  any  other,  the  whole  midtitude  of  the 
people  sitting  or  standing  by  and  looking  on  him.  This 
was  the  matter  that  lay  between  us.  Hereunto  ye  should 
have  laid  your  force.  This  was  it  ye  should  have  proved. 
For  proof  of  such  things  as  needed  no  proof,  ye  have 
brought  forth  great  shows  of  learning.  But  as  touching 
your  private  mass,  which  only  ye  had  taken  in  hand  to 
prove,  ye  have  hitherto  proved  nothing.  Your  reader, 
M.  Harding,  can  never  be  neither  so  simple  nor  so  partial, 
but  he  must  needs  have  an  eye  unto  your  issue,  and  re- 
member what  ye  had  in  hand.  If  amongst  so  many  and 
so  learned  words,  he  find  not  one  word  of  that  he  sought 
for,  may  not  he  think  he  hath  lost  his  labour,  and  that 
there  is  some  folly  in  your  fardle  I  May  he  not  say  with 
himself:  Quo  nunc  se  proripit  iste?  What  shall  I  make 
of  these  vagaries?  What  meaneth  this  man  to  shoot  so 
fair  beside  the  mark?  He  must  needs  perceive  by  your 
silence,  that  notwithstanding  your  so  many  fair  and  liberal 
promises,  yet  the  thing  he  sought  for  cannot  be  found. 
Nay,  you  yourself,  for  excuse  hereof,  by  express  words, 
have  told  us  plainly,  "  It  might  be,  that  none  received  the  m.  Harding, 
sacrament  with  the  priest.'^  And  ao^ain:  "  Whether  thetoi.2Si.&.' 
priest  had  always  a  company  to  receive  with  him,  or  some- 
times received  alone.,  that  is  a  circumstance  of  a  fact :  the 
proof  whereof,  by  manifest  testimonies,  cannot  with  reason 
be  demanded.''      Again :    "  It  is  contentious  to  put  us  to 


536  To  M.  Harding. 

M  Harding,  proof  of  the  circumstanced     Again  :  "  It  forcetk  not,  whe- 

the'"^r'fo"e    ^^^   ^^  hring  forth  testimonies  of  the  six  hundred  years, 

to^the  reader,  or  WO,"     Again  T  "  Whether  I  can  shew,  that  a  mass  was 

In  the  same  Said  without  companv  present  to  receice  with  the  priest  that 

ii.       '        said  it,  or  no,  what  shilleth  it  ?"    Again  :  "  /  must  tell  you, 

Rejoin'dirf '  ^^^^^  ^  ^^^^^  ^^^  f^  pricatc  mass,  which  to  find,  your  scoff- 

R^oTd"     ^w^  pretendeth   me  to  he  desirous.      I  seek   not  for   that 

219a.     '     which  I  acknowledge  not.''''     And  again:  ^' It  forceth  not 

greatly,  whether  it  may  he  proved  or  no."     "Which  is  as 

much  as  if  ye  had  told  us  in  plainer  wise,  that  for  the 

space  of  six  hundred  years  after  Christ,  ye  can  hear  no 

tidings  in   any   doctor  or  council,  of  your  private  mass. 

Which  thing  thus  of  your  part  confessed,  to  our  purpose 

is  sufficient. 

Now  touching  the  authority  of  your  Amphilochius,  not 
long  sithence  ye  thought  his  force  had  heen  invincible, 
j^- Harding,  And  therefore  ye  stood  up  aloft,  and  brayed  aloud :  "  Now 
swer,  foi.  29.  J/;  Jewel  and  his  consacramentaries  do   stagger,  I  douht 
not"     And  for  that  cause,  as  if  it  had  been  some  great 
worthy  author,  ye  alleged  him  seven  times,  with  special 
lS°26n%*    reverence  in   your   book.      And  yet  now  at  the  last  ye 
are  content  for  shame  to  turn  him  over,  and  to  let  him 
go.     Perhaps  ye  thought  for  the  while  a  weak  thread  was 
sufficient  to  lead  the  people ;  and  that,  as  folks  use  some- 
times to  please   children,   ye   might  quench   their  thirst 
with  an  empty  cup.     Thus  much  hitherto  touching  some 
parts  of  your  Rejoinder. 

Concerning  your  former  hook,  which  ye  have  entituled 

A  Confutation,  I  need  to  say  nothing.     By  the  judgment 

of  the  wise  it  saith  sufficiently  of  itself.     But  what  meant 

M.  Harding.  VQU,  M.  Hardinp^,  therein  to  make  so  larore  discourse,  I 

Confut.  fol.     *^    .„  '  I  r  •  • 

162.  b.  will  not  say  m  the  defence,  (for  that  word  your  friends 
may  not  bear,)  but  at  the  least  in  the  favour  of  open  stews, 
and  to  call  the  same  malum  necessarium,  that  is  to  say, 
although  an  ill  thing,  yet  such  a  thing  as  no  good  com- 
monweal may  be  without  it?  What  meant  you,  to  that 
purpose,  to  show  us  the  name  and  authority  of  St.  Augus- 

confut.  fol.  tine  ?  Must  we  think  that  St.  Augustine  was  a  proctor  or 
patron  for  your  stews  ?    What  meant  you  thus  to  upbraid 


To  M.  Harding.  537 

us  in  the  end,  "  In  good  sooth,  masters,  ye  are  too  young  to  m.  Harding. 

control  the  city  of  Ro?ne  in  her  doings  V  What  needed  you  163. b. ' 

to  bestow  so  fine  eloquence  in  so  foul  a  cause?    Is  vice 

grown  so  cold  in  Louvain,  that  it  must  now  be  inflamed 

and  authorized  by  open    writing?    What  meant  you  to confut. asi. 

allege  the  prophet  David,  the  evangelist  St.  Matthew,  and  ceps. 

St.  Paul  the  apostle,  for  proof  of  yoxir  pardons  ?  Will  ye 

tell  us,  that  David,  Matthew,  and  Paul  were  pardoners? 

Or  if  ye  dare  to  tell  us  so,  must  we  believe  you  ?  If  you  so 

manifestly  mock  us  with  open  follies,  how  may  we  trust 

you  in  higher   mysteries  ?  St.  Paul  saith  ;  "  Though  our  2  cor.  iv.  16. 

outward  man  be  corrupted,  yet  our  inward  man  is  renewed 

day  by  day."     Here  ye  tell  us  in  great  sooth,  that  these 

words  undoubtedly  serve  to  prove  purgatory.     Christ  saith 

unto  Peter,  "  /  have  prayed  for  thee,  <§•<;."     Therefore  ye 

say,  Christ  now  requireih  us,  not  to  he  obedient  to  Peter  or  M.Harding,' 

Paul,  but  to  the  pope  that  sitteth  in  their  chair.     Christ  117. a.' 

saith  :  "  The  Son  of  man  came  not  to  destroy,  but  to  save :"  Luke  xxii. 

_  mi       1  7  7-.        7  7  M.Harding, 

Ergo,  say  you.  The  bread  and  wine  in  the  sacrament  lose  no  confut.  foi. 
part  of  their  former  virtues :  but  remain,  in  forms  and  acci-  m?  Harding, 
dents,  even  as  they  were  before :  as  if  the  Son  of  God  had  gg^^.^a"*"  ^"'' 
come  down  from  heaven  to  save  accidents. 

Thus  ye  nip  off  the  sense  and  meaning  of  the  holy 
scriptures,  and  feed  us  only  with  empty  words,  as  if  ye 
Avould  pick  away  the  corn,  and  give  us  the  chaff:  or 
convey  away  the  jewels,  and  throw  us  the  bag.  O, 
M.  Harding,  be  not  wilful :  let  your  own  conscience  lead 
you.  "Was  this  the  meaning  of  St.  Paul  ?  Was  this  the 
coming  of  Christ  into  the  world?  Was  this  the  sense  of 
the  Holy  Ghost  ?  I  will  not  say,  what  old  doctor  or  ancient 
father,  but  what  summist,  what  canonist,  what  child,  what 
heretic,  ever  either  so  undiscreetly  or  so  unreverently  used 
the  word  of  God  ? 

I  leave  the  misconstruing  and  falsifying  of  so  many 
fathers :  the  allowing  and  soothing  of  manifest  forgeries : 
the  upholding  of  abuses  and  open  errors :  your  weak 
proofs :  your  silly  conjectures :  your  simple  guesses :  your 
great  oversights :  your  bold  affirmations ;  your  heaps  of 
untruths ;  your  disdainful  scorns ;  your  immoderate  scoffs ; 

JEW^EL,  VOL.  VI.  N  n 


5S8  To  M.  Harding. 

confut.  3i8.  your  Ungentle  and  uncivil  words ;  as  for  example,  mllains, 
thieves,  fools,  disards,  lourdaines^^,  8fc.     I  leave  other  your 

Confut.  a^o.  unmannerly  and  uncleanly  speeches ;  Hungry  dogs  eat 
dirty  puddings:  As  common  as  lice  with  beggars:  They 
serve  the  belly,  and  the  things  beneath  the  belly.  These  be 
your  words,  M.  Harding ;  you  may  not  deny  them.  These 
be  the  flowers  and  ornaments  of  your  books. 

But  was  this  a  present,  M.  Harding,  meet  either  for  the 
modesty  of  a  mrgin,  or  for  the  majesty  of  a  prince: 
specially  such  a  virgin,  and  such  a  prince,  so  chaste,  so 
grave,  so  learned,  so  wise,  so  virtuous,  so  godly,  as 
Christendom  seldom  hath  seen  the  like  ?  What !  thought 
you,  that  either  her  wisdom  could  not  espy  your  frauds 
and  mockeries,  or  that  her  chaste  ears  could  quietly  bear 
your  loathsome  talk?  Or  thought  you  by  the  weight  of 
such  reasons  to  move  mountains,  and  to  work  wonders, 
and  to  force  her  majesty  to  leave  Christ  and  his  gospel,  and 
come  to  Louvain  to  follow  you  ? 

Ye  threape  7i  her  majesty  fondly  with  kindness,  and,  as 
ye  would  have  the  world  imagine,  with  good  liking  and 
favouring  of  your  side;  as  if  her  majesty  having  been 
brought  up  from  her  cradle  in  the  knowledge  and  fear  of 
God,  and  through  God's  great  mercy,  and  according  to  his 
known  will,  by  the  good  advice  and  counsel  of  the  states 
of  her  realm,  having  reformed  the  house  of  God,  from  the 
filth  and  soil  of  your  devices,  she  stood  now  in  a  mam- 
mering72,  and  were  not  able  to  discern  eiiYier  falsehood  irova. 
truth,  or  darkness  from  light ;  or  as  if  your  errors  were 
not  so  gross,  that  a  blind  man  may  grope  them  with  his 
fingers. 

Confut.  foi.        Ye  tell  her  majesty,  she  hath  neither  parliament,  nor 

42.  a.  and  so  ./       J  ^  jt  7 

the°"h*^?"*    ^^^'  ^^^  church,  nor  clergy:  the  church  of  England  ye 
book.  commonly  call    the    tower  of  Babylon,  the  synagogue  of 

?°a^i^  a°^'   Antichrist,  and  the  school  of  Satan :  ye  charge  her  majesty 
Bo'throu'gh"'^  ^'^^^^  disordered  proceedings,  with  maintenance  of  infidel- 
the whole,     '^.y^  q£  sacrilegc,  of  schism,  of  heresy;    for  your  possible 
power,  ye  dishonour  her  majesty  both  abroad  and  at  home  ; 

70  [Disard,  or  dizzard  =  one  stupified  :  lourdaine  =  a  worthless  per- 
son.] 71  [To  threa        to  urge.]  72  [in  suspense.] 


To  M.  Harding.  539 

where  ye  may  get  credit  to  your  follies,  ye  slander  the 
government ;  ye  disquiet  her  majesty's  loving  subjects ;  ye 
breed  seditions ;  ye  procure  rebellions ;  ye  hazard  her 
estate.  And  yet  dare  ye  to  powder  all  this  poison  with  a 
few  dissembled  and  sugared  words,  and  to  offer  the  same 
unto  her  majesty  for  a  present?  Well,  M.  Harding,  if  ye 
had  foreseen  the  thanks  that  her  majesty  most  justly 
yielded  you  for  your  travails,  ye  would  not  have  been  so 
bold,  so  rudely  to  press  into  her  presence.  It  behoved 
you  to  be  advised,  not  only  what  ye  wrote,  but  also  what 
personage  should  view  your  writings. 

If  ye  shall  happen  to  write  hereafter,  send  us  fewer 
words  and  more  learning.  If  ye  shall  devise  to  talk  any 
more  of  your  private  mass,  leave  your  vagaries,  and  go 
directly  to  the  purpose.  Tell  us  no  more  such  long  tales, 
either  of  the  sacrifice,  or  of  other  matters  so  far  from  the 
question.  It  is  no  good  logic  to  shift  off  the  thing  ye 
have  in  hand,  and  to  mock  your  poor  reader  with  another. 
Tread  not  so  nicely  and  so  gingerly,  M.  Harding ;  say  not  Rejoin.  232. 
your  mass  is  a  circumstance,  and  a  matter  of  fact,  and 
standeth  only  upon  supposals  and  guesses,  and  therefore 
needeth  no  further  proof.  Why  should  ye  so  trifle  with 
the  simple  ?  This  is  the  issue  that  falleth  out  between  us ; 
Whether  any  one  of  the  ancient  learned  fathers ,  8fc.  ever 
said  your  private  mass,  8fc.  This  is  it  that  is  denied.  If 
ye  prove  not  this,  whatsoever  ye  prove,  ye  prove  nothing. 
Bring  out  some  learned /a^A^r :  shew  some  catholic  doctor  : 
keep  them  no  longer  forthcoming.  The  world  looketh  ye 
should  deal  plainly. 

Deny  no  more  the  manifest  truth :  avouch  no  more  the 
open  falsehood :  let  there  be  some  probability  and  likeli- 
hood in  your  sayings.  Leave  your  immoderate  and  un- 
courteous  talks.  They  are  tokens  of  stomach,  and  not  of 
learning.  Therein  ye  have  deserved  the  honour  above  all 
others.  In  such  kind  of  eloquence  no  man  can  match  you, 
but  yourself.  A  good  cause  might  have  been  pleaded  with 
better  words.  The  more  untemperate  and  fiery  ye  shew 
yourself  without  cause,  the  more  in  the  end  will  appear 
your  folly.     If  ye  have  hitherto   taken  any  pleasure   in 


540  To  M,  Harding. 

speaking  ill,  at  my  hand,  by  hearing  ill,  ye  shall  not  lose 
it.  If  ye  bring  us  mo  fables  of  your  pardons  and  purgato- 
ries :  if  ye  feed  us  as  ye  have  done  with  untruths :  if  ye 
deprave  the  scriptures :  if  ye  falsify  the  doctors  :  if  ye  con- 
clude without  premises :  if  ye  place  your  antecedent  at 
Rome  J  and  your  consequent  at  Louvain:  if  ye  stuff  so 
much  paper,  and  blot  so  many  leaves,  and  shew  us  nothing; 
briefly,  if  ye  write  none  otherwise  than  ye  have  done 
hitherto,  no  wise  man  will  greatly  fear  your  force. 

Deceive  not  the  simple.  They  are  bought  with  price. 
They  are  the  people  of  God,  for  whom  Christ  hath  shed 
his  hlood.  Your  shifts  be  miserable.  Ye  trouble  yourself 
as  a  bird  in  the  lime.  The  more  ye  stir,  the  faster  ye 
cleave ;  the  longer  ye  strive,  the  weaker  ye  are.  Ye  can- 
not bridle  the  flowing  seas  ;  ye  cannot  blind  the  sun- 
beams. Kick  not  still  against  the  spur ;  give  place  unto 
the  glory  of  God.  Will  ye,  nill  ye,  the  truth  will  conquer. 
God  give  us  both  humble  hearts,  and  the  people  eyes  to 
see  5  that  all  flesh  may  be  obedient  to  his  will.    Amen. 

John  Salisbury. 

From  London,  October  27,  1567. 


END  OF  VOL.  VI.