for M. Hardinge telleth vs that his Power herein was Onely Ertraordinarie Of the other side Peter coulde geue them none for as Heruaeus and Paladensis saie Vntil Christes Ascension he was not Pope But to leaue these vaine Fantasies not woorth the hearinge S. Paule wil soone remooue al these doubtes Thus he writeth of him selfe Paule the Apostle not of Menne nor appointed by Menne but by Jesus Christe and God the Father And S. Chrysostome hereof writeth thus Paulus nihil opus habebat Petro nec illius egebat voce sed Honore Par erat illi Nihil enim hic dicam amplius Paule had no manner lacke of Peter nor stoode in neede of his voice or allowance but in Honour was his Felowe For I wil here saie no more His meaninge is He was his better Howe be it what néede woordes Set contention aparte the case is cleare For it was not Peter that breathed ouer the Apostles It was not Peter that saide vnto them Goe to the loste Sheepe of the house of Israel Receiue the Holy Ghoste Goe into al the Worlde and Preache the Gospel Al this Power was geuen them by Christe alone and not by Peter Nowe where as M. Hardinge teacheth vs that Peter was the Shephearde and the Apostles the Sheepe makinge them al as mutche inferiour vnto Peter as the Shéepe is inferiour vnto the Shepheard S. Hierome saithe Dices Super Petrum fundatur Ecclesia Licerid ipsum in alio loco super Omnes Apostolos fiat cuncti claues Regni Coelorum accipiant Ex Aequo super eos Ecclesiae fortitudo solidetur Ye wil saye The Churche is founded vpon Peter Notwithstandinge in an other place the same thinge is donne vpon al the Apostles and al receiue the keies of the Kingdome of Heauen and the strengthe of the Churche is founded Equally vpon them al. Likewise the Learned Father Origen saithe Quòd si super vnum illum Petrum tantùm existimas aedisicari toram Ecclesiam quid dicturus es de Iohanne Filio Tonitrui Apostolorum vnoquoque Yf thou thinke the whole Churche was builded onely vpon Peter what wilt thou then saie of Iohn the Sonne of the Thunder and of euery of the Apostles Therefore S. Chrysostome of Peter saithe thus Duplex crimen erat ium quia repugnauit tum quia coeteris seipsum praeposuit Peter was in double faulte bothe for that he withstoode Christe and also for that he set him selfe before the reste S. Augustine maketh Peter Felowe and Equal with the other Apostles Inter se concorditer vixerunt Petrus Condiscipuli eius Peter and his Felowes liued agreeably togeather And againe Christus sine personarum acceptione hoc dedit Paulo vt Ministraret Gentibus quod etiam Petro dederat vt Ministraret Iudaeis Christe without any choise of Personnes gaue the same Authoritie to Paule to Minister emongst the Heathens that he gaue to Peter to Minister emongst the Iewes And the very Ordinarie Glose geoeth these woordes to S. Paule Non didici ab alijs tanquam à Maioribus sed contuli cuÌ„ illis tanquam cum amicis Paribus I learned not of Peter and others as of my betters but I had conference with them as with my Equalles and Frendes Likewise Paule him selfe saithe Iacobus Petrus Iohannes qui videbantur Columnae esse dextras dederunt mihi Barnabae Societatis James Peter and John that seemed to be the Pillers gaue vnto me and Barnabas the righte handes of Felowship Whiche the Glose expoundeth thus Societatis id est Aequalitatis Of Felowship that is to saye of Equalitie Therefore notwithstandinge M. Hardinges Ordinarie and Extraordinarie Distinctions S. Cyprians woordes are plaine and true The reste of the Apostles were euen the same in Authoritie that Peter was al endâ—wed with One Felowship bothe of Honoure and of Power The Apologie Cap. 3. Diuision 4. And that it was saide indifferently to them al Feede ye indifferently to them al Goe into the vvhole vvorlde indifferently to them al Teache ye the Gospel M. Hardinge Wee denie that it was saide indifferently to them al Feede ye Yea or that it was saide at al Feede ye To Peter and none els was it saide Feede my Lambes Feede my Sheepe VVhiche Woorde of Feedinge so singularly spoken to Peter in the presence of the other Apostles prooueth that it was not indifferently saide to al Feede ye That they were sente into the whole VVorlde and that they were commaunded to teache and in that respect also to Feede wee confesse vnder the distinction of Ordinarie and Extraordinarie Power before mentioned The B. of Sarisburie It forceth not greately what M. Hardinge denie or graunte hauinge neither Reason nor Authoritie but onely his owne But if Power were not geuen indifferently to al the Apostles tel vs then wherein is the oddes What had Peter more What had the others lesse Or what Olde Doctour or Learned Father euer sawe this Difference Christe saide equally vnto them al Receâ—â—â— the Holy Ghoste Whose Sinnes yee forgeâ—ue they are forgeeuen Goe into the whole Worlde Preache the Gospel to euery Creature These woordes perteine equally vnto al. Peter had nomore the Holy Ghost nomore Power to forgéeue Sinnes nomore Commission to goe into the whole Worlde nomore Authoritie to Preache the Gospel then others had M. Hardinge saithe To the reste of the Apostles it was not saide at al Feede ye To Peter and to none els was it saide Feede my Lambes Feede my Sheepe Yet Christe him selfe saithe Quod Vni dico Omnibus dico That I saie to One I saie to Al. And S. Hierome saithe as it is before alleged Al the Apostles receiued the Keies of the Kingedome of Heauen and the strength of the Churche was builte Equally vpon them al. S. Paule saithe What is Peter what is Paule but the Ministers of Christe through whome ye haue beleeued Paule hath planted Apollo hath watered He that planteth is nothinge He that watreth is nothinge Chrysostome saithe Angeli quamliber magni tamen Serui sunt ac Ministri The Angels of God be they neuer so greate yet are they but Seruantes and Ministers Therefore to conclude he saithe Ne Paulo quidem obedire Oportet si quid proprium dixerit si quid humanum sed Apostolo Christum in se loquentem circumferenti Wee maye not beleeue Paule him selfe if he speake any thinge of his owne or of worldly reason but wee muste beleeue the Apostle bearinge aboute Christe speakinge within him The Apologie Cap. 3. Diuision 5. And as Hierome saithe Al Bishoppes where so euer they be be they at Rome be they at Eugubium be they at Constantinople be they at Rhegium be al of like Preeminence and of like Priesthood And as Cyprian saithe There is but one Bishopâ—ike and a peece thereof is perfitely and wholy holden of euery particular Bishop M. Hardinge The Interpreter not without the wil
the B. of Rome whom for al the spite ye beare towarde him ye must acknowledge to be a Bishop to haue the Keies at al onlesse he preache in his own Personne ye declare your greate ignorance and fowle temeritie Know ye not that a Power annexed to an Order and Vocation is not taken away from one by not exercisinge the same in his owne Person The B. of Sarisburie The effecte hereof besides other ordinarie idle talke standeth in twoo pointes Firste M. Harding saithe The Pope though he doo nothing him selfe in his owne Personne yet he maye sufficiently féede the Flocke of Christe and Binde Loose and discharge al dewties by his Deputies and Vnderuicars that is to saye by his Cardinalles and Bishoppes whiche are as careful and zelous for their offices and tender theire charge as mutch as he This ground I trow is not false and therefore what so euer M. Harding shal builde thereon it can neuer faile Notwithstanding I doo not remember that either Christe or his Apostles euer vsed to doo yâ— like One saide sommetime Impudens est Imperator qui cùm alienis oculis omnia ei agenda sint postulat sibi aliorum Capita Fortunas coÌ„mitti He is a shamelesse Captaine that whereas he must guide al thinges by the eies of others wil require other mennes liues ad goodes to be committed to his handes Pope Damasus saithe Illi Episcopi qui talia sibi praesumunt videntur mihi similes esse Meretricibus quae starim vt pariunt infantes suos alâ—s nutricibus tradunt educandos vt suam citiùs libidinem explere valeant Sic isti Infantes suos id est populos sibi Commissos alijs educan dos tradunt vt ipsi suas libidines expleant id est vt pro suo libitu Saecularibus curis inhient quod cuique visum fuerit liberitis agant Sutche Bishoppes takinge sutche maters vpon them selues seeme like vnto Hâ—rsottes Whiche as soone as they be once deliuered streight waie deliuer out theire Children vnto Nâ—urces that they maie the rather folow their pleasures Euen so these Bishoppes diliuer ouer theire children that is to saie the people committed to theire Charges to be reared and brought vp by others â–ª that they maie the better accomplishe theire pleasures that is to saie that they maie geeue them selues ouer to worldly cares and doo what so euer shal like them beste Further saith M. Harding Christ said vnto Peter To thee wil I geeue the Keies Feede my Sheepe Confirme thy Brethren Ergo the Pope is a Lorde Paramounte and hathe a Power Pierclesse ouer al the world Peter of Palus hereof writeth thus Christus dixit Apostolis Quaecunque ligaueritis in terra erunt ligata in Coelo Non dixit In Coelis sicut Petro dixerat Sed in Coelo Vno Vnde non sunt tantae perfectionis sicut Petrus Christe saide vnto the Apostles what so euer ye shal Binde in Earthe it shal be bounde in Heauen He saide not It shal be bounde in Heauens as he saide to Peter But in One Heauen Therefore the other Apostles were not of sutche perfection as Peter was Againe he saithe Illa verba Quaecunque ligaueris intelliguntur de Vtroque Foro de Vtraque Potestate Illa autem Verba Quorumcunque ligaueritis intelliguntur anúm de Foro Conscientiae These woordes spoken vnto Peter VVhat so euer thou shalt Binde are vnderstoode of bothe Courtes as wel of the Courte of Judgemente as of the Courte of Conscience But these other woordes Spoken vnto the other Apostles VVhat so euer you shal Binde c. are vnderstoode onely of the Courte of Conscience This fantasie it séemeth he learned out of these woordes of Origen Non modica differentia est quòd Petro quidem datae sunt Claues non Vnius Coeli sed multorum Caelorum vt quaecuque I gauerit super tertam sint ligata non tantùm Vno in Caelo sed euam in omnibus Coelis Ad alios dicit vt soluant ligent non in Coelis sicut Petrus sed in Vno Caelo quia noÌ„ sunt in tanta perfectione sicut Petrus vt ligeÌ„t soluaÌ„t in omnibus Coelis The difference is greate For vnto Peter are geeuen the Keies not of one Heauen but of many Heauens that what so euer he bindeth in Earth shal be bound not onely in One Heauen but also in al the heauens But vnto the reste he geeueth Power to Binde and Loose not in the Heauens as Peter doo the but in One Heauen for that they were not in sutche perfection as Peter was to Binde or Loose in al the Heauens This Multiplication of Heauens as I haue saide is but a fantasie and yet to M. Hardinges pourpose it maketh nothing For Origen by this woorde Peter meante not Peter the Apostle but any other Godly Learned Prieste or Bishop whom he expresseth here vnder the name of Peter For it foloweth immediately Ergo quantò melior fuerit qui soluit tantò beatior erit qui soluitur quoniam in omnibus solutus est Coelis Therefore the better man he is that looseth the moore blessed is he that is Loosed for that he is Loosed in al the Heauens Againe he saithe Quod si nos idem loquimur quod Petrus locutus est efficimur Petrus Et nobis dicetur Tu es Petrus Petra enim est quisquis est Discipulus Christi If wee speake the same that Peter spake wee are made Peter And vnto vs it shal be saide Thou arte Peter For he is the Rocke that is the Disciple of Christe And againe he saithe Hoc dictum Tibi dabo Claues Regni Coelorum Coeteris quoque commune est Et quae sequuntur velut ad Petrum dicta sunt omnium Communia This saieinge To thee wil I geue the Keies of the Kingdome of Heauen is common to the reste of the Apostles And the woordes that folow as spoken vnto Peter are common vnto al. So saith S. Augustine Petrus quando accepit Claues Ecclesiam SanctaÌ„ significauit Peter when he receiued the Keies signified the Holy Churche So saithe S. Basile Petre inquit amas meâ— Pasce Oues meas Et consequenter Omnibus Pastoribus Doctoribus eandem potestatem tribuit Cuius signum est quo'd omnes ex Aequo ligant Absoluunt quemadmodum ille Christe saide vnto Peter â—ouest thou me Feede my Sheepe And in like sorte vnto Al Pastours and Doctours he gaue the same Povver A tokeÌ„ wherof is this that al others Binde Loose Equally as vvel as he Likewise saithe S. Ambrose Dominus dixit Petro Pasce Oues meas Quas Oues quem Gregem non solùm tune Beatus Petrus suscepit sed nobiscum eas suscepit cum illo cas nos suscepimus omnes Our Lorde saide vnto Peter Feede my Sheepe Whiche Sheepe and Flocke not Onely Blessed Peter then receiued but he receiued the sa ne togeather
vvith vs And al wee haue receiued the same togeather vvith him Likewise S. Cyprian Christus eandem dedit Apostolis omnibus potestatem Christe gaue vnto al his Apostles like and Equal Power So likewise saithe Beda Potestas Ligandi SolueÌ„di quamuis Soli Petro à Domino data videatur tamen absque vlla dubietate noscendum est quòd Coeteris Apostolis data est The Power of Bindinge and Loosinge notwithstanding it seeme to be geeuen Onely vnto peter yet without al doubte wee muste vnderstande that it was geeuen also to the reste of the Apostles Briefly M. Hardinges owne Scholastical Doctours Confesse that the Power of the Apostles was One and Equal But they saye that the whole multitude of the Churche was committed onely vnto Peter and not likewise to any other and that therein onely standeth al the difference Heruaeus saithe Quamuis Apostoli eandem habuerint à Christo aequalem potestatem Clauium Iurisdictionis tamen Iurisdictionem siuè Materiam subiectam non habuit nisi Petrus cui eam Petrus committere voluit Notwithstandinge the Apostles receiued of Christe equal Povver of the Keies and Iurisdiction yet the Iurisdiction or mater wherein to vse their Power none had but Onely Peter and to whome so euer Peter woulde commit the same And thus he imagineth that al the Apostles sauinge Onely Peter had Keies geuen them but no House to Open and Iurisdiction but no people to gouerne Verily Alphonsus de Castro saithe Quando absoluit Simplex Sacerdos tantùm absoluit de Culpa sicut Papa VVhen a Simple Prieste Absolueth he absolueth as mutche touchinge Sinne as doothe the Pope But touchinge the Pope howe greate so euer he fansie his Keie to be aboue al others if he neuer vse the same if he either knowe not or vtter not the Woorde of God wee saie as before wel maie he shut vp the Kingedome of God before menne but open it he cannot Origen saithe Qui funibus Peccatorum suorum constringitur frustrà vel Ligar vel Soluit He that is bounde with the bandes of his owne Sinnes Bindeth and Looseth but in vaine To conclude S. Augustine saithe Cùm Petro dicitur Omnibus dicitur Amas me Pasce Oues meas These woordes of Christe Louest thou mee Feede my Sheepe when they are spoken vnto Peter they are spoken vnto Al Priestes or Ministers He addeth further traque miseri dum in Petro Petram non intelligunt nolunt credere datas Ecclesiae Claues Regni Coelorum ipsi eas de manibus amiserunt Therefore wretched menne while in Peter they vnderstande not Christe that is the Rocke and while they wil not beleeue that the Keies of the Kingedome of Heauen are geuen not vnto Peter alone but vnto the Churche they haue quite loste the Keies out of their handes The Apologie Cap. 8. Diuision 1. Wee saie that Matrimonie is Holy and Honorable in al sortes and states of Personnes as in the Patriarches in the Prophetes in the Apostles in the Holy Martyrs in the Ministers of the Churche and in Bishoppes that it is an honest and lawful thinge as Chrysostome saithe for a man liuinge in Matrimonie to take vpon him therewith the Dignitie of a Bishop M. Hardinge Matrimonie is Holy and Honorable in al persons and an vndefiled bedde as saithe S. Paule Yet is it not lauful for them to marie whiche either haue by deliberate vowe dedicated al maner their chastitie vnto God or haue receiued Holy Order For the vowed be forbidden Mariage by expresse VVoorde of God Those that haue taken Holy Orders by Tradition of the Apostles and Auncient ordinaunce of the Churche Touchinge the firste the Scripture is plaine because a Vowe is to be performed Vouete reddite Domino Deo vestro Vowe ye and paye or render that ye vowe to your Lorde God Christe also saithe in the Gospel there be some Eunuches that haue made theÌ„ selues Eunuches for the Kingedome of Heauens sake He that can take let him take Againe S. Paule speakinge of younge VVidowes whiche haue vowed and promised Chastitie saithe that when they waxe wanton against Christe they wil marie hauinge danmation because they haue broken their firste Faithe VVhether these Scriptures perteine hereto and be thus to be vnderstanded we referre vs to the Primitiue Churche and to al the Holy Fathers Sutche Mariages or rather slidinges and falles from the holier Chastitie that is Vowed to God S. Augustine doubteth not but they be woorse then aduoutries S. Cyprian calleth this case plaine inceste S. Basile accompteth the mariages of vailed virgins to be voide of no force and Sacrilegious She that hath despoused her selfe to our Lorde saithe S. Basile is not free For her husbande is not deade that shee maye marie to whome she liste And whiles her immortal husbande liueth shee shal be called an Aduoutresse whiche for lustes of the Fleashe hath brought a mortal man into our Lordes Chamber Touchinge the seconde the Apostles forbidde those that come single to the Cleregie to marie excepte suche as remaine in the inferiour Orders and procede not to the greater as we finde in their Canons Can 25. Paphnutius as Socrates and Sozomenus recorde in their Ecclesiastical storie saide at the Nicene Councel that it was an Olde Tradition of the Churche that suche as come to the Degree or Order of Priesthood single should not marie wiues And this is that Holy Bishop Paphnutius whome these Euangelicall Vowebreakers pretende to be their proctour for theire vnlauful Mariages Reade who liste the Epistle of Siricius ad Himerium Tarraconensem Cap. 7. the seconde Epistle of Innocentius to Victricius Bishop of Roen Cap. 9. and his thirde Episitle to Exuperius B. of Tolouse Cap. 1. And weighiâ—ge wel these places he shal perceiue that these Holy Popes forbad the Ministers of the Churche the vse of VVedlocke by the same Reason by whiche the Priestes of Moses Lawe were forebidden to come within their owne houses in the time when their course came to serue in the Holy Ministeries By the same reason also by whiche S. Paule requireth maried folke for a time to forbeare the vse of their wiues that they might attende Prayinge The place of Chrysostome alleaged by this Defender wel considered disproueth no parte of the Catholike Doctrine in this behalfe but condemneth bothe the Doctrine and common Practise of his companions these newe fleashly Gospellers His woordes be these vpon the saieinge of S. Paule that a Bishop ought to be without crime the Husbande of one wife The Apostle saithe he stoppeth the mouthes of Heretikes whiche condemne mariage she winge that it is not an vncleane thinge but so reuerend that with the same a man maye Ascende to the Holy throne or seate he meaneth the state of a Bishop and herewith he Chastiseth and restraineth the Vnchaste persons not permittinge them who haue twise maried to attaine
your behalfe to sée you a man of wisedome and Learninge to warrante sutche folies without blusshinge This whole Donation of Constantine wherevpon ye builde the Popes vvhole Kingdome hath not shewe sufficient to mocke a childe The effecte sense thereof is this that Constantinus the Emperoure the thirde daie after he was Christened in the honoure of S. Peter willingly leafte al the Weaste parte of the Empiere and departed to Byzantium which is nowe called Constantinople to dwel in the Easte yâ— he gaue the whole Emperial and Ciuile Dominion not onely of the Cittie of Rome but also of Italie France Spaine Arragone Portugal Englande Germanie Scotlande Irelande Pole Denmarke Sueden and Hungarie to the Pope This doubtelesse being true had ben a toily liberal and a Princely gifte And one of your frendes saithe Volunt aliqui quòd ratione huius Doni Summus Pontifex Imperator est quòd potest instituere destituere Reges sicut Imperator Somme saie that by meane of this gifte the Pope is an Emperoure and maie set vp and pulle downe Kinges as an Emperoure But Pius Secundus beinge him selfe afterwarde Bishop of Rome saithe Dicta Palea Constantinus falsa est The saide Decree named Constantinus conteining Constantine the Emperours Donation or Chartar is vtterly false So saith Antoninus the Archebishop of Florence Valla Volaterrane Hieronymus Cathalanus Otho Frisingensis and others moe Of this Fable wee shal haue occasion to speake hereafter Constantius the Heretique sonne vnto Constantinus as you saie mutche misliked his Fathers dooinge Nai M. Hardinge if Constantius were aliue he would rather finde faulte in your discretion that reporte sutche Folies of his Fathers dooinges Where ye saie God suffered him not to returne and to dwel in Rome it palleth the déepthe of your Diuinitie to searche vp the causes and secretes of Goddes sufferance Althoughe Constantius beinge encumbred with dangerous warres greate affaires were forced to staie in other Countries and could not haue leasure to returne to Rome yet he stil continued the Lorde of Rome as also did a greate number of other Emperours that folovved after him Therefore Pope Bonifacius thus wrote vnto the Emperoure Honorius Roma est Vrbs vestrae mansuetudinis Rome is your Maiesties Cittie Likewise Pope Agatho writeth vnto the Emperoure Constantinus Haec est Vrbs Seruilis Maiestatis vestrae This is your Maiesties bonde Cittie And Constantinus the Emperour him selfe saithe Dono Archiepiscopo Antiquae nostrae Romae To Donus the Arche bishop of our Cittie of Olde Rome But what néede moe woordes The case is so cleare â— that no man of learninge can cal it in question Briefely touchinge this fonde Fable of Constantines Donation Cardinal Cusanus saithe thus Donationem diligenter expendens reperi in ipsamet Scriptura manifesta argumenta Confictionis Falsitatis Diligently weighinge this Donation of Constantine I haue founde in the very penninge thereof manifeste argumentes of for ginge and falshedde These M. Hardinge be the Recordes and Presidentes of moste certaine and most ancient memorie that ye would haue publisshed vnto the world By sutche Monumentes your Pope claimeth the right and possession of the Empiere And your frendes marueile that ye can defende sutche falshedde and forgerie so wel knowen and so manifeste for very shame M. Hardinge The Being of the Popes Legates and Ambassadours in Princes Courtes is a thing nolesse conuenient then it is meete for him that hath cure of many flockes of Shepe to set his seruauntes as watchmen in euery part where sutcheflockes do feede The B. of Sarisburie In what stéede these Legates stande the Churche of God it maie appeare by these fewe vttered thereof by Camotensis Legati Papae ita debacchantur in Prouincijs acsi ad flagellandum Ecclesiam Satan egressus esset à facie Domini The Popes Legates doo so rage in al Countries as if Satan were gonne oute before the face of god to scourge the Churche And Machiauel saithe There haue benne fewe warres or Commotions enflamed these many late yéeres but by the meane and whisperinge of these Legates What other Doctrine they teache or what other good they doo it were harde to saie And therefore the Fathers in the Councel of Aphrica refused vtterly to haue any sutche Legates sente emongest them For thus they write vnto the Pope Vt aliqui tanquam à tuae Sanctitatis latere mittantur nulla inuenimus Patrum Synodo constitutuÌ„ That any Legates shoulde be sente vnto vs as froÌ„ your holinesse side we finde it not appointed by any Councel of our Fathers Againe they saie Executores Clericos Vestros quibusque Pontentibus nolite mittere ne fumosum seâ—culi typhuÌ„ in Ecclesiam Christi videamur inducere Send not your Clerkes or Cardinalles to put maters in execution to any Noble man or Mighty Prince Leste wee seeme to bringe the smoky pride of the vvorlde into the Churche of Christe M. Hardinge His indulgences and pardons depend vpon the power of bindinge and loosinge whiche Christe gaue to Peter and his successours Ye muste demaunde of Christe why he gaue that Power and not be angry with his vicare for vsinge the same The B. of Sarisburie O M. Hardinge what shoulde you meane with al these Uanities Are ye so fully bente to graunte no kinde of erroure neither in your Purgatories nor in your Pardons nor in your Stewes God geue you Humilitie of harte leste ye be an vnfitte vessel to receiue Goddes Pardonne M. Hardinge Ye finde faulte with Leo the thirde for makinge an Emperour in the VVest I dare saie it greueth you For if there had benne none in the VVest the Turke might haue ben our Emperour er this and to his Barbarous and wicked tyrannie might haue subdued this parte of the worlde specially Germanie as he hath subdued Grece Asia Egypte Syria and al the Easte Churche Against whiche mischefe the Vicare of Christe by his maisters merciful warninge with the Princes of the VVest made prouision â–ª and at the length planted the Empire in this order we see it nowe in The B. of Sarisburie This policie practised by the Pope loosed the whole power of Christendome For as the Empiere before beinge vnited and ioined in one was stronge and mighty so beinge afterwarde diuided into twoo and the Easte parte beinge sundred for the Weaste it became lame and weake and not hable to healpe it selfe By meane whereof a gate was opened to receiue the Turke into al these ChristiaÌ„ Dominions whiche nowe he holdeth without resistance who otherwise the Empiere beinge one and whole in it selfe as it was before coulde neuer haue growen to sutche Power Al this was wrought by the Practise and Policie of the Pope Notwithstandinge the Pope him selfe by this bargaine loste nothinge Thereof Marsilius Patauinus writeth thus Pipinus Sonne vnto Charles the Frenche Kinge after he had conquered Aristulphus the Kinge of Lumbardie tooke Rauenna
exception what so euer they liste to saie but onely so longe as they teache the Lavve of God Further then that S. Augustine saithe VVee maie neither heare them nor folovve theire Counsel Hereunto ye thought it good to adde more force as a supplie to aide youre wantes Christe saide vnto Peter I haue praied for thee that thy Faithe shal neuer faile Ergo saie you The Pope can neuer erre This waie of reasoninge I trowe yee Learned of Peter de Palude a woorthy Doctoure of your side For so he reasoneth Ego rogaui pro te Petre vt Fides tua non deficiat Ex quo habetur quòd Romana Ecclesia in Fide errare non potest nec de eius Fide dubitare licet Sed in omnibus est sequenda Peter I haue Praied for thee that thy Faithe maie not faile By these woordes wee are taught that the Churche of Rome cannot erre in Faithe Neither is it lawful to doubte of the Faithe of that Churche but in al causes wee are bounde to folowe it But S. Augustine saithe Nunquid pro Petro rogabat pro Iohanne Iacobo non rogabat Vt coeteros raceam To leaue the reste did Christe Praie for Peter and did he not Praie for Iohn and Iames Againe he saithe Hac nocte postulauit Satanas vexare vos ficut triticum egorogaui Patrem pro vobis ne deficiat Fides Vestra This nighte hath Satan begged to threashe you as if it were wheate but I haue Praied to my Father not for Peter onely but for you that your Faithe maie not faile So saithe Origen Nunquid audebimus dicere quòd aduersus vnum Petrum non praeualiturae sint portae Inferorum aduersus coeteros autem Apostolos ac Praefectos Ecclesiae sint praeualiturae An Petro Soli dantur à Christo Claues Regni Coelorum Nec alius Beatorum quisquam eas accepturus est Omnia quaeque priùs dicta sunt quaeque sequuntur Velut ad Petrum dicta sunt omnium Communia Maie wee dare to saie that the gates of Helle shal not preuaile Onely againste Peter but shal preuaile againste the other Apostles and Rulers of the Churche Were the Keies of the Kingedome of Heauen geuen onely to Peter And shal no Holy man els receiue the same Nay al the thinges bothe that were saide before and also that folowe after as spoken to Peter are Common and belonge vnto al. Therefore as ye saie of the Churche of Rome so maie wée saie likewise of the Churche of Hierusalem where S. Iames was and of the Churche of Ephesus where S. Iohn was and of other the like Apostolique Churches notwithstandinge they be now in the possession of the Turke and haue receiued the Religion of Mahomete yet bicause Christe hathe once praied for them The Faithe of them shal neuer faile Further ye tel vs It shal be yenough for you to doo as the Successoures of Peter bid you to doo Christe now requireth not of you to obeie Peter and Paule but to obeie him that sitteth in their Chaire If this waie be as sure as it is shorte then is there no doubte but al is wel Though wée beléeue neither Peter nor Paule nor what so euer is writtē in Goddes Woorde yet saie you If vve folovve the Pope vvee cannot erre For thus mutche M. Harding ye are hable to warrante vs by your Gospel y◠Christe requireth not vs now to be obedient to Peter and Paule but onely to the Popes Holinesse y◠keepeth Residence in theire Chaire This is your Diuinitie these are your woordes If ye euer recante the same ye marre the flower of your Market Wée néede not now to saie Thus saithe the Lorde it shal be sufficient for vs to saie Thus saithe the Pope Yet S. Paule so far aduentureth the Truthe and certainetie of his Doctrine that he doubteth not to saie If an Angel from Heauen preache vnto you any other Gospel then wee haue Preached accursed be he Vpon whiche woordes S. Chrysostome hathe noted thus Non dixit Si Contraria annuntiauerint aut totū Euangelium subuerterint verùm Si paulùm Euangelizauerint praeter Euangelium quod accepistis etiamsi quiduis labefactauerint Anathema sint S. Paule saithe not If they Preache Contrarie to the Gospel or ouerthrowe the whole Gospel but If they Preache any little thinge bisides the Gospel that ye haue receiued if they ouerthrovve any thinge vvhat so euer it be accursed be they Therefore S. Hierome saithe Ea doceat Episcopus quae à Deo didicerit non ex proprio Corde c. Let the Bishop teache those thinges that he hath learned of God and not of his owne harte or fansie Chrysostome saithe Plus aliquid dicam Ne Paulo quidem obedire oporret si quid dixerit proprium si quid humanum sed Apostolo Christum in se loquentem circumferenti I wil telle you a greatter mater Wee maie not obeie no not S. Paule him selfe if he speake any thinge of his owne or if he speake onely as a man But wee muste beleeue the Apostle of Christe carrieinge Christe aboute speakinge within him And therefore Panormitane saithe In concernentibus Fidem etiam dictum vnius priuati esset praeferendum dicto Papae si ille moueretur melioribus rationibus Noui Veteris Testamenti quà m Papa In maters concerninge Faithe the saieinge of one Priuate man were to be hearde before the saieinge of the Pope if the same Priuate man were moued with better reasones of the Newe and Olde Testamente then the Pope But that vvee should no lenger obeie Peter and Paule but geeue eare onely to him that is cropen into theire Chaire it is suche Diuinitie as neither Peter nor Paule euer taught vs. Laste of al as vpon somme good aduauantage ye beginne to Triumphe Remember yee saie ye what ye saie knowe yee what ye doo who wil regarde youre woorde whiche with one breathe saie and vnsaie If it be odious to leaue our felowship why doo yee it If yee despise not the Churche why departe ye from it To Saie and Vnsaie it is your propertie M. Harding it is not oures Yée haue Saide Vnsaide yet were it not for shame it is thought yée woulde be contente to Saie againe Wee despise not the Churche it is the House of God But we mislike your defacinge and disorderinge of the Churche Christe reproued the Priestes and Phariseis for that they had turned the Temple of God into a caue of Theeues And yet neuerthelesse he despised it not but saide it was his Fathers house To leaue the wicked felowship of them that beare a name and shewe of Godlinesse it seemeth odious before menne but before God it is not odious S. Iohn saithe VVho so euer is sutche a one bidde him not God speede For who so saithe God speede vnto him is partetaker of his il S. Paule saithe I warne you that you receiue no meate with any
offices it proueth that a Priest may haue both but not cōtrariwise that a King may haue both For the greater may include the lesse but the lesse can not include the greater The office of a Priest is the highest of al. And Christe comming naturally of the Kinges line from Dauid in the tribe of Iuda yet estemed that honor nothinge in respecte of that he was a Prieste according to the order of Melchisedech Therefore Melchisedech also beinge both Prieste and Kinge was not yet saide to be the figure of Christe so mutche concerninge his Kingedome as his Priesthoode For Dauid said of Christe Thou art a Prieste for euer after the order of Melchtsedech As for his Kingedome it was included in his Priestes office And therefore when we speake of Christes Kingedome though in euery respecte he be the very Kinge in dede of al Kinges and Lord of al Lordes yet we assigne it also to haue ben vpon the Crosse vbiregnauit à ligno Deus where God reigned from the woodde Accordinge to the same meaninge whereas the people of Israel were called Regnum Sacerdotale a Priestly Kingedome S. Peter writing to the Christians tourned the order of the wordes calling the Churche of Christ Sacerdotium Regale a Kingely Priesthoode Moses was both a Prieste and a Ciuile Gouernoure as beinge a figure of Christe who ioined both together makinge the tribe of Iuda which was before kingly now also to be Priestly Therefore S. Augustine vpon those wordes of Dauid Psal 98. Moses and Aaron are in the number of his Priestes concludeth that Moses muste nedes haue benne a Prieste For saithe he if he were not a Priest what was he ‡ Nunquid maior sacerdote esse potuit could he be greater then a Prieste ‡ As who shoulde saie there is no greater dignitie then priesthoode And seinge Moses had the greatest dignitie for he ruled al and consecrated Aarō high Bishop and his sonnes Priestes therefore him selfe muste nedes haue ben a Prieste Nowe if Moses were bothe and his chiefe office was Priesthoode it foloweth by that example that the Pope maie rule temporally but not that a Kinge maie rule spiritually This you haue gained nothinge by this example The B. of Sarisburie Here M. Hardinge hath many greate woordes of smal weight The final Conclusion and Summa summarum is this The Pope muste needes be a Kinge And that he proueth as his manner is by these his yonge vntiedy Argumentes Moses being a Ciuile Magistrate or a Prince had also the Priesthoode was a Prieste Ergo saithe he The Pope beinge a Prieste muste haue also the Kingedome be a Kinge And thus he peeceth these maters handsomely togeather as though what so euer were once in Moses ought of necessitie to be also in y◠Pope But if a man shoulde desire him to proue his Argumente to make it good and to shewe vs howe these péeces maie be framed togeather I thinke he would be faine to take a daie Firste whether Moses were a Prieste or no it is not certaine As for that M. Harding allegeth these woordes of Dauid Moses Aaron in Sacerdotibus eius he him selfe wel knoweth that the Hebrewe woorde there is doubteful and signifieth as wel a Prince as a Prieste S. Hierome saithe Vnus Legis alte◠Sacerdotij Regulam tenuit Moses helde the Rule of the Lawe Aaron the Rule of Priesthoode Againe he saithe Emisit ante faciem nostram Mosen Spiritualem Legem Aaron magnum Sacerdotem God sente out before our face Moses not as the Prieste but as the Spiritual Lawe and Aaron the greate Prieste Euen Hugo your owne Doctoure touching the same woordes saithe thus Moses etsi c. Notwithstandinge Moses vvere not a Prieste yet bicause he halowed the peoples praiers c. he was called a Prieste For in the Scriptures Greate and Noble menne are called by the name of Prieste Who so listeth to knowe more hereof let him reade Sanctes Pagninus Dauid Kimchi Nicolaus Lyra c. But if Moses in déede were a Prieste yee shoulde doo wel M. Hardinge to resolue vs Fiest whether he were a Prieste borne or els afterwarde made a Prieste A Prieste borne I trowe yée wil not saie If yée saie he was afterwarde made a Prieste then tel vs by what Bishop or other Creature was he Consecrate At whoe 's handes receiued he Authoritie When where to what pourpose What Priestelike Apparel euer ware he Or in what Office or Ministerie euer shewed he him self to be a Prieste S. Paule saith A Prieste is appointed to offer vp Oblations and Sacrifices for sinne What Oblations or Sacrifices for sinne can yée tel vs that Moses offered If he were neither Borne a Prieste nor made a Prieste nor euer knowen by office to be a Prieste then was he I trowe a very strange Prieste If Moses were the Highest Prieste and Head of the Churche and Aaron likewise the Highest Prieste and in so mutche the Heade of the Churche too as wel as he then had y◠Churche tvvoo highest Bishoppes and tvvoo Heades bothe togeather Whiche thinge were monstrous not onely in speache but also in Nature Notwithstandinge whether Moses at any one certaine time were a Prieste or no it is a mater not woorthy the striuinge Certaine it is that before the Lavve was written Kinges Princes and the beste borne and Enheritours y◠wealthiest of the people were euer Priestes S. Hierome saithe Hebraei tradunt Primogenitos functos Officio Sacerdotum habuisse Vestimentum Sacerdotale quo induti Deo Victimas offerebant antequam Aaron in Sacerdotium eligeretur The Hebrevve Rabbines saie that the Firste borne children did the office of the Priestes and had the Priestelike Apparel and wearing the same offered vp theire Sacrifices vnto God vntil the time that Aaron was chosen into the Priestehoode Againe he saithe Priuilegium Offerendi Primogenitis vel maximè Regibus debebatur The Priuilege of offering vp Sacrifices was dewe to y◠First borne of the children but most of al vnto Kinges The Heathen Romaine Emperours as Vespasianus Traianus and others to encrease their Maiestie towardes their Subiectes biside the state of the Emprere woulde also be called Pontifices Maximi Therefore wee wil graunte M. Harding séeinge he hath taken so mutch paines about a mater not woorthy so longe talke that Moses for somme litle shorte time was a Prieste Yet neuerthelesse had he no Ordinarie Priesthoode neither was he a Prieste more then for the space of twoo or thrée houres onely vntil he had Consecrated Aaron and his children no lenger Immediately afterward al this greate Priestehoode was at an end One of your owne Doctours M. Hardinge saithe thus Non erant Sacerdotes Legales Dignitate Officio sicut Aaron Licet in necessitate propter defectum Sacerdotum aliquos actus Sacerdotum fecerint vt quòd Moses inunxit Aaron propter quod Moses
Sacerdos dicitur in Psalmo The Firstborne were not Priestes in Office and Dignitie as Aaron was notwithstanding in case of necessitie and for lacke of Priestes they did somme parte of the Priestes Office as that Moses anointed or Consecrated Aaron for whiche thinge Moses in the Psalme is called a Prieste This M. Hardinge is that Fundation that must néedes beare the burthen of your whole Churche of Rome The Pope yée saie muste be a Kinge bicause Moses was bothe Prince and Priest And yet your own Felowes saie Moses by Office and Dignitie vvas neuer Prieste Yée saie The Pope being a Bishop maie be a Kinge But of the other side a King maie in no wise be a Bishop thus either vnwitingely or willingly yée seeme to ouerthrowe your owne Position For the Example that yée grounde vpon of Aaron and Moses proueth quite the contrarie For Moses being a Prince did also the Office of a Bishop But Aaron beinge the Bishop did neuer the Office of a Prince Therefore hereof yée might better Conclude the a Prince maie be a Bishop But a Bishop maie not be a Kinge Streighten your boltes therefore M. Harding shaue thē better before yée so suddainely I wil not saie so rudely shoote them from you Neuerthelesse yée saie the Priesthoode whiche is the more maie conteine the Kingedome beinge y◠lesse In this respecte I trowe your Glose as it is said before compareth the Pope to the Sonne and the Emperoure to the Moone findeth out substantially by good Geometrical Proportion that the Pope is iust seuen and fiftie times greater then the Emperour How be it your owne Doctours saie as I haue likewise shewed before that in the Lavve of Moses the Prince was greater then the Prieste That ye allege of the Priesthoode and Kingedome of Christe serueth you to smal purpose For I beseche you what Crovvne what Scepter what Svverde bare Christe What Ecclesiastical Priesthoode had he but onely that he executed vpon the Crosse Verily touching any Ciuile shewe or outward Office as he was no Kinge so was he no Prieste As he said My Kingdome is not of this world So might he also haue said My Priesthoode is not of this vvorld Otherwise he was bothe King Priest in Power Vertue but not apparētly in outward office One of your Felowes saithe thus Pater per Sanctos Expositores quòd Christus non habuit in Temporalibus Authoritatem vel Iudicium Sed dare potuit dare habuit Virtutis Documentum It appeareth by the Holy Expositours that Christe had neither Authoritie nor Iudgemente in thinges Temporal But he coulde bothe geeue and had to geeue Instructions of Vertue As for these twoo woordes of S. Peter Yee are a Kingely Priesthoode yée woulde not haue alleged them to this pourpose had yée not benne in your dreame For thinke you that S. Peter called the whole Body of the Churche of Christe a Kingely Priesthoode for that you fansie your Pope to be togeather bothe Priest and Kinge Certainely the Churche of God was a Kingely Priesthoode before either the Churche of Rome was a Churche or the Pope of Rome was a Pope Yee should haue somme care to deale more reuerently with the VVoorde of God For it is Holy S. Peters meaninge is this that euery Faithful Christian man is now after a Spiritual or Ghostly meaning not onely a Prieste but also a King and therefore he calleth the whole Churche a Kingely Priesthoode Tertullian saithe thus Nónne Laici Sacerdotes sumus Regnum quoqque nos Sacerdotes Deo Patri suo fecit And wee that be Laiemen are wee not Priestes Truly Christe hath made euen vs a kingdome and Priestes vnto his Father S. Augustine saith Hoc Sacerdotio Regali consecrantur omnes pertinentes ad Corpus Christi Summi Veri Principis Sacerdotum With this Roial Priesthoode al thei are consecrate that perteine to the Body of Christe whiche is the high and true Prince of Priestes Againe he saith Omnes sunt Sacerdotes quia Membra sunt vnius Sacerdotis Al be Priestes because thei are the Members of one Prieste S. Ambrose saith Omnes Filij Ecclesiae Sacerdotes sunt Al the Children of the Churche be Priestes S. Hierome saithe Genus Sacerdotale Regale sumus omnes qui Baptizati in Christo Christi censemur Nomine Al we are that Priestely and Kingely Kinred that beinge Baptized in Christe are called Christians by the name of Christe Chrysostome saith Et tu in Baptismo Rex efficeris Sacerdos Propheta Euen thou in thy Baptisme art made both a King and a Prieste and a Prophete Nowe M. Hardinge let vs take the vlewe of youre Priestely Conclusions Moses once did one parte of the Bishoppes Office to Consecrate Aaron his children that ▪ neuer at any time els ▪ neither after nor before Christ Rath a Spiritual Priesthoode a Spiritual Kingdome for otherwise Ordinarie Priesthood and Earthely Kingedome he had none S. Peter calleth the whole Churche of Christe a Kingely Priesthoode Ergo saie you The Pope beareth bothe the Office of a Prieste and also the Righte and State of an Earthly Kinge To dissemble al other the fonde weakenesse of these folies Christe him selfe saith to the Pope and to al other Priestes and Bishoppes The Kinges of Nations rule ouer them and they that are greate exercise Authoritie ouer the people But it shal not be so emongest you S. Cyprian saithe as he is alleged by Gratian Christus actibus proprijs Dignitatibus distinctis officia Potestatis vtriusque discreuit Christe by seueral deuties and distincte honoures hath set a difference bitweene the Offices of bothe Powers Whereupon your owne Glose saithe Hic est Argumentum quòd Papa non habet vtrunque Gladium Here is a good Argument that the Pope hath not bothe Swerdes S. Bernarde saith thus vnto Pope Eugenius Planū est quòd Apostolis interdicitur Dominatus Ergo tu tibi vsurpare aude aut Dominās Apostolatum aut Apostolicus Dominatum Planè ab alterutro prohiberis Si Vtrunque similiter habere vis perdes vtrunque Alioqui ne te putes exceptum illorum numero de quibus conqueritur Dominus dicens Ipsi regnauerunt non ex me It is plaine that Temporal Dominion is forebidden the Apostles Nowe therefore thou being Pope dare to vsurpe either the Apostleship beinge a Prince or the Princehoode beinge the successoure of the Apostles Doubtelesse from the one of them thou arte forebidden If thou wilte indifferentely haue bothe thou shalte lose bothe Otherwise thinke not thou canste bee excepted from the mimber of them of whom the Lorde complaineth Thei haue made them selues kinges and not by mee Concerninge the place of S. Peter one of your companie saithe it nothinge furthereth the Popes Kingedome Thus he saithe Sacerdotium dicitur Regale à Regno non huius mundi sed Coeli
Truthe is euermore one and be it in many or in fewe is euer Catholique Thus M. Hardinge it is written by one of your owne side Etsi non nisi duo Homines remanerent in Mundo tamen in eis saluaretur Ecclesia quae est Vnitas Fidelium Although there were but two men remaining in the world yet euen in them two the Churche whiche is the Vnitie of the Faithful should be soued Luthers dogge eloquence for so M. Hardinge it liketh you of your modestie to cal it were it neuer so rough and vehement the iust zele of Gods glorie and of his Holy Temple whiche you so miserably had defaced so enforcing him yet was it neuer any thing comparable to your eloquence For I beséeche you if ye maie haue leasure harken a litle heare your selfe talke Behold your owne woordes so many so vaine so bitter so firie so furious al togeather in one place This newe Churche ye saie set vp by Sathan Martine Luther and other Apostates his companions This Babylonical Tower Luthers seditious and Heretical preaching Luther brinced to Germanie the poisoned Cuppe of his Heresies Blasphemies and Sathnismes Zuing lius and his rable The gutters of this Doctrine runne out of Luthers sincke Luther would stamps and rage and whette his dogge eloquence vpon you You are the Synagog of Antichriste These be the Figures and Flowers of your speache Yet must we thinke that ye can neither stampe nor rage but vse onely Angelles eloquence How be it I trust no wise man wil iudge our cause the worse for that your tongue can so readily serue you to speake il To the mater ye saie that touching the influence of Erace Christe onely is the Head of the Churche but touching Direction Gouernment the Pope onely is the Head Al this is but your owne tale M. Hardinge Ye speake it onely of your selfe Other Authoritie of Scripture or Doctour ye bringe ve-none And yet notwithstanding ye haue alleged Scriptures too God wote euen as ye haue vsed to doo in other places Ye saie S. Paule saithe Yf I forgaue any thing for your sakes I forgaue it in the personne of Christe Wee are Embassadours in the steede of Christe euen as though God did exhorte you through vs Hereof ye conclude Ergo The Pope vnder Christe and in the steede of Christe is Heade of the Churche Yf ye conclude not thus ye wander idlely and speake in vaine condlude nothing These woordes of S. Paule nothing touche y◠Pope but onely the faithful zelous Preacher of the Gospel For wherein dothe the Pope resemble S. Paule Wherein doothe he reprosente the Personne of Christe What exhorteth he What teacheth he What saithe he What doothe he And yet if he would do any one part of his whole duetie how might this Argument stand for good S. Paule being at y◠Cittie of Philippi in Maerdonia exhorted the Corinthians as in the Personne of Christe Ergo the Pope being at Rome in Italie although he neither exhorte nor preache yet is he the Head of the Vniuersal Churche Although Diuinitie goe harde with you yet ye shoulde haue seens better to your Logique I graunte Bishoppes may be called the Heades of theire seneral Churches So Chrysostome calleth Elias Caput Prophetarum The Head of the prophetee So Amos saith The Princes are the Heades of y◠people So Saul is called the Head of the Tribes of Israel So Dauid was made Caput Gentiū The Head of Nations Sondrie sutch other like examples I alleged in my Former Replie to M. Hardinge As that Cyrillius the Bishop of Alexandria in the Councel of Ephesus was called Caput Episcoporum congregatotum The Head of the Bishoppes that these were assembled That S. Gregorie saith Paulus ad Christum conuersus Caput effectus est Natlonūm Paule being once conuerted to Christe was made the Head of Nation That Prudentius saithe Sancta Bethlem Capur eitorbis Holy Bethlem is the Head of the World In this sense Optatus saithe There be foure sortes of Heades in the Churche the Bishops the Priestes the Deacons The Faithful And al this onely in a certaine kinde of phrase and manner of speache But in déede and verily S. Augustine saithe Paulus ipse non poterat Caput esse eorum quos plantauerat Paule him selfe could not be the Head of them whom he had planted Therefore Gregorie saithe Petrus Apostolus Primum Membrū Sanctae Vniuersalis Ecclesiae est Paulus Andreas Iohannes quid aliud quam singulariū sunt plebium Capita Tamen sub Vno Capite omnes Membra sunt Ecclesiae Arque ve cuncta breui cingulo locutionis astringam sancti ante Legem Sacti in Lege Sancti sub Gratia Omnes hi perficientes Corpus Domini in Membris sunt Ecclesiae constituti Et nemo se vnquam Vniueisalem vocari voluit Peter the Apostle is not the Head but the chiefe Member of the Holy Vniuersal Churche Paule Andrewe and Iohn what are they els but the Heades of seueral Nations Yet notwithstandinge vnder one Head Christe they are al Members of the Churche And to speake shortely the Sainctes before the Lawe the Sainctes in the time of Grace al accomplisshing the Lordes Body are placed emonge the Members of the Churche And there was neuer yet one that would haue him selfe called the Vniuersal Bishop Therfore where as M. Hardinge saithe Al Christian People haue euer taken the Successour of Peter to be the Heade of the Catholique Churche vnder Christ he speaketh it onely of him selfe And though the comparison be odious yet Christe saithe Cùm loquitur mendacium ex proprijs loquitur when he speakethe Vntruthe he speaketh it of his owne S. Gregorie saithe Peter was the chiefe Member of the Churche of Christe but not the Head But the Bishop of Rome and his hired Proctours haue taught vs farre otherwise Panormitane saithe Christus Papa faciunt vnum Consistortum excepto peccaio Papa potest quicquid Deus ipse potest Christe and the Pope make one Consistone and keepe one Courte And sinne onely excepted the Pope can doo what so euer God him selfe can doo This I trowe is that Head of Direction and Gouernmente that M. Hardinge meaneth As for the reste that the Churche is the Kingedome of Christe and the Pope the Prince thereof M. Hardinge in special woordes answeareth nothinge Notwithstandinge some others haue saide Petro Coelestis Terreni Imperij iura commissa sunt Vnto Peter was committed the right both of the Heauenly and also of the Earthely Empiere Last of al he doubteth not but the Pope maye be called the Spouse or Bridegrome of the Vniuersal Churche and yet the same without the Authoritie of any Doctour He allegeth onely S. Bernarde But the same S. Bernarde in the selfe same place saithe and that by M. Hardinges owne confession that the Pope is not the Bridegrome of the Churche
penaunce not sutche as liketh your selues not sutche as Newe fangled selfe pleasinge Preachers teache you but sutche as is done in the Churche whiche consisteth in Contrition of harte confession of mouthe and satisfaction of worke that so ye maie be assoiled and perfitely reconciled Touchinge the seconde pointe wee doo not attribute the Loosinge of sutche as be excommunicate to the offeringe of Christes Merites and pronouncinge of the Gospell vnto them as you doo but to the power of Iurisdiction by Christe geeuen to the Churche By the fathers Excommunication in consideration of the necessitee of it is called neruus Ecclesiasticae disciplinae the sinnowe of Churchely discipline by the Canons Mucro Episcopi the swerde of a Bishop by S. Augustine Episcopalis iudicij damnatio qua poena nulla in ecclesia maior est The condemnation of a man by Bishoply Iudgemente then the whiche there is no greater punishmente in the Churche The B. of Sarisburie Wée commit the Keies of the Kingedome of Heauen onely vnto the Priesteand to none other and to him onely wee saie What so euer thou bindeste in Earthe shal be Bounde in Heauen Yet neuerthelesse hath not euery Prieste the vse of these Keies Peter Lombarde him selfe saithe Sanè dici potest quòd alteram istarum Clauium id est Scientiam discernendi non habent omnes Sacerdotes Wee maie safely saye that al Priestes haue not the one of these twoo Keies I meane the Knowledge to discerne Yf they haue not the Keies them can they neither Open nor Shutte Neither doothe it folowe of Our Doctrine that either Children or Laye menne doo or maie forgéeue sinnes And yet Gods Woorde maie be mighty be the pronouncer of it neuer so simple S. Augustine saithe Cùm Christus Petro dicerer Tibi dabo Claues Regni Coelorum Vniuersam significabat Ecclesiam When Christe saide vnto Peter Vnto thee I wil geeue the Keies of the Kingdome of Heauen he signified thereby the whole Churche And againe Quaecunque ligaueris super Terram erunt ligara in Coelo Coepisti habere Fratrem tuum tanquam Publicanum Ligas illum in Terra Cùm autem correxeris concordaueris cum Fratre tuo soluisti illum in terra Cùm solueris in terra solutus erit in Coelo What so euer thinges thou shalt Binde in Earthe they shal be Bounde in Heauen Thou beinge a Lateman hast begonne to haue thy Brother as a Publicane Thou Bindest him in Earthe But when thou hast corrected him and hast agreed with thy Brother thou hast Loosed him in Earthe And when thou haste Loosed him in Earthe he shal be Loosed in Heauen Likewise Theophylacte saithe Si tu offensus habes eum qui te affecit iniuria sicut Publicanum Gentilem erit ille in Coelo talis Si autem solueris eum hoc est Si illi condonaueris erit illi in Coelo condonatum Non enim solùm quae soluunt Sacerdotes sunt soluta sed quaecunque nos iniutia affecti vel ligamus vel soluimus ipsa erunt ligata vel soluta If thou beinge offended haue him that hathe donne thee wronge as a Publicane and as an Heathen sutche shal he be also in Heauen But if thou Loose him that is to saie if thou pardonne him he shal be pardonned also in Heauen For not onely the thinges that Priestes Loose are Loosed but also what so euer wee being Laimonne hauinge taken wronge doo Binde or Loose the same thinges shal also be Bounde or Loosed This Doctrine maie not séeme so strange to M. Hardinge Onlesse he be a stranger emongest his owne For by the Order of his owne Churche of Rome an Olde wife or a Yonge gyrle maie Minister the Sacramente of Baptisme And I trowe he wil not saie They maie Minister Baptisme without Remission of Sinnes In his Churche of Rome the Power of the Keies is lapped vp oftentimes in a Bulle of Lead and sente abroade into the world by a Laye Pardoner and is thought neuerthelesse good sufficient vnto the Receiuer for Remission of Sinnes notwithstandinge the messenger be no Priest Somme of the late Doctours of his saide Churche haue taught vs that a man maie make his Confession by a bille of his hande and receiue Absolution by a Trusheman or by a Broker Peter Lombarde the Grande Maister of theire whole Schole saithe Si tamen defuerit Sacerdos Proximo vel Socio est facienda Confessio If thou wante a Prieste thou muste make thy Confession vnto thy neighboure or vnto thy felowe And Beda saithe as he is alleged by the saide Peter Lombarde Coaequalibus quotidiana leuia grauiora verò Sacerdoti pandamus Let vs open our smal and daily sinnes vnto our felowes and the greatter vnto the Prieste And to be short vpon the Decretales it is noted thus In necessitate Laicus potest Audire Confessiones Absoluere In case of necessitie a Laie man maie bothe heare Confessions and Absolue This is the Order and Doctrine of M. Hardinges owne Churche His owne Doctours tel him that Laye Menne and Wéemenne maie Absolue the Penitente and Forgeeue Sinnes Therefore hée hathe the lesse cause to mislike it M. Hardinge saithe further Christe saithe not To whom ye offer by preaching of the Gospel my Merites and Pardonne or whose sinnes ye pronounce by the Gospel to be remitted but Quorumcunque remiseritis whose so euer sinnes ye remitte they are remitted Yf M. Hardinge wil Conclude of this Negatiue Ergo Sinnes be not forgeuen by the preachinge of the Gospel I trowe it wil be but a Simple Argumente For Chrysostome saithe Clauicularij sunt Sacerdotes quibus creditum est Verbum Docendi Interpretandi Scriptutas The Keiebearers be the Priestes to whom is committed the VVoorde of Teachinge and Expoundinge the Scriptures And S. Hierome saithe Quaecunque Solueritis super Terram erunt Soluta in Coelo Soluunt autem eos Apostoli Sermone Dei testimonijs Scripturarum exhortatione virtutum What so euer thinges ye Loose vpon Earthe they shal be Loosed also in Heauen But the Apostles Loose them by the VVoorde of God and by the Testimonies of the Scriptures and by exhortation vnto vertue Likewise S. Augustine saithe Iam vos Mundi estis propter verbum quod Ioquutus sum vobis Quare non ait Mundi estis propter Baptismum quo loti estis Nisi quia in Aqua Verbum Mundat Now are you cleane bicause of the VVoorde that I haue spoken to you VVhy saithe he not you are cleane bicause of the Baptisme wherewith ye are wasshed Sauinge that euen in the VVater it is the VVoorde that maketh Cleane Likewise S. Ambrose Remittuntur peccata per Verbū Dei cuius Leuites est Interpres Sinnes be forgeeuen by the VVoorde of God the Expounder whereof is the Leuite or Prieste Al the Power is in the Woorde of God whiche S. Paule
in thinges necessarie That sinnes can not either be remitted or reteined excepte the Prieste knowe them we are bolde so to saye with the Fathers and specially with S. Hierome who so vnderstoode the woordes of Christe where he promised the Keies of the Kingedome of Heauen to Peter Sacerdos pro officio suo cùm peccatorum audierit Varietates scit qui ligandus sit qui Soluendus The Prieste saithe he when as accordinge to his office he hath hearde the diuersities of sinnes knoweth who is to be bounde who is to be loosed Right so as in the time of Moses lawe he pronounced not who was cleane of Lepre who was not before that he had vewed the colour the bunches and al other tokens of that disease And thus it foloweth of the woordes of Christe that Confession of al Sinnes at leaste deadly muste be made to the Prieste before they can be remitted VVhiche Prieste is the Minister of this Sacramente and hath auctoritie to absolue either Ordinarie or by Commission of the Superiour Againe for proufe that Confession is necessarie wee sate that to remitte and reteine sinnes committed againste God as to binde and to loose be iudicial actes And therefore by these woordes Christe ordeined a Courte a Consistorie a seate of Iudgemente in the Churche and appointed the Apostles and their Successours to be Iudges And that this maye appeare not to be a fantasie of our owne heades S. Augustine so expoundeth those woordes of S. Iohn in his Reuelation Et vidi ledes c. And I sawe seates and some sittinge on them and iudgement was geuen VVe muste not thinke â—aithe he this to be spoken of the laste iudgement but we muste vnderstande the Seates of the Rulers and the Rulers themselues by whome nowe the Churche is gouerned And as for the Iudgement geuen it semeth not to be taken for any other then for that whereof it was saide VVhat thinges yee binde in Earthe they shal be bouÌ„de also in Heauen and what thinges ye loose on Earthe they shal be loosed also in Heauen Sundrie other Fathers haue vttered in their writinges the same Doctrine Hilarius vpon the sixtenth Chapter of Matthewe saithe Beatus Coeli ianitor c. Blessed is the Porter of Heauen whose earthly iudgement that is to saie whiche is geuen here on Earthe is a foreiudged auctoritie in Heauen that what thinges be bounde or loosed in Earthe they haue the condition of the same Statute also in Heauen S. Cyprian hath the like sayinge in an Epistle to Cornelius Chrysostome saithe that Christe hath translated al iudgemente whiche he receiued of the Father vnto the Apostles and Priestes Gregorie Nazianzene in an Oration to the Emperour and his Princes saithe to the Emperour Ouis mea es nos habemus Tribunalia Thou arte my Sheepe and we haue our seates of iudgement S. Gregorie the Pope compareth the Sacrament of Penaunce with a courte of Iustice in which causes be first examined and tried and afterwarde Iudged That the same is to be donne by the Prieste S. Bernarde sheweth VVho as also the learned Father Hugo de S. Victore be not afraide to saie after S. Cyprian Hilarie and Chrysostome that the sentence of Peter remittinge Sinnes goeth before the sentence of Heauen This Ordinance of Christe requireth that al. Trespasses Offences Disorders Transgressions and Sinnes committed against him and his Lawes be referred to this Consistorie VVhether these Defenders allowe Publike Confession or no we knowe not but whereas they inueigh against Priuate Confession and saie in spiteful woordes which they haue learned in the Schole of Satan beinge lothe the Sinnes of the People whereby he holdeth his Kingdome shoulde be remitted that Christes Disciples receiued not the auctoritie of the Keies that they shoulde heare priuate Confessions of the People and listen to their whisperinges VVe tel them that Confession of al deadly Sinnes is of the Institution of God not of Man But concerninge the maner of confessinge secretely to a Prieste alone it is moste agreable to Natural Reason that secrete Sinnes be confessed secretely Clement amongest those thinges that he acknowledgeth him selfe to haue receiued of Peter this is One as he writeth in his firste Epistle translated by Rufine the Prieste That if it fortune either enuie or Infidelitie priuely to crepe into any mans harte or any other like euil he whiche regardeth his Soule be not ashamed to confesse those thinges to him that is in Office ouer him to the ende that by him through the woorde of God and holesome counsel he maye be healed So as by perfite Faithe and good woorkes he maye escape the paines of euerlastinge fire and come to the rewardes of Life that endureth for euer No man speaketh more plainely of Secrete Confession then Origen and that in sundry places to whiche for Breuities sake I remitte the Reader In. 2. Ca. Leuitici Homil. 2. De Principijs Lib. 3. In Psal 37. Homil. 2. VVhere he compareth the state of a sinner to a man that hath euil and vndigested humours in his Stomake And saithe that as by remaininge of suche euil matter the man feleth him selfe very sicke and by vomitinge of it foorthe he is eased so the sinner by keepinge his sinnes secrete is the more greuousely charged in his owne conscience and standeth in daunger to be choked with the Fleume and humour of his sinnes But if he accuse him selfe and confesse his faultes he bothe vomiteth foorthe his sinnes and digesteth the cause of the same S. Cyprian as in many other places so moste plainely speaketh of Secrete Confession Sermone 5. de lapsis Although saithe he of certaine deuoute persons they be entangled with no greate Sinne yet because at leaste they thought of it the same vnto the Priestes of God Confesse they sorowfully and simply They make Confession of their Conscience they laie foorthe the burthen of their minde c. S. Augustine treatinge of the Power of the Keies in many places but specially of Confession in Psal 60. VVhere speakinge muche of the necessitie of Confession he saithe thus VVhy fearest thou to be Confessed If not beinge Confessed thou remaine hidden not beinge Confessed thou shalt be damned And afterwardes thus To this ende God requireth Confession to deliuer the humble to this ende he damneth him that confesseth not to punishe the Proude Therefore be thou sorie before thou be Confessed beinge Confessed Reioyse thou shalt be hole By these and many other Holy Fathers of whome there is no doubte but they had the Holy Ghoste for their Teacher and prompter of al Truthe the Catholike Churche hath benne persuaded that the recital and rehersinge of al sinnes before the Prieste is necessarie to Saluation onlesse necessitie for lacke of a Prieste or other wise exclude vs from it and that a General Confession in no wise suffiseth True Faithe acknowlegeth that Confession is to be made of al â— Sinnes
some deale here before These be the matters wherein you and your ignorant felow ministers gladly shewe your vile railinge and scoffinge eloquence Yet concerninge the doctrine of pardons least I saie nothinge this much I haue thought good to saie here In the Sacramente as wel of Baptisme as of penaunce al the bandes of sinne are loosed and the whole euerlastinge paine due to sinne is forgeuen At Baptisme no temporall paine is enioyned to vs because Christe moste freely bestoweth the benefite of his death vpon vs at that our firste entrie into the Churche But if afterwarde we abuse his mercie returninge againe to filthy sinne Christe would our seconde thirde and al other reconciliations from thence foorth to be with due satisfaction not of his dreadful angre whiche onely his bloude and the Sacrament of penaunce by due contrition and confession in deede or in vowe receiued is able to remoue but with satisfactiō of such temporal paine as his mercifull iustice required bothe of all others from the beginninge and namely of Kinge Dauid To whome confessinge his faulte Nathan saide Our Lorde hath put a way thy Sinne thou shalte not die Beholde the forgeuenesse of the mortal sinne and of the euerlastinge paine due to the same But yet so is it forgeuen that withal it is transferred into a temporal satisfaction VVhat was that It foloweth in the storie that bicause Dauid through his aduoutrie and murther had caused the ennemies of God to blaspheme his holy name the childe borne of the wife of Vrias should surely die And so it came to passe If the death of a Sonne be so greuous a punishment to a good Father that King Dauid was content to praie to faste to lie on the groūde afflicting him selfe seuen daies onely to trie whether he might as it were by exchaunge bie out the death of his Sonne and yet so could not obteine his desire we may be most certaine that the very best frendes of God sinning after Baptisme or circuncision whiche in the olde lawe stode in place thereof muste by ordinary course sarisfie with some temporall affliction that iuste iudgement of our merciful Make and Redeemer if farther grace be not founde by some other waie This satisfaction hath benne therefore iustly called the thirde and last parte of penaunce VVhiche if it be not fulfilled in this life vndoubtedly it shal be straightly exacted in the worlde to come in the fire of Purgatorie For that sinnes maye be in an other worlde forgeuen to those who die not in the deadly bondes of them our Sauiour hath geuen vs to vnderstande sayinge That the sinne against the Holy Ghost shal not be forgeuen neither in this worlde nor in the worlde to come whereof it appeareth that somme other Sinnes may be forgeuen in the worlde to come VVell this satisfaction may notwithstanding be fulfilled more then one waie For a man beinge once by the Sacrament of penaūce iustly reconciled to the mystical Body of Christe which is his Church wherein as the Prophete saithe a faithfull man is made partaker of al that feare God and keepe his commaundementes we haue in that bande of peace suche an vnitie of Spiriie communicated to vs al that the defect of one may be in spirituall causes supplied out of the plenty of all others his felowe membres accordinge as the Apostle saithe Beare ye one an others burdens And because the Head whiche is Christe is the chiefe membre of all and farre more then all the rest such influence is from him deriued throughout his mysticall Body that euen his death may as well inwardely by charitie as outwardly by another waie also be applied to vs for the pardoninge of that temporal satisfactiō which after the Sacrament of penaunce is lefte vnforgeuen And that is by such authoritie as Christ gaue to Peter saying To thee I will geue the Keies of the Kingedome of Heauen and what so euer thou bindest in Earth it shal be bounde also in Heauen and what so euer thou loosest in Earth it shall be loosed also in Heauen Lo what so euer Peter looseth in earth it shall be loosed in the sight of God If therefore the Pope who succedeth Peter do by iuste cause loose not onely the mortall Sinne by the sacrament of penaunce but also the bande of Temporall paine whiche remaineth yet due to to the Sinne it is vndoubted that suche paine is loosed in the sighte of God The cause of loosinge must be not onely the will of the Pope who is put in Authoritie to builde and not to destroy to dispense and not to lauishe but a reasonable change or recompence substituted in that behalfe suche as apperteineth to the Honour of God or to the profite of soules As mainteininge warr and fightinge against infidels for the defence of Christendome recouery of the Sepulchre of Christe succouringe widowes Orphanes or other poore persons the buildinge or mainteininge of Holy places the visitinge of Prisons and Martyrs toumbes or any like Deuout and Charitable deedes VVhiche whiles the faithfull Christian dothe obediently performe although otherwise the thinge enioyned be not great he may obteine remission also of that temporall satisfaction whiche was left in penaunce vnremitted This kinde of Pardon S. Paule gaue to that notorious sinner who at Corinth had his Fathers wife and was for that faulte separated from the Churche of God to be afflicted temporally in his fleashe But when the Corinthians had informed S. Paule of his earnest and true repentance and had shewed their owne fauour and good willes towarde him the Apostle answeareth VVhome yee forgeue ought I also forgeue for I also in that I haue forgeuen if I haue forgeuen ought for your sakes in the person of Christe I haue forgeuen it VVell we are assured the Apostle speaketh of forgeuinge such afflictions as the partie was in by reason he was deliuered out of the defence of holy Church to that state where the Deuill as S. Chrysostome vpon that place noteth Pro solutione Peccatorum for payment of his Sinnes might vexe him and wherein suche persons beinge put to their penaunce vsed to remaine for a certaine space of moneths or yeeres vntill their penaunce were done and expired Now the reconcilinge of the man not yet hauing done due satisfaction before his ordinary time is a pardon VVhich the Apostle saithe he dothe geue in the person of Christe as hauinge auctoritie of him to doo it and for the Corinthians sakes as who were able by their Holy Praiers and common sorowe whereof the Apostle speaketh to make recompence for that whiche lacked on the behalfe of his owne satisfaction If this muche doo not satisfie any man desiringe to be fully resolued herein let him resorte to the Latine woorkes of the Holy and learned Bishop of Rochester The B. of Sarisburie These obiections ye saie in your pleasante homely comparison are as common with
S. Peter calleth vs a Kingely Priesthoode of the Kingedome of Heauen not of the Kingedome of this worlde Yet is this the selfe same Kingdome that the Pope craueth that by the Authoritie of S. Peter Notwithstandinge one of your companie there hath sente vs home lately other newes from Louaine His woordes be these Vos estis Regale Sacerdotium You are a Kingly Priesthoode as who should saie the Priesthoode before was not Kingly for that then Kinges ruled ouer Priestes But now is the Priesthoode Kingely for that to it be subiecte euen Kinges themselues Thus onlesse your Priestes maie rule Kinges Princes al the world at theire pleasure yée thinke thei haue no Kingly Priesthoode In the Councel holden at Macra in France it is written thus Solus Dominus noster Iesus Christus verè fieri potuit Rex Sacerdos Post Incarnationem verò Resurrectionem Ascensionem eius in Coelum nec Rex Pontificis Dignitatem nec Pontifex Regiam Potestatem sibi vsurpare praesumpsit Onely our Lorde Iesus Christe might truly be bothe Priest and King But sithence his Incarnation and Resurrection and Ascension into heauen neither hath the King presumed to take vpon him the Dignitie or office of a Bishop nor hath the Bishop presumed to vsurpe the Power and Maiestie of a Prince To be shorte M. Hardinge wée saie not as you so often so vntruly haue reported that the Kinge maie in any wise execute the Bishoppes Office But thus we saie and bicause it is true therefore wée saie it The Kinge maie lawfully correcte and chastice the Negligence Falsehedde of the Bishoppes and that in so dooinge he dooth onely his owne Office and not the Bishoppes The Apologie Cap. 11. Diuision 6. Iosua also though he were none other then a Ciuile Magistrate yet as sone as he was chosē by God and set as a Ruler ouer the people he receiued Commaundementes specially touching Religion and the Seruice of God M. Hardinge There is no doubte but Iosue receiued commission and commaundemente to woorship God but none to rule Priestes in spiritual matters Ye rather he was commaunded to go foorthe and come in at the voice and worde of Eleazarus the high Prieste he and al the Children of Israel Do not these men proue their matter handsomly The B. of Sarisburie Iosua was commaunded to goe in and out and to be directed by the voice of Eleazarus the High Prieste Therefore yée saie in Spiritual Causes the Priestes maie not be controlled by the Prince Yée deliuer out youre Argumentes M. Hardinge before they be ready These péeces would haue benne better tied togeather Though the Prince be commaunded to heare the Prieste yet if the Prieste be negligente or deceiue the people he maie by his Ordinarie Authoritie controlle the Prieste When Aaron the High Prieste had consented to the makinge and woorshippinge of the Golden Calfe Moses beinge then the Temporal Prince rebuked him sharpely vnto his face and in so dooinge did not the Bishoppes Office but onely his owne As touchinge Iosua whom ye woulde faine haue restreined from al Ecclesiastical Causes he caused the people to be Circumcised He caused Aultars for theire Bloudy Sacrifices to be erected He caused the Priestes to make theire Sacrifices He caused the Deuteronomie to be written in stoanes He caused bothe the Blessinges and the Cursses of God to be pronounced He spake openly to the people and fraied them from Idolatrie Al these were cases not of Ciuile Policie but of Religion S. Augustine saithe In hoc Reges Deo seruiūt sicut eis Diuinitùs praecipitur in quātum sunt Reges si in suo Regno bona iubeant mala prohibeant non solùm quae pertinent ad Humanam Societatem verùm etiam quae ad Diuinam Religionem Herein Kinges serue God as it is commaunded them from aboue in that they be Kinges if within theire Kingedome they commaunde good thinges and forebidde euil not onely in thinges perteininge to Humaine Felovveship or Ciuile Order but also in thinges perteining to Goddes Religion Yée maie see therefore M. Hardinge howe handsomely so euer wée proue our maters that ▪ of your parte hitherto thei are but vnhandsomely coursely answeared The Apologie Cap. 11. Diuision 7. Kinge Dauid when the whole Religion of God was altogeather brought out of frame by wicked Kinge Saule brought home againe the Arke of God that is to saie he restoared Religion againe and was not onely amongest them him self as a counseller and furtherer of the woorke but he appointed also Hymnes and Psalmes put in order the companies and was the onely dooer in setting foorth that whole Solemne Triumphe and in effecte ruled the Priestes M. Hardinge As Dauid restored all thinges to good order after the euill Kinge Saule so did Queene Marie redresse disorders before committed But as Queene Marie did it by the meane of Priestes so Kinge Dauid in priestly matters called for Sadoch and Abiathar In deede Dauid passed other Princes herein because he had the gifte of Prophecie whereby he wrote Psalmes whiche to this daie we singe But all this maketh nothinge to proue him Iudge of Spirituall matters He did not vsurpe the Auctoritie to Sacrifice to discerne the lepre and to doo the like thinges of Priestly charge The B. of Sarisburie Kinge Dauid yee saie restoared Religion by meane of the Priestes Nay verily M. Hardinge for by meane of the Priestes the Religion vtterly was decaied Therefore yée spoile that Moste Noble Prince of his woorthy prayses and geue them to others that neuer deserued them The Holy Tabernacle was broken and loste the Arke of God was keapte not in the Temple but in a Priuate mannes house the people had no common place to resorte vnto to heare Goddes VVil they had eche man his owne Priuate chaple in their Hilles and Groaues Dauid therefore called the Bishoppes Priestes togeather He shewed them in what sorte the Religion of God was defaced he willed them to bring the Arke into Sion he was presente him selfe he appointed and ordered the whole Triumphe He assigned whiche of the Leuites and in what order they shoulde serue before the Arke He alloted Aarons Children whiche were the Priestes to walke eche man in his seueral office So likewise it is written of Kinge Salomon touchinge the same Kinge Salomon accordinge to the decree and order of his Father Dauid appointed the Offices of the Priestes in their seueral Ministeries and the Leuites eche man in his Order that they shoulde praise God and minister before the Priestes For so Dauid the man of God had commaunded Likewise it is written of Kinge Iosaphat He appointed and ordered the Leuites and Priestes Thus then did these godly Princes and thus dooinge they vsurped not the Bishoppes office but onely did that they lawfully mighte doo and apperteined wholy vnto them selues Where yee saie Dauid was a Prophete and not