and al the fiue Citties of Romandiola togeather with the Emperours Lieutenantes Territorie called Exarchatus and gaue al the same to the Pope Pope Steuin findinge him selfe wel contented with these benefites and séeinge the weakenesse of the Greeke Emperoure procured that the Empiere should be translated from the Greekes vnto the Frenche hauinge vtterly forgotten the benefites that he had receiued of the Emperoure to the intente that the Greekes beinge vtterly oppressed and the Frenche litle caringe for these thinges he alone might rule in Italie at his pleasure Touchinge Pope Leo the thirde whose Prouidence Policie ye so mutche commende the true reporte of the Storie is this The saide Leo beinge by violence depriued of his Bishoprike in Rome fledde for aide to Charles the Frenche Kinge and by him was restoared In consideration of whiche benefite he proclaimed Charles the Emperoure of the VVeaste Sithence whiche time the Empiere of Christendome hath benne diuided and weakened the Pope enriched and the Saracenes and Turkes aboue al measure encreased M. Hardinge If the Pope Zacharias deposed Childerike for so I finde him more commonly named the Kinge of Fraunce onely vpon his owne pleasure or displeasure as ye saie and placed Pipine for him can ye tell that storie and not see what a strength of auctoritie is in that See whiche is able with a woorde to place and displace the mightiest Kinge in Europe VVith a woorde I saie For I am sure ye can shewe vs of no Armie that he sente to execute that his will Is that the power of a man trowe ye to appointe Kingedomes Can the Deuill him selfe at his pleasure set vp and depose Kinges No surely And muche lesse can any member of his doo the same Remember ye what Christe saide when the Iewes obiected that he did caste out Deuils in the name of the Prince of Deuils Beware ye Sinne not against the Holy Ghoste who confesse that the Pope hath pulled downe and set vp Kinges VVhiche thinge vndoubtedly he coulde not do profitably and peaceably but by the greate Power of God And yet did that line of Pipine and Charles the greate whiche the Pope did set vp florishe aboue any other stocke that ye can name sence the inclination of the Romaine Empire VVhiche in that transposed state of greate a Kingedome maketh no obscure argument of Heauenly approbation and Diuine prouidence Neither did the Pope Zacharias depose Childerike because he fansied him not as ye slaunder but onely consented to loose his Subiectes from bonde of othe made to him at the generall and moste earnest request and sute of all the Nobilitie and Communaltie of the whole Realme of Fraunce findinge him very vnprofitable and vnmeete for the Kingedome as one who beinge of no witte and therefore commonly named Stupidus as muche to saie a dolte was altogeather besides like a Sardanapalus geuen wholly to belly chere and to filthy loue of VVomen Therefore in your owne woordes ye confesse a Diuine power in the Pope as by whome Cod directeth the willes of faithfull Princes on the Earthe The more suche examples ye bringe the woorse ye make your cause I woulde â—yer you to ease me of the labour of prouinge suche a notable facte The B. of Sarisburie Pope Zacharias deposed Childericus as you calle him or as somme other cal him Chilpericus the Frenche Kinge Therefore ye saie wée muste néedes acknowlege a Diuine Power in the Pope seinge him hable by his woorde to place and displace the mightiest Kinge in Europe For can the Diuel saie you at his pleasure sette vp and depose Kinges Verily M. Harding Christe him selfe calleth the Diuel the Prince of this worlde therefore woe maie imagine he maie doo somewhat in yâ— worlde And yâ— Diuel if ye wiâ—beleeue his woorde when he had sette Christe on highe vpoÌ„ a Mounte shewed him al the Kingedomes of the worlde he saide vnto him Al these thinges wil I geue thee if thou wilte falle downe and woorship me This is that power that S. Iohn saithe shoulde be geuen to Antichriste Reges terrae vires potestatem suam tradent Bestiac c. vt consentiant dentque Regnum suum Bestiae donec compleantur Verba Dei The Kinges of the Barthe shal geue their strength and power vnto the Beaste c. that they maie agree togeather and geue theire Kingedome vnto the Beaste vntil the Woordes of God be fulfilled Againe he saithe Mulier ea quam vidisti est vrbs illa Magna quae habet Regnum super Reges terrae The Woman that thou sawest is that Greate Cittie that hath a Kingedome ouer the Kinges of the Worlde And againe he saith Data est illi Potestas in omneÌ„ Tribum Gentem adorabunt eam Bestiam omnes incolae terrae quorum nomina non sunt scripta in Libro Vitae Agni Power is geuen vnto that Beaste ouer euery Tribe and Language and Nation and al the dwellers of the Earth shal woorship the same Beaste whiche is Antichriste whose names be not written in the Lambes Booke of Life S. Augustine saithe Quia Antichristus ad tantum culmen inanis gloriae venturus creditur tanta ei licebit facere in omnes homines in Sanctos Dei vt nonnulli infirmi arbitrentur Deum res humanas negligere For that wee beleue that Antichriste shal comme vnto sutche a higth of vaine Glorie it shal be lawful for him to doo sutche thinges bothe towardes al menne Princes and others and also towardes the Sainctes of God that many weake menne shal thinke God hath foresaken the care of the worlde Againe he saithe Ita traditur de Antichristo quod omnes Reges superaturus sit solus Regnum obtenturus Thus it is written of Antichriste that he shal conquere al Kinges and obteine the Kingedome him selfe alone So saith S. Gregorie Antichristus veniens ipsas etiam summas huius Saeculi Potestates obtinebit Antichriste when he shal comme shal conquere the highest Estates and Powers of this worlde And al this shal comme to passe as Chrysostome saithe by the Dissolution of the Empiere whereof wee haue spoken before These be his woordes Donec Imprij illius timor fuerit nemo Antichristo statim subdetur Quando verò istud Imperium destructum fuerit vacantem Imperij Principatum inuadet tentabit ad se rapere hominum Dei Imperium As longe as the Empiere shal be had in awe noman shal streightwaie submitte him selfe to Antichriste But after that the Empiere shal be dissolued Antichriste shal inuade the state of the Empiere standinge voide and shal laboure to pulle vnto him selfe the Empiere bothe of Man and God This I trowe it is that the Pope proclaimeth him selfe the Heire Apparente of al Kingedomes This it is that Pope Nicolas saithe Christus Beato Petro Aeternae vitae Clauigero Terreni simul Coelestis imperij
Philip the French Kinge from his estate and vnder his Bulles or Letters Patentes had conueighed the same solemnely vnto Albertus the Kinge of Romaines M. Hardinge here telleth your Maiestie that al this was very wel donne to thintente thereby to fraie the Kinge and to keepe him in avve and to reclaime his minde from disobedience Now touchinge your Maiesties moste Noble Progenitours the Kinges of this Realme whereas wee as oure loialtie and allegiance bindeth vs iustely complaine that Pope Alexander 3. by violence and tyrannie forced Kinge Henrie the Seconde to surrender his Crowne Emperial into the handes of his Legate and afterwarde for a certaine space to contente him selfe in Priuate estate to the greate indignation and griefe of his louinge Subiectes And that likewise Pope Innocentius the thirde sturred vp the Nobles and Commons of this Realme against kinge Iohn and gaue the Enheritance and Possession of al his Dominions vnto Ludouicus the Frenche Kinge as for the misusinge of your Maiesties moste deere Father of moste Noble Memorie kinge Henrie the Eighth for as mutche as the smarte thereof is yet in freshe remembrance I wil saie nothinge To these and al other like Tyrannical iniuries and iuste causes of griefe M. Hardinge shortely and in lighte manner thinketh it sufficiente to answeare thus VVhat though Kinge Henrie the Seconde vvere il entreated of Pope Alexander 3 VVhat though Kinge Iohn vvere il entreated of that Zelous and Learned Pope Innocentius 3 VVhat though Kinge Henrie the Eighth vvere likevvise entreated of the Popes in our time If know right wel Moste Souer aine Lady the goodnesse of your Graceous Nature deliteth not in sutche rehearsalles Neither doo I make reporte hereof for that sutche thinges sommetimes haue benne donne but for that the same thinges euen nowe at this time either so lightely are excused or so boldely are defended Sutche humble affection and obedience these menne by their open and publique VVritinges teache your Maiesties true Subiectes to beare towardes their Natural Prince It shal mutche warrante the honoure and safetie of your Roial Estate if your Maiestie shal sommetimes remember the dishonours and dangers that other your Noble Progenitours haue felte before you But concerninge the Maiestie and right of Kinges and Emperours M. Hardinge telleth vs They haue their firste Authoritie by the Positiue Lavve of Nations and can haue nomore Povver then the people hath of vvhome they take their Temporal lurisdiction as if he woulde saie Emperours and Kinges haue none other righte of Gouernmente then it hath pleased theire Subiectes by composition to allowe vnto them Thus he saithe and saithe it boldely as if God him selfe had neuer saide Per me Reges Regnant By mee and my Authoritie Kinges beare rule ouer theire Subiectes Or as if Christe our Saueour had neuer saide vnto Pilate the Lorde Lieutenante Thou shouldest haue no Povver ouer mee vvere it not geeuen thee from aboue Or as if S. Paule had not saide Non est potestas nisi a Deo There is no povver but onely from God And yet further as if their whole studie were fully bente to deface the Authoritie and Maiestie of al Princes euen nowe one of the same companie doubteth not to teache the worlde That the Pope is the Heade and Kinges and Emperours are the feete Like as also an other of the same faction saithe The Emperoures Maiestie is so farre inferiour in dignitie to the Pope as a Creature is inferiour vnto God VVee diuise not these thinges of malice Moste Graceous Lady but reporte the same truely as wee finde them proclaimed and published this daie by theire vaine and dangerous writinges whiche notwithstandinge they woulde so faine haue to be taken as Catholique If this Doctrine maie once take roote and be freely receiued emongest the Subiectes it shal be harde for any Prince to holde his Righte As for your Maiestie for that it hath pleased Almighty God in his Mercie to make you an instrumente of his Glorie as in Olde times he made many other Godly and Noble Princes to refourme his Churche from that huge and lothesome heape of filthe and rubble that either b violence or by negligence had benne throwen into it therefore M. Hardinge euen in this selfe same Booke vnder certaine general threates chargeth you with disordred presumption by the example of Ozias the wicked Kinge vpon vvhom as he vntruely saithe God sente his vengeance for the like For be the Abuses and Errours of the Churche neuer so many be the falles and dangers neuer so greate be the Priestes and Bishoppes neuer so blinde yet by this Doctrine it maie neuer be lawful for the Prince be he neuer so learned or so wise or so Zelous in Goddes cause to attempte any manner of Reformation And therefore thus he saithe vnto your Maiestie and with al his skil and cunninge laboureth to perswade your Maiesties Subiectes if any one or other happily of simplicitie wil beleeue him that the Godly Lavves whiche your Maiestie hathe geeuen vs to liue vnder are no Lavves that your Parlamentes are no Parlamentes that your Cleregie is no Cleregie Our Sacramentes no Sacramentes Our Faithe no Faithe The Churche of Englande whereof your Maiestie is the moste Principal and Chiefe he calleth a Malignante Churche a Newe Churche erected by the Diuel a Babylonical Tower a Hearde of Antichriste a Temple of Lucifer a Synogoge and a Schoole of Sathan ful of Robberie Sacrilege Schisme and Heresie And al this he furnissheth with sutche libertie of other vncourteous and vnseemely talkes as if he had benne purposely hired to speake dishonour of your Maiesties most godly dooinges Of al these and other like Tragical fantasies for as mutche as he hathe so boldely aduentured to make a presente vnto your Maiestie wee haue great cause to reioise in God for that our controuersies are brought to be debated before sutche a personage as is hable so wel and so deepely to vnderstande them For I haue no doubte but as by your greate Learninge and marueilous VVisedome you shal soone see the difference of our Pleadinges so of your Maiesties graceous inclination vnto al Godlinesse you wil readily finde out the Falsehedde and geeue sentence with the Truthe Verily after that your Maiestie shal haue thorowly considered the manifest Vntruthes and corruptions togeather with the Abuses and Errours of the contrarie side the VVeakenesse of the Cause the Boldenesse of the Man and the immoderate Bitternesse of his speache I haue good hope the more aduisedly you shal beholde it the lesse cause you shal finde wherefore to like it For the discouerie hereof for my poore portion of Learninge I haue endeuoured to doo that I was hable And the same here I humbly presente vnto your Maiestie as vnto my most Graceous and Soueraine Liege Lady and as now the onely Nource and Mother of the Churche of God within these your Maiesties moste Noble Dominions It maie please your Maiestie graceously to weighe
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
And therefore he was faine to expounde his meaninge and to weigh him downe of the other side with his prety Glose But S. Bernarde without Glose saithe plainely Non sunt omnes amici Spousi qui hodiè sunt Sponsi Ecclesae They be not al the Bridegromes frendes that are this daye the Spouses of the Churche O miserandain Sponsam ralibus creditam Paranymohis Non accici Sponsi sed aemuli sunt O miserable is that Spouse that is committed to sutche Leaders They are not the frendes they are the enimies of the Bridegrome How be it wée néede not greatly to recke what styles and titles the Pope can vouchesaue to allowe him selfe As he may be called the Heade the Prince and the Spouse euen so and by like authoritie and truthe may he be called the Light the Life the Saueour and the God of the Churche God geue him an harte to vnderstande that hée maie be although not the Heade yet a Member of that Body although not the Prince yet a Subiecte in that Kingedome although not the Bridegrome yet a Childe of the Churche of God The Apologie Cap. 3. Diuision 1. Furthermore wee Beleeue that there be diuers degrees of Ministers in the Churche whereof some be Deacons some Priestes some Bishoppes to whom is committed the office to instructe the people and the whole charge and settinge foorthe of Religion M. Hardinge Here it had ben your parte to haue declared your faithe touching the Holy Sacrament of Order agreable to the faith of the Catholike Churche That there be seuen orders in the Churche foure lesser and three greater for so by good reason they are called And as for the institution auctoritie and estimation of the greater specially of Priesthood and Deaconship ye might haue alleged the Scriptures so for the Lesser the example of Christe the Tradition of the Apostles and the testimonies written of the Apostles scholers of those that bothe nexte and sone after folowed them namely Dionys cap. 3. Hierarch Ecclesiast Ignatius epist 8. ad Ecclesiam Antiochenam Tertullian in praescript aduersus Hereticos Gaius Pope and Martyr in Diocletians time Sozimus in S. Augustines time Isychius Eusebius Caesariensis is his Ecclesiastical historie and Epiphanius in the ende of his Booke contra Haereses The B. of Sarisburie Gentle Reader if I should leaue these and other like M. Hardinges woordes vnansweared thou mightest happily thinke he had saide somewhat Here he saithe it had benne our Parte to haue tolde thée of Seuen Orders in the Churche thrée Greatter and foure Lesse Hauing in déede him selfe cleane forgotten his owne Parte For notwithstandinge this controlment and accoumpte of so many Orders yet he nameth no moe Orders then wée haue named And verily if he would haue folowed his owne Authorities it had benne hard for him in any good Order to haue made vp his owne accoumpte For his owne Anacletus saithe Ampliùs quà m isti Duo Ordines Sacerdotum Episcopi Presbyteri nec nobis à Deo collati sunt nec Apostoli docuerunt More then these two Orders of Priestes Bishoppes and Elders neither hathe God appointed vs nor haueÌ„ the Apostles tought vs. And yet of these same Two seueral Orders S. Hierome semeth to make onely One Order For thus he writeth Audio quendam in tantam erupisse vecordiam vt Diaconos Presbyteris id est Episcopis anteferret I heare saye there is a man broken out vnto sutche wilful furie that he placeth Deacons before Priestes that is to saye before Bishops And againe Apostolus praecipué docer eosdem esse Presbyteros quos Episcopos The Apostle Paule specially teacheth vs that Priestes and Bishoppes be al one The same S. Hierome writinge vpon the Prophete Esai reckenethe onely fiue Orders or Degrees in the whole Churche The Bishoppes the Priestes the Deacons the Entrers or Beginners and the Faitheful And other Order of the Churche he knoweth none Clemens saithe Tribus gradibus eommissa sunt Sacramenta Diuinorum SecretoruÌ„ id est Presbytero Diacono Ministro The Mysteries of the Holy Secresies be committed vnto three Orders that is vnto the Priestes vnto the Deacons and vnto the Ministers And yet Deacons and Ministers as touchinge the name are al one Dionysius likewise hathe thrée Orders but not the same For he rekenethe Bishoppes Priestes Deacons And whereas M. Hardinge maketh his accoumpte of Foure of the Lesse or Inferiour Orders meaning thereby Ostiarios Lectores Exorcistas Acoluthos The Doore keepers the Readers the conuerers and the Waiters or Folowers His owne Ignatius addethe thereto thrée other Orders Cantores Laboratores Confitentes The Chounters or Singers the Labourers and the Confessours Elemens addeth thereto Catechistas The Infourmers or Teachers of them that were entringe into the Faithe A litle vaine Booke bearinge the name of S. Hierome De SepteÌ„ Ordinibus Ecclesiae addeth yet an other Order and calleth them Fossarios that is The Sextines or Ouerseers of the Graues And least you should thinke he rekeneth this Order as emongst other necessarie offices to serue the people and not as any parte of the Cleregie his wordes be these Primus in Clericis Fossariorum Ordo est qui in similitudinem Tobiae Sancti sepelire morruos admonet The Firste Order of the Cleregie is the Order of the Sextines whiche as Holy Tobâ—e was woonte to doo casse vppon the people for the burial of the deade Likewise to the thrée greater Orders Isidorus addeth an other distincte seueral Order of Bishoppes vnto whom agréethe Gulielmus Altisiodorensis Gottofredus Pictauiensis as appeareth by Iohannes Scotus Againe of the other Inferiour Orders S. Hierome leaueth out the Coniurers VVaiters S. Ambrose leaueth out the VVaiters and Doore Keepers The Canons of the Apostles leaue out Coniurers VVaiters and Doore keepers al thrée togeather In this so greate dissension darkenesse what waie wil M. Hardinge take to folow By Anacletus there be Two Orders by Clemens S. Hierome Thrée by Hierome Countrefeite SeueÌ„ by others Eight by other Nine by others Tenne At this notwithstandinge he telleth vs our parte had benne to haue shewed that there be iuste Seuen Orders in the Churche Thrée greate and Foure Lesse withoute doubte or question Here gentle Reader it had benne M. Hardinges parte to haue shewed vs the Reasons and Groundes of this Diuinitie These they be as they are alleged by the beste of that side Christe saith I am the Doore Ergo there muste be in the Churche an Order of Doore Keepers Christe saithe I am the Light of the World Hereupon haue thei founded the Order of Acolutes to carrie Tapers And so for the reste Thus mutche maie serue for a taste Now let vs consider what these Orders haue to doo and with how Holy and weighty offices they stand charged in the Churche of God Firste Clemens of whoe 's Authoritie M. Hardinge maket be no smal accoumpte for he calleth
mandatum Domini Pius Pastor exequitur Euen nowe Peter feedeth the Sheepe and as a Godly Shephearde he fulfilleth the commoundement of his Maister Sutche immoderate and ambitious Dignitie Leo was contente to yeelde to Peter to th ende that the possession and fruite thereof might redounde whelely vnto him selfe Some others haue thought that as wel these Epistles of Leo as also others moe of other the Ancient Bishoppes of Rome haue benne interlaced and falsified by the ambitious Popes that folowed afterwarde Whiche thinge is the more likely bothe for that the selfe same woordes be likewise alleged partely vnder the name of Pope Iulius partely vnder the name of Pope Nicolas and also for that Pope Zosimus whiche was the fifthe before Leo as it is saide before doubted not for an aduantage to falsifie the Holy Councel of Nice Verily when the Councel of Chalcedon had offered vnto this same Leo the Title of Vniversal Bishop as Gregorie witnesseth he vtterly refused it and woulde none of it Nowe touchinge that S. Hierome saithe the poore Bishop of Eugubium and the Bishop of Rome are bothe of one Authoritie For of Authoritie he speaketh as it is prooued before S. Cyrian also saithe the same that the Authoritie of the Bishoppes in Aphrica is as good as the Authoritie of the Bishop of Rome and calleth them al Lewd and Desperate Personnes that wil as M. Hardinge doothe safe the contrarie Therefore whereas M. Hardinge saithe By very Order of Christe him selfe it hath benne Ordeined that maters touchinge Faithe and Religion be referred to that One Prince of Pastours who sitteth in the Chaire of Peter the Highest Bishop and that the same hath alwaies benne donne and obserued from the Apostles time vntil our daies He bringeth vs twoo manifest Vntruthes togeather without any manner proufe at al onely auouched vpon him selfe For it appeareth not that Christe euer tooke this Order or euer made any sutche mention either of any sutche Prince of Pastours or of Peters Chaire And in the Councel of Aphrica it was decreed that no maters shoulde be remooued from thence to Rome The woordes of the Councel are these Ad transmarina Iudicia qui puâ—auerit appellandum à nullo intra Aphricam in Communionem suscipiatur Who so euer shal thinke be ought to appeale to the Judgementes beyond the Seas that is to the Bishop of Rome let no man within Aphrica receiue him to the Communion Touchinge that M. Hardinge calleth the Pope the Prince of Pastours he mighte haue remembred that the righte of this name belongeth onely vnto Christe S. Peter saithe That when Christe the Prince of Pastours shal appeare ye maie receiue the Vncorruptible Crowne Nowe to infeaâ—fe the Pâ—pe with Christes peculiare Titles a man mighte thinke it were greate blasphemie Certainely S. Cyprian saithe Nemo nostrum Episcopum se esse Episcoporum constituit None of vs appointeth him selfe Bishop of Bishoppes mutche lesse the Prince of al Pastours And in the Councel of Constantinople it was Decreed that the Bishop there shoulde haue Euen and Equal Authoritie with the Bishop of Rome As for the other Authoritie of S. Cyprian M. Hardinge saithe wée vnderstoode it not and therefore he willeth vs to looke better vpon our Bookes The counsel is good But if M. Hardinge wil graunte that S. Cyprian him selfe knew what he him selfe wrote and vnderstoode his owne meaninge it shal be sufficient Verily the woordes that he vseth séeme not so darke For thus he writeth Episcopatus Vnus est cuius à singulis in solidum pars tenetur Ecclesia Vna est quae in multiudinem latiâ—s incremento Foecunditatis exâ—enditur Quomodò Solis multi radij sed lumen Vnum ramiarboris multi sed robur Vnum The Bishoprike is One a parte whereof of euery seueral Bishop is possessed in whole The Churche is One whiche by her greate increase is extended vnto many As in the Sonne the beames be many but the lighte is one and in a Tree the boughes be many but the body is One. If there appeare any greate darkenesse or doubte in these woordes S. Cyprian him self in other places thus expoundeth his owne meaning in plainer wise Vna est Ecclesia à Christo per totum Mundum in plura membra diuisa Item Episcopatus Vnus Episcoporum multorum concordi numerositate diffusus There is One Churche diuided by Christe into many Members throughout the worlde Likewise One Bishoprike powred farre abroade by the agreeable multitude of many Bishoppes Againe Ecclesia Vna est connexa cohaerentium sibi inuicem Sacerdotum glutino copulata There is One Churche ioined and fastened in One by the consente of Bishoppes agreeiâ—ge togeather Againe Quando Oramus non pro Vno Oramus sed pro toto populo Quia totus populus Vnum sumus When wee praie we praie not for One but for the whole people For wee the whole people are but One. Againe immediately before these woordes whiche M. Hardinge saithe wée are not hable to vnderstande he saithe Hanc Vnitatem firmiter tenere vendicare debemus maximé Episcopi qui in Ecclesia praeâ—idemus vt Episcopatum quoque ipsum Vnum Indiuisum probemus This Vnitie muste wee holde specially Bishoppes that fitte as Rulers in the Churche that wee maye declare our Bishoprike to be One and without diuision Againe Etsi Pastores multi sumus Vnum tamen Gregem Pascimus Oues Vniuersas quas Christus Sangume suo Passione quaesiuit colligere fouere debemus Notwithstandinge wee be many Shepheardes yet wee Feede but One Flocke and wee are al bounde to geather vp and to nourrishe al the Sheepe that Christe hath wonne with his Bloude and Passion If either the Authour of the Apologie or the Interpreter vnderstoode not S. Cyprian yet M. Hardinge ye maye geue S. Cyprian leaue to vnderstande him selfe And in this sense S. Hierome saithe Communi Presbyterorum Consilio Ecclesiae gubernabantur The Churches were ordred not by the Vniuersal Authoritie of the Bishop of Rome but by the Common Aduise of the Priestes Likewise S. Cyprian saithe Ideircò copiosum est Corpus Sacerdotum CoÌ„cordiae mutuae glutine atque Vniratis vinculo copulatum vt si quis ex Collegio nostro Haeresim facere Gregem Christi laccrare ac vastare tentauerit subueniant coeteri Therefore is the Body or companie of Priestes so copious ioined togeather with consente of Concorde and Vnitie that if any one of our Companie entreprise to raise an Heresie and to scatter and waste the Flocke of Christe the reste shoulde healpe So likewise S. Basile Interrogate Patres Vestros renuntiabunt vobis quòd etiamsi loci situ diuisae inter se sint Paroeciae tamen veluti Coronamento quodam Vnitae vnaque sententia gubernatae fuerunt Assidua quidem populi fuit inter se commixtio Ipsi verò Pastores tanta praediti
Iurisdiction and calle it Fumosum Saeculi Typhum The smoky Pride of the VVorlde And that euen in the Bishoppes of Rome If the Bishop of Rome be so fulle of Humilitie as wée are here borne in hande why auaunceth he him selfe so High aboue al General Councelles Why saithe he that no Creature may iudge his dooinges Why claimeth he the Swerde and Scepter of al the World Why saithe he that Christes Consistorie and his Consistorie are al One and that he can doo al that God him selfe can doo Why doothe he saye That the Emperoure is but the Proctour or Bailife of the Churche of Rome Procurator sfiue Defensor Romanae Ecclesiae Why doothe he suffer Kinges and Emperours to holde his Stirope to leade his Palfrai and to kisse his foote Verily this kinde of Humilitie in other places might goe for Pride Hesychius saithe Vbi Superbia regnat Hypocrisis Humilitas locum non habet Where Pride and Hypocrisie beare the swaie there Humilitie can haue no place Likewise Chrysostome saithe Quicunque desiderauerit Primatum in Terra inuenieâ— in Coelo confusionem nec inter Seruos Christi computabitur qui de Primatu tractauerit Who so euer defireth Primacie in Earthe in Heauen he shal finde Confusion Neither shal he be accumpted emong the Seruauntes of Christe that wil once intreate of Primacie To conclude a Learned Man one of M. Hardinges owne side hereupon hathe noted thus Bonifacius obtinuit à Phoca vt Ecclesia Romana esset Caput Omnium Ecclesiarum Ex quo posset modo consimili sumi Argumentum quâ—d ad Imperatorem pertineat Primatum Ecclesiae transferre de Ecclesijs Ordinare Pope Bonifacius the thirde obteined of the Emperour Phocas that the Churche of Rome should be the Head of al Churches Whereof wee maye in like case geather an Argumente that it belongeth to the Emperour to translate the Primacie of the Churche and to take Order for the Churches The Apologie Cap. 4. Diuision 2. Also the Councel of Carthage did circumspectly prouide that no Bishop should be called either the Highest Bishop or Chiefe Prieste M. Hardinge Here by your leaue Syr Defender you playe false and are taken as it were with false Dyse and therefore ye ought iustly to lose al that ye haue vniustly wonne by your false playe and false Dyse I meane your shameful falsefieinge of this Councel by you alleaged And for this and other your falsehed it is right you lose the credite whiche vniustly bicause by false Teachinge you haue wonne amonge the Vnlearned That your false plaie might not sone be espted you doo as like to Maisâ—er Iuel as though you were his Fathers Sonne For that false sleight he vseth more then any that euer I readde For where as we haue seuen Councelles of Carthage nether shewe you whiche of them it is that you alleage nor geue any notice of the number where the Canon maye be founde But contrariwise as the Lap winge with her busie crie leadeth a man from her neste so you leade vs from the Place where it is by puttinge in the Margent of your Booke the number 47. that not findinge it by your note we should geue ouer further lookinge for it VVho dothe euil hateth Light saithe Christe So here falsefieing and forginge a Canon of a Councel you would faine walke in clowdes that your lieing might not be deprehended c. So had it ben done more circumspectly for furtherance of your fals hed if the matter should neuer come to trial of Learninge Nowe who so euer examineth the place truly must nedes crie out shame on you Defender who are thauctour The woordes if you had listed to haue alleged them without falshed be these VVhiche we finde in the 26. Canon of the thirde Councel of Carthage whiche Councel was Authorized by the sixth general Councel holden at Constantinople in Trullo Vt primae sedis Episcopus non appelletur Princeps SacerdotuÌ„ aut Summus Sacerdos aut aliquid huiusmodi Sed taÌ„tùm Primae Sedis Episcopus And thus they are to be Englished It hathe liked vs saie the Fathers of that Councel that a Bishop of a First See be not called Prince of Priestes or Highest Priest or any sutche other thinge but onely a Bishop of a Firste see Nowe commeth me this iotly Defender and saithâ— the Councel of Carthage hathe by expresse wordes for so mutche his Latine foundeth that no Bishop should be called either the Highest Bishop or Chiefe Prâ—est By whiche Canon thus by him vntruely vttered he thought to deprtue the Pope of this Auncient Title that al the worlde hathe euer atâ—ributed vnto him so as he be called nomore Summus Pontifex For the right vnderstandinge of this Canon two thinges are to be considered Howe farre the Authoritie of this Councel ought to be extended and what is meant by a Firste See The Decrees of this Councel perteined but to the Prouince of Aphrike For prouincâ—al Councelles binde onely the prouinces in whiche and for Order of whiche they be kepte Onely the General Councelles are to be receiued of al. By these two woordes Prima Sedes those Fathers vnderstode any Citie in whiche a Patriarke of Primate who are of one office though of diuerse names hathe his see I cal it a first see or rather if it might be permitted a Primate see In greate Citties where the Highest courtes for iustice were kept and where the chiefe Pagane Priestes of the Latines named Primi Flamines were resident before the comminge of Christe there after Christes comminge were Patriarkes or Primates placed by whom the weighte matters of Bishops should be decided VVhiche Order was taken firste by commaundement of S. Peter as Clement writeth by the Apostles and Clement as Anacletus witnesseth by the Apostles and theire Successours afterward as Lucius the Pope saithe Nowe the Councel of Carthage by this Defender alleaged and likewise the Aphrican Councel ordeined and willed that a Bishop of any of the Primate Sees of Aphrâ—ke shoulde not be called Princeps Sacerdotum aut Summus Sacerdos Prince or chiefe of the Priestes or Highâ—st Prieste by whiche woorde a Bishop is there signified But onely a Bishop of the Primate See whereof he was Primate By whiche Decree they willed only theire Primates of Aphrike to kepe themselues within theire limites and not presumptuously to take vpon them more gloriouse Titles and further IurisdictioÌ„ then to them pertetned Lest surely they might seme to preiudicate the Popes Supremacie Thus it is euident thauctoritie of that Charthage Councel being restrained to â—phrike onely that by this Canon the Popes Prima ie and Title is no Whit dimâ—nâ—shed or disproued And so for al this Defender he remaineth as he hathe euer Highest Bishop The B. of Sarisburie What M. Hardinge so mutche falsehed vpon vs at one time Falsifieinge of Councelles Shameful Falsifieinge False teachinge
False sleight False Dise False Plaie and al False Yet Christe saithe of him selfe I am the Truthe God geue you grace to credite him For the errour of quotation in the margin wherin you spende so many woordes it maye please you to knowe that I neither was the Printer nor coulde be presente at the Printinge For the reste if there can be any one pointe of Falsehed founde in me touchinge the allegation of this Councel of Carthage I wil not refuse to stande charged with the whole But if euery of these horrible Falseheddes be found an euident and plaine Truthe then it maye please you to take home al these prety Titles to your selfe againe as in euery of these woordes so often doubled and so heapte togeather hauing your selfe committed a seueral Falsehedde And herein for trial of your courteous dealinge I am contente your selfe shal fit and be the Iudge For notwithstanding it be thought of many that ye dissemble déepely and wil not bestowe your voice to saie the Truthe Yet I doubte not but in this mater if ye haue eles ye maye easily looke vp and sée the Truthe You saye Sir Defender hathe falsely alleged the Councel of Carthage And why so For that he saithe The Councel Decréed by expresse woordes that the Bishop of Rome should not be called the Vniuersal Bishop This you saie is Forged and Falsified and is no parte of that Councel For indifferent trial bothe of the Truthe and of the Falsehed herein I beseche you beholde the very woordes of the Councel euen as thei are alleged by your own Doctour Gratiā These thei are Primae Sedis Episcopus non appelletur Princeps Sacerdotum vel Summus Sacerdos vel aliquid huiusmodi Sed tantùm Primae Sedis Episcopus Vniuersalis autem nec etiam Romanus Pontifex appelletur Let not the Bishop of any of the Firste Sees be called the Prince of Priestes Or the Highest Prieste or by any other like name but Onely the Bishop of the Firste see But let not the Bishop of Rome him selfe be called the Vniuersal Bishop And in the Glose thereupon it is noted thus In hac Distinctione dicitur quod Papa non debet dici Vniuersalis In this Distinction it is saide that the Pope ought not to be called the Vniuersal Bishop Nowe M. Hardinge compare our woordes and the Councelles wordes bothe togeather Wée saie none otherwise but as the Councel saithe The Bishop of Rome him selfe ought not to be called the Vniuersal Bishop Herein wée doo neither adde nor minishe but reporte the woordes playnely as wée finde them If you had lookte better on your Booke and would haue tried this mater as you saye by your Learninge ye might wel haue reserued these Vnciuile reproches of Falsehedde to your selfe and haue spared your Crieinge of Shame vpon this Defender Touchinge that you so pleasantly cheare your selfe with these woordes You doo as like to M. Iewel as if you were his Fathers Sonne ▪ I muste answeare you as S. Augustine sometime did the Heretique Cresconius Serua potius Puerilia Pueris Keepe sutche Childishe toies to plaie with your Children God make vs bothe like vnto our Father that is in Heauen Where you saie of your selfe onely without farther witnesse that this Title is the Popes Auncient right euer géeuen to him by al the world I doubte not but the vntruthe hereof by my Former Replie touching the same maie soone appeare Certainely when the same Title was offered to S. Gregorie he refused it vtterly as none of his In déede this Councel of Carthage notwithstanding the Title of Highest Bishop was sometimes geuen not onely to the Bishop of Rome other Patriarkes but also vnto al other Bishoppes M. Hardinges owne Amphilochius calleth S. Bastle Principem Sacerdotum The Prince or Chiefe of Bishoppes Rufinus calleth Athanasius Pontificem Maximum The Highest Bishop Nazianzenus calleth the same Athanasius Archisacerdotem Sacerdotum The Chiefe Bishop of Bishoppes Lactantius calleth euery Bishoprike Summum Sacerdotiū Likewise S. Hierome saith Ecclesiae Salus in Summi Sacerdotis dignitate pendet The safetie of the Churche standeth in the dignitie of the Highest Priest By whiche Highest Prieste M. Hardinge him selfe saithe is meante euery seueral Bishop within his owne Diocese S. Augustine saithe Quid est Episcopus nisi Primus Presbyter hoc est Summus Sacerdos What is a Bishop but the First or Chiefe Prieste that is to saie the Highest Prieste Therefore wée may safely spare the Pope this Title of Highest Bishop not as Peculiar to him alone as M. Hardinge imagineth but as Common and General to al Bishoppes Al that ye haue here alleged of the Iurisdiction of the Flamines is a mere fantasie ▪ grounded onely vpō an vnsauery Fable of Anacletus and Clemens Neither are you hable to finde either these names Archiflamines or Protoflamines whiche here are imagined in any Ancient allowed Writer or any sutche Vniuersal Iurisdiction to them belonginge The Firste or Principal or Mother Sees were limited not by the Flamines but by the Prince So it is written in the Councel of Chalcedon Quascunque Ciuitates per Literas Regias Metropolitico nomine honorarunt VVhat Citties so euer by the Princes Charter they honoured with the name of the Mother See And therefore the Emperour Theodosius vpon displeasure conceiued tooke that Name of Honoure from the Cittie of Antioche mindinge it shoulde be so called nomore And for that cause was the Cittie of Rome chosen emongest others to be a Primate or a Principal Mother Sée not for that either Christe or Peter had so appointed as M. Hardinge telleth vs but for that it was the moste Noble Cittie and of greattest renoume in al the world The woordes be plaine Sedi Veteris Romae Patres meritò dederunt Primatum Quòd illa Ciuitas aliis Imperaret The Fathers woorthily gaue the Chiefetie to the See of the Olde Rome Bicause that Cittie had the Princehood ouer others Nowe concerninge this Decrée of the Councel of Carthage it touched as wel the Bishop of Rome as other Primates And therefore Pope Adriane afterward alleging and corrupting the same added thereto this special Prouiso for him selfe Nullus Archiepiscoporum nisi qui Primas Sedes renent appelletur Primas aut Princeps Sacerdotum aut Summus Sacerdos aut aliquid huiusmodi c. Salua semper in omnibus Authoritate Beati Petri Apostoli Let no Archebishop sauinge sutche as heue the Principal or Firste Sees he called either the Primate or the Prince of Priestes or the Highest Prieste or by any other like name c. Sauinge alwaies and in al thinges the Authoritie of Blessed S. Peter the Apostle The Apologie Cap. 4. Diuision 3. And therefore sithence the Bishop of Rome wil nowe a daies so be called chalengeth vnto him selfe an Authoritie that is none of his bisides that he dothe plainely contrarie to the Ancient Councelles and contrarie to the Olde
thus S. Hierome writeth of the Power of the Keies and of the vse of Confession Istum locum Episcopi â–ª Presbyteri non intelligentes aliquid sibi de Pharisaeorum assumunt Supercilio vt vel damnent innocentes vel soluere se noxios arbitrentur cùm apud Deum non sententia Sacerdotum sed reorum vita quaeratur This place the Bishoppes and Priestes not vnderstandinge take vnto them somme parte of the Proude looke of the Phariseis thinkinge them selues hable either to Condemne the innocente or to Absolue the guiltie VVhereas in deede it is not the Absolution of the Prieste but the life of the Sinner that is VVeighed before God These woordes M. Hardinge woulde not thus haue benne dissembled if ye had meante simple dealinge S. Hierome saithe plainely that your Bishoppes and Priestes vnderstande not the vse of the Keies That ye haue taken vpon you somme parte of the Proude lookes of the Phariseis And that it is not the Absolution of the Prieste but the life of the partie that is accepted before God In the ende he concludeth thus Alligat vel soluit Episcopus vel Presbyter non eos qui insontes sunt vel noxij Sed pro officio suo cùm Peccatorum audierit varietates scit qui ligandus sit qui soluendus The Bishop or Prieste neither Bindeth the innocente nor Loosethe the guiltie but accordinge to his office when he hathe heard the diuersitie of sinnes as in Publique offences he knoweth who ought to be Bounde who ought to be Loosed In like sorte writeth Peter Lombarde Dominus tribuit Sacerdotibus potestatem Ligandi Soluendi id est ostendendi hominibus Ligatos vel Solutos God hath geuen to Priestes Power to Binde and to Loose that is to saie to declare vnto menne that the Penitentes be either Bounde or Loosed Al this notwithstandinge al be it M. Hardinge were hable to proue that the Fathers had sommewhere made mention of Confession in Secrete yet should not that greately either further his pourpose or hinder ours For Abuses and Errours remoued and specially the Prieste beinge Learned as wee haue saide before wée mislike no manner Confession whether it be Priuate or Publike For as wée thinke it not vnlawful to make open Confession before many so wée thinke it not vnlawful Abuses alwaies excepted to make the like Confession in Priuate either before a fewe or before one alone And as the Holy Fathers vpon good considerations were forced to remoue the vse of Open Confession euen so wée saye that vpon like good Considerations Priuate Confession also maye be remoued Onely this wée saie that Christe when he sente his Disciples into the Worlde and gaue them Authoritie to Binde and to Loose made no manner mention of any sutche Hearinge of Confessions but Onely bade them goe and Preache the Gospel Hilarie Bernarde and Huge as ye haue alleged them séeme to saye that the Iudgemente of Man goethe before the Iudgemente of God Other the like or rather more vehemente speaches ye might haue founde in Chrysostome Coelum accipit Authoritatem ludicandi à Terra Index seder in Terris Dominus sequitur Seruum Heauen taketh Authoritie of Iudgemente from the Earthe In Earthe sitteth the Iudge The Lorde followeth the Seruante These and sutche other the like extraordinarie speaches with good Construction maie be comfortable to the afflicted minde But as one saide sommetime they muste be receiued with a Graine of Salte For otherwise of them selues they be vnsauerie For S. Hierome saithe as I haue alleged before Apud Deum non sententia Sacerdotis sed reorum vita quaeritur It is not the Sentence or Absolution of the Prieste but the life of the Penitente that is accepted before God And againe Tunc vera est sententia Praesidentis quando Aeterni sequitur sententiam Iudicis Then the Iudgemente of the Presidente or Prieste is true not when it goeth before but when it folowethe the Iudgement of the Euerlastinge Iudge And Gratian him selfe saithe Non Sacerdotali Iudicio sed largitate Diuinae Gratiae Peccator emundatur The Sinner is made Cleane not by Iudgemente of the Prieste but by the abundance of the Heauenly Grace But Nazianzene as he is here alleged saide vnto the Emperour Ouis nostra es Thou arte Oure Sheepe No marueile He meante that the Emperoure was One of the Flocke and Folde of Christe So S. Ambrose saide sometime vnto the Emperoure Valentinian Quid honorificentius quà m vt Ecclesiae Filius dicatur Imperator Imperator enim bonus intra Ecclesiam non supra Ecclesiam est What thinge is there more honourable then for the Emperour to be called a Childe of the Churche For a good â—mperour is Within the Churche but not Aboue the Churche S. Chrysostome saithe Deus ipse subiecit Caput Principis manui Sacerdotis God him selfe hathe set the Heade of the Prince vnder the Hande of the Prieste For as touchinge Faithe and the Obedience of the Gospel the Highest Prince is but a Subiecte Al this proueth wel the Authoritie and Dignitie of Goddes Woorde but it maketh nothinge for Confession To conclude M. Hardinge saithe It hath benne persuaded that the recitinge and rehearsal of al sinnes before the Prieste is necessarie to SaluatioÌ„ and that a General Confession is in no wise sufficient And againe he saithe True Faithe acknowledgeth that Confession is to be made of al Sinnes as Commaunded by Christe and his Apostles Commended vnto vs by the Fathers of the Primitiue Churche and by al Learned Doctours and General vse of the whole Churche Good Reader Thou wouldest thinke that emongest so many greate Woordes there were somme Truthe and that M. Hardinge of his modestie and for his Credites sake would not speake so boldly without somme ground But I beseche thee Consider these fewe and thereby Iudge indifferently of the reste Chrysostome saithe Non dico vt Confitearis Conseruo tuo peccata tua Dicito Deo qui curet ea I wil thee not to Confesse thy Sinnes vnto the Prieste that is thy felowe seruante Confesse them vnto God that maie heale them Againe Cogitatione tua fiat delictorum exquisitio Sine teste sit hoc Iudicium Solus Deus te Consitentem videat Examine thy Sinnes in thy harte within thee Let this Iudgemente be vvithout vvitnesse Let God onely see thee makinge thy Confession Beatus Rhenanus a man of greate readinge and singulare Iudgemente hereof writeth thus Tertullianus de Clancularia ista Confessione admissorum nihil loquitur Neque eam vsquam olim Praeceptam legimus Tertullian of this Priuie Confession of Sinnes saithe nothinge Neither doo wee reade that the same Kinde of Priuie Confession in Olde times vvas euer Commaunded M. Hardinge saith It vvas Commaunded Rhenanus saith It vvas not Commaunded If Rhenanus woordes be true as they be in deede their are M. Hardinges woordes most vntrue Likewise it is noted in the very Glose vpon M. Hardinges
mutche that your paper blusshed not in your behalfe Reade his Bookes throughout and consider the quiet gouernement bothe of the Common Wealthes and also of the Churches of Germanie and ye shal finde that noman euer neither by woorde nor by example more auaunced the Authoritie of the Ciuile Magistrate To leaue al other his notable Sentences to this pourpose againste the Rebelles of whom ye speake beinge then in the fielde againste theire Lordes he wrote thus God commaundeth al menne vniuersally to obeie the Magistrate with feare and reuerence c. Againe Ye take the Swerde and withstande the Magistrate vvhom God hath appointed Is not this rashly to abuse the Name of God But he saithe Emonge Christians neither maie be nor ought to be any Magistrate O M. Hardinge nothinge coulde haue founde faulte herewith but onely intemperate and mere malice For Luther speaketh not these woordes of the outwarde Ciuile Gouernement but onely of our Inwarde Bande and Obedience towardes God And in this respecte there is no Kinge or Prince in déede nor maie be any In this sense S. Paule saithe There is no levve there is no Gentile There is no Lorde there is no Seruaunte There is no Man there is no VVooman For al you are one in Christe Jesu S. Paule denieth not but Ievve Gentile Lorde Seruaunte Man and VVooman remaine stil in theire seueral states and kindes as they were before But in Christe Iesu he saithe there is no regarde of any sutche difference In Ciuile Gouernmente a Kinge is a Kinge and so hath God commaunded him to be knowen But after that wée be once comme to the reuerence and obedience of Goddes wil there God onely is the Kinge the Kinge be he neuer so mighty is but a Subiecte So saith S. Ambrose to the Emperoure Valentiâ—â—ian Noli te extollere Imperator Sed si vis diutiùs Imperare esto Deo subditus Scriptum est Quae Dei Deo quae Caesaris Caesari O my Lorde auance not your selfe But if ye wil remaine long in Empiere be subiecte vnto God It is written Geeue to God that belongeth to God Geeue to Caesar that belongeth to Caesar So saithe the Emperoure Valentinian the Elder of him selfe Ego sum in sorte plebis I am in this respecte as one of the people To like pourpose Iulius Caesar beinge an Heathen Prince saide sommetime of him selfe at Rome in the Councel house Equidem ad alia omnia quae pro vobis gerenda sunt Consul sum Dictator quod autem ad iniuriam cuiquam faciendum attinet sum priuatus Touchinge al other affaires that ought to be taken in hande for your sake I am bothe your Consul and your Dictator But as touchinge any wronge to be donne to any man I am as a priuate man without office So said the Heathen Renegate Iulianus the Emperour Principes vbi ad limen Delubri venerint perinde sunt atque Priuati When the Princes and Magistrates once comme within the entrie of the Temple they are none other but as Priuate Menne And this is al that traiterous and horrible Iudgement that as it pleaseth you to saie Luther had of the Ciuile Magistrate Where ye saie he sturred vp his Disciple Thomas Munzer in Thuringia to be the preacher to the Rebelles it is no strang mater to sée your tonge to renne riot Luther him selfe writinge thereof vnto the Rebelles saithe thus Satanas sub Euangelij praetextu multos hoc tempore seditiosos planè sanguinarios Doctores excitauit Satan vnder the pretense of the Gospel hath sturred vp in these daies many seditious and Bloudy Doctours Meaninge thereby Munzer and other like his companions The Apologie Cap. 5. Diuision 2. But whereas it is woonte sommetime to be obiected by personnes wantinge skil touchinge the Heluetians chaunge of state and killing of Leopoldus the Duke of Austria and restoringe by force theire Countrie to libertie al that was donne as appeareth plainely by al Stories for twoo hundred and threescore yeeres paste or aboue in the time of Pope Boniface the Eight when the Authoritie of the Bishop of Rome was in greatest iolitie aboute twoo hundred yeeres before Huldericus Zuinglius either beganne to teache the Gospel or yet was borne And euer sithence that time thei haue had al thinges stil and quite not onely from foreine Enimies but also from al ciuile dissension And if it were a sinne in the Heluetians to deliuer theire owne Countrie from foreine gouernement specially when they were so proudely and tyrannously oppressed yet to burthen vs with other mennes faultes or them with the faultes of theire Forefathers it is againste al right and reason M. Hardinge Nowe your sprite is not contente withe that ye haue railed already againste the Pope and Holy Churche but it moueth you againe to raue and crie out But whether with more malice or reason let vs indifferently consider The Apologie Cap. 6. Diuision 1. But O immortal God and wil the Bishoppe of Rome accuse vs of Treasone Wil he teache the People to obeie folowe theire Magistrates Or hath he any regarde at al of the Maiestie of a Prince Why doothe hee then as none of the olde Bishoppes of Rome euer didde suffer him selfe to bee called of his flatterers Lord of Lordes as though hee woulde haue al Kinges and Princes whoe and what so euer they be to bee his vnderlinges Why doothe hee vaunte him selfe to bee Kinge of Kinges and to haue Kingely Roialtie ouer his Subiectes Why compelleth he al Emperours and Princes to sweare to him fealtie and true obedience Why dooth hee boaste that the Emperours Maiestie is a thousandfolde inferioure to him that for this reason specially bicause God hath made two lightes in Heauen and bicause Heauen and Earth were created not in twoo Beginninges but in one Why hathe hee and his felowes like Anabaptistes and Libertines to the ende they might runne on more licenceously and carelessy shaken of the yoke exempted them selues from beinge vnder al Ciuil Power Why hathe hee his Legates asmutche to saie as moste suttle spies lieinge in waite in al Kinges Courtes Councelles and Priuie chambers Why doothe he when he liste sette the Christian Princes one againste an other and at his owne pleasure trouble the whole worlde with debate and discorde Why dooth hee Excommunicate and commaunde to be taken as a Heathen and a Pagan any Christian Prince that renounceth his Authoritie and why promiseth he his Indulgences and his Pardons largely to any that wil what waie so euer it be kil any of his enimies Doothe hee maintaine Empires and Kingedomes Or doothe hee once desire that common quiete shoulde bee prouided for You muste pardonne vs good Reader though wee seeme to vtter these thinges more bitterly and bitingly then it becommeth Diuines to doo For bothe the shamefulnesse of the matter and also the desire of rule in the Bishoppe of Rome is so excedinge
and outrageous that it coulde not wel be vttered with other woordes or more mildely For he is not ashamed to saie in open assemblie that al Iurisdiction of al Kinges dependeth of him selfe And to feede his Ambition and greedinesse of rule hee hathe pulled in peeces the Empiere of Rome and vexed and rent whole Christēdome asunder Falsely and traiterously also did he release the Romaines the Italians and him selfe too of the othe whereby thei and hee were streitly bounde to bee true to the Emperour of Graecia and stirred vp the same Emperoures Subiectes to forsake him and callinge Carolus Magnus out of Fraunce into Italie made him Emperour sutche a thinge as neuer was seene before He put Chilpericus the Frenche Kinge beinge no euil Prince biside his Realme onely bicause he fansied him not wrongefully placed Pipine in his roume Againe after he had cast out Kinge Philip if he could haue brought it so to passe he had determined and appointed the Kingedome of Fraunce to Albertus the King of Romaines He vtterly destroied the state of the most florishinge Cittie and Common Weale of Florence his owne natiue Countrie and brought it out of a free peaceable state to be gouerned at the pleasure of one man hee brought to passe by his procurement that whole Sauoye on the one side was miserably spoiled by the Emperoure Charles the fifthe and on the other side by the Frenche Kinge so that the poore vnfortunate Duke had scante one Cittie leafte him to hide his heade in M. Hardinge It is a greate eie sore to the Ministres of Antichriste to see the Vicare of Christe aboue Lordes and Kinges of this vvorlde to see Princes and Emperours promise and svveare obedience vnto him But they that are the faithful subiectes of the Churche of God thinke it no absurditie that the Shepherd be set◠not onely aboue the Lambes and Ewes of the Churche but also aboue the VVethers and Rammes them selues It is a very greate folie for them to finde faulte with the superioritie of the Bishop of Rome who can neuer proue that he is not the Vicare of Christe If he were not his Vicare yet beinge a Bishop he is aboue any temporal Prince concerninge his Priestly office But sith Christe saide to Peter Vpon this rocke I wil build my Churche and hel gates shal not preuaile againste it Barke vntil your bellies breake ye that be the helhovvndes of Luthers and Zuinglius litour or rather of Sathans your and theire chiefe maister shal not preuaile againste the Apostolike see of Peter It hath withstanded al Diuels and Heretikes a thousande fiue hundred yeeres and thinke ye that your selues be stronger then Arius It greeueth you that the Pope is higher then the Emperour not for any loue ye beare to the Emperour nor for hatred that ye haue to the Popes person whom ye knowe not but your quarrel is againste Christe whose person the Pope beareth Or tel vs I praie you dooth he cal him selfe any Princes or Emperours vicegerent and not rather the Vicare of Christe alone VVhom impugne ye then but Christe in his Vicare Haue ye not readen qui vos spernit me spernit he that despiseth you despiseth me Ye thought the Pope had no better text for his primacie and supreme auctoritie thē two lightes which God made in Heauen But if malice had not blinded you in the very same chapter of Innocētius the thirde from whence like a spider ye sucked that ye thought was worste ye might haue seene an other reason goinge before where he saide Pontifex in Spiritualibus antecellit quae tant◠sunt temporalibus digniora quant◠anima praefertur corpori The Bishop saide Innocentius in spiritual matters passeth the Emperour whiche spiritual thinges are so mutche aboue the temporal by howe mutche the soule is preferred before the bodie Howe like ye that reason VVithin a litle after Innocentius bringeth forth an other proufe VVhere it was saide to Ieremie the Prophete ▪ who came of the Priestes race and was a Prieste him selfe behold I haue set thee ouer natiōs and Kingdomes to the intente thou maiest pul vp and scater and builde and plante Then after that Innocentius had by natural reason and holy Scripture proued the highest Bishops superioritie aboue Princes he commeth in the thirde place not nowe to proue but to make his former saieinge already proued more plaine by alludinge to that is written in the beginning of Genesis VVhere Moyses declareth how God made two lightes in the Firmamente of the Heauen a greater and a lesser But this cannot sounde in the eares of our newe preachers They woulde not haue the guide of heauenly thinges aboue the guide of earthly cares They loue the Earth the fleash the worlde too wel to be of that minde and therefore do aske why the Popes of Rome like Anabaptistes and Libertines haue shaken of the yoke and exempted them selues from al ciuile power VVhat yoke meane ye The yoke of infidels and Paynimes The B. of Sarisburie Wée are not the Ministers of Antichriste M. Hardinge but the witnesses of the Truthe of Christe He is Antichriste as S. Paule sheweth you that sitteth in the Temple of God and auanceth him selfe aboue al that is called God And to speake more particularely of the mater by S. Gregories Iudgement he is Antichriste or the Forerenner of Antichriste that calleth him selfe The Vniuersal Bishop And vaunteth him selfe as the King of Pride And hath an Armie of Priestes prepared for him And setteth him selfe as Lucifer aboue al his Brethren Of him Cardinal Franciscus Zarabella saithe thus Papa facit quicquid libet etiam illicita est plusquam Deus The Pope doothe vvhat him listeth yea though it be vnlavvful and is more then a God This is Antichriste M. Hardinge by the Iudgemente of the wise and godly and the supporters of him who so euer and where so euer they be are the Ministers of Antichriste It is greate Arrogancie to auance a Bishop aboue a Kinge Notwithstandinge in somme good meaninge it maie be true So a Iudge in knowledge of the Lawe so a Doctoure of Physique in his profession so a Pilote in knowledge of the Sea and guidinge of a shippe so a Captaine in Martial affaires is aboue any Kinge And it behoueth a Kinge be he neuer so wise or Mighty in euery of these seueral faculties to be guided by them And thus is the Kinge inferioure not onely to a Bishop as you saie but also to euery Inferiour Prieste So S. Chrysostome saith of Christes Apostles Omnem Terrarum Orbem peruaserunt omnibus principibus fuerunt magis propriè Principes Regibus potentiores The Apostles roaued ouer the whole worlde and were more Princelike in deede then the Princes them selues and more puissante and mighty then the Kinges So saide the Emperoure Valentinian vnto the people of Millaine Eum collocate in Pontificali
Solio cui nos quoque Moderatores Imperij nostra Capita submittamus Place ye sutche a man in the Bishoppes Chaire vnto whom wee our selues that goueine the Empiere maie stoope our Heade For the Prince is bounde to the Obedience of Goddes VVoorde no lesse then if he were a priuate Subiecte And if he refuse to heare and to reuerence the same as the declaration of Goddes Holy Wil he is accursed But what is this M. Hardinge to your pourpose Woulde you therefore that the Kinge shoulde sweare his Obedience vnto the Bishop In this respecte by your owne Learninge any Simple Prieste maie wel be aboue the Pope So saithe your owne Doctoure Panormitane Papa tenetur Confiteri in eo actu Sacerdos est Maior illo The Pope is bounde to Confesse him selfe And in that acte of Confession the Prieste is aboue him And againe Papa non potest cogere Sacerdotem vt reuelet Confessionem quia in illo actu Sacerdos est Maior quà m Papa The Pope cannot compel a Prieste to open that hath benne saide vnto him in Confession For in that Acte the Prieste is greater then the Pope Yet I trowe yée woulde not therefore the Pope shoulde sweare Obedience to a Prieste This therefore M. Hardinge it is that gréeueth vs to sée the poore Stoole of Humilitie whereon S. Peter sate blowen vp nowe into a Mounte of Pride and the Pope to require Homage and Fealtie of Kinges and Emperours as of his Subiectes It gréeueth vs to sée you and others your felowes in respecte of the Pope so mutche not onely to abase but also vilely to abuse the Maiestie of them vnto whom Christe and his Apostles were alwaies obediente Remember what one of yours hath written and published to the worlde in this behalfe Stanislaus Orichonius saithe thus Tantùm Sacerdos praestat Regi quantùm homo praestat bestiae Quantùm Deus praestat Sacerdoti tantùm Sacerdos praestat Regi Qui Regem anteponit Sacerdoti is anteponit Creaturam Creatori A Prieste is so mutche aboue a Kinge as a Man is aboue a Beaste As mutche as God is better then the Prieste so mutche is the Prieste better then a Kinge He that setteth the Kinge before a Prieste setteth the Creature before the Creatoure It gréeueth vs to sée S. Gregories woordes by S. Gregories Successours so proudely broken For thus he wrote welneare a thousande yéeres sithence vnto the Emperoure Mauritius againste Iohn the Bishop of Constantinople claiminge then the same Vniuersal Authoritie that is nowe vsurped by the Pope Ille coercendes est qui Sanctae Vniuersali Ecclesiae iniuriam facit qui corde tumet qui gaudere de Nomine Singularitatis appetit qui Honori quoque Imperij vestri se per priuatum vocabulum superponit Your Maiestie muste represse him that do the this wronge vnto the Holy Vniuersal Churche that swelleth in harte that desireth to enioie a Name of Singularitie that also by a priuate Title callinge him selfe the Vniuersal Bishop placeth him selfe ouer and aboue the Honoure of your Empiere Touchinge the knowledge of Goddes woorde and cases of Religion certaine it is the Kinge is inferiour to a Bishop But if the Bishop be negligente and doo not his office or if he be wilful and doo it not rightly or if he be ignorante and cannot doo it Then is the Bishop vnder the Prince Subiecte to his checke and by him maie be pounished So writeth the Emperoure Constantinus vnto the people of Nicomedia Si quis Episcoporū in consultè tumultuatus sit Ministri Dei hoc est mea executione illius audacia coercebitur If any Bishop vnaduisedly woorke trouble his boldenesse shal be repressed by the Order of Goddes Minister that is to saie by my execution Therefore S. Paule saithe Let euery soule be Subiecte to the Higher Powers Whereunto S. Chrysostome addeth these woordes Etiamsi Apostolus sis etiamsi Euangelista etiamsi Propheta siue quisquis tandem fueris Neque enim Pietatem subuertit ista subiectio Although thou be an Apostle although thou be an Euangeliste although thou be a Prophete or what one so euer thou be yet be thou Subiecte to the Higher Powers For Godlinesse is not hindered by sutche subiection Your quarrel ye saie is againste Christe For his personne the Pope beareth Haue ye not readen He that despiseth you despiseth me Tel vs I praie you saie you doothe the Pope cal him selfe any Princes or Emperours Vicegerent and not rather the Vicare of Christe alone It forceth not greately by what title the Pope liste to claime He cannot lightly wante Authoritie while he maie penne his owne Commission I trows wee maie saie of him as Cicero saide sommetime of one in Rome Asinius Senator Voluntarius Lectus ipse à se Asinius is a very vvillinge Senatour him selfe appointed and chosen by him selfe Verily Antichriste shal sit in the Temple of God euen in the place of Christe and beare him selfe as Christes Vicare Howe be it Let the Pope doo the duetie of a Bishop Let him Exhorte Let him Preache Let him dispense Goddes Mysteries Let him fulfil his Office Let him doo the parte of an Euangeliste And wée wil loue him and reuerence him although not as Christes Vicare General yet at leaste as a Bishop Otherwise wee muste saie vnto him as S. Gregorie saide sommetime to Cyriacus the Bishop of Constantinople Omnes Magnos esse Honorabiles cupio quorum tamen Honor Honori Omnipotentis Dei non detrahat Nam quisquis se contra Deum Honorari appetit mihi Honorabilis non est I wishe that al menne shoulde be greate and honorable so that theire honoure be not preiudicial to the honoure of Almighty God For who so euer shal desire him selfe to be honoured againste God shal not be honourable vnto mee One highe woorthy Reason wée alleged out of your Pope Innocentius the thirde The Sonne is higher and greater then the Moone Ergo the Pope is higher and greater then the Emperoure This Pope Innocentius is he that saide Either he would lose his Miter or els he would pul the Emperoure Philips Emperial Crovvne from his Heade Malice ye saie blinded vs otherwise wee might haue seene other his more substantial and better Reasons So were it néedeful M. Hardinge for certainely this Reason is very simple But the beste of his Reasons ye can finde is this The Soule is aboue the Body Ergo The Pope is aboue the Emperoure And howe like ye this Reason saie you Uerily as a Reason without sense or Reason sutche as be many of your makinge By the like Reason you maie saie The Cooke is alwaies aboute the Fire The Fire is the highest of al Elementes Ergo of al Sciences the Cookes occupation is the highest By the same Reason ye maie proue that the highest Emperoure is Subiects not onely to the Pope but also to euery simple Prieste Yea further of the same Reason there muste néedes folowe
he died of a sickenesse whiche he fell into at BonconueÌ„to as he iournied from Pisa thither Onuphrius writing of his Death saith that he died at Bonconuento a town in the territorie of Siena and maketh no meÌ„tion of his Poisoning Cornelius Cornepolita writing this storie semeth to geue litle credite vnto it For he addeth an heare saie Vt aiunt as they saie as though it were a matter auouched by no certainetie but by Hearesaie Nauclerus reporteth that the order of those religius men is saide to haue a testimoniall in writinge witnessinge the foresaide Friere to haue benne Innocent and that the whole was but a fained tale Victor the thirde Pope is mentioned by Martinus Polonus to haue benne poisoned by the malicious procurement of the Emperoure Henry the thirde bicause he stoode in defence of Gregory the seuenth whom the Emperour so muche hated and persecuted Vincentius holdeth contrary opinion that he died of a dysentery â–ª as Platina reciteth Touchinge Kinge Iohn of Englande they that write that he was poisoned in a drinkinge cuppe by Monkes them selues make no better then a fable of it and who so euer write it referre them selues to hearesaie and to the popular fame The Author of your Actes and Monumentes reporteth that many opinions are amonge the Chronicle writers of his Deathe As ye procede in your malicious railinge against the Pope ye spitte out your poison demauÌ„dinge certaine question shorte in Woordes â–ª but full stuffed with false and cankered slaunders The B. of Sarisburie The Poisoninge of that Noble Emperoure Henrie of Lucenburg in the Sacramente whereby it appeareth how farre foorthe the States of the worlde ought to truste you ye would haue vs to passe lightly ouer as a Fable Of your Onuphrius and Cornelius and other like Parasites wée make no reckeninge The truthe of the storie is reported by many Vrspergensis saithe Quidam Religiosus porrexit Imperatori intoxicatam Eucharistiam c. A certaine Religious man ministred vnto the Emperoure the Sacramente poisoned The Emperoure hauinge receiued it and returninge againe vnto his place thought that a peece of colde Ise was paste alonge through his body Baptista Egnatius saithe it was wrought by the policie of Robertus Kinge of Sicilia moued therto as Auentinus saithe by Pope Clemente 5. The same ye shal finde recorded in Carion in Supplemento Chronicorum in Rauisius Textor and sundrie others The like recorde there is founde of poisoninge of Victor 3. in the Chalice For the more credite whereof it maie please you to reade Martinus Polonus the Popes Penitentiarie Volaterranus Matthaeus Palmerius the Supplie of Chronicles Fasciculus Temporum Textor and others Touchinge the deathe of Kinge Iohn whether he were poisoned by a Monke or no I wil not striue referringe mée selfe therein to the credite of our Chronicles the common reporte whereof togeather with the general opinion of the people is this that he was destroied with poison But what so euer were the cause of his death Matthias Parisiensis saithe thus Papa Innocentius sententionaliter definiuit c. Pope Innocentius determined by sentence that Kinge Iohn should be deposed from his estate And he enioined the execution thereof to the Frenche Kinge for Remission of his Sinnes promisinge him also faithfully that if he so did he and his Successours should enioie the Kingedome of Englande for euer So mutche is Englande bounde to reuerence and obeie the Pope The Apologie Cap. 7. Diuision 2. What is he at this daie whiche alloweth the mightiest Kinges and Monarches of the worlde to kisse his blessed Feete M. Hardinge It is he saie we that humbly for his owne persone refuseth suche honour that calleth and thinketh him selfe Seruum Seruorum Dei the seruant of the seruantes of God But when he seeth the greate powers and Princes of the worlde humble them selues to Christe Lorde of all Lordes and Kinge of all Kinges in the person of him whose Vicare on Earthe he is and chiefe deputie in those thinges that be to God warde not vnmindefull what he is of him selfe for the roomes sake that he beareth and for his honour whose vicegerent he is the rather also for example of Humilitie and Obedience so to be taken and learned of others of inferiour degree he suffereth that honour to be done whiche is more then a mere man can require Neither is this the pride of Popes at these daies onely as ye obiect but the example of suche humilitie in Princes we can proue to be auncient The greate Kinge Charlemaigne who afterwarde was create Emperoure coulde not be withholden by the Pope Adrian the firste but at the firste meetinge he woulde kisse his feete Many other Emperours and Kinges haue of olde time done likewise And lest the Soueraintie of suche Honour exhibited vnto him shoulde in his owne conceite lifte him higher then for the degree of humaine condition to that purpose serueth the stoole of naturall easement at his creation whereof your surmise is very vile to temper the highnesse of that vocation with the base consideration of humaine infirmities and necessities The B. of Sarisburie What thinge is there either so vile or so horrible but by sutche proper excuses maie soone be smoothed Chrysostome saithe Haec etsi minima esse videantur tamen magnorum sunt causae malorum Nam Ciuitates Ecclesias saepe numerò euerterunt Propterea nec à lachrymis abstinere possum cùm primos istos consessus salutationes audiam ac in mentem veniat quot quantá hinc mala in Ecclesia Die orta sint These thinges notwithstandinge they seeme smal yet are they the causes of greate euils For oftentimes haue they ouerthrowen bothe Citties and Churches Therefore I cannot absteine from weepinge when I heare of these Superiorities and Salutations and consider how many and howe greate euils haue growen thereof in the Churche of God S. Hierome mutche mislikinge the state of his time saithe thus Episcopi velut in aliqua sublimi specula constituti vix dignantur videre mortales alloqui conserous suos The Bishoppes as if thei were placed in somme high Castle scarceâ—y vouchesaue to looke vpon poore mortal menne and to speake vnto their felowe seruantes Touchinge the Bishop of Rome it is not for nought that S. Gregorie saith Rex Superbiae in foribus est The Kinge of Pride is euen at hande In the Popes ovvne Booke of the Ceremonies of Rome it is written thus Electus Imperator cum suis omnibus seruato ordine per gradus ascendit suggestum Et vt primùm videt Pontificem detecto capite illum genu terram contingens veneratur iterum cùm appropinquat ad gradus Sedis genuflectit demum vbi ad Pontificis pedes peruenit illos in reuerentiam Saluatoris Deuotè osculatur The Emperoure Electe goeinge in arraie with al his traine passeth vp the staires into the Scaffolde And as soone
not wel calle her the Holy Father In déede thus ye haue it prouidentely noted vpon your Decre talles Est quaedam Spiritualitas secundum statum quando est in statu Sanctissimo Spiritualissimo in hoc statu est Solus Summus Pontifex There is a certaine Spiritual Holinesse according to the state moste Holy and moste Spiritual and in this state is onely the Highest Bishop that is the Pope And a Special Statute of premunire in the Popes behalfe is written thus Papa de Homicidio vel Adulterio accusari non potest Vnde Sacrilegij instar esset disputare de facto suo Nam facta Papae excusantur vt Homicidia Samsonis Furta Hebraeorū Adulteria Iacob The Pope maie neuer be accused neither of Aduouterie nor of Murther Therefore it were as badde as Churcherobbinge to reason or moue mater of any his dooinges For what so euer he doo it is excused as are the Murthers committed by Samson the Robberies in Egypte by the Jewes and y◠Aduouteries of Iacob And againe In Papa si defint bona acquisita per meritum sufficiunt quae à loci praedecessore praestantut In the Pope if there want good deedes gotten by his own inerites yet the good deedes donne by S. Peter that was his Predecessoure in that place are sufficiente But S. Hierome saithe far otherwise Non Sanctorum Filij sunt qui tenent loca Sanctorum Sed qui exercent opera eorum They are not alwaies the children of Holy menne that fitte in the places of Holy menne but they that doo the woorkes of Holy menne Therefore I maie saie to you M. Harding as S. Augustine saith to Emeritus y◠Heretique Noli Frater noli obsecro nō te decet eisi aliquē fortè deceat si tamē quicquā deceat malos Emeritum certè non decet defendere Optatum Doo not my Brother doo not I praie you It be commeth you not Although happily it maie becomme somme other man If any thing maie becomme the wicked Yet verily it becommeth not Emeritus to defende Optatus in open wickenesse S. Hierome saith Si quis hominem qui Sanctus non est Sanctum esse crediderit Dei eum iunxerit socierari Christum violat cuius Corporis omnes membra sumus Qui dicit inquit Iustum Iniustum Iniustum Iustum abominabilis est vterque apud Deum Et rursus qui dicit Sanctum non esse Sanctum rursus non Sanctum esse Sanctum est abominabilis apud Deum Who so beleeuèth that man to be Holy that is not Holy and ioineth the same man to the felowship of God dooth villanie to Christe For al we are members of his Body It is written Bothe he that calleth a Iuste man Wicked and he that calleth a Wicked man Iuste are bothe abominable before God Likewise who so saith a Holy man is not Holy or An Vnholy man is Holy is abominable before God The Apologie Cap. 8. Diuision 2. 3. Yf we be counted Traitours whiche doo honoure our Princes which geue them al obedience as mutche as is due to them by Gods woorde and doo praie for them what kinde of men then bee these whiche haue not onely donne al the thinges before saide but also allowe the same for specially wel donne Doo they then either this waie instructe the people as wee doo to reuerence theire Magistrate or can thei with honestie appeach vs as seditious personnes breakers of the common quiete and despisers of Princes Maiestie Truely we neither put of the yoke of obedience from vs neither doo we disorder Realmes nor doo we set vp or pulle downe Kinges nor doo wee translate gouernementes nor geeue wee our Kinges poison to drinke nor yet holde foorth to them our feete to kisse nor opprobriously triumphe ouer thē nor leape into theire neckes with our feete This rather is our Profession this is our Doctrine that euery soule of what callinge so euer it bee bee it Monke bee it Preacher be it Prophete be it Apostle ought to be Subiecte to Kinges and Magistrates yea and that the Bishop of Rome him selfe onlesse he wil seeme greater then the Euangelistes then the Prophetes or the Apostles ought bothe to acknoweledge and to cal the Emperour his Lorde and Maister as the Olde Bishoppes of Rome who liued in times of more grace euer did Our common teachinge also is that we ought so to obeie Princes as menne sent of God and that who so withstandeth them withstandeth Goddes ordinance This is our Doctrine this is wel to be seene both in our Bookes and Preachinges and also in the manners and modeste behaueour of our people M. Hardinge The Doctrine of obedience apperteineth specially to subiectes The Bishop of Rome sittinge by due succession in the chaire of Peter in spiritual causes can haue no Superiour In temporal matters it maie be that in one age he hath acknowledged the Emperoure as the Lorde of that prouince where he liued as before Constantine al the Popes did liue in subiection and in an other age he maie be Lorde thereof him selfe Likewise S. Gregorie might cal Mauritius his Lorde either of courtesie or of custome and yet our Holy Father Pius the fourth shal not be bounde to do the like in consideration that the custome hath longe sence ben discontinewed Neither did S. Gregorie by that title of honour preiudicate vnto him selfe in any spiritual iurisdiction For that name notwithstandinge he gouerned the whole Churche and complained that Maximus was made Bishop of Salonae a Cittie in Illyrico without his Auctoritie not regarding that Mauritius the Emperoure was thought to haue willed it so to be donne And therefore he writeth to Constantia the Empresse that for as mutche as neither he nor his depute was made priuie to it that the thinge had benne donne whiche neuer was donne before by any of the Princes that were the Emperours Predecessours The B. of Sarisburie What néede you to speake so precisely and so nicely of your Causes Spiritual M. Harding Ye knowe that your Pope hath claimed and yet claimeth his Souerainetie not onely in Spiritual Causes but also in Tēporal as it shal appeare He wil saie ye are an il Proctoure and doo him wronge and goe aboute to abridge his right that wil so lightly exclude that thinge that he so gréedily wil haue included You saie The Pope can haue no Superioure in Spiritual Causes And yet by the Iudgement of sundrie your Doctours euen in Causes Spiritual the Councel is Superioure to the Pope and maie summone him and Iudge him and geeue Sentence againste him and depose him As hereafter it shal be declared more at large Thus is it noted of pourpose vpon your owne Decrees Cùm agitur de Fide tunc Synodus Maior est quà m Papa When the case is mooued in a mater of Faithe that is to saie in a cause Spiritual then is
al theire Holy Seruice to be defiled if it be donne by a good and honest man that hath a Wife M. Hardinge It was not for your pourpose Sirs to vse true dealinge and to alleage the woordes as they are in that olde Councel For they speake of an external Sacrifice whiche the Churche calleth the Masse The same it behoued you to dissemble leste ye bewraied your cause The woordes be these If any man make a difference of a Prieste who hath benne married is though when he sacrificeth a man might not communicate with his oblation be he accursed Those fathers speake euidently of a Prieste who hath sometime ben maried that is to saie before his Priesthode For after Priesthode it was neuer bearde sithens the time of Christe that any Prieste might marie by the Lawe either of the Greeke or of the Latine Churche VVe therefore condemne the mariages of Priestes whiche be made after the takinge of holy orders and saie that he is no good and honeste man but an incestuous Aduouterer that marieth afterwarde The B. of Sarisburie To answeare al your trifles M. Hardinge it were too longe Wée refuse not the names of Oblation or Sacrifice Wée knowe that the Holy Ministration is Commonly so called by the Aunciente Fathers For that as Chrysostome saith it is the Memorie the Remembrance the Samplare the Token of that one Sacrifice that Christe once offered in his Body vpon the Crosse Howe be it the reason hereof that ye would séeme to wreast out of yâ— Greeke woorde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is very simple and bewraieth in you either wante of skil or greate corruption For beinge learned in the Greeke tongue ye muste néedes knowe that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth not a Sacrifice but a Ministerie or publike Seruice Plutarchus saithe thus Lictores quasi Litores dicebantur quo'd essent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hereby it appeareth that the Common Hangeman of the Cittie was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and his office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whiche I trowe M. Hardinge yee would not haue to be called a Sacrificer a Sacrifice Pachymeres in his Annotations vpon Dionysius saith thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellat Diaconos aut eos qui nunc Hypodiaconi appellantur He câ—lleth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that are called Deacons or Subdeacons S. Paule speaking of Kinges Ciuile Princes saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aut Ministri Dei sunâ— I recken ye wil not saie that either Deacons or Subdeacons or Kinges or Princes had Authoritie to Minister the Holy Communion or as you saie to offer vp the Daily Sacrifice Where as S. Luke saithe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministrantibus illis Chrysostome demaundeth this question Quid est Ministrantibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He answeareth Praedicantibus Whereby it appeareth that the Apostles Sacrificinge was theire preachinge It had benne ouer mutche vaâ—itie to note theisâ— thinges had not your vaine quarrel geuen the occasion Certainely there is no mention in the said Councel of Gangra either of your Masse or of your External Sacrifice After Priesthood ye saie it vvas neuer heard sithence the time of Christe that any Prieste might Marrie by the Lavve either of the Greeke or of the Latine Churche This warrant were vndoubtedly true if euery your woord were a Gospel But what if your owne Glose that is to saie the very Ground mother of your Diuinitie stand against you saie Ye warrante vnwisely or if that mislike you vnaduisedly ye knowe not what Verily vpon the Popes owne Decrees ye shal finde it noted thus Multi ex hac Litera dixeruntâ— quâ—d Orientales possunt contrahere in Sacris Ordinibus Of these woordes many haue geathered that yâ— Priestes of the Easte Churche maie marrie being within Holy Orders Nicephorus saith that Eupsychius being a Prieste at Cesaria in Cappadocia married a Wife a litle before that he was Martyred The like he séemeth to write of Apollinaris the Elder that beinge a Prieste Married a Wife at Laodicea In the Councel holden at Ancyra there is a Canon written thus Diaconi quicunque ordinantur si in ipsa Ordinatione protestati sunt dixerunt velle se coniugio copulari quia sic manere non possunt hi si postmodùm vxores duxerint in Ministerio maneant proptereà quâ—d â—is Episcopus licentiam dederit Deacons that receiue orders if at the time of theire admissâ—on they make protestation and saie they wil be married for that they cannot otherwise contine we if they aftervvarde Marrie let them remaine in the Ministâ—â—â— for that the Bishop hath already dispensed with them Chrysostome speaking of the Marriage of Bishoppes saithe thus Quamuis Nupâ—ae plurimum difficultatis in se habeant ita tamen Assumi possunt vt perfectiori vitâ—â—â—â—pedimento non sint Notwithstanding Marriage haue in it mutche trouble yet so it maie be Taken that it shal be no hinderance to perfite life He saith Marriage maie be Taken or chosen And he speaketh namely of the Marriage of Priestes Bishoppes Erasmus saithe The Priestes of the Greeke Churche this daie notvvithstanding theire Orders Marrie Wiues The like writeth Cornelius Agrippa against the Louanians Your owne Glose vpon yâ— Decrees â–ª as I haue alleged before noteth thus Dicunt quâ—d olim Sacerdotes poterant contrahere ante SiriciuÌ„ Thei saie that in olde times before Pope Siricius it was Laweful for Priestes to contracte Matrimonie Likewise Cardinal Caiâ—tane saith Nec ratione nec Authoritate probari potest quâ—d absolutâ— loquendo Sacerdos peccet contraheÌ„do Matrimonium It cannot be proued neither by Reason nor by Authoritie speakinge absolutely that a Prieste offendeth God in Maâ—â—â—nge a Wife So likewise saithe Anselmus in a Dialogue bitwéene the Maister and the Scholare touchinge these maters Defideramus certificaâ—i tua Sotione super Vulgari in toto Orbe quaestione quae ab omnibus pené quotidié ventilatur adhuc lis indiscussa celatur Scilicer An liceat Presbyteris post acceptum ordinem Vxores ducere Wee are desirous by your Answeare to be certified aboute this Common question that is nowe tossed through the worlde and as yet lieth vndiscussed I meane vvhether a Prieste beinge vvithin Orders maie Marrie a VVife Hereby it appeareth that in the time of Anselmus whiche was aboue a thousande yéeres after Christe this mater laie in question and was not yet discussed If ye knewe these thinges before M. Hardinge ye were to blame to dissemble them if ye knewe them not ye were to blame to controlle them I doubt not but it maie appeare by these fewe that sithenâ—e the time of Christes Resurrection sundrie Priestes beinge within Holy Orders haue married Wiues and that not onely in the Gréeke Churche but also in the Churche of Rome The Apologie Cap. 3. Diuision 9. The Auncient Emperoure Iustinian commaunded that in the Holy Administration al thinges should be pronounced with a cleare lowde
and contrarie to Pope Gelasius commaunde that one Kinde onely of the Holy Communion be geeuen the people and by so dooinge they make their Priestes gilty of Sacrilege M. Hardinge There is no small number of men whiche are moued to suspecte that this Apologie was deuised by some Catholike man intendinge to mocke this newe Cleregie of Englande and to put them quite out of estimation and credite And to that very ende this innumerable companie of Lies to them seemeth of pourpose to be set out For no man hauinge his fiue wittes woulde thinke good for mainetenance of his owne parte to affirme so many thinges the contrary whereof to his greate discredite and shame by searche is easely founde Leo saithe cleane contrary to that is here in his name auouched that when so euer a newe multitude filleth the Churche so as all caÌ„not be present at the Sacrifice at once that the Oblation of the Sacrifice be without castinge any doubte done againe The B. of Sarisburie I beseeche thée Gentle Reader for shortnesse sake for thy better satisfaction herein to consider my answeare made hereunto in my Former Replie to M. Hardinge Uerily Leo speaketh not one woorde either of Priuate Masse or of Sole Receiuinge or of any other like Superstitious and yéeuishe vanitie but onely of the General Communion of the whole Churche His Counsel therefore vnto Dioscorus is that if vpon occasion of resorte the multitude of Communicantes were so greate that they coulde not haue conuenient coume in the Churche to receiue al togeather at one Communion then the Prieste after he had ministred vnto the firste Companie and had willed them to departe foorthe and géeue place to others and sawe the Churche replenished againe with a newe Companie of aftercommers shoulde without feare or remorse of Conscience beginne the whole Communion againe and so minister vnto them as he had donne vnto the foremet More then this oute of Leoes woordes cannot be geathered The Apologie Cap. 5. Diuision 1. But if they wil saie that al these thinges are woorne nowe out of vre and nighe deade perteine nothinge to these presente times Yet to the ende al folke maie vnderstande what Faithe is to be geeuen to these menne and vpon what hope they cal togeather their General Councelles let vs see in fewe woordes what good heede they take to the selfe same thinges which thei theÌ„ selues these very last yeres and the remembrance thereof is yet newe and freashe in their owne General Councel that they had by order called haue decreed and Againe he saithe speakinge likewise of any one Bishop Vidisti Summum Sacerdotem Interrogantem Consecrantem Thou sawest the Highest Prieste examininge the people that was to be Baptized and Consecratinge the Water I leaue out sundrie other like Authorities of Origen of Lactantius of Athanasius of Leo of Victor of Meltiades and of others Euagrius calleth Euphemius and Gregorius the Bishop of Antioche Summos Sacerdotes The Higheste Priestes Ruffinus calleth Athanasius the Bishop of Alexandria Pontificem Maximum The Greatest or Higheste Bishop By these I truste it maie appeare that the Title or Dignitie of the Highest Priestehoode was general and common to al Bishoppes and not onely closed vp and mortesed onely in the Pope Bisides al this ye bringe vs a Woorde yee saie of Greater sounde In Romana Ecclesia semper viguit Apostolicae Cathedrae Principatus In the Romaine Churche the Princehoode of the Apostolike Chaire hath alwaies florished In deede Princehoode and Apostolike be ioily large woordes and carrie greate sounde And faine woulde yee haue the Bishop of Rome shoulde be a Prince Notwithstandinge in the Councel of Aphrica it was decreed thus Primae Sedis Episcopus non appelletur Princeps Sacerdotum Let not the Bishop of the Firste See be called the Prince of Priestes But what if the sounde of these woordes weighe no heauier then the former Or what if this woorde Princehoode be nomore peculiare to the Pope then is the other of Highest Priesthoode Paulinus writtinge vnto Alypius not the Greate Bishop of Rome but the poore Bishop as I remember of Tagasta saithe thus Deus in Ciuibus Ciuitatis suae Principalem te cum Principibus populi sui Sede Apostolica collocauit God hath placed thee emongest the Citizens of his Cittie in the Apostolique See beinge a Principal or a Chiefe with other Bishoppes that is to saie with the Princes of his people Here haue you founde the Princehoode of the See Apostolique not onely in Rome but also in the poore Cittie of Tagasta Likewise S. Chrysostome saithe Ad orandum nos assiduè prouocat Paulus Apostolorum Princeps Paule the Prince of the Apostles calleth vpon vs to be al waies praieinge So saithe S. Gregorie Paulus obtinuit totius Ecclesiae Principatum Paule obteined the Princehoode of the whole Churche So saithe Leo Iuuenalis Episcopus ad obtinendum Palestinae Prouinciae Principatum c. Bishop Iuuenal that he mighte obteine the Princehoode of the Prouince of Palestâ—e c. Briefely your owne singulare Doctoure Amphilochius writeth thus not of the Pope but of S. Basile the Bishop of Caesarea Additus est Principibus Sacerdotum Magnus ipse Princeps Sacerdotum Basile beinge deade was laide with other Bishoppes the Princes of Priestes beinge him selfe the Greate Prince of Priestes It was greate folie therefore M. Hardinge these Titles thus lieinge in Common to encroche the same onely to the Pope Notwithstandinge ye saie Thus nowe til then Verily when the Pope him selfe shal beginne to consider and to weighe your pleadinge then wil he saie he had a very vnskilful Proctoure For answeare to the reste I remit you to my Firste Replie The Apologie Cap. 6. Diuision 2. Whiche of the Anciente Fathers or Doctours euer saide that bothe the Svverdes are committed vnto you M. Hardinge Let S. Bernarde Writinge to a Pope answeare for the Pope He is a sufficient witnesse VVhere your selfe doo alleage him muche against the Pope you can not by the lawe iustly refuse him speaking for the Pope The spirituall swoorde you denie not I trowe Of the Temporall swoorde belonginge also to the Pope thus saithe S. Bernarde to Eugenius He that denieth this swoorde to be thine seemeth to me not to consider sufficiently the woorde of our Lorde saieinge thus to Peter thy Predecessour Put vp thy swoorde into the scaberde The very same then is also thine to be drawen foorthe perhaps at thy becke though not with thy hande Els if the same belonged in no wise vnto thee where as the Apostles saide Beholde there be twoo swoordes here Our Lorde woulde not haue answeared It is ynough but It is too muche So bothe be the Churches the spirituall swoorde and the materiall But this is to be exercised for the Churche and that of the Churche That by the haÌ„de of the Prieste this of the Souldier
Verus Dominus Temporalium ita vt possit auferre ab alio quod aliâs suum est tenet factum eius licet peccet Sed Praelati coeteri Principes non sunt Domini sed Tutores Procuratores dispensatores They saie that onely the Pope is the right Lorde of Temporal Possessions so that he maie put any man frō his owne And although he offende in so dooinge yet his dooinge taketh place But other Bishoppes and Princes be not Lordes but Ouerseers Bailifes and Stewardes Therefore Pope Adrian namely thus auanced him selfe aboue the Emperoure Fredericus 1. Imperator per nos imperat Vnde haber Imperium nisi à nobis Ecce in Potestate nostra est vt demus illud cui volumus Proptereà constituti sumus à Deo super Gentes Regna vt destruamus euellamus aedificemus plantemus By meane of vs the Emperoure is Emperour For whence hath he his Empiere but of vs Beholde it is in our hande to bestowe the Empiere vpon whome we liste And to that ende are we placed by God ouer Nations and Kingdomes that we should destroie and plucke vp and builde and plante Sutche proude vauntes the Pope maketh of him selfe without either shame of the worlde or feare of God The Apologie Cap. 6. Diuision 9. Whiche of the Anciente Learned Fathers with so precise and Mathematical Limitation euer surueied and determined you to be seuentie and seuen times greater then the Mightiest Kinges M. Hardinge Some mery felowe or other whiche thought he might be bolde to speake Mathematically so he kepte him selfe within compasse and without iuste reprehension For where as the spiritual power so farre passeth the Temporal as the Soule doth excelle the Body and the Heauens surmounte the Earth as S. Clement saithe and Gregorie Nazianzene you shoulde not so greatly be offended with the seuenty and seuen times greater dignitie and we neede not condemne him as an Heretike whiche woulde be pleasaunt in his algorisme especially Ioannes Andreae in the same place referring the mater to the Astronomers The B. of Sarisburie Somme Mery felovve I vvarrante you ye saie And thus nowe in mirthe nowe in sadnesse ye haue of longe time mockte the worlde and forced Kinges and Emperours to be your selaues As for youre Newe Doctours Iacke of Andrevve and Sir Clement as you euermore cal him the Apostles felovve we weighe them none otherwise then they be worthy But touching Gregorie Nazianzene it is true that he saith The Truthe and Might of Goddes Worde infinitely passeth al wordly Power But what maketh al this for the Pope that walloweth onely in his Temporalties and worldly cares and as wel in Preachinge Goddes Woorde and Ministring the Sacramentes as also in other Spiritual exercises is as farre inferioure to any meane Prieste as the Earth is inferioure to the Heauens Howe be it that it maie appeare what prety Mirthe ye haue made herewith one of youre owne Felowes saithe thus Ecclesiastici debent iudicare per contemptibiles id est per Laicos Secundum tenorem debitum Terreni Iuris The Ecclesiastical Officers or Bishoppes ought to iudge by them that be Vile and Contemptible that is to saie by the Laie Magistrates according to the tenoure and order of the Temporal Lavve Here in your Mirthe and pleasance in comparison of your selues ye cal Princes and Temporal Magistrates Vile and Contemptible Againe ye saie Patet Regnum siue Regimen Regale non esse acceptum à Deo Sed ipsum solùm permisit indignatus Et magis esset acceptum Deo quòd per solum Papam Mundus in omnibus regeretur It is plaine that the state of kingedome or kingely gouernement came not from God For God onely suffered it in his anger And it were more acceptable vnto God that the whole world were in al thinges gouerned by the Pope alone It were good ye should tel vs whether ye speake this onely in Mirthe and Game or els in earneste and good sadnesse Verily when yee so proudely compare the Pope to the Sonne and the Emperoure to the Moone youre meaning is that as the Moone hathe no light but onely from the sonne so the Emperoure hathe no Authoritie but onely that he receiueth from the Pope Notwithstandinge in this comparison Isidorus youre owne Doctour saithe yee are sowly ouerseene For thus he writeth Per Solem intelligitur Regnum per Lunam intelligitur Sacerdotium By the Sonne is meante Kingely Dignitie and by the Moone is meante Priesthoode Now therefore Iacke Andrevve youre mery man by this reckening maie caste youre coumptes backewarde saie The Emperoure is seuentie and seuen times greater then the Pope The Apologie Cap. 6. Diuision 10. Whiche of the Anciente Fathers euer saide that more ample Authoritie is geeuen to you then to the residue of the Patriarkes M. Hardinge The Fathers of the Nicene councel by witnes of ‡ Iulius the firste who then liued ‡ and those of the Councel of Sardica ‡ Athanasius and the Bishops of Aegipt Thebaida and Lybia and the Fathers of certaine other Councelles Aboue al other moste specially the firste Christian Emperoure Constantine the great VVho being fully instructed of the moste godly and learned Bishops of his time * what authoritie the successour of Peter had by * commission of our Sauiour Christ thought good by his * Emperial Commaundemente and decree to confirme ratifie and for his own persone to yelde vnto blessed Syluester then Pope and to his successours Bishoppes of Rome the same Authoritie and Superioritie not onely ouer Bishoppes and Patriarkes but also Power and Honour higher and greater then that of Kinges and Emperours The wordes of his solemne decree in that behalf made are these whiche as they are found in sundrie other Greeke writers so moste plainely in Matthaeus Hieromonachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VVhiche in oure tounge is this mutche to saie VVe geeue in decree and commaundemente to al Lordes and to the Senate of our Empire that the Bishop of Rome and the successour of S. Peter chiefe of the Apostles haue Authoritie and Power in al the worlde more then that of the Empire is and that he be honoured and worshepped more then the Emperoure and that he be Head of the foure Patriarchal seates and that thinges apperteininge to the right faithe be of him iudged and determined Iustinian the Emperour likewise made an expresse decree that the moste holy Pope of the elder Rome for these be his very woordes be taken accordinge to the determinations of the holy councels to be the firste and principal of al Bishoppes It were not hard to alleage mutche more for proufe hereof of good and sufficient authoritie but in a matter not doubtfull this may suffise The B. of Sarisburie This is a folie of al folies Yet is there no folie so greate but by wordes and countenance it maie be maineteined
Sedis Et si diceres Requiritur in talibus apparens causa dico hîc esse causam apparentem Nam cessante tali redditu qui maximus est attenta hodierna Tyrannide Sedes Apostolica contemneretur This Glose seemeth to saie that the Pope committeth not Simonie receiuinge monie for the bestowinge of Benefices for as mutche as the Pope is not bounde to his owne Constitutions Yet nowe adaies the Lawiers holde without any sutche Distinctiō of Lavve Positiue and Lavve of God that the Pope cannot in any wise comme within the daunger of Simonie And so I mee selfe doo holde and so the cōmon opinion must be holden Therefore notwithstandinge the Lawe that forebiddeth Simonie take place in the whole Vniuersal Churche yet in respecte of the Apostolique See of Rome it maie be restrained But thou wilte saie In sutch cases there ought to be some apparente cause I telle the that there is a cause apparente For this reuene we of Simonie whiche is very greate beinge once cutte of consideringe the Tyrannie that nowe is the Apostolique See woulde be despised By this authoritie it appeareth The Pope is not able to mainteine his Estate and Countenance nor to saue al thinges vpright without Simonie Panormitane saithe Etsi Papa accipiat pecuniam pro collatione alicuius Praelaturae aut Beneficij tamen Dominus Cardinalis ait Non committitur Simonia Notwithstandinge the Pope take monie for the bestoweinge of a Bishoprike or of a Benefice yet my Lorde Cardinal saithe there is committed no Simonie Archidiaconus Florentinus saithe Papa recipiendo pecuniam non praesumitur animo vendendi recipere Sed vt illa pecunia ad vsum suum conuertatur cùm Papa sit Dominus Rerum Temporalium per illud dictum Petri Dabo tibi Omnia Regna Mundi The Pope receiuing monie for Bishoprikes or Benefices is not thought to take it by waie of sale but onely to turne the same monie to his owne vse For the Pope is Lorde of al vvorldly goodes as it appeareth by the woordes of Peter whiche woo◠des notwithstandinge Peter neuer spake for they were spoken by Sathan Vnto thee wil I geeue al the Kingedomes of the VVorlde Againe Felinus saith Quod datur Papae datur Sacrario Petri nec est proprium Papae Sed prodest danti tanquam facienti opus pijssimum What so euer is geeuen to the Pope for Bishoprike or Benefce by waie of Simonie it is geeuen to S. Peters Treasurie Neither is it the Popes owne seueral goodes But it is auaileable to the geeuer as vnto one that doothe a moste Godly deede Sutche a special grace hath the Pope Of moste Diuelishe Vice he is hable to make moste godly Vertue Hostiensis saithe Papa potest vendere Titulum Ecclesiasticum vt Episcopatum Abbatiam c. The Pope maie selle any Ecclesiastical Title or Dignitie as a Bishoprike or an Abbie without danger of Simonie But what speake wee of the Pope Your Cardinalles them selues by your fauourable Constructions and godly orders are likewise Priuileged to committe Simonie safely and freely without blame Panormitane saith Cardinalis pro Palafreno à nobili viro recepto non praesumitur committere Simoniam A Cardinal for receiuinge a Palfraie of a Noble Man for a Benefice or a Bishoprike is not thought to commit Simonie Thus whereas Christe draue Buiers and Sellers out of the Churche you by your proper Distinctions haue receiued in Buiers and Sellers and thruste oute Christe S. Hierome saithe Per Nummularios significantur Beneficij Ecclesiastici venditores qui Domum Dei faciunt Speluncam Latronum By the Exchangers are signified the Sellers of Ecclesiastical Benefices whiche make the House of God a Denne of Theeues In your owne Decrees it is written hus Tolerabilior est Macedonij Haeresis qui asserit Spiritum Sanctum esse Seruum Patris Filij Nam isti faciunt Spiritum Sanctum Seruum suum The Heresie of Macedonius that saide the Holy Ghoste is Seruante and sclaue to the Father and to the Sonne is more tolerable then is the Heresie of these simonistes For these menne make the Holy Ghoste their owne Seruante Yet yée saie yee are wel assured that the Truthe is in the Churche of Rome and shal neuer departe from thence notwithstandinge any disorder or faulte whatsoeuer there committed And for proufe thereof yee allege as yée saie the Woordes of God him selfe in y◠Prophete Esaie Al be it in that whole Prophete there is not one woorde expressely mentioned of the Churche of Rome Sutche a fantasie as it appeareth was sommetimes in the Heretiques called the Manichees For thus thei saide A Principibus Gentis Tenebrarum Lumen ne ab ijs aufugeret tenebatur The Princes of the Nation of Darkenesse helde faste y◠Light leaste it shoulde flee from them For euen so doothe the Pope and his Cardinalles holde the Truthe as the Princes or Powers of Darkenesse helde the Lighte It was harde dealinge for you to binde Christe in Recognisance not to departe from the Pope yee should rather haue bounde the Pope not to departe from Christe S. Hierome saithe Prophetae Hierusalem non habent in ore Prophetiam Et in Domino requiescunt dicunt Non venient super nos mala Quorum causa Speculatoriū Dei hostili aratro diuiditur Et locus quondam pacis ruinis plenus fit Templum Domini in vepres spinasque conuertitur est Habitaculum bestiarum The Prophetes of Hierusalem haue neuer a woorde of Prophesie in their mouthes Yet they reaste them selues vpon the Lorde and saie There shal no euil comme vpon vs. For thene sakes the Watche Tower of the Lorde is turned vp with the enimies Pleughe the place of peace is ful of ruine the Temple of the Lorde is turned into Breeres and Thornes and is becomme a stable of wilde beastes The Apologie Cap. 11. Diuision 2. But what if Ieremie telle them as is afore rehearsed that these be Lies What if the same Prophete saie in an other place that the selfe same menne whoe ought to be Keepers of the Vineyarde haue brought to nought and destroied the Lordes Vineyarde Howe if Christe saie that the same persones whoe chiefely ought to haue a care ouer the Temple haue made the Lordes Temple a denne of Theeues The B. of Sarisburie Here come you in with your whatiffes whiche commonly you vse when other Rhetorike faileth you VVee tell you plainely without any iffes that Ieremie meante of you and suche as you be and calleth your whole newe fangled Doctrine Verba mendacij the woordes of lieinge earnestly geuinge warninge that menne geue no credite to them His other rebuke perteineth also to you VVhen were euer suche Theeues in the Churche of God as yee are The Apologie Cap. 12. Diuision 1. If it be so that the Churche of Rome cannot erre it muste needes folowe that the good lucke thereof is farre
determinations of Councels be referred to the Pope Christes Vicare in Earthe onlesse ye vtter suche vnreuerent and prophane scoffes It had become a wicked Celsus a Porphyrius a Iulian thus to talke rather then any Christian Hickescorner You should at leste haue looked on your square Cappe and your white rochet if you haue any if nothinge els they woulde haue tolde you that suche prophane lightnesse became not your person Concerninge the pointe it selfe you touche although the Pope haue that Priuiledge whiche Christe ‡ ‡ praied to his Father for to be geuen vnto Peter as beinge Peters Successour that his ‡ Faith faile not and that be confirme his Brethren and therefore be an ‡ assured iudge in matters of Faithe yet this notwithstandinge councels be not assembled togeather in vaine For the Fathers of the Councell doo helpe the Faithe and Doctrine of the highest Pastour VVherefore in the firste councell at Ierusalem when as a greate question rose and Peter had saide his iudgement not propped with any testimonie of the Holy Scriptures Iames approued it addinge thereto the testimonies of the Prophetes For Gods prouidence so tendereth the Churche that the chiefe members though they depende of the ‡ Head yet defende and healpe the Head VVherefore Seda admonisheth discretely that Paule conferred the Gospel which he had Preached amongest the Gentiles with the other Apostles seekinge warely to be resolued whether he Preached rightly of the ceassinge of the obseruances of the Lawe Not that he doubted ought thereof himselfe saithe he but that the mindes of them that were in doubte might be confirmed by the Auctoritie of that Apostolike Councell To that you alleage secondly as a greate inconuenience wee tell you that forasmuch as the Pope is at euery generall Councell laufully assembled either in person as sundry Popes haue benne or by his Legates neither it is an vnlaufull dealinge nor suche tossinge as you terme it matters maturely debated in the Councell to be referred to the Pope head of the Councell not so muche for a newe triall as for finall confirmation The Fathers of the Nicene councell besought S. Syluestesâ— that what they had ordeined he would confirme and ratifie And Leo what thinges the Councell of Chalcedon had decreed touchinge matters of faithe saithe that he approueth them And the Councel it selfe speakinge to Leo saithe thus Decretis tuis nostrum honora Iudicium VVith thy Decrees honour our Iudgement Likewise the Fathers of other councels required their constitutions to be strengthened by confirmation of the Popes auctoritie And sir finde you faulte with the Pope because he hath not yet put in his answeare I praie you who accused him VVhere when and whereof In what laufull Courte Before what laufull Iudge O you saie he hath not yet put in his answeare Be it that Hicke Hob and Hans of your sectes haue impudently accused him How would ye haue him bringe in his answere To what seate of iudgmente to what Consistorie can ye cite him that is by Christe appointed to be the Supreme iudge of all his Churche â–ª the Sheepeherde of all his Floâ—ke It is not for him you know to bringe in his answere in VVeshminster Haull nor in Sterre Chamber VVill ye haue him appeare before your high Commissioners in the longe Chappell at Powles or in M. Crindalles chamber thereby where ye haue saide and donne your pleasure and depriued many honest menne of their benefices Or will ye rather haue him come to Geneua to Zurich to Frankforde to Strasburg to VVittenberg or to some other corner where ye haue your congregations there to be iudged by Iacke and Gille I pitie you poore soules that yee talke thus so farre out of square and woulde the Pope to bringe in his answeare ye knowe not where hauinge neither iuste Courte or Consistorie to call him vnto nor laufull iudge nor lawe to passe vpon him For through your Schismes and Heresies as ye haue made your selues Churchelesse Christlesse and Godlesse so also Courtlesse Iudgelesse and Lawlesse I can not compare you better then to the Rebelles of Northfolke vnder Captaine Kete amongest whom Mount Surrey was their London and an Oke or an Elme commonly called the tree of Reformation was their VVestminster Halle Suche Prince such Dominion such Iudge such Consistorie Ye complaine the Pope hath condemned you without iudgement by order pronounced and before yee were euer called to be iudged This is as true as that the Murderer or Theefe answeareth the Iudge at the barre saieinge not gilty my Lorde Ye haue benne sundry times called to laufull Consistories to Synodes to Councels Alwaies either ye made not your appearance or by right of safeconduct conueyed your selues away without any shewe of Obedience or vpon promise of amendement you were dimissed How many Legates and Nuncios haue sundry Popes sente into Germanie and other Prouinces to conuent you to heare you to moue you to a better minde and call you home and with all mercifull meanes to gather you againe into the lappe of the Churche He may saye to your condemnation that was saide of the Iewes what is that Iought to haue donne to my Vineyarde whiche I haue not donne But all was in vaine such hathe benne your stubbournesse The B. of Sarisburie Wée ieste not at Goddes Holy sprite M. Hardinge Wée know it is the same Sprite of VVisedome that hath renewed the face of the worlde discouered the multitude of your folies But wel maie wée ieste at your vnhandsome and open legierdumaine that so vainely seeke to blinde vs with a painted shadowe of the Sprite of God Yée pretende longe Praiers mutche Fastinge great conference of Doctours and Scriptures and the vndoubted presence and assistance of Goddes Holy Sprite in al your dooinges yet openly striue against yâ— manifest VVoorde and Sprite of God and folowe onely your owne Sprite whiche wee maie truely calle the Sprite of Vanitie The Sprite that you meane is nothinge els but the Sprite of Rome whiche you saie is the Sprite of Truthe cannot erre In one of your late Councelles holden in Rome as yée were singinge Veni Creator Spiritus God sente downe an Owle from the toppe of the Churche to sitte emongest you that the worlde might knowe in what sprite yée were assembled Elias the Prophete of God iested thus at yâ— Priestes of Baal Crie out alowde It is your God Either he is occupied in somme talke or he is in his Inne or he is trauailinge vpon yâ— waie or els perhaps he is a sleepe Yet neither was Elias an Hicke Scorner nor iested he at Goddes Holy sprite nor did he any thinge yâ— was vnséemely for his personne As for your Councelles whether they be al and euermore summoned by the Sprite of God or no it maie wel be doubted The Vniuersitie of Parise thus protested by waie of Appeale againste Pope Leo. 10. his Councel
when they vnderstoode what a sturre and rule Auxentius keapte there for they sawe it was in vaine to goe thither where not reason but faction shoulde preuaile and where folke contended not for the Truthe and right iudgemente of the mater but for Partialitie and Fauour And al be it those Fathers had sutche maliceous and stiffe necked enimies yet if thei had comme thei should haue had free speache at least in the councelles M. Hardinge First here I note the falsehed of the Lady enterpreter who turneth the Latine speaking of Athanasius Cùm vocatus esset ab Imperatore ad Concilium Caesariense VVhen he was called by the Emperoure to his Councel at Caesarca VVhere by addinge the worde his of her owne she or a worse shrewe vnder her name goeth about to perswade as Heretiques doo that the Councels be to be accompted the Councels of Temporal Princes not of Bishoppes and that they be the heads of them not the Bishop of Rome This mutche to her Nowe Sir to you Defender Al these examples serue you to no purpose It is not denied you but that in cases menne maie refuse to comme to Councels Your examples declare that Catholique Bishops shunned to come vnto the vnlauful Councels of Heretiques But ye holdinge strange opinions condemned by the Churche denie to comme to the lauful Councels of Catholike Bishoppes VVhen ye haue proued vs to be Heretiques I meane the Fathers of the late Councel then maie ye iustly alleage the example of Athanasius Chrysostome Maximus Paphnutius Cyril Paulinu and sutche other for not comminge to the Councel The B. of Sarisburie Had you not had a shrewde sharpe witte M. Hardinge and a very good likinge of the same yee coulde neuer haue made your selfe so greate sporte of so smal a mater The Lady Interpreter pitieth your case and wisheth you a litle more discretion and woulde be mutche ashamed to answeare your folies If the Councel we speake of were not the Emperoures Councel then mutche lesse was it the Popes Councel For in those daies as hereafter it shal be declared more at large Councelles were summoned by Emperoures not by Popes And what reason haue you to shew vs that the Councel being summoned by the Emperoure might not be called the Emperoure Councel as wel as the Pope being admitted allowed by yâ— Emperoure might be called the Emperoures Prieste Odoacer in the third Councel of Rome in the time of Pope Symmachus saide thus Miramur praetermissis nobis quicquaÌ„ fuisse tentatuÌ„ Cùm etiaÌ„ Sacerdote nostro superstite nihil sine nobis debuisset affumi Wee maâ—ueile that any thinge was attempted without our knowledge for as mutche as Our Prieste he meaneth the Pope beinge aliue nothing maie be donne without vs. Liberatus saithe Flauianus Episcopus Eutychem ad Concilium Suum venire praecepit Flauianus the Bishop not of Rome but of Antioche Commaunded Eutyches to comme to his Councel Hereafter M. Harding ye maie take time to studie for somme better quarel Surely this was very simple Ye excuse Athanasius Chrysostomus Maximus Paphnutius Hilarius Cyrillus Paulinus other Learned Bishoppes holy Fathers for not appearing at General Councels for yâ— thei were summoned to appeare before Heretiques As for the Fathers of your late Tridentine Chapter what so euer thei were ye must in any wise calle them Catholiques Yet notwithstanding yee maie remember yâ— by sutche good Catholiques as you be the same holy Fathers Athanasius Chrysostomus Maximus Paphnutius Hilarius Cyrillus Paulinus others were called Heretiques Hilarius saithe Congreger nunc Auxentius quas volet in me Synodos Haereticum me vt saepe iam fecit publico titulo proscribat Nowe let Auxentius the Arian Heretique calle what Councelles he liste against me and by open Proclamations let him publishe me for an Heretique as he hath oftentimes donne already The Arian Heretiques saide yâ— the Catholique Christians whom thei called Homousians whiche in their meaning was as mutche as Heretiques were the cause of al diuision S. Hierome saithe vnto Marcus Haereticus sum quid ad te Quiesce iam dictuÌ„ est I am an Heretique What is that to thee Holde your peace yee haue tolde your tale By like right Christe him selfe by certaine your Anciente Fathers was called a Samaritane a Deceiuer of the people and an Heretique And if it maie please you soberly aduisedly to consider the mater ye shal finde throughout the whole Body of the Scriptures yâ— no people made euer so greate crakes of the Churche as thei that were the deadly Enimies of the Churche nor none were so ready to condeÌ„ue others of Heresie as thei that in deede were them selues the greatest Heretiques The Apologie Cap. 8. Diuision 1. But nowe sithence none of vs maie bee suffered so mutche as to sitte or once to be seene in these mennes meetinges mutche lesse suffered to speake freely our minde and seeinge the Popes Legates Patriarches Archebishoppes Bishoppes and Abbates al being conspired togeather al linked togeather in one kinde of faulte al bounde by one othe sitte alone by them selues and haue power alone to geeue their consente and at last when thei haue al donne as though thei had donne nothinge bringe al their opinions to be iudged at the wil and pleasure of the Pope being but one man to th ende he maie pronounce his owne sentence of him selfe who ought rather to haue answeared to his complainte sithence also the same Ancient and christian Libertie whiche of al right shoulde specially bee in christian councelles is nowe vtterly taken away from the councel for these causes I saie wise and good menne ought not to marueile at this daie though we doo the like nowe that thei see was donne in times past in like case of so many Fathers Catholique Bishoppes which is though we chuse rather to sit at home and leaue our whole cause to God then to iournei thither where as wee neither can haue place nor be hable to doo any good where as wee can obteine no audience where as Princes Embassadours be but vsed as mockinge stockes where as also al wee be condemned already before trial as though the mater were a forehande dispatched and agreed vpon M. Hardinge If I wishe ye woulde take my counsel in good parte and listen vnto it as it standeth you vpon I would aduise you to cal in al the bookes of your Apologie and that with no lesse diligence then yee went about to suppresse the Bookes of my answeare to M. Iuelles chalenge at their firste comminge abrode That done to caste bruites abrode that the Apologie was made and counterfeited by some crafty Papist to bringe you quite out of credite with al the worlde So might ye perhaps in time recouer some parte of your lost estimation For whiles your Bookes be in mennes handes they shal be an euident witnes to al the worlde of your shameles lieing The Booke of the Canons and Decrees
maie easily see Thirdely yée Reason á Meris Particularibus or A non Distributo ad Distributum Fourthely these woordes Rule or Charge of the Churche are woordes of double and doubteful meaninge And therefore your Syllogismus sutche as it is must néedes stande of Foure Termes whiche erroure in Reasoninge is too simple for a childe Touchinge these woordes Rule and Charge whiche I saide are double and doubteful notwithstandinge wee saie bothe the Prince and the Bishop haue Charge of the Churche yet the Prince and the Bishop haue not bothe one kinde of Charge The Bishoppes Charge is to Preache to Minister Sacramentes to Order Priestes to Excommunicate to Absolue c. The Princes charge is not to doo any of these thinges him selfe in his owne Personne but onely to see that they be donne and orderly truely donne by the Bishoppes I graunte there be many Special Priuileges graunted vpon greate and iuste considerations of the méere fauoure of the Prince that a Prieste being founde neligente or otherwise offendinge in his Ministerie should be conuented pounished not by the Temporal or Ciuile Magistrate but by y◠discretion of the Bishop But that a Prince or Magistrate maie not lawfully calle a Prieste before him to his owne seate of Iudgemente or that many Catholique and Godly Princes haue not so donne and donne it lawfully it is moste vntrue The Emperoure Iustinian him selfe who of al others moste enlarged the Churches Priuileges saithe thus Nullus Episcopus inuitus ad Ciuilem vel Militarem Iudicem in qualibet causa produeatur vel exhibeatur nisi Princeps iubeat Let no Bishop be brought or presented againste his wil before the Captaine or Ciuile Iudge what so euer the cause be Onlesse the Prince shal so commaunde it The Emperoure Martianus commaundeth if the cause be criminal that the Bishop be conuented before the Lieutenant Vt coram Praeside conueniatur Pope Innocentius 3. him selfe confesseth that the Pope maie make a Laie man his Delegate to heare and determine in Priestes Causes The like hereof yée maie finde in your owne Glose Papa Laico delegat causam Spiritualem The Pope committeth the hearinge of a Spiritual mater vnto a Laie man Yea further yée shal finde euen in the Popes owne Decrees that the Pope hath committed a Spiritual mater in a cause of Simonie to be hearde and ended by a VVooman that Brunichildis beinge a VVooman by vertue of the Popes Commission summoned a Bishop to appeare and solemnely to make his Purgation before her Notwithstandinge in your Glose vpon the same it is noted thus Fuit tamen hîc nimium Papaliter Dispensatum The Pope was too Popelike in this Dispensation The Emperoure Constantinus wrote thus vnto the Bishoppes y◠had benne at the Councel of Tyrus Cuncti quotquot Synodum Tyri compleuistis sine mora ad Pietatis nostrae castra properate ac re ipsa quà m sincerè ac rectè iudicaueritis ostendatis Idque Coram me quem sincerum esse Dei Ministrum ne vos quidem negabitis Al yee that haue benne at the Councel of Tyrus comme without delaie vnto our Campe and shewe me plainely and without Coloure how vprightly ye haue dealte in Judgemente and that euen before me selfe whome you cannot denie to be the true Seruante of God Iustinian the Emperoure in the Lavve y◠he maketh touching the Publike Praiers of the Churche saithe thus VVee commaunde al Bishoppes and Priestes to Minister the Holy Oblation and the Praier at the Holy Baptisme not vnder silence but with sutche voice as maie be hearde of the Faitheful People to the intente that the hartes of the hearers maie be sturred to more deuotion c. Afterwarde he addeth further And let the Holy Priestes vnderstande that if they neglecte any of these thinges they shal make answeare therefore at the dreadeful Judgement of the Great God and our Saueoure Iesus Christe And yet neuerthelesse vve ourselues vnderstanding the same vvil not passe it ouer nor leaue it vnpounished Hereby wée sée that Godly Princes maie summone Bishoppes to appeare before them euen in Causes Ecclesiastical to receiue sutche pounishment as they haue deserued Likewise the Emperoure Constantinus in his Letters vnto the People of Nicomedia speakinge of the wilful Errours Heresies of Priestes and Bishoppes saithe thus Illorum temeraria praesumptio mea hoc est Ministri Christi manu coercebitur Their rashe attemptes shal be repressed by my hande that is to saie by the hande of Christes Seruante So likewise saithe S. Augustine vnto the Donatistes An fortè de Religione fas non est vt dicat Imperator vel quos miserit Imperator Cur ergo ad Imperatorem Legati vestri venerunt It is not lawful that the Emperours or the Emperours deputee should pronounce in a case of Religion Wherefore then wente your owne Embassadoures to the Emperoure But what speake wee of other Priestes and Inferiour Bishoppes The Popes them selues notwithstandinge al their Vniuersal Povver haue submitted them selues made their Purgations before Kinges Emperoure Pope Liberius made his humble appearance before the Emperoure Constantius Pope Sixtus was accused and made his Purgation before the Emperoure Valentinian Pope Leo 3. beinge accused by Paschalis and Campulus pleaded his cause before Carolus Magnus at Rome not yet chosen Emperoure Pope Iohn 22. was accused of Heresie and forced to recante the same vnto Philip the Frenche Kinge Pope Leo 4. in this wise humbly submitteth him selfe vnto the Iudgemente of Levves the Emperoure Nos si incompetenter aliquid egimus in Subditis iustae Legis tramitem non conseruauimus vestro admissorum nostrorum cuncta volumus emendare iudicio Yf wee haue donne any thinge oute of order and if wee haue not folowed the right course of the Lawe ouer our Subiectes vve vvil amende al our faultes by your Maiesties Iudgemente Your owne Glose saithe Papa potest dare potestatem Imperatori vt deponat ipsum sese in omnibus illi subijcere The Pope maie geeue the Emperoure power to depose him selfe and maie in al thinges submit him selfe vnto him To be shorte Franciscus Zarabella saithe Papa accusari potest coram Imperatore de quolibet crimine notorio Et Imperator requirere potest à Papa rationem Fidei The Pope maie be accused before the Emperoure of any notorious crime and the Emperoure maie require the Pope to yeelde an accoumpte of his Faithe Now therefore M. Hardinge I reporte me to your owne indifferent iudgemente how true it is y◠yee saie It is not conuenient for a Kinge to calle Priestes before him to his owne Seate of Iudgemente Verily this Note yee might haue founde Glosed in your owne Decretalles Quaeritur quis exemit Clericum de Iurisdictione Imperatoris cum priùs esset illi subiectus Dicit Laurentius quòd Papa de consensu Principis A question is moued VVho hath exempted a Prieste from the
who is the spiritual Kinge and hath geuen the keies of his Kingdome to his minister The B. of Sarisburie Here M. Hardinge yée roaâ—e and wander without a marke and replie to that that was not spoken I marueile whereof yée can spinne your selfe sutch idle talke For wée neither calle our Princes the Heades of the Churche of Christe it was your Fathers inuention and not ours nor saie wée They haue Power either to Excommunicate or to Binde or to Loose nor haue wée leasure to make sutche vaine Conclusians Thus wée saie the Prince is put in truste as wel with the Firste as with the Seconde Table of the Lavve of God that is to saie as wel with Religion and with Temporal Gouernemente not onely to kéepe and perfourme the contentes of Bothe Tables in his owne Persone for so mutche euery priuate man is bound to doo but also to sée that al others his Subiectes as wel Priestes as Laiemenne eche man in his callinge doo dewly kéepe them This is it that no Priuate man is hable to doo Therefore S. Augustine saithe In hoc seruiunt Domino Reges in quantum sunt Reges cùm ea faciunt ad seruiendum illi quae non possunt facere nisi Reges Herein Kinges serue the Lorde in that they be Kinges when they doo those thinges to serue him that noman can doo but onely Kinges Wee saie not the Prince is bound to doo the Bishoppes deutie And therefore it is the greatter solâ—e of your parte M. Hardinge to obiecte it so often Wise menne vse not so to aduenture their woordes in vaine But thus wée saie The Prince to bounde to see the Bishoppes to doo theire deuties But what meante you so far out of season to talke so fondly of your Priuie Confessions of Bindinge and Loosinge and Povver of Keies For as it is saide before wée saie not that Princes maie either Binde or Loose or Minister Sacramentes or Preache the Gospel or sitte downe and Heare Confessions Therefore with al this greate adoo yée foine onely at your owne shadowe and hit nothinge Yée saie ful discretely Yf a man sinne onely in his harte the Kinge cannot haue to doo with him for that be cannot enter to knowe his secretes Here I beséeche you M. Hardinge what entrance hath the Pope to knowe the secretes of the Harte Perhaps yée wil saie the Pope maie knowe al the worlde by Confession But S. Augustine saithe Quid mihi est cum hominibus vt audiant Confessiones meas c. Vnde sciunt cùm à me ipso de me ipso audiunt an verum dicaÌ„ quaÌ„doquidem nemo scit hominuÌ„ quid agatur in homine nisi Spiritus hominis qui in ipso est What haue I to doo with these menne that they shoulde heare my Confessions c. Howe knowe they when they heare mee report of mee selfe whether I saie true or no For noman knoweth what is in man but the Sprite of man that is within him Againe he saithe vnto the people Intrantes vos exeuntes possumus videre Vsqueadeò autem non videmus quid cogitetis in cordibus vestris vt neque quid agaris in domibus vestris videre possimus Wee maie see you comminge in and goeinge foorth But wee are so far from seeinge the thoughtes of your hartes that wee cannot see what you doo at home in your houses Likewise againe he saithe Quid singulorum quorumque modò conscientiae dixerint ad aures meas quia homo sum peruenire non potuit Ille qui Absens est praesentia Corporis sed Praesens est Vigore Maiestatis audiuit vos What euery of your Consciences hath saide it coulde not enter into my eares for that I am but a Mortal man Notwithstandinge Christe that is Absente as touchinge the Presence of his Body but presente by the Power of his Maiestie hath hearde you wel It is not the Pope but God onely that trieth the reines and searcheth the harte Yet yée saie the True Supreme Heade of the Churche shal haue to doo with him that sinneth onely secretely in his harte For that malitious and sinful thought saie you shal neuer be foregeuen excepte the partie comme to be Absolued of theire Successours to whom Christe said VVhoes sinnes yee foregeue c. This M. Hardinge is the Supreme Folie of al others Folies For firste where euer hearde you that the Pope would lonce vouchesaue to Heare Confessions And if he woulde yet by yours owne Doctoures Iudgemente the Pope hath nomore Power to Binde and to Loose then any other Poore Simple Prieste As I haue shewed you before Alphonsus de Castro saithe Quando Absoluit Simplex Sacerdos tantum Absoluit de Culpa sicut Papa When a Simple Prieste Absolueth he Absolueth as mutche touchinge the faulte as if it were the Pope him selfe Origen saithe Quae sequuntur velut ad Petrum dicta sunt omnium communia c. Quod si nos idem loquimur quod Petrus loquutus est efficimur Petrus The woordes that folowe as spoken vnto Peter are common vnto al. If wee speake the saine that Peter spake then are wee made Peter Euen in the Popes owne Glose vpon his Decretalles it is noted thus In necessitate Laicus potest Audire Confessiones Absoluere In case of necessitie a Laieman maie bothe heare Confessions and also geue Absolution Yet wil yée not saie that euery Laieman is Peters Successoure To what pourpose then serueth al this your vaine talke M. Hardinge The true Supreme Head of the Churche shal haue to doo with him that sinneth onely in his harte For euery Simple Prieste hauinge the keie of Goddes Woorde entreth into the harte hath to doo with the same as wel and as mutche as the Pope in respecte of beinge Iudge of yâ— Conscience is aboue Kinges Princes nolesse then he But where yée saie The malitious and sinful thought shal neuer be forgeuen except the partie comme to be Absolued of theire Successours to whom Christe said whoe 's sinnes yee foregeue c. this Doctrine is not onely strange and false but also ful of Desperation Your owne Gratian saith Latentia peccata non probantur necessariò Sacerdoti confiteÌ„da It is not proued by any sufficieÌ„t Authoritie either of Scriptures or of Doctours that Secrete Sinnes are of necessitie to be vttered in Confession vnto the Prieste Againe he saithe Datur intelligi quòd etiam ore tacente veniam consequi possumus It is geuen vs to vnderstand that wee maie obteine pardone although wee vtter nothing with our Mouth And againe Non Sacerdotali iudicio sed largitate Diuinae Gratiae peccator emendatur The Sinner is cleansed not by the Iudgemente of the Prieste but by the abundance of Goddes Grace Againe he saithe Confessio Sacerdoti offertur in signum veniae non in causam Remissionis accipiendae Confession is made vnto the Priest in token of Foregeuenesse already obteined
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
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
The B. of Sarisburie Al this whole mater touchinge as wel Kinge Iehosophat as also Amarias the Highe Prieste is answeared in that is paste before The Apologie Cap. 11. Diuision 11. Kinge Iosias with greate diligence put the Priestes Bishoppes in minde of their dueties Kinge Iohas bridled the Riote and Arrogancie of the Priestes Iehu put to deathe the wicked Prophetes M. Hardinge The puttinge of Priestes and Bishoppes in minde of their dutie is not a Supremacie in determininge Ecclesiasticall causes And whereas you saie that Kinge Ioas bridled the râ—ot and arrogancie of the Priestes if it were so it was well donne But I finde not those woordes in the texte Concerninge that Iehu did it is a mere temporall Office to put false preachers and Heretikes to death Neither can it belonge to Priestes onlesse they haue also ciuill iurisdiction Muche lesse dothe that acte proue that Kinges be Supreme heades ouer the Churche and ought to be Iudges in controuersies and questions of Religion The B. of Sarisburie Concerninge the storie of Kinge Iohas I reporte me to that is written of him in the Booke of Kinges He sequestred the Oblations of the people whiche the Priestes had bestowed lewdely and wantonly vpon them selues and by his owne Authoritie turned the same to the Reparations of the Temple Of Kinge Iosias it is written thus Constituit Iosias Sacerdotes in officijs suis Kinge Iosias appointed the Priestes to minister in theire seueral Offices And againe Mundauit Iudam Hierusalem ab Excelsis Lucis Kinge Iosias cleansed and ridde Iuda and Hierusalem from their Hille Aultars and their Groaues But yée wil saie He did al thinges by yâ— discretion of the Priestes Bishoppes This thinge in deede is necessarie while the Priestes and Bishoppes be learned and godly But Kinge Iosias did far otherwise for he sent the Bishop him selfe vnto Olda the Prophetisse to learne the discretion and Iudgemente of a VVooman and so was directed in maters of Highest Religion by a VVooman and not by a Prieste These Examples be so manifeste that one of your Felowes there is faine thus to excuse the mater by ouer mutche Antiquitie If we woulde in these daies saithe he vse in all pointes the Examples of the Olde Lawe there woulde folowe an huge number of inconueniences It is no good reason to saie that therefore our Kinges nowe a daies muste haue the like Authoritie Thus saithe he As though the Princes righte were now abated and altered as the Ceremonies of the Lawe were otherwise nowe then it was before Or as if the Comminge of Christe into the worlde and the Preachinge of the Gospel had pourposely benne to represse and pulle downe the State of Kinges The Apologie Cap. 12. Diuision 1. And to rehearse no more Examples out of the Olde Lawe let vs rather consider sithence the Birthe of christe howe the churche hath benne gouerned in the time of the Gospel M. Hardinge If we consider the Office of a Kinge in it selfe it is one euery where not onely amonge Christen Princes but also amonge Heathen * The definition of a Kinge whiche agreeth to Iulius Cesar or to Alexander the Greate as they were Monarkes and Princes is one with the definition of a Kinge whiche agreeth to Henry the Eight or to Charles the Fifthe So that no more could Kinge Henry as Kinge meddle with Religion then Alexander or Iulius Cesar * His place is chiefe amonge the laie euen when they are in the Churche at the Seruice of God and without the Churche in all Temporall thinges and causes he is ouer the Priestes themselues And because all these examples are taken out of the Olde Testamente I will geeue thee a true resolution out of the same Booke what auctoritie Priestes had and what auctoritie Kinges had Moses gaue this rule concerninge the same matter If saithe he thou perceiue an harde and doubtfull iudgement to be with thee betweene bloude and bloude cause and cause Lepre and Lepre and seest the woordes of the iudges within thy gates to varie arise and goe vp to the place whiche thy Lorde God shall chose and thou shalte come to the Priestes of the stocke of Leui and to the Iudge that shall be for the time and thou shalte demaunde of them who shall shewe the truthe of iudgemente to thee But neither the Prieste by this place may medle with that iurisdiction whiche belonged to the Temporall iudge neither the Iudge with that whiche was spirituall and belonginge onely to the Prieste For of such causes Azarias the Priest and Bishop saide to Kinge Ozias It is not thy office Ozias to burne incense vnto our Lorde It is the office of the Priestes That is to saie of the Sonnes of Aaron VVho are consecrated to doo suche Ministeries But this the Kinge mighte doo euen in matters of Religion VVhen the High Priest had geuen sentence he might see the execution thereof to be donne But otherwise what so euer Kinge or Temporal iudge might not doo in his owne person ‡ muche lesse mighte he iudge whether an other did well therein or no. And this concerninge the Olde Testament The B. of Sarisburie The Office of a Kinge yée saie was no more in Kinge Henry the Eighth or in Charles the Fifthe then it was in the Heathen Princes Iulius Caesar or Alexander the Greate And therefore yée saie a Christian Princes Office standeth onely in Maters Temporal and for that cause yee so often calle him a Mere Laie Temporal Prince as if he were in Authoritie not mutche better then an Heathen Magistrate Euen so M. Harding is your Pope no more a Bishop or perhaps mutche lesse a Bishop then Annas and Caiphas Neither is your Prieste more a Prieste then the Prieste of Dagon or Baal The difference standeth not in Office but onely in Truthe Yet neuerthelesse yée knowe that Heathen Princes had euermore a Soueraine Authoritie not onely ouer theire Priestes and Bishoppes but also ouer al Cases of Religion Aristotle saithe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Kinge that is Lorde and Ruler of thinges that perteine vnto the Goddes And therefore Socrates in his storie saithe Imperatores vnà complexi sumus c. Wee haue also herein comprised the Emperours Liues for that sithence the Emperours were first Christened the affaires of the Churche haue hanged of them and the greatest Councelles bothe haue benne and are keapte by theire aduise Yee saie The Prince in doubteful Cases was commaunded to take Counsel of the Highest Prieste This is true But wil yée conclude hereof that the Highest Prieste maie saie doo what he listeth without controlmente What if the Highe Prieste woulde answeare thus as he answeared sommetime in déede This Christe is a Samaritane a deceiuer of the people and hath a Diuel What if he teare his owne roabes for anger and crie oute He Blasphemeth he is vvoorthy to die Yet
of the charges of so greate a iourney For then neither was the Bishop of Rome nor other Bishoppes endewed with so large possessions as they were afterwarde Now to retourne to the Councell of Nice The Emperour was in deede the cause of their comming togeather aswel for that him selfe persuaded that meane of concorde as also for that liberally he defraied the charges Yet called he not the Bishoppes of his owne head And that these men might haue seene in the Ecclesiasticall Historie where Rufinus writeth Tum ille ex Sacerdotum sententia apud vrbem Nicaeam Episcopale concilium conuocat Then the Emperour calleth together a Councell of Bishoppes accordinge to the determination of the Priestes He did it accordinge as it seemed good to the Bishoppes ‡ And shall we thinke the Bishop of Rome was none of them that consented to the callinge ‡ Ye as verely he was the chiefest of al. How can it otherwise seeme For when all the decrees were made Placuit vt haec omnia mitterentur ad EpiscopuÌ„ vrbis Romae Syluestrum It was thought good that all those actes and decrees should be sente to Syluester Bishop of the Cittie of Rome If he were the last that had the vewe and confirminge of all thinges there is no doubte but he had a voice and great auctoritie in callinge the Councell VVhat other is that which Socrates in his Ecclesiasticall Historie witnesseth sayinge Cum vtique regula Ecclesiastica iubeat non oportere praeter sententiam Romani Pontisicis ‡ concilia celebrari VVhereas the Ecclesiasticall rule commaundeth ‡ that no councels ought to be kepte besides the determinate consente of the Bishop of Rome VVe knowe saithe Athanasius and the Bishoppes of Aegypte assembled in Councell at Alexandria that in the greate councell of Nice of 318 Bishoppes it was with one accorde by all confirmed there that without the determination of the Bishop of Rome neither councels should be kept nor Bishoppes condemned I omitte here as a thinge well knowen how Constantine the Emperour refused in expresse woordes to be iudge ouer Bishoppes saying that God had geuen them power to iudge of him much lesse did he arrogate to him selfe onely and chiefly auctoritie to summon councels or to iudge Bishoply affaires As for me saithe Valentinian the Emperour in asmuch as I am but one of the people it is not lawful to search suche matters he speaketh of the Heretikes Doctrines but let the Priestes to whome this charge belongeth be gathered together within them selues where they will c. Concerninge the seconde Councell whiche was the firste of those that were kept at Constantinople it may be that Theodosius called it as Constantine called the firste at Nice But what auctoritie Damasus bare in the same it appeareth partely by that he had his Legates there partly also by that Photius Patriarke of Constantinople writeth in his Epistle to Michael Prince of Bulgaria VVhere hauinge declared the comminge together of the Patriarkes of Alexandria and Ierusalem he saithe thus Quibus haud multâ— post Damasus Episcopus Romae eadem confirmans atque idem sentiens accessit To whiche Patriarkes of Alexandria and Ierusalem not longe after Damasus the Bishop of Rome ioyned him selfe confirminge and determininge the same matter This much saithe Photius of the seconde Councell the confirmation whereof he dothe attribute not to Theodosius the Emperoure but to Damasus the Pope But what did Theodosius then will some man saie Did he nothinge yeas verely he did very muche as in the saide Epistle Photâ—us recordeth Then did greate Theodosius saithe he in deede woorthy of great praise rule the Empire who was him selfe also a defender and a mainteiner of Godlinesse Beholde what the Emperours parte was not to sitte in iudgement of matters of Religion and determine whiche was the true Faithe but to defende it and mainteine it And that thou maist see reader plainely what Theodosius thought of Religion whome these Defenders woulde make a iudge in causes of Religion I aduise thee to reade the ninth Booke of the Tripartite Historie where appeare many greate argumentes of his owne Faithe VVhiche he publisheth to the worlde from Thessalonica in a publike lawe to be suche as Peter had taught the Romaines and as Damasus who succeded Peter taught at that daie requiringe all his subiectes to beleue the same He required not them to folow his owne Priuate Faithe but Peters Faith and the Popes Faithe And whereas there were two Bishoppes of Alexandria at that time the one whose name was Peter holdinge with the Bishop of Rome the other named Lucius not so Theodosius commaunded his subiectes to beleue as Peter did who folowed the firste Peter and Damasus the Bishop of Rome Touchinge the thirde generall Councell it was kepte in deede vnder Theodosius the yonger at Ephesus But he was not supreme head there Yea rather who knoweth not that Cyrillus being him selfe Patriarke of Alexandria yet was president at Ephesus bearinge the steede and person of Pope Celestine If Cyrill was in steede of the Bishop of Rome there president who maie doubt but that he was Supreme Head of the Churche in whose name the President sate Dothe the President of the Queenes Maiesties Counsell vse to sitte at her counsell in the name of any other inferiour person If Theodosius were supreme and chiefe why sate not Cyrill in his name as president But seinge that Photius writeth and Nicephorus also that Cyrill Archebishop of Alexandria sate in the steede of Celestine Pope of Rome ouer that Councel kepte at Ephesus vndoubtedly it can not be denied but that Celestine was supreme head as well of the Churche as of the Generall Councell It is not therefore onely to be considered that Theodosius sente abroade his messengers to summon the Fathers to the Generall Councell but also it is to be considered by whose auctoritie it was donne If in our time it had pleased the Emperoure Ferdinande of Famouse Memorie to haue sente his Messengers to the Kinges and Princes of Spaine Fraunce Englande Hungarie Bemelande Pole and to the Estates and Dukes of Italie and Germanie to summon them to the Councell whiche the Pope thought good to indict at Trente I thinke verely the Pope woulde haue thanked the Emperoure for it and him selfe should haue saued so muche charges as men of experience know suche an enterprise to require But now sith the Pope hath of his owne sufficient to beare the charges of suche affaires he asketh not any more of the Emperoure suche expenses as in olde time to that necessarie pourpose by the Emperours were allowed Laste of all Martian saie you called the fourthe Generall Councell at Chalcedon VVe answeare He called it not in suche sorte as ye meane to witte as supreme Head and ruler thereof but as one hable to sende messengers for the Bishoppes about the worlde and to susteine the charges also willinge
caueret While Ruffinus chargeth me with inconstancie he proueth him selfe to be an Heretique c. Ruffinus hath so translated Origen into Latine that who so findeth him Catholique touchinge the Trinitie shoulde neuer suspecte him in any thinge els to be an Heretique Againe he saith vnto him Solos Haereticos non recipimus quos vos solos recipitis Onely Heretiques wee receiue not into our houses And yet them onely you receiue Anastasius the Bishop of Rome hath thus published his Iudgemente of the same Ruffinus Omni suspicione seposita Ruffinum scito quòd proptia mente Origenis dicta in Latinū transtulit ac probauit Nec dissimilis ab eo est qui alienis vitijs praestat assensum Illud tamen scire te cupio ita haberi à nostris partibus alienum vt quid agat vbi sit nec scire cupiamus Al suspiciō sette aparte knowe thou that Ruffinus hath translated Origen the Heretiques woordes into Latine accordinge to his owne likinge and vvel allovveth the same And who so euer geueth his consente vnto an other mannes faulte it not vnlike vnto him Notwithstandinge thus mutche I woulde haue thee to knowe that Ruffinus is so far from our felowship or profession of Faithe that wee desire not to knowe neither what he dooth nor where he is Vincentius saithe that S. Hierome charged Ruffinus with the Pelagian Heresie Erasmus saith Ruffinus non fuit alienus ab Origenistarum Haeresi Ruffinus was not cleare from the Origenians Heresie Againe speakinge of the same Heretiques he saithe Huius reī Dux signifer Aquileiensis Ruffinus fuit Againe Notat nescio quem ipsum opinor Ruffinum qui in eam Haeresim inductus est à Magistro quopiam c. Againe Monet vt explosa factione Origenistarum cos etiam eijciat qui clam oblique essent Origenistae Ruffinum illius amicos The Captaine and standarde bearer of this Heresie vvas Ruffinus of Aquileia c. Againe S. Hierome here noteth somme body I knowe not whom but I thinke Ruffinus him selfe that was brought into this Heresie by somme teacher c. Againe He warneth his frende that hauinge renounced the Origenian Heretiques he woulde likewise renounce them that priuily and in secrete were Origenian Heretiques meaninge Ruffinus and his frendes Likewise againe he saithe Ruffinus grauissima suspicione premebatur quòd esset Origenista Sub hoc enim titulo Arianorum Haeresis conata est repullulascere Ruffinus was greeuously supected to be an Origenian Heretique For vnder that name the Arian Heresie beganne to reuiue Thus yée sée M. Hardinge it was not so greate an Heresie to saie that Ruffinus was an Heretique The Apologie Cap. 12. Diuision 4. Continually for the space of Fiue Hundred yeeres the Emperour alone appointed the Ecclesiastical Assemblies and called the Councelles of the Bishoppes togeather We nowe therefore marueile the more at the vnreasonable dealinge of the Bishop of Rome who knowinge what was the Emperours right when the Churche was wel ordered knowing also that it is nowe a common right to al Princes for so mutche as Kinges are nowe fully possessed in the seueral partes of the whole Empire doothe so without consideration assigne that office alone to him selfe taketh it sufficient in Summoning a General Councel to make that man that is Prince of the whole worlde no otherwise partaker thereof then he woulde make his owne seruaunte M. Hardinge VVhere you saie The Emperoure alone celebrated kepte or helde Councelles for so is your Latine it is too impudently faced without any face without proufe without Truthe Thei were Celebrated or holden by the popes Legates the Patriarkes and Bishoppes and not by Emperours Al be it Emperours might 〈◊〉 them but not as Iudges And thei haue euer benne called Episcopalia Concilia not 〈◊〉 cratoria Councelles of Bishoppes not of Emperours And diuerse Councels not accompted General 〈◊〉 kepte by Bishoppes before any Emperour was Christened As those whiche were kepte by S. 〈◊〉 Hierusalem mentioned in the Actes of the Aposties in the time of victor the Pope in Palestina and other places concerning the kepinge of Easier At Rome about the time of Pope Fabian against the Nouatian Heresie At Antioche againste Paulus Samosatenus and many others Al whiche 〈◊〉 were kepte not onely without the presence of the Emperoures person but also without his Power or Authoritie And yet if he were head of the Churche it coulde not haue benne donne without him If you saie He was not then Christened I answeare that Christianitie is no parte of his Imperial Power It is a spiritual Power whereby he is made the sonne of God He maie thereby be ruled by a Christian Bishop But verely he hath no Power geeuen to him whereby he maie rule Bishoppes Baptisme maketh a man the Childe of the Churche But * it is Imposition of handes in consecratinge a Christian Priesie to be a Bishop that geueth him rule ouer others and not the Sacramente of Baptisme Therefore Emperours were not the holders or kepers of Councelles the firste fiue hundred yeares Yea three hundred were fully expired before the Emperoure professed openly the Christian Faithe So mutche the lesse maie you marueile that nowe the Bishop of Rome calleth and kepeth Councelles chiefely by his owne authoritie For he succedeth Peter not Nero. He tooke his authoritie of Christe imm◠diatly not of the people of Rome Be the Emperoure Christian or not Christian the Bishop of Rome by nature of his Bishoppes office is not onely alwaies a Christian man but also a chiefe Prieste VVhere you saie the Bishop of Rome in summoning the late Councel did besides good consideration in that he made a man that is Prince of the whole world no other wise partaker thereof then he would make his owne seruainte you forgette your selfe fouly and seeme to recke litle what you speake so you vtter your malice For who is that whome you cal Prince of the whole worlde VVhat contradiction is this Saide you not in the same sentence before that kinges are nowe fully possessed in the seueral partes of the whole Empire Howe then cal you Ferdinande Prince of the whole worlde VVel this is but one of the common ornamentes of your Rhetorique Sir the Emperour Ferdinande of famous memorie was not so abused of Pius the fourth that blessed man Bishop of Rome in these our daies Ye rather are they who abuse the Emperours Maiestie For ye depose him cleane from his seate ye finde faulte that euer Leo the thirde made an Emperoure in the VVeste Ye complaine openly that the Emperial Maiestie had not continued stil at Constantinople Bilike to the intent the Turke might nowe haue had it who is knowen to suffer in his Dominions al Faithes and Religions for whiche cause it maie seeme ye fauer him As for Pope Pius that nowe is he deferred the olde priuilege of honoure vnto the Emperoure Ferdinande
without the olde burthen For where as in olde times Councelles were holden by authoritie of the Pope * as Socrates witnesseth yet the Emperour bare the charge of calling the Bishoppes togeather But nowe the Pope him selfe bare a greate parte of that burthen and communicated his propose fully with the Emperoure The B. of Sarisburie Whether it were the Emperoure alone that appointed Ecclesiastical Councelles it maie appeare by that wee haue already saide The Pope alone I assure you it was not Maie the Emperoure as it is saide and proued before oftentimes helde sutche Assemblies when where him selfed listed whether the Pope would or no. The Popes dutie was onely to appeare emongeste other Bishoppes when he was called I graunte sutche Councelles had theire name of Bishoppes and were called Concilia Episcopalia for that maters there were specially ordered by the discretion and iudgement of the Bishoppes But wil you therefore conclude that the same Councelles perteined nothing to the Prince Certainely the Emperoure Constantinus Commaunded al the Bishoppes to appeare before him and to yelde him a reckeninge of theire Determinatiōs in the Councel This was the tenoure of his Write Quotquot Synodum Tyri habitam compleuistis sine mora ad Pietatis nostrae Castra properetis ac re ipsa quà m sincerè ac rectè iudicaueritis ostendatis Idque Coram me quem sincerum esse Dei Ministrum ne vos quidem ipsi negabitis As many of you as haue keapte the Councel at Tyrus repaire to our Campe without desaie and shewe me in deede howe sincerely and rightly yee haue proceded And that euen before me whom yowe your selues cannot denie to bee the Sincere Seruante of God Athanasius was the greatteste trauailer in the Councel of Nice againste the Arians yet was he then no Bishop but onely a Deacon But hereof wee haue sufficiently saide before Christianitie yee saie is no parte of the Emperial Povver Yee might likewise haue saide Christianitie is no parte of the Papale Povver Verily it can not wel appeare that Peter and Paule had euer any sutche Christianitie The Emperours right is neither encreased nor abated by his Baptissne Whether he be Faithful or Vnfaithful he is the Minister of God and beareth the Swerde to pounishe sinne Yee saie The Pope succedeth Peter and not Nero Therefore he calleth and keepeth Councelles chiefely by his owne Authoritie Of sutche proper Argumentes M. Hardinge wee marueile not mutche though yee make no stoare Howe be it somme menne haue thought yee doo S. Peter greate wronge appointinge him sutche Children to be his Heires For many of them in al theire dealinges haue resembled Nero more then Peter S. Bernarde saithe thus vnto Pope Eugenius In his successisti non Petro sed Constantino In these thinges yee haue succeded not Peter the Apostle but the Emperoure Constantine Pope Adrian the fourth was woonte to saie Succedimus non Petro in docendo sed Romulo in parricidio Wee succeede not Peter in teachinge but Romulus in killinge our Brethren Erasmus saithe Pontifices nunc sunt Vicarij lulij Caesaris Alexandri Magni Croesi Xerxis non Christi non Petri The Popes nowe are the Vicares of Iulius Caesar of Alexander the Greate of Croesus and of Xerxes not of Peter It is written in a Sermon bearinge the name of S. Ambrose Qui debuerint esse Vicarij Apostolorum factisunt Socij Iudae Thei that shoulde haue benne the Apostles Vicares are nowe becomme Iudas Felowes Robertus Gallus that liued wel-neare three hundred yeeres past imagineth Christe thus to saie of the Pope Quis posuit Idolum hoc in Sede mea vt imperaret Gregi meo Who sette this Idole in my roume and made him Ruler ouer my Flocke Yet you saie the Pope is alwaies not onely a Christian man but also a Chiefe Prieste not by Faithe but by the nature of his Office Euen so your Glose telleth you Papa Sanctitatem recipit à Cathedra The Pope receiueth his holinesse of his Chaire that is to saie of the nature of his Office Cardinal Cosanus saithe Veritas adhaeret Cathedrae c. Veritas per Christum Cathedrae alligata est non Personis Ait enim Super Cathedram Mosi sederunt Scribae Pharisaei The Truthe cleaueth faste to the Popes Chaire c. Christe hathe nailed his Truthe to the Popes Chaire and not to his persone For he saithe The Scribes and Phariseis are placed in Moses Chaire An other saithe Tameisi Papa non sit bonus tamen semper praesumitur esse bonus In Papa si desint bona acquisita per meritum sufficiunt quae a loci praedecessore praestantur Notwithstandinge the Pope be not good yet he is euer presumed to be good If the Pope lacke good vertues of his owne the vertues of Peter his Predecessoure are sufficiente There were neuer so many Heretiques in any one See as haue benne in the See of Rome as I haue already sufficientely and fully proued And yet yee saie The Pope cannot erre There were neuer so notorious Examples or as Platyna calleth them Monsters of filthy life Yet yee saie they are al Holy Fathers and holde theire Christianitie by Nature of office Howe be it youre Doctoure Alphonsus saithe Quamuis credere teneamur ex Fide Verum Petri Successorem esse Supremum Pastorem Totius Ecclesiae non tamen tenemur eadem Fide credere Leonem aut Clementem esse Verum Petri Successorem Although wee be bounde to beleue that the True Successoure of Peter is the Higheste Pastoure of al the Churche yet are wee not bounde with like Faithe to beleue that Pope Leo and Pope Clemente are the True Successoures of Peter Iohn the Baptiste saide rightly vnto the Phariseis that likewise made vauntes of theire Succession Neuer saie Abraham is your Father For God is hable euen of these stones to raise vp Children vnto Abraham Chrysostome saithe Non locus Sanctificat hominem sed homo locum Nec Cathedra facit Sacerdotem sed Sacerdos Cathedram The place sanctifieth not the Man but the Man sanctifieth the Place Neither doothe the Chaire make the Prieste but the Prieste maketh the Chaire Nazianzene saithe Non locorum est Gratia sed Spiritus The grace of God goeth not by Place but by the Holy Ghoste Chrysostome saithe Omnis Christianus qui suscipit Verbum Petri fit Thronus Petri et Petrus sedet in eo Euery Christian man that receiueth the woorde of Peter is made Peters Chaire and S. Peter reasteth in him But here haue you founde out a foule contradiction in our woordes Who is he saie you whom yee cal the Prince of the worlde Not the Pope M. Hardinge Leste yee shoulde happily be deceiued Notwithstandinge youre Felowes haue so often tolde vs Papa rotius Orbis obtinet Principatum The Pope hath the Princehoode of al the worlde The Emperoures Maiestie wee finde oftentimes entitled by this name But
Ornatam aequis Senioris Regiae Romae Priuiulegijs frui in Ecclesiasticis sicut illa Maiestatem habere negotijs Vnto the See of the Olde Rome in consideration of the Empiere of that Cittie Our Fathers haue accordingly geeuen Priuileges And vpon like consideration the hundred and fiftie godly Bishoppes haue geeuen equal and like Priuileges to the Cittie of Nevve Rome whereby is meante the Cittie of Constantinople For that thei thought it reasonable that the same Cittie of Constantinople being nowe adourned with Empiere and Senate shoulde also also haue Priuileges Equal vvith Rome the Elder and haue the same Maiestie and Authoritie in Ecclesiastical affaires that Rome hathe Thus yee see your Pope had not then a Power Peerelesse ouer al the Worlde but was made Like and Euen and Equal in al respectes to one of his Brethren Therefore if the Bishop of Rome were the Heade of the Churche then was the Bishop of Constantinople likewise y◠Heade of the Churche And if the Bishop of Romes Povver vvere Vniuersal then was the Bishop of Constantinoples Povver Vniuersal as wel as his For the Councel alloweth as mutche Ecclesiastical Authoritie to the one Bishop as to the other Nowe shortely to consider the whole substance of your talke Firste yee saie These three Bishoppes Dioscorus Iuuenalis and Thalassius were neuer condemned in the Councel of Chalcedon This yée sée is One Vntruthe Secondely yée saie The Ciuile Magistrate neuer condemned them This is an Other Vntruthe Thirdely yée saie Iuuenalis and Thalassius were rebuked for sitting as Iudges in Councel without the Popes Authoritie These are tvvoo other Vntruthes For neither had the Pope any sutche Prerogatiue at that time nor was this the Cause of theire Condemnation And yet as if ye woulde renne vs ouer with terroure of woordes yée crie out with a courrage vvhat is Impudencie what is Licenceous Lieing what is deceitful dealinge if this be not Touchinge these firy termes M. Hardinge I dare not Answeare you But as for Plaine lieinge without a difference if ye knowe not what it is looke through your owne Bookes ye cannot faile of it Verily it is to publishe Vntruthes so largely so liberally as you haue donne onely vpon affiance of the simplicitie ignorance of your Reader without regarde or feare of God or Man The Apologie Cap. 14. Diuision 2. In the Chirde Councel at Constantinople Constantine a Ciuile Magistrate did not onely sitte amongest the Bishoppes but did also Subscribe with them For saithe he VVe haue bothe readde Subscribed M. Hardinge The subscribing is not the matter but the iudginge Constantine subscribed to the Councel as now al Christen Princes beinge required ought to subscribe to the Tridentine Councel But Constantine vsed not this stile when he subscribed Definiens subscripsi I haue subscribed with geuing definittiue sentence For so to subscribe it apperteined onely to Bishops The Apologie Cap. 14. Diuision 3. In the Seconde Councel called Arausi canum the Princes Embassadours beinge Noble Men borne not onely spake their minde touchinge Religion but sette to theire handes also as wel as the Bishoppes For thus it is written in the later ende of that Councel Petrus Marcellinus Felix and Liberius being Most Noble Men and famous Lieurenantes Captaines of Fraunce also Peeres of the Realme haue geuen their consent and ser to their handes Further Syagrius Opilio Pantagathus Deodatus Cariattho and Marcellus menne of very greate honoure haue Subscribed M. Hardinge vvhat if al the laiemen of the worlde had subscribed by the worde of consenting or agreeing to the Bishops decrees eche one writinge thus as in that case the olde manner was consentiens subscripsi VVhat other thinge is proued thereby then that they thought it necessarie to allowe that whiche Bishops had determined VVhiche we wish ye woulde do The Apologie Cap. 14. Diuision 4. If it be so then that Lieutenantes Chiefe Captaines and Peeres haue had Authoritie to Subscribe in councel haue not Emperours and Kinges the like Authoritie M. Hardinge Kinges and Quenes not onely might but ought to subscribe when they are required The B. of Sarisburie Here M. Hardinge yée are driuen to many shiftes Somme of you saie that Princes Embassadours Ciuile Magistrates had no right to Subscribe in Councel but onely by licence sufferance of the Bishoppes Somme others haue found out a certaine difference in Subscriptions The Bishop yée saie Subscribed in one Fourme the Ciuile Magistrate in an other The Bishop thus Definiens Subscripsi By geuing my Definitiue Sentence I haue Subscribed The Laie Magistrate thus Consentiens Subscripsi Geuinge Consente hereto I haue Subscribed Thus haue you found out a knotte in a russhe diuised a Diuersitie without a Difference Certainely in the Olde councelles there appeareth onely one Fourme of Subscriptions no moe And afterwarde these Two Woordes Definiens and Consenriens wherein you imagine so greate a difference were vsed indifferently as wel of Bishoppes as of others as eche man was best affected Sommetime the Bishop Subscribed Cōsentiens Sommetime the Laieman Subscribed Definiens without seruple In the Councel of Chalcedon it is written thus Ego Dorotheus Episcopus Consensi Subscripsi I Bishop Dorothee haue Consented Subscribed Likewise it is written in the Councel of Parise Ego Probianus Episcopus Bituricēsis consensi Subscripsi I Probiane the Bishop of Bourges haue Consented and Subscribed Marius Victorinus saithe Nicenae Fidei multa Episcoporum milia Consenserunt Many thousande Bishoppes Consented vnto the Nicene Faithe Of the other side the Laie Prince in Councel hath had Authoritie not onely to Consente and agrée vnto others but also to Define and Determine and that in Cases of Religion as by many euidente Examples it maie appeare Euagrius saithe as it is before alleged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They y◠were of y◠Senate or the Lordes of the Councel Determined these thinges Sozomenus saithe Imperator Constantinus iussit decem Episcopos Orientis totidem Occidentis quos Synodus designasser ad Aulam suam venire sibi exponere Decreta Concilij vt ipse quoqque consideraret an secundum Scripturas inter se conuenissent de rebus agendis quae optima viderentur Determinaret The Emperour Constantine commaunded that tenne Bishoppes of the Easte and tenne of the Weaste chosen by the Councel shoulde repaire to his Courte and open vnto him the Decrees of the Councel that his Maiestie might consider whether they were agreed accordinge to the Scriptures and that he might further not onely Consente or agrée but also Determine and Conclude what were beste to be donne Aeneas Syluius whiche afterwarde was Pope Pius 2. saithe thus Visum est Spiritui Sancto nobis vnde apparet alios quà m Episcopos in Concilijs habuisse vocem Decidentem It seemeth good to the Holy Ghoste and to vs. Hereby it appeareth that somme other biside Bishoppes had a voice Definitiue in Councelles And againe he
saithe Nec ego cuiusuis Episcopi mendacium quamuis ditissimi Veritati praeponam Pauperis Presbyteri Nec dedignari debet Episcopus si aliquando ignarus rudis sequacem non habeat multitudineÌ„ Neither wâ—l I sette more by any Bishoppes lie be he neuer so riche then I woulde sette by any Priestes Truthe be he neuer so poore Neither more the ignorante and vnlearned Bishop disdeigne if he see the people va willinge to folowe him Gerson saith Iudicium Conclusio Fidei licet Authoritatiue specteÌ„t ad Praelatos Doctores spectare tamen possunt ad alios quà m Theologos Deliberatio sicut Cognitio super his quae Fidem respiciunt Ita vt ad Laicos etiam hoc possit extendi plùs aliquando quà m ad multos Clericorum Notwithstandinge the Iudgemente and Conclusion of Faithe belonge by Authoritie vnto Bishoppes and Doctours yet as wel the Deliberation hereof as also the knovvledge and Iudgemente concerninge maters that touche the Faithe maie belonge vnto others too bisides the Diuines or Doctoures and Professours of Diuinitie Yea it more sommetimes be extended euen vnto the Laiemenne And more sommetimes vnto them then vnto many Priestes The Emperoure Iustinian in Ecclesiastical Causes oftentimes vseth these woordes Definimus Mandamus lubemus c. Wee Determine wee Conclude wee Commaunde wee Bidde Touchinge Bishoppes he writeth thus Definimus vt nullus Deo amabilium Episcoporum foris a sua Ecclesia plus quà m per totum annum abesse audeat Wee Define or Determine that none of the Godly Bishoppes shal dare to be absent from his Church more then by the space of one whole yeere Here yée sée the Temporal Prince in an Ecclesiastical Cause saithe Definimus To be shorte Pope Nicolas him selfe saithe writinge vnto the Emperoure Michael Vbinam legistis Imperatores Antecessores vestros Synodalibus Contentionibus interfuisse Nisi fortè in quibusdam vbi de Fide tractatum est quae Vniuersalis est quae omnium Communis est quae non solùm ad Clericos verùm etiam ad Laicos ad omnes omninò pertinet Christianos VVhere haue you readde that your Predecessours being Emperours were euer Present at our Disputations in Councelles Onlesse happily it vvere in certaine cases vvhereas mater vvas moued touchinge the Faithe For Faithe is Vniuersal and Common to al and perteineth not onely vnto Priestes but also vnto Laiemen and generally and thorovvly to al Christians Thus yée see M. Hardinge by the Popes owne Iudgemente that Cases and Disputations of the Faithe belonge as wel to the Temporal Prince as to the Pope The Apologie Cap. 14. Diuision 5. Truely there had benne no neede to handle so plaine a mater as this is with so many woordes so at lengthe if wee had not to doo with those menne who for a desire they haue to striue and to winne the maisterie vse of course to denie al thinges be thei neuer so cleare yea the very same whiche they presently see and beholde with theire owne eies M. Hardinge The matter ye speake of is so cleare that from the beginninge of the worlde to this daie no secular Prince can be named who by the ordinary power of a Prince without the gifte of prophecie or special reuelation did laudably intermeddle with Religion as a iudge and ruler of spiritual causes The reason thereof is cleare Religion is an order of Diuine worshippinge belonginge to God onely whereupon no man hath power but he that is called thereto by God He is called in the iudgemente of men who can shewe his callinge out wardly as by consecration and imposition of handes Priestes and Bishops are called to be the dispensatours of the mysteries of God In that consecration the keies of knowledge and discretion the power of blindinge and loosinge is geuen If a secular Prince can not shewe the keies geuen to him howe dareth he aduenture to breake vp rather then to open the clasped booke of God the dore of the Churche and the gates of the Kingedome of heauen VVherefore S. Ambrose saide vnto Valentinian Quando audiuisti Imperator in causa Fidei Laicos de Episcopo iudicasse VVhen haste thou hearde Emperoure Laymen to haue ben iudges of a Bishop in the cause of Faithe And yet nowe these menne thinke that whiche S. Ambrose neuer hearde of not onely to haue ben vsed continually the firste fiue hundred yeres after Christes birthe but also to be as cleare a matter as if we behelde it with our eies The B. of Sarisburie The Temporal Prince yée saie hath not the Keies of the Kingdome of Heauen Ergo he maie not iudge in Ecclesiastical Causes nor geeue Definitiue Sentence in General Councel This is a very sely poore Argumente M. Hardinge as hereafter it shal appeare But S. Ambrose saithe vnto the Emperoure Valentinian When did your Maiestie euer heare that in a Cause of Faithe a Laiemenne were Iudges ouer Bishoppes Here M. Hardinge by the waie S. Amrbose géeueth you to vnderstande that onlesse it be in a Cause of Faithe a Laieman maie be Iudge ouer a Bishop whiche thinge is contrarie not onely to your Former Doctrine but also to the whole course and practise of your Churche of Rome Howe be it touchinge the meaning of these woordes it behoueth vs to knowe Firste the cause wherefore S. Ambrose so shunned and fledde the Emperours Iudgemente Nexte before what Iudges he desired to be tried First the Emperoure Valentinian at that time was very yonge as wel in Age as also in Faithe He was not yet Baptized He knewe not the Principles of Christes ReligioÌ„ He was an Arian Heretique and beleued not the Godhedde of Christe but bent al his studie and power to mainteine the Arians He woulde haue thruste out the Christianes woulde haue possessed the Heretiques in theire Churches and to that ende had raised his Power and filled Millaine ful of Souldiers He saide It was lawful for him to doo what him listed Briefely his whole dealinge was ful of force violence sutche as hath benne séene in somme Countries not many yéeres sithence In consideration hereof S. Ambrose woorthily refused him to be his Iudge And therefore he saide vnto him Tolle Legem si vis esse Cerramen Take awaie the rigoure of your Lavve if ye wil haue the mater tried by Disputation Againe Noli te grauare Imperator vt putes te in ea quae Diuina sunt Imperiale aliquod ius habere Noli te extollere Esto Deo subiectus Scriptum est quae Dei Deo quae Caesaris Caesari O my Lorde trouble not your selfe to thinke you haue any Princely Power ouer those thinges that perteine to God Vaunte not your selfe be subiecte vnto God It is written Geue vnto God that belongeth vnto God Geue vnto Caesar that belongeth vnto Caesar But as S. Ambrose saithe The Emperoure hathe no Povver ouer Goddes causes so maie wee likewise and
Kinge Iohn and set al the people at libertie from their othes whereby thei ought allegeance to their Kinge and at laste wickedly and moste abominably they bereeued the same Kinge not onely of his Kingedome but also of his life Bisides this thei ExcoÌ„municated and cursed Kinge Henry the Eighte that moste famous Prince and stirred vp against him sommetime the Emperour sommetime the Frenche Kinge and as mutche as in them was put our Realme in hazarde to haue benne a very praie and spoile vnto the Enimie Yet were they but fooles and madde menne to thinke that either so mighty a Prince could be feared with bugges rattles or els that so Noble and greate a Kingdome might so easily euen at one morsel be deuoured and swalowed vp M. Hardinge Concerninge the case betweene these three Kinges of Englande and the Bishops of Rome for the time beinge I saie litle If they did wel and the Bishops euil they haue their rewarde the other their punishemente â—f otherwise or howe so euer eche one at Gods iudgemente shal haue his deserued measure But be it graunted al were true ye saie though we know the more part to be false VVhat though Kinge Henry the seconde were euil treated of Pope Alexander about the murthering of S. Thomas the Archebishop of Cantorbury and Kinge Iohn likewise of that zelous and learned Pope Innocentius the thirde c. The B. of Sarisburie Notwithstandinge the Pope as his manner hath benne raise Commotion within the Realme and arme the subiectes againste theire Soueraine and pulle the Crovvne Emperial from his heade yet by your Doctrine who so euer dare speake in his Princes right is a foole and killeth him selfe as if there were no life or saluation but onely vnder the frantike gouernement of the Pope Sutche obedience and loialtie the Pope hathe taught you towardes your Prince The Apologie Cap. 23. Diuision 2. And yet as though al this were too litle thei would needes haue made al the Realme Tributarie to them exacted theÌ„ce yeerely most vniuste and wrongeful taxes So deere coste vs the frendeship of the Cittie of Rome Wherefore if they haue gotten these thinges of vs by extortion through theire fraude and suttle sleightes we see no reason why we maie not plucke awaie the same from them againe by lawful waies and iuste meanes And if our Kinges in that darkenesse and blindenesse of the former times gaue them these thinges of theire owne accorde and liberalitie for Religions sake beinge moued with a certaine opinion of their fained holinesse now when the ignorance and erroure is spied out maie the Kinges theire Successours take them awaie againe seinge they haue the same Authoritie the Kinges theire Auncestours had before For the gifte is voide excepte it be allowed by the wil of the geeuer and that cannot seme a perfit wil whiche is dimmed and hindered by erroure M. Hardinge As for Peterpens and what other so euer summes of monie were yeerely paide to the Churche of Rome whiche were not by extorcion suttil sleightes by the Popes gotten as ye slaunder but freely and discretely by the prince and the realme for a greate cause graunted it is not a thing that so mutche grieueth the Pope as your departure from the true faith and Churche dothe as it maie wel appere by that whiche happened in Queene Maries raigne In whiche time although the Pope were acknowledged â–ª yet him selfe neuer was knowen to haue demaunded his Peterpens or any other yeerely paimentes againe But what is this to your schismes and Heresies This healpethe you nothinge for answeare to the hainous crime of your Apostasie The liberalitie of our countrie to the see of Rome whiche is the mother of al the VVeaste Churches hath ben so smal in comparison of certaine other Realmes as with the honoure of the Realme it might not seme to finde it selfe greued therewith Yet here ye sette a gnatte to an Elephante and make greate adoo about a litle The Realme is not so mutche enriched by retaininge that smal summe from the Pope as it is dishonored by your vndiscrete talke saueringe altogeather of miserie and niggardnes Ye shoulde haue shewed better stuffe at leaste in th ende of your booke The laste acte of a fable by rules of Poeterie shoulde be beste Ye haue done like a foolishe Poete making your ende so badde The Pope seeketh not your monie he seketh you He seeketh the safetie of your soules He seeketh like a good shepherde howe to reduce the streied shepe of Englande vnto the folde of Christes Churche God graunte we maie see his good intente happely acheued The B. of Sarisburie The Pope hathe enriched him selfe and gotten the treasures of the world into his owne handes not by fraude or guile as you saie but onely by the frée liberalitie of Kinges and Princes Yet S. Augustine saithe Non possumus dicere Nemo nos inuasores arguit violeÌ„tiae nullus accusat Quasi non maiorem interdum praedam à viduabus blandimenta cliciant quà m tormenta Nec interest apud Deum vtrùm vi an circumuentione quis res alienas occupet dummodò quoquo pacto teneat alienum Wee cannot saie No man chargeth vs with extorsion noman accuseth vs of violence For oftentimes of poore widowes a man maie geate more by flatterie then by rackinge And there is no difference before God whether a man holde an other mannes goodes by open violence or by guile if the thinge that he holdeth be not his owne But how maie this by your learninge M. Hardinge be called the liberalitie of the Prince He is liberal that is frée in bestowing of his own But you tel vs that al the Temporal goodes of the vvorlde are the Popes and not the Princes and that the Prince hath nothinge but by fauoure sufferance of the Pope Your Doctours wordes be these Papa est Dominus omnium temporalium secundum illud dictum Petri Dabo tibi omnia regna mundi The Pope is the Lorde of al temporal goodes accordinge to that saieinge of S. Peter that S. Peter neuer spake for they are the woordes of the Diuel I wil geue thee al the Kingdomes of the world An other of your Doctours saithe thus Dicunt quòd solus Papa est verus Dominus temporalium ita quòd potest auferre ab alio quòd aliâs suum est Sed praelati caeteri Principes non sunt Domini sed Tutores Procuratores Dispensatores Thei saie that the Pope onely is the very Lorde of Temporal thinges so that he maie take from any man that is his own As for other Prelates and Princes thei be the ouerseers and fermours and stewardes of wordly thinges but not the Lordes And Matthias Parisiensis saithe that Pope Innocentius 3 called Kinge Iohn the Kinge of England Vasallum suum That is to saie his féede man or his Tenante meaning thereby that the Realme of England vvas the Popes and not the Kinges If
wée maie saie of the Pope as Diphilus sommetime saide of Pompeius Nostra miseria Magnus es Baptista Mantuanus speakinge of the state of Rome saith thus Venalia nobis Templa Secerdotes Altaria Sacra Coronae Ignis Thura Preces Coelum est venale Deusâ—ue Bmongeste vs in Rome Churches Priestes Altars Masses Crovvnes Fire Incense Praiers and Heauen are set to sale Yee God him selfe emongeste vs maie be had for monie Budaeus saithe Sanctiones Pontificiae non moribus regendis vsui sunt sed propemodum dixerim Argentariae faciendae Authoritatem videntur accommodare The Popes Canons serue not nowe to guide mennes liues but if I maie so saie they serue rather to make a banke and to geate monie Bernarde of Clunice saithe thus Roma dat omnibus omnia dantibus Omnia Romae Cum Pretio Rome geueth al thinges to them that geue al thinges Al thinges at Rome wil passe for monie Euen in the Popes own Decretales yée shal finde it noted thus Roma est Caput Auaritiae Ideò omnia ibi venduntur Rome is the Heade of al Couetous treacherie And therefore al thinges there are set to sale Yea Thomas Becket him self whom a litle before yée called a Saincte when for his wilful disobedience and Treason committed againste his Prince he had for aide and succoure fledde to Rome and sawe that nothinge would be wrought there without monie thus he wrote he wrote thereof to the Bishop of Menze Mater Roma facta est Meretrix prostituta est pro mercede Rome our Mother is becomme an Harlot and for monie and meede laiethe her selfe to sale To be shorte yée knowe that our Fathers longe sithence were woonte to saie Curia Romana non captat Ouem sine lana The Courte of Rome wil not take the Sheepe without the fliese Therefore M. Hardinge your Poete concluded in good order and went not so farre bisides his Rules For monie is bothe the First and the Middle and the laste Acte of al your Fable Christe sommetime thruste sutche Buiers Sellers Brokers Scorsers out of the Temple But contrariwise yée haue receiued in Buiers and Sellers thruste out Christe and so haue turned the House of God into a Caue of Theeues S. Paule saith thus vnto the people of Ephesus Argentum Aurum nullius concupiui I haue desired nomans Gould or Syluer Vpon whiche woordes in the Glose it is noted thus Per hoc Lupi cognoscuntur qui talia concupiscunt Hereby they that desire sutche thinges are knowen for woulues S. Hierome saithe Quia Prophetae pecuniam accipiebant Prophetiae corum facta est Diuinatio For that the Prophetes felle to taking of monie therefore their Propheste was becomme a Soothe saieinge that is to same it was of the Diuel and not of God Thus M. Hardinge to conclude what so euer faulte yee can finde with the Defenders Poetrie Verily by the iudgement of your nearest frendes Monie was the beste paare of al your Fable The Recapitulation of the Apologie THus thou seest good Christian Reader It is no newe thinge though at this daie the Religion of Christe be enterteined with despites and checkes being but lately restoared and as it were comminge vp againe anewe for so mutche as the like hath chaunced bothe to Christe him selfe and to his Apostles yet neuerthelesse for feare thou maiste suffer thee self to be leadde amisse and to be seduced with those exclamations of our Aduersaries wee haue declared at large vnto thee the very whole manner of our Religion what our Faith is of God the Father of his onely Sonne Iesus Christe of the Holy Ghoste of the Churche of the Sacramentes of the Ministerie of the Scriptures of Ceremonies and of euery parte of Christian Beliefe Wee haue saide that wee abandon and deteste as plagues and poisons al those olde Heresies whiche either the sacred Scriptures or the Anciente Councelles haue vtterly condemned that wee cal home againe asmutche as in vs liethe the right Discipline of the Churche whiche our Aduersaries haue quite brought into a poore and weake case That we pounishe al licenceousnesse of life and vnrulinesse of manners by the olde and longe continued Lawes and with as mutche sharpenesse as is conueniente and liethe in our power That we mainteine stil the state of Kingedomes in the same condition and state of honoure wherein we found them without any diminishinge or alteration reseruinge vnto our Princes their Maiestie and worldly preeminence safe and without empairinge to our possible power That we haue so gotten our selues awaie from that Churche whiche they had made a denne of Theeues and wherein nothinge was in good frame or once like to the Churche of God and which by their owne confessions had erred many waies euen as Lot in times past gate him out of Sodome or Abraham out of Chaidee not vpon a desire of contention but by the warninge of God him selfe And that we haue searched out of the Holy Bible which we are sure cannot deceiue one sure fourme of Religion haue returned againe vnto the Primitiue Churche of the Anciente Fathers and Apostles that is to saie to the grounde and beginninge of thinges vnto the very â—undations and headspringes of Christes Churche And in very truthe we haue not tarried in this mater for the Authoritie or consente of the Tridentine Councel wherein we sawe nothinge donne vprightly nor by good order where also euery body was sworne to the maintenaunce of one man where Princes Embassadours were contemned where not one of our Diuines coulde be hearde and where partes takinge and Ambition was openly and earnestly procured and wrought but as the Holy Fathers in former time and as our Predecessours haue commonly donne wee haue restored our Churches by a Prouincial Conuocation and haue cleane shaken of as our duetie was the yoke and tyrannie of the Bishop of Rome to whom wee were not bounde who also had no manner of thing lyke neither to Christe nor to Peter nor to an Apostle nor yet like to any Bishop at al. Finally we saie that we agree amoÌ„gest our selues touchinge the whole Iudgement and chiefe substance of Christian Religion and with one mouthe and with one spirite doo woorship God and the Father of our Lorde Iesus Christe Wherefore O Christian and Godly Reader for so mutche as thou seeste the Reasons and Causes bothe why wee haue restoâ—red Religion and why we haue foresaken these menne thou oughtest not to marueile though we haue chosen to obeie our Maister Christe rather then menne S. Paule hath geuen vs warning that wee should not suffer our selues to be carried awaie with sutche sundrie learninges and to flee theire companies specially sutche as woulde sowe debate and varience cleane contrarie to the Doctrine whiche they had receiued of Christe and the Apostles Longe sithence haue these mennes craftes and treacheries decaied and vanished and fledde awaie at the sight and light of the
Councel of your Priuate Masse VVhiche thinge thus of your parte confessed to our pourpose is sufficiente Now touchinge the Authoritie of your Amphilochius not long sithence yee thought his force had benne inuincible And therefore yee stoode vp alofte and braied alowde Novve M Ievvel and his Consacramentaries doo stagger I doubte not And for that cause as if it had benne somme greate woorthy Authoure yee alleged him seuen times with special reuerence in one Booke And yet nowe at the laste yee are contente for shame to turne him ouer and to let him goe Perhaps yee thought for the while a weake threede was sufficient to leade the people and that as folkes vse sommetimes to please children yee might quenche their thirste with an emptie cuppe Thus mutche hitherto touchinge somme partes of your Reioinder Concerninge your Former Booke whiche yee haue intitled a Confutation I neede to saie nothinge By the iudgemente of the wise it saithe sufficiently of it selfe But what meante you M. Hardinge therein to make so large discourse I wil not saie in the Defence for that woorde your frendes maie not beare but at the leaste in the fauoure of Open Stevves and to calle the same Malum necessarium that is to saie although an il thinge yet sutche a thinge as no good Common weale maie be without it VVhat meante you to that purpose to shewe vs the name and Authoritie of S. Augustine and thus to vpbraide vs in the ende In good soothe Maisters ye are too yonge to cōtrolle the Cittie of Rome in her doinges VVhat needed you to bestowe so fine eloquence in so fowle a cause Is vice growen so colde in Louaine that it muste be enflamed and authorized by open VVritinge VVhat meante you to allege the Prophete Dauid the Euangeliste S. Mathevve and S. Paule the Apostle for proufe of your Pardonnes VVil yee telle vs that Dauid Matthevve and Paule were Pardoners Or if yee dare to telle vs so must wee beleeue it If yee so manifestly mocke vs with open folies howe maie wee truste you in higher Mysteries S. Paule saithe Though our outwarde man be corrupted yet our inwarde man is renewed daie by daie Here yee telle vs in greate soothe that these woordes vndoubtedly serue to proue Purgatorie Christe saithe vnto Peter I haue praied for thee c. Therefore yee saie Christe novve requireth vs not to be obediente to Peter or Paule but to the Pope that sitteth in theire Chaire Christe saithe The Sonne of Man came not to destroie but to saue Ergo saie you The Breade and VVine in the Sacramente lose no parte of their former vertues but remaine in Fourmes and Accidentes euen as they vvere before as if the Sonne of God had come downe from Heauen to saue Accidentes Thus yee nippe of the sense and meaninge of the Holy Scriptures and feede vs onely with emptie woordes as if yee woulde pike awaie the corne and geeue vs the chaffe or conueigh awaie the iewels and throwe vs the bagge O M. Hardinge be not wilful let your owne conscience leade you VVas this the meaninge of S. Paule was this the comminge of Christe into the worlde was this the sense of the Holy Ghoste I wil not saie what Olde Doctour or Anciente Father but what Summiste what Canoniste what Childe what Heretique euer either so vndiscretely or so vnreuerently vsed the VVoorde of God I leaue the misconstrueinge and falsifieinge of so many Fathers the allowinge and soothinge of manifest Forgeries the vpholdinge of Abuses and open Erroures your weake Proufes your seely Coniectures your simple Gheasses your greate Ouersightes your bolde Affirmations your heapes of Vntruthes your disdeigneful Scornes your immoderate Scoffes your vngentile and vnciuile woordes as for example Villanes Theeues Fooles Disardes Lourdaines c. I leaue other your vnmannerly and vncleanely speaches Hungry Dogges eate dirty puddinges As common as life vvith beggers They serue the belly and the thinges beneath the belly VVas this a presente M. Hardinge meete either for the Modestie of a Virgine or for the Maiestie of a Prince specially sutche a Virgine and sutche a Prince so Chaste so Graue so Learned so VVise so Vertuous so Godly as Christendome seldome hath seene the like VVhat thought you that either her wisedome coulde not espie your fraudes and mockeries or that her chaste eares coulde quietly beare your lothesome talke Or thought you by the weight of sutche reasons to mooue Mountaines and to woorke woonders and to force her Maiestie to leaue christe and his Gospel and comme to Louaine to folowe you Yee threape her Maiestie fondely with kindenesse and as yee woulde haue the worlde imagine with good likinge and fauouringe of your side as if her Maiestie hauing benne brought vp from her cradle in the knowledge and feare of God and through Goddes greate Mercie and accordinge to his knowen VVil by the good aduise and counsel of the states of her Realme hauinge refourmed the House of God from the filthe and soile of your diuises shee stoode nowe in a mammeringe and were not hable to discerne either Falsehedde from Truthe or Darkenesse from Light or as if your Errours were not so grosse that a blinde man maie groape them with his Fingers Yee telle her Maiestie shee hath neither Parlamente nor Lavve nor Churche nor Cleregie The Churche of Englande yee commonly calle the Tovver of Babylon the Synagog of Antichriste and the Schoole of Sathan ye charge her Maiestie with disordered proceedinges with mainteinance of Infidelitie of Sacrilege of Schisme of Heresie For your possible power ye dishonour her Maiestie bothe abroade and at home where yee maie geate credite to your folies yee sclaunder the gouernmente yee disquiete her Maiesties louinge Subiectes yee breede Seditions yee procure Rebellions yee hazarde her estate And yet dare yee to pouder al this poison with a fewe dissembled and sugred woordes and to offer the same vnto her Maiestie for a presente VVel M. Hardinge if yee had foreseene the thankes that her Maiestie moste iustely yeelded you for your trauailes yee woulde not haue benne so bolde so rudely to presse into her presence It behooued you to be aduised not onely what yee wrote but also what Personage shoulde viewe your writinges If yee shal happen to write hereafter sende vs fewer woordes and more Learninge If yee shal diuise to talke any more of your Priuate Masse leaue your vagaries and goe directly to the pourpose Telle vs no moe sutche longe tales either of the Sacrifice or of other maters so farre from the question It is no good Logique to shifte of the thinge yee haue in hande and to mocke your poore Reader with an other Treade not so nicely and so gingerly M. Hardinge Saie not your Masse is a Circumstance and a mater of Facte and standeth onely vpon supposalles and gheasses and therefore needeth no further proufe VVhy soulde yee so trifle with the simple This is the Issue
that falleth out bitweene vs VVhether any one of al the Anciente Learned Fathers c. euer saide your Priuate Masse c. This is it that is denied If yee proue not this what so euer ye proue yee proue nothinge Bringe out somme Learned Father shewe somme Catholique Doctoure keepe them no lenger foorthe comminge The worlde looketh yee shoulde deale plainely Denie nomore the manifeste Truthe auouche nomore the open Falsehedde Let there be somme probabilitie and likelihoode in your saieinges Leaue your immoderate and vncourteous talkes They are tokens of stomake and not of Learninge Therein yee haue deserued the honoure aboue al others In sutche kinde of Eloquence noman can matche you but your selfe A good cause mighte haue benne pleaded with better woordes The more vntemperate and firy yee shewe your selfe without cause the more in the ende wil appeare your folie If yee haue hitherto taken any pleasure in speakinge il at my hande by hearinge il yee shal not lose it If yee bringe vs moe Fables of your Pardonnes and Purgatories If yee feede vs as yee haue donne with Vntruthes If yee depraue the Scriptures If yee falsifie the Doctoures If yee Conclude without Premisses If yee place your Antecedente at Rome and your Consequente at Louaine If yee stuffe so mutche paper and blotte so many leaues and shewe vs nothinge briefely if yee write none otherwise then yee haue donne hitherto no wise man wilgreately feare your force Deceiue not the simple They are bought with price They are the people of God for whome Christe hath sheadde his Bloude Your shiftes be miserable Yee trouble your selfe as a birde the lime The more yee sturre the faster yee cleaue the longer yee striue the weaker yee are Yee cannot bridle the flowinge Seas yee cannot blinde the Sonnebeames Kicke not stil againste the spurre Geeue place vnto the Glorie of God VVil yee nil yee the Truthe wil conquere God geeue vs bothe humble hartes and the people eies to see that al fleashe maie be obediente to his wil. Amen From London 27. Octobris 1567. Iohn Sarisburie ¶ A Table of the principal maters Conteined in this Booke A ABsolutioÌ„ of madde men 139. Absolution standeth not in the vvil of the Prieste 139. The Abomination of desolation 446. Abuses in the masse confessed by Pigghius 456. Refourminge of Abuses 133. Accidentes vvithout subiecte 253. Adoration of the SacrameÌ„t 269. VVee neede no Aduocates vnto God 316. Agreement in Religion 194. Altars or Communion Tables 333. S. Ambrose refused the Emperours iudgement in Ecclesiastical causes 689. Ambition in the Cleargie the cause of greate euil 409. Anacletus fondely misconstrued by M. Hardinge 226. 227. Antichriste 446. Antichriste in the Churche of God 447. 448. Antichriste shal couÌ„terfaite Chastitie 482. Antichriste in the Temple of God and vvhat Antichriste shal be 434. Antonius learned in the Scriptures 195. VVeemen dissemblinge themselues in mens Apparrel 376. Choise of Apparrel for Religions sake 346. 347. No difference in Apparrel 346. 347 348. Superstitious holinesse in Apparrel 344 345. Ecclesiastical brauerie in Apparrel 641. The Apostles equal vvith Peter 106 107 108. The Apostles aboue Kinges and Princes 397. The Apologie authorized 17. Athenes standinge 376 â–ª 377. S. Augustines iudgement refused â—98 Augustine the Italian Monke 11. Augustine the ItaliaÌ„ MoÌ„ke aliue at the time of the vvarre 493. Augustine the Italian Monke inflamer of the vvarre ibidem Augustine the Italian monke Bishop in Englande 492. The authoritie of the Doctours and Fathers 18. 19. Pretence of Antiquitie 495. 496. B. Bacon 454. Baptisme 203. Baptisme of Infantes 150. By Biptisme vvee are vnited vnto Christe 241. VVee are partakers of Christes Body and Bloude in the Sacramente of Baptisme 271. Christe is he that Baptiseth 215. The Povver of Baptisme 217. Baptisme is the Povver of Resurrection 221. Baptisme receiued vvithout Faith 216. Beleeue them not spoken of Antichrist and his follovvers 208. To Beleeue in God 84. The recantation of Berengarius 348. The Bernates lavvful vvarre against the Duke of Sauoye 389. Binding standeth in vvilful refusing of the VVoord of God 142. Bishoppes called and conuented before the Prince 637. 638. 639. A Bishop maie not put avvaie his vvise vnder pretence of holinesse 185. Bishoppes svvorne vnto the Pope and the fourme of the Othe expressed 43. Difference bitvveene Bishop and Prieste 198. Bishoppes vvithin the Princes checke 398. A Bishop bearing ciuile office 512. Bishoppes proude and disdeigneful in olde times 409. Bishoppes no Bishoppes 117. The substance of Breade remaineth in the Sacramente 231. The Bread is the body of Christ in vvhat sense 246. 255. 257. 479. 480. The Bread of the Sacrament passeth by natural digestioÌ„ by the Iudgement of Origen 258. 261. The Bread remaineth in substance as it vvas before 247. 248. 249. 251. 252. 257. The Bread chaÌ„ged in vvhat sense 247 248. 249. The Breade not annihilate 248. The Breade hath a certaine likenesse of Christes Body 254. The Buildinge and repairinge of Goddes Churche 716. Burninge of the Scriptures 477. C. Calixtus for Anacletus 226. The Calendar of Bishops names 374. 375. Carnal libertie 335. 336. Cathechumeni or Beginners in the Faâ—the 139. Catholike in many or in fevv 93 Catholike Churche and vvhat is meant thereby 49. Ceremonies 308. S. Augustine founde faulte vvith the multitude of Ceremonies 308. 309. Ceremonies more estemed then the commaundementes of God 308. 310. Vaine Ceremonies ought to be remoued vvith al speed conuenient 309. Ceremonies haue povver to quiet the conscience and to remitte sinne 554. Diuersitie of Ceremonies 309. Vovve of Chastitie and lavvful to breake the same 168. 169. 170. Counterfaite Chastitie a marke of Antichriste 183. Chastitie the gifte of God may not be commaunded by any man 167. No one Chiefe but Christe 340. Christes humanitie in one place 85 87 88. 89. Christe and the Pope haue one place of Iudgemente 95. Christes Body neuer promised to our bodily mouth 274. To touche or to holde Christ 288 Christe the onely Pope 106. Christes Bloude not in the holy Cuppes 265. Christes Body in one place 276. 277. Christians hated sclaundered 49. To approche vnto Christe 288. To receiue or beare Christe 285. 286. The spiritual receiuing of Christs Body 348. Christes Body crusshed torne vvith teeth 349. Christes Body geeueth life 241. Christes Body in Heauen 233. Christes Body verily presente in the holy supper in vvhat sense 271. 273. 276. The Christians in Graeciae and Asia abhorre the Pope and his Cleregie 457. The Churche of Rome is departed froÌ„ the primitiue Churche of God 566. The deformities of the Churche of Rome 568. The Churche in fevve 571. The Churche knovven by Gods vvoorde 3. The Churche of Rome can neuer erre true or false 430. 436. 437. 439. 440. 444. 445. Readinge of Chapters in the Churche 552. 553. The Churche is aboue the vvorde of God 557. 558. 559. 560. The Churche of Rome can not faile 565. The miserable state of the Churche of Rome 462. 463. The
707. Faithe eateth Christe beinge absente 220. 221. Christe present by Faithe 289. Fastinge vpon any certaine daies not apointed 197. 198. Fasting vvith fleashe 197. Faithe vvithout vvoorkes is no Faithe 321. Fond Faithe is no Faithe 293. By Faithe vvee eate Christe 289. Christes death applied by Faithe 298. By Faithe vvee are incorporate vnto Christe 241. 243. Church in fevve or many 327. 328 Shifte of Figures vsed by M. Hardinge 269. A Figure is not the thing it selfe 205. Flamines and Archiflamines 121. The florishing state of Kinge Pipinus life 406. Fornication in a Priest more tolerable then mariage 366. 367. Simple Fornication vvhether it be sinne or no sinne 360. Fornication vvinked at by the Popes Canons 362. The fourme of Baptisme 203. Fourme and Substance 98. 89. Formes and accideÌ„tes 205. 231. 232. A prieste maie not be deposed for Fornication 189. Franciscus Dandalâ—s 414. Free vvil hovv free hovv bonde 13â— Perfit fulfilling of the lavv 316. 317 The fulfilling of the Lavve possible or impossible 317. G. Gerson 454. Goddes Truthe mutable 438. The credite of Goddes VVoorde hangeth on the Pope 438. The Gospel encreased of smal beginninges 34. The Gospel of Christe reproued for noueltie 490. 491. 496. The fruites of the Gospel 51. The Gospel of Christe shal not stande 22. The Gospel of Christe sclaundeÌ„rously called grosse and fleashely 32. The encrease of the Gospel 38. The Gospel in Princes Courtes 34. 35. The Authoritie of Gratian. 28. Gratian often deceiued 226. The Greekes haue neither priuate Masse nor half coÌ„munion nor Purgatorie 578. 579. 580. Guilty of the Body Bloud c. 587. 588. H. The Halfe communion vveakely proued 480. 481. M. Harding abateth fiue hundred yeeres of his reckeninge 32. M. Harding misallegeth S. Augustine 141. M. Harding fondly applieth these vvoordes of Christe The sonne of man came not to destroie but to saue 254. 255. M. Harding misconstrueth S. Augustine 61. 62. M. Hardinge mistaketh Iosua for Osee 101. Heade of the Churche 94. Henry 4. and his qualities 419. A vvomaÌ„ Head of the Church 644 Heretiques alleged Scriptures 57. 58. 59. 60. 467. Heretiques suppresse the Scriptutes 481. The Definition of Heresie 46. The note of Herersie maie not be dissembled 45. Heretiques discredite the Scriptures 488. Heretiques allege the Doctoures and Fathers 495. Heretiques accuse the Scriptures 78. 474. Popes haue benne Heretiques 612. 614. 615. 616. 617. Heretiques confound al thinges bicause they cannot discerne the Creator from the Creature 295. Ruffinus an Heretique 672. Heretiques alleged Councelles and Fathers 57. Heresie in good parte 48. 49. Heretiques vvoulde be called Catholiques 433. Heretiques holde by Tradition 199. Heretiques clothed vvith the name of the Churche 2. Condemned of Heresi vpon light occasions 46. Godly menne accused of Heresi 631. Hieremie sette ouer Kingdomes and nations in vvhat sense 399 The Higheste Prieste 526. 527. Holy Orders 96. 97. Holy Orders vvithout offices 98. The Holy Ghost is God 90. Holy VVater 21. Hosius Iudgemente of the Scriptures 468. Hosius mistaken 472. Huldericus the Bishop of Augusta 186. Husbande of one vvife and the meaninge thereof 174. Hus and Hierome of Prage 48. I. S. Iames Epistle 193. The ignorance of the Cleregie in times paste 371. Images in Churches 505. Adouring of Images 503. Images painted in vvalles 502. The blasphemous Inuocation of our Lady called by M. Hard. a spiritual daliance 313. India conuerted 37. Innocentius 3. said he vvould either lose his Triple miter or els he vvoulde pulle themperour Philips Crovvnâ— Empeperial from his heade 398. Inuocation of Sainctes 311. Dame Iohane the Pope 374. Iohannes Casa 383. Iohannes Diazius slaine by the procurement of his Brother 383 Iohannes Camoâ—ensis 618. Goddes Iudgement folovveth the Iudgement of the Priest Reproued 154. The Prieste Iudge ouer sinne 152. The Iuste man trusteth not in his ovvne righteousnese 323. The lust man sinneth and deserueth euil 321. 322. Iustification by Faith onely 74. Iustinian the Emperour deposed ij Popes 690. 691. K. The vvoorde of God is the Keie 144. 152. The Popes Keie shutteth and openeth not 143. Many Priestes haue not the Keie of Knovvledge 136. Confusion of Keies 160. Peters Kaie greater then his fellovves 161. 162. 163. The Keie of Instruction and the Keie of Correction 149. Peters Keie equal vvith the reste 162. 163. Somme Priestes haue no Keie at al. 145. Knovvledge is not the principal Keie ibidem Kinges and Emperours hold the Popes stirope and leade his horse beare his traine and cariâ— his dishe 412. Kinges maie lavvfully deale in Ecclesiastical causes 636. 645. 647. 648. 654. 655. 656. 657. 658. 659. 660. 682. 683. 684. 688. Kinges not alvvaies anointed by Bishoppes 696. King Iohn of England poisoned 409. Kinges Fosterers and Queenes Nurses of the Churche 649. L. The Lamb laide vpon the Table in vvhat sense 282. 283. Laie men after a certaine sorte be Priestes 131. They mystical Latine tongue 517 The Lambe of God is slaine in the Holy Supper in vvhat sense 286. A Laie man maie remitte Sinnes 137. Lenten faste 198. Lenten fast Lenten meates 270 God causeth his light to shine out of barbarous and despised places 391. Liga Sotularia 388. Laghtes 13. Lightes tapers in Churches 20 M. Priestes haue Married 514. Marriage letteth not Praier 172. Good causes vvhy Priestes shoulde bee set at libertie touchinge Marriage 187. 188. 189. 190. Priestes Married vvithin holy orders 175. 176. Marriage hindereth 182. The restrainte of Marriage the doctrine of Deuâ—lles 182. 183. Bishoppes and Priestes Marâ—ied 166. 167. 184. Marriage hindreth not the Bishoppes dutie 177. The Apostles doctrine touchinge Marriage 184. 185. 186. Marriage Condemned 165. Seconde Marriage is Fornication in vvhat sense 174. 175. Not lavveful to breake Priestes marriage 185. Marriage contracted after a vovve is Lavveful 459. Priestes Marriage allovved 173. Seconde Marriage coÌ„demned 166 Marriage furthereth the Bishops dutie 178. 179. 180. Marriage forbidden not fornication 182. Al the Apostles Iohn excepted vvere Married 166. 184. Better to Marrie then to burne 184. Bishoppes tvvise Married 174. A Prieste maie Marrie 171. Monkes Married 176 Priestes Marriage not forbidden 185. 186. Christes deathe applied by the Masse vvithout Faithe 297. Matrimonie chaste and pure 513. Churche in many or fevve 38. 39. Matrimonie neither good nor il 178. The cares of Matrimonie ibideÌ„ The blessed Virgin Marie Idolatrously abused by Heretiques 312. Martyrdome standeth not in the deathe but in the cause 30. The Bookes of the Machabees 193 The Masse seuen hundred yeeres in furnishinge 194. Godly menne couÌ„ted madde 80. A Prieste beinge Married ought not therefore to be refused in the ministration 513. One Masse or Communion in one daie 524. The Emperoure appointed Metropolitanes 122. Truste in Merites 77. Mediatoure of Saluation Mediatour of intercession 311. Merite and Mercie 319. 321. Miracles 37. 294. 699. Miracles vvrought by fained Christians 700. The seruantes of Christe knovven by that they vvoorke no Miracles 699. Miracles vvrought by subtile menne or by the Diuel 294. VVhether
King 403. The Pope is al and aboue al. 619. The Popes iudgemente aboue al the iudgemeÌ„t of the vvorld â–ª 482. The encreasing of the Popes temporal povver 403. Pope Victor poisoned in the Chalice 40â— The Pope is more then God 397. The Popes stoole of Porphyris stoane 410. Kinges and Princes svveare obedience to the Pope 396. The Pope placeth him self aboue the Empier 398. The Pope him selfe vvoulde not be called the vniuersal Bishop 45â— The Pope can haue no Superioure 424. The Pope is Christe 461. The Pope and his Clergie fallen from God 453. Departing froÌ„ the Pope 430. 431. The Pope had no authoritie to summone Councels 671. The Popes honor preiudicial to to the honor of God 398. The Pope is the onely Lorde of temporal thinges 426. Pope Syluester dead before the Councel of Nice 666. The Emperours place in Councel at the Popes feete 635. A priuate maÌ„ saieing the truthe is to be heard before the Pope 431. Popes and Cardinalles entangled vvith vvorldly affaires 640. It is sufficient for vs to doâ—â—es the Pope vvilleth vs. 431. The Ambition of the Pope 426. The Pope is the light that came in to the vvorlde 619. The Pope is not the head of al Churches 451. 452. The Pope hath inuaded the right of al inferiour Bishoppes 452. Pope Adrian confessâ—th that al euil grevve from the See of Rome 454 455. The Pope and his Clergie Spoilers and Traiâ—â—â—rs 462. 463. Praier in a strange tonge 516. The Pride of Rome 110. 119. Moses a Prieste 651. Priestes Concubines allowed 363. 367 370. Priestes take vpoÌ„ theÌ„ the proude lookes of the Phariseis 153. 154. Laie men in a certaine sense to be called Priestes 652. The Priestes povver in remittinge sinne 158. 159. Priestes or elders 603. Prince of Priestes or hiest Bishop â–ª a title geueÌ„ to many Bishops 121 Godly Princes careful for Goddes causes 34. 35. The Prince the Supreme gouernoure in Ecclesiastical causes 643. 644. 645. 647. The Prince touchinge his obedience tovvardes God is a priuate man 394. The Prince bounde to vvrite out the booke of the Lavve 648. 649. Flatteringe of Princes 591. Priuate Masse coldely auouched by M. Hardinge 225. 226. 227. The Prophetes of God called Heretiques 233. The Popes power ouer Purgatorie 299. Old fantasies of Purgatorie 299. 300. Praier for the dead importeth not Purgatorie 300. Vaine proues for Purgatorie 301. The Bloude of Christe is our true Purgatorie 301. 305. 306. There is no Purgatorie 302. Scriptures disprouing Purgatotie 304 Purgatorie Imagined by the Heathens 305. Contrarie opinioÌ„s of Purgatorie 306. Roffensis confesseth that the olde Fathers made little mention of Purgatorie 307. The Greekes neuer beleeued Purgatorie 302. 307. S. Augustine doubteth of Purgatorie 305. M. Hardinge imagineth double fire in Purgatorie 306. S. Augustine denieth Purgatorie ibid. Paule and Peter muste passe through Purgatorie 301. Q. QuodaÌ„modo miscetur mihi 242. 243 R. Readers 98. Readinge of the Scriptures vvithout praier 195. Children of xiiij yeres of age admitted to be Readers in the Churche 602. Rebellion 16. The Boures RebellioÌ„ in Germanie 388 Recourse to Rome 702. 703. 704. Reconciliation of dissensions 354. Regimente of vveemenne 389. Relikes or dead mennes boanes 705. The Kinge determineth cases in Religion 12. The cause of Resurrection 324. 325. The good man vvoorketh good things vvithout hope of Revvard 320 Our perfection of Righteousnesse is vnperfit 317. 318. The Romaine Religion in many pointes agreable vvith the Manichees 17. The Romaine cleregie deceiuers false teachers and Pilates 461. The Romaine Faith shal neuer faile 22 The Romaine Faithe spoken of thorough the vvorlde 436. The filthie life of the Romaine Clergie 367. 368. Erroures and abuses in the Romaine Churche confessed 24. Rome is Babylon 719. 720. Fond questioÌ„s resolued at Rome 704. The Tragedies of Rome 79. Rome the roote of euil 455. Departure from the Churche of Rome 17. S. Tvvo Sacramentes 202. 214. Sacramentes ministred vvithout vnderstandinge 203. Sacramentes sanctifie and conteine grace 203. 204. Sacramentes be signes 205. Vehement phrases of the SacrameÌ„tes 246. The grace of the Sacramentes 235. The number of Sacramentes 212. 213. Sacramentes be vvoordes visible 145. Sacrament turned into a Diuine substance 252. The Breade and VVine of the Sacrament doo nourishe 205. The Scaramentes of the olde Lavve the nevve 206. The visible partes of Sacramentes are thinges corruptible 257. 260. Goddes special vvoorking in al Sacramentes 254. The Sacrament is a figure 244. Goddes omnipotente povver in the Sacramentes 245. In the Sacramente or by the Sacramente 232. Sacramentes are Seales of Gods promisses 134. SacrameÌ„ts necessarie hovv 149. 150 The diuiding or breaking of the Sacrament 521. Nature Povver Vertue in SacrameÌ„ts 253. 254. M. Harding referreth the Iudgement of Sacramentes to his senses 255. Disdaineful speaches of the SacrameÌ„ts vsed by M. Hardinge 268. Christe is crucified and dieth in the Sacramente 269. The Sacramente changed into the substance of our fleashe 259. Sacramentes are signes 73. Vehement speeches of the Sacrament 239. The Bread changed into a Sacrament 244. The Sacramente vnder bothe kindes of Christes Institution 229. 230. The Sacramentes of the nevve Lavve geue grace in vvhat sense 062. The difference bitvveene the Sacrament and the substance of the Sacramente 222. 224. The Sacramentes vvoorke in vs the hope of Resurrection 221. 222. The carieing about of the Sacrament 293. 295. The Sacramente dependeth not on the Minister 215. The Sacramente is one thinge and Christes Body is an other thing 222 230. 232. 268. The Sacrifice of Melchisedeth 434. Sainctes offices distincted 313. Sale of Masses and of Merites 292. Certaintie of Saluation 75. The Schoole Doctours 19. The Scripture a deade letter 473. 474 The Scriptures translated into diuers tonges 588. 589. The Scriptures preserued by Goddes prouidence 478. The people ought to reade the Scriptures 506. The Scriptures preserued by the Iues 478. The Scriptures inferioure to the Churche 474. The Scriptures take theire force of the Churche of Rome 456. 593. Ignorance of Scriptures is sinne 590. The Scripture standeth in the sense not in the vvoordes 54. 72. 194. Hovve knovve you that these be the Scriptures a fonde question 200. Scriptures at diuerse times diuersely expounded 78. Scripture receaueth authoritie of the Churche 77. The old translation of the Scriptures corrupted 598. The Scriptures fovvly abused 53. 77. 467. Scriptures onely to be read in Churches 519. Scriptures folovve the Churche and not the Churche the Scriptures 78. VVee maie not heare an Angel of God against the Scriptures 485. The Heretiques alleged the Scriptures 72. The simplest of the people in olde times disputed of the Scriptures 507 The Scriptures disclose al errours 481 Grace to discerne Scriptures 201. Boastinge of the Holy Ghoste vvithout the Scriptures 65. Gods Scriptures levvdely scorned 193. Scriptures forged 201. The authoritie of the Scriptures 69. The simple people maie reade the Scrip 〈◊〉 589. 590. The people cannot iudge of the Scriptures because the Scholar is not aboue his
〈◊〉 〈◊〉 〈◊〉 〈◊〉 To beleue In God Christes Ascension Hosius in Confessi Petricouien Ca. 58. Socrates Li. 1. Ca. 25. Paschasi L. 1. de Spiritu Sancto Augustin in Iohan. tracta 29. Symbolum Damasi apud Hierony To. 4. Hierony in explicatione Symboli To. 4. In the sixthe Article De Consecra Dis. 2. Prima Oportet Potest Christes Body in one place Actor 3. Cyrill in Iohan. Li. 11. Ca. 3. Augustin contra Faustem li. 20. Ca. 11. Augustin ad Dardan Epist 57. Origen in Matthae tracta 32. Augustin in Psalm 46. Athanas contra Arianos Sermane 3. Fourme and Substance Epistola Flauiani ad Leon. inter Leon. Epistolas Leo. De Resurrect Domini Sermo 1. Augustin ad Dardanum epiststol 57. Augustin in ead epist ad Dardanum a Athanas De Definitionib b Leo episio 97. Cap. 3. c Chrysostom ad Philippen Homi. 6. d Augustian De Tempor Sermo 177. De Ascetsio Sermo 4. e Augustin epist 177. f Leo. epiâ— 97. Cap. 3. g Chrysostom ad Philippen Homi 6. h Augustin in Iohan. tract 40. i Augustin De Essentia Diuinitatis k Haimo in epist ad Philip. ca. 2. Augustin ad Dardan epist 57. De conse dist 2. Prima Fourme of Man ctc. Vigilius Li. â— Contra Euâ—ychâ—tem Cyrill in Iohan. li. 9. ca. 21. Gregor De Pascha Homi. 30. Augustin in Iohan tracta 78. Augustin in Iohan tracta 50. Augustin in Sermo in feri 2. Paschat Fulgentius ad Regem Thraâ—â—mun Li. 2. The Holy Ghoste is God Vntruthe As shal appeare * O folie vvho euer saide othervviset * O folie vvho euer saide othervviset Augustin contra Literas Petiliani Li. 3. Ca. 48. Augustin De Morib Eccle. Catholi Li. 1. Cap. 16. Augustin Episto 174. Tertull. in Apologetico Nazianzenus De Spiritu Sancto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 4. * Vntruth For the Fathers in the Primitiue Churche neuer toke him so Looke in the leafe H. 7. b. Leafe E. 2 In Latine they terme it exortam Euangelii * Vntruth As shal appeare Catholike Churche VVhy is the Churche called Catholike Threefold Vniuersalitie an infallible marke to knovve the Churche by Christe alone Prince Head Bridegrome Spouse of the Churche In respect of outvvard gouernment the name of Head is attributed to others beside Christe * Amos. 6. ¶ Reg. 17. Psal 17. Cor. â— Catholique in many or fevve * Vntruthe vvhat Scripture or Doctour euer said so 2. Corin. 5. Christ the true Bridegrome the Pope vnderbridgrome of the Churche Ioan. 3. * Vntruthe For the Aucient Fathers neuer called him so M. Hardinge Foli 15. a. Vincentius Lirinensis Catholique in many or fevve Augustin de Gene. ad liter Cap. 1. Fortalitium Fidei Li. 5. 2. Corin. 2. 2. Corin. 5. Heade a Chrysostom in Epist ad Roma hom 18. b Amos. 6. c 1. Regum 15. d Psalm 17. e Articul 4. Diui. 32. f Cyrill tomo 4. Epist 5. g Gregor in 1. Regum lib. 4. Cap. 4. h Prudentius in Enchiridio i Optatus Li. 1. 2. k Augustin contra Liter Petil. Li. 1. Ca. 5. l Gregor Li. 4. Epist 38. Peter was a member of the Churche but not the Heade Iohan. 8. De Election ca. Licet Abb. Extra Noult ille In gloss Orders Bernard in Concil Remensi Bernard ad Euigeni de Considera Li. 3. Sacramonte of Order By good reason Vntruthes boldly presumed as by the aunsvveare it may appeare Anacletus Epistola 3. Hieronym ad Euagrium Orders Hieronym in eadem Epistola Hierony in Esai Cap 19. Catechumeni Clemens Epist 2. De con 〈◊〉 st 3. Tribus gradibus Dionysi Eccle. Hierar Cap. 5. Ignatius ad Antiochen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hierony De 7. ordinibus Eccl. Isidor Elymolog Lib. 1. Cap. 12. Scotui in 4. Sen. Distin 24. Qu. 1. Ambros in Epist Ad Ephe. Cap. 4. Petrus Lombar senten Lib. 4. Distin 24. Clement consi Apost Li. 8. Ca. 15. Orders Aureum Speculum Papâ— â—ist 23. Lector â—ist 23. Cleros 1. 2. 3. 4. 5. Iosue 1. A greate ouerfight For these be the vvoordes not of the Captaine Iosua but of the Prophete Osee Iohan. 10. Loe. * Vntruthe For Panormitane saithe Papa potest quic quid Deus ipse potest * Vntruthe 1. 2. 3. 4. In the fourthe Article and in the 18. and 19. Diuisions De Maior Obedien Vnam Sanctam In Glossa Vnitie by one Pope Platyna in Sabini ano Sabellicus Enneade 9. Lib. 1. Platyna in Stephano Sexto Platyna in Romano 1. Gregori Lib 4. Epist 34. 38. Gregori Lib. 4. Epist 76. August De Vera Relig ione Ca. 45 Iosua for Osee Churche Triumphante MilitaÌ„te August De Vâ—ra Religione Ca. 4â— Gregori Lib. 4. Epist 78. In Opere Triparti Li. 2. Ca. â— Josua for Osee Osee Cap. â— Hierony in Oseâ— Cap. 1. Nicol. Lyra in Osee Cap 1. One Shepheard c. Augu. De Ciuitate Li. 18. Ca 28 Iohan. 10. Ephes 2 Chrysost in Iohan Homil. 59. Augu. in Iohan. Tract 47. Nicolaus Lyra in Iohan. Ca. 10. Sâ—eâ—on TraÌ„quil in Caligula Iohan. De Parisiâ—s de potestate Regia Papalâ— Cap. 3. Chrysost in Iohan Honal 58. Augusti Contra Donatist Lib. 6. 1. Q. 3. Vocantur Cane â— Feede my Sheepe Chrysost In Genesin Homil. 2. Hebrae 1. Cala. 1. Ephes 4. Cyprian De Simplicit Praelatorum Cyprian Lib. 3. Epist 13. Galat. 2. Euseb li. 5. ca. 26. Augusti Episto 28. In Concil Lateran sub Iulio In Concil Lateranen sub Leone In Oratione Stephani Patracensis To Foresake the Pope Panormitan De Electio Ca. Licet Gregor Lib. 4. Epist 38. De Maiorlt Obedient Vnam Sanct. In Gloss Dist 12. Non. decet August De Vnitate Eccle. Catholica Ca. 10. Abbas Vrsper Pag. 443. Bernardus in Concil Remen In eodem Concilio Numer 16. The other Apostles equal vvith Peter Peters Povver Ordinarie The Apostles povver Extraordinarie Peter is the Shepheard The Apostles are the Sheepe Manifest and mere Vntruthes * Peter hath Povver to him and to his Heires for euer The Apostles haue Povver onely for terme of Life Cyprian De Simplicita Praelatorum Petrus de Palude De Potestae Apostolor Ar. 2. Petr. de Palade In eodem Arti. Petr. de Palude In eodem Cap. Petr. de Palude De Potestate Curator Ar. 6. Extra De Elect. Electi potest FundameÌ„ta Hernaeus De Potestate Papae Ca. 21. Petr. de Palude De Potesta A postolorwn Gala. 1. Chrysost in Epis ad Galat. Ca. 2. Iohn 20. Marke 16. The other Apostles equal vvith Peter Hierony Aduer Iouiâ—tan Li 1. Origen in Matthae Tracta 1. Chrysost in Matthae Homil. 83. August Epist 86 August in Epist Ad Galat. Ca. 2. Gloss Galat. 2. Gala. 2. * Vntruthe most vaine and manifest Iohn 21. Marke 16. Iohn 21. Marc. 13. Hierony contra Jouinian Li. 1. 1. Cor. 3. Chryso in Epist Ad Gala. Ca. 1. Chrysosto in Epist Ad Timoth. 2. Homi. 2. Ad Euagrium De Simpl. Pelator Vntruthe Reade the Ansvveare