a Mouse maie eate the Bodie of Christe M. Hardings Doctours cannot tel 236. 260. The order of Monkes in olde times 624. Superstition and couetousnes in Monkes 625. Monkes life Gods seruice 509. Lavveful suppressinge of Monasteries 600. Monasteries suppressed by the godly Fathers 510. Monkes liuinge by their labour of theire handes 508. 509. 510. Monkes from Christe and the Prophetes 66. To be the Mother of God is lesse then to be the childe of God 314 Multiplication of keies 145. N. Nevvenes in ReligioÌ 32. 490. 491. Nominales and Reales 344. Nouatus 134. O. Obedience 16. Obedience vnto man 345. Christes Body offered in vvhat sense 277. Oile hallovved 20. Oile in S. Iames. 73. One Head one Iudge 336. One onely Bishop 122. 451. 452. Peter the Onely Bishop 106. One Heade 101. One Shepheard one Flocke 102. One Bishoprike ExpouÌded 112. 113 Open confession 140. Origens Iudgement of the Sacrament 501. Our God our Lorde My God my Lorde 386. P. Paphnutius 173. The storie of Paphnutius reproued ibid. Parlaments holden vvithout coÌsente of Bishoppes 596. Pardons 402. Maters of Religion determined in Parlament 596. Parlament no Parlament 595. Patriarkes vvithout office 714. VVe maie not beleeue Paule if he speake as of him selfe 108. Paule had no neede of Poter 106. S. Paule and S. Iames accorded 75 Pauperes à Lugduno 454. The People dothe communicate by the mouth of the Priest 297 The People is in the cuppe 283. Patience in Persecution 335. Persecution a tokeÌ of the truthe 10. Persecution for Loue. 24. 25. The Godly vvoorke no Persecution 732. The vvicked complaine of Persecution 730. Truthe grovveth by Persecution 484. PersecutioÌ deliting in Bloud 30 Persecution for the Truthes sake 484. The Churche encreaseth by Persecution 31. Peter ouer mutche auanced 111. Peter the Shepheard and the Apostles the sheepe 106. Peter Martyr and others falsely slaundered 475. The Apostles receiued theire povver of Peter 106. Petrê° Aloisius the Popes sonne 382 Pius 4. endangered by his Cardidinalles 41. The Popes Chaire of Porphyrie stoane 379. The Pope preuaileth by darknes and Ignorance 698. VVhether the Pope be Iudas or Peter it skilleth not 622. A certaine Diuine Povver in the Pope 541. The Pope is the Heade springe of al Lavves 542. 543. The Pope Lorde and God 540. The Pope hathe povver ouer the Angels of God 543. Popes and Cardinalles nothingâ differinge from ciuil Princes 640. 641. The Pope Vicar to Iulius Caesar 674. The Popes Pardons 547. 548. The Pope succedeth Constantinus 674. The Pope noted for Antichriste 457. 458. 459. 460. Al other Bishoppes receiue of the Popes fulnesse 531. The Pope maie not be iudged by any Prince or other povver 532 533. The Pope vseth bothe siverdes 522. 523. 528. Emperours kinges receiue their free libertie of the Pope 534. 535 The Pope aboue the Emperosiâe as far as the sonne is aboue the Moone 536. The Pope hathe al Lavves in his breaste 482. Popes or Bishoppes of Rome Priestes sonnes 166. VVherein the Pope is like to Peter 726. The Pope can neuer erre 725. The Pope is aboue Kinges and Emperoures 397. The Pope a Christian man by the vertue of his office 674. 675. The Pope absolueth by a deputie 161. The Pope is a King 650. 651. 652. The Pope is no Kinge 653. The Popes povver supernatural 695 696. The Pope and his clergie vnlearned 705. The Pope Peters Successor 675. The Pope choketh the povver of al other Bishoppes 125. The Pope ridinge in his Pontificalibus 293. 294. Pope Hildebrande 420. 421. The Pope treadeth on the Emperoures necke 422. The Popes factes vvhatsoeuer thei be are excused 423. The Pope inferior to the Prince 425. 426. The Pope submitteth him selfe to the Emperoure 425. The Pope no vniuersal Bishop but limited onely to a part 427 The Popes and Cardinalles by their ovvne frendes compared to the Scribes Phariseis 430 VVee are bound to obey not Peter and Paule but the Pope 431 The Pope heir apparent vnto the Empire 417. The Pope ouerthrovveth the Emperours crovvne vvith his foote 418. The Pope may depose kinges and Emperours 404. 405. The Pope vvhatsoeuer he be is euer holy 423. The Pope armeth HeÌry the sonne against his Father 419. The Popes saueconducte 633. The Popes Legates firebrandes of troubles 402. The Pope vvoulde haue deposed Philippe the Frenche King 407 The Popes faith can not faile 436 The Pope claimed the Kingdom of Fraunce to him selfe 407. No Saluation vvithout the Pope 104. The Pope Iudge in his ovvne cause 608. The Pope appointeth Kinges and Emperours to kisse his feete 410. The Pope keepeth not his ovvne Councels 525. Pope Iohns erroure touching the immortalitie of the soule 617. The Pope discouered 4. The Pope aboue the general Councel 609. 610. 611. Christe and his Apostles coulde not rule the Church better theÌ it is novv ruled by the Pope 551. Petââe Popes 100. The Pope maie dispense againste Gods vvoorde 51. 330. 331. Al povver geuen to the Pope 532. Pope Zofimus corrupted the Councel of Nice 612. The Pope vncertaine of his ovvne succession 129. The Pope admitted by the Emperours letters parents 130. The Pope teacheth Humilitie in the Schole of pride 410. The Popes vniuersal povver 104. The Popes povver not Vniuersal 115. 116. 123. The Prieste hath the same povver that Christe had 138. The Pope receiueth his ciuile iurisdictioÌ froÌâhe Prince 534. 535 The Pope is Lorde of Lordes and King of Kinges 544. It vvere beste the vvhole vvorld in al cases vvere ruled by the Pope alone 400. The Pope so far aboue the King as God is aboue a man 397. The Pope the Prince bothe of the heauenly and also of the vvorldly Kingdome 95. The Pope hathe free libertie to doo euil 533. The Popes Authoritie vvas but smal before the Councel of Nice 115. The Pope the Headshepheard 17. The Pope equal in credite vvith other Bishoppes 52. 53. The Pope maie make a Bishop onely by his vvoorde 129. The Pope summoâââd by the Emperour to appeare at CouÌcels 57 The Popes credite aboue the Gospel 51. One Pope contrarie in iudgemeÌt to an other 52. 100. 466. The Pope maie erre as a Priuate man but in publique iudgemeÌt he cannot erre 52. The Popes equal vvith the other Patriarkes 53â Al povver geeuen to the Pope 103 The Popes povver ouer Purgatorie 542. The Pope is no mere natural maÌ 541. The Pope the vniuersal Bishop of al the vvorlde 530. Pope Leo touchiÌg his ovvn Sec. 111 The Pope Prince of Pastours 112. The Pope equal vvith the other Petriarkes 115. The Pope no vniuersal Bishop 118. 121. The Pope hardly obteined to bee called the head of the churche 118 The Pope aboue the vvhole Churche 65. A simple Prieste aboue the pope 397. To disobeie the Pope 40. The Pope encreased in povver abated in holinesse 16. The dissolution of the Empiere vvrought by the Pope Ibidem The Pope maie bestovve the Empire at his pleasure 400. Pope Zacharie deposed Childericus the Frenche
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
Sanctuarie to turne light into darkenesse and darkenesse into light and yet neuerthelesse to binde him to his promisse Al menne be liers but God onely is true and preuailethe when he is iudged God knoweth his owne Christe wil be euermore with his Churche yea although the whole Churche of Rome conspire against him But why doo you so mutche abate your rekeninge Why make you not vp your ful accoumpte of fiftéene hundred thréescoare and sixe yéeres as ye were woonte to doo Ye haue here liberally and of your selfe quite striken of fiue hundred thréescoare and sixe yeeres that is to saye the whole time wherein the Apostles of Christe and Holy Martyrs and other Learned Fathers and Doctours liued in whiche whole time it appeareth by your owne secrete Confession the Churche of God might wel stande bothe without youre Priuate Masse for then was there none and also without many other your like fantasies Neither ought you M. Hardinge so déepely to be greeued and to calle vs Apostates and Heretiques for that wee haue reformed either our Churches to the Paterne of that Churche or our selues to the example of those Fathers Verily in the iudgement of the godly fiue hundred of those firste yeeres are more woorthe then the whole thousande yeeres that folowed afterward Therefore I wil aunsweare you with the woordes of S. Hierome Quisquis es assertor âouorum Dogmatum quaeso te vt parcas Romanis âuribus parcas Fidei quae Apostolico ore laudatur Cur post quadringentos annos docere nos niteris quod anteà nesciuimus Cur profers in medium quod Petrus Paulus edere noluerunt Vsque ad hunc diem sine ista Doctrina Mundus Christianus fuit Thou that art a Mainteiner of newe Doctine what so euer thou be I praie thee spare the Romaine eares spare the Faithe that is commended by the Apostles mouthe Why goest thou aboute nowe after foure hundred yeeres to teach vs that Faithe which before wee neuer knewe Why bringest thou vs foorthe that thinge that Peter and Paule neuer vttered Euermore vntil this daye the Christian world hathe benne without this Doctrine The Apologie Cap. 4. Diuision 7. For yf the Popes woulde or els if they could weigh with theire owne selues the whole mater and also the beginninges and procedinges of our Religion howe in a manner al theire trauaile hathe come to nought no body driuinge it forewarde and without any worldly healpe and howe on the other side our cause againste the wil of Emperours from the beginninge againste the willes of so many Kinges in spite of the Popes and almoste maugre the head of al menne hathe taken encrease and by little and little spredde ouer into al Countreis and is come at length euen into Kinges Courtes and Palaces Theise same thinges me thinke the might be tokens greate yenough to them that God him selfe doth strongly fight in our quarrel and dothe from Heauen laughe at theire enterprises and that the force of the Truethe is sutche as neither Mans Power nor yet Helle gates are able to roote it out M. Hardinge It is wel that ye vse the terme of the beginninge and procedinges of your Religion For in deede of late yeres it beganne not at Ierusalem but at Wittenberg Neither was it first deliuered vnto you by an Apostle but by an Apostata Stil it procedeth and the farther of from the end And wel may ye name it your Procedinges for there is no staie in it VVhat likethe to day mislike the tomorowe The seely begiled soules that folowe it be as S. Paule saithe ouer learninge and neuer reachinge to the knowledge of the Truthe Did not your Religion beginne firste of Coâetise and grew it not afterward of rancour and malice whiche Martin Luther conceiued against the Dominican Friers in Saxonie because Albert the Archebishop of Mentz and Electour of the Empire had admitted them to be Preachers of the Pardon of a Croisade against the Turkes coÌtrary to an Ancient custome whereby the Augustine Friers of whom Luther was one had of longe time ben in possession of that preserment Is it not wel knowen what afstirre Frier Luther made against Iohn Tetzet the Frier of S. Dominikes order for that the said Tetzet was made chiefe preacher of a Pardon wherein was greate gaine and thereby him selfe was bereft of that sweete Morsel whiche in hope he had almost swallowed downe Where you saie your Religion is spred abroade and hath taken so mutche encrease against the willes of Princes and almost maugre the head of al men that is as false as your Religion is Did not the greate slaughter of your hundred thousand Boures of Germanie signifie to the world your cause to haue had the helpe of man VVhat maie weindge of the great League of Germaine Princes made at the diere of Smalcald for defence of your Lutheran Gospel The troubles and tumultes of Fraunce raised by your Brethren the Huguenots and the lament able outrages committed there for your Gospels sake be they not a witnes of fresh memorie that your Religion is maintained set forthe and defended with power and helpe of men That it is nowe at length come euen into Kinges Courtes and Palaices it mouethe wise men no lesse to suspect it then to praise it The B. of Sarisburie Ye make your selfe game M. Hardinge for that the Preachinge of the Gospel issued first out of Wittenberg and not from Rome Notwithstandinge Wittenberg is a noble and a famous Vniuersitie so generally frequented out of al foreine Countreis and so mutche commended for al kindes of tongues and liberal knowledge as not many the like this day in Christendome But be it that Wittenberg were so simple a burrough as M. Hardinge imagineth Yet were it not more simple then was the Towne of Nazareth in whiche poore Towne notwithstandinge firste appeared the most glorious and greattest Light of the world Christian modestie would not disdeigne the Truthe of God in respecte of place That rather becommethe the Proude lookes of the Scribes and Phariseis They despised Christe and his Disciples and called them Nazarenes in despite of his Countrie And there hence it is likely first grewe that scorneful question vsed by Nathanael Nunquid ex Nazareth potest aliquid esse boni Can any good thinge come from Nazareth so poore a Towne So Celsus the Heathen despised the Religion of Christe bicause it came not from Rome or Athens but from the Barbarous Iewes For thus Origen reportethe of him Dogma Christianuns affirmat à Barbaris cepisse ortum hoc est à Iudaeis He saithe the Doctorue of the Christians had his beginninge onely from a Barbarous Nation that is to say from the Iewes But this is the mighty hande and power of God He chusethe the weake thinges of the world to confounde the strong and the foolishe thinges of the world to confounde the wise He ouerthrowethe the greate Goliath with a seely
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 âyer 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 wiâbeleeue 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
Pope Bonifacius and that Kinge that if he did not onely excommunicate him but also offered gifte of his Kingedome to Albert the Emperour as Platina your Authour herein writeth he maie seeme therein to haue done not altogeather so euill as ye pretende For as bothe AEmilius and Platine doo witnesse the cause of their fallinge out was that whereas the Pope being first sued vnto by Cassanus a Christian Prince and a greate Conquerour in the Easte to ioine with him for the recouery of the Holy lande sente the Bishop of Apamea to the Frenche Kinge for his necessary aide in that so common a quarell of al Christendome he beinge offended either that the sute was not firste made to him either for that the saide Bishop had done his Ambassade with she we of more Auctoritie then the Kinge thought it became him or vpon some other priuate grudge did not onely vtterly refuse to sende any healpe towarde the voiage but also contemptuously beside common order and cruelly committed the Popes Legate to Prison and there kepte him vntill suche time as through the Popes interdict the Kinge was compelled to set him at libertie Nowe of geuinge awaie his Kingedome this chiefe Frenche Historiographer maketh no mention And if the Pope so did why maie he not seme to haue done it rather to feare him and to reclaime his minde from disobedience Verely Platina writinge it declareth howe before the Pope proceded to that extremitie the Frenche Kinge did what in him laie to withdrawe the people of Fraunce from the obedience of the Churche and See Apostolike The B. of Sarisburie Here M. Hardinge ye stammer in your tale and knowe not wel what to saie If the Pope gaue awaie the Kingedome of France from the Prince he did it ye saie to the intent to feare him A prety diuise to fraie a Kinge to pulle the Crowne Emperial from his heade Firste this Pope Bonifacius is he of whom it was saide Intrauit vt Vulpes Regnauit vt Lupus Mortuus est vt Canis He entred into the Popedome as a Foxe He reigned as a Woulfe he died in prison as a Dogge In Solemne Procession he wente attired with the Crovvne Emperial and Robe of Maiestie as an Emperoure and commaunded the Naked svverde to be borne before him In the Storie of his Life ioined with his owne Booke named Sextus Bonifacij 8. it is written thus Moritur hoc modo Bonifacius qui Imperatoribus Regibus Principibus Nationibus Populis terrorem potiùs quà m Religionem inijcere conabatur Thus died Pope Bonifacius a man that sought more to strike terroure into Emperours Kinges Princes People and Nations then true Religion This Bonifacius saithe Sabellicus sente to the Frenche Kinge for monie as he pretended towardes the recouerie of Hierusalem The Bishop of Apamea beinge his Legate in that behalfe vttered certaine greate woordes in the presence of the Kinge and threatened him onlesse he woulde graunte it The Kinge not quietly bearinge sutche presumptuous boldenesse commaunded the Apostolique Legate vnto warde This iniurie so inflamed the Popes choler that immediately he sente the Archebishop of Narbon to the Kinge to require him to set his Legate at libertie otherwise to tel him that for his wickednesse the righte of his Kingedome was fallen to the Churche of Rome Thus Sabellicus in fauoure of the Pope thought it good somewhat to shadowe the mater But others thereof haue written thus Bonifacius 8. mandat Regi se esse Dominum in Spiritualibus temporalibus in vniuerso Mundo Vtque Rex recognoscat Regnum Franciae à se Contrarium enim sentire tenere Haereticum esse Bonifacius 8. sente vnto the Frenche Kinge and tolde him that he was Lorde bothe in Spiritual and also in Temporal maters throughout the worlde and therefore that the Kinge shoulde holde his Kingedome at his hande For otherwise to thinke and holde he saide it was Heresie This is it that in the name of the Pope is noted in your Glose Quicunque praeceptis nostris non obedierit peccatum Idololatriae Paganitatis incurrit Who so euer obeieth not our commaundementes falleth into the Sinne of Idolatrie and Infidelitie Hereof Vrspergensis writeth thus Habes Roma quod sitisti decanta Canticum quia per malitiam non per Religionem orbem vicisti O Rome thou haste nowe that thou haste so longe thirsted after Nowe singe menly For by thy malice not by Religion thou haste conquered the worlde The Kinge beinge moued herewith commaunded that none of his Cleregie shoulde comme to the Popes Councel He openly burnte the Popes vvrites He commaunded the Popes Legate to departe out of his Realme He forebade that any monie shoulde be made thence to the Pope He gaue out Proclamations that none of his Subiectes shoulde goe to Rome And in the Synode at Parise he charged the Pope with Pride Ambition Murder Simonie and Heresie Thus mutche of the dealinge of the Crowne of France vnto a stranger that is to saie of the Faithe and Reuerence that the Pope beareth to Kinges and Princes Here folowed sommewhat of the spoilinge of the Duke of Sauoie and of the alteringe of the state of Florence whiche thinges I thought it beste to passe ouer as not woorthy of any Answeare The Apologie Cap. 5. Diuision 4. Wee are accloied with Examples in this behalfe and it should be very tedious to reckeÌ vp al the notorious practises of the Bishoppes of Rome But of whiche side were they I beseche you that poisoned Henrie the Emperoure euen in the receiuinge of the Sacramente Whiche poisoned Victor the Pope euen in the receiuinge of the Chalice Whiche poisoned our Kinge Iohn Kinge of England in a Drinkinge Cuppe Whoe so euer at least they were and of what secte so euer I am sure they were neither Lutherans nor Zvvinglians M. Hardinge The Findes of Hell were not yet let loose that begate Lutherans Zwinglians and Caluinistes And hereof we vnderstande the youthe of your Churche whiche hauinge diuided it selfe from the olde and Catholike Churche is no other but the malignante Churche and Synagoge of Satan To answeare your demaundes VVho so euer they were that poisoned these greate personages if they were poisoned at all good men were they not neither the doers nor the counsailours Henry of Luxenburg it was who was poisoned by reporte VVhome your Latine Booke printed amonge the Huguenots calleth Henry the seuenth M. Doctor Haddon in his answeare to Osorius accompteth him the fourthe in bothe your Englishe translations that I haue seene he is called onely Henry As he laide siege to the Citie of Florence and had now brought the Citizens to despaire of their safetie when manly courage might not serue they betooke them to cowardly malice Firste they poysoned as it is saide the minde of a frier Dominican with Golde that afterwarde he shoulde aduentere to poison the Emperours body with Venime Paulus Aemilius saith that
he died of a sickenesse whiche he fell into at BonconueÌto 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 meÌtion 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 ⪠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 demauÌdinge certaine question shorte in Woordes ⪠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 scarceây 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
nouellis posteris oportere Peter being thus checked openly by S. Paule neither reuenged him selfe nor tooke any thinge proudely vpon him as to saie that he had the Primacie or that others that were but Nouices and aftercommers as Paule was ought be obediente vnto him Mena the Bishop of Constantinople iudged and Excommunicated Pope Vigilius The Bishoppes of the Easte Churche Iudged and Excommunicated and deposed Pope Iulius One of youre Doctoures saithe Si Papa committat crimen Depositione dignum debet puniri ac si esset vnus rusticus If the Pope committe an offence where fore he shoulde iustly be deposed he ought to be pounished as if he were a Clowne of the Countrie Your neighbours of Leodium in their Epistle againste Pope Paschalis write thus Remoto Romanae Ambitionis typho cur de grauibus manifestis non reprehendantur corrigantur Romani Episcopi Qui reprehendi corrigi non vult pseudo est siue Episcopus siue Clericus Settinge aparte the Pride of Romishe Ambition the Crimes beinge greate and manifeste why maie not the Bishoppes of Rome bothe be reproued and also corrected He that fleeth rebuke and correction is a false man whether he be Prieste or Bishop The Apologie Cap. 6. Diuision 8. Whiche of the Ancient Fathers euer saide that Kinges and Emperours by Christes wil and Commaundemente receiue their Authoritie at your handes M. Hardinge VVhat is to be answered hereto you maie gather of that is alleaged before out of S. Bernard speaking of bothe swordes The B. of Sarisburie It is euident by the recorde and general consente of al Ancient Writers that the Pope hath neither possession nor foote of Landes nor House to dwel in nor the name of Vniuersal Bishop nor Chartar nor Libertie nor IurisdictioÌ but that he hath receiued either of the French kinges or of the Emperours Yet would he now beare yâ world in hande that the Emperoure hath nothing neither Landes nor Honour nor Power nor Right nor Swerd nor Iurisdiction but onely from him If any man doubte hereof bisides other testimonies of Antiquitie lette him reade that moste vaine and Childishe Donation that the Pope him selfe hathe forged vnder the name of the Emperoure Constantine S. Ambrose saithe Si non vis esse obnoxius Caesari noli habere quae sunt Mundi Si habes diuitias obnoxius es Caesari If thou wilte not be subiecte to the Prince then possesse not the thinges that be of the worlde If thou have worldly riches then arte thou subiecte vnto the Prince Likewise S. Augustine Dices Quid mihi Regi Quid tibi ergo possessioni Per Iura Regum possessiones possidentur Thou wilt saie what haue I to doo with the Prince What then haste thou to doo with Landes For possessions are holden not by the Popes righte but by the right of Kinges and Princes Charles the Frenche kinge Neuewe to Charles the Greate wrote thus vnto Pope Adrian Imperatores ius distinguendorum negotiorum Episcopis Sanctis iuxta Diualia Constituta permiserunt non autem Episcoporum Villici extiterunt Emperoures by their Commissions vnder their greate Seales haue graunted vnto Bishoppes Authoritie to heare causes but they them selues were neuer Stewardes or Bailifes vnto Bishoppes One of your owne late Doctours saithe Papa habet gladium Ciuilem ex Commissione permissione Principis The Pope hathe the Temporal Svverde or Ciuile Iurisdiction by the Commission and Sufferance of the Prince Therfore it seemeth greate folie to saie The Prince hath his svverde or Iurisdiction onely by the Commission of the Pope You re owne Barbarous Glose saithe Imperator in temporalibus habet Potestatem à solo Deo Et imperium fuit antequam Apostolatus esset The Emperoure in Temporal thinges hath his Authoritie not from the Pope but from God onely And the Empiere was before the Apostles were Againe Imperator non habet gladium à Papa Sed Imperium est à solo Deo The Emperoure hath not his Swerde of the Pope but the Empiere is onely from God Againe Ex sola electione Principum dico verum esse Imperatorem antequam confirmetur à Papa I saie that the Emperoure is a very righte and perfite Emperoure by the onely Election of the Princes yea before he be confirmed by the Pope What shal we neede moe witnesses You re very Ceremoniarie of Rome saithe thus Hoc affirmamus ante Carolum Magnum neminem Imperij Romani Coronam ex Manu Romani Pontificis Romae suscepisse Thus we saie that before the Emperoure Charles the greate that is for the space of eight hundred yeeres after Christe no man euer receiued the Crowne of the Romaine Empiere at Rome by the Handes of the Bishop of Rome S. Bernarde hereof thus writeth vnto the Pope Esto vt alia quacunque ratione hoc tibi vendices non tamen Apostolico iure Nec illud tibi dare quod non habuit Petrus potuit Be it that ye claime this right by somme other meanes Yet by the Apostles right ye cannot claime it Neither coulde Peter geeue you that right that he himselfe neuer badde The Emperoure Ludouicus the fourth saithe thus Mea Potestas non pendet à Papa sed à Deo immediatè Et vanum est quod dici solet Papam non habere Superiorem My Power hangeth not of the Pope but immediatly of God alone And it is but a peeuishe vaine tale that they saie the Pope hath no Superioure Iohannes Maior saith Bonifacius Octauus multùm apparenter definiuit quòd Romanus Pontifex est supra Reges in Temporalibus quod tameÌ oculatissimi Theologi dicunt esse falsum Pope Bonifacius 8. hath concluded with greate shewe of reason that euen in Temporal Causes the Pope is aboue Kinges But I maie tel you the VVisest Diuines saie it is but a false tale Iohannes de Parisijs saithe In Temporalibus Potestas Saecularis maior est Potestare Spirituali nec quoadista est ei subiecta in aliquo In Temporal Causes the Temporal Power is greater then the Spiritual Power and touchinge the same is not subiecte to it in any pointe Herueus saithe Si Imperator habet Potestatem suam immediatè à Papa Ergo Imperator est Minister Papae If the Emperoure receiue his Power immediately from the Pope then is the Emperoure the Popes Seruante Al these Authorities notwithstandinge the Pope him selfe saithe The Emperoure hath no right nor Authoritie but onely of him And touchinge the laste Obiection of Herueus that the Emperoure should be the Popes Seruant he thinketh it maie be wel admitted without any greate inconuenience For thus saithe one of his Priuie Counsel Iste Romanus Imperator est Procurator Defensor Romanae Ecclesiae This Romaine Emperoure is nothinge els but the Proctoure and Steward of the Churche of Rome Likewise saithe Iohannes de Parisijs Dicunt quòd solus Papa est
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 yâ 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 yâ 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 yâ 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 yâ 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
not as a cause of Foregeuenesse to be obteined Your very Glose saithe Apud Graecos Confessio non est necessaria quia non emanauit ad illos Traditio talis Emong the Christians in Graecia Confession of Sinnes is not necessarie for that this Tradition neuer came emonge them Yet M. Hardinge I trowe yee wil not saie but theire sinnes maie be foregeuen Certainely Chrysostome saithe Solus te Deus confitentem videat Let God onely see thee making the Confession of thy Sinnes It was very mutche therefore M. Hardinge for you so assuredly and so precisely to saie that sinnes can neuer be foregeuen without your Priuie Confession and specially thereby to proue the Vniuersal Headeship of the Pope The Apologie Cap. 11. Diuision 3. Bisides also that God by his Prophetes often and earnestly commaundeth the King to cutte downe the Groues to breake downe the Images and Aultars of Idoles and to Write out the Booke of the Lavve for him self and bisides that the Prophete Esaias saith a Kinge ought to be a Patrone and a Nurse of the Churche c. M. Hardinge Your seconde argumente for the Ecclesiastical Power of Kinges is because God bad them to cut downe superstitious groues and ouerthrowe idols as though this were not an office of executinge a commaundemente rather then of decreeinge any thinge The Authoritie to discerne an image of Christ from an idol of the deuil belongeth to them who knowe that an image is a name of art which is of God an idol is a name of false woorshippinge whiche is of the Deuil So that an image is godly and idol deuilishe VVhen the Prieste hath iudged this or that to be an idol or when it is euident that so it is then the kinge shal do wel to breake it downe But if the Kinge wil breake downe the image of Christe when the Priest telleth him it is a godly representation and no idol then the Kinge dothe more then his office requireth And shal not onely not proue his supremacie but also shal incurre danger to be reiected of God as Kinge Saul was when he despised to keepe the commaundement of Samuel the high Prieste VVhereas you alleage for a Kinges Ecclesiastical Power that he was commaunded to write out the Booke of the lawe for him selfe why lefte ye out that whiche foloweth there immediately accipiens exemplar à Sacerdotibus Leuiticae tribus The Kinge muste write out a Booke of the Deuteronomie but the example thereof he must receiue of the Priestes that be of the tribe of Leut. If in spiritual matters the Kinge were aboue the Priestes why had he not the Kepinge of the Lawe in his owne handes VVhy muste he take it of the Priestes why did not rather the Priestes come to him sith the inferiour taketh al his right of the superiour If the Priestes muste geue the holy scripture vnto the Kinge then verely muste he take sutche as they geue him and with such meaning as they geue vnto it So that if you had not falsefied the meaninge of Gods woorde by leauinge out halfe the sentence this place had proued againste you It is to be weyed to what ende a Kinge is required to haue and to reade that holy Booke Verely not to take vpon him the parte of a iudge in causes of Religion but as there it is expressed to thintent he learne to feare his Lorde God and kepe his woordes and ceremomonies in the lawe commaunded and that his harte be not lifted vp into pride aboue his brethren c. I omitte that you reade Librum legis whereas the Churche readeth Deuteronomium * it were too longe to enter into that disputation The booke of the lawe signifieth the whole law the Deuteronomie is but one of the fiue bookes VVhere Esaie calleth a Kinge a Patrone of the Churche I haue not founde But were it he called him so it betokeneth that he shoulde defende the Churche from worldly ennimies as in repellinge the Turkes in expellinge Heretikes and sutche like Kingely actes VVhiche proueth no spiritual supremacie but vnder God a fealtie and seruiceable power I finde where Esaie saith Et erunt Reges nutricij tui Reginae nutrices tuae Kinges shal be thy fosterers and Quenes thy nourses But not euery nourse or fosterer is aboue him who is nourished A faitheful seruant oftentimes fostereth the maister Yet is he not aboue his maister Besides S. Hierome vnderstandeth the Kinges whom Esaie nameth to be the Apostles accordinge to whiche sense it maketh nothinge to the purpose it is alleaged for The B. of Sarisburie Al Christian Princes are mutche beholden to you M. Harding yée make them so like to Polyphemus yâ Giante after his eies were striken out that is to saie to a man mighty in body and greate in boanes but starke blinde and no waie hable to guide him selfe A King yée saie maie not take vpon him to Iudge or Pronounce in maters of Religion bee they neuer so cleare but onely must hearken be ready to execute what so euer shal be thought good and commaunded by your Bishoppes as if he were onely your Bishoppes man So saithe your Holy Father Pope Bonifacius 8. Gladius Materialis exercendus est manu Regum Militum Sed ad nutum patientram Sacerdotis The Material or Temporal Swerde muste be vsed by the hande of Kinges and Souldiers but at the becke and sufferance of the Prieste By which Prieste he meaneth the Pope But Dauid saithe Now yee Kinges haue vnderstanding Be learned yee that iudge the Earthe Good Kinges haue oftentimes refourmed Religion and haue lawfully controlled and corrected and deposed idle and wicked Bishoppes as before in place conueniente it is largely proued The Emperoure Iustinian threateneth if the Bishop offended in saieing the publique seruice or in the Ministration of the Sacramentes that then he him selfe woulde vse his Authoritie ouer him and see him pounished Franciscus Zarabella saith that for any crime notorious the Emperour maie summone the Pope to appeare before his Maiestie and maie require him to yelde a reckening of his Faithe And yet wil yée saie The Emperoure is stil the Popes man and maie iudge nothinge in Causes of Religion without him The Kinge yée saie is not hable to Iudge whether an Idole be an Idole or no but by the leadinge and teachinge of the Prieste So wel yée wishe al Christian Princes were instructed that thei should not be hable either to sée or to speake without you But what if you Priestes saie as it hath often happened God is an Idole an Idole is God Light is Darkenesse and Darkenesse is Light what if they saie Greate is Diana the Goddesse of Ephesus What if they condemne the innocente and saie as they smometime saide of Christe Onlesse this man were a malefactoure wee woulde neuer haue brought him to thy hande Yet muste the Prince
a hundred seuen and fiftie others to Subscribe before him These Fathers I trowe woulde not haue benne so vnmannerly in their dealinge if thei had taken the Pope for the Heade of the vvhole Vniuersal Churche to haue placed his Legate behinde so many Further yee saie At the very same time that the General Councel was keapte at Nice S. Syluester called an other Councel in Rome This I trowe M. Hardinge is an other Vntruthe Onlesse yee haue power to raise vp deade menne to keepe Councelles For Syluester was dead longe before Sozomenus saith Vitus Vincentius were sente to Nice not by Pope Syluester who then was deade but by Pope Iulius yâ was yâ seconde after him The like maie easily appeare by Athanasius Theodoretus Nicephorus and others Therefore M. Hardinge you muste néedes diuise twoo Councelles of Nice aboute one time two Syluesters Popes twoo VVriters of this one storie the one true the other false Otherwise this fraile stuffe wil neuer holde Yee are ouer easy to credite Fables The Councel that yee imagine was holden in Rome by Pope Syluester is nothinge els but a heape of childishe Vanitises The Holy discrete Learned Fathers saie there Nemo Presbyterorum Chrisma conficiat quoniam Christus à Chrismate vocatur Praesul Summus non iudicabitur à quoquam Quoniam scriptum est Non est Discipulus supra Magistrum Neque ab Augusto neque ab omni Clero neque à Regibus neque ab omni Populo Iudex iudicabitur No Prieste maie make or halowe the Chrisme For Christe of Chrisme hath his name The Higheste Prelate that is the Pope more be iudged of nomaÌ For it is written The Scholar is not aboue his Maister The Iudge that is the pope shal not be iudged neither by the Emperoure nor by al the Cleregie nor by Kinges and Princes nor by the whole people Sutche and other like good stuffe haue you in your Councel of Rome Notwithstandinge of what credite so euer this Councel were yet M. Hardinge it vtterly ouerthroweth your whole pourpose For if euer there were any sutche Councel summoned in Rome it was summoned not by Syluester yâ deade Pope but by the Authoritie of the Emperour yâ theÌ was aliue So Eusebius writeth of the Councel of Rome holden in the time of Pope Meltiades as it is said before Exemplar Regiarum Literarum c. Here is a Copie of the Emperoures VVrite whereby he hath commaunded a Councel of Bishoppes to be keapte at Rome Likewise the Bishoppes assembled in the Councel of Constantinople wrote vnto the Bishoppes in the Councel of Rome Cùm indixissetis c. After yee had called a Councel to Rome yée warned vs also to comme thither as the Members of your owne Body by the moste godly Emperours VVrite By these it appeareth if there were any sutche Councel called to Rome it was called by the Emperoure and not by the Pope Yée saie the Emperoure in sutche affaires was aduised euermore by the Bishoppes This is not vnlikely and therefore easily maie be graunted Notwithstanding for ought that maie appeare he was more aduised oftentimes by somme other Bishoppes then by the Pope as it shal appeare Eusebius touchinge the Emperoure Constantinus writeth thus Quasi Communis quidam Episcopus à Deo constitutus Ministrorum Dei Synodos conuocauit As if he had benne one Common Bishop appointed by God he appointed Councelles of Bishoppes to assemble togeather Ruffinus saithe The Emperoure was aduised hereto by Alexander the Bishop of Alexandria and by other Bishoppes and Priestes of Egypte Here is no mention of the Pope In the like cases of Ecclesiastical Affaires Athanasius was an earnest suiter vnto the Emperoure Constantius Dioscorus vnto Theodosius and so others vnto other But of the Popes omnipotente consente without which yée telle vs no Emperoure maie summone a Councel there is noman that maketh mention Yee saie There ought no Councel to be keapte without the determinate consente of the Bishop of Rome This also is an other of your Vntruthes standing in the manifeste corruption of the wordes of Socrates as in my Former Replie I haue declared more at large The woordes of Socrates be these Non licet scribere Ecclesiastica Decreta praeter sententiam Episcopi Romani It is prouided that Ecclesiastical Lavves be not made without the consente of the Bishop of Rome For that the Bishop of Rome was one of the Foure Greate Patriarkes whoe 's assentes in al General Councelles were thought necessarie But Socrates meaneth sutche Ecclesiastical Lavves as perteine to the whole Churche of God For this is a Rule agréeable to reason That toucheth al muste be allovved by al. Nowe whereas yée haue exchanged the Allovveinge of Canons into the Summoninge or Callinge of Councelles it maie please you to remember that Allovveinge of Canons was common to al the Members of the Councel and specially to the Foure Principal Patriarkes as it is saide before But the Authoritie of Callinge Councelles belonged onely to the Emperoure That yée allege of Athanasius is a vaine and a shamelesse Forgerie as I haue otherwhere declared more at large Sutche Religion sutche Doctours Sutche Folie is woorthy no other answeare Valentinian the Emperoure yee saie accoumpted him selfe as one of the people and therefore saide It was not lawful for him to Examine maters of Religion Thus he said either of humilitie or els for wante of time His foretne Enimies his Warres and his Ciuile Cares had filled his heade with other thoughtes Nicephorus imagineth him thus to saie Mihi negotijs occupatio Reipublicae curis distento res huiusmodi inquirere non est facile For me beinge thus occupied with Businesse and Publique Cares it is not easy to enquire of sutche maters Otherwise that Ecclesiastical Causes bée within the Princes Charge I doubte not but hereafter it shal wel appeare Kinge Odoacer saide vnto Pope Symmachus and vnto the Cleregie of Rome as it is alleged once before Miramur quicquam tenratum fuisse sine nobis Nam viuente nostro Presbytero sine nobis nihil tentari oportuit Wee marueile that any thing was attempted without vs For without vs nothing should haue benne donne so longe as Our prieste he meaneth the Pope was aliue After this yée fille the house ful with Patriarkes of Constantinople Patriarkes of Alexandria Patriarkes of Hierusalem Princes of Bulgaria and with other like great stately persons The Conclusion hereof is this That Pope Damasus gaue his consente to the Councel of Constantinople Al this M. Hardinge yée might soone haue obteined with more fauoure and lesse a doo Howe be it yee maie not hereof wel reason thus The Pope consented vnto the Councel Ergo The Pope had Authoritie to calle the Councel lest children woonder at your Logique In the meane while yée saie the Emperoure Theodosius ruled the Empiere whereby yée gene vs to vnderstande that he had no charge ouer the Churche And thus
he hath better remembred him selfe that the saide Oza was not a Kinge but onely a Prophete And yet yewis a childe could haue tolde him that the same Oza was neither King nor Prophete but onely a Leuite Let him looke better on his bookes and he shal finde it Howe be it I woulde not that either M. Hardinge or M. Dorman shoulde thinke that therefore they are here charged with ignorance Errours wil créepe bitwéene theire fingers be thei neuer so watcheful In the heate and drifte of writinge when the minde is wholy occupied and fully bente to the substance of the cause it is an easy mater by somme confusion one waie or other to disorder a woorde or to displace a number as to write either 9. for 6. or 24. for 42. or somme other like whiche errour though it be light in dooing yet in the reckeninge oftentimes is very greate To leaue other Examples M. Hardinge him selfe in his Confutation of the Apologie in stéede of the 22. of Luke hathe printed the 2. of Luke Likewise in his Reioinder in stéede of these woordes ãâã ãâã ãâã ãâã ãâã he hath printed and sente vs quite the contrarie ãâã ãâã ãâã ãâã ãâã In one Booke of the Newe Testamente set out at Colaine in stéede of these woordes Neque Scortatores Regnum Dei possidebunt yée shal finde it by erroure printed thus Neque Sacerdotes Regnum Dei possidebunt To be shorte M. Hardinge in this selfe same Booke in stéede of these woordes Lulled a sleepe by erroure hath printed Lulled a sheepe If al sutche childishe aduantages shoulde be taken then coulde no writer escape vncontrolled Thus good Christian Reader by the shorte Viewe of these fewe Vntruthes for so it pleaseth these menne to calle them thou maiste the better weigh the value and substanceââ of the ãâã Tedious Repetitions M. Hardinges often rehearsal and doubling of one thing hath forced mee sommetime to doo the like Whiche thing good Reader if vnto thee it shal séeme ouer wearisome I praie thee to consider the occasion thereof My meaninge was onely to doo thee good To the Christian Reader IT pitieth mee in thy behalfe good Christian Reader to sée they conscience thus assaulted this daie with so contrarie Doctrines of Religion and specially if thou haue a zele to folowe and séeste not what and wouldeste faine please Eod and knoweste not howe nor findeste thée selfe sufficiently armed with Goddes Holy Sprite nor hable either to discerue thy meate from poison or to vnwinde thée selfe out of the snares For Satan transfourmeth him selfe into an Angel of Light The wicked is more watcheful and vehemente then the Godly and Falsehed is oftentimes painted and vewtified and shineth more glorious then the Truthe These be the thinges that as S. Paule saithe woorke the subuersion of the Hearers and by meane whereof as Christe saithe if it were possible the very Bsecte of God shoulde be deceiued Howe be it God knoweth his owne and no Power can pusse them out of his hande God is hable to woorke comforte out of confusion and to force his light to shine out of darkenesse Al thinges woorke vnto good vnto them that be in Christe Iesu Be Falsehed neuer so freashely coloured yet in the ende the Truthe wil conquere Notwithstandinge God in these daies hath so amazed the Aduersaries of his Gospel and hath caused them so openly and so grossely to laie abroade their folies to the sight and face of al the world that noman nowe be he neuer so ignorante can thinke he maie iustely be excused They deale not nowe so suttelly as other Heretiques in old times were woont to doo thei hide not the lothsomenesse of their errours they cloke not them selues in Shéepeskinnes they dissemble nothinge they excuse nothing but without either shame of man or feare of God they rake vp those thinges that before were buried that themselues had forsaken the wise had abhorred the worlde had lothed It had benne more policie for them to haue yeelded in sommewhat and to haue staied in the reste So there might haue appeared somme plainenesie in theire dealinges But this is Goddes iuste iudgemente that they that wilfully withstande the Truthe shoulde be geeuen ouer to mainteine Lies as beeinge the Children of Vntruthe Children that wil not heare the Lawe of God For trial whereof I beseeche thée good Reader aduisedly to peruse these fewe notes truely taken out of M. Hardinges late Confutation Iudge thereof as thou shalt sée cause Let no affection or fantasie cause thinges to séeme otherwise then they be The twoo principal GrouÌdes of this whole Booke are these First That the Pope although he maie erre by personal errour in his owne Priuate Iudgement as a man and as a particulare Doctour in his owne opinion yet as he is Pope as he is the Successour of Peter as he is the Vicare of Christe in Earthe and as he is the Shepheard of the Vniuersal Churche in Publique Judgement in deliberation and Definitiue Sentence he neuer erreth nor neuer erred nor neuer can erre As if he woulde saie The Pope walkinge in his Galerie is one man and fittinge in Consistorie or in Iudgemente is an other Whiche thinge to holde Alphonsus de Castro saithe it is mere folie Yet is this M. Hardinges chiefest or rather as I might in manner saie his onely grounde The Seconde is this The Churche of Rome is the whole and onely Catholique Churche of God and who so euer is not obediente vnto the same muste be iudged an ââleretique These twoo groundes beinge once wel and surely laied he maie builde at pleasure what him listeth As for the Pope the better to countenance his estate he saithe that Peter receiued thee I beséeche thee to consider with what indifferente Iudgement M. Harding woulde haue thée to passe bitwéene vs. Firste he saithe What should wee seeke for Truthe Let vs onely beholde the custome of the Churche Againe What Argumentes what Assegations what shewe of disproufe so euer he bringe againste these thinges wee ought to make smal accoumpte thereof Againe I would blesse mee selfe from him as from the Minister of Satan and as from the Disciple of Antichriste and as from Goddes open and professed enimie Againe M. Iewelles Replie and other like Hereticol Bookes are vnlawful to be readde by order of the Churche without special licence and are vtterly forebidden to be readde or keapte vnder paine of Excommunication And againe As for the Replie none other waie wil serue but to throwe al into the fire Of the other side touching the VVoorde of God with most terrible woordes he fraieth thée from it and biddeth thee to consider of other thinges and to behold I knowe not what Yee prostitute the Scriptures he saith as Baudes doo their Harlottes to the Vngodly Vnlearned Rascal people Againe Prentises Light Personnes and the rifferaffe of the people And againe The Vnlearned people were keapte from the
thinges wel done vpon very good reason For shortely to saie the truthe these folke falsely accuse and sclaunder al our dooinges yea the same thinges which they them selues cannot denie but to be rightly and orderly donne and for malice doo so misconstrue and depraue al our saienges and dooings as though it were impossible that any thinge could be rightly spoken or donne by vs. They should more plainely sincerely haue gonne to woorke if they would haue dealte truely But nowe they neither truely nor sincerely nor yet Christianly but darkely and craftily charge and batter vs with lies and doe abuse the blindenesse and fondenesse of the people togeather with the ignorance of Princes to cause vs to be hated and the Truthe to be suppressed This lo ye is the power of darkenesse and of men whiche leane more to the amased wonderinge of the rude multitude and to darkenesse then they doo to Truthe Light and as S. Hierome saithe doo openly gainsaie the Truthe closinge vp theire eies and wil not see for the nonce But we geue thankes to the most good and mighty God that sutche is our cause where against when they would fainest they were hable to vtter no despite but the same whiche might as wel be wreasted against the Holy Fathers against the Prophetes against the Apostles against Peter against Paule and against Christe him selfe M. Hardinge The Catholikes doo not burden you with ought wherein by their owne iudgementes they condemne themselues as ye sclaunder them not onely here but oftentimes in your Booke For if they iudged otherwise they would not wittingly do against their iudgemente That is the special propertie of an Heretike whom S. Paule hiddeth al men to a voide knowinge that he that is suche is peruerted and seemeth euen condemned by his owne iudgement They shewe bothe your blasphemous Heresies and your wicked actes Luther ye knowe powred out his Heresies and villanies c. Your robbinge of Churches persecutinge of men for standinge sâedfastly in the faithe of the Holy forefathers your incestuous mariages of Monkes Friers and Nonnes your breache of solemne vowes for fleashly pleasure your prophaninge and abandoninge of Holy Sacramentes your contempt of auncient and godly ordinaunces and discipline of the Churche and suche other thinges of like estimation For in deede the catholikes doo persecute you if suche deserued entreatinge of euill persons maye be called persecution and al good folk besides wee grââte and shal so doe so longe as they love the Truthe and keepe them in the vnitie of the Churche Yet with no other minde doo they persecuâe you then Sara did Agar then Christ the Iewes whom he whipt out of the Temple then âeter did Sânom Magus The B. of Sarisburie Yewis M. Hardinge it might please you to remember that Bartholomaeus Latomus a Doctour of your side confesseth in writinge to al the worlde yâ our request touchinge the Holy Ministration vnder Bothe Kindes accordinge to Christes first Institution is iuste and reasonable That Gerardus Lorichius an other of your owne side saithe Sunt Pseâdocatholici qui Reformationem Ecclesiae quoquo modo remorari non verentur They be false Catholiques and this M. Hardinge he speaketh of you beinge one of your owne they be False Catholiques that hinder the Reformation of the Churche by al meanes they be hable He saithe you be false Catholiques far contrary to the common opinion and concludeth in the ende that the wilful mainteinance and sequel of your Doctrine in this pointe is as he calleth it Haeresis Blasphemia pestilens execrabilis An Heresie and a Blayhemie against God Pestilent and Cursed That others of your âde confesse that this your vse of Ministration vnder one kinde whiche nowe ye cal Catholique began first not of Christe or his Apostles or any Ancient Learned Father but onely of the errour or as he better termeth it of the simple Deuotion of the People That Albertus Pighius the stoutest gallante of al your Campe graunteth there haue benne and be many Abuses in your Passe notwithstandinge ye haue tolde vs far otherwise That Pope Pius oftentimes graunted and vsed commonly to saie He sawe great causes why Priestes shoulde be restoared to the libertie of Mariage That Pope Adrian by his Legate Cheregatus confessed openly at Norenherg in the General Diet of al the Princes of Germanie that al the il of the Churche came firste à culmine Pontificio From the toppe Castle of the Pope And to be short M. Hardinge it might haue pleased you to remember that your selfe in your first Booke in the Defence of your Priuate Passe haue written thus Mary I denie not but that it were more commendable and more Godly on the Churches Parte if many well disposed and examined woulde be partakers of the blessed Sacramente with the Prieste Al these thinges M. Hardinge be they âses or Abuses Reasonable or Vnreasonable Right or Wronge Better or woorse Be they neuer so wicked neuer so Blasphemous neuer so cursed yet be they stoutly defended stil and no hope offered of amendement With what Conscience of your parte he onely sâeth that sâeth the Conscience You graunte ye persecute your brethren where ye haue the Swerd and maye persecute but as Sara did Agar as Christe did the Iewes and not otherwise Verily M. Hardinge that Christe or Sara were persecutours I haue not greatly heard But I remember Chrysostome saithe thus Nunquid Ouis Lupum persequitur aliquando Non sed Lupus ouem Sic enim Caim persecutus est Abel non Abel Caim Sic Ismael persecutus est Isaac non Isaac Ismael Sic Iudaei Christum non Christus Iudaeos Haeretici Christianos non Christiani Haeresicos Ergo ex fructibus corum cognoscetis eos What doothe the Sheepe perscute the Woulfe at any time No but the Woulfe doothe persecute the Sheepe For so Caim persecuted Abel not Abel Caim So Ismael persecuted Isaac not Isaac Ismael So the Iewes persecuted Christe not Christe the Iewes So the Heretiques persequute the Christians not the Christiaus the Heretiques ãâã ye shal knowe them by their fruites S. Augustine saithe Non eo modo persecutionem passi sunt Pseudoprophetae ab Elia quomodo ipse Elias à Rege nequissimo Neither were the Palse Prophetes so persecuted by Elias as Elias was persecuted by the wicked Kinge Surely Chrysostome saithe Quem videris in sanguine persequutionis gaudentem Lupus est Whome so euer ye see âeioicinge in the Bloudde of persequution he is the VVoulfe But yée pretende greate good wil and saye Ye persecute and murder your Brethren for Loue as Christe persequuted the Iewes So I trowe Aristophancs saithe Philippides tooke a cudgel and beatte his Father and al for loue How be it M. Hardinge neither are you armed as Christe was armed nor was Christe armed as you are armed I must saye to you as S. Augustine saithe vnto the Heretiques the
by Peter his predecessour are sufficient And the Glose vpon the same Petrus fecit Papam haeredem bonitatis suae Peter hath made the Pope Heire of his goodnesse But S. Hierome saithe farre otherwise Non sanctorum filij sunt qui tenent loca sanctorum They be not euermore Holy mennes Children that sitte in the roumes of Holy menne Likewise saithe Alphonsus de Castro a special assistante of that syde Quamuis teneamurââx Fide credere verum Petri Successorem esse Supremum totius Ecclesiae Pastorem tamen non tenemur eadem Fide credere Leonem aut Clementem esse verum Petri Successorem Notwithstanding we be bounde by Faithe to beleue that the true Successour of Peter is the highest Shepheard of the whole Churche yet are we not bounde by the same Faithe to beleue that Leo or Clement being Eishoppes of Rome are the true Successours of Peter The woordes that Christe spake vnto Peter importe no Souerainetie but were common to al the rest S. Cyprian saithe Hoc erant vtique coeteri Apostoli quod fuit Petrus pari cosortio praediti Honoris Potestatis The rest of the Apostles were euen the same that Peter was aâ endewed with like felowship both of Honour and of Power What special priuilege then can the Pope claime by the Succession of S. Peter Or what talketh he of féeding the whole flocke of Christe that neuer feedeth any parte therof wherin is the Pope like S. Peter or wherein euer was S. Peter like the Pope Yet M. Hardinge doubteth not to geue his Definitiue Sentence vvhat so euer Sheepe is not obedient to the Headshepheard is not of the flocke of Christ The Pope also him selfe boldely warranteth the same Thus he saithe of him selfe Quicunque praeceptis nostris non obedierit peccatum Idololatriae Paganitatis incurrit Who so euer obeieth not our commaundementes falleth into the sinne of Idolatrie and Infidelite And therefore Pope Steuin thus auanceth the authoritie of his owne See Sacrosancta Domina nostra Romana Ecclesia Our Holy Lady the Churche of Rome But Christe speaking of him selfe saithe I am the True Sheepheard And Who so heareth these woordes of myne and doeth the same I wil liken him to a wise man S. Paule beinge but one of the shéepe saithe thus I withstoode Peter as M. Hardinge saithe the Head shéepheard euen vnto his face for that he walked not vprightly to the Gospel of Christe Yet was he a shéepe of the flocke of Christe Hostiensis in this case seemeth reasonable His woordes be these Omnes debent obediâe Papae quicquid praecipiat nisi sequi possit peccatum Al men must obey the Pope what so euer he commaunde so there folowe no sinne of his commaundement Likewise Feliuus a notable Canoniste Non obstante Plenitudine Potestatis quae est in Papa non est obediendum ei peccato imminente Notwithstandinge the fulnesse of power that is in the Pope when sinne shal folowe his biddinge we may not obey him Yf the Pope wil claime the Headpast ourship ouer the whole flocke of Christe or rather if he wil be taken for any Pastour at al let him then féede the Flocke Let him breake the breade of Life without Leauen Let him speake the woorde of God truely without fables and wée wil heare him Otherwise S. Augustine hath warned vs Sua si docere velint âolite audire nolite facere Certè enim tales sua quaerunt non quae sunt Iesu Christi If they wil teache you Doctrines of theire owne see ye heare them not and what so euer sutche thing they commaunde you see ye doo it not For vndoubtedly sutche men seâke for their owne maters and not the thinges that perteine to Jesus Christe The Apologie Cap. 5. Diuision 6. If so be that Pope Pius were the man wee saie not whiche he would so gladly be called but if he were in deede a man that either would accoumpt vs for his brethren or at least would take vs to be men he would first diligently haue examined our reasons and would haue seene what might be saide with vs what against vs would not in his Bul whereby he lately pretended a Councel so rashly haue condemned so great a part of the worlde so many Learned Godly men so many common wealthes so many Kinges so many Princes onely vpon his owne blinde preiudices foredeterminations that without hearing of them speake or without shewing cause why M. Hardinge Speake of Pope Pius what ye wil and what ye can Neither your praise can aduaunce his estimation nor your dispraise abase it His singular vertues be wel knowen God is highly to be praised for that he hath prouided for his flock so good a shepheard As for you as âe taketh you to be men so not his brethren bicause ye haue cut of your selues from the Catholike churche Your reasons haue ben diligently and exactly examined already In respect of your reasones Learning and Holy Scriptures whiche ye bring ye are founde suche as Balsasar Kinge of Babylon âas signified by the hande that appeared writing before him in the wall What it is Heretikes to be admitted to reasoning it is and hath ben euermore too wel knowen Be they neuer so throughly confuted they yelde not Ouercome they may be reformed thââ wil not be Therein no good lightly is done The B. of Sarisburie Yf Pope Pius wâte so good ãâã who so ãâ¦ã thy a Passout for the Churche of God why then did his Cat dââlles of thee ãâã so ãâã by treason and conspiracie to oppose him ãâ¦ã you say ⪠so good a man ⪠ãâ¦ã it were not so why then did he himselfe ãâã thereof so vtterly in ân Oration pronounced openly in Rome in the Consistââte ⪠Is it not lauful for so good a man to liue in Rome Is the same Proclamation nowe practised emong the Cardinalles in Rome that was sometime vsed in the Councel house at Ephesus Nemo nostrum frugi esto Let no good man be emongste vs Ye safe Pope Pius would not vouchesaue to cal vs his Brethren No marueile séeing his owne dèere and first begotten Children the Cardinales would no lenger haue him to be theire Father It is sufficient for vs that Christe the Sonne of God is contente to cal vs his Brethren Ye haue Excommunicate vs as the Phâriseis did the Apostles bicause wée speake vnto you in the name of Christe But your owne Lawe saithe Excommunicaâus non poiest Excommunicate He that is Excommunicât him selfe cannot geue Sentence to Excommunicate others And your owne Gelasius saithe Neminem ligate debet iniqua Sententia A wicked Sentence of Excommunication bindeth noman But before al others God him selfe saithe Ego Benedicam Maledictionibus vestris I wil Blesse that you Curse saithe the Lorde You saie you haue weighed our Reasons and haue founde them too light Now surely
that is a good Light answeare Euen in sutche Light sorte Iulianus the Apostata wrote sometime vnto the Christian Bishoppes ãâã ãâã ãâã ãâã ãâã I haue readde your reasons I know them wel yenough and therefore I haue condemned them But the same Christian Bishoppes answeared him againe ãâã ãâã ãâã ãâã ãâã It may be ye haue readde our reasons but ye vnderstoode them not For if ye vnderstoode them ye would not condemne them As S. Paule also likewise saithe Nam si cognouissent nunquam DominuÌ Gloriae crucifixissent Yf they had knowen they would neuer haue Crucified the Lord of Glorie But vnto many of your side M. Hardinge I feare me wée may ouer truely say as S. Hilarie saithe vnto the Arian Heretiques Verè Deum nesciunt atque vtinam nâscirent Cum procliuiori enim venia ignorarent In deede they know not God and would God they knâw him not Then theire ignorance were the easier to be pardoned You saie There is no Disputation to be had with Heretiques Yet your Fathers in the Councel of Basile and your Frendes in the last Councel of Trident I wil not say had Disputations but certainely yelded and gaue place vnto the Bohemiens vnto sutche others as you cal Heretiques But ye haue reason ye can foresée your best aduantage It were the readiest way to disclose your shame You neuer yet cà me to Disputation but some of your companie shranke away from you As I before haue reported out of Tertullian Veritas nihil veretur nisi abscondi Truthe feareth nothing but lest shee be hid If the God of Israel come into the Temple the Idole of Dagon must needes fal downe The Apologie Cap. 6. Diuision 1. But bicause he hath already so noted vs openly lest by holdinge our peace we should seeme to graunt a fault and specially bicause we can by no meanes haue audience in the Publike assemblie of the General Councel wherin he would no creature should haue power to geue his voice or to declare his opinion excepte he were sworne and straightly bounde to mainteine his Authoritie For we haue had good experience hereof in the last Conference at the Councel of Irident where the Embassadours Diuines of the Princes of Germanie and of the free Cities were quite shut out from theire companie Neither can we yet forgeate how Iulius the thirde aboue tenne yeres past prouided warely by his write that none of our fort shoul be suffered to speake in the Councel excepte that there were some man peraduenture that would recante chaunge his opinion For this cause chiefly we thought it good to yelde vp an accoumpte of our Faith in writtinge truely and openly to make answeare to those thinges wherewith we haue ben openly charged to the end the worlde maye see the partes fundations of that Doctrine in the behalfe wherof so many good men haue litle regarded theire owne liues And that al men may vnderstand what manner of people they be what opinion they haue of God of Religion whom the Bishop of Rome before they were called to tel theire tale hath condemned for Heretiques without any good consideration without any example and vtterly without Lawe or right onely bicause he heard tel that they did dissente from him and his in some pointe of Religion M. Hardinge Ye alleage t'woo causes The first is lest by holding your peace ye should seeme to graunte a fault The second which ye make more specialie because by no meanes ye could haue audience in the late general Councel Your second cause is false as hereafter it shal be shewed Your first is naught as that which sheweth youre pride vaine glorie and pertinacie VVel ye do but as Heretikes before you haue euer done It must not be looked for at your handes that ye acknowlege any fault For that were Humilitie which vertue al Heretikes be farre from c. To geue a voice or suffrage and vtter Sentence definitiue it perteineth onely to Bishops Now ye be no Bishops but some of you mere laie men and most of you Apostates VVhether the Ambassadours and Diuines of the Princes of Getmanie and of the free Citties there were at any time vpon any consideration of their misliked demeanour or for any other iust cause restrained from the companie of the Fathers in the late general Councel at Trenâ Againe whether Pope Iulius the third prouided by any write that none of your sort should be suffred to speake in the Councel the cause of recantation excepted what ye say touching this mater because ye say it without proufe We haue found you in so many other pointes of greater importance so farre to steppe aside from truth that for this we cannot beleue you But that your selues by no meanes could haue audience in the Councel at Trent and that the Ambassadours and Diuines of the Princes and free Citties of Germanie were from thence quite shutte out how true that is I reporte me to the three safe conductes whiche the three Popes vnder whom that Councel was holden graunted forth and confirmed in that behalfe VVherfore belie the councel nomore complaining that ye coulde not there haue audience and be heard Ye yeld vp an accoumpt of your faithe in writing ye say But to whom doe ye yeld it vp and by whom is it yelded from whom commeth the same Do ye acknowlege no lauful âudge no lauful consiliorie in the whole world Committe ye your whole mater to the temeritie of the people VVhy haue ye not set your names to the Booke that conteineth the profession of your faithe and of your whole conscience The B. of Sarisburie Here M. Hardinge thought it answeare sufficient to vpbraide vs with suspicion of Untruthe How be it I haue no doubte but both the Truthe and the Untruthe by the particulares wil soone appeare First that al Bishoppes hauing voice Definitiue and interest in Councelles are solemnely sworne in al theire Decrées Canons to vphold the Authoritie of the Pope he thought it the wisest way to dissemble it For it had ben great wante of modestie to denie it The fourme of the othe recorded in the Popes owne Decretalles is this Ego N. c. Papaâum Romanae Ecclesiae regulas Sanctorum Patrum adiutor no ad defendendum retinenduÌ saluo ordine meo contra omnes homines IN. sweare that I wil be an helper to defende and mainteine the Papacie of the Churche of Rome and the Rules of the Holy Fathers the Popes mine owne order saueds against ol men aliue But these Rules Priuileges of the Holy Fathers the Popes are these That the Pope is aboue al General CouÌcelles That his bare wil must be holden as a lawe That what so euer he doo noman may say vnto him why doo you thus That his iudgement is more certaine then the iudgement of al the worlde That if the whole world
geue Sentence in any mater coÌtrarie to the Popes pleasure yet it séemeth we are bound to stand to the Iudgement of the Pope as M. Hardinge saithe That the Pope what so euer he saie or doo as beinge Pope can neuer erre These other the like be the Priuileges that the Pope claimeth vnto him selfe Al which the Bishoppes are bound by oths by theire allegeance to defend against al menne aliue Now where you say that Bishoppes onely haue Sentence Definitiue in the Councel ye seeme willingly without cause to reporte Untruthe For Pius Secundus being him selfe a Pope would haue tolde you the contrarie These be his woordes Apparet alios quam Episcopos in Concilijs habuisse vocem decidentem It is plaine that certaine others biside Bishoppes had voice Definitiue in the Councelles Likewise saithe Gerson Etiam ad Laicos hoc potest extendi plus aliquando quà m ad multos ClericoruÌ This Priuilege of geuing SenteÌce in Councel may be extended euen vnto yââaye sort yea and that ofteÌtimes better then vnto many Priestes But here of herafter ãâã at large But whether we be Bishoppes or no M. Harding is no competent nor indissereÌt Iudge For who so wil Iudge vprightly must be voide of anger hatred loue enuie other like affections Whiche Sentence being otherwise profane is vsed halowed by the Apostolique Legates in the Councel of Trident Surely the Godly say that as your Bishoppes doo no part of Bishoppes dewtie therefore in déede are no Bishoppes at al so your late Couente at Trident what so euer glorious name it pleaseth you to geue it yet notwithstanding in déede verily was no Councel Whether Pope Iulius by his Bulie vtterly embarred the Diuines Embassadours of the Princes and frée Citties of Germanie from al audience Disputation in the Councel or no I report me to Pope Iulius owne Bulle touching the same His woordes be these Eriâ ConciliuÌ vt qui temerè loquuti sunt aut dicta recantatââi veniant aut eorum maudita causa in executionem iam ordinatarum ConstitutionuÌ Haeretici declarentur condemnenturi There shal be a Councel that they thââ haue spoken rashly either may recante theire saieinges or els without farther hearing or reasoning of the mater they may be denounced and condemned for Heretiques according to the Constitutions already mode Likewise saithe Iohn Sleidane touchinge the Conference had some time at Augusta In Colloquio frequenter ad initium actionis hoc dicebantinolle se vel tantillum de Opinione Doctrina sua decedere sed quicquid facerent eo fieri vt in sententiam suà m nos adducerent In the Conference yâ was had bitwene vs and them they told vs at the firste that they would not yelde one whit from theire Opinion and Doctrine But that what so euer they did they did it onely to the intent to bring vs to theire Judgement I could farther allege Matthias Flacius Illyricus Iohannis Fabritius Montanus Petrus Paulus Vergerius the Bishop of Iustinopolis to like purpose But perhaps M. Hardinge would refuse theire Authorities cal them partial Yet in a mater so euident so openly knowen it had ben great folie for them to dissemble Illyricus saithe Nostri audiri non potuerunt quamuis id Amplissimi Caesaris Legati Orarent Our Diuines and Oratours coulde is no wise bee hearde notwithstandinge the Emperours moste woorthie Embassadours hadde desired it Iohannes Fabritius saithe Fateor extensionem fuctam esse ad alias nationes Sed tamen additur eam formam non nisi ad illos pertineâe qui resipiscere ad Ecclesiae gremium redire velint I graunt the Saue conduite was extended to other Nations But it is added withal that the same fourme or libertie should perteine to none others but onely to them that would repeâte and returne to the bosome of the Churche And againe he saith Tantum aburant ab Aâce DisputationÌ vt ne ad vestibulum quidem accedere potuerint The Diuines of the Princes of Germanie were kept so for of from the high Castel of Disputation that they could not be suffered to approche to the entrie Petrus Paulus Uergerius saithe that the Bishop of Uegla in Dalmatia was ãâã shaken vp in the same ãâã and threatened with Depriuation and other extremities onely for a litle inâling of the Truthe Now dâ it what ãâ¦ã Authorities Noman is herein so plaine and ãâ¦ã M. Hardinge him selfe This is his determinate answeare and ful resolution in the case Your reason ãâã no more to be hearde onlesse ye repente and ãâã your er rours ⪠Againe Our doctrine hath ben approued too longeth be put a ãâã in these daies Againe ââââche wicked ãâã as ye haue made ie it is lanful to make neither ãâ¦ã Councel not without Councel Againe vve tel you that your change of religion and ãâ¦ã Heresies ought not be haue benne ãâã nor without the Bishop of ãâã commanndemente nor with his commaundemente These be your woordes M. Hardinge This you say you tel vs plainelyâand therefore I trowe we must beleue you And so ye séeme to conclude with the woordes written in the Pââyhete Hieremie Non audiemus Verbum quod loquissus es nobis in nomine Domini sed faciendo faciemus omne verbuÌ quod egredietur ex oâe nostââ VVe wil not beare the VVoorde that thou hast spoken to vs in the name of the Lorde But we wil doo euery Woord that shal come from our owne mouthe Was may therefore say of you ãâ¦ã Augustine sometimes saide of the Heretiques the Donatistes Cùm omnis ãâã suspensa expectares in tanta collectione quid ãâ¦ã ageretuâ Quare hoc nisi quia causam suam malam sciebant facillime se posse conuinâi si ageretur dubitare non poterant When euery body was looking carefully what should be doone in so great Assemblie they The Donatistes Heretiques laboured what they could that nothing vtterly should be doone And why for They knewâtheire cause was nâught and could not doubte but that if any conference or Disputation should be had they should soone be reproued The Apologie Cap. 6. Diuision 2. And although S. Hierome would haue no body to be patient when he is suspected of Heresie yet we wil deale herein neither bitterly nor brablingly nor yet be caried away with angre heate though he ought to be reckened neither bitter nor brabler yâ speaketh yâ Truth We willingly leaue this kind of eloquence to our Aduersaries who what so euer they say against vs be it neuer so shrewdly or despitefully said yet thinke it is said modestly comely yenough care nothing whether it be true or false We neede none of these shiftes which do maintaine the Truthe Further if we do shewe it plainely yâ God 's Holy Gospel yâ Auncient Bishoppes and the Primitiue Churche do wake on our side that we
Supreme aboue al other auctoritie in Earthe touchinge the gouernement of the Churche yet was it neuer saide ne thought by the Catholiques that al Religion depended onely thereon as your sclaunderous reporte beareth menne in hande The B. of Sarisburie Lanfrancus Euimondus Abbas Cluniacensis Thomas Waldensis Iohn Fisher and other your like Doctours M. Hardinge are ouer yonge al within the space of this laste fiue hundred yéeres far vnlike S. Augustine S. Hierome S. Ambrose S. Chrysostome and others the Ancient Learned Fathers Doctours of the Churche Neither is there any sufficient cause to the contrarie but that Berengarius Iohn Wicklefe Iohn Hus Doctour Luther Zwinglius Oecolampadius others either for Learninge or for Truthe or for Iudgement in the Scriptures or for Antiquitie maye wel safely be compared with them At the least I hope wée maye saie of them as S. Augustine once saide of the Doctours Fathers of his time Neque quorumliber Disputationes quamuis Catholicorum laudatorum hominum velut Scripturas Canonicas habere debemus vt nobis non liceat salua honorificentia quae illis debetur aliquid in eorum Scriptis improbare aut respuere si fortè inuenerimus quòd aliter selfserint quà m Veritas habet Neither weigh wee the writinges of al meane be they neuer so woorthy and Catholique as wee weighe the Canonical Scriptures but that sauinge the reuerence that is dewe vnto them we maye wislike and refuse somewhat in their writinges if we happen to finde that they haue thought otherwise then the Truthe maye beare Likewise the Councelles ye meane are very Newe therefore beare the lesse authoritie for that they be so many waies contrary to the Olde Hereof hereafter more at large Certainely there is none of your errours so grosse and palpable but by some of your late Councelles it hath benne confirmed Therefore wee maye iustly saie to you as S. Augustine sometime saide to Mariminus the Arian Heretique Nec ego Nicenam Synodum tibi nec tu mihi Ariminensem debes tanquam praeiudicaturus obijcere Scripturarum Authoritatibus res cum re causa cum causa ratio cuÌ ratione conceuer Neither maye I saye to thee the Councel of Nice nor maiste thou laye to mee the Councel of Ariminum either of vs thinkinge thereby to finde preuidice against the other But let vs laye mater to mater cause to cause and reason to reason by the Authoritie of the Scriptures Ye graunte there is more lighte and knowledge nowe then was before The greatter is either your faulte or your folie M. Hardinge that in the broade daye open Lighte so busily set foorthe the woorkes of darkenesse S. Chrysostome saithe Hic est multò impudentior Ex furibus enim leges eos grauiùs puniunt qui interdiu furantur He is very shamelesse that woorketh deceite in the open Lighte For of al Theeues the Lawe moste sharpely punisheth them that robbe in the daye time Therefore S. Cyprian saithe vnto you Ignosci poruit simpliciter erranti Post inspirationem verò reuelationem factam qui in eo quod errauerat perseuerat prudens sciens sine venia ignorantiae peccat Praesumptione enim atque obstinatione superatur He that is deceiued and erieth of simplicitie maye be pordoned But after that the Truthe is once reueled who so continueth neuerthelesse in his former errour witingly and willingly sinneth without pardonne of ignorance as beinge ouercome by presumption and wilfulnesse You saie not withstandinge al this greate Light wée talke of yet our liues are nothinge comparable to the liues of them that haue benne before vs. This M. Hardinge hathe euer benne an olde complainte in al ages as maye appeare by S. Cyprian S. Augustine and other Ancient Fathers It was a common Prouerbe in olde times ãâã ãâã ãâã ãâã ãâã Thinges a yéere paste are euermore better then thinges presente For euery thinge to vs séemeth the greatter as it séemeth nearest to touche our senses And bicause wée féele not our Fathers euilles therefore wée imagine they had no euil at al. The wise man saithe Ne dixeris quae causa est quòd priora tempora meliora fuerint quà m praesentia Stulta enim est huiusmodi interrogatio Neuer demaunde wherefore the times paste were better then the times presente For in deede it is a foolishe question But M. Hardinge wherefore doo you thus condemne our liues in respecte of our Fathers Certainely you must néedes confesse there are fewer blasphemies fewer Othes fewer breaches of Matrimonie fewer Stewes fewer Concubines fewer Fraies fewer Murthers emongst vs this daie then commonly were at any time emonge our Fathers How be it to let our Fathers passe if it shal please you to laye our liues to your liues although we acknowledge many our imperfections yet Goddes name be blessed wee haue no cause to flee the comparison The Popes woordes you saie were neuer taken for Gospel Yes M. Hardinge and somewhat also aboue the Gospel For proufe whereof it maye please you to remember the woordes of certaine your late Doctours Syluester Prieriâs late Maâsâter of Pope Leoes Palaice writeth thus Indulgentiae authoritate Scripturae non innotuere nobis sed authoritate Ecclesiae Romanae Romanorumque Pontificum quae maior est Pardonnes are not warrented vnto vs by the authoritie of Goddes Woorde but by the authoritie of the Romaine Churche and of the Bishoppes of Rome whiche is more then Goddes VVoorde Yf this be not sufficient he addeth farther A doctrina Romanae Ecclesiae Romani Pontificis Sacra Scriptura robur authbritatem trahit The Hosy Scripture taketh strength and authoritie of the Doctrine of the Bishop and Churche of Rome Cardinal Cusanus entituleth his Booke De authoritate Ecclesiae Councilij supra contra Scripturam Of the Authoritie of the Churche and Councel aboue and against the Scripture Your greatest Doctour Albertus Pigghius saithe Apostoli quaedam conscripserunt non vt scripta illa praessene Fidei Religioni nostrae sed potius vt subessent The Apostles wrote certaine thinges not to the ende that sutche willinges shoulde he ouer our Faithe and Religion but rather that they shoulde be vnder Your Canonistes saie a Papa potest dispensare coÌira ius Diuinum The Pope maye dispense against the Lawe of God Papa potest dispensare contra Ius Naturae The Pope maye dispense against the Lawe of Nature Papa potest dispensare contra Apostolum The Pope maye dispense against S. Pause the Apostle Papa porest dispensare contra Nouum Testamentum The Pope maye dispense againste the Newe Testamente Papa potest dispensare de omnibus praeceptis veteris Noui Testamenti The Pope maye dispense with al the CommauÌdementes bothe of the Olde and also of the Newe Testamente Hereof more hereafter as farther occasion shal be offered These be your owne Doctours woordes M. Hardinge they be truely reported they be
no scalunders And therefore Franciscus Zarabelia a Cardinal of Rome saithe thus Persuaserunt Pontificibus quòd omnia possent sic quòd facerent quicquid liberet etiam illicita sint plusquam Deus They haue made the Popes beleeue that they might doo al thinges what so euer they sisted yea notwithstandinge they were thinges vnlawful and thus haue they made them more then God You saye The Pope in his common talke maye be deceiued and erre as other menue maye but in his Iudgemente Seate and Sentence Definitiue of Religion be cannot erre as if ye would saye The Pope hath one Sprite in the Consistorie an other at home mutche like as one saide sometimes vnto Cicero in reproche of his inconstancie Aliud stans aliud sedens de Republica loqueris Touchinge the Common Wease ye haue one minde sittinge and an other standinge But Christe saide vnto Peter I haue praied for thee that thy Faithe should not faile Therefore saye you Wée receiue obediently what so euer the Pope speaketh in place of Iudgemente Hereby ye séeme to geue vs secretely to vnderstande that Christes Praiers were auailable for the Pope to kéepe him from errour not in the Churche or Pulpite or Closet or any other common or Priuate place but onely in the Consistorie and Councel in debatinge doubteful cases of Religion But how holdeth this arguments Christe praied for Peter that his Faithe should not faile Ergo the Pope cannot erre Verily S. Augustine saithe Nunquid pro Petro rogabat pro Iohanne lacobo non rogabat Vt de coeteris taceamus VVhat did Christe praie for Peter and did be not praie for Iohn and Iames I wil not speake of the reste Neither did Christe praie for Peter onely or for the Apostles but for al the Faithful that euer should be as him selfe saithe I praie not onely for them but also for al them that through theire preachinge shal beleue in mée How be it what saithe M. Hardinge he so obediently receiueth the Popes Decrees Yewis the Popes them selues wil not so receiue them Platyna saithe Acta Priorum Pontificum sequentes Pontifices aut infringunt aut omninò tollunt Nihil enim aliud isti Pontificuli cogitabant quà m vt nomen dignitatem maiorum suorum extinguerent The nexte Pope either breaketh or vtterly repeaseth his Predecessours Decrees For these litle petie Popes had none other studie to busie them selues withal but onely to deface the name and dignitie of the former Popes Where you saye The whole Councel of Chalcedon so estéemed the voice of Pope Leo as if it had benne the voice of Peter him selfe this M. Hardinge is a manifest Vntruthe as it shal soone appeare I graunte the name of Leo for his greate learninge and granitie was mutche regarded So. S. Ambrose for the like cause was called Orbis terrarum oculus Sacerdotum Archisacerdos Fundamentum Fidei The Eie of the worlde the Head Prieste of al Priestes and the Fundation of the Faithe So Paphnutius beinge no Pope was hearde against al the reste of the Councel of Nice So S. Hierome beinge neither Pope nor Bishop was receiued against this whole Councel of Chalcedon Neither did the Councel folowe Leo alone as the Vniuersal Bishop and Head of the Churche but ioined him together with others as estéeminge them of equal Authoritie For thus they made theire general shoote Omnes ita credimus Leo Papa ita credit Gyrillus ita credit Leo Anatolius ita credunt Thus wee al beleeue Thus Pope Leo beleueth Cyrillus thus beseueth Leo and Anatolius thus beleeue And with what credite can M. Hardinge saie The whole Councel of Chalcedon yelded vnto Pope Leo as if it had benne vnto Peter him selfe For it is certaine that the same whole Councel decreed against Leo and likewise Leo against the Councel For the Councel decreed contrary to the olde Canons that the Bishop of Constantinople emonge the foure Patriarches shoulde be the seconde in dignitie and that the same Bishop of Constantinople should haue and enioie one authoritie and like Priuileges with the Bishop of Rome The woordes be these Acqua SaÌctisissmae Sedi Nouae Romae Priuilegia tribuerunt rationabile iudicantes vrbem eam ornatam iam Imperio Senaru aequis Senioris Regiae Romae Priuilegijs frui in Ecclesiasticis sicut illa habet Maiestatem habere negotijs The Fathers gane equal Priuileges vnto the Holy See of Newe Rome whiche was Constantinople thinkinge it to be reasonable that the same Cittie of Constantinople beinge now furnished with Empire and Councel should enioie equal Priuileges with the Princely Cittie of the olde Rome and in al Ecclesiastical affaires shoulde beare the same Maiestie that Rome beareth This thinge Pope Leo mutche misliked and founde greate faulte with the Councel and would in no wise consente vnto it Thus he writeth Quae per occasionem Synodi malè sunt attentata reprehenderam I reproued those thinges that were euil attempted by the Councel of Chascedon And againe Nullum vnquà m potuerunt nostrum obtinere consensum They were neuer hable to geate our consente And when these maters were paste by the consente of al the Bishoppes Lucentius Pope Leoes Legate came whininge in and besought the Councel that the whole mater might be repealed The woordes written in the Councel be these Lucentius dixit Sedes Apostolica quae nobis praecepit praesentibus humiliati non debet Et ideò quaecunque in praeiudicium Canonum hesterna die gesta sunt nob â absentibus sublimitatem vestram petimus vt circunduci iubeatis Viri Illustrissimi ludices dixerunt Quod interloquuri sumus tòta Synodus approbauit Lucentius the Popes Legate saide The Apostolique See of Rome whose commission wee haue maye not by any these dooinges be defaced Therefore wee beseche your honours that what so euer was concluded here yesterday in our absence in preiudice of the Canons ye wil commaunde the same to be blotted out The Honorable Iudges made him aunsweare That we haue talkte of the same the whole Councel hath allowed Thus many waies M. Hardinge the Vntruthe of your tale plainely appeareth For the Councel of Chalcedon estéemed not the voice of Leo as if it had benne the voice of Peter as you saye but rather contrariewise made lighte of it and weighed it none otherwise then they same cause Therefore Liberatus saithe thus touchinge the same Cùm Anatolius consentiente Concilio Primatum obtinuisset Legati verò Romani Episcopi contradicerent à ludicibus Episcopis omnibus illa contradictio suscepta non est Et licet Sedes Apostolica nune vsque contradicat tamen quod à Synodo firmatum est Imperatorio Patrocinio permanet When Anatolius the Bishop of Constantinople by consente of the Councel had obteined the Primacie notwithstandinge the Bishop of Roomes Legates stoode against it yet theire gainesaieinge coulde not be receiued neither of the
c. Folo winge the Holy Fathers wee doo al with one accorde teache men to confesse one and him selfe the Sonne our Lorde Iesus Christe persite him selfe in Godhead and perfite himselfe in Manhood And for Auctoritie of the Fathers in high pointes of Faith a Bishop in that reuereÌd assemblie named Eudoocius pronounced a notable sentence sayeing thus Euery one that consentethe not to the exposition of the Holy Fathers doothe alienate him selfe from al Pristely Communion and from the presence of Christe Thus wee haue alleaged the foure first general Councels whiche S. Gregorie honourethe as the foure Gospels But the thinge beinge so euident as it is and so welkuorwen euen to your selues if ye be learned the Auctorit it of these chief Councels maie suffice The B. of Sarisburie Here M. Hardinge ye haue taken in hande a néedelesse labour For you knowe right wel wee despise not the Authoritie of the Holy Fathers but rather in this selfe same place haue alleged togeather S. Augustine S. Hierome and S. Ambrose thrée of the moste Auncient and approued Fathers and throughout the whole discourse of this Apologie in the Defence of the Catholique Truthe of our Religion nexte vnto Goddes Holy Woorde haue vsed no prouse or Authoritie so mutche as the expositions and iudgementes of the Holy Fathers Wée despise them not therefore but rather geue God thankes in theire behalfe for that it hathe pleased him to prouide so woorthy instrumentes for his Churche and therefore wée iustly reproue you for that so vnaduisedly and without cause ye haue forsaken the steppes of so Holy Fathers These foure General Councelles wherein you dwel so longe as they make nothinge against vs so in sundrie pointes they fight expressely against you Firste they were summoned by the Emperours Constantinus Theodosius 1. Theodosius 2. and Martianus and not by any right or authoritie of the Pope as hereafter it shal be shewed in place conuenient more at large Iulius the Bishop of Rome was summoned by the Emperours write to appeare at the Councel of Nice as wel as others And Pope Leo afterwarde was charged by like Authoritie to appeare at the Councel of Chalcedon In the Councel of Nice the Bishop of Rome was not President but Eustathius the Bishop of Antioche In the same Councel of Nice the Bishop of Rome hathe his Authoritie and Iurisdiction made equal and leuel with the other thrée Patriarkes And in the Councel of Chalcedon the Bishop of Constantinople is made equal in Authoritie with the Bishop of Roome To be shorte the saide Councel of Chalcedon for this laste and some other like causes Leo the Bishop of Rome would not allowe Which thinge notwithstandinge the Councel standethe stil in force whether the Pope wil or no. These be the foure fiste General Councelles whiche M. Hardinge comparethe in Authoritie with the foure Euangelistes But these Heretiques Arius Nestorius Macedonius and Euiyches in these foure General Councelles vtterly despised al the Auncient Fathers and boasted them selues saithe M. Hardinge of the Scriptures and euermore cried out Scriptures Scriptures Touchinge the Arians that they alleged certaine doubteful and darke places of the Scriptures to serue theire purpose it is certaine and manifeste But that either they despised or that the Catholiques against them auouched the Eropsition and authoritie of any Father M. Hardinges onely woorde muste be our Warrante For neither allegethe he any one Author for prouse hereof nor yet namethe any of al these Fathers Notwithstandinge let vs graunt these Heretiques cried out as M. Hardinge saithe Scriptures Scriptures Euen so did the same Heretiques likewise crie out euen as nowe M. Hardinge doothe Fathers Fathers Socrates saithe Et Ariani Originis libros citabant in Testimonium vt illi quidem iudicabant sui Dogmatis And the Arian Heretikes alleged the Learned Father Origens Bookes as they thought for proufe and witnesse of theire Doctrine The Heretique Eutyches saide Ego legi scripta Beati Cypriani Sanctorum Patrum Sancti Athanasii I haue readde the writinges of S. Cyprian and of other Holy Fathers and of S. Athanafius Likewise the Eutychian Heretique Carosus saide Ego secundum expositionem treceÌtorum octodecim Patrum sic credo fic Baptixatus sum Aliud quid mihi dicas nescio This is my Faithe accordinge to the exposition of the three hundred and eighteene Fathers in the Councel of Nice In this Faithe was I Baptized What ye should saye more to me I cannot telle Euen so saide Eutyches him selfe Sic à Progenitoribus meis accepi credidi In hac Fide Baptizatus sum signatus vsque and hunc diem in ea vixi in ea opto moti Thus haue I receiued of my Forefathers and thus haue I beleeued In this Faithe was I Baptized and signed and in the same haue I liued vntil this daye and in the same I wish to die Thus S. Augustine saithe the Donatian Heretique Cresconlus alleged the authoritie of S. Cyprian Thus the Nestorian Heretiques alleged the authoritie of the Councel of Nice To be shorte thus the Heretique Dioscorus cried out in the open Councel of Chalcedon Ego habeo Testimonia Sanctorum Patrum Athanasij Gregorij Cyrilli Non transgredior in aliquo Ego cum Patribus cijcior Ego defendo Patrum Dogmata Ego horum habeo testimonia non simpliciter aut transitorie sed in ipsorum libris I haue the Testimonies of the Holy Fathers Athanasius Gregorius Cyrillus I alter not from them in any pointe I am throwen foorthe and bannished with the Fathers I defende the Fathers Doctrine I haue theire iudgementes vttered not by chaunce or vnaduisedly but remaininge expressed in theire Bookes I doubte not M. Hardinge but you maye hereby easily sée that the Heretiques ye speake of cried not onely Scriptures Scriptures as ye saye but had leasure also sometimes to crie as you doo Fathers Fathers that as wel to purpose and as rightly as you of longe time haue vsed to crie hauinge in déede in the cases wée speake of neither Scriptures nor Fathers To come neare the mater wée saie not that al cases of doubt are by manifeste and open woordes plainely expressed in the Scriptures For so there should neede no exposition But wée saye There is no case in Religion so darke and doubteful but it maie necessarily be either proued or reproued by collection and conference of the Scriptures S. Hierome saithe Moris est Scripturarum obscuris manifesta subnectere It is yâ order of the Scriptures ⪠after harde thinges to ioine other thinges that bee plaine S. Augustine like wise saithe Solet circunstantia Scripturarum illuminare sententiam The Circunstance of the Scripture is woonte to geue light and to open the meaninge The like rule Tertullian also geuethe Oportet secundum pluâa intelligi pauclora The fewer places muste be expounded by the moe Therefore touchinge this woorde Homousios whiche
Praedicandum est omnibus vt credant Patrem Filium Spiritum Sanctum Vnum esse Deum Omnipotentem The Gospel must be preached vnto al to the ende they may knowe that the Father the Sonne and the Holy Ghoste is one God Almighty To be shorte euen in our late Fathers daies this was counted a Catholique Fourme of Faithe and was commonly taught in al Scholes Vnum Crede Deum Beleeue that there is One God If this were then wel spoken and vniuersally vsed euen in the Churche of Rome without rebuke I truste M Hardinge of his Courtesie wil nomore blame vs for speakinge wel As for these Phrases I beleeue In God I beleeue In Christe although in deede they be better more effectual carrie more force then the other yet are they not neither so peculiare and special to God alone nor so precisely vsed as M. Hardinge imagineth For it is written in the Eâodus as it is noted by the skilful in the Hebrewe tongue Populus credidit In Deum In Mosen The people beleeued In God and In Moses And God him selfe saide vnto Moses as it is likewise noted in the Hebrewe Descendam vt populus In te credat I wil goe downe that the people maiâ beleeue In thee S. Basile saithe Baptizati sunt In Mosen crediderunt In illum They were Baptized In Moses and beleeued In him And Hosius saithe Quid si In Sanctos quoque rectè credi docet Paulus What if Paule teache vs that wee may also wel beleeue In Sainctes And they of M. Hardinges side haue euermore wel liked this Fourme of Speache Credo in Sanctam Ecclesiam I beleeue In the Holy Churche Wherein also perhappes they wil allege these woordes of Socrates and of some others Credo In vnam Catholicam Ecclesiam I beleeue In one Catholique Churche Notwithstandinge beside S. Augustine and others Paschasius saithe Credimus Ecclesiam quasi Regenerationis Martem non Credimus In Ecclesiam quasi Regenerationis Authorem Recede ergo ab hac persuasione blasphemiae Non enim licet nec In Angelum Credere Wee beleeue the Holy Churche as the Mother of Regeneration But wee beleeue not In the Churche as the Authour of Regeneration Leaue therefore this persuasion of Blasphemie For it is not lauful to beleeue no not In an Angel Likewise S. Augustine saithe Credimus Paulo non credimus In Paulum Credimus Petro non credimus In Petrum Wee beleeue Paule but we beleeue not In Paule Wee beleeue Peter but wee beleeue not In Peter Hereby wée maie sée that whether wée saie Wee beleeue that God is God or we beleeue In God both these phrases are vsed of the godly and are therfore both good Catholique Yf M. Hardinge finde any wante or imperfection in our woordes let him supplie it with good fauoure so he condemne not either S. Paule or Hermes or Origen or Hilarie or Charles the Greate or other Catholique and godly writers as wel Gréekes as Latines who as I haue shewed haue vsed the like Certainely the General Confession of al our people and of our whole Churche is this VVee beleeue In God VVee beleeue In Christe VVee beleeue In the Holy Ghoste But M. Hardinge saithe wée grate ouer busily vpon the Article of Christes Ascension into Heauen What then Should wée haue leafte it out Verily that would haue benne some good countenance to your cause ⪠Anâ therefore when Pope Nicolas would haue brought vs your newe Article of Trasubstantiation into the Crede he should firste haue vtterly remoued this whole Article of Christes Ascension For these twoo Articles maie not wel stande togeather by any construction in one Crede As for vs wée haue saide nothinge herein but that hath often ben saide and auouched by the Holy Learned Fathers Damasus the Bishoppe of Rome in his Creede grateth hereon as mutche as wée His woordes be these Deuicto mortis imperio cum ea Carne in qua natus passus mortuus fuerat resurrexit Ascendit ad Patrem sedetque ad Dextram eius in Gloria Hauinge ouercome the empiere of deathe with the same fleashe wherein he was borne and suffred and died and rose againe he Ascended vnto the Father and sitteth at his Right hande in Glorie Whiche woordes S. Hierome in larger manner expoundeth thus Ascendit ad CoeluÌ Sedet ad Dextram Dei Patris manente ea Natura Carnis in qua natus passus est in qua Resurrexit Non enim exinanita est Humanitatis Substantia sed glorificata Christe Ascended into Heauen and sitteth at the Right hande of the Father the same Nature of Fleash wherein he was borne and suffred and rose againe remaininge stil For the Substance of his Humaine Nature was not donne away but glorified Howe be it gentle Reader for thy better satisfaction herein I muste referre thée ouer to my Former Replie to M. Hardinge Here foloweth a piteous outcrie that wée haue shamefully corrupted S. Augustines woordes shiftinge in Oporter in steede of Potest What newe fansie is suddainely fallen into M. Hardinges heade I cannot tel S. Augustines woordes as they be alleged by Gratian are these Corpus in quo Resurrexit in Vno loco esse Oportet The Body wherein Christe rose againe muste needes be in One place Here is not Oportet in stéede of Potest as M. Hardinge saithe but Oportet as it should be for Oportet If there haue benne any corruption wrought herein it hath benne wrought by Gratian welneare foure hundred yeres agoe and not by vs. Yet is Gratian one of the highest Doctours of M. Hardinges side And wil M. Hardinge make vs beléeue that his owne Catholique Doctours would be so bolde to corrupte S. Augustine As for this Verbe Oportet if it were wanting in the place alleged yet might it wel and easily be supplied of other places S. Peter saithe Oportet illum coelos capere vsque ad tempora restitutionis omnium The Heauens Must conteine or hold him vntil the time that al thinges be restored So saithe Cyrillus Christus non poterat cum Apostolis versari in Carne postquà m Ascendisset ad Patrem Christe could not be conuersante with his Apostles in the Fleash after he had Ascended vnto the Father Likewise saithe S. Augustine Christus secunduÌ PraesentiaÌ CorporaleÌ in Sole in Luna in Cruce simul esse non potuit Christe according to the Presence of his Body could not be in the Some in the Moone and on the Crosse at one time And againe Ne dubites Christum esse in aliquo loco Coeli propter Veri Corporis modum Doubt not but Christ is in some One Place of Heauen bicause of the measure or fourm of a very Body Therefore the Olde Learned Father Origen saithe Non est Homo qui est vbicunque duo vel tres in eius nomine fuerint congregati neque Homo nobiscum est omnibus
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 yâ 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 yâ 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 yâ people So Saul is called the Head of the Tribes of Israel So Dauid was made Caput GentiuÌ 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 NatlonuÌm 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 MembruÌ Sanctae Vniuersalis Ecclesiae est Paulus Andreas Iohannes quid aliud quam singulariuÌ 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
he nothinge at al Or howe can he claime by Féedinge that neuer Feedeth Againe where learned M Hardinge to reason thus Christe is Ascended into Heauen Ergo the Pope is Heade of the whole Worlde Or thus Christe saide to Peter Feede my Flocke Ergo the Pope hath Vniuersal Power ouer the whole Churche of God How can he make these Argumentes to holde I wil not saie by Diuinitie but by any reasonable shifte of Logique But ye saie God speaketh not nowe vnto vs mouthe to mouthe nor sendeth vs downe his Angels from Heauen nor instructeth vs nowe by Visions as he did others in Olde times What of that wil it therefore folowe that al the worlde muste geue eare to the Pope Nay M. Hardinge Chrysostome saithe mutche better Bicause God speaketh not nowe vnto vs in sutche familiare sorte Ergo Suam erga Homines amicitiam innouare volens quasi longè absentibus literas mittit conciliaturus sibi Vniuersam hominum Naturam Therefore God mindinge to renewe his fauour to wardes Man sente his Holy Scriptures as it were his Letters thereby to reconcile to him selfe al Mankinde God speaketh not nowe vnto vs by his Angels but he hath already spoken vnto vs as S. Paule saithe by the mouthe and presence of his Onely Sonne And therefore he saithe againe Yf an Angel from Heauen woulde nowe Preache vnto vs otherwise then wee haue receiued wée shoulde holde him accursed But for the Vnitie and quiet gouernmente of the Churche of God S. Paule saithe Christe Ascendinge aboue al the Heauens hathe geuen not One Vniuersal Pope to rule the whole but some Apostles some prophetes some Euangelistes some Pastours some Doctours for the perfitinge of the Sainctes for the woorke of the Ministerie for the buildinge vp of the Body of Christe that wee maye al comme into the Vnitie of Faithe and of the knowledge of the Sonne of God By these meanes God thought it sufficient to preserue his Churche in Vnitie and neuer made mention of One Vniuersal Pope Therefore S. Cyprian saithe Vnus est Episcopatus cuius à singulis in solidum pars tenetur There is but One Bishoprike parte whereof of euery seueral Bishop is holden in whole And againe Ideò plures sunt in Ecclesia Sacerdotes vt vno Haeresim faciente coeteri subueniant Therefore are there many Bishoppes in the Churche that if one fal into Heresie the reste maye healpe Thus when Peter walked not vprightly to the Gospel Paule came with healpe and reproued him openly euen to his face Thus Irenaeus reprooued Pope Victor thus sundrie godly Fathers haue reprooued others Therefore S. Augustine saithe Deus docuit Petrum per posteriorem Paulum A quocunque enim Verum dicitur illo donante dicitur qui est ipsa Veritas Thus God instructed Peter by Paule his pânâe that was called after him For by whom so euer the Truthe is spoken it is spoken by his gifte that is Truthe it selfe Ye saye the Pope succedeth not Christe in al his Substance that is to saie in al his Power neither hath there any sutche fonde sayinge benne vttered saie you at any time by the Diuines Yf this be true wherefore then be these woordes written and so wel allowed of in the Councel of Laterane Tibi data est Omnis Potestas in Coelo in Terra Vnto your Holinesse al Power is geuen as wel in Heeuen as in Earth Wherefore is Bernarde so wel allowed to force the same farther with these woordes Qui totum dedit nihil excludit He that hath geueÌ thee Al hath excepted Nothinge Wherefore is Panormitane allowed to saie Papa potest omnia quae Deus ipse potest The Pope is hable by his power to doo what so euer God him selfe can doo For the reste M. Hardinge saithe One Kinge is hable to rule One Kingedome Ergo One Pope is hable to rule the whole Churche This Reason is very simple and is answeared before Of the gouernmente of Princes wée haue dayly Practise But of Popes that euer exercised this Vniuersal Dominion ouer the whole Churche of God M. Hardinge is not hable to shewe vs one Wel were it with him if he were but a Member of Christes Body and a Sheepe of his Flocke S. Gregorie saide sometime to Iohn the Bishop of Constantinople claiminge vnto him selfe the same Title and thinkinge him selfe hable yenough to rule the whole Quid tu Christo Vniuersalis Ecclesiae Capiti in Extremi Iudicij responsurus es examine qui cuncta eius Membra tibimet conaris Vniuersalis appellatione supponere What answeare wilt thou make in the trial of the Laste Iudgemente vnto Christe the Head of his Vniuersal Churche that thus by the name of Vniuersal Pishop seekest to bringe vnder thee al the Members of his Body Laste of al M. Harding concludeth without premisses Who so euer wil not be ruled by this Shepheard the Pope is of the Hearde of Antichriste So saithe one of the Popes hired Proctours Quicquid Saluatur est sub Summo Pontifice VVhat so euer Soule is saued it is vnder the Pope This one thinge beinge graunted M. Hardinges whole cause passeth cleare But God be thanked it appeareth already to al them that haue eles to see that wee haue not departed from the seruile Obedience of that See but vpon iuste cause and good aduise And in sutche sorte the Pope him selfe wil not denie but it is lawful for any Churche to dissente from the Churche of Rome These he his woordes whiche muste be holden for a Lawe Quicquid sine discretione Iustitiae contra Romanae Ecclesiae DisciplinaÌ actum fuerit ratum haberi nulla ratio permittit VVhat so euer thinge is donne without discretion of Iustice againste the Order of the Churche of Rome it maye not by any meanes be allowed By whiche woordes it appeareth Ex contrario Sensu By an Argument of the contrarie that what so euer is donne by discretion of Iustice notwithstandinge it be against the Order of the Churche of Rome yet ought it to wel allowed S. Augustine saithe Ne Catholicis quidem Episcopis consentiendum est sicubi fortè falluntur vt contra Canonicas Scripturas aliquid sentiant VVee maye not geue our consente vnto any Bishoppes be they neuer so Catholique if they happen to be deceiued and to determine centrarie to the Scriptures And Pope Pius 2 him selfe saithe Resistendum est quibuscunque in faciem siue Paulus siue Petrus sit qui ad Veritatem non ambulat Euangelij VVee are bounde to withstande any man to the face be it Peter be it Pause yf be walke not to the Truthe of the Gospel To conclude where the Woulfe is broken in it is beste for the poore Sheepe to breake out That the Woulfe was broken in beside the cruel spoile and raueninge of Christian Bloude it is plaine by the woordes of S. Bernarde For thus he speaketh
Coeterùm omnes Apostolorum Successores sunt Quid mihi profers Vnius Vrbis consuetudinem What doothe a Bishop sauânge onely the Orderinge of Ministers but a Prieste maye doo the same Neither maye wee thinke that the Churche of Rome is one and the Churche of al the worlde biside is another Fraunce Englande Aphrica Persia Leuânte India and al the Barbarous Nations woorship one Christe and keepe one rule of the Truthe If vvee seeke for Authoritie The whole worlde is greater then the Cittie of Rome Where so euer there be a Bishop be it at Eugubium be it at Rome be it at Constantinople be it at Rhegium be it at Alexandria be it at Tanais they are al of one woorthinesse they are al of one Bishoprike The Power of the Richesse and the basenesse of Pouertie maketh not a Bishop either Higher or Lower For they are al the Apostles Successours What bringe you me the Custome of Rome beinge but one Cittie Nowe if M. Hardinge wil steale awaie in the darke as his manner is and saie that S. Hierome spake onely of the Merite of Life or of the Office of Priesthoode sette some man telle him that this was no parte neither of the question mooued nor of the answeare of S. Hierome And S. Hierome in plaine and expresse woordes saithe Si Authoritas quaeritur If vvee seeke not for Merite of Life but for Authoritie in gouernmente therein the whole worlde is greatte then the Cittie of Rome M. Hardinge imagineth S. Hierome spake onely of I knowe no what but S. Hierome him selfe saithe he speaketh namely of Authoritie And whereas M. Hardinge is so highly offended with the chaunginge of this woorde Merite into this woorde Preeminence and saithe farther that these False Platers thought thereby to winne the game it maye please him to remember that howe so euer the game goe S. Hierome him selfe plainely plaide the selfe same game I meane that S. Hierome vsinge this woorde Merite without question meante Preeminence For thus he saithe Potentia Diuitiarum Paupertatis humilitas vel Sublimiorem vel Inferiorem Episcopum non facit The Power of Richesse and the basenesse of Pouertie maketh not a Bishop either Higher or Lower M. Hardinge mighte easily hauè seene that Higher and Lower perteine not to Merite of Life but to Preeminence Therefore lette him looke better vpon his Booke before he thus lightly condemne others for corruption I graunt it is true as M. Hardinge saithe This quarrel first beganne aboute a particulare Custome of the Churche of Rome where as the Draâons Vaunted them selues and would be placed aboue the Priestes But here M. Hardinge as his manner is willingly dissembleth and suppresseth somewhat S. Augustine more liuely and fully expresseth the same For thereof he writeth thus Quidam qui nomen liabet Falcidij Duce stultitia Romanae Ciuitatis Iactantia Leuîtas Sacerdotibus Diaconos Presbyteris coaequare contendit One Falcidius Foolishnesse and the Pride of the Cittie of Rome leadinge him thereto laboureth to make the Deacons Equal with the Priestes This lewde disorder S. Hierome controlleth by the Examples of other Churches and saithe that therein the Authoritie of the whole worlde is greatter then the Authoritie of the Churche of Rome Of whiche also he seemeth to speake scornefully and with some disdeigne For thus he saithe Quid mihi profers Vnius Vrbis Consuerudinem What bringe you me the Custome of Rome beinge but One Cittie By whiche woordes it seemeth he made smal accoumpte of the Cittie of Rome But M. Hardinge saithe The Primates had Authoritie ouer other Inferiour Bishops I graunte they had so How be it thei had it by agreemente Custome But neither by Christe nor by Peter or Paule nor by any Kighte of Goddes Woorde S. Hierome saith Nouerint Episcopi se magis Consuetudine quà m Dispofitionis Dominicae Veritate Presbyteris esse Maiotes in coÌmune debere Ecclesiam âegere Let Bishoppes vnderstande that they are aboue the Priestes rather of Custome theâ of any Truthe or Right of Christes Institution and that they ought to rule the Churche al togeather And againe Idem ergo est Presbyter qui Episcopus Etantequam Diaboli instinctustudia in Religione fierent diceretur in populis Ego sum Pauli Ego Apollo Ego Cephae CoÌmuni Presbyterorum Consilio Ecclesiae gubernabantur Therefore a Prieste and a Bishop are bothe one thinge And before that by the inflaiminge of the Diuel partes were taken in Religion and these woordes were vttered emonge the people I holde of Paule I holde of Apollo I holde of Peter the Churches were gouerned by the Common Aduise of the Priestes S. Augustine saithe Secundum honorum vocabula quae iam Ecclesiae vsus obtinuit Episcopatus Presbyterio maior est The office of a Bishop is aboue the office of a Prieste not by Authoritie of the Scriptuces but after the Names of Honour whiche the Custome of the Churche hath nowe obteined As for Pope Leo his owne Authoritie in his owne cause cannot be greate The Emperoure saithe Nemo debet sibiius dicere Noman maie minister Lowe vnto him selfe And it is noted thus in the Decrées Papa non debet esse Iudex in causa propria The Pope maie not be iudge in his owne cause It is wel knowen that the Pope hath sought for and claimed this Vniuersal Authoritie these many hundred yeeres Pope Innocentius was therefore reprooued of Pride and worldly Lordlinesse by the whole Councel of Aphrica Pope Bonifacius 2. condemned â Augustine al the saide whole Councel of Aphrica called them al Heretiques and Schismatiques for the same and said they were al leadde by the Diuel Pope Zosimus to mainteine this claime corrupted the Holy Councel of Nice S. Hilarie and other Learned Bishoppes of France for vsurpinge sutche vnlawful Authoritie charged this same Pape Leo of whom we speake with Pride and Ambition But gentle Reader that thou maâste the better vnderstande what credite thou oughtest to geue to this Pope Leo specially settinge foorthe his owne Authoritie I beséethe thée consider with what Maiestie of woordes and howe far aboue measure he auanceth the Authoritie of S. Peter These be his woordes Christus Petrum in Consortium Indiuiduae Vnitatis assumpsit Christe receiued Peter into the Companie of the Indiuisible Vnitie Authoritate Domini mei Petri Apostoli By the Authoritie not of Christe but of my Lorde Peter the Apostle Deo Inspirante Beatissimo Petro Apostolo By the Inspiration of God and of S. Peter the Apostle Deus à Petro velut à quodam Capite dona sua velut in Corpus omne diffudit God froÌ Peter as from the Heade hath powred cut his giftes into al the Body Nihil erit ligatum aut solutum nisi quod Petrus ligauerit aut soluerit There shal be nothinge bounde or loosed but that Peter shal binde or loose Nunc quoque Petrus pascit Oues
vtter vvhat these Bishoppes doo in Secrete Againe he saithe Abstinentes à Remedio Coniugali posteà in omne flagitium effluunt Absteininge from the remedie of Marriage afterwarde they flowe ouer into al kinde of wickednesse He that wrote the litle Booke called Opus Tripartitum ioined with the Councel of Laterane saithe thus Tanta immunditia luxuriae notoria est in multis partibus mundi non solùm in Clericis sed etiam in Sacerdotibus imo quod horribile est audire in Praelatis Maioribus c. Sutche Notorious filthinesse of Lecherie there is in many partes of the Worlde not onely in the inferiour Clerkes but also in Priestes yea in the greatter Prelates whiche thinge is horrible to be hearde c. And in the Glose vpon the Constitutions Legantine of Englande it is written thus Clerici huiusmodi Concubinas tenent CoÌmuniter apparatu honesto nomine appellationis Sororiae Clerkes commonly holde and haue sutche Concubines in honeste haueour vnder the name of their Sisters Nicolaus de Clauengijs complaininge hereof saithe thus Capellani Canonici similes Episcopis Indocti Ebrij Scortatores The Chaplaines and Canons are like to the Bishoppes Vnlearned Dronken and Fornicatours Robert Holcote saithe Sacerdotes moderni sunt Daemones Incubi per luxuriam Sacerdotes Priapi vel Beelphegor Angeli Abyssi The Priestes of our time by their Lecherie are like the Sprites called Incubi the Priestes of Priapââ or Beelphegor and the Angels of the pitte of Helle. Hulderichus in Olde times the Bishop of Augusta in Germanie wrote sharpely hereof against Pope Nicolas in this wise Decreta tua super Clericorum continentia à discretione inueni aliena Multos confilij tui assentatores hominibus non Deo sub falsa specie continentiae placere volentes grauiora vides committere I haue founde thy Decrees touchinge the Single life of Priestes to be voide of discretion Thou seest that many folowers of thy counsel willinge vnder â fained colour of Continente life rather to please Man then God commit hainous actes In the ende be concludeth thus Qua nosti discretionis disciplina Pharisaicam ab Ouili Dei extirpa Doctrinam By sutche discipline of discretion as you knowe beste roote this Pharisaical Doctrine out of Goddes Folde But for as mutche as M. Hardinge hath no skil in this Epistle of Hulderichus he maie vnderstande that his owne Pope Pius otherwise called Aeneas Syluius maketh euident mention of the same Further Mantuanus the Poete saithe Petriîue domus polluta fluenti Marcescit luxu Nulla hîc arcana reuelo Sanctus ager Scurris venerabilis Ara Cynaedis Seruit Honorandae Diuûm Ganymedibus Aedes The matter hereof is sutche as is not woorthy to be Englished But what pleasure can it be to stande so longe in so vnsauery a place They themselues saie thus Fornicatio Simplex non est digna depositione Sââple Fornication in a Prieste is no iuste cause of Depriuation The cause thereof in an other Glose is alleged thus Quia pauci sine illo vitio inueniuntur Bicause there be fevve Priestes founde vvithout that faulte To be shorte Polydorus Vergilius saithe Nullius delicti crimen maius Ordini dedeâus plùs mali Religioni plus doloris bonis attulit No kinde of crime euer brought either more shame to the Order of Priesthoode or more hinderance to Religion or more griefe to the Godly then the life of Single Priestes These these M. Hardinge vvere the causes that moued Pope Pius commonly to saie as it is before alleged As Marriage vpon good and greate considerations vvas taken from Priestes so novve vpon better and greatter considerations it vvere to be restoared to them againe And therefore he saithe in his discourse of the Councel of Basile Fortasse non esset peius Sacerdotes complures vxorari Quoniam multi saluarentur in Sacerdotio Coniugato qui nunc in sterili Presbyterio damnantur Perhaps it were not woorste that many Priestes vvere Married For many might be saued in Married Priesthoode whiche nowe in barren Priesthoode are condemned If the former of these twoo Saieinges be so doubteful yet this later is plaine and cleare and voide of doubte In like sense and sorte he writeth vpon good aduise and deliberation to his frende Quoniam huc ventum est vt Legi Carnis resistere nequeas meliùs est Nubere quà m Vri For as mutche as the mater is growen so far that ye cannot withstande the Lawe of the Fleashe Better it is to Marrie then to burne So saithe Panormitane Credo pro bono salute animarum quòd esset salubre statutum vt non valentes continere possint contrahere Quia experientia docente contrarius prorsus effectus sequitur ex illa Lege Continentiae cùm hodiè non viuant spiritualiter nec sint mundi Sed maculentur illicito coitu cum ipsorum grauissimo peccato Vbi cum propria vxore esset Castitas Vnde deberet Ecclesia facere sicut bonus medicus vt si medicina experientia docente potitis officiat quà m profit eam tollat Et vtinam idem esset in omnibus Constitutionibus positiuis I beleeue it vvere a good Lavve and for the wealthe and safetie of Soules that sutche as cannot liue Chaste maie contracte Matrimonie For wee learne by experience that of the Lawe of Continente or Single Life the contrarie effecte hath folovved For as mutche as nowe a daies they liue not spiritually nor be cleane and chaste but with their greate Sinne are defiled with vnlawful Copulation vvhereas vvith theire ovvne vviues they should liue Chastely Therefore the Churche ought to doo as the skilful Physician vseth to doo Who if he see by experience that his Medicine hurteth rather then doothe good taketh it cleane awaie And woulde God the same waie were taken with al positiue Constitutions So saithe Durandus Vtile esset vt in Concilio Matrimonium Sacerdotibus romittatur Frustrà enim hactenus coacti sunt ad Castitatem It vvere good that in a Councel Priestes Marriage were set at libertie For hitherto it hath benne in vaine to force them to Chastitie So saithe Martinus Peresius Multis pijs visum est vt Leges de Coelibatu tollerentur propter scandala Many godly menne haue thought it good that the Lavves of Single Life should be abolished for auoidinge the offence of the people M. Hardinge wil saie The Prieste hathe Vowed and muste kéepe his Vowe But Pope Pius as it is saide before gaue counsel of Marriage vnto a Prieste that had made a Vowe It appeareth right wel bothe by that hath benne already alleged also by the common experience practise of the world that a Vowe importeth not alwaies a Chaste life Optatus Mileuitanus saithe In Mirella signum est voluntatis non Castitatis auxilium In the apparel there is a token of the Wil not a healpe towardes Chastitie S.
your Late Chapter of Tridente saith Apparet quòd pro peccatis sub Nouo Testamento post acceptam Salutaris Hostiae in Baptismo efficaciam commissis non habemus pro Peccato Hostiam illam quam Christus obtulit pro Peccato Mundi pro delictis Baptismum Praecedentibus Non enim nisi semel ille Mortuus est Et ideò semel duntaxat hostia illa ad hunc effectum applicatur It appeareth that for the Sinnes committed vnder the Newe Testamente after that wee haue receiued in Baptisme the Power of the Healthful Sacrifice vvee haue nomore that sacrifice for Sinne vvhiche Christe once offered for the Sinne of the VVorlde and for sinnes committed before Baptisme For Christe neuer died but once And therefore that Sacrifice of Christe Crucified is applied vnto vs once onely to this effecte Hereby M. Hardinge ye maie sée that this Doctrine lacketh no defence emongest your Catholiques The summe and meaninge hereof is this That our Sinnes committed after Baptisme are not foregéeuen by the Death of Christe but Onely by the Sacrifice of the Masse Whiche thinge what it séemeth to you I cannot tel But vnto al Godly eares it seemeth an horrible greate blasphemie Here to speake of Praiers specially in so large a sorte it was far impertinente to your pourpose as beinge vtterly no parte of this question The Merites of Christes Deathe whereof wée entreate are conueied vnto vs by God and receiued by vs. God conueieth them to vs onely of his Mercie and wée receiue them Onely by Faithe But the waies whereby either to procure Goddes Mercie or to enkendle our Faithe are many and sundrie Goddes Mercie is procured sommetime by Praier sommetime by other Meanes But to bréede or encrease Faith in vs there are moe waies then can be reckened Somme menne are moued Onely by the Hearinge of Goddes Woorde Somme others by the beholdinge and weighinge of Goddes Miracles Iustinus the Martyr was firste alluered to the Faithe by the crueltie of the Tyrannes and by the Constancie and Patience of Goddes Sainctes S. Cyprian saith Tanta est vis Martyrij vt per illam credere etiam cogatur qui te vult occidere So greate is the Power of Martyrdome that thereby euen he is forced to beleeue that woulde kille thee S. Augustine saithe He was sturred vp to comme to Christe by readinge a Heathen Booke written by Cicero called Hortensius Thus he saithe Ille Liber mutauit affectum meum ad âeipsum Domine mutauit Preces meas That Heathen Booke changed my minde and turned my praiers ô Lorde vnto thee Emonge other causes the Sacramentes serue specially to directe and to aide our Faithe For they are as S. Augustine calleth them Verba visibilia Visible VVoordes and Scales and Testimonies of the Gospel All this notwithstandinge wee saie It is neither the Woorke of the Prieste nor the Nature of the Sacramente as of it selfe that maketh vs partetakers of Christes Deathe but onely the Faithe of the Receiuer S. Augustine saithe Vnde est ista tanta Virtus Aquae vt Corpus tangat Cor abluat nisi faciente Verbo Non quia dicitur sed quia creditur From whence hathe the Water this greate power that it toucheth the Body and wassheth the Harte sauinge by the VVoorkinge of the VVoorde Not for that it is pronounced but for that it is beleeued So saithe Hesychius Gratia Dei comprehenditur Sola Fide The Grace of God of our parte is receiued by Onely Faithe So saithe Cyrillus Siclus Fidei nostrae Formam habet Si enim Fidem obtuleris taÌquam Pretium à Christo velut Ariete immaculato in hostiam dato accipies Remissionem Peccatorum The Sicle hath the Fourme of our Faithe For if thou offer vp thy Faithe as the Price thou shalt receiue Remission of thy Sinnes from Christe that vnspotted Ramme that was geeuen for a Sacrifice Where ye saie ye offer vp Christe the Sonne of Godde Really and Substantially vnto God the Father If ye speake in your dreame it is a very pleasante phantasie but if ye be awake and knowe what ye saie then is it a greate blasphemie as in my Former Replie it maie appeare more at large The Apologie Cap. 16. Diuision 1. And as for theire bragges they are woonte to make of theire Purgatorie though we know it is not a thing so very late risen emoÌgest them yet is it no better then a blockishe and an olde Wiues deuise M. Hardinge Purgatorie semeth not to vs a thinge that wee shoulde mutche bragge of no more then yeâ wil bragge of Hel. VVe tremble at the remembrance of it rather then bragge of it VVel howe so euer it be wil ye nil ye we see ye be driuen to confesse the same to be no newe thinge In deede if you cal them Papistes among whom the Doctrine of praieing for the deade whereof necessarely foloweth the Doctrine of Purgatorie is deliuered taught and holden then are the Apostles who deliuered it by Tradition as Chrysostome and Damascene reporte Papistes Firste forasmutche as nothing that is defiled commeth into the Kingdome of Heauen and some departe out of this Life though in the Faithe of Christe and Children of the Euerlastinge Kingdome yet not throughly and perfitly cleane it remaineth that sutche after this Life before they come to the place of Euerlastinge ioye haue theire Purgation Furthermore the Apostle saithe Seeinge then we haue these promises derely beloued let vs cleanse our selues from al filthines of the Fleashe and Spirite makinge perfite our satisfaction in the feare of God VVho seeth not hereof to folowe that to many whiche be iustified somewhat of satisfaction and Holynes lacketh VVhiche if they be taken from hence before they atteine to the measure of Holynes requisite be they not then after this Life in state to be purged and cleansed The B. of Sarisburie Here are wée comme to the Paper VValles and Painted Fieres of Purgatorie For so it liked M. Harding not longe sithence pleasantly to sport at it in the Pulpites as a bugge méete onely to fraie Children Yet now vpon better aduise and déeper studie he tremblethe God wote and quaketh for feare to remember the tormentes that somme body hath sithence tolde him to be there Howe be it Let him not so mutche dismaie him selfe The Pope as he either firste made it or receiued it by hande from the Heathens and firste allowed it euen so hathe he the whole Iurisdiction and Power ouer it and commaundeth in and out at his pleasure Whether ye make bragges hereof or no I leaue it in question Certainely for this and other like causes One of your felowes saithe Papa potest quicquid Deus ipse potest The Pope can doo vvhat so euer God him selfe can doo An other saith Animae existentes in Purgatorio sunt de Iurisdictione Papae Papa si vellet posset totum
Bernardes iudgemente of your Churche that it woulde heare no sounde Doctrine and that it for that cause seemed vtterly paste recouerie Therefore so certainely to assure your selfe of a thinge vncertaine it was no wisedome Wee maie saie of your Popes and Bishoppes whome onely ye meane by the name of your Churche as S. Hierome saide sometime of certaine others your Fathers longe agoe Non tam indignentur âobis haec exponentibus Prophetis vaticinantibus quà m Dominum deprecentur studiosâ agant ne de Sacerdoâibus qui violant Sancta Domini esse mereantur Let them not take stomake againste vs that expounde these thinges nor againste the Prophetes that foretolde these thinges But let them praie vnto God and take good heede that they be not of those Priestes that defile the Holy thinges of the Lorde Churches ye saie not without profane malice ye cal Temples Malice comme vnto him M. Hardinge that Malice meaneth The Prophete Dauid saithe The Lorde in his Holy Temple S. Paule saithe Your Bodies be the Temples of the Holy Ghoste Know ye not that ye be the Temple of God If any man defile the Temple of God the Lorde wil destroie him Ye are the Temple of the Liuinge God What agreemente is there bitweene the Temple of God and an Idole So many times S. Paule nameth Temples togeather in one place and yet I thinke without any greate profane Malice But it shal be lawful for you M. Hardinge to make newe Sinnes and to saie The Apostles of Christe were malicious wicked onely for that they called the Churche of God by the name of Temple Would God ye had not turned Goddes Temple into the Synagoge of Sathan Wée sée by your practise it is true that S. Chrysostome saithe Sicut de Templo omne bonum egreditur ita etiam de Templo omne Malum procedit As euery good thinge proceedeth from the Temple so euery il thinge proceedeth likewise from the Temple In defence of your Halfe Communion ye saie For good causes ye teache the people to be contente with one Kinde And thus ye force the poore people contrarie to the expresse Woorde of Christe contrarie to the example of the Apostles and al the Holy Fathers in the Primitiue Churche and contrarie to the general vse and order of a whole thousande yéeres to geeue care to your good causes But these causes no doubte are greate and woorthy Otherwise yée would not weigh them againste God But wherefore are they dissembled Why are they not tolde vs Your owne Doctours Alphonsus de Castro and Iohn Gerson haue laide them out in this wise Particularely and at large The daunger of sheaddinge The carrieiâge from place to place The fowlinge of the Cuppes The trouble of Mennes Beardes The Reseruinge for the Sicke The turninge of the VVine into Vineger The engendringe of Plees The Corruption or Putrefaction The Lothesomenesse that maie happen for so many to Drinke of one Cuppe The impossibilitie of prouidinge one Cuppe that maie be sufficiente to serue al the People In somme places VVine is deare in somme other places the VVine wil be frorne These M. Hardinge be the fairest and greattest of your good causes And yet haue you thus concluded in your late Chapter at Tridente Si quis dixerit ⪠Sanctam Ecclesiam Catholicam non iustis causis rationibus adductam fuisse vt Laicos atque etiam Clericos non conficientes sub Panis tantummodâ specie Communicaret aut in eo errasse Anathema sit If any man shal saie that the Holy Catholique Churche without iuste Causes and reasons her mouinge doothe Communicate bothe the Laitie and also Priestes onlesse they Minister vnder the onely Fourme of Breade or that the Churche hath erred in the same Accursed be he Therefore Tertullian saithe rightly of you Credunt sine Scripturis vt Credant Contra Scripturas They Beleeue vvithout the Scriptures that they maie Beleeue againste the Scriptures But specially I beseche you M. Hardinge consider wel these woordes of S. Hierome and sée whether ye maie applie them to your selues or no In Consummatione Mundi scrutabitur Dominus Hierusalem id est Ecclesiam suam cum Lucerna vlciscetur super viros Contemptores qui noluerunt Seruare Custodias suas id est Mandata Domini Contempserunt insuper Ratione se peccare dicentes blasphemauerunt in Cordibus suis In the ende of the VVorlde our Lorde shal searche Hierusalem that is to saie his Churche with a Candel and shal wreake him selfe vpon the despisers that woulde not keepe their watches that is to saie that despised the Commaundementes of God and ouer and bisides this saieinge they hadde good Causes and Reasons vvherefore they shoulde offende breake Goddes Commaundementes they blasphemed in their Hartes That ye surmise of Gelasius is moste vntrue He speaketh not one Woorde there of the diuidinge of Christe as you imagine nor had he any cause so to speake But he saithe in moste plaine wise It is Sacrilege to doo the same thinge that you doo that is to saie to diuide the Sacramente to Minister the One parte as ye doo without the other Looke better on your Bookes and Confesse the Truthe as ye shal finde it The woordes be these Aut integra Sacramenta percipiant aut ab integris arceantur Quia diuisio vnius eiusdemque Mysterij sine grandi Sacrilegio non potest peruenire Either lette them receiue the vvhole Sacramentes or els let them be driuen from the vvhole For the Diuision ofone and the same Mysterie or Sacramente cannot happen without greate Sacrilege He speaketh not of the diuision of One Christe as you tel vs but of the diuision of One Mysterie Otherwise touchinge Christe wée saie with S. Paule Vnus Dominus Iesus Christus There is One Lorde Iesus Christe And wée proteste with the Bishoppes of the Easte in the Councel of Chalcedon Accursed be he that parteth Christe Accursed be he that diuideth him That you saie The order of your Latine Seruice hath euermore benne vsed in the Latine Churche from the beginning it is vtterly vntrue For proufe whereof I remitte you to my Former Replie in the thirde Article the fiftéenth Diuision The reste that ye allege is not woorthe the answearinge The Apologie Cap. 1. Diuision 2. Al these thinges muste they of necessitie saie onlesse perchaunce thei had rather saie thus That al Lavve and Right is locked vp in the treasurie of the Popes breaste and that as once one of his soothinge Pages and Clawbackes did not sticke to saie the Pope is hable to dispense againste the Apostles againste a Councel and againste the Canons and Rules of the Apostles and that he is not bounde to ⪠stande neither to the examples nor to the ordinaunces nor to the Lawes of Christe M. Hardinge To saie that al Lawe and right your Latine terme is Fas is locked vp in the
treasurie of the Popes breasâte it were absurde and vnreasonable Mary to saie that the Lawes reste in the Popes breaste after a certaine meaninge as hereafter shal be declared it is not altogeather beside truthe and reason But Sirs what if some meane writer or Gloser vpon the Canon Lawe speake somewhere out of square if al should be exactly tried by Scripture wil ye laie that to our charge Shal the Faithe of the Catholike Churche thereby be called in doubte and question VVe take not vpon vs to Defende al that yâ Canonistes or SchoolemeÌ saie or write c. In this kinde or order be many things whiche may rather be called rules of maners then Principles or such as we terme Axiomata of our Faithe These although they be founde written in the Scripture for asmuche as they haue benne commaunded by an occasion and for some cause they maie for cause and occasion and as we finde in C. Lector for necessitie by Gods depute and Vicare be supplied holpen expounded And if the case so require he in the same for a certaine cause with a certaine persone for a certaine time with certaine circumstances maye dispense by the same spirite they were firste founded and instituted withal and with the same intention to witte for some speciall good and furtherance of Godlinesse Suche administration of Gods Lawe and suche dispensation thereof as of a precious Treasure not free or at Libertie and pleasure but an euen iuste and good dispensation they do attribute to Gods Vicare whome this Defender calleth the Popes Parasites Pages and Clawbackes him selfe a very Page Slaue and clawbacke to the Diuel The B. of Sarisburie Here M. Hardinge ye rome and wander goe masket as a man that were benighted and had loste his waie In somme cases ye saie the Pope maie dispense against Goddes VVoorde In somme cases he maie not Faine woulde ye for shame somewhat limite restraine his Immoderate Authoritie but ye knowe not where to laie the boundes Ye make smal accompte of your Schoole Doctoures and Canonistes that is to saie of the Principal Pillers of your Catholique Churche and thinke them not woorthy to be your guides How be it your laboure cannot al be loste For they wil thinke as light of you But for as mutche as ye saie they flatter not the Pope nor be his Pages or Parasites but speake roundely to him and tel him his owne it shal not be mutche amisse to herken a litle what they saie One of them saithe thus Papa potest Dispensare contra Ius Naturale The Pope maie Dispense againste the Lavve of Nature An other saith Papa Dispensat contra Canones Apostolorum The Pope Dispenseth against the Canons or Rules of the Apostles An other saithe Papa potest mutare formam Verborum in Baptismo The Pope maie change the fourme of VVoordes in Baptisme An other saithe Priuilegium dari potest contra Ius Diuinum The Popes Priuilege maie be graunted againste the Lavve of God An other saithe Papa ex Maxima Causa potest Dispensare contra Nouum TestamentuÌ The Pope vpon a very great cause maie dispense againste the Nevve Testamente An other saith Papa potest Dispensare de omnibus praeceptis veteris Noui Testamenti The Pope maie Dispense for any commaundemente of the Olde or Nevve Testamente An other saithe Papa potest Dispensare contra Epistolas Pauli The Pope maie Dispense againste the Epistles of S. Paule And somewhat to qualifie the outrage of the mater an other saithe Papa potest Dispensare contra Ius Diuinum in Particulari non in Vniuersali The Pope maie Dispense against the Lavve of God in Particulare not in General And againe Papa potest tollere Ius Diuinum ex Parte non in Totum The Pope maie abolishe the Lavve of God in parte but not in vvhole An other saithe Martinus Papa 5. Dispensauit cum quodam qui acceperat Germanam suam in Vxorem Pope Martine the. 5. dispensed with a man yâ had taken to VVife his ovvne Sister Whether this reporte be true or false I referre mée selfe to the credite of the Authoure An other saith Papa potest Dispensare cum omnibus Personis nisi cum Patre Matre The Pope maie dispense vvith al Personnes touchinge Marriage sauinge onely vvith Father and Mother to Marrie or to be Married to theire Children An other saith Papa potest supra Ius Dispensare Et de Iniustitia potest facere IustitiaÌ Sententiam quae nulla est facere aliquam Et de nihilo facere aliquid The Pope maie dispense aboue the Lawe the Pope of VVronge maie make Right The Pope of no Sentence maie make a Sentence The Pope of nothinge maie make somme thinge The cause hereof as an other saith is this Quia Papa potest excepto Peccato quicquid Deus ipse potest Sinne onely excepted the Pope maie doo vvhat so euer God him selfe maie doo An other saithe Papa habet Authoritatem declarandi Scripturas ita vt non liceat oppositum tenere vel opinari The Pope hath Authoritie so to expounde and to declare the Scriptures that it maie not be lawful for any man to hold or to thinke the Contrarie For Cardinalis Cusanus saithe as it saide before Scripturae ad tempus adaptatae sunt variè intellectae ita vt vno tempore secunduÌ currenteÌ Vniuersalem ritum exponaÌtur mutato ritu iterum sententia mutetur The Scriptures are applied vnto the time and are diuersly derstanded so that at one time they are taken accordinge to the Vniuersal Currente order whiche order being changed the meaninge of the Scripture is changed too An other demaundeth a question Vtrùm Papa ex Plenitudine Potestatis possit omnia Whether the Pope by the Fulnesse of his Power maie doo al thinges An other saithe Si totus mundus sententict contra Papam videtur quòd standum esseâ sententiae Papae If al the VVorlde vvoulde geue sentence contrarie to the Pope yet it seemeth vvee ought to stande to the sentence of the Pope These M. Hardinge by your Iudgemente are neither Pages nor Parasites but good sadde and earnest frendes sutche as loue roughly and plainely to vtter theire minde without flatterie This doubtelesse is it that Daniel so longe before Prophesied of him Dabitur illi os loquens grandia He shal haue a mouthe geuen him vtteringe greate and presumptuous maters For in déede notwithstandinge al this glorious glitteringe of painted Authoritie yet one of the Popes owne menne saithe Papa non potest facere de quadrato rotundum The Pope caÌnot make a square thing rouÌde S. Bernarde saith An Regula non concordat cum Euangelio vel Apostolo Alioqui Regularam non est Regula quia non est recta Dooth not the Rule agree with the Gospel or with the Apostle Otherwise that Rule is no Rule at al for it is crooked it
greatter crueltie and shewe them selues miserable to behold But thou wilt saie we sticke not these nailes in theire heades Woulde God thou stickedst them in For then theire miserie were not so greeuous For he that with his owne hand killeth an other committeth a greate deale lesse faulte then he that forceth a man to kil him selfe So saie wée it was far greatter gréefe vnto that Noble Gentleman so vilely to dishonoure and abase him selfe then if he had benne driuen thereto through the force and violence of his enimie In this sorte was the Emperoure Henrie the fourthe wel contente willingly to waite vpon Pope Hildebrande at Canusium and three daies togeather to stande batcheaded and barefoote in the harde froste at his gate as one saith to be a gastinge stocke bothe to menne and Angels before he might haue licence to comme neare So was the Emperoure Frederichus Aenobarbus contented willingely to laie his necke vnder the Popes foote as wee shal declare more hereafter So was the poore Gentlevvoman contente to caste a halter aboute her owne Sonnes necke and so to presente him before Pope Hildebrand whom he had offended by sutche humble Subiection to craue his pardon In respecte wereof the Pope pardoned him his life but commaunded his foote to be striken of of whiche woounde the poore yonge Gentleman soone after died Ye saie It is a lie that Francise Dandalus so Noble a Gentleman was driuen to gnawe boanes I thinke it wel M. Hardinge and therefore we wil rather saie He laie there togeather vp the crummes that fel from his Lordes Table But vnder yâ Popes table ye saie there were no Dogges And this ye saie is an other lie Notwithstanding this Negatiue were very harde for you to proue How be it hereat I wil not greatly striue And yet had it benne a more séemely sight in my iudgemente to sée a Dogge lieinge there then a man and specially a Noble Gentleman the Embassadoure of so Noble a Cittie To conclude this was the same Pope Clemens the fifthe that thus pronounced of him selfe and proclaimed the same vnto the whole worlde by a Lawe Nos superioritatem habemus ad Imperium Nos vacante Imperio Imperatori succedimus VVee haue the Soueraintie ouer the Empiere The Empiere beinge voide we are heires apparente to the Emperoure The Venetians had geuen aide to restoare one Friscus a bannished man vnto the Dukedome of Ferrara Therefore Pope Clemens interdited them and al that they had and further signified his pleasure vnto al the worlde that whither so euer they or any of them came it shoulde be lawful for any man not onely to take theire bodies and to selle them for slaues to spoile theire goodes but also to kille them whether it were by right or by wroÌg For so Sabellicus writeth Vt eos fas esset vnicuique iure iniuria interficere This was the cause of al this greate a doo And this highe indignation has neuer benne slaked had not so Noble a personage abased him selfe to be tied by the necke in a chaine and to créepe vnder the Popes Table vpon al foure like a Dogge Laste of al where it liketh you in the ende to refreashe your wittes with this Defenders thinne chéekes and blusshinge verily M. Hardinge he blussheth in deede and is mutche ashamed in your behalfe to sée your folies God geue you Grace that you maie blusshe at your misusing of Goddes people lesse ye haue that face that the Prophete saith is paste blusshing I trust this Defender shal neuer blusshe to saie either with S. Paule Non pudet me Euangelij Christi Est enim virtus Dei ad Salutem I am not ashamed of the Gospel of Christe For it is the Power of God vnto Saluation Or with S. Hierome Non me pudet nescire quod nescio I am not ashamed in that thinge that I knowe not to graunte mine ignorance The Apologie Cap. 7. Diuision 5. Who set the Emperial Crowne vpon the Emeroure Henry the siâthes heade not with his hande but with his foote and with the same foote againe caste the same Crowne of saieinge withal Hee had Povver to make Emperours and to vnmake them againe at his pleasure ⪠M. Hardinge VVe denie that Celestinus whom you note in your bokes margent or any other Pope did this It is a varne fable deuised rather of malice then witte Ye should haue done wel to shew vs with which fooâe the Pope did set on the Crowne vpon Henrâes heade the rigit or the lefte standinge sittinge leninge or lieinge barefooted and vsinge the healpe of his greate toe ⪠or shodde whether he had some iymme iamme made for him to take it vp holde it and put it on handsomly or conueied it on by a vice or howe it was donne The B. of Sarisburie What nimblenesse or cunninge the Pope hath in his féete more then other menne I haue not hearde What other sleightes he hath nowe or hath had in times paste to woorke sutche feates it behoueth his Magister Ceremoniarum to consider The storie is recorded by Ranulphus Rogerus Cestrensis and Rogerus Houedenus that liued at the same time The Apologie Cap. 7. Diuision 6. Who put in armes Henrie the Sonne againste the Emperoure his Father Henrie the Fourthe and wrought so that the Father was taken prisoner of his owne Sonne and beinge shorne and shamefully handeled was thruste into a Monasterie where with hunger and sorowe he pined awaie to deathe M. Hardinge It was not the Pope that armed Henry the seconde againste Henry the fourthe who by thâââ compte of some is Henry the thirde ââories declare other causes of theire fallinge out and the more parte of the writers impute it to the iudgemente of God for punishement of his greate wickednes After that he was ouercome with al his power by the Saxons in seuentin daies he durste not to appeare abroade In the meane time his sonne tooke vpon him foorthwith the administration of the Empiere went into Italie with an armie ⪠would not surrender the state which he liked wel his father beinge therewith offended he tooke prisoner without any motion of the Pope with whom he was also at variance and committed him to straight custody Concerninge Gregorie the seuenth Pope who before was called Hildebrandus whom that Emperoure with endles malice persecuted because he would not ratifie his Simoniacal makinge of Bishops and geuing of Ecclesiastical benefices and defended the Church against his wicked attemptes biside sundrie writers of Histories in that time as Lambertus Schafnaburgensis Leo HostieÌsis and afterwarde Otho Frisingensis who so mutche commend him for sundrie excellent vertues no man hath so largely and so diligently set foorthe his worthines as Onuphrâus Panuinius who hath written of him fiue Bookes The B. of Sarisburie Wée maie easily beléeue you M. Hardinge that the Pope armed not Henrie the Seconde as you saie
againste his Father Henrie the Fourth It had benne a marueilous Monster in Nature that the Fourth should goe before the Seconde or that the Neuevve should be borne before his Grandfather But that the Pope raised vp Henrie the Fifth against Henrie the Fourth that is to saie the Sonne againste the Father that ye might haue easily founde in your owne Recordes Gregorius Heimburâ ãâ¦ã thus Paschalis Papa Principes contra Henricum 4. concitauit imò ãâã âroprium Filium quem etiam contra Patrem fecit per multos Episcopos RhemâââegeÌ Coronari vocari Henricum Quintum Pope Paschalis raised vp the Princes of Germanie againste Henrie the Fourthe nai rather he raised vp his ovvne Sonne whoÌ also he caused by many Bishoppes adioining to the Rhiene to be crowned Emperoure againste his owne Father and to be called Henrie the Fifthe The case beinge cleare this one Authoritie maie stand in stéede of many Hereof Henrie the Father pitieously complaineth in his Letters written to the French Kinge Carion saithe Hunc Henricum Filium solicitarunt Episcopi vt aduersus Patrem insurgeret eumque Imperio pelleret The Bishoppes entised this yonge Gentilman Henrie the Sonne that he shoulde rise against his Father and put him from the Empiere But these Bishoppes as Vrspergensis saithe were Responsales Paschalis Papae Pope Paschalis Agentes or dooers in those Countries And Henrie the Sonne him selfe when he stoode in the fielde neuer pretended any other coloure againste his Father but onely the obedience of the Sée of Rome And leste any man shoulde doubte of the Truthe hereof the Pope not longe before had likewise raised vp Rodolphus the Duke of Sueuia againste the same Emperoure Henrie the Fourth and the better to encourrage his Ambitious heade and to traine him to his pourpose had sent him a Crowne with this Poisée Petra dedit Petro Petrus Diadema Rodolpho Whereby he meante that as Christe had geuen the state and right of the Empiere vnto the Pope so would the Pope now bestowe the same vpon Rodolphus Likewise he had written to the Princes of Germanie as Carion saithe Vt Imperatorem alium designarent That they shoulde procede to the Election of an other Emperoure Thus the Pope thought it but a plaie to place displace the States of the world at his pleasure Of this Emperours Vertues I wil saie nothinge As he is despraised by somme so by others he is mutche commended Auentinus saith In Pauperes Monachos Sacerdotes munificentissimum c. His very enimies confesse that he was moste Liberal vnto poore folkes Monkes and Priestes that he was Constant in aduersitie Faithful to his Prisoners Gentle to his foes Deuoute towardes God vvise and Politique in Ciuile and Martial affaires of a Princely Maiestie of counenance wherein he excelled al others and was moste vvoorthy of the Empiere Vrspergensis saithe He was Noble doughty and Venterous was séene thrée score and twoo sundrie times in fought fielde wherein he passed bothe Marcellus and Iulius Caesar al other Kinges and Emperours that had benne before him The greatteste cause of falling out bitwéene him and the Pope was this Order was taken before and had stil benne keapte from the beginninge that the Election of the Pope should be ratified by the Emperoure otherwise not to stand And Platyna saith The Pope Elected vvithout the Emperours letters pateÌtes vvas no Pope An other Aunciente order was this that the Emperoure might bestowe al the Bishoprikes and Abbles of the Empiere when so euer they should happeÌ to be voide These Ancient Orders Pope Hildebrand presumed to breake For neither would he suffer his owne Election to be ratified by yâ Emperoure nor yâ Emperoure to bestow yâ Bishoprikes or Abbies within his dominions In these attemptes yâ Emperoure withstoode him claiminge vnto him selfe the same right of enheritance that al other Emperours his Predecessours had lawfully and peaceably enioied before him Therefore the Pope Excommunicated him interdited his Lande called him Archepirate Archeheretique and Apostata Therefore he deposed him raised vp the Duke of Sueuia and al the worlde againste him and armed the Sonne againste the Father and wilfully disquieted the whole State of al Christendome Auentinus saithe Multi tum priuatim tum pub licè c. Many there were that bothe priuately and openly cursed Pope Hildebrande and saide that with his hatred and ambition he troubled the worlde and that vnder the coloure of Christe he wrought the seates of Antichriste The Emperoure tooke a longe iourney into Italie to submit him selfe vnto the Pope and beinge at Canusium as it is saide before in the deapthe of winter and In the harde froste he waited patiently thrée daies togeather with bare heade and bare foote before the Popes gates to winne his fauoure In the end Pope Hildebrande beinge sicke and findinge him selfe in case not to liue sente vnto the Emperoure and besoughte him Pardonne for al his Iniuries After that the Popes that succeded neuerthelesse continewed this quarrel stil And thus by the Popes entisemente The Sonne raised a power and deposed his Father The Bishoppes discobed him of his wéede of State pulled the Crovvne Emperial from his head The Auncient Reuerende Prince hauing nowe continewed in his Empiere fiftie whole yeeres bare al these thinges quietly and saide vnto them Videat Deus iudicet Let God see and Judge your dooings At the laste beinge leaste naked and out of al he turned him selfe to the Bishop of Spira and saide vnto him Novve I beseeche you for Goddes sake geue me a prebeude in your Churche For I am hable to reade and can doo somme good in the quiere But he was keapte stil in close prison at Leodium vntil he died And beinge deade he was keapte fiue whole yeeres togeather aboue grounde at the Popes Commaundemente might not be buried Sutche courtesie founde that woorthy Emperoure at the Popes hande onely for claiminge of his right Pope Hildebrande is commended by many for sundrie vertues But no man saie you hathe more set foorth his woorthinesse then Onuphrius a man yet aliue and one of al menne that would be right lothe in any pointe to displease the Pope Perhaps he thought to winne somme credite by aduenturinge his wittes in a desperate cause as did he that bestowed so mutche eloquence in the praise of Baldenesse or he that praised the Feuer quartane or Erasmus that of late yeeres wrote so mutche in the praise of Folie The Heretique Ebion sommetime praised Iudas aboue al the Apostles And Libanius the Sophiste bestowed great praises vpon Iulianus the Renegate Certainely sundrie Olde VVriters of whom somme knewe Pope Hildebrande and liued with him haue not géeuen him sutche woorthy praises Beno Cardinalis saith Hildebrande being as yet but a Cardinal beatte Pope Alexander with his fist and keapte him prisoner Poisoned sixe Popes Was a Coniurer and raised vp
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 HebraeoruÌ 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 yâ 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 yâ Heretique Noli Frater noli obsecro noÌ te decet eisi aliqueÌ fortè deceat si tameÌ quicquaÌ 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 theÌ 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 TeÌporal 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
the Councel greater then yâ Pope And your owne Panormitane saithe as it is alleged before Papa tenetur confiteri in illo actu Sacerdos est Maior illo The Pope is bound to make his Confession and in so dooinge the Prieste is aboue the Pope Againe he saithe Papa non potest cogere Sacerdotem vt reuelet CoÌfessionem quia in illo actu Sacerdos est Maior quà m Papa Children knowe that Faithe and Confession are Spiritual Causes and not Temporal Ye sée therefore M. Hardinge by the Iudgemente of your owne Doctoures that the Pope maie haue a Superioure euen in Spiritual causes Nowe let vs weighe the greate force of your Reason Thus you saie The Pope sitteth in Peters Chaire Ergo in Spiritual Causes he can haue no Superioure Who taught you thus to piece your Arguments What Childe what Sophister woulde so reason Who euer gaue sutche Power and Vertue to Peters Chaire In Temporal maters ye saie it maie be that in one age the Pope hath acknowledged the Emperoure as Lorde of that Prouince where he liued Graceously considered It was the Popes Courtesie Humilitie no doubte but not his duetie Now be it Aaron the Highe Bishop in Israel was contented to submit him selfe to Moses and of duetie to calle him Lorde Tertullian saith thus Colimus Imperatorem vt hominem à Deo secundum Solo Deo Minorem Sic enim Imperator Omnibus Maior est dum Solo vero Deo Minor est Wee honoure the Emperours Maiestie as a man nexte vnto God For so is the Emperoure greater then Al menne while he is leasse then onely the True God Origen saithe Petrus Iohannes nihil habebant quod Caesari redderent Dixit enim Petrus Aurum Argenium non habeo Qui hoc non habet nec Caesari habet quod reddat nec vnde Sublimioribus Potestatibus subiaceat Qui verò habet PecuniaÌ aut Possessiones aut aliquid in hoc saeculo audiat Omnis anima Potestatibus Sublimioribus subiaceat Peter and Iohn had nothing to geue vnto the Emperoure For Peter saide Golde and Siluer I haue none whiche who so hath not hath nothing to geeue to Caesar not wherein he shoulde be subiecte to the Higher Powers But who so euer hath either Monie or Landes or any thinge in this worlde let him heare what S. Paule saith Let euery soule submit it selfe to the Higher Powers And for proufe of the practise hereof Pope Leo thus submitteth him selfe humbly vnto Levves the Emperoure Nos si incomperenter aliquid egimus in Subditis iustae Legis tramitem non conseruauimus vestro admissorum nostroruÌ cuncta volumus emendare iudicio If wee haue donne any thinge disorderly and ouer our Subiectes haue not keapte the dewe trade and course of Lawe by your Maiesties Iudgemente vve vvil redresse al our faultes So likewise long before Pope Leo Pope Gregorie wrote vnto the Emperoure Mauritius Ecce per me Seruum vltimum suum vestrum respondebit Christus Sacerdotes meos manui tuae commisi c. Ego quidem vestrae iussioni subiectus Legem vestraÌ per diuersas terrarum partes traÌsmitti feci Behold thus wil Christe answeare you by me beinge both his and your most humble Seruante I haue committed my Priestes vnto thy hand As for my parte I being subiecte vnto youre Maiesties Commaundemente haue caused your Order to be proclaimed through diuers partes of the worlde Againe he saithe Christus dominari Imperatorem non solùm Militibus sed etiam Sacerdotibus concessit Christe hath geuen power vnto the Emperoure to beare rule not onely ouer souldiers but also ouer Priestes Againe he saithe Et Imperatori obedientiam praebui pro Deo quod sensi minimè tacni I haue shewed my duetie towardes my Lorde the Emperoure and touchinge God I haue not conceled what I thought And this is it that S. Paule saithe âet euery soule be subiecte to the Higher Powers Vpon whiche woordes S. Chrysostome saithe Etiamsi sis Apostolus etiamsi Euangelista etiamsi Propheta fiue quisquis taÌdem fueris Neque enim Pietatem subuertit ista Subiectio Thoughe thou be an Apostle though thou be an Euangelist though thou be a Prophete or what one so euer els thou be yet be thou subiecte to the Heigher Powers For this Subiection is no hinderance to Godlinesse But afterwarde the Popes beganne to looke alofte bothe to saie them selues also to cause others theire parasites to saie Romanus pontifex supra Reges in Temporalibus The Bishop of Rome is aboue Kinges euen in thinges Temporal Againe Papa totius orbis obtinet potestatem The Pope hath the power of al the worlde Againe Solus Papa est verus Dominus Temporalium Onely the Pope is the very true Lorde of Temporal thinges And againe Omnis potestes secularis immediatè data est Papae Al manner Temporal Povver is geuen immediately to the Pope Ye saie Pope Gregorie might cal the Emperoure Mauritius his Lorde not of deutie but either of Custome or of Courtesie Yet saie you further our holy Father Pope Pius the Fourth shal not now be bound to do the like Here I beseech you M. Hardinge What strange kinde of Spiritual Povver hath Pope Pius nowe gâtteÌ that was not before in Pope Gregorie what Learninge what Vertue what Woorthinesse what Holynesse What good reason caÌ ye allege wherefore Christe and his Apostles and al other Holy Fathers and Martyrs shoulde be Subiectâ to the Prince and onely your late Popes and Cardinales shoulde stande so frèe Ye saie This Custome hath longe sithence benne discontinewed And in one age the Pope maie acknowledge the Emperour as the Lorde of the Land where he dwelleth and in an other age he maie be Lorde thereof him selfe That is to saie In one age the Pope maie be subiecte to the Emperoure and in an other age the Emperoure maie be subiecte to the Pope This is your whole and onely reason Thus wée see your obedience towardes your Prince goeth not by Goddes VVoorde but onely by Ages Therefore wée maie saie to you as S. Hilarie sommetime saide to yâ Arian Heretiques Fides temporum est non Euangeliorum Your Faithe passeth by Ages and not by Gospels And yet it is written Veritas Domini manet in Aeternum The Truth of our Lorde endureth not for one age or other but for Euer It were a highe pointe of Learning for an Astronomer skilfully to Prognosticate betwéene yâ Emperour and the Pope whether of them shoulde be Dominus Anni How be it here maie I wel and iustly answeare you with these woordes of S. Bernarde Omnis anima potestatibus sublimioribus subdita sit Si omnis vestra Quis vos excepit ab vniuersitate Si quis tentat Excipere conatur Decipere Noli illorum acquiescere consilijs qui cùm sint Christiani Christi tamen vel sequi facta vel
you to make vs vnderstande Pigghius meaninge yet by your owne Confession it appeareth yée neuer knewe your selfe what he meante Ye saie He founde faulte with the vnwoorthinesse either of the Priestes or of the people ye knowe not whether or with some what els noted in the late Chapter of Colaine ye knowe not what Yet what so euer it shal please you to imagine ye thinke you haue wronge if wee beléeue you not immediately vpon youre woorde But Pigghius him selfe whoe 's tale ye would so fame telle saithe not as you woulde make him saie Abuses haue creapte into the Prieste or People But plainely and simply he saithe Erroures haue creapte into the Masse Howe be it These Erroures ye saie what so euer they be no man maie redresse but onely the Pope And good cause why For your Doctoures saie Papa ex nihilo potest facere aliquid the Pope of nothinge can make somme thinge And what so euer he doo noman maie saie vnto him Domine cur ita facis Sir vvhy doo you so And the very harte and roote of al your Diuinitie of Louaine is this Christe hath praied for Peter Ergo the Pope can neuer erre But if ye meane plainely and if there be no dissimulation nor Hypocrisie in your woordes tel me I befeche you euen as you desire to be beléeued Of al the Errours the Phigghius meante for the space of these fourtie yéeres what one Erroure hathe the Pope redressed Theire is no plainenesse in this dealinge M. Harding Your minde is not to séeke redresse be the faulte neuer so euident but stil to continewe your selues in credite and the worlde iâ erroure Al the Christians of Graecia and Asia ye saie be Heretiques and therefore ye recke not what they saie No doubte for they saie the Pope is not the Heade of the Churche Whiche thinge who so euer denieth saith Pope Nicolas muste néedes be holden as an Heretique Thomas Aquinâs for that good affection reuerence he bare towardes the Pope saithe thus Dicere Papam non habere Vniuersalis Ecclesiae Primatum est error similis errori dicentium Spiritum Sanctum à Filio non procedere To saie that the Pope hath not the Primacie of the Vniuersal Churche it is an Erroure like vnto the Erroure of them that mainteine Heresie touchinge the Holy Trinitie and saie The Holy Ghoste procedeth not from the Sonne of God Of your readinesse herein Ludouicus Viues writeth thus Augustinum Vetustas sua tuetur Qui si reuiuisceret cum Paulo certe ille contemptui esset Rhetorculus aut Grammaticulus Paulus verò vel insanirè vel Haereticus videretur S. Augustine is safe nowe bicause of his age But if he and Paule were aliue againe he shoulde be shaken of as a bad Rhetorician or a poore Grammarian But S. Paule should be taken either for a madde man or for an Heretique Nowe iudge you M. Hardinge what Churche of yours is this where as S. Paule the Apostle of Christe if he vvere novv aliue should goe for an Heretique Vesputius as I remeÌber after he had trauailed far had seene yâ Manners Religions of many Countries saithe thus Graeci implicati sunt multis Erroribus The Greekes are entangled with many Errours But he addeth withal Faxit Deus ne Latinis multae irrepserint Stultitiae God grount there be not many folies entred also into the Churche of Rome Surely the Christian menne that be this daie in Graecia and Asia vtterly abhorre the Pope with al the deformities of his Churche The Gréeke Emperour Michael Palaeologus for that he had submitted him selfe to the Pope in the late Councel of Florence was therefore afterward abhorred and hated of his people while he liued and beinge deade was forebidden Christian Burial Isidorus the Archebishop of Kiouia in Russia for that beinge returned from the said Councel he beganne for vnities sake to moue the people to the like submission was therfore deposed from his Bishoprike and put to deathe The Apologie Cap. 16. Diuision 1. As touchinge the Tyrannie of the Bishoppes of Rome and theire Barbarous Persianlike Pride to leaue out others whom perchaunce they recken for enimies bicause they freely liberally finde faulte with theire vices the same menne whiche haue leadde theire life at Rome in the Holy Cittie in the face of the moste Holy Father who also were hable to see al theire secretes and at no time departed from the Catholique Faithe as for example Laurentius Valla Marsilius Patauinus Frauncis Petrarke Hierome Sauanorola Abbat Ioakim Baptiste of Mantua and before al these Bernarde the Abbate haue many a time and mutche complained of it geuinge the world also sommetime to vnderstande that the Bishop of Rome him selfe by your leaue is very Antichriste Whether they spake it truely or falsely let that goe sure I am they spake it plainely Neither canne any man allege that those Authours were Luthers or Zuinglius Scholars for they liued not onely certaine yeeres but also certaine ages ere euer Luther or Zuinglius names were hearde of M. Hardinge If this Defender were compared to a mad dogge some perhappes woulde thinke it rude and an vnmanerly comparison Let the man be as he is who so euer he be verely the manner and fashion of bothe is like howe so euer I be contente his person be honoured with the due regard of a man For as the mad dogge runneth vp and downe here and there and nowe byteth one thinge and then an other snappeth at man and beaste and resteth not in one place So this Defender to deface the Churche sheweth him selfe to haue a very vnquiet heade Nowe he ronneth at the Bishop of Rome then at the whole cleregie Nowe he barketh at errours in Doctrine and sheweth none then he snappereth at manners and backebiteth mennes liues Nowe he bringeth foorth Scriptures and them he stretcheth and racketh but they reache not home Then commeth be to the Doctoures and maketh them of his side whether they wil or no. From Doctoures he runneth to Coniurers to riminge Poetes and to Heretikes themselues I thinke they had rather ronne to the Turkes then the Catholike Faithe shoulde be receiued And here leauinge that he tooke in hande to proue that the Churche erreth in necessary Doctrine he flingeth at the tyrannie and pride of the Bishoppes of Rome and bringeth in for witnes againste them white and blacke good and bad So he hurte them he careth not howe by what meanes ne by what persons Firste to geate credite he vttereth a manifeste lie saieinge of them al they leadde theire life at Rome in the Holy Cittie vnder the nose of the moste holy Father and might see al his secretes and neuer foresooke the Catholike Faithe His witnesses be these Laurence Valla Marsilius of Padua Francis Petrarch Hierome Sauonarolâ Ioachim Abbot Baptiste of Mantua and S. Bernarde whom of spite he calleth Bernarde the Abbot Nowe let vs see howe many
sicut ipsum Caput Christum in Scripturis Sanctis Canonicis debemus agnoscere VVhether they haue the Churche or no let them shewe by the Canonical Bookes of the Holy Scriptures VVee muste knowe the Churche of Christe euen as wee likewise knowe Christe whiche is the Heade of the Churche in the Holy Canonical Scriptures Againe he saithe Ecclesiam sine vlla ambiguitate Sancta Scriptura demonstrat The Holy Scripture sheweth the Churche without any doubtefulnesse Againe Quaestio est vhi sit Ecclesia Quid ergo facturi sumus Vtrùm in verbis nostris eam quaesituri an in Verbis Capitis sui Domini nostri Iesu Christi Futo quòd in illius potiùs Verbis eam quaerere debemus qui Veritas est optimè nouit Corpus suum The question or doubte is where the Churche should be What then shal we doo VVhether shal wee seeke the Churche in our owne woordes or in the VVoordes of her Heade whiche is oure Lorde Iesus Christe In my Iudgemente wee ought rather to seeke the Churche in his VVoordes for that he is the Truthe and beste knoweth his owne Body Againe Non audiamus Haec dico Haec dicis Sed audiamus Haec dicit Dominus lbi quaeramus Ecclesiam Ibi discutiamus causam nostram Let vs not heare these woordes This saie I This saiste thou But these woordes set vs heare Thus saithe the Lorde there let vs seeke the Churche there let vs discusse oure cause And againe Nolo Humanis Documentis sed Diuinis Oraculis Sanctam Ecclesiam demonstrari I wil not haue the Holy Churche to be shewed by Mannes Iudgemente but by Goddes VVoorde Likewise saithe S. Chrysostome Nunc nullo modo cognoscitur quae sit vera Ecclesia Christi nisi Tantummodò per Scripturas Now can noman knowe whiche is the true Churche of Christe but Onely by the Scriptures Againe he saithe in like fourme of woordes Volens ergo quis cognoscere quae sit Vera Ecclesia Christi vnde cognoscat in tanta confusione similitudinis nifi Tantummodo ' per Scripturas If a man be desirous to knowe whiche is the true Churche of Christe how can he know it in sutche a confusion of likenesse but Onely by the Scriptures These woordes be so euident and so plaine that noman with modestie maie wel denie them And whereas you saie Al this notwithstandinge A true Churche maie be founde whiche is not shewed in the Scriptures S. Ambrose saithe Ecclesia fulget non suo sed Christi Lumine The Churche shineth or is knowen not by her owne Lighte but by the Light of Christe whiche is by the VVoorde of God And chrysostome saithe Qui Sacra non vtitur Scriptura sed ascendit aliunde id est non concessa via hic Fur est Latro Who so vseth not the Scripture but geateth vp an other waie that is by a waie that is not lawful he is a Theefe and a Murtheier Againe he saithe Hierusalem hîc semper Ecclesiam intellige quae dicitur Ciuitas Pacis cuius Fundamenta posita sunt super Montes Scripturarum Here by Hierusalem euermore vnderstande thou the Churche whiche is called the Cittie of Peace The Fundations whereof are saide vpon the Mountaines of the Scriptures Ye magnifie your Churche of Rome and saie It shieth on highe vpon the Mounte Yet S. Bernarde saithe to the Pope and his Cleregie as it is alleged before Vos estis Tenebrae Mundi Ye are the Darkenesse of the VVorlde Therefore ye maie not wel vaunte your selues so mutche of the brightnesse of your Beames As for that ye cal our Churche the Synagoge of Lucifer and Antichriste we maie wel suffer it to blowe euer as the vaine vnsauery smoke of somme impatiente Cholerique humoure Our cause is not the woorse M. Hardinge in the Iudgemente of the wise for that you haue learned so readily to speake il But what Louanian vanitie is this to saie The Members of the Churche of Christe abide in the Vnitie of the Pope What Scripture or Doctoure or Father euer tolde you of sutche Vnitie S. Paule saith Wee are alone not in the Pope but in Christe Iesu And what so greate Vnitie can you saie there is or hathe benne in your Popes Platyna saithe Post Stephanum semper haec consuetudo seruata est vt acta Priorum Pontificum sequentes ant infringereat aut omnino ' tollerent It hathe benne an ordinarie custome emonge the Popes euer sithence the time of Pope Steuin that the Popes that folowed afterworde would euermore either breake or abolishe the Actes of the Popes that had benne before them Erasmus saith Iohannes 22. Nicolaus totis Decretis inter se pugnaÌt idque in his quae videntur ad Fidei negotium pertinere Pope Iohn 22. and Pope Nicolas in theire whole Decrees are contrarie the one againste the other yea and that in maters that seeme to belonge to cases of the Faithe To be shorte the Popes haue fouly corrupted the Scriptures they haue corrupted the Decrees Canons of Councelles they haue benne Sorcerers Idolaters Scribes Phariseis Thei haue benne Arian Heretiques Nestorian Heretiques Monothelite Heretiques Montaniste Heretiques thei haue mainteined damnable Heresies against yâ Godhed of Christe against yâ Personne of Christe against yâ VVil of Christe against the Immortalitie of the Soule they haue henne contrarie to themselues one directly and expressely againste an other Yet muste the Pope beare vp the whole Churche of God euen as Atlas beareth vy the Heauens and onlesse al the worlde abide in him is there no Vnitie in the Churche Thus saith Hosius Vnum praeesse toti Ecclesiae vsque ade ò est necessarium vt absque hoc Ecclesia Vna esse non possit It is so necessarie a thinge that one haue the gouernmente of the whole that otherwise the Churche of God cannot be One. Likewise it is noted in the Popes ovvne Gloses vpon his Decretalles Constat Ecclesiam ideo esse vnam quia in Vniuersali Ecclesia vnum est caput Supremum scilicet Papa It is plaine that the Churche is one for that in the Vniuersal Churche there is one Supreme Heade that is the Pope An other of your Doctours doubteth not to steppe yet a litle farther and thus to expounde the woordes of Christe Fiet VnuÌ Ouile Vnus Pastor Quod quidem de christo intelligi non potest Sed de aliquo alio Ministro qui praesit loco eius There shal be one Folde and one Shepehearde These vvoordes vvee maie not vnderstande of Christe but of somme other Minister that ruleth in his roome By whiche Doctours Catholique Iudgemente wée finde that the Vnitie of the Churche hangeth not of Christe but of the Pope But these be ouer vaine and grosse vanities For though the Pope were no Pope yea though Antichriste were the Pope yet is Christe hable to holde his Churche in perfite Vnitie S. Paule saithe Christus est
beleeue if by negligence ought fall downe In an other place writinge vpon the Centurions woordes spoken to Christe Matth. 8. VVhen saithe he thou takest that Holy meate and that vncorrupte deintie when thou enioiest that Breadde and Cuppe of Life thou Eatest and Drinkest the Body and Bloudde of our Lorde then our Lorde entreth vnder they roofe The B. of Sarisburie Wée laie not in the manglinge of this Anciente Father as mater of sufficient euidence but onely as a greate coniecture of your Corruption referringe the Iudgemente thereof vnto the Reader Certainely M. Hardinge wee haue good cause many waies to doubte your dealinge but in nothinge more then in the handlinge of the Fathers Ye remember how wickedly Pope Zosimus the better to coloure his Ambition longe sithence corrupted the Nicene Councel Neither can ye forgeate what trifles and fabulous Vanities yee haue lately sente vs abroade vnder the olde smooky names of Abdias Leontius Amphilochius Hippolytus and Clemens whom yée so solemnely cal the Apostles Felovve In these vncleanely conueiances to any wise man there can appeare no simple meaninge Notwithstandinge ye thought it good policie to deceiue the worlde by any shifte or shadowe of Anciente Fathers What Origen thought of the Woordes of Christe in the sixth Chapter of S. Iohn it is easy to coniecture by that he hath written otherwheres Vpon the Leuiticus he writeth thus Est in Euangelio Litera quae occidit Si enim secundum Literam sequaris illud quod dictum est Nisi Comederitis Carnem Filij Hominis c ea Litera occidit Euen in the Gospel there is a Letter that killeth For where as Christe saithe Onlesse ye eate the Fleashe of the Sonne of Man c if ye take the same accordinge to the Letter that Letter killeth This was Origens iudgemente of the Sacramente and the same in those daies was counted Catholique Ye replie Origen saithe When ye take the Body of our Lorde yee keepe it with al warinesse and reuerence that no parte thereof fal downe And againe When thou takest that Holy meate then our Lorde entreth vnder thy roofe Bothe these places in my Former Replie are fully answeared But what Catholique Doctrine M. Hardinge can ye pike out of these woordes What Transubstantiation What Real Presence What Accidentes vvithout Subiecte Ye wil saie Origen calleth the Sacramente Christes Body So doothe Christe him selfe so doothe Paule so doo al the Anciente Fathers bicause it is the sacramente of Christes Body Your owne Glose saithe as it hath benne often alleged Vocatur Corpus Christi id est Significat Corpus Christi It is called the Body of Christe that is to saie it Signifieth the Body of Christe But the people yée saie receiued it warily and with reuerence So doo they nowe euen in those Churches that you moste mislike withal He saithe further When thou receiuest that Holy Meate then our Lorde entreth vnder thy roofe And what greate mater thinke you to winne hereby Euen in the same place Origen saith Intrat etiam nunc Dominus sub rectum credentium duplici Figura vel more Euen nowe the Lorde entreth vnder the roufe of the Faitheful after twoo manners or sortes For when the Holy and Godly Bishoppes enter into your House euen then through them our Lorde entreth Wil ye conclude hereof that the Bishop is Transubstantiate into Christe Or that Christe is Really and Substantially dwellinge in him This is an Allegorie M. Hardinge or a Mystical kinde of Speache wherein as you knowe that Learned Father was mutche delited The Roofe that he meaneth is not Material but Spiritual that is to saie not the Body of Man but the Soule Like as also the Comminge or Entringe of Christe into the same is not Bodily but onely Spiritual So S. Augustine saithe Praedicant Christum cum annuntiando venire faciunt in exhausta fame viscera Filij esurientis They Preache Christe and by Preachinge cause him to comme into the Bowelles of the hungry childe wasted with Famine Likewise againe he saithe of the Centurion Tecto non recipiebat Christum Corde recipiebat quanto humilior tanto capacior tanto plenior He receiued not Christe into his house he receiued him into his Harte The more humble the more roome had he to receiue him and the fuller he was So saithe Chrysostome Qui vocant Dauid cum Cythara intus Christum per ipsum vocant They that cal in Dauid with his Harpe by meane of him cal in Christe Againe he saithe Christus aut suscipitur aut occiditur apud nos Si enim credimus verbis eius suscipimus eum generamus in nobis Christe either is receiued or slaine within vs. For if wee beleeue his VVoorde wee receiue him and begeate him within vs. In sutche sorte S. Hierome writeth vnto Paula Ad talem clemens ingreditur Iesus dicit Quid ploras Non est mortua puella sed dormit Into sutche a one Iesus entreth milde and gracious and saithe Why weepest thou Thy damesel is not Deade but lieth asleepe This manner of speache as I saide before is Spiritual or Mystical and maie not be taken accordinge to the outwarde sounde of the Letter So saithe S. Hierome Secundum Mysticos intellectus quotidiè Iesus ingreditur in Templum Patris Accordinge to the Mystical vnderstandinge Christe entreth dayly into the Temple of his Father In this sense Origen saithe Christe entreth into our House Whiche phrase writinge vpon S. Mathevve he expresseth in plainer manner Tradunt eijciunt ab anima sua Saluatorem Verbum Veritatis quod erat in eis They betraie and throwe foorth our Saueour from out of their Soulet as doo al Apostates and Renegates that denie the knowen Truthe of God and they betraie the VVoorde of Truthe that was within them The Apologie Cap. 3. Diuision 1. 2. It is a worlde to see how welfauouredly and how towardly touching Religion these men agree with the Fathers of whom they vse to vaunte they be their owne good The Olde Councel Eliberine made a Decree that nothinge that is honoured of the people should be painted in the Churches M. Hardinge The woordes of that prouincial Councel be these It is thought good that paintinges be not in the Chruche that what is woorshipped or Adored it be not painted on Walles This expresse prohition of paintinge and that nought be painted in Churche Walles that is woorshipped or Adored maie seeme bothe to presuppose a former vse of suche paintinges and also to allowe the other sorte of images VVhether it doo or no it forceth not greatly The seuenth general Councell assembled at Nice against the Imagebreakers hath not onely allowed the Deuoute vse of Images coÌmonly vsed in the Churches of Christen people but also condeÌned al those that throwe them downe and maineteine yâ contrary opinioÌ Now we are taught that a prouinciall Councell ought to geue
saie Christes Immortal and Impassible Body it selfe is Broken Sommetime ye saie Our eies be deceiued and nothinge is broken Againe yee saie the First péece signifieth the Chruche trauailing in the world The Seconde signifieth the Blessed Sainctes in Heauen the Thirde signifieth the Soules in Purgatorie But Pope Sergius the Father of these fantastes conueieth his Mysteries an other waie For the Firste portion saithe he signifieth Christes Body after his Resurrection The Seconde christes Body vvalkinge on Earthe The Thirde Christes Body in the Graue These M. Hardinge be your Holy Significations Special Mysteries With sutche folies and Mystical vanities ye mocke the world In Olde times the Breade was not broken to busie mennes heades with Significations but onely to be deliuered to the people as in my Former Replie I haue declared more at large S. Augustine saith Panis benedicitur Sanctificatur ad distribuendum Comminuitur The Bread is Blessed and Sanctified and broken into peeces to the ende it maie be deliuered The Apologie Cap. 4. Diuision 2. Pope Clement saithe It is not lawful for a Bishop to deale with Bothe Swerdes For if thou vvilt haue bothe saith he thou shalte deceiue bothe thee selfe and those that obeie the. Nowe a daies the Pope chalengeth to him selfe Bothe Swerdes and vseth bothe Wherefore it ought to seeme lesse marueile if that haue folowed whiche Clemente saithe that is that he hath deceiued bothe him selfe and those vvhiche haue geeuen eare vnto him M. Hardinge If these felowes had not sworne to belie al the worlde for maintenance of theire newe Gospel they woulde at this time at leaste haue made a true reporte of S. Clementes woordes S. Clement speaketh not of two swordes The palace truely alleaged hath thus Si mundialibus curis fueris occupatus teipsum decipies eos qui te audiunt If thou be occupied in worldely cares thou shalt bothe deceiue thy selfe and those that listen to thee The Authoure of this Apologie hauinge spite at the Church whiche is Christes folde and at the Pope the heade Shepherde enuieing at his auctoritie forgeth a lie vpon S. Clement making him to saie Si vtrunque habere vis if thou wilt haue bothe swordes thou shalt bothe deceiue thy selfe and those that obeie thee VVhereas Clemente speaketh no word of the two swordes but of worldly cares where with what Bishop so euer is entangled shal as he saithe deceiue both him selfe and others that harken to him For whiche cause these Defenders being coupled with yoke fellowes in pretensed wedlocke which state wrappeth a man in worldly cares because sutche a one careth for the thinges of the worlde howe to please his wife and is diuided as S. Paule saithe it must needes folowe that hauing taken the office of superintendentes and charge of Soules vpon them they haue deceiued them selues and dayly doo deceiue so many as heare them and folow their false Doctrine The B. of Sarisburie O what a pleasante grace M. Hardinge hath to talke of Lies A man woulde thinke it were somme good parte of his studie In this place twoo sundrie Authorities the one of Clemens the other of S. Bernarde I knowe not by what erroure were ioined in one and bothe alleged and set foorthe vnder the name onely of Clements I graunte There was herein an ouersight But Lie or Falshedde there was none The woordes of Clemens are as you reporte them The woordes of S. Bernarde written vnto Pope Eugenius are these Planum est Apostolis interdici Dominatum I ergo tu tibi vsurpate aude aut Dominans Apostolatum aut Apostolus Dominatum Planè ab alterurto prohiberis Si vtrunque similiter habere velis perdes vtrunque It is plaine that vnto the Apostles of Christe Lordeship or Temporal Princehoode is forebidden Goe thou thy waie therefore thus he saithe to the Pope and dare thou to vsurpe either the Apostleship beinge a Lorde or a Lordeship beinge an Apostle From one of them vndoubtedly thou arte forebidden If thou vvilt indifferently haue bothe thou vvilt lose bothe Of sutche S. Hierome writeth thus Militantes Christo obligant se negotijs Saecularibus eandem imaginem offerunt Deo Caesari Beinge the Souldiers of Christe they binde them selues to worldly affaires and offer vp one Image to God and Caesar In the Canons of the Apostles it is written thus Non oportet Episcopum aut Presbyterum se Publicis Administrationibus immittere sed vacare coÌmodum se praebere vsibus Ecclesiasticis Nemo enim potest duobus Dominis seruire A Bishop or a Prieste maie not entangle him selfe with worldly Offices but be at reaste and shewe him selfe meete for the vse of the Churche For noman can serue twoo Maisters Yet the Pope this daie claimeth the righte of Bothe Svverdes not onely of the Spiritual but also of the Temporal And Pope Bonifacius 8. in the Greate Iubilee and in the open sighte of the worlde when he had one daie shewed him selfe in his Pontificalibus apparelled in Procession as a Bishop the nexte daie he put vpon him the Emperours Roabes of Maiestie had the Emperial Crovvne vpon his heade and the Swârde naked and glitteringe borne before him As for Pope Clemens his Canon is easily shifted by a prety Prouiso For thus saithe your Glose touchinge the same Cessante causa cessat effectus Verbi causa Prohibetur ne Presbyteri gerant tutelas hac causa vt meliùs vacent Diuinis Officiis Haec causa finalis est Vnde cessante hac causa cessat effectus Vnde si non vacent Diuinis Officiis poterunt gerere tutelas The cause endinge the Effecte endeth too For example The Lawe commaundeth that a Prieste shal not be charged vvith the VVardeship of a Childe in his nonage The cause hereof is this that he maie the better applie his Diuine Seruice This is the Final Cause This cause remoued the Effecte geeueth place Therefore if the Prieste folowe not his Diuine Seruice then he maie haue yâ Wardeship of a Childe Euen so if the Pope doo not the Office of a Bishop then maie he be a Temporal Prince But by these meanes it commeth to passe euen as clemens saithe He deceiueth bothe him selfe and also them that heare him Touchinge this vaine obiection of the charge and cares of Marriage it is fully answeared before in a place more conueniente The Apologie Cap. 4. Diuision 3. Pope Leo saith Upon one daie it is lawful to saie but one Masse in one Churche These menne saie daiely in one Churche commonly tenne Masses twentie thirtie yea often times moe So that the poore gafer on can scante tel whiche waie he were beste to turne him selfe Pope Gelasius saithe It is a wicked deede and subiecte to Sacrilege in any man to diuide the Communion and when he hath receiued one Kinde to absteine from the other These menne contrarie to Goddes VVoorde
if you meane absolutely as youre woordes seeme to sounde so no discrete Catholike man euer saide or thought The B. of Sarisburie Here by a prety distinction of Povver Absolute and Povver not Absolute Christe and his Vicare are set togeather to parte tenures Howe be it what manner of Povver it is that the Pope claimeth his owne Proctours and Counsellers can tel vs beste Cardinal Hostiensis saithe Excepto peccato Papa potest quicquid Deus ipse potest Sinne onely excepted the Pope hath Power to doo what so euer God him selfe can doo Stephanus the Bishop of Patraca in youre late Councel at Laterane in Rome saithe thus In Papa est omnis Potestas supra omnes Potestates tam Coeli quà m Terrae Al Power is in the Pope aboue al the Powers as wel of Heauen as of Earthe And to make the mater plaine youre owne Bernarde him selfe saithe Tibi data est omnis Potestas in qua qui totum dicit nihil excludit Al manner of Power is geeuen to thee He that saithe Al excepteth nothing And Abbate Panormitane saithe Plenitudo Potestatis superat omnem Legem positiuam Et sufficit quòd in Papa sit pro Ratione Voluntas The fulnesse of Power passeth al Positiue Lawe and it is sufficieÌt in the Pope that Wil stande instede of Reason This is that Power that M. Hardinge here hathe so closely conueied in vnder the Cloude of his Distinction But Baldus that by experience sawe the practise hereof saithe thus Haec Plenitudo Potestatis est Plenitudo Tempestatis This Fulnesse of Power is a Fulnesse of Tempeste An other of youre Doctoures saithe Bernardus nullam Potestatem ponit in Papa quam non ponit in Praelatis inferioribus licet in Papa ponat Summam Bernarde alloweth no Povver vnto the Pope but he alloweth the same to other inferioure Bishoppes Notwithstandinge he alloweth the greatest Povver vnto the Pope S. Bernarde him selfe saithe to like pourpose Sic factuando probatis vos habere plenitudinem Potestatis Sed Iustitiae fortè non ita Thus dooinge and dealinge yee shewe youre selfe to haue the Fulnesse of Power but perhaps not likewise the Fulnesse of Iustice The Apologie Cap. 6. Diuision 7. Whiche of the Ancient Fathers euer saide that neither Kinge nor Prince nor the whole Cleregie nor al the people togeather are hable to be Iudges ouer you M. Hardinge VVhat Shepe shal be iudges ouer their shepherde For as the Fathers of the moste ancient Councel of Sinuessa saide in the cause of Marcellinus the Pope Nemo vnquam iudicauit Pontificem No man euer iudged the Pope nor any Prelate his highe Prieste Quoniam prima sedes non iudicabitur à quoquam * because the first See shal not be iudged of any body The B. of Sarisburie In these twoo pointes standeth the Popes Garde of truste and the keepe and Castel of al his Power Firste the Churche of Rome what so euer waie she take can neuer erre Nexte the Pope what so euer he doo maie neuer be called to any reckening One of your Doctours saithe thus Omne factum Sanctissimi Patris interpretari debemus in bonum Et fiquidem fuerit furtum vel aliud ex se malum interpretari debemus quòd Diuino instinctu fiat Wee muste expounde euery acte of the Holy Father for the beste And if it be thefte or any other thinge that of it selfe is euil as Aduoutrie or Fornication we muste thinke it is donne by the secrete inspiration of God An other saithe Si Papa innumerabiles populos cateruatim secum ducat mancipio Gehennae cum ipso plagis mulus in aeternum vapulaturos huius culpas arguere praesumat mortalium nullus If the Pope drawe infinite Companies of people by heapes togeather with him self into Hel to be pounished with him with many stripes for euer yet let no Mortal man presume to reproue his faultes An other saith Papa solutus est omni Lege Humana The Pope is exempted from al Lawe of Man An other saithe Sacrilegij instar esset disputare de facto Papae Facta Papae excusantur vt homicidia Samsonis vt furta Haebraeorum vt adulterium Iacob It is a sinne as greate as Sacrilege or Churche robbinge to reason of any of the Popes dooinges For his Actes are excused as Samsons Murders as the Ievves Robberies and as the Aduouteries of Iacob An other saithe Nec Totus Clerus nec totus Mundus potest Papam iudicare aut deponere Neither al the Cleregie nor al the whole Worlde maie either Iudge or Depose the Pope And againe Papa in nullo casu quamdiu est Papa propter quodcunque crimen potest deponi nec à Concilio nec à rota Ecclesia nec à toto Mundo The Pope while he is Pope cannot in any case for any offense by him committed be deposed neither by the General Councel nor by al the Churche nor by the whole worlde And al this they are wel hable to proue by good substantial Authoritie of the Scriptures For thus they reason The Scholare is not aboue his Maister The Seruant is not aboue his Lorde And againe The Axe boasteth not it selfe against the CarpeÌter that hevveth vvith it Ergo no man maie accuse the Pope Therefore an other of youre Doctours saithe Iudicare de factis Papae hoc aliqui dicunt esse Tangere Montem ponere os in CoeluÌ To Iudge of the Popes deedes this somme menne saie is to touche the Holy Mounte wherein God gaue the Lawe shewed him selfe to Moses and to set the face against the Heauens And the Pope him selfe saithe It is the Sinne againste the Holy Ghost whiche shal neuer be forgeuen neither in this worlde nor in the worlde to comme Thus maie the Pope depose Kinges and Princes and trouble the whole state of the worlde and doo what he liste without Controlmente Yet maie no man dare saie vnto him Sir vvhy doo ye so Therefore the Accusers of Pope Symmachus saide in the presence of King Theodoricus Papa iactat se vnà cum docendi Potestate accepisse licentiam peccandi The Pope maketh his boaste that togeather with the Power of teachinge he hathe receiued free libertie to doo il Pope Marcellinus whose name ye haue alleged out of the Councel of Sinuessa for defence hereof was an Apostata had foresaken Christe and being Pope in Rome had made Sacrifice vnto Diuels Al this notwithstandinge ye saie no mortal man might accuse him Thus hath the Pope a Special Prerogatiue and Premunire to forsake Christe and to committe open Idolatrie and to geeue Honour and Sacrifice vnto Diuels without Controlmente Yet S. Paule accused S. Peter euen vnto his face in the presence of many And S. Cyprian saithe Petrus se non Vindicauit seu aliquid insolenter assumpsit vt diceret se Primatum tenere obtemperari sibi Ã
some deale here before These be the matters wherein you and your ignorant felow ministers gladly shewe your vile railinge and scoffinge eloquence Yet concerninge the doctrine of pardons least I saie nothinge this much I haue thought good to saie here In the Sacramente as wel of Baptisme as of penaunce al the bandes of sinne are loosed and the whole euerlastinge paine due to sinne is forgeuen At Baptisme no temporall paine is enioyned to vs because Christe moste freely bestoweth the benefite of his death vpon vs at that our firste entrie into the Churche But if afterwarde we abuse his mercie returninge againe to filthy sinne Christe would our seconde thirde and al other reconciliations from thence foorth to be with due satisfaction not of his dreadful angre whiche onely his bloude and the Sacrament of penaunce by due contrition and confession in deede or in vowe receiued is able to remoue but with satisfactioÌ of such temporal paine as his mercifull iustice required bothe of all others from the beginninge and namely of Kinge Dauid To whome confessinge his faulte Nathan saide Our Lorde hath put a way thy Sinne thou shalte not die Beholde the forgeuenesse of the mortal sinne and of the euerlastinge paine due to the same But yet so is it forgeuen that withal it is transferred into a temporal satisfaction VVhat was that It foloweth in the storie that bicause Dauid through his aduoutrie and murther had caused the ennemies of God to blaspheme his holy name the childe borne of the wife of Vrias should surely die And so it came to passe If the death of a Sonne be so greuous a punishment to a good Father that King Dauid was content to praie to faste to lie on the grouÌde afflicting him selfe seuen daies onely to trie whether he might as it were by exchaunge bie out the death of his Sonne and yet so could not obteine his desire we may be most certaine that the very best frendes of God sinning after Baptisme or circuncision whiche in the olde lawe stode in place thereof muste by ordinary course sarisfie with some temporall affliction that iuste iudgement of our merciful Make and Redeemer if farther grace be not founde by some other waie This satisfaction hath benne therefore iustly called the thirde and last parte of penaunce VVhiche if it be not fulfilled in this life vndoubtedly it shal be straightly exacted in the worlde to come in the fire of Purgatorie For that sinnes maye be in an other worlde forgeuen to those who die not in the deadly bondes of them our Sauiour hath geuen vs to vnderstande sayinge That the sinne against the Holy Ghost shal not be forgeuen neither in this worlde nor in the worlde to come whereof it appeareth that somme other Sinnes may be forgeuen in the worlde to come VVell this satisfaction may notwithstanding be fulfilled more then one waie For a man beinge once by the Sacrament of penauÌce iustly reconciled to the mystical Body of Christe which is his Church wherein as the Prophete saithe a faithfull man is made partaker of al that feare God and keepe his commaundementes we haue in that bande of peace suche an vnitie of Spiriie communicated to vs al that the defect of one may be in spirituall causes supplied out of the plenty of all others his felowe membres accordinge as the Apostle saithe Beare ye one an others burdens And because the Head whiche is Christe is the chiefe membre of all and farre more then all the rest such influence is from him deriued throughout his mysticall Body that euen his death may as well inwardely by charitie as outwardly by another waie also be applied to vs for the pardoninge of that temporal satisfactioÌ which after the Sacrament of penaunce is lefte vnforgeuen And that is by such authoritie as Christ gaue to Peter saying To thee I will geue the Keies of the Kingedome of Heauen and what so euer thou bindest in Earth it shal be bounde also in Heauen and what so euer thou loosest in Earth it shall be loosed also in Heauen Lo what so euer Peter looseth in earth it shall be loosed in the sight of God If therefore the Pope who succedeth Peter do by iuste cause loose not onely the mortall Sinne by the sacrament of penaunce but also the bande of Temporall paine whiche remaineth yet due to to the Sinne it is vndoubted that suche paine is loosed in the sighte of God The cause of loosinge must be not onely the will of the Pope who is put in Authoritie to builde and not to destroy to dispense and not to lauishe but a reasonable change or recompence substituted in that behalfe suche as apperteineth to the Honour of God or to the profite of soules As mainteininge warr and fightinge against infidels for the defence of Christendome recouery of the Sepulchre of Christe succouringe widowes Orphanes or other poore persons the buildinge or mainteininge of Holy places the visitinge of Prisons and Martyrs toumbes or any like Deuout and Charitable deedes VVhiche whiles the faithfull Christian dothe obediently performe although otherwise the thinge enioyned be not great he may obteine remission also of that temporall satisfaction whiche was left in penaunce vnremitted This kinde of Pardon S. Paule gaue to that notorious sinner who at Corinth had his Fathers wife and was for that faulte separated from the Churche of God to be afflicted temporally in his fleashe But when the Corinthians had informed S. Paule of his earnest and true repentance and had shewed their owne fauour and good willes towarde him the Apostle answeareth VVhome yee forgeue ought I also forgeue for I also in that I haue forgeuen if I haue forgeuen ought for your sakes in the person of Christe I haue forgeuen it VVell we are assured the Apostle speaketh of forgeuinge such afflictions as the partie was in by reason he was deliuered out of the defence of holy Church to that state where the Deuill as S. Chrysostome vpon that place noteth Pro solutione Peccatorum for payment of his Sinnes might vexe him and wherein suche persons beinge put to their penaunce vsed to remaine for a certaine space of moneths or yeeres vntill their penaunce were done and expired Now the reconcilinge of the man not yet hauing done due satisfaction before his ordinary time is a pardon VVhich the Apostle saithe he dothe geue in the person of Christe as hauinge auctoritie of him to doo it and for the Corinthians sakes as who were able by their Holy Praiers and common sorowe whereof the Apostle speaketh to make recompence for that whiche lacked on the behalfe of his owne satisfaction If this muche doo not satisfie any man desiringe to be fully resolued herein let him resorte to the Latine woorkes of the Holy and learned Bishop of Rochester The B. of Sarisburie These obiections ye saie in your pleasante homely comparison are as common with
of the Romaine Churche is the infallible Rule of Faithe from the vvhiche the Holy Scripture taketh her force And Indulgences and Pardonnes saithe he are not made knovven to vs by the Authoritie of the Scriptures but they are knovven to vs by the Authoritie of the Romaine Churche and of the Bishoppes of Rome vvhich is greater then the Scriptures Pigghius also letteth not to saie that without the licence of the Romaine Church we ought not to beleue the very Plaine Scriptures Mutch like as if any of those that cannot speake pure and cleane Latine and yet can babble out quickely and readily a litle somme sutche Lawe Latine as serueth the Courte woulde needes holde that al others ought also to speake after the same waie that Mammetrectus and Catholicon spake many yeeres agoe and whiche themselues doo yet vse in pleadinge in Courte for so maie it be vnderstoode sufficiently what is said mennes desires maie be satisfied that it is a fondenesse nowe in the later ende to trouble the worlde with a newe kinde of speakinge and to cal againe the olde finenesse and eloquence that Cicero and Caesar vsed in theire daies in the Latine tongue So mutche are these menne beholden to the folie darkenesse of the former times Many thinges as one writeth are had in estimation oftentimes bicause thei haue benne once dedicate to the Temples of the Heathen Goddes Euen so wee see at this daie many thinges allowed highly sette by of these menne not bicause they iudge them so mutche woorthe but onely bicause they haue benne receiued into a custome and after a sorte dedicate to the Temple of God M. Hardinge Ye haue neuer donne with the Churche of Rome I cannot blame you For so long as that standeth without ye repente and tourne ye shal neuer be taken but for sutche as ye be Schismatikes and Heretikes But alas poore soules what thinke ye to ouerthrowe that Churche builded vpon the rocke Peter againste whiche hitherto neither tyrauntes nor Heretikes farre passinge you in lerninge and honestie of common life coulde euer preuaile Trowe ye to extinguishe that faithe of the Romaine Churche whiche is the same that was the faithe of Peter for which Christe praied that it should neuer faile Ye laboure in vaine VVel may Sathan winne you the Churche whiche our Lorde praied for by you shal he neuer winne Geue ouer therefore your vaine and wicked attemptes Trust not in the patches that falsely ye allege out of Canonistes gloses scholemen riminge poetes Heretikes and who so euer be they neuer so bad Some ignorant persons maye ye deceiue whose sinnes deserue the same VVhat Syluester Prierlât saieth I minde not here to discusse Neither where he saithe that you alleage haue you thought good to tel vs lest by perusinge the place we shoulde take you in a lie as we haue almoste in al your other allegations The like sinceritie you use in alleaginge Pighius VVe binde our selues neither to the wordes of Syluester nor of Pighius If they erre what is that to vs Let them beare theire owne burthen If they tel truth we beleue them for truthes sake If otherwise we leaue that parte for you to carpe If Syluester Prierias saide that for pointes of belefe the Doctrine of the Romaine Churche is a squire to trie theire truthe by the same beinge wel vnderstanded is right true Likewise if Pighius saie that the Romaine Churche sheweth vnto vs which be the approued and vndoubted scriptures and whiche be not this is so true as your selfe I suppose wil yelde thereunto As for that the scripture receiued from the Churche of Rome Authoritie credite and force if in your meaninge you exclude God that is your lie not Syluesters sentence If relation be made to vs that we ought not geue credite vnto it onlesse it had ben shewed to be holy scripture by the Romaine Church whiche is the true Churche of Christe in this sense be it Syluester or who els so euer saithe it it is a true saieinge and agreable to S. Augustine Ego Euangelio non crederem nisi me Catholicae Ecclesiae commueret Authoritas I woulde not beleue the Gospel except the Auctoritie of the Catholike Churche moued me And for that you alleage out of him touchinge indulgences truthe it is the ful and whole knowledge of them is not plainely opened vnto vs by expresse and euident wordes of Scripture no more then the mysterie of the blessed Trinitie baptizinge of infantes and many other truthes but rather by the doctrine of the Romaine Churche VVhere you tel vs of Pighius that he letteth not to saie that without the licence of the Romishe Churche for in that word you please your selfe wel we ought not to beleue the very plaine scriptures we wil proclaime you a lyer vntil you shewe vs where he spake so farre beside reason and lerninge The holy Churche doth not wil vs to staie from belefe of the scriptures vntil we haue licence but by al waies and meanes inuiteth and stirreth vs to beleue the truthe in the scriptures vttered The B. of Sarisburie The greatest weight hereof vpon twoo of your Doctoures Syluester Prieriâs and Albertus Pigghius Whoe 's credite notwithstandinge yée woulde faine otherwise saue vpright yet here as it séemeth ye are contente for shame to géeue them ouer VVe binde our selues yée saie neither to the woordes of Syluester nor of Pigghius If they erre what is that to vs This shorte and blunte answeare notwithstandinge it séeme to like wel you yet perhaps Prieriâs and Pigghius it woulde not like I sée no greate cause to the contrarie but either of them might as wel renounce your Authoritie and saie of you Wée are not bounde neither to M. Hardinges woordes nor to his felowes For that yée doubte the Truthe of our allegations reade Syluester Prieriâs Maister of the Popes Palace in his Booke entituled Contra praesumptuosas Martini Lutheri Conclusiones de potestate Papae His wordes there emongest others be these QuicuÌque noÌ innititur Doctrinae Romanae Ecclesiae ac Romani poÌlificis tanquam Regulae Dei infallibili à qua etiam sacra Scriptura robur trahit Authoritatem Haereticus est Who so euer leaneth not to the Doctrine of the Romaine Churche and of the Bishop of Rome as vnto the infallible Rule of God of vvhiche Doctrine the Holy Scripture taketh force and Authoritie he is an Heretique Againe he saithe Authoritas Romanae Ecclesiae Romanique pontificis maior est c. The Authoritie of the Romaine Churche and of the Bishop of Rome is greater then the Authoritie of Goddes woorde As for that is here alleged of Pigghius it is the very sounde and sense of the greatest parte of his Common place De Ecclesia Of whoe 's iudgemente herein M. Caluine writeth thus Pighius ait Nullius Scripturae Authoritate quantum libet Clarae nostro quidem
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 DistinctioÌ 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 coÌmon 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 wooâ 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 yâ 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 yâ 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 SpeculatoriuÌ 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
Gospell to knowe thee God alone and whom thou haste sente Iesus Christe So farre as God lightneth our vnderstandinge with the Supernaturall light of his grace this muche wee know For which Peter the Sonne of Iona was accompted blessed of Christe the same we sinne full Papistes through Gods grace also knowe and confesse The Commaundementes of God we knowe what is good what is euill whiche be sinnes whiche be Vertues what is to be folowed what is to be shunned so farre as is behoofull we be not ignorant VVhat is the darkenesse then for whiche ye would needes be gonne from vs And what is that woorthy knowledge ye haue wonne by your departure Tell vs that we maie bte the Bookes and goe to scoole with you Truly without ye haue some hidden and secrete knowledge which ye haue not vttered to the worlde hitherto as we beleue ye haue not beinge suche boasters as ye are we see litle cause ye should twite vs of ignorance and bragge of your owne knowledge This we see full well they that runne away from vs to your side be they Monkes or Friers Tinkers or Tapsters Coblers or Bodgers white or blacke by and by in your Synagoges they be great Rabbins And ye the superintendentes admitte them to be your Ministers and Preachers of the woorde and tell them they can doo well and they beleue no lesse themselues But the people take them for suche as they knewe them before they tooke suche degree and many times for their good behauiour they foregete their Holy Ministerie and Christen them by their common name whiche was not geuen them at the Fonte Yet all this proueth not either our ignorance or your maruelous and rare knowledge Neither shall ye euer be able to proue to any man of learninge and iudgement that in any liberall sciences or righte knowledge of the Scriptures ye are comparable to the learned menne of the Catholike Churche Though about fifty yeeres paste and vpwarde for a space the studies of eloquence and of tonges were intermitted yet then and before those times was there no smal number of men who had profounde knowledge of all good Artes and specially of the Holy Letters I reporte me to Thomas VValden who very learnedly confuted the Heresies of your greate Graundfather Iohn VVicklef to Alcuinus in the great Charles time to Beda before that all three English men to Anselme and Lanckfrancke Bishops of Englande though strangers borne to S. Thomas of Aquine S. Bernarde Rupertus and hundreds moe whiche here is no place to recken VVere not they by confession of all greate Clerkes doo not the beste learned of our time in obscure matters fetche light of them To saie the Truthe in comparison of their cleare light your ill sauoringe snoffes maie scantly seeme to yeelde a darke smoke Many talke of your painted sheath who were they learned in dede woulde soone perceiue neither that to be very freshe and gaie for as for your sworde what rusty and beggerly met all it is the wiser parte of the worlde seeth Therefore ye shall do well Syrs to speake no more of the darkenesse and ignorance of the Catholike Churche and to boast lesse of your greate cunninge and knowledge The B. of Sarisburie Your heade was very idle M. Hardinge when it coulde so easily yeelde vs sutche idle talke If yée thinke it in no case to be lawful to departe from them what so euer thei be that beare the shewe and countenance of the Churche then muste yée néedes condemne the Apostles and Prophetes and moste specially Christe him selfe But let vs consider from what companie wée are departed So maie the causes of our departure the better appeare For the Pope him selfe saithe not nay but vpon iuste considerations any Churche maie leaue the Churche of Rome His owne woordes be these Nulli agere licet sine discretione Iustitiae contra Disciplinam Romanae Ecclesiae VVithout discretion of Justice it is lawful for no man to doo any thinge contrarie to the order of the Churche of Rome By this the Popes owne Decree vvith discretion of Iustice it is lawfull to doo contrarie to the Orders of the Churche of Rome But for a shorte and general viewe of that whole Churche in this behalfe S. Bernarde saithe thus Parum est nostris Pastoribus quòd non seruant nos nisi perdant Non parcunt suis qui non parcunt sibi Perimentes pariter Pereuntes It is not sufficient for our Bishoppes that they saue vs not onlesse they also doo destroie vs Sparinge not them selues they spare not their people They doo bothe perishe them selues and kille others Againe he saithe Non custodiunt hoc tempore Sponsam sed perdunt Non custodiunt Gregem Domini sed mactant deuorant They keepe not this daie the Spouse of God that is his Churche but they destroie her They keepe not this Flocke but they kille and deuoure He that writeth Paralipomena Vrspergensis in the storie of the Councel of Constance saithe thus Spiritum extinguebant Prophetias aspernabantur Christum in Membris suis persequebantur Eratque planè Persequutrix Ecclesia They oppressed the Sprite of God they defied the Voices of the Prophetes they persequuted Christe in his Members And in deede the Churche was geeuen to woorke persequution Aeneas Siluius that afterwarde was Pope Pius 2. saithe Refriguit Charitas Fides omnis interijt Charitie is waxen colde and al Faithe is deade In the life of Pope Clemens 5. it is written thus Hic fuit Publicus Fornicator Ab eo tempore defecit omnis Disciplina Religio in Cardinalibus tres Radices vitiorum Superbia Auaritia Luxuria validissimè dominaÌtur This Pope was an open VVhoore maister From that time forewarde al kinde of Discipline and Religion decaied in the Cardinalles and three rootes of vices Pride Auarice and Lecherie mightily bare the swaie Antonius Marinarius at your late Chapter at Tridente saithe thus of the Churche of Rome Si Euangelica Fides nostrae vitae Regula esset re ipsa Christiani essemus Nunc Titulo Ceremonijs vocamur Christiani If the Faithe of the Gospel were a Rule vnto our life then shoulde wee be Christians in very deede As nowe by Titles and Ceremonies wee beare onely the name of Christians At the same Chapter the Bishop of Bitonto saide thus as I haue reported before Quibus turpitudinum Monstris qua sordium Collâute qua Peste non sunt foedati non corrupti in Ecclesia Sancta populus Sacerdos A Sanctuario Dei incipite si vllus iam pudor si vlla pudicitia si vlla superest bene viuendi vel spes vel ratio VVith what Monsters of Filthinesse with what Vilenesse with what Pestilence be they not corrupted and defiled in the Holy Churche of Rome as wel the Prieste as the People Beginne euen with the Sanctuarie of God if there be any Shame if
Embassadoure that he is the Angel of the Lorde of Hostes from whose mouthe thou arte commounded to require the Lawe This thinge onely Christe would haue thee to consider Be it Iudas for as mutche as he is an Apostle let it not moue thee though he be a Theefe But Caiphas saide It is good that one man die for the people leste al the people perishe Ergo saie you Caiphas had the Sprite of God Alas M. Hardinge although you litle passe for your Diuinitie yet why haue you nomore regarde vnto your Logique Euery childe knoweth that this is a Paralogismus or a deceiteful kinde of reasoninge called Fallacia Accidentis And that yee maie the better espie your ouersight Like as yée saie Caiphas prophesied blindely him selfe not vnderstandinge what he saide Ergo he had the Holy Ghoste Euen so maie yée saie Balaams Asse reproued his maister and spake the Truthe as Caiphas did Ergo Balaams Asse had the Holy Ghoste S. Paule saithe No man can saie The Lorde Iesus but in the Sprite of God Hereof by your Logique yée maie reason thus The Diuel saide vnto Christe I knowe that thou arte Christe the Sonne of the Liuinge God Ergo the Diuel had the Sprite of God It pitieth me M. Hardinge to sée your folies Although Caiphas vnwares and against his wil by the enforcemente power of God at one onely time spake woordes of Truthe as did also Balaams Asse and the Diuel yet it foloweth not that wée should therefore at al times renne to Caiphas to séeke the Truthe S Augustine saithe Quando Deus voluit etiam mutum iumentum rationabiliter loquutum est Nec ideo ' admoniti sunt homines in deliberationibus suis etiam Asinina expectare Consilia VVhen it pleased God Balaams Asse beinge a doum be beaste was hable to speake as a man Yet are not menne therefore commaunded in al their Consultations and doubteful cases to seeke Counsel of an Asse As for the Lies Shames and Sclaunders yée would so liberally laie vpon vs it maie please you to take them fréely home againe If yée be ful freight and haue stoare sufficiente of your owne yet maie you diuide them emonge your poore Louanian Brethren It shal be a woorke of Supererogation For yewisse thei haue of their owne yenough already To conclude your whole drifte herein is to force your Reader to haue a good opinion of Annas Caiphas that condemned Christe to die the deathe for that as Hosius saithe they had the Sprite of Prophesie the Holy Ghoste and the Sprite of Truthe and therefore coulde not erre in their Iudgemente The Apologie Cap. 7. Diuision 1. But wil these menne I saie refourme vs the Churche beinge themselues bothe the Personnes guilty the Iudges to Wil they abate their owne Ambition and their Pride Wil they ouerthrowe their owne causes geeue sentence againste theÌ selues that they must leaue of to be vnlearned Bishoppes Slowbellies Heapers togeather of Benefices takers vpon them as Princes and Menne of warre Wil the Abbates the Popes deere darlinges iudge that Monke for a Theefe whiche laboureth not for his liuinge and that it is againste al lawe to suffer sutche a one to liue and to be founde either in Cittie or in Countrie al of other mennes charges Or els that a Monke ought to lie on the grounde to liue hardely with Hearbes and Peason to studie earnestly to Argue to Praie to Woorke with hande and fully to bende him selfe to come to the Ministerie of the Churche In faithe as soone wil yâ Phariseis Scribes repaire againe the Temple of God and restore it vnto vs a House of Praier in steede of a Denne of Theeues M. Hardinge Ye leape with a lighte skippe from one thinge to an other neither dwell ye longe in any one pointe but in lieinge But ye saie they be bothe the persons giltie and the Iudges also Iudges doubtelesse they be For their vocation is lawfull ye cannot disproue it Guilty also they be we denie not but whereof Of fraile liuinge not of false teachinge for commonly they teache nothinge And where In the courte of conscience not in the courte of man Or if any of them be bothe before this councell and in this councell godly orders haue benne decreed for holesome reformation As for Monckes ye maie not looke nowe that either they gette their liuing onely by their hands labour or that they be bounde to the harde discipline which Monkes liued in for twelue hundred yeres paste Now be other daies other manners Suche great austeritie is to be wondred at and to be wisshed for But whether the Religious menne of our time be to be compelled thereto I leaue it to wise consideration If it maie be lawfull to direct vs in suche spirituall cases by an olde example of externe prudencie me thinketh the discretion of Iacobs answeare to his Brother Esau is woorth to be thought on VVhen âsau courteously offered his brother Iacob recourninge from Mesopotamia with all his traine of householde and cattell to goe with him and keepe him companie the reste of the iourney that remained from the place of their firste meetinge Iacob full mildely saide Syr you know if it like your Lordship that I haue here with me tender babes ewes with lambe * and Kine with calfe If I ouerlabour them with faste goeinge my flockes will die all in a daie Maye it please your Lordship to goe before me your seruaunt I will folowe after the flocke fayer and softe so as I shal see my litle ones able to beare it Like wise if there be not a discrete moderation vsed but al Monckes be rigorously driuen to the ausieritie of life they liued in of olde time in this so greate loosenesse of maners specially the discipline of all religions beinge so farre slaked in comparison of the auncient seueritte it is to be feared wee shall rather see Cloisters foresaken whiche God graunte then a Godly reformation procured whiche wil neuer be In the ende of this Paragraphe ye shewe your selfe to despaire of our amendement God geue you grace so to doo for your partes as we maye haue good cause to hope better of you But whether we amende our faultes or other wise what pertaineth that to the ââstification of your newe Gospell and to the disproufe of the Catholike Faithe by vs defended You kââw it is no good argumente à moribus ad doctrinam VVho would not hisse you and trampe you out of schooles if ye made this fonde reason The Papisâes liues be fauliy Ergo their teachinge is false To this head all the reasons of your Apologie in effect maye be reduced and they holde Per locum topicum noui Euangelij à malis moribus Dothe not Christe him selfe confute all suche your feble reasons where he sateth The Scribes and Phariseis sitte in the chayre of Moses what so euer they saie to you doo ye but after their woorkes doo ye
not like to satisfie your longinge And yet they haue taken order for the amendemente of so many as they knowe Neither is any of the same about any point of our faithe but about thinges of lesse weight Your exaggeration of the termes so many so manifest so often confessed by them and so euident reporteth in one sentence your so many so manifest so often confuted by vs and so euident lies VVhen you folowe your hote humour and aske from what kinde of Idolatrie the Fathers of the Tridentine Councel haue reclaimed the people you go to farre VVhat so euer blasphemie ye vtter in bookes and Sermons against the adoration of the blessed Sacrament of the Aulter we knowe no kinde of Idolatrie vsed in the Churche Neither is any Idolatrie committed by vs in worshippinge of Sainctes in praieinge to them nor in the reuerence we exhibite to their Images as ye beare the people in hande As I can not wâl take a heare from your lieing bearde so wishe I that I could plucke malice from youre blasphemous harte The B. of Sarisburie Whether the Learned menne of oure side were shut te out from the right and libertie of youre Councel or no it maie soone appeare partly by that is already saide partly by that shal be saide hereafter Verily the Pope for his Premunire wil not suffer any Bishop to geeue voice in Councel on lesse he haue him firste solemnely sworne to the See of Rome and therefore they be al called his Creatures So Cicero saithe Verres when he hadde bribed and spoiled the whole Ilelande of Sicilia thought it not good to suffer his name or any parte of his dooinges to comme in hazarde but onely before a Iudge or Arbiter of his owne Therefore the Frenche Kinges Embassadoure as it is saide before protested thus openly euen in your saide Councel Minùs legitima minusque libera dicuntur fuisse illa Concilia qui aderant ad voluntatem alterius semper loquebantur These Councelles are coumpted neither so free nor so laweful as they ought to bee they that were there spake euermore to please an other by whiche Other he meante the the Pope And for that cause the Emperoures Maiestie by his Embassadoure Hurtadus Mendoza solemnely protested againste the assemblie of the same Councel His woordes he these Ego Iacobus Hurtadus Mendoza uomine Pientissimi Inuictissimi Domini mei Caroli Caesaris Romani Imperatoris ex illius speciali mandato ac nomine totius Sacri Romani Imperij aliorumque Regnorum ac Dominiorum suorum protestor Nullam posse esse Authoritatem assetorum legatorum Sanctitatis Vestrae corum EpiscoporuÌ qui sunt Bononiae Sanctitati vestrae maiori ex parte obnoxiorum atque ab illius nutu omninò pendentium vt in Religionis morum Reformationis causa c. legem praescribant I lamas Hurtado Mendoza in the name of the most godly and most mighty Prince my Lord Charles the Romaine Emperour by his special CoÌmission and in the name of yâ vvhole Romaine Empiere and al others his Realmes and Dominions doo proteste that the Authoritie of the pretensed Legates of youre holinesse and of sutche other Bishoppes as be nowe at Bononia vnto whiche towne the Councel of Trident was then adiourned for the moste parte bounde vnto youre Holinesse and wholy hanginge vpon youre becke is of no force namely to make Lawes in cause of ReformatioÌ of Religion and maners And that it maie appeare in what obedience seruile subiection al Bishoppes be vnto the Pope Aeneas Syluius otherwise called Pope Pius the Seconde saith thus Quo'd si Episcopus Papae contradicat etiam vera loquendo nihilominus peccat contra Iufiorandum Papae praestitum If a Bishop speake against the Pope yea although he speake the truthe yet neuerthelesse he sinneth againste the Othe that he hath made vnto the Pope Therefore where as at the late Conference at Norenberg it was required by the Princes and States of Germanie that al Bishoppes comminge to the Councel might bothe be discharged from theire Othe made to the Pope and also sworne to speake and to promote the Truthe the Popes Legate there made answeare in greate disdeigne that it might not so bee For that so the Popes handes should be bounde Hereby M. Hardinge a blinde man maie easily see the fourme and Freedome of youre Councelles If the Bishoppes be Free to saie the Truthe then is the Pope leafte in Bondage Whether youre Fathers in the Chapter at Tridente sate there sixe whole Moonethes debatinge and reasoning about the Trinitie or no of certaine knowledge I cannot telle But certainely what thinge els they did either in al that time or longe after you can hardely shewe vs. Therefore if they did not this for as mutche as nothinge els appeareth of theire dooinges wee must imagine thei sate mute in a Muminerie and saide nothinge Notwithstandinge Cassander saithe thei bestowed one whole Sommer in greate and holy Disputations aboute meaner maters then the Trinitie I meane onely about the Communion of the Cuppe Martinus Kemnitius saithe Thei helde Disputations there and kepte greate sturre Seuen whole Moonethes togeather about the Iustification of Faith Workes yet in the end leaft it worse then thei founde it We saie You your selues haue espied mani disorders in your church of Rome as it is plain bi your ovvn Confessions To recken theÌ al in particular it were too long I haue partely touched theÌ heretofore Albertus Pigghius confesseth there be Abuses in your Masse The Frenche Kings Embassadour at youre laie Tridentine Chapter saithe thus Vel Praefectorum Ecclesiae incuria vel etiam ne quid grauius dicam praepostera Pietate irrepsisse in Ecclesiam res nonnullas Antiquatione Abrogatione vel Moderatione dignas fateamur necesse est Wee must needes confesse that either by the negligence of the Bishoppes or by some disordered opinion of Holinesse for I wil saie no more he meaneth falsehed and Mockerie and Wiltal Auarice certaine thinges are brought into the Churche woorthy either to be put awaie and abolished or at leaste to be qualified Picus Mirandula besoughte Pope Leo. 10. to abate the vaine Multitude of youre Ceremonies to refourme youre Praiers and to cut of youre Fables One of youre owne Louanian Felovves saithe Euen nowe a daies many good menne mislike so many Appeales to Rome Somme others finde faulte with your Pardonnes Somme with youre Simonie some with youre Stevves somme with youre licenceous keepinge and mainteininge of Concubines I wil not enlarge the mater further These and other like thinges are confessed by youre selues Other greater maters I wil not touche For in cases of Faith for your credites sake ye maie graunte no manner Erroure For otherwise it might be thought yee haue neither the Faith nor the Life of Christian menne Nowe therefore tel vs M. Hardinge what one Abuse of al the Abuses in your Masse what one
of the Councel hathe benne printed almoste in al partes of Christendome Looke who liste in euery Booke he shal finde three seueral solemne Safeconductes graunted by the Councel and confirmed by the three Popes vnder whome the same was celebrated VVhiche Safeconductes conteine firste in moste ample wise ful Libertie Power Auctoritie and assurance for al and singuler persons of al Germanie of what degree state condition or qualitie so euer they bee that would come to that oecumenical and general Councel to conferre propounde and treate with al freedome of al thinges to be treated there and to the same Councel freely and safely to come there to tarry and abide and to offer and put vp articles so many as they thought good as wel in writinge as by woorde and with the Fathers and others thereto chosen to conferre and without any reproches or vpbraidinges to dispute also at theire pleasure safely againe from thence to departe An extension to other Nations The same holy Councel in the holy Ghoste lavvefully assembled the same Legates de latere of the See Apostolike being president in it to al and singuler others vvhiche haue not coÌmunion vvith vs in those maters that be of Faithe of vvhat so euer Kingdomes Nations Prouinces Citties and Places in vvhiche openly and vvithout punishement is preached or taught or beleued the contrarie of that vvhiche the holy Romaine Churche holdeth geueth Faithe publique or Safeconducte vnder the same forme and the same vvordes vvith vvhich it is geuen to the Germaines This being moste true as the better part of the worlde seeth and the Bookes and publique instrumentes extant doo witnesse your excuse of your refusal to come to the Councel as Bishoppes of other Christian Realmes did is founde false Ye had al free libertie and securitie graunted vnto you for that behalfe in so ample and large maner as mans witte coulde denise The seconde cause why ye came not is for that the Popes Legates Patriarches Archebishoppes Bishoppes and Abbotes al being conspired together al lincked together in one kinde of faulte and al bounde in one Othe sitte alone by them selues and haue power alone to geue theire consent VVhat is here that should let you to ioine with others for procuring vnitie and peace in Christendome Complaine ye of the Fathers concorde and agreeinge togeather That is a signe the spirite of God authour of charitie and vnitie gouerneth their hartes In that respect they seeme to comme togeather in the holy Ghoste And in deede had ye gone thither your heresieâ had benne confuted your selues required to yelde and to conforme you to the Catholique churche or els ye had benne anathematized accursed and condemned Your third cause is for that the determinations and decrees of the Councel be referred to the Pope To that we haue answeared before The Pope confirmeth al being head ouer the Councel Doth not the Queene so pardy coÌfirme your actes of Parlament by geuing her Roial assent vnto them at the ende of the Parlament VVhat thinge can be done perfitly by a body without the head And who might better confirme Councels then he whose Faithe in pronouncinge sentence rightly and duely in maters concerning Faithe we are assured by Christes praier to be infallible Your fourth cause is for as mutche as the Ancient and Christian libertie which of right should specially be in Christian Councels is now vtterly taken away This cause is not different froÌ your first Your fifth cause is a false lie that Princes Ambassadours be vsed but as mocking stockes Truthe it is thei haue moste honourable seates in al Councels In this Councel thei sate by the Legates Euery Ambassadour hath his place there according to the degree of honoure the kingdomes common weales states and Princes be of from whence and from whom he commeth The sixt and last cause ye alleage for your not comming to the Councel is for that ye be coÌdemned already before trial as though the matter were aforehand dispatched and agreed vpon In dede your heresies for the more part be and haue ben condemned about a thousand yeres past And therefore thei are not nowe to be called vnto a newe trial as though the Churche vntil this daie had benne deceiued and so many Fathers ouerseene This notwithstanding maie ye wel saie touching that point your matter is afore hand dispatched and agreed vpon For thei knowe what ye can saie and see that ye saie nothing but onely stande wilfully and stubbornly in your false opinions and fleshly pleasures The B. of Sarisburie Wee neuer suppressed any of your Bookes M. Hardinge as you knowe but are very wel contented to see them so common that as nowe children maie plaie with them in the Streetes Your manifest Vntruthes your Simple Conclusions your often Contrarieties to your selfe your Newe founde Authoures your Childishe Fables your Vncourteous Speaches your Rackinge Corrupting Misceportinge of the Doctours therein couteined haue mutche bewraied the miserable feeblenesse of your cause Your Felowes haue no cause greately to glorie in sutche healpes nomore then in other your like Pamflettes vnmeete of any wise man to be answeared This was your onely and special policie in the time of your late Kingdome Yee suppressed and called in burnt al our Writinges what so euer yea the very Testament Gospel of Christe truely translated into Englishe naming them Heretical and Vnlawful Bookes And if any man had conceled and keapte vnto him selfe for his coÌforte any sutche Booke written by any of our syde by most terrible bloudy Proclamations yee made it Felonie So mutche yee despaired and doubted your owne folies As for the Bookes of our Apologie they haue ben spreadde so farre printed so often in Latine in Italian in Frenche in Duitche in Englishe that as nowe it were hard to suppresse them Touchinge the shamelesse lieinge wherewith yee charge vs. we are wel content to stande to the Iudgement of the wise Certainely it shameth vs mutche to see so litle shame in youre Writinges Yee saie The Pope gaue out his Saueconducte to al the Princes and Free Citties and to the whole people of Germanie to come to the Councel to propounde to dispute at theire pleasure and when they shoulde thinke it good freely and safely to returne with a large Extension to other Nations as yee saie to like pourpose But firste M. Hardinge what safetie can there be in his Saueconducte that is not hable to saue him selfe Pope Eugenius the fourthe if he had comme to the Councel of Basile as you knowe had benne quite deposed from his Popedome al his Saueconductes notwithstandinge Pope Iohn 22. gaue oute as sure a Saueconducte for the Councel of Constance as Pope Pius could diuise any for your late Chapter of Tridente Yet notwithstandinge al his Safetie beinge him selfe present in the Councel he was pulled out of Peters Chaire and depriued of his Dignitie and stripte out of his Pontificalibus and turned
common weales The B. of Sarisburie Concerning the title of Supreme Head of the Churche wée néede not to searche for Scriptures to excuse it For firste wée diuised it not Secondly wée vse it not Thirdly our Princes at this presente claime it not Your Fathers M. Harding firste entitled that moste Noble and moste Woorthy Prince Kinge Henrie the Eighth with that Vnused and Strange Style as it maie wel be thought the rather to bringe him into the talke and sclaunder of the worlde Howe be it that the Prince is the Highest Iudge Gouernoure ouer al his Subiectes what so euer as wel Priestes as Laie menne without exception it is moste euidente by that hath benne already saide by that shal be saide hereafter by the whole course of the Scriptures and by the vndoubted practise of the Primitiue Churche Verily the Prince as it shal afterwarde better appeare had Bothe the Tables of the Lavve of God euermore committed to his charge as wel the Firste that perteineth to Religion as also the Seconde that perteineth to Ciuile Gouernemente But nowe M. Hardinge if a man would aske you by what VVoorde of God your Priestes and Bishoppes haue exempted them selues from the Iudgement and Gouernement of theire Princes Or by what VVoord of God the Princes hande is restreined more from his Cleregie then from other his Subiectes or by what VVoorde of God yee woulde stablishe Tvvoo Supreme Gouernoures in one Realme I marueile in what Scriptures yée woulde seeke to finde it Your owne Doctoures and Glosers saie as it is before alleged Quaeritur quis exemit Clericum de Iurisdictione Imperatoris cùm priùs esset illi Subiectus Dicit Laurentius quòd Papa de consensu Principis Question is moued who hath exempted the Prieste from the Iurisdiction of the Emperour whereas before he was his Subiecte LaureÌtius saith not the VVoorde of God but the Pope exempted him by the Consente of the Prince Further M. Hardinge we beséeche you by what VVoorde of God can your Pope claime him self to be the Heade of the Vniuersal Churche of God Where is it recorded Where is it written In what parte of the Testamente Newe or Olde In what Lavve In what Prophete In what Epistle In what Gospel Where is his Headship Where is his Vniuersal Povver If yée can finde it then maie yee shewe it If it cannot be founde then shoulde yée not saie it As for that you and other your Felowes haue alleged before for proufe hereof it is so childish so weake that I thinke yée cannot now comme againe with the same without blusshinge Touchinge the Right that wée saie belongeth vnto al Christian Princes it hath benne inuested and planted in them from the beginninge For to leaue other Authorities of the Scriptures Pope Eleutherius him selfe wrote thus vnto Lucius sommetime Kinge of this Realme of Englande Vos estis Vicarius Dei in Regno iuxta Prophetam Regium You are Goddes Vicare vvithin your ovvne Realme according to the Prophete Dauid Paule the Bishop of Apamea writeth thus vnto the Emperoure Iustinian in a cause mere Ecclesiastical touchinge Religion Transtulit ipsum Dominus vt Plenitudinem directionis vestrae custodiret Serenitati Our Lorde hath taken Pope Agapetus awaie that he might leaue the Fulnesse of order concerninge these Heretiques Dioscorus and Eutyches vnto your Maiestie Tertullian saith Colimus Imperatorem vt hominem à Deo Secundum Solo Deo Minorem Wee Woorship the Emperoure as a man nexte vnto God and inferioure onely vnto God And nothwithstanding the name of Heade of the Churche belonge peculiarely and onely vnto Christe as his onely Right and Enheritance for as the Churche is the Body so Christe is the Heade yet maie the same sommetimes also be applied in sober meaning and good sense not onely vnto Princes but also vnto others far inferiour vnto Princes Chrysostome saithe Videntur mihi istae mulieres Caput fuisse Ecclesiae quae illic erat It seemeth vnto mee that these vveemen vvere the Heade of the Churche that was at Philippi Likewise againe speaking of the Emperoure he saithe thus Laesus est qui non habet parem vllum super terram Summitas Caput omnium super terram hominum Wee haue offended him that in the Earthe hath no peere the Toppe and the Heade of al menne in the VVorlde If he were the Heade of al menne then was he the Heade not onely of Bishoppes and Cardinalles but also of the Pope him selfe Onlesse the Pope were no man To conclude our Princes néede nomore to claime their Lawful Authoritie and Emperial Righte by yâ ExaÌple of Nero whereof yée haue moued mutche vntimely and wanton talke then your Pope néedeth to claime his Vsurped Coloured Power by the Examples of Annas and Caiphas The Apologie Cap. 11. Diuision 2. For besides that a Christian Prince hath the charge of Bothe Tables committed to him by God to the ende he maie vnderstande that not Temporal maters onely but also Religious and Ecclesiastical Causes perteine to his office c. M. Hardinge You wil proue that Ecclesiastical causes perteine to a Kinges of fice because he hath the charge of bothe tables If you meane that a Kinge is bounde to kepe bothe tables of the lawe so is also euery priuate man And yet as no priuate man is supreme heade of the Churche by kepinge them so neither the Kinge is proued thereby the supreme heade If you meane that the Kinge ought to see others to kepe bothe tables of the lawe that maie he do either in appointinge temporal paines for the transgressours of them or in executinge the saide paines vpon the transgressours But as he cannot excommunicate any man for not apperinge when he is called so can he not iudge al causes of the lawe For if a man sinne onely in his harte as for example in murther or aduoutrie the Kinge cannot haue to do with him And yet the true supreme heade of the Church shal haue to do with him For that malicious and sinful thought shal neuer be foregeuen excepte the party come to be absolued of theire Successours to whom Christe saide whose sinnes ye forgeue ⪠they are forgeuen and whose sinnes ye reteine they are reteined To committe murder in harte is a sinne and it is reteined vntil it be forgeuen Neither can it be forgeuen vntil he that is Iudge by the keie of discretion perceiue that it is to be forgeuen VVhich he cannot know vntil it be confessed with a contrite hart by him who onely knoweth it and is bounde to tel it for absolutions sake If then there be a iudge who can see the lawe kepte in an higher pointe and beyond the reache of the King surely the King shal not be supreme head ⪠sith an other is more like to God then he Aâ who is iudge of the inwarde conscience whereunto no Kinge reacheth but onely the minister of Christe âª
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 râot 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 â¡ 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 ãâã ãâã ãâã ãâã ãâã 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 â¡ And shall we thinke the Bishop of Rome was none of them that consented to the callinge â¡ 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 â¡ concilia celebrari VVhereas the Ecclesiasticall rule commaundeth â¡ 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 Photâus 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
yée continewe stil to enriche your self to heape your Reader with Vntruthes Certainely the Bishoppes in the Councel of Constantinople wrote thus in humble wise vnto the same Emperoure Theodosius Obsecramus Clementiam tuam vt quemadmodum Literis honorasti Ecclesiam quibus nos Conuocasti ita finalem Conclusionem nostrorum Decretorum corroboves sententia tua Sigillo Wee beseeche your Maiestie that as ye haue honoured the Churche by your Letters wherewith yee haue called vs togeather so it maie please you to Confirme the final Conclusion of our Decrees with your Sentence and with your Seale Further as it appeareth by your owne Allegation the same Emperoure Theodosius tooke vpon him to bounde and to limite the Catholique Faith that euen in the Body of his Ciuile Lavves whiche thing neither could he haue donne without Iudgemente nor woulde he haue donne without Authoritie But if yée ineane that by this Determination of the Emperoure Theodosius that Faithe onely shoulde be taken for Catholique that was then professed by Pope Damasus and should afterwarde be professed by others succeding in Peters Chaire then haue yée secretely conueighed vs in an other Vntruthe The place it selfe wil soone reproue you The Emperours woordes be these Cunctos populos in tali volumus Religione versari quam Diuinum Petrum Apostolum tradidisse Romanis Religio vsque nunc ab eo insinuata declarat quamque Pontificem Damasum sequi claret Petrum Alexandriae Episcopum Virum Apostolicae sanctitatis Wee wil el menne to walke in that Religion whiche Holy Peter the Apostle deliuered to the Romaines as the Faithe firste enkendled by him and stil contine wed vntil this daie dooth declare whiche Religion also it is plaine that Pope Damasus foloweth and Peter the Bishop of Alexandria a man of Apostolique holinesse Here the Emperoure Theodosius commaundeth his Subiectes to folowe as wel the Faithe of Peter the Bishop of Alexandria as of Damasus the Bishop of Rome And yet in the nexte title folowinge he openeth his owne meaning in this wise by other Eramples more at large Episcopis tradi omnes Ecclesias mox iubemus quos constabit vti Communione Nectarij Episcopi Constantinopolitanae Ecclesiae Timothei c. Wee commaunde that foorthwith the Churches be restoared to al Bishoppes of whom it shal appeare that they Communicate with Nestorius the Bishop of Constantinople or with Timotheus or sutche as shal haue felowship or agreemente in Faithe with the Bishoppes of Alexandria in Egypte and with Pelagius the Bishop of Laodicea and with Diodorus the Bishop of Tarsus in Asia and with Amphilochius the Bishop of Iconium and with Optimus the Bishop of Antioche and with Helladius the Bishop of Caesaria and with Otreius the Bishop of Melite and with Gregorius the Bishop of Nyssa and with Terennius the Bishop of Scythia and with Marmarius the Bishop of Martianopolis Euery of these seueral Bishoppes M. Hardinge by the Emperoures iudgemente in trial of the Catholique Faithe had as greate Authoritie and weighte as the Bishop of Rome But Pope Coelestinus yée saie desired Cyrillus the Bishop of Alexandria to represente his persone and to supplie his rouine in the Councel of Ephesus that is to saie to haue the Firste place in the Councel For the Firste Place in al Ecclesiastical Assemblies was alloted to the Bishop of Rome The Seconde to the Bishop of Constantinople The Thirde to yâ Bishop of Alexandria The Fourth to the Bishop of Antioche The Fifthe to the Bishop of Hierusalem This packinge of places therefore bitwéene Coelestinus and Cyrillus was a Mysterie pourposely canuessed to kéepe the Bishop of Constantinople whom the Pope euermore enuied out of countenaunce For by this Policie the Bishop of Alexandria that shoulde haue had the Thirde Place was handsomely shifted into the Firste and the Bishop of Constantinople whiche in the Bishop of Romes absence shoulde haue had the Firste Place was remoued downe to the Seconde Howe be it what auaileth al this M. Hardinge to further your pourpose to proue that Councelles were summoned by the Pope Verily it appeareth not hitherto that either Coelestinus or Cyrillus or any other Bishop had any sutche Power or Authoritie to summone Councelles This is it that yée shoulde haue proued As for the Firste or Seconde Place wée moued no question Againe yée séeme to saie the Pope of righte was euermore Presidente in al Councelles This if yée knowe it is an other Vntruthe If yée knowe it not it is an erroure For it is plaine that in the Firste Councel of Nice Pope Iulius was not Presidente but Eustathius the Bishop of Antioche The Popes Legates as it is said before were placed beneath in the fourthe roume In the Fifthe Councel of Constantinople Menna the Bishop of the same Cittie was President not the Pope In the Second Ephesine Councel Dioscorus the Bishop of Alexandria was Presidente In the Seconde Councel of Carthage it seemeth Gennedius was the Presidente This Dignitie then passed not by Enheritance or by Succession as the Pope nowe woulde séeme to claime it but either by choise of the Councel or by fauoure of the Prince Thus Hosius the Bishop of Corduba in Spaine not by right of his place but for the woorthinesse of his persone was appointed Presidente in the Councel of Sardica And Athanasius speaketh of him in this wise with greate admiration Cuius non fuit ille Concilij Princeps In what Councel hath not Hosius benne the Presidente or Chiefe Yée saie Pope Syluester Christened the Emperoure Constantinus and therefore was his Spiritual Father This maie passe emonge other your Truthes For your Popes by theire Omnipotente Power maie Minister Sacramentes being deade And yet notwithstandinge al this were true M. Hardinge yet your cause thereby were litle furthereo Onlesse perhaps yée wil reason thus Pope Syluester Christened the Emperoure Ergo The Pope hathe Authoritie to Calle Councelles Howe be it onlesse this Argumente be better digested your very Sophisters of Louaine wil hardely allowe it But in déede that whole tale touchinge the Christeninge of the Emperoure Constantine is nothing els but a péeuishe fable Constantius the Emperours owne Sonne vtterly denieth that Syluester euer Baptized Constantinus his Father Eusebius saithe Constantinus was Christened not in the floorishing state of his age but onely a litle before he died not in Rome but at Nicomedia in the Kingdome of Epirus not in a corner but in the presence of many Bishoppes and as S. Hierome saithe not by Pope Syluester that then was deade but by Eusebius the Bishop of Nicomedia For proufe whereof S. Ambrose saithe Constantino in vltimis constituto Gratia Baptismatis omnia peccata dimisit The Grace of Baptisme foregaue Constantine al his sinnes euen at the ending of his life Therefore M. Hardinge wee must néedes saie that either your tale is vntrue whiche is not strange or els Constantine was twise Baptized whiche is
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 LatinuÌ 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 suspicioÌ 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 reiÌ 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 ãâã them but not as Iudges And thei haue euer benne called Episcopalia Concilia not ãâã cratoria Councelles of Bishoppes not of Emperours And diuerse Councels not accompted General ãâã kepte by Bishoppes before any Emperour was Christened As those whiche were kepte by S. ãâã 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 ãâã 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 immâ 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
your Popes Holinesse so entitled wee finde neuer Onlesse it be in somme certaine late Decrees and Gloses of his owne Al be it you of late haue mutche abated the Emperoures Honoure and haue made him onely the Popes man For thus yee saie Imperator Occidentis est Procurator siue Defensor Romanae Ecclesiae The Emperoure of the Weaste is the Proctoure or Stewarde of the Churche of Rome Yet Chrysostome saithe Imperator est Summitas Caput omnium super terram hominuÌ The Emperoure is the Toppe and Heade of al menne vpon the Earthe In the Councel of Chalcedon the Emperoure is called Dominus Vniuersi Mundi The Lorde of the Whole Worlde Perhaps ye wil saie The State of the Empiere is nowe empouerished And therefore the Emperoure hathe loste his Title Yet your owne Doctours Glosers coulde haue tolde you Iura communia dicunt quòd Imperator est Dominus Mundi NotwithstaÌding the decaie of yâ Empiere The Common Lawes saie that the Emperoure is the Lorde of the Worlde Rob. Holâote speakinge of the Emperoure of Germanie saithe thus Hic est Rex Regum cui omnes subditae sunt Nationes Populi c. The Emperoure is the Kinge of Kinges vnto whom al Nations and Countries be in subiection The Romaines of late yeeres wrote thus vnto the Emperoure Conradus Excellentissimo Praeclarissimo Vrbis Oibis totius Oâmino c. Vnto the moste excellente and moste Noble Emperoure the Lorde bothe of the Cittie and also of al the whole Worlde Therefore M. Hardinge to moue this vaine quarrel without somme cause it was great folie Councelles ye saie In olde times were holden by Authoritie of the Pope For proufe whereof yee allege Socrates in the eight booke and the seconde Chapter But Woorde or Sentence yee allege none Howe be it it was a great ouersight to allege the Eighth Booke of Socrates whereas Socrates him selfe neuer wrote but Seuen and so far to ouerleape your Authoure Notwithstandinge this smal Erroure maie wel be dissembled emongest so many How be it touchinge the thing it selfe yee maie as easily finde it in the Eighth Booke of Socrates that neuer was written as els where For in deede emongeste al that euer he wrote this thinge certainely that you allege he wrote neuer The Apologie Cap. 12. Diuision 5. Ca. 13. Diui. 1. And although the modestie and mildenesse of the Emperoure Ferdinando be so greate that he can beare this wronge bicause peraduenture he vnderstandeth not wel the Popes packinge yet ought not the Pope of his holinesse to offer him that wronge nor to claime an other mans right as his owne But hereto somme wil replie The Emperoure in deede called Councelles at that time yee speake of bicause the Bishop of Rome was not yet growen so greate as he is nowe but yet the Emperour did not then sitte togeather with the Bishoppes in Councel or once bare any stroke with his Authoritie in theire consultations I answeare nay that it is not so For as witnesseth Theodorete the Emperoure Constantine sate not onely togeather with them in the councel at Nice but gaue also aduise to the Bishoppes howe it was best to trie out the mater by the Apostles and Prophetes vvritinges as appeareth by these his owne woordes In disputation saithe he of maters of Diuinitie vvee haue set before vs to folovve the Doctrine of the Holy Ghoste For the Euangelistes and the Apostles vvoorkes and the Prophetes saieinges shevve vs sufficiently vvhat opinioÌ vve ought to haue of the vvil of God M. Hardinge For the sittinge of Emperoures in Councelles you treate a common place not necessarie No man euer denied but Emperoures maie sitte in them we acknowledge two sortes of settinge one for the assessours an other for the Iudge No Emperoure euer sate as a Iudge in Councel but many both Emperoures in person and their Lieutenauntes for them haue sitten as being ready to assiste and defende that whiche the Bishoppes had Iudged and decreed VVhat maner a seate greate Constantine had in the firste Councel at Nice Eusebius in his life and Theodoritus doth declare After that al the Bishoppes were sette in their seates to the number of 318 in came the Emperoure last with a smal companie A lowe litle chaire beinge sette for him in the middest he would not sitte downe before the Bishoppes had reuerently signified so mutche vnto him and as Theodoritus writeth not before he had desired the Bishoppes to permitte him so to doo Nowe thinke you that the Supreme head of the Churche should haue comme in last and hane sitten beneath his subiectes and haue staied to sitte vntil thei had as it were geuen him leaue Neither consulted he with the Bishoppes but required them to consult of the maters thei came for as Theodorite witnesseth Neither spake he there so generally as you reporte nor framed his tale in that sorte as you faine vniuersally of the wil of God â¡ but of the Godhed saieinge that the bookes of the Gospels and of the Apostles and the Oracles of the Prophetes doo plainely teache vs what we ought to thinke of the Godhed ãâã ãâã ãâã ãâã ãâã For the coÌtrouersie about whiche the Arians made so mutche adoo was touchinge the equalitie of Godhed in Christe and his consubstantialitie with God the Father And by those wordes and other whiche there he vttered he tooke not vpon him to define or Iudge but onely to exhorte them to agree together in one Faithe For amonge those Bishops certaine there were that fauoured the Heresie of Arius Suche examples you bringe for defence of your parte as make mutche against you Not that you delight in making a rodde for your selfe but bicause you haue no better and somwhat must you needes saie lest the stage you plaie your parte on shoulde stande stil The B. of Sarisburie Emperoures ye saie sate in Councelles as Assessours onely but not as Iudges That is to saie thei sate by the Bishoppes helde theirpeace tolde the clocke saide nothinge Yet youre Doctours saie Assessor Episcopi non potest esse Laicus The Assessoure of a Bishop maie not be a Laieman But touchinge the mater it selfe Eusebius that was alwaies neare aboute the Emperoure Constantine wrote his life and was presente at the Councel saithe thus Constantinus quasi Communis quidam Episcopus à Deo constitutus Ministrorum Dei Synodos conuocauit Nec dedignatus est adesse considere in medio illorum consorsque fieri ipsorum c. Constantine as if he had benne a Common Bishop appoited by God called togeather Councelles of Goddes Ministers and disdeigned not him selfe to sitte in the middes emongest them and to be partetaker of theire dooinges Againe Constantinus him selfe saithe thus Ego intereram Concilio tanquam vnus ex vobis I was presente at the Councel emongeste you as one of you Againe Eusebius saithe Vnus Vnicus
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 wâl 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 specteÌt 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
as truely saie The Pope hathe no Povver ouer Goddes causes S. Chrysostome saithe Siquidem est in Causa Fidei fuge illum euita non solùm si homo fuerit verùm etiam si Angelus de Coelo descenderit If it be a Mater of Faith wherein he séeketh to abuse thée flee him and shunne him not onely if he be a man but also if an Angel should comme down from Heauen Thus it appeareth S. Ambrose refused not the Emperours Povver and Authoritie of Iudgemente in Cases Ecclesiastical but onely his wilful Ignorance his Tyrannie For that he knewe his Iudgemente was corrupted and not indifferente And for that cause he saithe Venissem Imperator ad Consistorium Clementiae tuae c. O my Lorde I woulde haue made mine appearance at your Consistorie to haue vttered these thinges in your Presence if either the Bishoppes or the People woulde haue suffered me For thei tolde me that Maters of Faith ought to be disputed in the Churche openly before the people Againe he saithe Veniant sanè si qui sunt in Ecclesiam Audiant cum Populo noÌ vt quisquaÌ resideat Iudex sed vt vnusquisque de suo affectu habeat examen eligat quem sequatur Let them hardely comme to the Churche let them hearken togeather with the People not that any man should sitte as Iudge but yâ euery man mai after his own minde examine the mater so chuse whom he maie folow Of sutche Tyrannie in Councelles Athanasius likewise complaineth Quo iure coÌtra nos Synodum vllam constituere potuerunt Aut qua fronte talem Conuentum Synodum appellare audent cui Comes Praesedit Vbi Spiculator apparebat Vbi Commentariensis siue Carcerarius pro Diaconis Ecclesiae aduentantes introducebat Comes imperio vtebatur Nos à Militibus ducebamur By what Lawe coulde they keepe a Councel againste vs Or with what face coulde they calle sutche an Assemblie by the name of a Councel Where as the Lorde Lieutenante was Presidente Where the Hangeman was Apparitoure Where the Iailer presented the suiters in steede of the Deacons of the Churche The Lieutenante did al thinges by Authoritie and Commaundement VVee were taken by the Souldiers and carried to Prison Therefore he saithe Fiat Ecclesiastica Synodus longè à Palatio vbi nec Imperator praesto est nec comes se ingerit nec Iudex minatur vbi Solus Timor Dei ad omnia sufficit c. Let there be made an Ecclesiastical Synode far from the Emperours Palaice where as neither the Emperoure is Present nor the Lieutenante thrusteth in him selfe nor the Iudge with his threates maketh menne afraide but where as the feare of God to al pourposes is sufficiente For this cause S. Ambrose refused to be tried by the Emperoure Valentinian That is to saie as then it was by a rasshe yong man by a man Vnbaptized and therefore no Christian by a Tyranne and by an Arian Heretique that vtterly denied the Godhedde of Christe Otherwise Athanasius him selfe was wel contented to committe his whole cause vnto the Emperoure For thus he saithe Postulamus causam istam Pientissimo Imperatori reseruari apud quem licebit iura Ecclesiae nostra proponere Planè enim confidimus eius Pietatem cognitis nostris rationibus nequaquam nos coudemnaturam esse VVee require that the Emperoures moste godly and moste Religious Maiestie maie haue the hearinge of the same mater Before whom we maie open bothe our Churches Right and also our owne For wee haue good hope that his Godlinesse vnderstandinge our Reasons wil neuer condemne vs. Likewise S. Augustine saithe vnto the Donatian Hereriques An fortè de Religione fas non est vt dicat Imperator vel quos miserit Imperator Our ergo ad Imperatorem vestri venere legati Cur eum fecerunt Causae suae Iudicem Is it not lawful for the Emperoure or his Deputee to geue Sentence in a mater of Religion VVherefore then went your Embassadours to the Emperoure Why made they him the Iudge of their cause Thus M. Hardinge it appeareth that you in defraudinge Emperours and Kinges of theire Emperial and Princely Right are faine to take parte with the Donatian Heretiques As for vs wée claime no other right in Ecclesiastical Causes vnto our Christian Princes this daie then that maie wel appeare hathe benne iustely vsed bothe by Constantinus the Emperoure and also by other Catholique and Godly Princes The Emperoure Theodosius wrote thus vnto the Councel of Chalcedon Quoniam scimus Magnificentissimum Florentium Patritium esse Fidelem probatum in Recta Fide volumus eum interesse audientiae Synodi quoniam sermo de Fide est For that wee knowe the moste Noble Florentius to be faitheful and wel approued in the Right Faithe therefore wee wil that he be presente at the hearing and debatinge of Cases in the Councel for as mutche as the Disputation is of the Faithe For Pope Nicolas himselfe saithe as it is alleged before Fides Vniuersalis est Fides omnium Communis est Fides noÌ solùm ad Clericos verùm etiam ad Laicos ad omnes omninò pertinet Christianos Faithe is Vniuersal Faithe is common to al Faithe perteineth not onely vnto Priestes but also vnto Laiemenne and generally to al Christians As touching the Pope and his Vniuersalitie of Povver in and ouer al Councelles of Bishoppes wée maie rightly saie as Athanasius saithe of Constantius the Arian Emperoure Obtendit in speciem Episcoporum Iudicium sed interim facit quod ipsi libet Quid opus est Hominibus Titulo Episcopis He maketh a shew of Iudgementes or Determinations of Bishoppes In the meane while he doothe what he listeth him selfe VVhat are wee the neare for these menne that beare onely the name of Bishoppes Sutche commonly be the Popes Prelates What so euer Learninge they haue bisides Diuinitie is commonly the least parte of theire studie And therefore when they are assembled in Councel they maie wel iudge by Authoritie but not by Learninge Verily Luitprandus saithe Imperator vti experientia didicimus intelligit negotia Dei facit amat ea tuetur omnibus viribus Ecclesiasticas res Ciuiles Sed Iohannes Papa facit contra haec omnia Wee see by experience that the Emperoure vnderstandeth Goddes causes and fauoureth and perfourmeth the same and with al his Power mainteineth bothe Ecclesiastical and Temporal maters But Pope Iohn dooth al the contrarie The Apologie Cap. 14. Diuision 6. The Emperoure Iustinian made a Lawe to correcte the behaueour of the Cleregie to cutte shorte the insolente Iewdenesse of the Priestes And albeit hee were a Christian and a Catholique Prince yet putte hee downe from theire Papal Throne twoo Popes Syluerius and Vigilius notwithstandinge they were Peters Successours and Christes Vicars M. Hardinge Iustinians lawe concerninge good order to be kepte amonge Pristes morally was
good and bound them by the force of reason If he made any other Lawe touchinge matters of Religion Pope Ioannes then beinge approued it or at the leste Iustianian asked approbation thereof as it maie appeare in his owne Epistle wherein he confesseth in the facte it selfe that his Lawes could not binde in supernatural causes belonginge to faithe except the heade of the Vniuersal Churche confirme them Syluerius and Vigilius were deposed rather by Theodora the Emperesse then by Iustinian the Emperoure Ye do wronge to impute that wicked tyrannie vnto him He is not to be burthened there with onlesse the man be countable for his wiues iniquities Howe so euer it was that extraordinary violence and tyrannie can not iustly be alleaged to the defence of your false assertion Neither woulde your selfe haue mentioned the same if ye coulde haue founde better matter As hungrie Dogges eate durty puddinges accordinge to the prouerbe cleane yenough for sutche vncleane writers so your fowle matters be defended by fowle factes The B. of Sarisburie Iustinian yée saie might wel make somme Moral Lawe to keepe Priestes and Bishoppes in good order Wherein neuerthelesse Pope Paule 3. condemneth you vtterly For thus he writeth and reasoneth substantially against the Emperoure Charles the Fifthe Ecce ego super Pastores meos Beholde saithe Almighty God I mee selfe wil ouersee my Sheepheardes Ergo saithe Pope Paulus The Emperoure maie not deale with the manners of Priestes and Bishoppes How be it the Emperours made Lavves Touchinge the Holy Trinitie Touchinge the Faithe Touchinge Baptisme Touchinge the Holy Communion Touchinge the Publique Praiers Touchinge the Scriptures Touchinge the keepinge of Holy daies Touchinge Churches Chaples Touchinge the Consecration of Bishoppes Touchinge Non Residences Touchinge Periurie c. It were mutche for you M. Hardinge to saie as nowe yée woulde séeme to saie Al these were Moral Lawes and perteined onely to good order But the Pope yee saie allowed the Emperours Ecclesiastical Lawes Otherwise of the Emperours owne Authoritie they had no force The truthe hereof by the Particulares maie soone appeare By one of the Emperours Lavves it is prouided That the Bishop of Constantinople shal haue Equal Povver and Prerogatiue with the Bishop of Rome This Lavve the Pope coulde neuer brooke And yet that notwithstandinge Liberatus saithe It holdeth stil by the Emperours Authoritie whether the Pope wil or no Againe it is prouided in the same Lavve that the Churches of Illyricum in their doubteful cases shal appeale to Constantinople not to Rome The Emperoure Constantine saithe If the Bishop moue trouble by Doctrine or otherwise by my hande he shal be pounished For my hande is the hande of Goddes Minister Iustinian the Emperoure in his Lavve commaundeth That the Prieste or Bishop in pronouncinge the Publique Praiers and in the Ministration of the Sacramentes lifte vp his voice and speake alowde that the people maie saie Amen and be sturred to more Deuotion Againe he saithe as it is noted in the Glose vpon the Authentiques Papa Temporalibus immiscere se non debet The Pope maie not intermeddle with Temporal Causes In the same Lawes the same Emperoure Iustinian saithe Wee Commounde the moste Holy Archebishoppes and Patriarkes of Rome of Constantinople of Alexandria of Antioche and of Hierusalem The same Emperoure Iustinian commaundeth That al Monkes either be driuen to studie the Scriptures or els be forced to Bodily Laboure Carolus Magnus made a Lavve That nothinge shoulde be readde openly in the Churche sauinge onely the Canonical Bookes of the Holy Scriptures And that the Faitheful People shoulde receiue the Holy Communion euery Sonnedaie I leaue the rehearsal of infinite other like Examples Nowe M. Hardinge wil you saie or maie wee beleue that al these and other like Lavves were allowed by the Pope In déede your Gloser saithe Ad quid intromittit se Imperator de Spiritualibus vel Ecclesiasticis cùm sciat ad se non pertinere VVherefore doothe the Emperoure thus busie him selfe with these Spiritual or Ecclesiastical maters seeinge he knoweth they are no parte of his Charge To so profounde a question after a longe solemne studie he diuiseth this answeare Dic quòd Authoritate Papae hoc facit Scie thou that he doothe it by the Popes Authoritie And then the whole mater is discharged and al is wel Notwithstandinge somme likelihoode hereof yee would seeme to geather euen out of Iustinians owne woordes For thus he saithe vnto the Pope although far otherwise then you haue forced him to saie Omnia quae ad Ecclesiarum statum pertinent approued in the Right Faithe therefore wee wil that he be presente at the hearing and debatinge of Cases in the Councel for as mutche as the Disputation is of the Faithe For Pope Nicolas him selfe saithe as it is alleged before Fides Vniuersalis est Fides omnium Communis est Fides noÌ solùm ad Clericos verùm etiam ad Laicos ad omnes omninò pertinet Christianos Faithe is Vniuersal Faithe is common to al Faithe perteineth not onely vnto Priestes but also vnto Laiemenne and generally to al Christians As touchinge the Pope and his Vniuersalitie of Povver in and ouer al Councelles of Bishoppes wée maie rightly saie as Athanasius saithe of Constantius the Arian Emperoure Obtendit in speciem Episcoporum Iudicium sed interim facit quod ipsi libet Quid opus est Hominibus Titulo Episcopis He maketh a shew of Iudgementes or Determinations of Bishoppes In the meane while he doothe what he listeth him selfe VVhat are wee the neare for these menne that beare onely the name of Bishoppes Sutche commonly be the Popes Prelates What so euer Learninge they haue bisides Diuinitie is commonly the least parte of theire studie And therefore when they are assembled in Councel they maie wel iudge by Authoritie but not by Learninge Verily Luitprandus saithe Imperator vti experientia didicimus intelligit negotia Dei facit amat ea tuetur omnibus viribus Ecclesiasticas res Ciuiles Sed Iohannes Papa facit contra haec omnia Wee see by experience that the Emperoure vnderstandeth Goddes causes and fauoureth and perfourmeth the same and with al his power mainteineth bothe Ecclesiastical and Temporal maters But Pope Iohn dooth al the contrarie The Apologie Cap. 14. Diuision 6. The Emperoure Iustinian made a Lawe to correcte the behaueour of the Cleregie to cutte shorte the insolente lewdenesse of the Priestes And albeit hee were a Christian and a Catholique Prince yet putte hee downe from theire Papal Throne twoo Popes Syluerius and Vigilius notwithstandinge they were Peters Successours and Christes Vicars M. Hardinge Iustinians lawe concerninge good order to be kepte amonge Priestes morally was good and bound them by the force of reason If he made any other Lawe touchinge matters of Religion Pope Ioannes then beinge approued
it or at the leste Iustinian asked approbation thereof as it maie appeare in his owne Epistle wherein he confesseth in the facte it selfe that his Lawes coulde not binde in supernatural causes belonginge to faithe except the heade of the Vniuersal Churche confirme them Syluerius and Vigilius were deposed rather by Theodora the Emperesse then by Iustinian the Emperoure Ye do wronge to impute that wicked tyrannie vnto him He is not to be burthened there with onlesse the man be countable for his wiues iniquities Howe so euer it was that extraordinary violence and tyrannie can not iustly be alleaged to the defence of your false assertion Neither woulde your selfe haue mentioned the same if ye coulde haue founde better matter As hungrie Dogges eate durty puddinges accordinge to the prouerbe cleane yenough for sutche vncleane writers so your fowle matters be defended by fowle factes The B. of Sarisburie Iustinian yée saie might wel make somme Moral Lawe to keepe Priestes and Bishoppes in good order Wherein neuerthelesse Pope Paule 3. condemneth you vtterly For thus he writeth and reasoneth substantially against the Emperoure Charles the Fifthe Ecce ego super Pastores meos Beholde saithe Almighty God I mee selfe wil ouersee my Sheepheardes Ergo saithe Pope Paulus The Emperoure maie not deale with the manners of Priestes and Bishoppes How be it the Emperours made Lavves Touchinge the Holy Trinitie Touchinge the Faithe Touchinge Baptisme Touchinge the Holy Communion Touchinge the Publique Praiers Touchinge the Scriptures Touchinge the keepinge of Holy daies Touchinge Churches Chaples Touchinge the Consecration of Bishoppes Touchinge Non Residences Touchinge Periurie c. It were mutche for you M. Hardinge to saie as nowe yée woulde séeme to saie Al these were Moral Lawes and perteined onely to good order But the Pope yee saie allowed the Emperours Ecclesiastical Lawes Otherwise of the Emperours owne Authoritie they had no force The truthe hereof by the Particulares maie soone appeare By one of the Emperours Lavves it is prouided That the Bishop of Constantinople shal haue Equal Povver and Prerogatiue with the Bishop of Rome This Lavve the Pope coulde neuer brooke And yet that notwithstandinge Liberatus saithe It holdeth stil by the Emperours Authoritie whether the Pope wil or no Againe it is prouided in the same Lavve that the Churches of Illyricum in their doubteful cases shal appeale to Constantinople not to Rome The Emperoure Constantine saithe If the Bishop moue trouble by Doctrine or otherwise by my hande he shal be pounished For my hande is the hande of Goddes Minister Iustinian the Emperoure in his Lavve commaundeth That the Prieste or Bishop in pronouncinge the Publique Praiers and in the Ministration of the Sacramentes lifte vp his voice and speake alowde that the people maie saie Amen and be sturred to more Deuotion Againe he saithe as it is noted in the Glose vpon the Authentiques Papa Temporalibus immiscere se non debet The Pope maie not intermeddle with Temporal Causes In the same Lawes the same Emperoure Iustinian saithe Wee Commounde the moste Holy Archebishoppes and Patriarkes of Rome of Constantinople of Alexandria of Antioche and of Hierusalem The same Emperoure Iustinian commaundeth That al Monkes either be driuen to studie the Scriptures or els be forced to Bodily Laboure Carolus Magnus made a Lavve That nothinge shoulde be readde openly in the Churche sauinge onely the Canonical Bookes of the Holy Scriptures And that the Faitheful People shoulde receiue the Holy Communion euery Sonnedaie I leaue the rehearsal of infinite other like Examples Nowe M. Hardinge wil you saie or maie wee beleue that al these and other like Lavves were allowed by the Pope In déede your Gloser saithe Ad quid intromittit se Imperator de Spiritualibus vel Ecclesiasticis cùm sciat ad se non pertinere VVherefore doothe the Emperoure thus busie him selfe with these Spiritual or Ecclesiastical maters seeinge he knoweth they are no parte of his Charge To so profounde a question after a longe solemne studie he diuiseth this answeare Dic quòd Authoritate Papae hoc facit Scie thou that he doothe it by the Popes Authoritie And then the whole mater is discharged and al is wel Notwithstandinge somme likelihoode hereof yee would seeme to geather euen out of Iustinians owne woordes For thus he saithe vnto the Pope although far otherwise then you haue forced him to saie Omnia quae ad Ecclesiarum statum pertinent festinauimus ad notitiam deferre Vestrae Sanctitatis Necessarium ducimus vt ad notitiam Vestrae Sanctitatis peruenirent Nec enim patimur quicquam quod ad Ecclesiarum Statum pertinet vt non etiam Vestrae innotescat Sanctitati quae Caput est omnium Sanctarum Ecclesiarum What so euer thinges perteine to the state of the Churches wee haue spedily brought to the knowledge of your Holinesse VVee thought it necessarie that your Holinesse should haue knowledge thereof VVe suffer not any thing that concerneth the State of the Churches but it be brought to the knowledge of your Holinesse whiche is the Heade or Chiefe of al the Holy Churches The Emperoure willeth the Pope to take knowledge of his Lavves for that he was the Chiefe of the Foure Principal Patriarkes and in respecte of his See the greatest Bishop of al the Worlde for whiche cause also he calleth him the Heade or Chiefe of al Churches So Iustinian saithe Roma est Caput Orbis Terrarum Rome is the Heade of al the VVorlde So S. Chrysostome saithe Caput Prophetarum Elias Elias the Heade of the Prophetes So saithe Prudentius Sancta Bethlem Caput est Orbis The Holy towne of Bethlem is the Heade of the VVorlde So Nazianzene calleth S. Basile ãâã ãâã ãâã ãâã ãâã Oculum Orbis Terrarum The Eie of al the Earthe So Iustinian calleth the Bishop of Constantinople an Vniuersal Patriarke Epiphanio Vniuersali Patriarchae These and other like woordes passe oftentimes in fauoure as Titles of Honoure But they importe not alwaies that Vniuersal Gouernemente or Infinite Authoritie that the Pope sithence hath imagined But touchinge the Confirmation and allowance of the Emperours Lavves in these woordes of Iustinian yee finde nothinge Onlesse yee wil saie Notitia is Latine for Allovvance or Peruenire is Latine to Confirme The Emperours pourpose was as it plainely appeareth by his woordes by these al other meanes to bringe the See of Rome into credite For thus he saith Properamus Honorem Authoritatem Crescere Sedis Vestrae Omnes Sacerdotes Vniuersi Orientalis Tractus subijcere vnire Sedi Vestrae Sanctitatis properauimus Plus ita Vestrae Sedis crescer Authoritas VVe laboure to auance the Honoure and Authoritie of your See VVee laboure to subdewe and to ioine al the Priestes of the Easte Parte vnto the See of your Holinesse Thus shal the Authoritie of your See
as if a Souldier that had lost his swerde would plaie the man with âhe scaberde But so Caiphà s succeded Aaron So wicked Manasses succeded Dauid So maie Antichriste easily sitte in Peters Chaire Chrysostome saithe Non Cathedra facit Sacerdotem sed Sacerdos Cathedram Nec Locus Sanctificat Hominem sed Homo Locum It is not the Chaire that maketh the Bishop But it is the Bishop that maketh the Chaire Neither is it the Place that halloweth the Man But it is the Man that halloweth the Place Likewise S. Hierome saith Non Sanctorum Filij sunt qui tenet loca Sanctorum Theiare not alwaies the Children of Holy menne that sitte in the roumââââ Holy menne He doothe greate wronge vnto S. Peter that placeth sutche a one in sutche a Chaire For neither is the Pope in any thinge like S. Peter nor was S. Peter in any thinge like the Pope When Simeones sawe that Arsacius an vnlearned and an vnvvorthy Olde Doatinge man was placed in Chrysostomes roume he cried oute prò pudor Quis cui Out for shame what a soary hinde is this and in whose place haue wee sette him Euen so maie wee iustely saie of the Popes sittinge in Peters Chaire prò pudor Quis Cui The Apologie Cap. 21. Diuision 2. Or contrariwise peraduenture they had rather saie thus that the Pope doothe nowe al the same thinges whiche wee knowe Peter did many a daie agoe that is that he renneth vp and downe into euery Countrie to Preache the Gospel not onely openly abroade but also priuately from house to house that he is diligente and applieth that businesse in season and out of season in due time and out of due time that he doothe the part of an Euangeliste that he fulfilleth the woorke and Ministerie of Christe that he is the watcheman of the House of Israel receiueth answeares and wordes at Gods mouthe and euen as he receiueth them so he deliuereth them ouer to the people That he is the Salte of the Earthe That he is the Light of the worlde that he doothe not Feede him selfe but his Flocke that hee doothe not entangle him selfe with the worldly cares of this life that he dooth not vse a Souâraintie ouer the Lordes people that he seeketh not to haue other menne Minister vnto him but him selfe rather Ministreth vnto others that he taketh al Bishoppes as his Felowes and Equalles that he is Subiecte to Princes as to personnes sent from God that he geeueth to cesar that whiche is cesars and that he as the Olde Bishoppes of Rome did without contradiction calleth the Emperoure his Lorde Onlesse therefore the Popes doo the like nowe a daies as Peter did the thinges aforesaide there is no cause at al why they shoulde glorie so mutche of Peters name and of his Succession M. Hardinge The Pope nowe runneth not vp and downe into euery countrie he goeth not openly and priuatly from house to house and to euery alehouse as ye would him to doo like one of your ministers Neither I trowe ye maisters that be Superintendentes your selues thinke it conuenient that ye goe from house to house to preache your Gospel at these dates And would ye the Pope to abase him selfe to that yee thinke becommeth not your selues He hath as meete it is other fitte menne to helpe to beare his burthea with him And whereas one body suffiseth not for so great and so many affaires for CouÌcel he hath many heads for ouersight many eies for eare many hartes for preachinge many tounges for woorke many handes for knowledge many eares for expedition of matters many feete for the great weight of his charge many shoulders briefly for al necessary and behoofeful cases conuenient helpes The like helpes would S. Peter vse were he nowe liuinge The B. of Sarisburie To speake of the Popes renninge vp and downe from alehouse to alehouse it is greate folie It should be sufficieÌt if he would goe from Churche to Churche and remember his Charge and Feede the Flocke Preache the Gospel Yee saie The Pope hath many heades many eies many hartes many tongues many handes many eares many shoulders And thus of your Pope ye make a Monster with many eies eares tongues and hartes of others none of his owne A wise man sommetime saide Improbè facit qui cùm alienis oculis omnia ei agenda sint postulet aliorum vitas committi sibi It is but lewdely donne if a man that must ouersee al thinges with other mennes eies desiere to haue the liues of others committed ouer to his charge God geeue him eies to see and eares to heare and harte to vnderstande that he maie knowe the time of Goddes Visitation The Apologie Cap. 22. Diuision 1. Mutche lesse cause haue thei to complaine of our departinge and to calle vs againe to be felowes frendes with them and to beleue as thei beleue Menne saie that one Cobilon a Lacedemonian wheÌ he was sent Embassadoure to the Kinge of the Persians to treate of a league and sounde by chaunce them of the Courte plaieing at dice he returned streight way home againe leauinge his message vndonne And when he was asked why he hadde slackte to doo the thinges whiche he had receiued by publique Commission to doo he made answere he thought it should be a great reproche to his Common Wealthe to make a league with Dicers But if we should contente our selues to returne to the Pope and to his Errours and to make a couenaunt not onely with Dicers but also with menne farre more vngraceous and wicked then any Dicers be bisides that this should be a great blotte to our good name it shoulde also be a very dangerous mater bothe to kendle Goddes wrath against vs and to clogge and condemne our owne Soules for euer M. Hardinge Yee doo wel to compare your selues with this Cobilon For in deede ye doo as he did Yee were sent by Christe to his Vicare Peters Successour to be fedde and gouerned like shepe vnder the shepeherde Christe and his Churche be a perfite body he the head the true beleuers knitte togeather in charitie the members ⪠eche one in his order and degree He is the vine wee the boughes and branches VVhat member cutte of from the bodie liueth what boughe broken from the tree groweth As euery suche member dieth and bough withereth So if ye remaine not in the Catholike Churche which is the body of Christe yee drawe no life from the heade yee haue no parte of the Spirite that from thence redoundeth to euery member yee haue no portion of the vitall iouysse that issueth from the roote Then what remaineth but that ye be caste into the fire For this cause S. Cyprian and other Fathers often times haue saide that out and besides the Churche there is no saluation The B. of Sarisburie Christe neuer tolde vs neither of any his Vicare General nor of Rome nor of Laterane nor of Peters Chaire
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 ExcoÌmunicated 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 âf 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 theÌce 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 ⪠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 violeÌtiae 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
studeat reparare The Pope is nowe becomme vntolerable almoste to al the worlde He reioiseth in the spoile of Churches Al manner of gaine he counteth Holinesse He maketh sutche hauocke of Kingedomes and Prouinces as if he had intended to repaire againe croesus Treasurie Againe His Legates so rage and rampe for monie as if the Infernal Furies were sent froÌ Helle to goe at libertie What shal wée néede many wordes Ambition and Auarice haue no bottome Matthias Parisiensis saith In Romana Curia omnia possunt pecuniae Monie maie doo al thinges in yâ Courte of Rome And he calleth these vnsatiable prollinges of the Pope Quotidianas Extorsiones Daily Extorsions Againe he saith that the King of Englande vpon a very friuolous fonde mater made true paiemente vnto Pope Alexander the fourth of niene hundred and fiftie thousande Markes VVhiche thing he saith is horrible and abominable to be thought of To be shorte that yée maie the better viewe yâ bignesse quantitie of your Gnatte Doctoure Boner hereof writeth thus The Popes praie in Englande was so greate that it came to as mutche almoste as the Reuenewes of the Crowne Therefore Matthias saithe Imperator reprehendit Regem Angliae quòd permitteret terram suam tam impudenter per Papam depauperari The Emperour frendely reproued Henry the 3. Kinge of Englande for that he suffered the Kingdome so impudently to be compouerisshed by the Pope Againe he saith King Henrie the third made open coÌplainte by this Embassadour in the Councel of Lions in Fraunce of the Popes innumerable Exactions Likewise he saith before Rex Henricus 3. repressit impetum Legati propter violentiam Denariorum The Kinge staied the attemptes of the Popes Legate touchinge his intolerable greedinesse in prollinge for monie Yée sée therefore M. Harding neither is this gnatte so litle as by your scorneful comparison to the greate dishonoure of this Noble Realme yée woulde séeme to make it nor is the griefe and complainte thereof so newe as yée beare vs in hande Kinge Canutus the Kinge of Englande almoste six hundred yéeres agoe beinge at Rome wrote home to the Archebishoppes and Bishoppes and States of the Realme on this wise Conquestus sum item coram Domino Papa mihi valdè displicere dixi quòd mei Archiepiscopi in tantum angariabatur immensitate pecuniarum quae ab eis expetebatur c. Also I haue made my complaint vnto the Pope and told him that it match ââsliketh mee that my Archebishoppes shoulde be vexed with sutche vnreasonable summes of monie required of them Likewise Matthias Parisiensis writeth of King VVilliam the Conquerour Concipiens indignationem contra Papam allegauit quòd nullus Archiepiscopus vel Episcopus de Regno suo ad Curiam Romanam vel ad Papam haberet respectum Kinge VVilliam vpon displeasure conceiued againste the Pope said that no Archebishop or Bishop of his Realme shoulde from thencefoorth haue regarde either to the Courte of Rome or to the Pope Al this notwithstaÌding yée saie the Pope is an Elephant al these Summes in Comparison of his treasures are but a gnatte Verily al these and other far greater reckeninges the Realme of England is wel hable to defraie Neither make wée any accoumpte of the monie but of the deceitful extorting of the monie neither is it dishonorable to the Realme to represse these lewde iniurious mockeries and to preserue the subiecte from open spoile Other Kinges Countries haue oftentimes donne the same Ievves the Frenche King whom for his Holinesse they haue made a Saincte hereof complaineth thus Exactiones impositas per Romanam Curiam quibus Regnum nostruÌ miserabiliter depauperatum est leuari aut colligi nullatenus volumus These Exactions or paimentes of monie laide vpon vs by the Courte of Rome by meane whereof our Realme is miserably empouerished we wil not in any wise to be leuied or geathered The gaines pelferies that the Phariseis made of the people were not so greate Neuerthelesse Christe saide vnto them VVoe be vnto you yee Scribes and Phariseis that rauen vp poore vvidovves houses vnder pretense of longe praieinge Rome yée saie is the Mother Churche of al the VVeast therefore I trow wée are bounde to paie what so euer paimentes shée shal require If wée allowe sutche simple reasons then is the Pope likewise bounde to paie to the Churche of Hierusalem what so euer paiementes she shal require For HierusaleÌ is in déede the Mother Churche not onely of the Weaste but also of al the whole worlde Howe be it it is a cruel Mother that deuoureth vp her owne Children S. Paule saithe Non debent filij parentibus thesaurizare sed parentes filijs The Children ought not to laie vp treasure for theire parentes but the Parentes for theire Children But Iohannes Sarisburiensis in his Polycraticon saithe Roma nunc non tam matrem exhibet quà m nouercam Rome nowe sheweth her selfe not so mutche a natural Mother as a Stepmother For shee spoileth and deuoureth her Children This Defender yée saie in makinge his ende so badde hath plained the parte of a foolishe Poete Here M. Hardinge wée haue good cause to thinke your Diuinitie is waxen colde séeinge you are thus driuen to pleade in Poetrie But maie wée beleue the Churche of Rome is growen so Holy that monie is nowe becomme the vileste parte of al her Plaie Certainely if your Pope once lose his monie al his Plaiers wil soone sit a colde One of your owne Doctours saithe thus Cessante tali redditu qui maximus est attenta hodierna Tyrannide Sedes Apostolica contemneretur If this rente of Simonie whiche is very greate were once staide consideringe the Tyrannie of Princes that novve is the Apostolike See of Rome vvoulde be despised In whiche woordes thus mutche is also to be noted by the waie that what so euer Prince wil not suffer the Pope to take what him listeth muste be taken and iudged as a Tyranne Therefore Ioannes Andreae one of youre greattest Canonistes saithe thus Roma fundata fuit à Praedonibus adhuc de primordijs retinet dicta Roma quasi rodens manus Vnde versus Roma manus rodit quos rodere non valet odit The firste fundation of Rome was laide by Theeues and hitherto shee sauoureth of her beginninge and is called Roma quia rodit manus Thereof commeth the common verse Rome bireth you by the handes And vvhom shee cannot bite them shee hateth The state of the Romaine Popedome spronge firste of monie and encreased by monie and standeth nowe neither by Truthe of Doctrine nor by seueritie of Discipline nor by Praier nor by Holinesse nor by ought els but onely by monie Set monie aparte and the Pope is equal with other Bishoppes Codrus Vrceus saithe Pontifex Maximus si non Virtute tamen Pecunia The Pope is the greatteste Bishop although not in Vertue yet at leaste in monie Therefore
Maister 487. Tovvardes the ende of the vvorld the people shal flee to the Scriptures 716. 721. Scriptures sufficiete to debate al doubtes 58. 59. 61. 62. 64. 69. The Scriptures of God muste be expounded by the Sprite of God 65. Searche the Scriptures 72. To selle Christe 292. Simple erroure 46. 50. A Priest maie not be deposed for simple fornication 362. 363. 364. 365. Simple fornication vvhether it bee sinne or no. 361. The Iudge of Sinne. 140. â53 The vvorde of God forgeueth Sinnes 158. Sinne forgeueÌ vvithout CousesnoÌ 155. The Pope cannot coÌmitte Simonie 560. 561. 562. 563. Vnchaste single life vvorse then aduoutrie 170. Filthines maintained vnder the color of single life 167. 168. The Prieste forgeueth not Sinne. 154. Sinnes forgeuen by hearinge the vvoorde of God 138. The frutes of single life 187. 188. 189. Singeâs 98. Spiritual eating of Christes Bodie 271 272. 274. 280. Stevves in Rome 369. 370. 371. 373. Stubbernenesse 46. 50. 590. Substance 251. âubstance by M. Hardinges Iudgement signifieth Accidentes 253. Succession 127. Succession not sufficient 132. Succession in Peters Chaire 727. The Succession of Popes 131. 132. Christe vvas able to shevve no succession 128. The Pope hath his holinesse by Succession 39. Certaintie of Succession Ibidem Summus Sacerdos 526. 527. Superstitious choise of meates 270. Superintendents 597. Sursum corda vsed in the time of the holy mysteries 275. T. Temple 328. Theophylacte ansvvered 239. He that entreth not by the vvoorde of God is a Theefe 102. The Popes tyrannie ouer Princes 732. Tyrannie and crueltie in the Popes 79 Freere Ticelles Proclamation 34. Traditions 195. Vaine Traditions fathered vpon the Apostles 66. Tradition is the sense of the Scripture 72. Traditions and Errours cutte of by Goddes vvoorde 67. TraditioÌs equal vvith Gods vvord 195. Traditions vsed for the vvoorde of God 196. 197. Traditions broken 195. Tradition against the Scripture 65. 66 Traditions abused 66. Transubstantiation nevve and doubtful 237 238. Tridentine CouÌcel referred al to the Pope 634. Truthe deuoureth falsehed 585. Truthe blinded vvith falsehed 7. The Truthe stil a stranger 9. Truth il entreated sclaundered 4. 5 Truthe vvil conquere 284. Truthe preuaileth 731. The sprite of Truthe in Annas and Caiphas 621. V. Valentinian the Emperoure refused to heare Ecclesiastical causes 667. Venial sinnes remitted other vvaies then by the bloud of Christe 151. The Pope changeth vice into vertue 564. Vigilantius 13. The Churche is the Popes Vineyard 608. The perpetual virginitie of our Lady 200. The vitious life of the Romaine Clergie 358. I vvil no more drinke of this frute of the Vine expounded 262. One vniuersal Bishop 99. 122. Vniuersal povver coÌmitted no more to Peter then to Paule 124. An Vniuersitie in Rome 377. The Popes vauntinge of his vniuersal povver 125. Pope Gregorie refuseth the name of Vniuersal Bishop 124. Reasons for the Vniuersalitie of the Pope 100. 101. Vnitie a token of the Truthe 352. The Vniuersal Churche dependeth on the Pope 452. The Vniuersal church maie faile 450 Vnitie amonge the vvicked 352. The Vnitie of the Churche reasteth not in one Christe but in one Pope 100. 466. 467. Pride it selfe desireth Vnitie 100. Ministers Vnlearned 602. The Romaine clergie Vnlearned 601. 602. A Vovve simple or solemne 499. Vovve annexed vnto holy orders 171. Volusianê° the Bishop of Carthage 366 VV. VVater vvas not water but bloud 246 VVatches 13. VVeemen changed into men 380. VVicked men commended 421. The VVicked eate not the Body of Christe 210. 241. 273. 349. 586. The VVicked receiue the Body of Christe in vvhat sense 210. VVilful stubbernenesse 435. VVitenberg 391. A poore husbandman bringinge the VVoorde of God ought to be beleeued before Pope or CouÌcel 611. The Authoritie of Gods VVoord 194 Z. Zele and griefe of minde against the enimies of God 3. FINIS 1. Timoth. 4. Roman 1. Confu fol. 334. a. Conful fol. 285. b. Confuta 324. b. Confut. 204. b. Confut. 306. b. Confut. fol 280. a. Et 305. b. Confu fol. 247. b Confu fol. 248. b. Confu fol. 178. b. Confut at Folio 178. b. Confutat Fol. 182. a. Confut. Fol. 182. b. M. Harding Fol. 340. b. M. Harding Fol. 318. b. Prouer. 8. Iohn 19. Roman 13. Dorman Fol. 15. Stanislaus Orâchouius in Châmaera Fol. 97. M. Harding Fol. 298. a. Confuta 277. Confut. 328. a. Confuta 172. b. Reioind 314. Confut. 87. a. Confut. 269. b. Reioind 42. a. Confut. 43. a. Confut a. 269. a. 323. b. 334. a. 338. a. 348. b. Confu fol 175. a. 2. Cor. 6. Augu. in Psal 33 M. Hard. in his Answeare to the Chalenge Fol. â08 b. Confut. 46. a. Confuta 312. b. Dorman Fol. 22. Dorman Fol. 24. Dorman in his Requeste Fol. 13. Confut. 47. a. Reioind Fol. 287. a. Reioind Fol. 287. a. 1. Corin. 6. Confut. 332. a. 2 Corin. 11. 2. Tim. 2. Matthae 24. 2. Tim. 2. Iohan. 10. Roman 8. Esai 30. M. Harding fol. 334. b. Alphons lib. 1. Cap. 4. Confu Fol. 16. b. Fol. 261. b. Reioind In ãâã Preface to ãâã Reader * iij * iiij a. * iiij b. ** ij a. Reioind In ãâã Preface to ãâã Iewel ãâã Confuâ 212 ãâã Reioind in ãâã Preface to ãâã Reader M Har. in his Answeare Artic. 15. Diui. 7. Hierony in Esaiam lib. 9. ca. 30. August De Tempore Sermon 145. August in quaeâion Veter Testamen quaest 43. Hilar. in Psal 1. Tertull. in Apologetico Eccles 2. The deâenders likened to Esopes Asse The vvonte of all Herctiques Heretiques likened to Apes The name and reputation of the Churche chalenged by Heretiques In epist ad IubainuÌ de Haereticis baptizaÌdis De praescript haeret Contra Constantium August contra epist Parmen lib. 2. cap. 1. Bernard in caÌt Sermo 66. Apostolici VVhat meane Heretiques by chalenginge vnto them the name and estimation of the Churche 2. Cor. 11. The estimation and auctoritie of the Church Lucae 10. Matth. 18. 1. Tim. 3. Ephes 1. Oseae 2. Psalm 131. Gene. â In comment in epist ad Tir. cap. 3. The vvonte of the Gospellers being excommunicate out of the Church 1. Timot. 3. Ephes 1. Iohan. 8. Hierem. 7. Hierem. 18. De Maior Obedi vnam Sanctam Dist 22. Omnes Leo Epist 83. Ad Palaestinos Cypri De Simplicitate praela Esaâ 1. Matth. 3. Matthae 23. Iohan. 8. August Lib. 2. De Sermon Domâ in monte Iohan. 5. Ephe. 1. 1. Timo. 3. Irenae Lib. 3. Cap. 11. August De vnita Eccle. Cap. 3. August in eodeÌ Cap. Chrysostom In Opere Imperfecto Homi. 49. Chrysostom in eadem Homilia Daniel 9. Matth. 24. Iohan. 3. Prouerb 26. Numer 22. a Augustinus Steuchus de Primatu b See the fifthe parte hereof the 6. Cap. and. 15. Diuision Tertull. in Apologetico Iohan. 8. Cornel. Tacitââ Marion ex Tertul. Aelius è LactaÌs Euseb Li. 5. C. 11. Tertul. in Apologe Tertull. in Apolo Cap. 3. Suetonius TraÌquil in Nerone 1. Corinth 11. De Vtilita Credendi ad HonoratuÌ Lib. 1. Ca. 1. CoÌfess li. 5. ca. 6. Matth.
Augustin in Iohan tracta 26. 1. Corin 15. Origen Ad Roma Ca 8. Li. 6. Augustin Meditation Cap. 14. Cyrill in Iohan Li. 4. Ca. 15. Cyril in Iohan. Lib. 8. Cap. 47. Cyril in Iohan. Lib. 12. Cap. 58. Concil Nicen. De Con. Dist 2. Non iste Basil De Sancto Baptismate ãâã ãâã ãâã ãâã ãâã Ignatius ad Trallien Concil VVormatien Cap. 5. * VVho so vvanteth dissolutioÌ and vvickednesse maie seeke it at Rome â¡ Vntruthe For in the time of Augustine Ambrose ⪠Hierome c. there vvere moe Christians in the vvorlde then be at this presente Fevve or many * Good causes against God â¡ One Dreame to proue an other * Vntruthe For it stoode in diuidinge of the Sacraments To M. Iuelles Chalenge Artic 2. â¡ Hovv so euer Christe and his Apostles didde the Pope and his Cleregie can not doo amisse * Vntruthe plaine and sensible For this Order vvas not from the beginninge Iohn 12. Cyrill In Iohan Lib. 8. Ca. 1. Theodoret. Li. 2. Cap. 16. ãâã ãâã ãâã ãâã ãâã Matthae 13. Chrysostom in Matthae Homil. 47. In Prooemio Clemen in Gloss Ambros De Noe Arca Ca. 17. Origen in Psal 36. Homil. 2. In Con. Basil in Episto Synodali Pag. 152. Tertull in Apologât Fevve or many Churche Temple Arnobius aduer Gentes Li. 1. Prouerb 21. Bernard ad Cleâââ In Concil Rhemen Bernard super Salue Regina Hieronym in Sophoni Ca. 3. Psalm 10. 1. Corinth 3. 2. Corinth 6. Chrysostom in Matthae Homil. 38. Alphons Aduersus Hares Li. 6. De Eucharist Section vltima Iohan ⪠Gerson De Communione Laicoâ Halfecom munion Concil Trident. De Commun sub vna specie Can. 2. Tertul De Praescription Hieronym in Sophoni Cap. 1. De Consecrat Dist 2. Comperimus 1. Corinth 8. Euagri Lib. 2. Cap. 17. Concil Chalcedon Actio 2. ãâã ãâã ãâã ãâã ãâã Dispense againste Goddes vvoorde It is no reason that Diuines be required to make good vvhat so euer is vvritten by the Canonistes or Schoolemen * Not altogeather biside truthe A Colde Defence 15. q. 6. Authoritatem In Glossa Dist 82. Presbyter Felin De Constitutionib Cap. Statuta Canonum Colum. 6. 6. q. 1. Quicunabque In Clossa Panormi Extra De Diuortijs Ca. Fin. Summa Angel In Dictione Papa Felin De Constitution Ca. Statuta Canonum Felin De Maioritate Obedient Ca. 2. Idem De Maioritate Obedien Ca. fin Dispense againste Goddes VVoord Summa Angel In Dictione pp. Panormita Extra De Electione Electi potest VenerabileÌ De Translatione Episco Quanto Hostien De Translatione Episcop QuaÌto Heruaeus de Potestate Papae Cardina Cusan De Authoritat Eccle. Conci Supra coÌtra Scripturam Francis De Maron in 4. Dist 19 q. 1. Articul 2. 9. quae 3. Nemo In Glossa Daniel 7. Iohan. Andreas De Iudicijs Cum venissent Bernar. in Apologia ad Guliel Abbatem Inter Decrâta Zosimi 11. q. 3. Si is qui. Auttars Artic. 3. Diui 20. August Epist 50. Ad Bonifacium Athanasi in Epist ad SolitariaÌ Vitam agentes B. Rhenan in Epistola praefixaâ Liturgiae Chrysostom Augu. ad Bonifaci Epistiol 23. De Conse Dist 2. Hoc est quod in Glossa August ad Infantes Citatur à Beda in 1. Cor. 10. Libertie Libertines The Doctrine of the Libertines Gospel * Moste Vaine Vntruthe See the Ansvveare â¡ Vntruthe ioined vvith vile sclaunder Bemelande Silesia Morauia * Foure greate Vntruthes al togeather Euseb Li. 4. ca. 8. ãâã ãâã ãâã ãâã ãâã Sozom. Li 1 Ca 1. ãâã ãâã ãâã ãâã ãâã one Head one Iudge ãâã ãâã ãâã ãâã ãâã Psal 119. Cyrill Contra Iulian. Lib. 7. Pag. 162. Chrysost De Poeniten ⪠Confession Hieron in Matthae Cap. 16. Cypria De Sim Praelatorum Chrysostom in Matthae Hom. 35 ⪠In the Former Replie Artic. 4. Diui. 5. Cyprian Lib. 4. Epist 9. Dissensions emoÌg the Fathers Artic. 4. Diui. 5. Chrysost in Matthae Homil. 6. * A manifeste Vntruthe of M. Hardinges Hieronym in Hierem. Lib. 4. Irenae li. 4. ca. 73. Clemens Stromat Lib. 3. 5. Iustinus in Apologia Dissensions emoÌg the Fathers Erasm in Vita Chrysostomi Gennadius De Ecclesiast Scriptoribus Hieronym in Epistola ad Augu. Bonifac. 2. in Epist ad EulaltuÌ August ad Hieronym Epist 9. Erasm in Praef. in Tom. 2. Hieronymi Ibidem Clemens Stromat Lib. 7. A fourefold ansvveare to the foure questions EpistolaruÌ Tomo 2. The firste ansvveare The second ansvveare The thirde ansvveare The fourth ansvveare Chryso in Acta Homil. 33. Dissensions emoÌg the Fathers Chryso in Epist ad Galat. Cap. 1. Hieronym ad Damasum Nullum PrimuÌ Beatitudini tuae Communione Consoctor Hieronym ad Damasum In Vita Hieron Recourse to Peters Chaire Alphonsus Aduers Haeres Li. 1. Cap. 7. Hierony ad Euagrium 2. Tim. 2. Leo in Epiphania Sermo 6. The dissensions vvith vvhiche the Defenders charge the Catholike Churche * A greate doubteful question Euery poore Logician maie easily knovve it The Catholike Religious men put no holinesse in outvvarde obseruaÌces To vvhat ende be those obseruances of the Religious Elias 4. Reg. 1. Iohn Baptist Matth. 3. Christes Body torne vvith teeth hovv is it vnderstanded Berengarius Recantation â¡ This vvas a blasphemous and horrible erroure * The true Eatinge of Christes Body is Spiritual This imagined Eatinge vvith Mouthe and Teeth is HeatheÌnishe and Fantastical and hath no truthe Nominales Reales Curious questions not defined by Holy Churche in any Councell Veselus Illyricus De Sectis Pag. 80. Erasm in Moria Vdal Zasius De Generum obligatione Matthae 23. Marc. 12. Luk. 20. Seneca Macrobius Obedience Holinesse in Apparel Concil Cangren Cap. 12. Chrysostom in Matthae Homil. 43. Thom. Aquinas In Pontifical In Benedic ad Vestimenta Sacerdotal Durand in Rationali Lib. 3. Cap. 1. Extra De Conse Eccle. vel Allaris Quod in dubijs Lactant. Lib. 6. Cap. 25. In vita Iohannis Damasceni Cassand Lib. 4 Cap. 27. 1. Corinth 7. Ambros 1. Corinth 7. Esai 1. Hieronym ad Lustochium De virginitate seruanda Choise of Apparel Alphonsus Aduer Haeres Lib. 1. Cap. 7. Euseb Lib. 4. Cap. 11. ãâã ãâã ãâã ãâã ãâã Euseb li. 3 ca. 41. ãâã ãâã ãâã ãâã ãâã Augustin De Ciuita Lib. 19. Cap. 19. Helar in Psalmum 67. Hieronym Aduersus Pelagia Lib. 1. Chrysostom in Matth. Homi. 83. August Confess Lib. 6. Cap. 2. Quòd Superstitioni Gentilium essent suntlima âregor Lib. 1. Epist 41. Gabriel Lectio 38. Tertul. De Corona Militis B. Rhenan in Librum De Corona Militis Tertul. De Idololatria Basil De Natali Christi Origen in Hieremi Homil. 3. Roman 14. August In Regula Monachor Hieronym ad Marcellam vt commigret Bethleem Coelestin I. In Episto ad Episcopas Gallia Ca. I. Choise of Apparel Clââ pâââct Cap. 1. Gloss vlââms Origen in Matthae Tracta 25. Posidoni in vita August August De Sermââ Domini in âonte Lib. 2. August in eodem Libro Cyprian De Coena Domini De conse Dist 2. Ego
ca. 19. Pius in Dialog Fol. 21. Dist 97. Ecclesia In sexta Synodo Constan Act. 4. In eadem Synodo Actione 1. Nicol. Cusanus de Donatione Constantini Legates PardoÌnes Citatur ab Agrippa de vanita Scientiar Nicol. Machiauel in Historia Concil Aphrica Cap. 105. * Vntruthe For they depende of the deceitfulnesse of man not of the povver of God Matth. 16. â¡ Vntruthe For Christe neuer gaue the Pope povver to deale Pardonnes * Vntruthe ioined vvith open folie For this vvas the onely vvaie to strengthen the Saracenes Marsilius Pataninus The very true cause of the ââuision of the Empiere Platyna in Leone 3. â¡ Vntruthe For S. Gregorie saithe Antichristus ipsas summas huius Saeculi potestates obtinebit * A nevve Sinne against the Holy Ghoste â¡ Vntruthe easy to be seene Reade the Ansvveare * A Diuine Povver in the Pope Iohn 12. 14. 16. Depofinge of Kinge Matthae 4. Apocalyp 17. In eodem Cap. Apocalyp 13. Augustin in Psalm 9. August in eundem Psalm Gregor in Iob. Ca. 41. Lib. 33. Ca. 22. Chrysostom In. 2. Thessaloni 2. Homil. 4. Clemen Lib. 2. De Appellationib Pastoralis Distin 22. Omnes In Sexto Li. 3. Ti. 16. De Statu Regularium Antonius de Rosellis Auentinus in Adriano 4. Clemen in Proâmi In Glossa Platyna in Liberio 2. Tomo Conciliorum In vita Syluerij Vigilij Heruaeus De potest Papae ca. 13. Appendix Eutropij in Syluerio Vrspergen Anno 1045. Heruaeus De Potest Papae Ca. 13. Paulus Aemylius Lib. 2. Gaguinus Plutarch in Catone Vticen Benuenutus Imolensis in Augustali Paulus Aemylius Lib. 3. Paul Aemylius in Chronice Benuenutus Imolen in Augustali Nihilo foelicior Patre In eo defecit Imperium in Gente Carolorum * Not altogeather so euil A proper qualification â¡ A ioily vvaie to fraie a Kinge * By this Diuinitie if any Kingedome refuse to be subiecte and thral to the See of Rome the Pope maie geue the same avvaie at his pleasure Philippus Bonifacius 8. Paralip Vrspergen In vita Bonifacij 8. In Sexto Idem in Platyna Sabel Aenead 9. Lib. 7. Martinus Polonus Dist 81. Si qui. In Glossa Abbas Vrspergen Paulus Aemyl Platyna Sabellicus Nauclerus Poison in the Sacramente Lib. 8. In scholijâ in PlatinaÌ In Chronographia Paralipom Vrsperg Ann. 1313. Bapt. Egnatius Auentinus Carion Supplementum Chron. Textor in Officina Veneno extincti Matthias Parisien An. 1211. * A proper Schole of Humilitie Platina in vita Adriani â¡ Phy forshame cannot the pope learne Humilitie but by a draughte * Vntruthe For it is not sur mised by vs but recorded by your ovvne vvriters Sabellicus saithe Vt sedentis genitalia ab vltimo Diacono attrectentur Chrysostom in Matthae Homil. 74. Hieronym in Epist ad Galathas Cap. 4. Kisse the Popes foote Gregor Lib 4. Epist 38. Ceremoniar Li. 1. Sectio 5. Ca. 3. Deuotè osculatur Ceremoniar Li. 1. Sectio 5. Ca. 6. Ceremoniarium Lib. 3. Cap. 2. Seneca Pomponius Laetus in Diocletiano Alexander ab Alexandro 2. Thessalon 2. Matthae 4. Antoninus in Summa Par. 3. ti 22. Ca. 5. §. 4. Plutarch in Alexandrâ * Vntruthes tvvoo togeatherâ Reade the Ansvveare â¡ Al this is a great vntruthe and a shamelesse Fable ãâã ãâã ãâã ãâã ãâã This is Greeke euen for a Pope * Vntruthe most manifeste For it is thus Ordred in the Popes ovvne Pontifical and in his ovvne Booke of Ceremonies The Popes Bridle The Popes Stirope Ceremoniarium Lib. 1. Cap. 8. Etiamsi Imperator aut quiuts maximus Princeps adesset Sellam ipsam cum Pontifice in humeris aliquantulum portare debet Ceremoniar Li. 1 sectio 5. Ca. 4. Dum Imperator haec vtilitatis Officia vult exhebere c. Tandem cum aliquibus bonis verbis recipieÌdo permittit c. Ceremoniarium Lib. 1. Cap. 8. * Ceremoniar Li. 1. Sectio 3. â¡ Ceremoniar Lib. 2. Cap. 10. Etiamsi Rex aut Imperator sit * Ceremoniar Li. 1. Sectio 3. â¡ Ceremonia Li. 1. Sectio 13. ca. 2. Auentinus in Fredericho 1. â¡ In this One litle Marginal note M. Hardinge hath vttered foure Vntruthes altogeather Reade the Ansvveare â¡ Sabellicus Decadis 2. li. 1. 1220. Historiae rerum VenâtaruÌ lib. 4. Franciscus Dandalus â¡ Vntruthe For he vvas then a Senatour of very greate Honour And at the nexte Election vvas chosen Duke * The offence stoode onely in healpinge their Neighbour beinge a bannished man into his Countrie â¡ Yet the right and state of bothe these Kingedomes is in his hande * Al these maters be ful solemnely proued and are vvoorthy to be publisshed by Proclamation * Al these maters be ful solemnely proued and are vvoorthy to be publisshed by Proclamation * Al these maters be ful solemnely proued and are vvoorthy to be publisshed by Proclamation Folio 186. a. Decades Seconde Decade Franciscus Dandalus Firste Booke Anno Do. 1220. Hierony Aduersus error Iohan. Hierosolymit Hierony De optimo genere interpretandi Not Duke August De Consensu Euangelist Lib. 2. Cap. 17. Iohan. 2. Hierony De Errorib Origenis Hierony in Ezechielem Lib. 9. Cap. 30. Franciscus Dandalus Genes 35. Augu. in quaest super Genesim Quaest 117. Matth. 2. Chrysost in Matthae Homil. 2. Clemens Stromat 1. Tertul. Contra Iud. cos Irenaeus Lib. 2. Cap. 34. 40. Matth. 26. Hilarius in Psalm 54. Donatio Constantini Dorman Fol. 22. Dorman Fol. 24. M. Hardinge Fol. 308. b. Athanasi in Apolog. M. Hardinge Fol. 309. a. willingly Chrysostom in 1. Corin. Homil. 21. Vrspergen Sabellicus Ennead 9. Lib. 3. Beno Cardinalis Gnavve boanes No Dogges vnder the Popes Table Clem. Lib. 2. De Senten re iudica Cap. 2. Sabellicus Ennead 9. Lib. 7. Rom. 1. Hierony Aduersus Pelagianos Lib. 1. * Vntruthe For the stories be plaine Reade the Ansvveare â¡ Vntruthe easily reproued by good Recordes Henricus Impera 4. Henricus Impera 5. * Manifeste Vntruthe See the Ansvveare â¡ Vntruthe For this vvas not the cause But the Pope vvoulde haue geuen the same him selfe â¡ Vntruthe For then he was at no variance with yâ Pope * This Ancient Doctour is yet aliue and vvriteth vvoorthily for his hiere Gregor Heimburgen Carion An. 1103. Vrspergen Anno 1105. Vrspergen eod loco Pag. 257. Carion Auentinus Vrspergen Pag. 239. Carion Platyna in Seuero Papa Vrspergen Pag. 264. Auentinus Vrspergen Pag. 235. Sabellicus Enneadis 9. Lib. 3. Carion Helmoldus Matth. Palmer Synesius Plato Pope Hildebrande Socrat. Lib. 3. Cap. 22. Beno Cardinalis Auentinus Vrspergen â¡ As though for the moste parte they liued like Angelles In praescriptio CoÌtra Haeret. * VVhat faulte can ye finde in the Popes preachinge He neuer preacheth Treadinge on the Emperours necke * Vntruthe shamelesse as it shal appeare Carion Non tibi sed Petro. Et mihi Petro Aurelius Victor Pomponius Letus Budaeus de Asse Matthias à Michouia De Sarmatia Cap. 12. Platyna Textor in Officina Platyna Platyna in Syluestro 3. Constantien Concilium
Sinnes foregeeuen by Holy VVater In Pontificali Prouerb 11. Cyprian Lib. 1. Epist 3. Tertullian in Apologeâico Roma 2. C. Plinius * So vvas Christe taken of the Phariseies â¡ The fundation of the Churche of God is not Peter but Christe The Churche aboue Goddes VVoord * Vntruthe Foâ generally itââ contrarie to ãâã Faithe of ãâã Luc. 22. â¡ It is easilââ founde in ãâã Booke ãâã Lutherum * A commââârie biside ãâã Texte â¡ A proper Glose * Vanitie of Vanities For the Scriptures vvere knovven and beleued before there vvas any Churche in Rome Contra Epist Fundamenti ca. 5. â¡ It is no harde mater to finde it Reade the Ansvveare Syluester Prierias contra Lutherum The Churche aboue Goddes VVoord Alb. Pigghius in locis Communib De Ecclesia Nicol. Cusanus de Authoritate Ecclesiae CoÌcilij supra contra Scriptur Iohan. Maria Verractus Editus est Ann. 1561. Alb. Pigghius Hierar li. 1. a. 2. Alb Pigghius in controuersijs De Ecclesia Deuter. Cap. 17. Heruaeus De potesta Papae ca. 23 Nicol Lyra in Deuter. Cap 17. The Churche aboue Goddes vvoorde Augustin contra Epistolam Fundamen Cap. 5. August In Psalmum 57. Augustin De Vnitate Ecclesiae Ca. 2. Augustin contra Cresconi Grammat Li. 1. Ca. 33. Augustin De Vnita Ecclesiae Ca. 16. Augustin eodem loco Chrysostom in Matth. Hom. 49. Psalm 18. Roman 10. Psalm 76. Augustin contra Faustum Lib. 32. Cap. 19. The Churche aboue Goddes vvoor de Augustin contra Epist Fundam Ca. 5. Chrysostom in Matth. Hom. 49. August De Vnitate Ecclesiae Ca. 11. Summa Angelica in dictione Papa Theodoricus de Schismate Plutarchus * This is good plaine dealinge For in deede this Ansvveare is very sclender â¡ VVith M. Hardinges good instructions In dict Simonia Ver. vtrum actoritas * A vvoorthy distinction Hereby the Pope maie selle Bishoprikes and Benefices vvithout Simonie â¡ This kinde of Simonie standeth onely in sellinge of Orders and Sacramentes c. * Vntruthe shamelesse as shal appeare Esai 59. â¡ Ful discretely and vvel applied As if these vvoordes had benne meante of the Pope and his Successours The Pope cannot commit Simonie Bernardus de Consideratione Li. 3. Bernardus in Conuersione Pauli Sermo 1. Dè Ciuitate Dei Li. 18. Cap. 22. Viues In Sexto De Electione Elect potest Fundamenta In Glossa Durandus de modo Celebrandi Concil Ti. 20. Musculus in Iohan Cap. 6. Summa Angeli in Simonia Extra De Officio Iudicis Delegati Ex parte N. In Clossa The Pope cannot commit Simonie Aureum Speculum ff De Offi. praeroris L. Barbarius Colum. 2. ff Eod. Titulo Ead. L. Bartolus Theodoricus De Schismate inter Vrban Clement Lib. 2. Ca. 32. Felinus de Officio Iudicis delegati Ex parte N. A iuste and a reasonable cause wherefore the Pope maie selle Bishoprikes Deanries Abbies c. Extra De Simonia Ca. 1. Numero 6. Fol. 18. Abb. Archidiacon in Tract De Haeresi ver Et quia tanta est The Diuels VVoordes alleged vnder the name of S. Peter The Pope cannot commit Simonie Felinus De Offi. Iudicus delega Ex parte N. The Pope changeth Vice into Vertue Extra De Simonia Ca. 1. Hostien Extra De simnia Eisi questiones Hieronymus 1. Quaest 1. Eos qui. Esaie 59. Augustin De Natura Boni Ca 46. Hieronym in Michaeam Ca. 4. Hieremi 12. Matthae 21. * Learnedly proued The Churche of Rome is the vvhole Catholique Churche Tertull. in Apologetico By this vvhole discourse Christ and his Apostles maie be condemned 1. Ioan. â Prouerb â Eccles Hisit Lib. 6. Ca. 5. in Graecis â¡ A good excuse of Idolatrie * Yes verily Euen as the House of God and the Caue of Theeues vvere al One Temple Matthae 21. Luc. 1â Ioan. 17. Matth. 16. Here M. Hardinge laieth out his heapes of Learninge â¡ A very Learned and a vvorthy Conclusion But vvoe be to them that calle Light Darkenesse and Darkenesse Lighte Esai â Departing from the Churche of Rome Dist 12. Non Decit In Rubric Bernardus in Synodo Remensi In eadem Synod Paralipom Vrspergen Pa. 396. Aeneas Sylui. in Epist ad Casparem Schlickium Paralipom Vrspergen in Clemen 5. In Concil Trid. Antonius Marinarius Concil Trident. Episcopus Bitontinus Francis Zephyrus in Apologeticum Tertulliani Arnulphus aut Bernardus in Concil Remen Petrar in Rithmis Italicis Schola di Errori è Tempio di Eresia Departing from the Churche of Roââ Hermaââ Riddus De Maiorita Obedient Vnam Sanctam Subesse Romano Pontifici est de necessitate Salutis Clemens Apostolicar Constiâa Lib. 6. Cap. 4. Aeneas Syluius ad Rector vniuersitatè Colonien Paraliponena Vrspergens Pag. 435. Augustinus de Vnitate Ecclesi Ca. 10. Chrysostom in Matth. Hom. 49. Anselmus in 2. Thessalon 2. Ambros in Epist ad Theodos Vâsent Departing from the Churche of Rome August Contra Faustum Lib. 15. Cap. 3. Ambros Ansber in Apocalyp Li. 2. Cap. 2. Cyprian De Lapsis Sermo 5. Chrysostom ad populum vntioch n. Homi. 17. Chrysostom in Matth. Hom. 46. The Churche in fevve Irenaeus Lib. 4. Cap. 46. Hieron in Esai Lib. 8. Cap. 24. Fortalitium Fidei Lib. 5. De Summa Trinita Linwoode Ludoui Viues de Causis Corrupt Artium Lib. 5. Catharinus aduerius Petrum à Sold. Erasm in Scholijs in Hieronym ad Marâellam Comparison of Learning Erasmus ad Archiepisc Toleta Extra de Elect. Electi Potest Signifi in Gloss Manipul Curat Pag. 101. Inter Decreta Felicis pp. Conc. Tomo 1. Pag. 168 In Donatione Constantini Herma Riddus Hierony In Reg. Monacho Ne ad Risum Provocentur Angelici Spiritus Hierony in Prouerb Li. 2. Ca. 19. Actor 8. 1. Cor in 2. 3. Esdr 4. 1. Cor. 13. Matth. 13. Hiere 14. Esai 41. Amos. 8. â¡ Vntruthe For vvee are not departed from the Catholique Churche Iob. 40. Cantic 6. Paralipomen Vrspergen in Clement 5. Departing from the Churche of Rome Hierony ad Fabiolam De. 42. Mansionibus Mansione 1. Beda in Apocal. Lib. 3. Cap. 18. Beda in Apocal. Lib. 3. Cap. 19. Example of Christe Apocal. 18. â¡ Thus mutche confessed is sufficiente * A suddaine Conclusion â¡ A vaine folie For a good man maie folovve Christe vvithout presumptuous Comparison Chrysost in Matthae Homil. 79. Origen in Ezechiel Homil. 7. Extra De TraÌslatio Episcopi QuaÌto Hostien Bernard De CoÌsideratio Lib. 2. â¡ Vntruthes notorious manifeste vnto the vvorlde â¡ Here M. Harfreely yeldeth vs the first six hundred and three score yeeres that is to saie the vvhole time of the Apostles Holy Fathers of the Churche * Reade the Ansvveare â¡ Vntruthe As shal soone appeare Esai 2. * Certainely vve receiued not our Faithe firste froÌ the Churche of Rome Augu. Epist 178. Augu. Epist 170. Chrysosto ad Popul Antiochen Homil. 14. Tripar Histor Lib. 4 Cap. 16. Sozom. Li 3. ca. 8 ãâã ãâã ãâã ãâã ãâã The Faith brought to Rome oute of Graecia Basil In Epist
De Verbis Domi. secund Lucam Sern 36 Chryso in Matthae Homil. 33. Ambros De Poeniten Li. 1. Ca. â Hierony in Sophontam Cap. 1. Pope Liberius Hieron De Eccl. Scriptorib In Fortunatiano Alphons Contra Haeres li. 1. ca. 4. Platy in Liberio Antonin Par. 2. Tit. 10. ca. 4. â 5. Iouerius Herman Gigas Historta Longobardica Erasm in Annotationib in Hieronym Contra Lucifertan Pope Iohn Augustin Ad QuoduultdeuÌ Gerson in Sermone Paschali Copus Dialog 1. Pag. 50. Pag. 51. Pope Zosimus Artic 4. Diui. 6. Concil Aphric Can. 101. An Epistle forged vnder thename of Athanasiê° The CouÌcel of Nice corrupted In the Replie Artic. 4. Diui. 6. Copus Pag. 78. Concil Florent Sessione 20. Concil Carthaginen 6. Cap. 4. Epist Bonifacij 2 ad Eulalium Copus Pag. 93. Iohan. Camotensis Hermann Rid. 10. Sarisburien in Polycratico Corne. Agrippa De vanit Scientiarum Host cap. Quanto Abbas Panor de Elect. ca. Venerabilis Cornelius Episcopus in Concil Tridentino Hostiensis Panormitanus Cornelius Episcopus Bitontinus * Vntruthe blasphemouse vnaduisedly defended For the vvoordes be plaine papa Lux venit in Mundum Concil Trident. sub Paulo 3. Oratio Cornelij Episcopi Bitontini Hosius contra Brentium Lib. 2. The Sprite of Truthe in Annas and Caiphas * A discrete and a vvoorthy proctoure The Actes vvere naught and the sentence good The Sentence vvas That Christ should die the deathe Ioan. 19. â¡ This Truthe of Iudgemente vvas That the Sonne of God vvas a Blahpsemer and had deâârued to die * Vntruthe For thus saide Caiphas And his Iudgemente Hosius defendeth as true and godly â¡ Christe by Hosius Iudgemente vvas guilty of death Hosius Li. 2. contra Brentium Pagi 62. b. Pagi 63. a. Dist 13. Item In Margine Hosius contra Brent Pag. 63. b Hosius in Confessione Petricouien Ca. 29. 1. Corin. 12. August Epist 58. â¡ Vntruthe For their life is notorious to the vvorlde Monkes Freeres Nunnes Gene. 33. * M. Hardinge likeneth his Monkes to droaues of Cattel â¡ Here M. Hardinge compareth the Popes and his Bishops vvith the Scrâbâs and Phariseis Matth. 23. Hieronym ad Marcellam vt commigret Bethlehem Sulpitius Seuerus in Chronico Hieronym Ad Eustochium de Virginita seruanda In eadem Episto ad Eustochium Matthae 23. In eod Capite Irenaeus li. 1. ca. â August De morib Manichae li. 2. ca. 19. 20. The Freedome of the Councel of Trident * Vntruthe manifeste as hereafter at shal appeare â¡ A sclaunderous Vntruthe For M. Caluine vvas euer an enimie vnto the Arians * Vntruthe most impudente For their ovvne confessed and knovven Errours they neuer once touched â¡ Vntruthe CoÌfessed by M. Hardings owne Felovves Reade the Ansvveare * O profounde Diuinitie Parte 1. Diut 19. Parte 6. ca. 8. Diui. 1. Cicero In verrem actione 1. In Concil Triden Anno. 1562. Anno. 1547. Citatur ab Illyrico in Protestatione contra CoÌcil Triden Paralipomenâ Vrspergen Aeneas Syluius ad Capitulum Moguntinum Iohan. Sleidanus Anno. 1523. li. 4. Hoc enim esse colligare manus Pontificis CassaÌder in CoÌsultatione de CoÌmunione subvtraque specie In Praefatione Anno 1562. Marti Remmitius in Examine Concil Triden pag. 638. Alber. Pigghi In controuer De Missa Priuata In Concil Tridenti An. 1562. Picus Miran Ad Leonem Pp. 10. In Concil Lateran Copus Dialo 1. pag 115. Idolatrie in the Churche of Rome Epiphani li. 3. In Oratione De Fide catholica ãâã ãâã ãâã ãâã ãâã Epiphani contra Collyridian Bembus in Epis ad Carolum 5. Lipomanus Pag in 289. August Contra Faustum li. 20. cap 21. Polydor. Virgil. De Inuentoribus rerum li. 6. cap. 13. Ludo. Viues in li. De Ciuita Dei Catharinus in Libello de Imaginibus Iacob Nanclantus in Epist ad Roma cap. 1. Iacob Payua li. 9 FortalitiuÌ Fidei Rob. Holcote In librum Sapien. Lectione 158. Augu. De Verb. Domi. Secundum Matt. Sermo 6. Augustin Ad Quodvult deum Paul Venet. li. 3. Cap. 27. Gregor Nyssen In Orat. funebri de Placilla Histor Tripari lib. 10. cap. 13. Euseb li 1. ca. 17. And vvhy not as vvel as M. Hard. maie calle the vvhole Churche the Popes Vineyarde pag. 283. b. Or al the Bishops through the vvorlde the Popes Sheepe Pag. 308. b. In Concil Romano 3. sub Symmacho pp. Liberat. cap. 11. Hilarius contra Arianos Auxentium Theod. li. 2. ca. 3. Hieronym Ad Marcum Presbyterum Celedensem * A sage piece of Counsel and meete for a Doctour of Diuinitie * A ful discrete kinde of Mockerie Thei offer menne libertie to comme and speake but reserue the vvhole Iudgemente to them selues â¡ Thei agree togeather againste God and his Christe * But vvho made youre Pope a Kinge And vvheÌ vvil he geeue his Real Consent against him selfe Luke â2 â¡ Thei are allovved a place but touchinge Iudgemente thei maie saie nothinge * Vntruthe vvithout any coloure of honeste shame The Popes Saueconducte Concil Basilien Session 3. 4. Concil Constan Session 2. 3. 4. Cicero Philip. 12 Illyricus in Protest contra Concil Tridentin pag. 77. Concil Constan Session 19. The Agreement of the TrideÌtine Fathers Io. Fabritius in Recusatione CoÌcil Triden Iohan Sleidanus li. 23. Anno 1552. Matt. 22. 26. Petrus à Soto Catharinus August In Psal 36. Concione 2. Hieronym In Apoloâetico ad Domnionem ff De Iurisdict omniuÌ Iudicum The placinge of Embassadours Ceremoniarium Roman li. 1. Sect. 14. cap. 2. â¡ Vntruthe Vaine and vnaduised Read the Ansvveare * Vntruthe It is not our Doctririe But vvhy embolden you the Pope to entermeddle vvith Princes Offices â Par. 26. â¡ You re Prelates be as blamevvorthy and as negligente as the Priestes * Vntruthe reproued by the Ancient practise of the Churche as it shal appeare Ephe. 4. â¡ Marke that Popes and Cardinalles in this ranke are not named Dist 22. Omnes 2. Paralip 26. A Bishop coÌuented before the Magistrate Ephes 4. Epistola Pauli 3. ad Carolum 5. Cod. Li. 1. de Epis Clericis Nullus Cod. De Epis audi Si qui ex consensu Cod. De Epis Clericis Cum Clericis De Maiorit Obedient Ca. 2. Innocent Il. q. 1. Clericum nullus 2. qu. 5. Mennam Socrates Lib. 1. Cap. 34. Authen Constitutione 123. Theodoretus Li. 1 Ca. 19. Augustin contra Epist Parmeniani Li. 1. Ca. 7. Theodor. Lib. 2. Cap. 16. 2. Quaest 4. Man dastis 2. Quae. 4. Auditum Gerson in Sermone Paschali 2. quae 7. Nos si Dist 63. In Synodo In Gloss Francis Zarabella De schemate Concil Extra De Maiorita Obedie Ca. 2. In Margin Heb. 5. * Vntruthe manifeste For vvee moue no Prince to take vpon him a Bishoppes Office Bishoppes entangled in vvorldly affaires * Vntruthe For this is our Reason A Temporal Prince saie you maie not meddle in Ecclesiastical causes But the Pope saie vvee is nothinge els but a TeÌporal Prince Ergo by your Iudgemente The Pope maie not meddle in Ecclesiastical
Causes â¡ Vntruthe Reade the Ansvveare * O glorious Thraso Then vvas the Apostles state mutch more beggerly This ââlinge as not ours but S. Bâânardes * The Pope by M Hardinge compared with Iudas ãâã Citatur ab Illyrico inter ãâã Verit. Pag. 121. Chrysostom In Matth. Hom. 35. Hieronym Contra Hieronym in Sophontam caâ Concil Trident. Sub Paulo 3. Admonitio Legator Auentinus Le. 3. De Ruperto Christum omnium Deorum esse pauperrimum Ecclesiastical brauerie in Apparel Bernard in Cantica Sermo 33. Holcote in Sapien Lectio 23. Bernard in Cantica Sermo 77. Paralipomena Vrspergen Bernard De Consideratione ad Eugenium Lib. 1. 8. quae 1. Qui Episcopatum Augustin 2. quae 7. qui nec Augustin August contra Donatist Li. 6. Bernard De Consideratione ad Eugeni Li. 3. 1. Corinth 15. * Vntruthe For vvee allege many other places bisides as it maie sooue appeare 1. Pet. 2. Rom. 13. Supreme Heade Supreme Gouernoure * Then cannot the Pope be Heade of the Churche For he hath persecuted the Church as mutche as Nero. â¡ Mutche a doo about nothing For our Prince hath not this Title But Queene Marie had and vsed the same title of Supreme Heade as many vvaies it maie be proued Extra De maiorita obedien Ca. 2. In margi Epist Eleutherij Citatur inter Leges Edwardi Primi Quintae Synodi Act io 1 pijssimo Tertullian Ad Scapulam Chryso in Epist ad Phili. Hom. 13 A Wooman Head of the Churche Chrysosto ad Populum Antioch Homil. 2. â¡ A graue disputer Ye conclude againste that that is not auouched * Vntruthe fonde and manifeste and leadinge directely to desperation Iohan. 20. â¡ Vntruthe ioined vvith blasphemie Reade the Answeare Matth. 16. * A fonde folie For this Keie is geeuen no more to the Pope then to any other Simple Prieste August in Epist 50. Ad Bonifac. August Confess Lib. 10. Cap. 3. Aug. in Psal 126 Aug. in Psal 127 Alphons De Haeresib Lib. 2. De Absolutione Origen in Matthae Tractat. 1. Extra De of fic Iudicis Ordina Pastoralis In Gloss De poenit Dist 1 Quis aliquado De poenit Dis 1. Conuertiminâ In eodem Cap. De poenit Dis 1 Omnis qui. De poenit Dis 5. In poeniten In Glossa Chrysost De CoÌfess poenit The Prince iudgeth in Ecclesiastical causes * The Kinge is the Priestes Executioner â¡ O Vanitie of Vanities Aaron the Bishop sette vp the Golden Calfe and cried vnto the people This is thy God But Moses the Ciuile Magistrate or Prince brake it dovvne 1. Reg. 28. Deut. 17. * Ful discretely As though Kinges had not Officers to keepe theire Recordes â¡ Vntruthe For vvee haue falsified no parte hereof as it shal appeare Deut. 17. * Here M. Hard. vvould faine saie sommevvhat if he vviste vvhat it vvere Reade the Ansvveare Cap. 49. â¡ By this prety Conclusion the Kinge is the Seruant and the Prieste is the Maister De Maior Obedien Vnam Sanctam The Prince iudgeth in Ecclesiastical causes Psalm 2. Authen Constitu 123. ãâã ãâã ãâã ãâã ãâã Fancis Zarabell De Schemate Concil Esai 5. Actor 19. Iohan. 18. M. Hardinge Pag. 302 a. M. Hardinge Pag. 192 a. Pag. 192. b. Ceremoniari Lib. 2. Sectio 2. Paul Phagius in Deuter. Cap. 17. Hugo in Deute Cap. 17. Deuteronomie A copie A Double Augusti Contra Faustum Lib. 16. Cap. 21. Et in Psal 58. Et sapè alibi Iohan. De paris De potesta Reg. et Papali Cap. 5. Chrysosto in Genesim Homil. 9. Questo Doppio Le Double Iosua 8. Dis 98. Si Imperator In Glossa The Pope a Kinge Moses a Prieste Exod. 32. â¡ Vntruthe For at that time he vvas no Prieste * Vntruthe For it proueth the coÌtrarie Reade the Ansvveare â¡ Vntruth confessed by M. H. frendes For in the time of Moses Lavve the Prieste vvas inferiours to the Prince * Substantial Argumentes vvhereby to proue the Pope a Kinge Psal 109. Iustinus in Dial. aduersus Typh Exod. 19. 1. Pet. 2. â¡ Discretely reasoned For al this perteineth as vvel to a Simple Prieste as to the Pope * LouaniaÌ Logique Moses Consecrated Aaron Ergo The Pope is a Kinge Psal 98. The Pope is a Kinge Moses a Prieste Hiero in Psal 98 Hierony in Micheam Cap. 6. Hugo in Psal 98. Hebrae 5. Hierony in Qu Hebraici in Genesim Hierony in Iob. Cap. 1. Dist 10. De Capitulis in Gloss Inter acta Gelasij Exod. 29. Heruaeus de Potestat pp. Ca. 18. The Pope is a Kinge Extra De Maiorita Obedien Solitae In Glossa Iohan. De Paris De potestat Regia Pap ca. 5. Iohan. 18. Heruaeus de Potestat Pp. Cap. 8. 1. Pet. 2. Tertul. in Exhorta ad Castit Apocal. 1. Aug. Q Euang. Lib. 2. Cap. 40. Augu. De Ciuit. Dei Li. 20. Ca. 10 Ambros in LucaÌ Lib. 5. ap 6. Hierony in Malachi Cap. 1. The Pope is a kinge kingely Priestehoode Chrysost 2. Cor. Homil. 3. Matth. 20. Dist 10. Quoniam idem Glossa Bernar. De Considera Lib. 2. Heruaeus de Potestat Pp. Ca. 18. Dorman Fol. 40. Conc. Macrense Citatur ab Illyrico inter Testes Verita Pag. 121. Iosua Iosua Cap. 1. Num. 27. Exod. 32. August Contra Cresconium Li. 3. Cap. 51. 1. Paralip 13. Kinge Dauid ordereth maters of Religion * An il comparison For that the one set vp the other pluckte dovvne 1. Paral. 15. â¡ A simple shifte God vvote For other Kinges that did the like vvere no Prophetes 1. Paralipom 16. 1. Paralipom 24. 2. Paralipom 8. 2 Paralipom 19. 2. Paral. 6. 3. Reg. 8. 3. Reg. 2. * Vntruthe For vvhat Superiour Bishoppes Authoritie vsed Salomon in the Deposition of Abiathar Kinge Salomon Judgeth in Spiritual cases â¡ Vntruthe manifeste Reade the Ansvveare 2. Parali 5. 6. 7. 8. 2. Paralip 8. 2. Paral. 29. 4. Reg. 18. Ezechias 4. Reg. 20. 4. Reg. 9. * Vntruthe For the Priestes did nothinge but againste their vvilles Reade the Ansvveare â¡ This is farre from the pourpose For Esaias and Elizaeus neither vvere Priestes noâ had the eâecution of Priestly Offices 2. Paralip 29. 2. Paralip 30. 1. Paralip 17. 2. Par. 19. 4. Reg. 12. 4. Reg. 10. losias Iohas Iehu * Ye mighte haue founde it 4 Reg. Ca. 12. â¡ But he Iudged them and condemned them for False Propheres This vvas no mere Temporal office 4. Regum 12. 2. Paralipom 35. 4. Regum 21. Dorman Fol. 37. Dorman Fol. 39. * Euen so Iâppiter or Baaâs Bishop vvas as vvel a Bishop as the Bishop of Rome â¡ Neither can the Pope meddle more vvith Religion then Annas or Caâphas * Vntruthe ⪠For if the Bishop had offended he vvas subâecte to the Prince as vvel vvithin the Churche aâ vvithout ⪠Deut ⪠17. The Prince a ludge in Ecclesiastical causes 1. Paral. 26. * The Prince is Executioner to the Prieste â¡ Vntruthe euident Reade the Ansvveare Aristotel Foliticor Li. 3. Socrates Lib. 5. in Prooemio ãâã ãâã ãâã
Prince maie deale in Ecclesiastical Causes Dis 96 Vbinam * He speaketh of questions of Faith moued in CouÌcelles Athanas Ad Solitariam Vitam agentes Luitprandus Iohan. 13. â¡ Vntruthe For he did but conferre vvith the Pope touching his Lavves Touchinge the askinge of allovvance ther appeareth nothinge â¡ Vntruthe For he did but conferre vvith the Pope touching his Lavves Touchinge the askinge of allovvance ther appeareth nothinge * Vntruthe For it vvas no tyrannie but iuste Iudgement And Iustinian gaue Belisarius greate thankes for so dooinge * Vntruthe For it vvas no tyrannie but iuste Iudgement And Iustinian gaue Belisarius greate thankes for so dooinge The Prince maie deale in Ecclesiastical causes Ezechiel 34. Paulus 3. in Epistola ad Carol 5. Cod. De Sacrosanct Ecclesijs Omni innouaetione Liberatus Ca. 13. Imperatoris Patrocinio Cod. De Sacrosanct Ecclesiis Omni innouatione Theodoret. Li. 1. Cap. 20. Ministri Dei hoc est mea manis coercebitur Authen Titul 123. Authen Colla. 1. Quomodo oporteat Episcopos Authen Colla. 9. Titu 15. De Sanctiss Episcopis Iubemus Beatissimos Archiepiscopos Senioris Romae c. Authen Tit. 133. Ansigisus Lib. 1. Cap. 19. Carolus Magnus Lib. 6. Cap. 162. Authen Colla. 1. Titu 6. Quomodo oporteat Gloss in verbuâ Sancâmus Cod. De Summa Trinita Fide Catho Inter Claras Cod. De Veteri Iure Enucleando Chrysostom ad Romanos Homi. 18. Prudentius in Enchiridio Nazianzenus in Epist ad Basili Authen Colla. 1. Vt determinatus Cod. De summa Trinita Fide Cath. Inter Claras Gregor Haloander Et Azo Heruae De Potest Papae Ca. 17. Extra De Constituti Ecclesiae Sanctae Mariae Numero 9. Authen Colla. 1. Quomodo oporteat Extra De Iuramen Calum Inhaerentes Authen De Eccles diuersis Capitulis ãâã ãâã ãâã ãâã ãâã August Epist 48. Cod. De veteri Iure Enuclean L. 1. Authen Titu 133 ãâã ãâã ãâã ãâã ãâã Concil Constantinop 5. Actione 1. Concil Tomo 2. in vita Vigilij ff In Regulis Iuris Petrus De Palud De Potesta Papae Arti. 4. Eutropij appendix De Syluerio Ennodius Inter Decreta Bonifacij 1. Iohannes De Parisijs De Potest Regia Papali Idem eodem Ioco Concil Tom. 2. In Syluerio Euagrius Lib. 4. Cap. 19. Heruaeus De Potest Papae Ca. 13. Franc. Zarabella De Schemate Concilio The Popes Povver Supernatural â¡ Vntruthes three togeather Open and Manifeste Reade the Ansvveare â¡ Vntruthes three togeather Open and Manifeste Reade the Ansvveare â¡ Vntruthes three togeather Open and Manifeste Reade the Ansvveare * vntruth Confessed by M. Hardinges ovvne Doctours â¡ And is not the Pope a Sonne of the Church Then is he not the Sonne of God * Vntruthe For that the Prince ought so doo Constantinus neuer saide it Dist 22. Omnes * Vntruthe For that the Prince ought so doo Constantinus neuer saide it Dist 22. Omnes Iohan. De Parisijs De Potesta Regia Papali Stanislaus Orichouius in Chimaera Fo. 97 99. Petrus De Palude De Potestate Curator Arti. 6. Prouerb 8. Rom. 13. Iohan. 19. Authen Colla. 1. Quomodo oporteat Episcopos Maxima Glosa In verbum Vtraque Heruaeus De Potesta Papae Ca. â5 Iohan. De Parisijs De Potesta Regia Papali Heruaeus De Potestae Papae Ca. 18. * Vntruthe As it maie easily appeare by that hath benne saide before * Vntruthe As it maie easily appeare by that hath benne saide before Parte 6. Cap. 14. Diuis 4 5. * Othervvise it vvere not the Kingedome of Darkenesse â¡ VVhen they be once espied and not before Affiance in Darkenesse Luke 22. Matthae 15. Chrysost in Opere imperfecto Homil. 44. Petrus Ferrarien Citatur ab Illyrico Inter Testes Veritatis Hieronym in Esaiam Lib. 9. Cap. 30. Matthae 27. Leo in Sermon De Passione Domini Chrysost in Matthae Homi. 49. Augustin De Vnitate Ecclesiae Ca. 16. Miracles Chrysostom in Matth. Hom. 49. Augustin in Iohan Tracta 13. Matthae 24. Chrysostom in 1. Corin. Homil. 6. August De Verbis Domi. Secund Matthae Serm 18. Eodem loco Augustin De Ciuitate Dei Lib. 22. Cap. 8. Hieronym in Matthae 27. Copus Dialog 1. Pag. 18. Hieronymus ad Algasiam Contra Praxeam * Here folovved sommevvhat touchinge the Sacramente and Sacrifice vvhiche maters are othervvhere ansvveared more at large Lib. 3. ca. 2. Lib. 3. ca. 3. â¡ Irenaeus neuer knevve the disorders and deformities that novve are in the Churche of Rome * Vntruth For as novve it is al vnfaithefully peruerted â¡ Vntruthe manifeste and apparente to al the vvorlde Irenae Li. 3. ca. 3. Valdè longum est omnitân Ecclesiarum cnumerare Successiones The Paterne of the Faithe Cod. Theodosij Li. 16. Titul 3. Concil Chalicedonen Actio 2. Tertul Contra Marcion Li. 4. Nazianzen Epistol 30. Irenae Li. 3. ca. 3. In qua semper conseruata est ea quae est ab Apostolis Traditio Tertul. De praescriptionib contra Haereticos The Paterne of the Faith Tertul. De Praescription contra Haereticos Euseb Li. 5. Ca. 3. August Epist 11. Damas Hierony Hieronymus ad Algasiam Ambros Lib. 10. Epist 83. Apud Athanasi Tomo primo Bernar. Epis 238. Hierony in Apologia aduers Ruffin The Paterne of the Faith Nazian ad Simpliciam Nazian ad Heronem Gregor Lib. 12. Indicti 7. Ca. 9. Inter Decreta Zachariae Inter Decreta Alexandri 3. par 30. Ca. 2. Si maculam in oculo Inter Decreta Gregor 2. Ad Bonifacium Augusti De Ciuitate Li. 20. Cap. 26. Viues Io. Caluinus de Reliquijs Cardi. Cusanus De Authoritat Ecclesi Con. supra contra Scripturam The Paterne of the Faith Euseb Li. 5. ca. 26. Cyprian ad Pompeium Inter Episto Augu Ep. 91. Erasm Ambros De Sacram Li. 3. Ca. 1. Arnulphus in Concil Remensi Hierony in Osee Lib. 1. Cap. 4. Cyprian ad Pompeium Chrysosto in Genesim Homil. 67. Augusti De mirabilib Sacrae Scripturae Lib. 1. Cap. vltimo In the Former Replie Artic. 17 Augusti contra Iudaeos Cap. 1. Augu. in Psal 41. * Vntruthe For in many respectes it vvas vnlavvful â¡ Vntruthe by many examples soone reproued * Vntruthe For our Synode is moste agreeable to the Olde Councelles â¡ A greate Vntruthe As it maie soone appeare * Vntruthe For the vvoordes be plaine Pseudosynodus pro AdoraÌdis Imaginibus abdicata est Ado. In praefat ad Ducem Bauariae In Catalogo annorum principum c. Bernae impresso anno 1550. In additionib ad Carion Pantaleo â¡ by this Rule the Councel of Tridente vvas not General * Vntruthe vvithoutshame or measure â¡ Vntruthe manifeste Reade the Recordes Subscriptions of the same Councel Omnipotentis Dei benignitaie Apostolorum Petri Pauli Authoritate freti Ambros Catharinus Cornel. Episcop Bitontinus Sessione 6. Salua semper in omnibus Sedis Apostolicae Authoritate 9. Qu. 3. Nemo 10. Sleidan Anno 1551. Illyric in protesta aduers Conc.
Trident. Pag. 24 August de Vnitate Eccles ca. 10 Eodem Lib. ca. 7. Extra de Consangui Affin Non debet 1. Cor. 9. Hilar. Contra Arianos Auxentium CouÌcelles General repealed by Prouincial Basil Epist 72. ãâã ãâã ãâã ãâã ãâã Basil Epist 82. ãâã ãâã ãâã ãâã ãâã Marc. 1. 1. Cor. 15. Epist Auxentij apud Hilarium Concil Aphrican Ca. 92. Sozom. li. 1. ca. 23 Concil Carthaginense 2. ca. 2. Socra li. 5. ca 17. Augu. De Ciuita li. 20. Cap. 26. Viues Alber. Pigghius in Hierarchi Historia Triparti Li. 9. ca. 13 The couÌcel of Frankforde Isidorus in Praefatione in Concilia In Concilio Aquileien Augusti De Baptismo contra Donatist Lib. 2. Cap. 3. Extra de Electi Electi potest significasti Abb. Hinemarus Remensis Cap. 20. Augu. Steuchus De Donatione Constan li. 1. ca. 6 Eckius de Imaginibus A councel General Auenâân Fol. 3 7. Regino Ado. Hincmar ca. 20. Citantur in Libro Caroli Magni Nouus Orbis Eol 324. The number of the Bishoppes at TrideÌte Concil Basilien Petrus Paluden Patriar Hierosolymitanus Ceremontar li. 1 Section 3. Flacius Illyricus In protestatione aduersus Conci Trident. Alphansus aduersus Haereses Lib. 1. Ca 4. Erasmus In Epistolam Hieronymi ad Eustochium Articul 22. Augustin contrae Cresconi Lib. 3. Cap. 79. Petrus De Palude De Potesta Papae Arti. 4. Hilarius in psal mum 126. * By this reckeninge it appeareth not that God euer orderned Popes or Carââalles to builde his Churche The buildinge of Goddes Churche 1. Corin. 3. Esai 8. Hilarius in Psalmum 126. Hieronym in Naum. Cap. 3. Ephes 5. â¡ Vntruthe For S. Hierome in the same place saithe Haec in Consummatione Mundi magis complentur c. Hucusque de Mundi ruina * Vntruthe For he speaketh oftentimes of her and saithe plainly that Rome is Babylon In Comment in Nahum Cap. 3. â¡ As though sithence the Birthe of Christe there neuer had beÌne neither Niniue nor Babylon nor Ignorance nor Negligence in the Cleregie â¡ No doubte if there be credite sufficiente in this Commentarie In Nahum Cap. 3. * As though the Popes Clerkes vvere not Heretiques and Teachers of False Doctrine Psalm 151. Psalm 50. Luc. 10. Rome Niuiue Babylon Chrysost in Matthae Homil. 19. Hieronym Ad Pammach De optimo genere Interpretandi Tom. 2. In eadem Epist Hieronym in Michaeam Ca. 3. Hieronym in Sophoniam Ca. 2. Hierony in Matthae Ca. 24. Li. 4. Rome Babylon Gregor in Iob. Ca. 9. Li. 19. Ca. 29. Hieronym In Hieremi Lib. 1. Ca. 4. Hieronym in Naum. Ca. 3. Hieronym In Sopboniam Ca. 1. Hieronym In Catalogo Scriptor Eccle. in Marco August De Genesi contra Manichae Li. 2. Ca. 1. Augustin in Psalm 44. Primasius in Apocalyp Ca. 16. In idem Caput August De Ciuitate Dei Lib. 18. Ca. 22. Viues Ambrosius Ansbertus in Apacalyp Li. 6. The people shal flee to the scriptures Hieronym In Naum. Ca. 3. The true sense of S. Hieroms woordes Chrysostom In Gene. Homi. 36. Hierony In Esai lib. 12. ca 49. Psalm 23. Hieronym In Naum. Cap. 3. Hierony In Esai lib. 9. Cap. 30. Chrysostom In Matt. Homi 49. Gregori In Iob. ca. 29. li. 19. ca ⪠9. 1. Reg. 11. Iohan. 8. Luke 22. * Vntruthe ioined vvith impudent flatterie extreme folie * Vntruthe ioined vvith impudent flatterie extreme folie * Vntruthe ioined vvith impudent flatterie extreme folie â¡ This place of S. Hierome is ansvveared before Par. 2. ca. 3. Diui. 5. * Peter vvas the Shepeheard and the Apostles the Sheepe A vaine vntruthe vvithout âauoure Cyprian sâthe Christus parem dedit Apostolis omnibus potestatem * Peter vvas the Shepeheard and the Apostles the Sheepe A vaine vntruthe vvithout âauoure Cyprian sâthe Christus parem dedit Apostolis omnibus potestatem â¡ The Pope succedeth in povver but notin Holinesse * Al this maie be called the SuccessioÌ of folie Sallustius in Ciceronem Nicola Cusanus de Authoritate Ecclesi c. Dis 19. Sic omnes in Glossa The Pope cannot Erre Par. 6. ca. 5. Di. 2. Alphonsus De Haeresib li. 1. ca. 4. Erasm in Annotationibus In 1. Corin. 7. Athana In Apologia Secunda Hieronymus ad Euagrium * Vntruthe For the Pope feedeth not â¡ And vvel proued Peters successoure Dis 40. Multi Dis 40. Non est facile Nicepho li. 13. cap. 28. Titus Liuius * VVee flee vvicked Companie as he did â¡ Vntruthe For vvhere did Christe euer sende vs to the B. of Rome * By this Rule the Pope is leaft voide of life for that he is diuided froÌ Christe that is the head * M. Hardinges Reuerende Fathers continued tvventie yeeres together in Hypocrifie * M. Hardinges Reuerende Fathers continued tvventie yeeres together in Hypocrifie Persequution Epiphanius ãâã ãâã ãâã ãâã ãâã Hieronym Aduersus Ruffinum lib. 2. Hiero. eodeÌ loco Hieronym Ad Apronium Stephan Gardi De vera ObedieÌ He examineth the mater vvith al his senses He is persvvaded by the vvoorkinge of Gods grace He is compelled by the povver of the Truthe Truthe preuaileth Doctor Bonner In praefatione in Veram Obedientiam He examineth the mater to the vttermoste Chrysostom In Oratio contra Iudaeos Ambrosius li. 5. Epist 29. Gregor In primum Regum cap. 4. li 3. ca. 5. Prouer. 21. Iosua 6. Persequution Theodoret. Eccle histor fol. 285. in Graeco ãâã ãâã ãâã ãâã ãâã Genesis 27. Athanasius Ad Solitariam vitaÌ agentes Augustin CoÌtra EpistolaÌ Fundamenti cap. 1. Abdias in Tetro * No doubt For the very cause hereof vvas Auarice and treacherie The Popes Exactions * But remember the Olde Verse Curia Romana non captat OueÌ sine lana August De Verbis Domini Secundum Matth. Sermo 19. Archidiacon De Haeresi Ver. Et quia tanta Fo. 15 Matthae 4. Citatur à Felino ⪠de Offic. potest iudicis delega Ex parte 1. Iohan ⪠De Parisijs de potestat Regia Papali Matthias Parisien in Iohanne Legatio Adriant Papae 6. Excusae VVittenbergae An. 1538. Anno. 1215. Anno. 1246. Eodem Anno. Anno. 1247. Anno eodem Eodem anno Matthaeê° VVestmonasteriensis Anno 1301. Anno. 1255. Iohan. Sarisburien Li. 6. Ca. 24. Lib. 5. Cap. 16. Acsi mittaturab Inferis Tesiphone vel Megèra Anno. 1247. Anno. 1257. Quod est horribile cogitatu D. Bonner in praefatione in Libeâl Stephani Gardineri de Vera Obedien Anno. 1240. Anno. 1215. VVilihelmus Malmesburien Anno. 1031. Anno. 1094. Ludouicus 9. Matth. 23. 2. Corin. 12. Lib. 6. Cap. 24. Felin De Offic. et Potest Iudicis delegati Ex parte 1. In sexto De Elect Electi potest Fundamenta In Gloss Codrus Vrceus Sermon 1. Cicero ad Attic. Lib. 2. Eudaeus in Pandectis Bernardus Clunâacen in Satyra In Sexto De Elect Electi Potestat Fundamenta In Margine In Epist ad Archiâpis Moguntinum Matth. 21. Actor 20. 1. qu. 1. Nunquam Diuinatio Matth. 10. 1. Tim. 6. Laurent Surius Carthusian In praefatione in Nauclerum M. Hardinge Reioinder Fol. 203. b. M. Hardinge Reioinder Fol. 115. b. M. Hard. Reioind fol. 163. b. 2. Corinth 9. 1. Corinth 15. M. Hard. Confuta 21â a Et 259. a. and commonly in other places Socrates Extra Li. 5. M. Hard. Reioind fol. 281. a. Et fol. 88. a. M. Hard. in his Reioinder in the Preface to the Reader In the same Preface ij M. Hardinge Reioinder Fol. 210. a. Reioinder 219. a. M. Hardinge in his Answeare Fol. 29. a. Roioinder fol. 267. b. M. Hard. Confu fol. 162. b. Confu fol. 162. a M. Hard. Confu fol. 163. a. Confut. 251. a. deinceps 2. Corin. 4. M. Hard. Confut. fol. 117. a. Luke 22. M. Hard Confut. fol. 192. b. M. Hard. Confu Fol. 99. a. Confuta 318. b. Confuta 250. b. Confut. fol. 42. a. and so throughout the whole Booke Confut. fol. 5. a. 15. a. 38. a. 49. a. and so through the whole Reioinder 232. b 233. a.
iura commisit Christe hath committed vnto Blessed Peter the Keiebearer of Euerlastinge life the righte bothe of the worldly and also of the Heauenly Empiere This is it that somme are so bolde to saie Papa totius Mundi obtinet Principatum The Pope hath the Princehoode of al the whole Worlde And that somme others haue saide Papa est Rex Regum Dominus Dominantium The Pope is Kinge of Kinges and Lorde of Lordes And that Pope Adrian saithe of him selfe as it is alleged before Imperator quod habet totum habet à nobis Ecce in potestate nostra est vt demus Imperium cui volumus What so euer the Emperoure hath he hath it of vs. It is in our power to bestowe the Empiere vpon whom wee liste This M. Hardinge is that Diuine Povver that as you saie is geuen to the Pope But as S. Iohn S. Augustine S. Chrysostome and S. Gregorie saie the selfe same Diuine Povver is geueÌ also to Antichriste And therefore it is wel noted in your owne Glose Papa stupor Mundi The Pope is the vvoondermente of the VVorlde that is to saie the Pope maketh al the worlde Fooles But if it séeme so greate a mater for a Pope to depose a Kinge I doubte not but ye maie wel remember that Emperours sommetimes haue deposed Popes The Emperoure Constantius an Arian I graunte but yet an Emperoure deposed Pope Liberius and afterwarde restoringe Liberius deposed Pope Foelix The Emperoure Otho the firste deposed Pope Iohn 13. The Emperoure Iustinian deposed twoo Popes in order firste Pope Syluerius and afterwarde Pope Vigilius And al this did they without leuieinge of armie without raisinge of power without disquiet or trouble of the people And a Doctoure of your owne seeminge fully to determine the mater by a Booke case saithe thus Imperator requisitus à Cardinalibus debet procedere contra Papam The Emperoure beinge required by the Cardinalles is bounde to procede to depriuation againste the Pope An other saithe thus Si quando Imperialis Legatus mitteretur à Principe vt Romanus Pontifex proficisceretur Constantinopolim ad Imperatorem omni neglecta occasione ibat etiamsi pro certo sciret se iturum in exilium If at any time the Emperours Embassadoure had benne sente from his Prince to wil the Pope to comme to Constantinople to the Emperoure al occasions set aparte he wente streight waie notwithstandinge he certainely knewe he shoulde be bannished Vrspergensis saithe Henricus Rex Italiam ingressus tres Papas indigne constitutos synodaliter deposuit Henry the Emperoure comminge into Italie deposed three Popes vnlawfully made by order of Synode Now M. Hardinge if you with your Rhetorical furniture maie crie oute O what a Diuine Povver had the Pope that thus coulde depose a Kinge why maie not wée likewise saie O what a Diuine Power had the Emperoure that thus could depose so many Popes But that ye maie the better see this woonderful Diuinitie and Heauenly povver wherewith ye would so faine enfeaffe the Pope a witnesse of your owne saith thus Quod dicitur Papam deposuisse Regem FrancoruÌ loco eius instituisse Pipinum Glosa ordinaria exponit Deposuit id est deponentibus consensit Non enim legitur quòd Papa Zacharias Regem Franciae deposuerit Where as it is saide that the Pope deposed the Frenche Kinge and placed Pipinus in his roume The Ordinarie Glose expoundeth it thus He deposed him that is to saie He consented to them that did depose him For wee reade not that Pope Zacharie in deede euer deposed the Frenche Kinge The truthe of the Storie is this For as mutche as Chilpericus the Kinge séemed voide of Princely grauitie and had geuen him selfe ouer to pleasure and wantonnesse and Pipinus his Lorde Marshal a man ful of Wisedome and actiuttie had the Gouernmente and burthen of al the Realme the Nobles of France hauinge agreed emongest them selues to depose the one and to set vp the other sente vnto Pope Zacharie as vnto a wise man to haue his answeare to this question VVhether vvere meeter to be Kinge He that carried onely the name and did nothinge Or he that bare the burthen of the vvhole The Pope was soone persuaded to geue sentence with Pipinus the Lorde Marshal againste the Kinge Whereupon the Kinge was shorne into an Abbie made a Moncke Pipinus auanced vnto the state gaue the Pope the Exarchate or Princehoode of Rauenna in parte of recompense of his good wil. Whether the kinge hauinge niene yéeres ruled his Realme were afterwarde depriued by right or by wronge I wil not reason Fasciculus Temporum saithe The kingedome was remoued from the right Heires The Line of Kinge Pipine endured and florished a longe while And that ye saie was no obscure argumente of Heauenly Approbation and Diuine Prouidence By sutche Approbation and Prouidence the Turke maie claime For he hath bothe longer continued and mutche more floorished and encreased his estate then euer did the house of Pipine But Cato was woonte to saie Multum est caliginis in rebus Diuinis There is greate darkenesse in Goddes maters Yet leste any man of ignorance happen herein to be deceiued this was the very true descente and floorishinge Fortune of Kinge Pipines race The Firste thereof was Charles the Greate In his time saithe Benuenutus Imolensis Laceratum est Imperium The state of the Empiere was torne in sunder The Seconde was Ludouicus Pius Againste him his owne Sonne Lotharius arose and caused him to be shorne as a Moncke and to be thruste into an Abbâe and his owne Mother the Empresse to be made a Nonne The Thirds was Lotharius He oppressed his owne Brethren by violence and afterwarde was deposed and made a Monke The Fourthe was Ludouicus 2 He was vnfortunate in al his dooinges and was shamefully conquered by his Brother The Fifthe was Ludouicus 3 Whom for his doughty déedes they commonly calle Ludouicus Nihili which is as mutche to saie as Levves Nobody The Sixth was Carolus 2. named Caluus as Benuenutus saithe Vir lepore timidior A man more feareful and more cowardely then a hare He was shortly slaine with poison The Seuenthe was Carolus 3 as Benuenutus saithe Vir deficiens animo Corpore A man wantinge bothe strength of Body and wisedome of Minde that is to saie bothe a Cowarde and a Foole. The Eighth was Arnulphus He was eaten vp with Life The Nienthe was Ludouicus 3. by the reporte of Benuenutus a man of no better Fortune then his Father In him that house had an ende This is that Noble Pipines race M. Hardinge that coulde not so stande and floorishe as you saie without special Heauenly Approbation and Diuine Prouidence M. Hardinge Concerninge that ye saie of Kinge Philip surnamed Le Bel if we maie beleue Paulus AEmylius the beste writer of the Frenche Chronicles the cause was suche betwene